THE NONCONFORMISTS VINDICATION, Or a Testimony given against the Indulged Assembly of SEPARATISTS: WHEREIN The false Calumnies, and Aspersions cast upon the Suffering PRESBYTERIANS, are Answered and Confuted. ALSO The Heads and Causes of Separation are Opened and Explained, together with an illustration of the Erastian State of the present CHURCH.  John 3. 21. But he that doth the Truth cometh to the Light, that his Deeds may be made manifest, that they are wrought in GOD. Ezek. 43. 10. Thou Son of Man, show the House to the House of Israel: that they may be ashamed of their Iniquities, and let them measure the Pattern. 

Truth and Reason  
Are no Treason.  
Libera Gens.  
Libera men's.   
Printed in the Year 1700.   

Mock Verses put forth (in Room of Confutation) against the Au●●. by Mr. Thomas Black, Indulged Preacher at Perth▪  

TO die obscure, most be a dismal Fate,  
Since Mortals Purchase Fame at such a Rate.  
As Burning Cities razing Regal Seats,  
Destroying Temples overturning States.  
But Meaner Spirits whom Destiny Contracts,  
Not to aspire unto such Glorious Acts.  
Yet Phaeton's in conceit will be content,  
Ere Fame be Wanting to be Fools in Print.   

The Authors Answer  
SIN to reprove does much some Men offend,  
When Worldly Interest is their chiefest end,  
The Bramble shade shall be one Day brought Low▪  
When your Erastian Church will get it's fatal Blow.  
Both Fools and Wise shall known be or long,  
Tho now you say your Mountain standeth strong,  
At your Poetry I need not further hint,  
Who sits above knows who are Fools in Print.    

The NONCONFORMISTS VINDICATION.  Prov▪ 18. 13. He that answereth a Matter, before he heareth, it is folly and shame unto him. 
MAN is a sociable Creature by nature (as said the Philosopher) end therefore desires company which way so ever he tends, be it to Heaven or be it to Hell, he is loath to go alone. No wonder then to see Union and Love so common a Plant, growing almost in every Garden, amongst the Bad as well as among the Good. True it is among the Godly it is a duty Commanded, as in John 15, 12 and also commended Psal. 133. 1. Likewise it is the property of a Church well constitute; also it is the duty of all Believers to seek for unity and Love: Yet this mark is not inseparable, for it can be among Unbelievers, as in Rev. 17, 13 These shall have one mind, and shall give their strength and power to the Beast: And this also can be among Professors going on in a course of defection, as we have the Example of Israel Exod 32. Who with one consent, said, These be thy Gods O Israel. And no wonder it be so, if we consider that Sin is a work of Darkness, and therefore cannot abide the light, as in John 3 21. For every one that doth evil hateth the light; and so cannot endure that there should be any light or witness against themselves or Sins; which witness makes them ready to cast foul aspersions and Accusations on the Faithful, who will not go on with them in their sins; Like to joseph's Mistress who did falsely accuse him of her sin, by raising the hue and cry after him, as in Gen. 38, 14. even so is the case this day with the Faithful of the Land, who will not, neither dare go on, in defection and separation (from the principals and practices of the Church of Scotland) with the Erastian, indulged in their Backsliding courses of Perjury by unity & concord. So that when they cannot obtain their desire, they most bitterly cast their Sins upon us, accusing us of separation and division; We acknowledge, that Union and Love are to be sought with endeavour by all that professeth Truth, but it must be in the Lord, and not in aniething sinful: Otherways our Happiness should be of no better stamp than Israel's was Exod 32. when the People with one consent did say. These be thy Gods O Israel. Now we acknowledge, Union to be good in itself, when righdie exercised, and cannot but praise you ●or these pertinent places and passages of Scripture you urge for the obtaining of it: Acknowledging your Doctrine to be sound in the abstract. but indeed in the Application we disagree. For there is no command in Scripture to unite ourselves to Sin, and obstinate defenders thereof. I mean such as have made defection from the Principals and practices of the Church of Scotland, by turning to Erastianism; and that not only in one simple Act, but persevering therein from one step to an other. But I shall not insist on general assertions, but shall proceed to plain and particular Probation; and in order thereto, I shall consider the heads of the controversy (contained in your seasonable admonition as you call it) as they are set down in order.  
1 Where first, we have the description given of the Church in her doctrine, to which we well agree in the Theo●e and speculative part. But differs in practice and application.  
1 Now first you say, you own the Confession of Faith and Catechism so do we acknowledge the Confession of Faith in the whole Heads and Articles thereof.  
But it objected by Malignants, that the Confession of Faith is contradictory to the Covenants and Coronation Oath. In that it is said in the 23 chap Infidelity and difference in Religion doth not make void the Magistrates just and legal authority: And therefore by consequence Papists or Intid●ls may be our Lawful Rulers. Answer on such consequence may be drawn from the word Infideliry, this being the abstract name and an Infidel The concrete. So that the difference is great: For Infidelity pointeth only at personal failings such, as sins of deadness and infirmity acting indifferendie from simplicity (but not obstinate to faithful warning) from which failings, it is said in the following part Eccle●iasticall persons are not free as in Chap: 25. Sect. 5, Rev. 2. 3. Chapters▪ So that from this it is concluded that faults and failings such as formerly mentioned doth not Non Magistrate a Ruler or depose a Minister from the exercise of his office, so that this is the true and genuine meaning of this place.  
2do. We do likewise believe and own, that Jesus Christ is ●he only Head and King of his Church, and that he hath instituted in his Church Officers and Ordinances, O●der and Government, and not left it to the will of man; Magistrate or Church to alter it at their pleasure, either by a sinful limited Indulgence or yet by a Bastard Toleration, contrair to the sound Principals of Presbyterian Government and our Lands Engagments.  
3tio We own likewise order in Discipline, conform to the word of God, in admission of Persons to offices and privileges in the Church. We own no other Rules than the institutions of Jesus Christ, and the example of the Prophets and Apostles, for censure or reproof either in Doctrine or Discipline. And we own that Persons of all Ranks, are to be censured and reproved without partiality, according to the degree of their offence. Moreover we acknowledge prudence to be required in the exercise thereof, and that conform to the word of God, that the Transgressor be dealt with by the Spirit of meekness and love, and in such a way as may most advance the good and Edification of the Church  
4 We own, that it is the mercy of our Land that we are a Land in Covenant with God, and we desire to lament for the breaches thereof in some, by turning to Popery and in many to Prelacle, and many now by Erastianism and Separation: And particularly by continuance therein, going on from one step to another adding sin to sin. We bless God tho' the Land hath dealt treacherously with him, yet he hath not forsaken us, but ha●h keeped some faithful in the midst of all these defections, who hath nor complied with these Abominations, which is the Glory of the Land, altho' by Backsliders it is acknowledged a shame.  
Now having set down our Judgement, what we own as our Principals. Therefore I shall in the next place, speak to that great controversy, which is so much agitated by Backsliders, viz. Separation And I most say, to me it is a thing very strange, to see Men professing Conscience, endued with Reason, qualified with Learning; so wilfully ●o precipitat in Judging and Censuring others, who are innocent of that Sin that they themselves are Guilty of; Seing the Sin may be easily found out, and who they are that are guilty thereof, if we would take the Right method of seeking, which is described by Learned Men for finding out the Solution of a controversy, which consists in an accurate defining of the subject, and of the predicat; that so it may appear if there be any Connection to be found betwixt the two, and then it shall appear, Whether Separation is to be ascribed to you or us.  
●. Therefore I shall consider in the first place, wherein Separation consists. I say Separation imports a change; which change must consist either in defection from Truth, or else in Excess beyond Truth. Now (1) In Defection. let it be impartially considered, by the para●king and receiving of that sinful Act of Indemnity, after Bothwel, in the Year 1679 or by that Toleration Suplicat and Petitioned, under your late King: And also this Bastard Toleration, now under your present King (which neither doth, nor yet can run in a Channal of a Covenant o● Reformation) Whether you who have complied with these, or we who have refused them, be most Guilty of De●ection and Change, from the Principals of Presbyterian Government, our Covenants, Coronation Oath, & Fundamental Laws. Certain●ie where the Defection and Change is; there must be the Separation. But I shall have occasion afterward to speak to this, when I come to the Sins and Accusations led against you: Therefore I will not insist upon it at this time  
Bat on the other hand, if in excess you can lay any thing to our Charge (since your Separation from us) we are willing to cast our courses into scanning, by examing the Matter▪ And likewise for the present, we shall take your Premises to Consideration, which you lay out against us, by the Writings of these two famous Godly Learned Men, viz. Mr. Rutherford and Mr. Durham, whom you led out as Witnesses against us; Judging that we will be found within the compass of Rigid Separatist; who in excess do separat from the Church without any sufficient ground.  
Therefore I shall consider the instances you insist upon.  
1. First you say, was there not as great defects and faults in some of the Churches of Christ mentioned in Scripture: As in Corinth, Galatia, and some of the Churches of Asia▪ And yet no warrant to withdraw from them. Ans, In respect of its extent, it cannot be so said of all these Churches, That they had Sinned totally and universally as on Man as we charge you; or if by some of these Churches it may be said, That they were under an universal Decay and Deadness, as to the Exercise of Discipline; yet from Scripture it cannot be said; that they were obstinate, wilful Defenders and deniers of their Sin, as ye are; who by consequence are disorderly Walkers, from which the Apostle gives command to withdraw 2 Thes: 3, 6. And if we are warranted to withdraw from the di●orderlie Brother, T●en may I argue (by way of Induction) also from a disorderly Assemblee. who are persevering in their sin, So that in this our singularity doth not appear, neither from Scripture; Nor yet from your own Concession as in Page 5 You say if any Church profess or pract●●e what is sin on the Matter, we ought to withdraw, which is the Case of the present Controversy, as I shall afterward make it appear. Further you con●i●ue ●o amplify the absurdity of our singularity, by interrogating, while we separate from you: What Church is there on Earth with which we would Communicate and join in Worship with? To which I Answer, What if it were yielded in Thesi? That there were no Church on Earth with which we could join with, no more than with you; would this be any thing absurd? Or against which of all the Atri●utes of God (either Communicable or Incommunicable) would this take up a contradiction? True it is the Lord ha●h Decreed to have a Church; But whether to preserve or keep them Faithful, as to few or many; is left to the freedom of his own H●lie will & pleasure. Whether to include them within the Family of an Noah, or to limit them to the Family of an joshua, is all one with the Lord I mean (for a small juncture of time) in that degre● of Faithfulness, which is agreeable to God's word. But this is not our case, we can join with other Church Abroad, altho' we dare not join with you, we acknowledge that the Corruptions are great in many things, which now to insert all wer● tedious, we acknowledge that t●ey are lying under an Erastia● deadness and infirmity, which sin differs far from your Erastian obstinate defection; 〈…〉 shall afterward make ie appear. But how ever we 〈◊〉 Join with them in so far as they are reform, and not involve our selusi in breach of Covenant; they not being under our Covenant engagments, our Covenants not engageing us to reform without Land; except in our personal practice neither can we charge them with these things; that we can charge you with, can we charge them with breach of Covenant, who were never under it? or can we accuse them of the Erastian Indulgence and Toleration? which overthroweth the principals, and practices of Presbyterian Government; or can we accuse them of the Backsliding perjured actings of this Bastard Toleration, under this present Revolution▪ who never had the Tentations, nor trials of the like sin's as ye have had, who hath made separation fr●m us, by such de●ections. So that in th●●, ●o absurdity doth appear in our not joining with you, and yet with others.  
Que●t: Why will you join with others, in so far as they are Reform? And not join with us, in so far as we are Reform: Resp. Our joining is not to ●e understood a constituting of ourselves with them: But only an approving of their Doctrine, in so far as it is agreeable to the Word o● God; and the Constitutions of the Reformed Church of Scotland Likewise we can approve of your Doctrine to be sound, when considered in the abstract, as it may be distinguished from you: But Subjective●ie considered in you as to practise, and application, in this we differ, as I shall afterward make it appear when I come to the impurity and unlawfulness of your worship.  
Quest What is the difference betwixt these Church's in Holland, Geneva, Garmany: and the present E●astian Church.  
Res: The Churches abroad are under an imperfection in that they are not come to the height of Reformation requi●ed of in the word of God, such as the constitutions and Covenanted engagments of the Church of Scotland And therefore they are under the Lord's wrath and fatherly anger (being under an E●astian Deadness and infirmity) ever and while they Reform as in Rev 3 2. Strengthen the things which remain and are ready to die: fo● I have not found thy works perfect before God Now seeing the Lord requires perfection in Reformation, in its sincere endeavour; then ought we not to constitut ourselves in assisting any Church in war, until they come to our Reformation (either in practice or promise) let us not be pleased, where God is angry. But on the other hand the Lord deals, as an angry Judge towards a Church going on obstinately in defection: And therefore, they are diametrically opposite one to another, as in Heb. 10 30. If any Man draw back, my Soul shall have no pleasure in him. So that when all this is considered, than it will appear, That the difference is very great betwixt an imperfection and a defection, and that both in Practice and Doctrine.  
Now we declare, That we dare not join with you in your worship: And that because it is contrair to our Faith and Conscience.  
1. First, In respect of your mission, by reason of the changing of your holding, in taking your power and liberty, (as you call it) (1) From the Bloody Magistrate Charles the Second (in the Year 1679) by that sinful Act of Indemnity after Bothwel, where ye left the Fields, & came eo the Houses; And likewise did endeavour to observe the Limitations contained in that Act: And also did acknowledge him to be your lawful King (in Prayer before God) altho' a Declared Tyrant, and stated Enemy to the Work of Reformation; For which Tyranny, you ought at that time to have joined with the Suffering Party, in casting him off; rather than to have harkened to that sinful Act: The end of which, was to break the Church (This you did contrair to the advice of the wise Man, Pro. 23 3 6, Eat not the Bread of him who hath an evil Eye: neither be desirous of his dainties, for they are deceitful meat) (2) and now ye have taken your Constitution from the Corrupt Tolerating Magistrate, who neither hath taken the Covenants, Coronation Oath; nor yet can take it, as he is now Circumstantiated; being clothed with Prelacy: And therefore your Assemblies, and Ordinances, are Bastard and Evil Begotten, because they neither do, nor yet can run in the Channal of a Covenant of Reformation. So that in this, the Foundation and Being of your Church, is not consonant to the state of our Church, in the days of our Ancestors; And therefore from the consideration of this, we dare not in Conscience acknowledge your power and mission.  
2. As to the effects, I mean the power of Conversion. which you ascribe unto yourselves in converting, in this we differ, and that because, it is condemned in Scripture, ae in Jer. 23 22. But if they had stood in my Council, and caused my People to hear my Words: then should they have turned them from the Evil of their ways, and from the Evil of their do. We acknowledge, that you may beg●t Children of your own kind, to believe and practise with yourselves, in your Era stian Backsliding courses, by putting on a naked external Profession of presbytery, with natural and moral piety, flowing from a natural Conscience, making them fit stones for your Erastian Building: But to make them fit Stones for the Lords Church, by letting them see the Lands Sins and De●ections; and the Perjured actings of Covenant-breaking that you are guilty of, both as to time past and now present; this you will not do yourselves: And therefore will not suffer others, like to these spoken of. Mat. 23 13.  
Obj. But it is objected, that this too hard a Sentence; will we Condemn all? How prove we, that Conversion is not be ascribed to the present Church? Ans. Far be it from us to condemn any, but these whom the Holy Ghost condemneth, and describeth for Wicked and ungodly Men; See for proof of this, Psal, 1 and 2. And consider i●, and then you will see who is the Christian, Psal, 1. 1. and who are Christ's Church, Psal. 2, I say the Godly Man is said, not to sit in the counfel of the Ungodly, nor yet to stand in the way of Sinners, which cannot be said of vo●, who has taken the Indulgence and Toleration, under your late Kings and has given no Testimony against them (the which defect, is a silent consenting and approving of the thing) But on the other Hand (in prayer before God) did acknowledge them to be your lawful K●ngs, which was a sitting in the Counsel of the Ungodly, by approving that the Persons elected to the Throne were lawful, and these who did elect them, were, the true and lawful Sons of the State, in whom the power was, which to affirm is false, for both of them had devested themselves of that power that belonged to them, as Men and Christians, by stateing themselves Enemies to God and Godliness; as was to be seen in their setting up of Prelacy and Supremacy, and in shedding the Blood of the Godly. Now when all this is considered, doth it not appear that you belong to the category of ungodly Men, described here in this Psal.  
But in the next place, I say conversion is a leaving of Sin, and turning to God; Now to ascribe this to you, were to affirm a contradiction, that is, That a Man may be Godly and ungodly; simul et semel, that is to say, Once and together, in that he may serve two opposites, viz. Christ, and the Idol of Supremacy, which to affirm is false For the Lord will not dwell under the Idols Roof; as in Cor. 6 15. Moreover Psal. 2, you see who are Christ's Church. I say they are these who owns Jesus Christ as King and Head of his Church, and maintains his Laws, Doctrine and Discipline, whose opposite Wicked men are, for they will not submit to Church Discipline, nor incorporate themselves under Christ's Banner, as in verse 2. 2. But this indulged Church declares the contrair, in that they cotporat themselves with these who are not under Christ's Bands (I mean Discipline) And ●or all this, continue the Church of Christ, although clearly condemned in this Psal. But how rightly this is applied; Let any tender Conscience Judge,  
3. We differ from you, as to the extent, because your Preaching doth not reach to all Sins and Deffections; I mean not sins unknown, and never Preached against by our Church in former times: But only these Sins, I say that were inanimously condemned by all the Ministry, I instance the late unlawful confederacy in joining with Idolatars, contrair to the Writings of faithful Mr, Gilhespie▪ Also these black Articles contained in that confederacy, drawn up by your King and his Confederates, where liberty of Conscience was proposed as the end thereof, and then falsely calling it the work of God, etc. With many other steps of of Backslidings formerly mentioned. So that in this your Worship is impure, being limited; And therefore noways agreeable, or consonant to the Gospel, in the days of our Ancestors; And therefore we cannot in Faith and Conscience join with it.  
4. Fourthly the impurety of your Doctrine appears, in that your Religious Fasts, (as you call them) Petitions and Prayers, are both Sinful on the matter, and also contradictory to Scripture, Oh! how contradictory is this to the command of God? And the Example of the Godly to pray for a Blessing, on that Work which the Lord hath pronounced a curse, viz. Associating and joining in War with Idolaters such as Papists, who are the Enemy's of God, and subjects of Antichrist, and was not this your case in this late War. How many Fasts had ye● in order for Humiliation (as ye said) for a Blessing upon the War, although, clearly condemned, in the Example of Jehosaphats joining with Ahab in War, who was an Idolater: And if the Lord poured out his Judgement on him for his Sinful Association, as in the 1 Kings 22 and 2 Chro. 19 2, Then how could the great Assembly pray for a Blessing on this late Association? Doth not such Prayers draw to a Blasphemous consequence? which would have the Lord to declare himself changeable in his Nature, to bless that which he hath declared in his word, that he will curse; He being in his Nature Holy, and of Purer Eyes, than to behold Iniquity, Hab. 1 13, Oh! How Monstrous is this practice, and abhored of by Malignants, who can spy such Sins with the Eye of Malice and Envy, that the great praying Assembly cannot do, nor will not do; Alas! That Men professing Conscience, should walk so contrair to height: Or that they should be permitted of God; to do that which the wicked Sorcerer Balaam would not do, Num. 23 20. Behold I have received a Commandment to bless, and he hath Blessed: and I cannot reverse it: But you are walking contrair unto God, by seeking a Blessing on the cursed thing. Now let any unbiased unprejudged Persons Judge, how dear bought your deliverance is; with no less price, than price o● Conscience; For without this wickedness, you could not have your present temporal prosperity: Now when all this is considered, may it not be said, That none of Tender Conscience dare join with you in your Worship.  
Obj. But some will object and say, If there were two Robbers Fight, and the one were Strong and Cruel; and the other weak; were it not a Duty, to help the weak against the cruel one? And the reason is if the strong Robber prevail, he will next fall upon us. Ans. we must not help a Robber in an Act of Robbery, for this is contrair to Scripture, As in 1 Tim, 5, 22. [be not partakers of other men's Sins] and 1 Peter. 1: 15 [be not abussie body in other men's matters,] that is in men's private interests, in an action wherein the glory of God, and the good of the Kingdom is not seen; which is the case this day betwixt the King of France and the Emperor; They are fight for the Cown of Spain in order to set up a popish. King to murder the Souls of the poor subjects, by their damnable doctrine. Now I think no Christian this day in Scotland considering our fundamental Laws, and engagements; which are that no Popish King shall reign over us, and if not over us? then why should we consent, that they should be over others, contrair to Axiom or Carmen. Quod tibi fieri non vis, alteri ne feceris, that's to say that which you would not have done to yourselves, do not so to others. Now as to the second branch of your objection viz. that you join with the Emperor in order to bring down the King of France▪ Answer you should not do evil that good may come of it Rom 3, 8. for in so doing you make God your enemy, when you take unlawful means: so that in this you rather make that cruel Tyrrant strong, than weak for sure I am unlawful means, will always bring forth Judgements, as I have already held out in Israel's case.  
5 But Fiftly the impurity of your Doctrine appears in the misapplying of it, and that falsely both as to mercies and Judgements. (1) as to mercies let it be considered what you were a people laying in sin, enjoying the benefit of your sinful Toleration, under your late King, and acknowledging him to be your lawful King in prayer before God; altho' afterwards in a printed declaration in the year 1689 the Crown was acknowledged to be Vaccant, by reason that he was a Papist, and had had not taken the Coronation Oath; But formerly you did acknowledge, that he was an Instrument to open the do't of liberty to your Gospel (as you called it) So that in this you acknowledge your deliverance to be begun, and him to be Instrumental in it; And if this was then how you could cast him off? & be so unthankful for your Mercies. But if you own that Declaration of the States, in the Year 1689; Then you must acknowledge your Sin in owning of him any manner of way: And that either by Addressing of him for your Liberty; or yet confessing him to be an Instrument of Deliverance, otherways you cannot date your Deliverance, nor yet point out the Instrument of it, seeing it cannot be ascribed to two opposite instruments, viz. the present and late King. So that in this you Mercies are contradictory, both as to the instruments, and also the time of deliverance; and by consequence one way or other, according to your own confession, and practise, must be misapplied. So that in this, no tender Conscience dare join with you. But further let it be considered, who are the object of Mercy; & than it will appear, to whom the deliverance belongeth, I say doth not Mercy belong to these that are in Misery; I mean these who seethe and confeffessess themselves so to be, as in 2 Chro. 7 11. If my People which are called by my Name, shall humble themselves and Pray and seek my Face, and turn from their wicked ways: then will I hear from Heaven and will forgive their Sins, and heal their Land. So that it appears, from this that deliverance belongeth only to a penitent People. Also in the Book of the Judges, it is said of Israel, That they cried unto the Lord; that is by Repentance and Confession of Sin (for no other Prayers are heard of God Jo. 9 31) And he sent them a Deliverer: So that from this you see that the object of Mercy, is only the Penitent, that confesses their Sin: which cannot be said of you, who hitherto hath never acknowledged your Erastian courses of defection, in the matter of the Indulgence and Toleration, contrair to the Example of the People of God in former times, who were plain and particular▪ as in Ezera 9 2. The strange Marriages are confessed: But no Confession to be seen of the strange Marriages, that hath been made with the Enemies of God, by you in the forenamed Sins. Alas▪ Then how can you apply Deliverance, seeing ye have no warrant from Scripture so to do; when all circumstances are considered, and whatever you have done or may do in this; Yet be assured that your Application of Deliverance is not of any other nature than that spoken of in Jer. 14 12. A false Vision and Divination and, the deceit of your own Heart. Now this being your state and condition, then is your present temporal prosperity, not any other thing, but an Judgement, like to that spoken of Jer. 13 13, 14 verses, viz. Fair flourishing providen●es in answering you according to the Idols of your own Hearts, and then bringing a Battle upon the back of it. Now seeing Mercies and Judgements are misplaced, and that by calling Evil Good, and Good Evil; then may we refuse such Worship: For it is not the Voice of Christ: but the Voice of Strangers; which Voice we ought not hear Joh. 10 5.  
Moreover in the next place, you further proceed to amplify our alleged Sin, by affirming that our practice is altogether contradictory, by reason that it it stricketh against ourselves; in that we are subject to failing, for you say, can we affirm, that we are pure? might not there be Recriminations against you, but these things doth not make for peace nor Edify. To which I answer, I yield there is Sins amongst us, committed by some and Remonstrate by others: But what although we were all Guilty, would that blot out yours: Or will two Blacks make a White, or will our fall warrant us to walk contrair to light, by laying aside our Testimony against you. But you say these things make no● for peace nor edify. Ans. This I deny, for to search ou● sin, a●d to examine our practice by the Line and Rule of God's Word, is a duty both Commanded and Commended in Scripture, and is good in itself, that is Bonum pierce; And that which is good in itself ●●th alwise good effects; and if any bad consequence or even● follow upon this duty. it flows accidentally from the Corruptions of Men▪ I mean from some rough unpolished Stone, that doth not answer Line and Level▪ For the same is ascribed to the Gospel, as in Luke 2 14. It is said to bring peace on Earth and good will towards Men, this is in in its own nature▪ But accidentally it is said Chap. 12 51, Suppose ye that I am come to send peace on Earth; I tell you nay: but rather Division. So that this slows from the Corruptions of Men. Furder you say, you will forbear these things. Ans. We dare not do so; But most follow the Mark and Character given by our Saviour, John 3 21. But he that doth the truth cometh to the light, that his deeds may be made manifest that they are wrought in God. Indeed you would have our alleged Sins buried, in order that you may get your Backsliding courses of Defection Buried, but we will not do so: And therefore desires to be foremost in Ripping up of our Sins, and in examining of our actionts by the Word of God: Otherwise our Zeal will be of a Bastard kind, if it be not▪ universal against all Sin: So that in this we will not pass by one Action (that ever hath been done▪ since your separation from us) without trying it by the Word of GOD, and the approven practices of our Ancestors.  
Now in the first place, if we have done any thing that we are not bound and engaged both from the Word of God, and our Covenants, expressly to do: Them we shall take with our Gild.  
Secondly, If any thing be done, that an absolute necessity or indispensabilitie, did not calll for.  
Thirdly, If the Mercies or Deliverance of the Church, hereafter for the time to come, shall run in any other Channel: Than what we have Espoused; then shall we acknowledge ourselves Transgressor's.  
So that we are willing to reason the Matter, and to put our courses into scanning; That it may appear, clearly to the World, who are in the wrong ye, or we, Now we say, we will not pass by one action, that has been done since your Separation from us, without trying it by the word of God, and the approve● practices of our Ancestors. Therefore I shall in the first place consider the Separation, in its rise and progress, as to the time when it first began, and that was in the Year 77 and 78, This Erastian Weed, did then appear in that presbytery at Edinburgh & Dunscore, where Mr, Richard Cameron was Censured for his Preaching against the Supremacy and the indulged Ministers (who received the Indulgency after Pentland, in the Year 67, and when accused besor them, he declared that his Accusations did prove him to be a Presbyterian, for he had done nothing, but what was agreeable to God's Word, and the Constitutions of the Church of Scotland: And therefore he would decline any such presbytery as lawful, who would so accuse the Innocent of Guil●; which they could not prove. I say at that time the Twins began to struggle in the Church Womb; as did appear by the Malice, Clamour, and Reproach, that these Ministers did vent against Mr. Cameron for his declining of them, they thought this was a sin of a deep dye. But alas! no Lamenting for Truth, that was wronged by the Indulgence, and the defence thereof, as appeared by their giving by Names to all these who were against the Supremacy and Indulgency, calling them Cameronions. Now as this Erastian weed did still grow among these: So likewise the Faithful did still adhere to Truth; as did appear at Bothwell, by their casting off the Tyrrants Interest, declaring a War against him, & all the Men of his Practice, as stated Enemies to the Church of Christ. But the other Party who favoured the Indulgency and Supremacy, emitted a Declaration contrair to the former, taking in the Tyrrants Interest, acknowledging him to be their lawful King, Notwithstanding of all the Tyranny that had been done by him against the Work of Reformatson, from the Year 61 to the Year 79. where he did appear in War, against the Interest of Christ. So that you see that it was a Contradiction to them, to say that they would defend the Interest of Christ, and the Interest of his Enemies, they being opposite, the one to the other, Alas! this was the cursed Achan in the Camp ' for which Israel could not stand before the Eumie; as in Josh. 7. So that from this you see, that the Separation was materialie begun before Bothwell; But not formally brought forth (in all its Circumstances) until the Act of Indemnity afterward was proclaimed; which Proclamation the indulged did willingly accept, at which time they separated from the Faithful. From which time we are willing to examine our Actions, ever since the Year 79. and that because in your National Fast in the ●ear 1690, ye accuse us of dangerous principles, and undiscreat Zeal. Therefore we are willing to cast our courses into Scanning, by examining the Matter. As  
1. First, If we have done any thing, that we are not bound and engaged, both from the Word of God and our Covenants to do; then we shall take with our Gild.  
Now I shall give a Narration and Account of our Proceed, in that sad Day of the Church calamity, under the indulgency in the Year 1680, It's said Job 17 8 9 Upright Men shall be astonished at this, and the Innooent shall stir up himself against the Hypocrite. The Righteous shall hold on his way, and he that hath clean Hands shall be stronger and stronger. That is shall add Strength: Now this was the Case of the Faithful, who were keeping clean Hands; they did bestir themselves against Hypocritical Backsliders, by showing their love to the Crown and Interest of Christ, and to the Land, in cleaving to our Covenants and Lands Engagments. Judging that although others had embraced the Tyrrants interest. and had corporat themselves under his Banner: Yet they were engaged to perfect the thing begun, viz. To cast off that Tyrrant and declare a War against him, and all these of his practice. And this they did in as legal a way, as the present Circumstances could permit. For the Faithful, who were adhering to the Laws and Liberties of the Church and Nation, did call a Representative, and did invest themselves with Authority; by virtue of which they did emit a Declaration at Sanquhar, which is as follows,  

The DECLARATION and TESTIMONY of the true PRESBYTERIANS, ANTIPRELATICK▪ ANTIER ASTIAN Persecuted Party in SCOTLAND,  
Published at Sauquhar June 22 1680.  
IT is not amongst the smallest of the Lords Mercies to this poor Land, that there hath always been some who have given their Testimony against every course of Defection, we were guilty of; which is a token for good, That he doth not intent to cast us of all together, but that he will leave Remnant in whom he will be gracious, if they throw his Grace keep themselves clean, and walk in his ways and methods, as they have been walked in, and owned by Predecessors of truly worthy Memory; in their carrying on of our noble work of Reformation, in the several steps thereof, both from Popery and Prelacy: And likewise from Erastian Supremacy, so much usurped by him (who, it is true so far as we know) is descended from the Race of our Kings: Yet he has so far deboared from what he ought to have been; by his Perjury, and his usurping in Church Matters, and Tyranny in Matters Civil, as is known by the whole Land; That we have just reason to account it amongst the Lords great contraversies against us, that we had not disowned him, and the Men of his Practices (whether inferior Magistrates or any other) as Enemies to our Lord Jesus, his Crown and true Protestant and Presbyterian Interest in these Lands, our Lords Espoused Bride and Church. Therefore tho' we be for Government and Governors, such as the Word of God and our Covenants allows: yet we for ourselves and all that will adhere unto us The Representatives of the true Presbyterian Church, and Covenanted Nation of Scotland; considering the great hazard of lying under sin any longer. Do by thi● presents disown Charles Stuart, who has been Reigning (or rather we say Tyr●anizing) on the Throne of Britain, as having any Right, Title, or Interest ●o, or in the said Crown of Scotland or Government, as forefaulted several years since, by his Perjury and Breach of Covenant with God and his Church, and Usurpation of his Crown, and Royal Prerogatives: and many other Breaches in Matters Ecclesiastic, and by his Tyranny and breaches in the very Leges regn●ndi, in matters civil▪ For which reasons, we declare that several years since, he should have been denuded, of being King, Ruler or Magistrate, or having any power, or to be obeyed as ●●ch as also we under the banner of our Lord Jesus Christ the Captain of Salvation; do declare a war with such a Tyrant and usurper, and all the men of these practices, as enemies to our Lord Jesus Christ, and his cause and and Covenant, and against all such as have any way strengthened him, in his usurpation and Tyranny civil and Ecclesiacstick, yea and against all such as shall any way strengthen, side with or acnowledge any other in the like usurpation and Tyranny: far more against such as would betray, or deliver up our free: Reformed Church, into the boundage of Antichrist the Pope of Rome; by this we homologat our Testimony at Rutherglen the Tuentie nynth of May 1679. and all the Faithful Testimonies of these that have gone before us: As also we do disclaim that Declaration published at Hamiltoun the 13 day of June 1679, chief because it takes in the King's interest which we are several years since loused from: As also because of the foresaids reasons and others; that we may after this; if the Lord will, publish, as also we disown, and resent the reception of the Duke of York a professed Papist, as repugnant to our principales, and vows to the most High God: and as that which is the great though alas! the just reproach of our Church. we also by this protest against his succeeding to the Crown; as against what ever hath been done; or any are essaying to do, in this Land, given to the Lord, in prejudice to our work of Reformation. And to conclude we hope after this, none will blame us, or offend at our rewarding of these that are against us, as they have done to us, as the Lord gives the opportunity. This is not to exclude any who hath declined, if they be willing to give satisfaction, according to the degree of offence.   
Now the lawfulness of this Proceeding, being denied by some, upon the Matter; and the authority thereof questioned by others: It was acknowledged to be a duty indispensible in the year 1681) to ratify and approve all that was done at Sanquhar: (Considering the Parliament that then was, where the Duke of York sat Commissioner) and likewise to testify against the unlawfulness of that Parliament; and all others preceding, since the Year 1661., did publish a Declaration at Lanerk, which is as follows,  

The Act and Apologetic DECLARATION of the true PRESBYTERIANS of the Church of SCOTLAND. January 12 1682.  
Although we ought to take in good part, whatever God in his Infinite Wisdom, hath for the Punishment of our sins carved out unto us, and eye and acknowledge him alone in it, and although we alwise ought to acknowledge Government, and Governors as ordained by him, in so far as they rule and govern according to the Rules, set down by him in his word, and Constitutive Laws of the Nation, and aught to cast the Mantle of Love on the lesser errors of Governors, and give the best countenance to their Administration, that the Naure of their Actions will bear. Yet when all these Laws, both of God and the Kingdom Conditional and Constitutive of the Government, are cassed & anuled by pretended Law; & the highest of Usurpation, & an inexplicable prerogative in matters Ecclesiastical, and Arbitary Government in Matters Civil is arrogat, when a Banner of impiety, Profaneness, and Atheism is avowedly displayed against the Heavens, and a Door opened to Abominations, of all sorts and sizes, and the remedy thereof still denied by him, who should be as a Sun and Shield to the People: when the Parliaments who ought to be the grand trusties of the Kingdom to whom it belongs in such a Case, to secure the Civil and Spiritual interests, are so prelimited by Law, as no true Son of the state, and Church hath liberty to sit and Vote there. So that the Parliaments and all places of public trust, and offices of the Kingdom from the highest to the lowest, are made up of none, but these who are corrupted, oyerawed, overuled and bribbed; what shall the People do in such an extremity? Should they give up their reason as Men? Their Consciences as Christians? and resign their Liberties, Fortunes, Reason, Religion, and that all to the inexorable obstinacy, incurable wilfulness, and Malice of these who in spite of God and Man. And notwithstanding of their many Oaths, and Vows, both to God and his People, are resolved to make their own will the absolute and sovereign Rule of their Actions, and their strained Indulgency, the measure of the subjects hope and happiness. Shall the end of Government be lost throw the Weakness, Tyrrany, and Wickedness of Governors? And must the People by an implicit submission and deplorable stupidity, destroy themselves? And betray their Posterity; and become objects of reproach, to the present Generation, and pity and contempt to the future. Have not they in such an extremity, good ground to make use of that natural and radical power they have? to shake o●f that yoke, which neither we nor our fathers were able to bear. which accordingly the Lord honoured us, in a general and unprelimited convention of the States and several shires of Scotland to do: a convention of unperlimitted members. Aconvention of men who had only the glory of God; the good of the common wealth before their eyes. The like whereof the present reigning Tyrant, could never since his home coming pretend to. At which convention he was most legally and by general consent cast off; by the Declaration afterward published at Sanqubair, by special warrant from the said convention. But that we may not seem to have done that; or yet to do the like, upon no grounds or yet upon few or small grounds, we shall hint at some few of the many thousands of the misdemaners of the now cast off Tyrant, in his overturning of our Church and state. And First at his very entry, as if he had attained to Nero's desire at one blow in his first Parilament, he cut of the neck of that Noble constitution of Church and state; which our noble and worthy Auccstors had made, and not thinking it enough, treacherously and falsely to perjure himself; he made consitutions and Laws (if it be not an abuse of language to call them so) as none but fouls of his own feathers, and such as would run with him to the same excess of riot should have access to the very meanest place or office in the Kingdom, and tho' that in itself is enough; yet not the Thousand part of what he, hath done Secondly did he not take to himself a licentious sphere exceeding all measure divine and humane Tyrannical obtruding his will for a law, both in Matters civil and Eccelesiastick making us a lawghing stock to the Neighbouring nations, who imagined that what he was doing (however Tyrrannious in itself) to be consonant to our Laws, blaming the badness of our Laws, instead of the badness of the Governors, whereas there is nothing less cousonant to the Tenor and End of ours and all others, Divine and Humane. For we have reason to praise the Lord, who so eminently assisted our Ancestors in framing our Laws; So that we may upon good grounds say, That there is no Nation (in civilibus) has better, and (in Ecclesiasticis) so good as we, having by God's great Providence attained unto a more excellent Reformation than any Nition. The observing of which Laws, was the very constitutive and absolute Condition, whereupon he was admitted to the Royal Office, and without which, he was not to have the exercise of his power; And to which he was most deeply and solemnly Sworn, oftener than once, with his hands lifted up to the most high God, himself declaring the subjects ●y no longer to remain or continue, than the Ends and Constitutions of these Governments were pursued, and preserved by him: All which are contrair to his engagments foresaid, by his pretended, (and as soresaid constitute Parliaments) cassed and annuled and these Laws no more made their rule, but his own will, by his Letters: So that we are made the reproach of the Nations; who say only that we have the Law Letters, instead of the Letter of the Law.  
Thirdly, Hath it not been his constant method to Adjourn and Dissolve Parliaments at his pleasure, when they (though his own Creatures) were so sensible of his Misdemeanours, as that they began to question, & when questioned by them; ye may easily conjecture what they were▪  
Fourthly Hath he not stated himself as Supreme head over all persons in all causes Civil and Ecclesiastic; and by virtue of that arrogantly arrogated power, fabricated a Chimerick Government Peagantry in the Church, with such Ludibrious eminence, Pompious power and pride, through the vanity of men's deprived imaginations, the grievous and mysterious abyses, from whence have eshewed all the calamities and woes, all the languishing sorrows and confounding shames, and reproach, which in this day of blackness and darkness, hath involved, polluted and pestered the Church and Kingdom, and thus have approven himself to be Defender of the Faith, under which the Godly party true Sons of the Church and Nation, have been groaning these twenty Years bygone, and great numbers Murdered and slain in the Fields, and led as Lambs to the Slaughter upon Scaffolds, ●mprisoned, keeped in Irons, and with exquisite Tartar's Tormented, Exilled, Badished, and sold as Slaves amongst Savages; All which they endured most patiently a long time, or ever they offered to appear in public Arms against them. And all this they have met with as a reward; First upon the Lord's part, though unjust and ungreat as to his part, for their too great and inordinate love wherewith they prevented him, in the day of his distress, being the first and only beginning of his unhappy Restauration.  
Fifthly, Time would fail us to narrate what exorbitant impossing, taxings, cessings, and every way impoverizing of the Subjects, & Grinding of the Faces of the Poor, Delapidating the Rights and Revenues of the Crown, for no other end, but to employ them for keeping of a Bordel rather than a Court: Since there is no Court in the World, has attained to suc● a height in Debauchry, and Deprivedness, as that Court by his Example has done. For the whole Nation follows the King's example. R●gis ad exemplum totus componitut orbis▪  
Sixthly, As it had not been enough to exercise, such a Tyrranical & Arbitary power himself; He by a la●e Parliament such as the former; intends that his Cruelty and Tyranny shall not die with himself, but that he shall in his own time install such an one (if not worse) than himself contrair to all Law, Reason, & Religion. And in that parliament to unhing very Protestanism itself by framing a Test, such as no Protestant (how corrupt so ever) can take, and so ridiculous, as that it is made the Laughing stock even of Enemies themselves; is it then any wonder considering such deal (and many Thousand● more) That true Scots Men (though we have been always, & even to the extremity sometimes loyal to our Kings) should after Twenty years' Tyranny, break out at last, as we have done, and put in practice, that power that God and Nature has given us, and we having reserved to ourselves, all our Engagments, with our Princes; having been alwise conditional, as all other Kingdoms are implicitly, but ours explicitly: Let none therefore object against the legality, either of what we have done, or are doing, for observe how inconsiderable so ever we are said to be, to prove ourselves to have done nothing against our Ancient Laws, Civil or Ecclesiastic, against any Laws or Divine● whatsoever, our Ancient Laws beinp Judges, and we having safety to pass and repass, if the public Faith after so many Breaches, can be trusted for that effect. So then let no Foreign Kingdom or Churches throw misinformation or false copies (as they are many) of what we Act or do, because we have not access to the Press, as they, we say let them not take up a wrong opinion of us or our Proceed. For we are only endeavouring to extricat ourselves from under a Tyrrannical Yoke, and to reduce our Church and state to what they were in the Year 1648. 1649.  
Therefore we here convened in our Name and Authority ratifies and approves, what has been done by the Rutherglen and Sanquhar Declarations. And by their presents rescinds and annnles, and makes void whatsoever has been done by Charles Stuart and his Accomplices in prejudice to our Ancient Laws and Liberties. in all the prelimited Parliaments and Conventions; since the Year 1660, and particularly the late Parliament holden at Elinburgh the 28 day of July 1681 (by a Commissioner professedly Popish, and for Villainy exilled his native Land) with all the Acts and Laws there Statued and Enacted, as that Abominable, Riduculous, and Unparalel●ed Soul Perjuring Test and the rest,  
We therefore Command and Charges you to pass to the Mercat Cross of Lanerk, and in Our Name and Authority, to Publish this Our Act and Declaration, as ye will be answerable. Dated the 23 of December 1681.  Let King JESUS Reign and all his Enemies be scattered.  
NOW considering the Miseries the Land was in at that time, by reason of that cruel and intolerable Bondage, which was exercised over the subjects, by their Laws; which was, That none should have their Lives or Lioerties: But these who would sell Soul and Conscience, and either comply or connive at their Abominations, or else suffer Death. Now in such a case, I think no Man of reason, but will acknowledge that we have done nothing, but what we are bound to do from the Word of God, and our Covenants, which is to preserve and defend King and Rulers, in the Defence and Preservation of the true Religion: But no further as is abundantly proven in our Declarations. Now if any shall raise Objection against the manner of our Proceed, As.  
First, that the Representative power of rejecting Tyranny belongeth not to private Persons; but only to the OPTIMATES REGNI, that is to say, to the Peers of the Land such as Nobles Barons Burgesies And therefore they are Custodes legis, the keepers of the law; who are to see to the Laws and safety of the Kingdom in defending the Rights and Liberties of the Subjects. Answer. Indeed it would become them best but they failing in this. by their defection and compliance, silence and connivance at the Tyranny committed in this case, it becomes the subjects (altho' private persons) to assume to themselves that power of defending the Laws and Kingdom, which they have Forefaulted. As for Example, if a City were Besieged by an Enemy, and the Magistrates and these who had the power would conspire in one, with the Enemy to destroy the Citizens, were it not their duty, to take the power (which they have abused) and defend themselves their Lives and Liberties. Now this being our case, than no reasonable man, I think will condemn what we have done, considering the grounds and reasons abovementioned. Now this Representative power was firmly owned and avowed, by all the Nonconformists in the Year 1680. 1681, and 1682. But in the Year 1633, they began to faint the eminent godly, in whom the Life and substance of this dutte was, were in a great part taken away, by suffering in Fields and Scaffolds; and the remaing party who were Faithful protested against these failings, but were not heard: So that at length, they denied that they acted Authoritatively in these Declarations above mentioned, where the judicious Reader may discern the contrair, by such congruous expressions, as is used for expressing the nature of the Action. But now this hopeless party of Nonconformists, has turned their Testimonies to Protestations; That when Kings and Queens comes to the Throne, they enter a Protestation against them: But what is that to the purpose? What if all the Shires in Scotland would send a Thousand Armed Men to the chief City of every Shire, to declare against them? And there rest on their Protestations, would thus effectuate any thing? Certainly no, the only duty is to call a Representative, and put on Authority and take to them that power which they have Forfaulted, and by virtue of that power they may proceed against them, with the Sword of Justice; and this power belongs only to the faithful of of the Land, who are the true Sons of the Church and State. Alas! this fainting did arise from the weakness of their Love and Faith; they thinking, this was a work too hard for them (who were so few) to carry on against so great a Generation of Malignants, and Backsliders. Likewise that it was mocked at by wicked Men and carnal Proffessors; as a thing desperate, that would bring forth much Blood and Confusion: Whereas a duty is still absolute and indispensible; and therefore to be gone about in Faith, trusting to the alsuffiency and faithfulness of God, for throwbearing. Faith being the same now, that it was in the days of Noah: And therefore we ought to obey the Command of God, whatever the effects may be: For surely that which is duty, will bring forth good effects, when waited for with patience. And sure I am these Testimonies abovementioned, has Fought the Throne of Britain, more than Three Hundred Thousand Armed Nobles could have done; both as to the present and pastime, and likewise will be for the time to come (however insignificant the Actors may seem to be) and the reason is because they are agreeable to God's Word: And therefore have the promise of the Lords presence, and if God be with us who can be against us?  
But this shall more appear in the, following head, which is That if any thing be done, that an Indispensability or absolute necessity did not not call for? then shall we acknowledge ourselves transgressors; and this I endeavour to prove by several Arguments; as (1) from the nature of the ordinance, Magistrates being servants, to the common wealth, and nourishing fathers to the Church; so that they are made for the people's good, as in Rom: 13. and not the people for their Tyrannical Lust and use. Ergo from the nature of the ordinance it is a duty indispensiable to cast off Tyranny.  
2d●. Secondly from the holiness of GOD, God is holy in the Heav●ns, holy in the Earth, holy in his Church, ho●y in his civil ordinances. Ergo, by consequence we are to have his Ordinances holy; because we are commanded so Leu. 19 2. ye shall be holy for I the Lord your God I am holy if we be not for keeping Gods Ordinances holy how can we pray, that his will be done on Earth as in heaven.  
3. The Magistrate has the sword of justice put in his hand, and is to Judge for God, being God's Minister and vicegerant; And therefore no Tyrant as in the 2 sam: 23. he that rules over men must be just in ruleing in the fear of the Lord. Ergo its an indspensible duty to oppose Tyranny, this being agreeable to Gods will and word.  
2. But Secondly the abselute necessity flows from the inevitable Judgements of God upon the neglect of this duty, of reforming and repareing this broken down hedge as in Ezek. 22. 30. I sought for a man among them that should make up the hedge, and stand in the gap before me for the Land, that I should not destroy it; but I found none and ver● 31. therefore have I powered out my indignation upon them I have consumed them with the fire of my wrath: So that from this you see that where their is no testimony against sin, the Judgement of God will come, and this is abundantly confirmed in that pertinent passage 1 Sam. 3 13. I have told him that I would Judge his house for ever, for the in iquiy which he knoweth because his sons made themselves vile & he restrained them not Eli did give testimony against his sons Cap. 2. 24. 25. but it was not such as the Lord required or as the nature of his office did call for as a high priest he ought to have cast them out of their office and to have deposed them and cut them off from the Congregation of the Lord for their Sin. 2. as a Judge he ought to have punished them with the sword of Justice (according to the Law of God) for their Adultery. All this they deserved, so that you see that the Testimony must always be proportionable to the o●tence, otherwise we must partake of their Sin, and consequently of their Judgement. Now let the Judicious Reader consider this, and then he will see, that we have done nothing, but what is just and right and agreeable to Gods Will and Word, in our casting off of him; who had manifestly cast off God, as you see by what is said above. So that when all this is considered: I think the lawfulness of the duty is sufficiently proven from its essential Atributes, which is indispensability and absolute necessity.  
Now I shall in the next place speak to the third head, which is that if the Mercies and Deliverance of the Church hereafter, for the time to come, shall run in any other Channel: than what we have espoused, then shall we acknowledge ourselves transgressors.  
1. Now this I prove, first from the Mercies of God, in that they do not extend towards unbelievers, such as the impenitent. (I mean Fatherly Mercies) but only towards the Faithful, who are keeping Covenant with God, and adhering to their Vows and Engagments: Such the Lord has promised to be with, as in 2 Chro. 15 2. The Lord is with you while ye be with him.  
2. Secondly, To repair and build a civil state (that's defaced and ruined by reason of Tyranny) is a work of God's Mercy and Love, & doth terminat only in Believers, so that they are the Instruments in and by whom the Lord will build this work, they being led by his Word & Spirit, and the promise belonging only to such, as in Zach. 4 6 Not by might nor by power, but by my Spirit saith the Lord of Hosts. Now seeing they are the instruments; Then let none carp at the manner of this Duty, for we have done nothing but what is agreeable to God's Word and Will. as I have clearly held out. But on the other hand let these who condemn this duty, consider that what we have done, will not fall to the ground, or be buried. For certainly there is no Action, but must either be Sin or Duty. I say there is no Action situate in individuo, That's to say, considered subjectively as to its rise, progress, object and end, but must be morally good, or else morrally evil (indifferences lays in certain degrees or circumstances) then by consequence this Action, must be either put among the Sins of the Fathers or else among the duties of the Father's; for certainly one of the two must be. And I think it is impossible to make this Action a Lands Sin, considering the invincible grounds and reasons given above.  
Now having held out the lawfulness of our rejecting, and casting Tyranny off, and that the Mercies and Deliverance of the Church, cannot run in any other Channel.  
I shall in the next place, speak to the manner of Government, and Governors, that we contend for: Which is found in that Covenant, drawn up by Mr. cargil, in the Year 1680, where we do declare that we shall set up over ourselves, and over what God shall give us power of Government (and Governors according to the Word of God, and especially to that word Exod. 18 21) viz. That we shall no more commit the Government of our selus to one single Person, or lineal Succession, That is Monarchy Government: But the Government we incline to is a Common Wealth; but whether ARISTOCRATICAL or DEMOCRATICAL or a mixture of both, we will not at present determine: We seeing that Monarchy is very liable to incoveniences, and apt to degenerate into Tyranny, as long and sad experience has taught us, this flowing from the natures, humours, and inclinations of the People, and especially the Nobility, who hitherto has driven Kings to Tyarnnie, insinuating themselves in their favours, by their making a Sacrifice of the Lands rights and Liberties to them, that thereby they may partake of the spoil of the Poor subjects, of which we can give innumerable and sure inflances▪ But that we may see that if their be any thing that stands in our way? of changing rhis Government. There are but two things that seemeth to have weight.  
1 First if the deed and obligation of our Ancestors? can bind us to Monarchy Government by lineal or hereditary Succession.  
2 Secondly, if it be in the power of people to choice any form or kind of Government? that they please.  
Now as to the first I say the contract and Obligation of the fathers (simply considered as an Obligation of the fathers) can never bind the posterity; and that because a Contract or Covenant is called by POLITICIANS, Vinculum pe●sonarum, that's to say, a bond of persons. Now the Children not yet existing, cannot be said to be Agents in this bond neither can it bind them▪ seeing all men are born free: that is to say, with the free exercise of reason, to choice that which is good, and to refuse what is evil. I say all our Obligation flows ex natura rei, that's to say from the nature of the thing. in so far, as that Obligation tends to the glory of God, and safety of the Kingdom, in preserving maintaing, and carrying on of Religion and virtue in the Land, in this we are bound, this being the chief and principle end of all our Actions. But on the other hand, when this end cannot be obtained: Then are we free from the Contract and Obligation of the Fathers; this Contract being conditional, so that now it is loosed, and that ex natura rei.  
Secondly, If it be in the power of the People, to choice any form or kind of Government that they please? That's most for the good of the Land, and safety of the Kingdom. It is affirmed.  
First, The reason is, because we are not bound to Monarchy Government, and lineal Succession, by a Divine Precept, as the Hebrews were: for this was Typical of Christ, and promised to them from Gen. 49. 10. The Sceptre shall not departed from Juda, nor a Lawgiver, from between his Feet until Shiloh come. Now from their Example, it cannot be proven that we are tied, to that particular kind of Government. Otherwise, if by their example this had been, then should it have ●yed every individual Kingdom, to this kind of Government: But the contrair is seen, and also taught by all found jurists: For People are to choice any kind of Government, that they see most convenient for the nature of the People, and safety of the Kingdom, in which Religion and virtue may most flourish and grow.  
Secondly, All sound Politicians acknowledges, that under the Yoke of Tytanny, the People may either change the Government or the Family. Now the Family is only to be changed, where Monarchy suits well with the Kingdom. But alas! by sad experience, the contrair has been seen in Scotland (ye● unto this day) how that Kings, has been encouraged, and driven on to absolute power and Tyranny, by corrupt Noblemen: I mean such as Pensioners, who partake with them in the spoil of the poor Subjects: So that from this experienced Misery, it is most convenient to change the Government, according to the Judgement of all sound Politicians▪  
2. Moreover in the next place we declare, That these Governors, that we contend for, Shall be able Men, such as fear God Men of Truth, hating covetousness, as in Exod 18 21 Ilay their Qualifications, principally are contained in these three things. 1 That they be Men of sound principles. 2. That they be such as exercise themselves in Godliness, viz. In praying and Meditating on God's Word, seeking counsel and direction from him; otherwise they will never be fit for Government. 3. That they be free of scandal, that's to say, that they be lying under no known sin, without Repentance. And that these Men whom we shall set over us, shall be engaged to govern us principally by that civil and judicial Law (we mean not that Law which is Ceremonial and Typical) given by God to his People Israel, and that we shall be governed by that Law, in matters of Life and Death, and in all other things al●o, so far as they reach, and are consisting with our Christian liberty, established in all Christindom, etc.  
Moreover as to the electing of these Governors or Judges, that are invested with the Qualifications abovementioned, who are to be put in principal places, of great and weighty business in the Land, such we say are to be chosen by lots: And to be gone about by prayer and fasting, as our manner was in the year 80▪ for not other way can better remove envy, ambition and contention among a People, than this way can do, Now I think from the Grounds and Reasons abovementioned, it will appear, That the Government we have chosen, is the only fittest Government; And likewise that the Qualifications of the governor's are agreeable to God's word, and consequently to his will; and therefore to be embraced by all these who desires the safety and wellbeing of the Kingdom. Therefore I shall lay down three considerations (as motives) flowing from the miseries of choising any other kind of Government, or Governors, than what we have espoused.  
First, I say to these who contends to have one King with England, let such consider the Miseries that will follow upon this choice, and let these be grounds and motives to dissuade any wellwisher to the Kingdom from embracing of them.  
1. As to matters of Religion, consider the corruptions of that Kingdom, by reason of the prevailing power of Prelacy, rooted in that Land▪ and the small inclination that the Presbyterian Party hath to a Lands Reformation, by Covenant Vows and Engagments, in order to cast out Prelacy: So that by this neglect the prelatic Party are strong in power, which makes their Kings Jeroboam like comply with them, thinking they cannot possess the Crown and Kingdom, if they do not so. Now Scotland having cast off Prelacy, and sworn against it; can never embrace and receive that King who complyes with Prelacy; and invests himself therewith; neither can a King serve two Masters at once: For this were to build and destroy simul & semel, which is a complete contradiction. Therefore none Godly, whose Consciences are not biased and prejudged, will ever subject themselves to such a King, although they should suffer the utmost of Cruelty.  
Secondly, As to virtue and exercise of Trade, how much is this Land opposed, hindered, and imprisoned by that Nation of England (as sad experience has taught us) they having the Seat of the Throne and Sitting at the Helm, Advising and Counselling their Kings, not to Countenance nor assist Scotland in the exercise of Trade. But on the ot●er hand to declare Enmity againg them, of which we have had a late instance. But I will not insist upon this head, seeing both Noblemen & several others, has spoken Learnedly and reasonably upon this head: And I think it is approven by the whole Land; except only by these few, who are byassed, prejudged, and bought for Self Interest, to the Selling and betraying of their Nation. Now from the Consideration of what is abovementioned, I think we may be moved to reject that King: And if we may refuse and reject him upon the account of Prelacy: Then much more may we refuse that Popish Prince (who pretends to a Heredetarie Succession, contrair to the Lands Engagements and Laws) upon the Account of Popery, whose intention without doubt, is to pollute and d●si●e the Land with Idolatry; and therefore to be resisted and opposed, to the outmost of our power by all the Inhabitants of the Land.  
2. There is a second di●siculty that do occur to these, who would be for the continuing of Monarchy Government, and for choi●ing a King from among ourselves. The difficulty is this, the Mould of Kingly Government is lost, by that unlawful and intolerable Privilege and Prerogative that is given to Kings, which is a Negative Voice, which is not proper to Kings; but to the Parliament, as Learned Buchannan, and Mr. Rutherfo●d, gives an Account in his Rex Lex, concerning the power of Parliaments, where he gives instances, that under the days of Peagantry, the Parliament had the Negative Voice: And downward under the Christian Faith, yea to the days of our Reformation: So that it is out of late crept in, bu● how unlawful this Negative Voice is, let Men of understanding Judge; for by that they call and raise Parliaments, and not any thing can pass in Act, but what they please, likewise in matters of Life and Death, and this is done contrair to the Law; and consequently to a Faithful Parliament; For the Law and Faithful Parliamenters d●th not distinguish: That whoso opposes the one opposes the other. And this usurped prerogative is so in use in the Land, and h●s been dispensed with silence and connivance: So that now it is difficult to find the Mould of Kingly Government or to persuade M●n to embrace it: And therefore easier to change the Government, than to set it up. I have spoken this in a Politic way by manner of civil Policy.  
3. There remains now only this on mean to make use of in order to set up Government in the Land, viz. A Common Wealth, and this must be done by counsel and direction from God's word: Otherways the Building will be in vain Psal. 127. Except the Lord Build the House, they labour in vain that Build it. Now you must either Build on the Foundation already laid, or else you must make it unlawful, and disagreeable to God's word. But this will not be, as is abundantly proven from the invincible grounds and Reasons given above. For surely what we have done, must either be approven, or disapproven, for as I have already told you, that there is no Action situate in individue, but must be either good or evil, that is, It must be either ranked up among the sins of the Fathers, or else among the duties of the Fathers. And I think when this is Faithfully done, it shall appear that the Mercies and Deliverance of the Church, shall not run in any other Channel than what we have espoused So that in this I think I have brought this controversy to a point. Now let this Generation play their Game as they will: Yet surely this deserted cause will arise coast what it will; And hath the Lord been at such pains (if so I dare speak) to keep his Church in the Furnace of Affliction near Twenty Years, from the Year 61 to the Year 79, inorder to oring forth this duty. Then certainly he will bring them to the same Wilderness, and plead with them there, as in Hosea 2 14. I will go and return to my place till they acknowledge their offence, and seek my Face: in their Affliction they will seek me early. Hath the Lord's Church been under the Feet of cruel Boody Tyrants (in Scotland) already. I fear there is worse days coming, in which this Land shall be brought under the Feet of cruel Bloody Papifts. And then Backsliders shall be Rob of their Idols of Erastian Indulgence; and it may be Buried, Convictions will arise, though more than Twenty Five Years in the Grave, and that with joseph's Brethren some will say, as in Gen. 42. 21. We are verily Guilty concerning our Brother, etc. Now you have thought that such a duty a● this, would have brought forth much Blood and Confusion in the Land: But it will be found, that the neglect and omission shall bring forth greater: But none believeth nor seethe Judgements, but these who sees sins. Now having commented at large upon these three heads, because in them, the most material and substantial part of the controversy did lay: I shall in the next place, proceed to consider the premises, that you lay out against us (in your Phamphlet called the Seasonable Admonition) taken from the Writings of Mr. Durham concerning Scandalous Divisions, which Premises, I shall speak to in order as they lay. Ye say we may and aught to endeavour Union, though there be many things defective: This likewise I acknowledge, for no perfection is to be obtained Heir on Earth.  
1. But first you say. Though there be differences of Judgements in many things, namely in such things as are consistent with the Foundation and Edification. It may be interrogat what Sins can consist with the Foundation▪ I Answer. Personal sins, sins of ignorance, infirmity, deadness in wanting Zeal and Courage: But no wilful deliberate contented sin, that's obstinately defended nourished and maintained can be said to consist with the Foundation; And that because the Attribute and Properties of duty are given unto it, which properly belongs to the Foundation. So that here, Durham understands sins of ignorance of duty, because he saith, Mens understandings are not perfect, nor of equal reach. Now ignorance or simple infirmity, can never be cause of Separation: Seing Separation consists, either in Defect or else in Excess. Now it cannot be said, That a Man in ignorance has made Defection; because he never knew no better, nor yet was ever further reform; and therefore no ground there is to withdraw from him, nor yet from any Church that owns him as a Member. so long as his ignorance is not obstinate and wilful, and that in opposition to all warning: But this do●h not touch our controversy, it being about Truth, Revealed, and received by the Church of Scotland, and therefore not sins of ignorance or simple infirmity.  
2. But Secondly, You say though there be dissatisfaction with many Persons, whether Officers or Members? To which I Ans. Personal sins, can never make any separate from a true Church, who doth not aid and assist them in their sin, nor yet from the guilty Persons themselves, unless they be obstinate Desenders thereof: But indeed if they shall refuse ●o be reproved and warned of their sin, and if the Church shall Benjamin-like Espouse their quarrel, then may we withdraw from them: But we acknowledge that a Church is not to be separate from, so long as there are any Remonstrators in it▪ yea if it were but one; for so long ●● there is one Remonstrator in it, God and Christ hath not left that Church, and therefore Man should not leave it.  
3. Thirdly he saith Union may be consistent with many particular failings and defects in the exercise of Gournment, as spareing some corrupt members and censuring others unjustly. To which I Answer, it would be interrogat, if the Assembly understands these defects? in sparing of some, from the rod of discipline to be simple deference flowing from the sin of infirmity and deadness, not obstinate; but subject to faith full warning, if this be? then their ought not to be sepration But when the exercise of Discipline is not only defered, and delayed out deneyed, and the deny all thereof becometh an essential pillar of the building: so that the free exercise of discipline is inconsistent with the being thereof, which is the case of your Church this day, and Therefore when this is, than their is cause of separation; so the controversy is not about deferring of discipline but the denaying and laying aside of it in its free exercise as to all Persons and Ranks without exception, which is your case this day. Moreover we acknowledge that no Church can be without failings and faults, for no perfection is to obtained in the Church militant here on Earth But however the endeavour of duty, is not to be laid aside, for we ought to seek perfection, withal Christian sincerity and prudence, Although we may fail and come short therein.  
Further you say there was in the primitive Churches a tollerating jezabel and the Nicolaitans to which I answer: it cannot be denayed but it was so: however, was it not in them a defect and sin? and was it not displeasing in the sight of GOD, as in Revelation 2, Chap 15, 16, and doth not the Lord highly praise and commend the faithful exercise of discipline in the primitive Church? as in Rev. 2 2 I know thy works and thy Labour and thy patience, and how thou canst not bear them? which are evil and thou hast tried them which say they are Apostles and are not, and hast found them liars what shall I say then in this? doth the great Assembly Glory in the defects and sins of the primitive Churches; endeavouring to like them in evil, or say you that your case, and theirs is one, if this ye say, than I do deny.  
1 Their sin was not obstinate and maliciously desperate in opposition to all warrning and Admonition as yours was and is, have not you Satin twenty years' warning (some of you) of the faithful whose sufferings and blood (with heads and hands) are crying to you to deliver up that Bloody Church renting, Land Destroying, Soul Murdering, Sin of Indulgency and Errastianism, unto the Sword of Ecclesiastical Discipline, and yet ye will not do it, but renders us evil for good, in crying out against us, charging us with Separation: because we will not consent to your Sin; and can we exercise any greater Act of Love towards you? Than to testify against your Sin, by our withdrawing from your destroying courses. Oh! how miserable would this ●●nd be? If we were all jointly going on in Sin, and resting satisfied with our Deadness and Toleration: Can ye say then that the sins of the Primitive Churches were in opposition to all warning, I mean after that the holy Apostles did Write unto them; and if this you cannot do; than ye ought not to defend the state of your Church, from their Example. But 2. Can it be said that the exercise of Discipline, in the Primitive Churches was inconsistent with their being and Foundation, certainly it was not, for they could extend the Exercise of Discipline towards all that were Baptised and received into the Church, without respect of Persons, as all Faithful Churches may and aught to do: But the Exercise of Discipline is inconsistent with your being and Foundation; by reason that you dare not Censure and reprove the Sins of all Ranks of such as are Baptised, which Sins and Persons, I shali have occasion afterwards to speak more particularly, when I come to the Sins and Accusations led against you.  
4. Fourthly, Ye insist further and says, That such Defects as do not make Communion in a Church, and in its ordinances sinful, will not warrant a Separation. Ans, These def●●●s that doth not warrant a Separation are Personal Defects; Or the defects formerly mentioned, But the Defects we charge you with are Totall and Universal, we charge you wholly as one Man to be Guilty And that both as to your Foundation, and Application, and also with obstinate Perseverance therein. Now this 6 Rule ye speak of in pag. 323, viz. When Men may unit● without Personal Guillt or accession to the guilt of others there may and aught to be Union. This I say, doth coincidat with the following Objection annent the incestous Person: Therefore I shall leave it while afterward. Moreover in Pag. 324. Ye say if a Man be put to condemn anything he thinks Laufwll in his own practice, or the practice of others. or 2. if he be put to approve the deed or parctise of others, which he counted sinful, or affirm that to be truth, which he counteth error, these ye say may hinder union, this is likeways personal sins. Now consider the nature of the sin wha● the man is to condemn ye say that which he thinks lawful in himself or, others, or to approve that which he thinks unlawful in others. I say no private man can Separate from any particular Person upon alleged offence without revaling the case to the Representatives of the Church and if the offence be clearly decided already to be sin by the Church: Then the Church is to Act Faithfully in it; and the Accuser ha●h exonered himself; But if it be some particular light in the Accuser, or Speculation of New Reformation, than he is to Communicate it to the Church, that it may be jointly gone on in, and not by Separation from the Person Accuesed.  
Secondly, Ye instance Mr. Rutherford who speaks of them who have the pure word of God Preached, and the Sacraments duly Administered, what if many of them led a Life contrair to what they profess? and yet the Governors use not the Rod of Discipline to censure them; Then whether should the Members separat from that Church, yea or no? Answer, A contrair practice can never be said to subsist in Exercise (if strictly taken) without a contrair Profession, when Tried and Examined: For the will must be active either in choising or refusing, or approving, or defending; or else dissapproving. Now when Sin is defended, than a Man doth join his Profession to it by the defence of his Practice, declaring that his Sin, and he is Friends, So that his former Profession is nothing else, but a shadow, because i● wants the practice, from which the Man is to be defined: For Man is no more than he practices, neither will get any other Testimony a● the last Day as in Matth. 25, 21. But however it is acknowledged here, ●hat it is a duty to Censure such; and the omission is a Sin. The Question than is, What shall the dissatisfied do, whether separate or no? Answer When duty is neglected, in such a case, they are to use all Christian means and prudence in the first place, to awaken them out of that neglect and deadness: And that by admonition again and again, by holding out the Burden, that is on their Conscience by reason of that neglect. All this must be done, before they separate: For Separation can not be, but where Sin is obstinately defended, nourished and maintained; and that not only by a part, but by the whole. For certainly the Governors must either approve or disapprove this neglect; if they approve the neglect and abuse of Discipline, received and owned of them formerly: Then they fall in defection from their first Love, which is a sin that the Lord hath threatened to punish, with no less than his leaving and departing, as in Rev. 2. 5. And when the Lord leaves the house, why should Man abide in it?  
Further it is urged, That the incestuous Man's Sin not Censured infected the Church, the infected Church infecteth the Worship. Ans. This Objection is most subtle, being hung up in the Abstract a part from Exercise; but hour let us first consider the ●ncestuous Person by describing and desining him as he is in his Sin. I say the incestuous Person obstinately defending and impenitently Persevering in his sin, belongs materially (though not formally cast out) to that Body and Corporation, of which Satan is the head, the Church not consenting, nor approving; but hating and abhoring the sin, belongs to that Body of which Christ Jesus is the head. Now let them be cast into a Categorical Mould▪ What form shall come forth? Only two pure Negatives or two Particulars, between which there is no Connexion, that's to say, The incestuous Person is not of the Church; and again the Church hath no affinity with the incestuous Person, and if no connexion? Then consequently, no conclusion can be drawn, the sin being Personal, and therefore no just cause of Separation from the whole.  
Now we are confident, That what is said anent these premises, drawn from these two Learned Pious Men, viz. Mr. Rutherford and Mr. Durham, concerning the practice of riged Separatists; it may appear to any that are not biased and prejudged, that we do not come within the compass of Rigid Separatists, seeing we do acknowledge, That Separation is not to be stated, but where sin is obstinately maintained, nourished and defended, and that not only by a part; but by the whole; and that in opposition to all warning as yours is. So that from this you shall never defend yourselves by the Example of the Churches of Corinth, Galatia, Philadephia, Ephesus, Thytira, Sardis and Laodecia▪ unless ye can prove, that they did resist all warning by defending their fin; and so were still to be the Spouse of Christ. Oh! doth not the Lord threaten to remove his Candlestick from among them; except they repent, as in Rev. 2 5. Think ●e that the Lord will dwell where sin is obstinately defended, Is he not of purer Eyes than to behold Iniquity, as in Hab. 1. 13. 2 Cor. 6. 15, 16. What concord hath Christ with Belial? or what part hath he that Believeth with an Infidel? or what Agreement hath the Temple of GOD with Idols?  
Now I shall in the next place proceed to the complaints and sins led against you. Where first it is said we complain of Ministers Conversations, that some are light and frothy. Answer. This complaint is unpertinent to the present controversy; our controversy not being about Personal sins, but about your foundation and being. I say personal Accusation, belongs to a Church right in its constitution, and pertaineth to the well being of it; So that we are not to think that any Church ever was, or ever will be (though never so pure) without Personal guilt, so long as the Church militant is upon Earth. Therefore I do reject this complaint, as being unfit for the present controversy.  
Secondly, Ye say there is many complaints of the Exercise of Discipline and Government, such as it is much neglected, or but partially Exercised: Insufficient Ministers admitted, and Scandalous Elders. Ans●, This complaint is rash and evil concocted, being a Remonstrance belonging to a true Church, right in its Foundation and Constitution, and nowayes belonging to an Erastian Church. As for the neglect and partiality of Discipline. I shall speak to it, when I come to illustrat the present state of this Erastian Church, by showing, that neglect and partiality are the essential Pillars and Props, on which this Church stands; and that the Faithful Exercise of Discipline, is inconsistent with the being thereof. As to the admitting of insufficient Ministers and Scandalous Elders. I Answer, This is a Circulating in affirming, that Scandal admitteth of Scandal. Now yield, that Ministers and Elders were sufficient, and free of all Scandal, dot not their joining with the present Church? make them scandalous, and doth not our practice in withdrawing from them? declare it so to be, by our not hearing nor owning them as lawful Ministers. But I hope this rash confounding, of Remonstration, will be acknowledged to be wrong after consideration, and so will be amended by my Brethren.  
As for receiving of Currats, and not Excommunicating the Prelates. Answer, This same Remonstrance is Genuine with the former; for who can lawfully Excommunicate; But the Faithful, I mean these that has not changed their head Christ Jesus: For i● this Church might Excommunicate the Prelates; and the Excommunicating of them were a valid duty in the sight of God, and coun●inanced of him; then should all of us be present at the hearing of this duty. But take head Brethren what our Lord says, Luke 6. 42. First cast the Beam out of thine own Eye; and then shalt thou see clearly, to pull out the Mote that is in thy Brother's Eye. So I say, let the Ministers of this Erastian Church, first cast out the Sin of the Erastian Indulgence and Toleration (under their late Kings) by humble acknowledgement of the guilt thereof, in its high Aggravating Circumstances: And then they shall be in case for Excommunicating the Prelates, and when this shall be, then let us give our presence to the Action with Heart and Hand.  
Thirdly▪ You say the instances we chief insist upon, are the accepting of the Indulgence and Toleration, that these are either justified, or not confessed and condemned. Your Answer. is (1) You say that it is undeniable, that there were different Sentiments and Practices annent these things, amongst them that were Reputed, Learned and Pious, and had suffered for their cleaving to the Government of this Church. Answer. I wonder that the great Assembly, who professeth to have so much Gospel purity and simplicity; should so jugle and shuffle over such a great controversy with such ambiguity and boutgates as to speak of different Sentiments without specefieing the Sentances. What doth the Assembly mean by their Sentiments? if they do understand inconveniences and incommodities, about certain degrees and circumstances: Then may I say, no Action ever was, since there were Plurality of Persons in the World; but had different Sentiments: Some sees more inconveniences, some less; And how oft doth it run that length? Quot capita tot Sententiae, that's to say. How many Heads, so many Sentances; So that every one almost hath their peculiar and proper Speculations. Now on the other hand if ye understand these different Sentiments to be about the sinfulness of the Indulgence and Toleration: Then why have ye not been plain and particular on the matter; by holding out the Heinous Aggravating nature thereof, in order to the satisfying of our Consciences. Certainly the Spirit of God (who knows all things, and the Burden that is on us by reason of that sin) never led you to such ambiguity as to speak of different Sentiments.  
You say that is not the controversy of our day, there is no matter nor occasion of debate annent them now, nor any practice annent them now, that may be an offence to any Ministers are not where now settled by Indulgence or Toleration. Answer, This I deny, for still the controversy remains ay & while the Sin be confessed and forsaken. True it is the Indulgence is over; but what change is come in its roum, not a change from sin to duty, but from one sin to another, from one Erastian Toleration to another (as I shall make it appear afterward) still ye are going on in the same sin, which is an argument sufficient in place of all other arguments, to prove the Indulgency and Toleration to be a sin; because ye are deserted of God by reason of the guilt thereof, as in Isa. 59 2. So that ye are never in favour with God, nor honoured of him to own duty, but still goes on in the same sin: For what can obstinate Sinners do? but sin, seeing the Lord is not present with them, to lead them by his Spirit. Further I would interrogat the great Assemby, how they parted with the Indulgency and Toleration? that's to say, Whether they parted with it as Enemies to it; or as Friend●, you have parted as Enemies to it: Then surely you have particulared both the Enemy and the Enmity, by holding out the high Aggravating nature and circumstances thereof, as a Man uses to do, with his Enemy, he will ever say the most and worst, he can so should ye be particular about your sin, according to the Example of true Penitents in Scripture, as in Psal. 51. 14. Deliver me from Blood guiltiness, and in Ezera. 9 2. The strange Marriages are confessed, but no confession of the Indulgency and Toleration; neither in your National Fast and Humiliation, in the Year 1690, you have not so much as once named the sin. True it is ye speak in Scripture Language, but they are general Scriptures, and general Confessions, & binds yourselves to them, and so burieth the Sins in controversy: yea and in this present Testimony, you cover & hids this Sin with Boutgats and ambiguity, by speaking of your different Sentiments: So that when all this is considered, than it may appear that the Assembly hath not parted with the Indulgency and Toleration, as Enemies to it, but as Friends: And therefore by consequence the controversy betwixt us remains.  
Thirdly, You say when pious and peaceable Divines treat of the peace and Unity of the Church, they advise to forbear the reviving the debates of former times among the Godly, or engaging to declare Men Sentiments annent them; as being con●rair to the peace and Edification of the Church, when present duty is not concerned: Or when it is not about a Fundamental truth or necessary duty: And the forbearance doth not mar any duty, that the Church in general is concerned in, or in danger the Salvation of Souls, throw the want of clearness therein. Ans. When debates are not about a Fundamental Truth and necessary duty? Then it is not to be revieved: But our controversy is about a Fundamental Truth and necessary duty, being about the Kingly Authority of Christ Jesus, that he is the only King and Head of his Church; & so by consequence the Bloody Persecuting Magistrate hath no power to prescribe and give a limited Indulgency or Toleration. For 1. I say consider the Church in her essential parts, consisting in Authority and Obedience. I mean the Head and Members, which is one body. How then can this Body admit of two distinct Authorities, or how can Obedience consist with it? I say can the Church which is Christ's Body, serve two Heads? would not this make the Church a Monster? to admit of two distinct Authorities, and doth not this overturn the nature and Vows of Baptism? we being received into the Church as Members, and subjects to become obedient to the Doctrine, Discipline, and Kingly Government of Christ Jesus, How then can any of the subjects become a Head contrair to Baptism? or how can any within the Church? give obedience to that Head, or can their obedience (though under great pretences of Liberty) be called any thing, but sin and bondage, because that so long as this Authority is retained and keeped; still there is limits set to the Doctrine and Discipline of the Church; by reason that although the Discipline were Exercised towards all; yet it can-cannot reach this Head: And therefore at best the liberty is but a Bondage, and then by consequence this liberty, (as they call it) is inconsistent with the free, and Faithful Exercise of Presbyterian Government, and doth overturn the Foundation thereof, which is the case of the great Assembly in the matter of the Indulgence, and the late and present Toleration.  
Obj But some will object and say, Why may not a liberty be taken from a Persecuting Enemy; as for example, If the King of France would proclaim a Liberty to all the Banished Protestants, were it not duty to them to embrace the offer? Ans, This I deny, and the reason is, That this he must do either as an Enemy or absolute Master over the Church, or else as a Friend and Subject to the Crown and Kingdom of Christ. Now as an Enemy retaining and adhering to his Popish Idolatry, without repenting of his cruel Bloody Tyranny formerly committed, in this he cannot give a liberty to the Gospel; Because it involveth a contradiction, by reason that he cannot serve two opposites, viz. The Gospel of Christ Jesus, and his Popish Idolatry: For this were to build and destroy simul & semel, that's to say once and together, which is a complete contradiction according to our Saviour's Words Matth. 6. 24. No Man can serve two Masters: for either he will hate the one and love the other: or else he will hold to the one and despise the other. That's to say, He cannot with full Diligence▪ single love, and fidelity, serve them both (they being opposites) for Love and Fidelity terminates only in one single object; So that from this you see, that as an Enemy he can never give liberty to the Gospel.  
Secondly, As a Friend and Subject to the Crown and Kingdom of Christ, he cannot retain an Authority over the Church, that is Supra Sacra, by prescribing Bounds and limits to the Doctrine, Discipline, and Kingly Government of Christ Jesus. But on the other hand as a Subject, he is to exercise his power Circa Sacra, that is that the power of Doctrine and Discipline be Faithfully exercised (in the Land) by these to whom the power is committed, and that according to God's Word without partiality, and respect of Persons. And when this or shall be, than he declares himself to be guilty of Death, by reason of his former sins, in shedding the Blood of Innocent Persons, by reason that the Law of God requires that such shall die, as in Num. 35, 31. Ye shall take no satisfaction for the Life of a Murderer, which is Guilty of Death: But he shall he surely put to Death. And Verse 33. The Land cannot be cleansed of the Blood that is shed therein, but by the Blood of him that shed it. Now if the King of France Act as a Friend and Subject, than he will acknowledge his Subjection to the Kingdom of Christ▪ And then by consequence will deny any Authoritative Superiority over the Gospel.  
Moreover in the next place, Protestants can never embrace that Liberty (as they call it) and the reason is. 1. it sets limits to the extent of the gospel in its Doctrine, which is to go throw all Nations (and consequently all places of the Kingdom) and teach them to observe all things whatsoever, I have commanded you, Matth. 28. 20. Now if they shall declare this Command Faithfully, viz. That Popish Idolatry is to be rooted out of the Land, and not to be permitted, and tyranny to be cast out, and that the Throne and State are to be Reform, and that Men of Truth Fearing God and hating covetousness, are to be invested with the present power, that Justice may be Execute on the Guilty without respect of Persons. Now I think this will overturn their Liberty, and make it null: And no otherways can they Faithfully do, if they observe all that is given them in Commission as Faithful Ambassadors (in the Name of God and Christ) who are to declare the whole Will of God unto the People. So that from this you see, that a sinful Indulgence is inconsistent with a Gospel Liberty: And therefore nowayes to be embraced, by any that professes Jesus Christ to be King and Head of his Church, and that by reason that it cuts off the Doctrine, Discipline and Kingly Government of Christ Jesus, by their Subjecting to ●hat Government, which distinguishes from the Government of Christ, so that in this they are the Servants of Men.  
Obj. But some will object and say, If a Heathen King would proclaim a Liberty to the Gospel, were it not a duty to embrace it. Ans. A heathen hath no Law: And therefore we are not to proceed in Law against him, either for his past or present Practice; For the Scripture says where is no Lw there is no Transgression, Rom, 4. 15. That's to say ●hey cannot be accused of Defection from that Law which they never received, and consequently cannot be punished (whatever judgements the Lord may inflect upon them for their ignorance and misery) Now Papests or Malignants professes the name of Christ and pretends to be under Law: therefore we are to see to the right manner and exercise of that Law; that it be according to the will and word of the Lawgiver. Moreover as to a heathens proclaiming of liberty, in this we are not to give ear. For belivers hes this in commission already to go throw all Nations: also it is Christ's right and prerogative Psal. 2 8, I shall give thee the heathen for thin inherietance Now all that Belivers are to do in this, is that the occasion and encouragement is the stronger▪ but but not their commission.  
Moreover in the next place you say there are three Doctrinal Mistaks that occasion our divisions (1) because we think a thing to be duty therefore it is to be done at all Seasons, and we consider not that a thing may be good on the matter, which is not to be done at all times. I Ans. we acknowledge prudence is to be exercised in going about Duty; but however it hath a time, which time we fear you would deny if put to it, or if ye should go about this duty I fear according to your former practice it would be unseasonable, as for exemple in the matter of your late King, ye did never cry out against his sin so long as he was in power commiting them but when his back was at the wall, and the Lords judgements powering down upon him; than ye did give witness, which witness was unseasonable, by reason of your unfaithfulness.  
The other is ●hat we cannot maintain union with any that differs from us, and cometh not up to our mind in all things. Ans. we denay to have any proper or peculiar judgement or mind but what hath been received, owned and avowed by our Ancestors in the Confession of faith, and Covenants and if there be any new step of Reformation started by you or us, for the time here after, we desire it may be prudently and tenderly carried on and not by Division.  
The third is, that where we apprehend persons guilty of sins we cannot have communion with them unless they explicitly and publicly confess the same. Answer: we denaie likewaies to have any peculiar apprehension of guilt▪ but only what the Scripture condemns, and the Acts and Constitutions of our Church: And is not agreeable to Scripture that Sins publicly committed, are to be publicly confessed, as in 2 Cor. 2, 6. 1, Tim. 5, 20. Them that Sin rebuke before all, that others also may fear. I hope the Learned Assembly will acknowledge that Sin must be confessed and forsaken or else the Lord cannot in justice forgive, and that because the promise belongs only to such, as in Prov. 28. 13, He that hideth his sin shall not prosper: But whos● confesses and forsakes them shall find Mercy. Indeed if any Transgressor shall find Mercy of God, and be honoured of him in the way of duty: Then ought we not to stick precisly on the manner of his confession; for assuredly the Lord has blotted out his sin, and therefore let not man again set it on the score.  
Further we charge you with three mistakes, which are the Rocks on which our Church hitherto has spliced.  
The first is, That you acknowledge a thing to be duty in itself, such as Fidelity in Doctrine and Discipline: But the Exercise of it most not come within Doors; but must be Shouldered to the Door with carnal prudence, and indulged exigences, because as in Page 19 You say the Church will have more prejudice by the exercise thereof; than benefire. Now whether obedience to please God, or obedience to please Men, bringeth most loss or benefit to the Church, let any tender Conscience judge.  
The second is, more Tenderness towards Transgressor's, than towards the Truths of God: So that Truth shall be dashed in pieces, rather than the Bulk of Professors should be broken. Alas! this sin has been Epidemic in this Land to the ●uine of the Church.  
The third is, confident trusting and Relaying on Mercies and Deliverance, without Repentance and confession of sin; Forge●ing that threatening, Ezek. 17 15. Shall he prosper, shall he escape that doth such things, or shall he break the Covenant and be delivered.  
Moreover you say, you ●ind among our Grievances, yet two more heavy Accusations. The first is that there is corruption in the Constitution as it is now established, being under the bondage of an Erastian Yoke submitted to. I Answer▪ For investigating of a more ●nited harmony and Concatination of the controversy. I shall Translate the handling of this Grievance to the posterior place: and therefore shall first speak to the Oath of Allegiance.  
Where I shall speak to the Oath of Allegiance in the abstract from the present controversy. I say the Oath of Allegiance when Lawful, is cordially to be taken by the subjects; and is a piece of a Religious work, and becomes Ministers well to take Quadratus Subjects, and tends nowayes to their Qualifications Qua Ministers; but only as Subjects: Therefore we do nowayes carp at an Oath of Allegiance when Lawful.  
Now the Question is, Whether the Oath of Allegiance to the present King be lawful, yea or no. The Assembly affirmeth but we deny. And that 1. Because the Person on the Throne, did at his first Entry to Britain Invest and clothe himself with Prelacy, and that contrair to his former practice and Education. And this was done by the English Prelates who were the principal moving Instruments in this Revolution, in bringing him to the Throne? So that as they did countenance him to his upseting; so likewise he did countenance them to their defending and maintaining. as is to be seen in his present and past practice, how he hath owned that Antichristian party, by erecting some to Bishoprics, which is a thing very clear, that his setting up of such, and also his hearing and Communicating with them in Worship, declares that he hath invested himself with Prelacy; and so has devested himself of the Qualifications of a lawful King according to our National Covenant, Solemn League and Covenant, and Coronation Oath, where Kings are engaged to swear, to maintain Presbyterian Government, and to the utmost of their power to oppose Antichristian Prelacy and all falls Religion. Now seeing that he hath invested himself with Prelacy; then how can any Faithful subject acknowledge him as their King; or swear allegiance to him: without being guilty of the sin of Prelacy by their consenting to set it upon the Throne. Is not thi● Breach of Covenant and perjure in the Subjects to elect a Person to the Throne, who has not the elective properties, such as the Qualifications contained in our Fundamental Laws. For at best his Qualifications are but exercised indifferently, either towards Prelacy in England, or this supposed presbytery in Scotland, and therefore doth not leave to the one, more than to the other, but invests himself with both, according to the inclinations of the People: Which practice is contradictory, for how can one serve two Masters? And therefore no Godly Faithful Subject can in Conscience elect and choice that which is contradictory; seeing the Elective properties are wanting; and so by consequence no Oath of Allegiance can be given without Sin and Perjury.  
The second reason is, Because he did not take the Covenant at his Entry to the Throne. Now according to the practice of our Ancestors who in the Crowning of their K●ngs; did first cause them swear to the National Covenant, the Solemn League and Covenant. I instance the manner of the Coronation at Seoon in the Year 51. Where Charles the second did take the Covenants; And likewise did swear and engage to endeavour the Reformation of Religion ●n the other two Kingdoms; that when it should please the Lord to restore him to his Government there▪ that he was bound to endeavour the establishment of the Work of Reformation there, as well as to maintain it here. But nothing of this hath ever yet been: I say the entry to the Crown hath not come throw the Channal of a Covenant of Reformation: And therefore how can any Subject swear to be loyal to him who has not sworn to be loyal and Faithful to the Crown and Interest of Jesus Christ. Certainly our obedience and loyalty to Kings must be in the Lord; and not in ma●ters sinful and unlawful, either as to the Burieing, or yet as to the bearing down the Covenanted work of Reformation, which our Ancestors did make a principal mark of a lawful King Anointed and Qualified of God; for ruling in righteousness. Certainly where this is either wanting, or yet denied in a King: Then the Oath of Allegiance in the Subjects is Sinful and Unlawful according to our Fundamental Laws.  
A third reason is, Because the Persons who did elect him▪ did not take the Covenant, and therefore were not the lawful Representatives of this Covenanted Land: And seeing we may refuse a King upon his not taking the Covenant, then by consequence we may refuse these Representatives. As for example, this the present Generation holds good in Thesi. as to the manner; For they acknowledge that the present Ministers hath no right to their Stipends; unless the Persons who elect them be qualified, with the Oath of allegiance. Now if I may argue from their concession as to the manner: then much more may I argue from the matter and ground above mentioned, that king and people; aught in such a great work to qualify themselves by entering ●n Covenant with God, according to ●he Example of the Lords People in former times, as in 2 Kings 11. 17. And Jehojada made a Covenant between the Lord and the King: and the People, that they should be the Lords People. So that from this you see, That a Covenanted Land, aught to renew their Covenant with God, in such a work as this. I say both King and People, if they expect the Lords presence, and blessing: But if otherways they do not this; then may they expect that challenge in Hose● 8. 4. They have set up Kings, but not by me, they have mude Princes and I knew it not. That is not by my direction and approbation: As if the Lord had said, Ye never sought my council in this, neither did come before me with confession of sin, and Humiliation for your defection: In order to leave your sin, and cleave to a Covenanted work of Reformation: And therefore saith the Lord I know it not, that's to say, I have no affection to it so as to approve it; and when the Lord disproves, why should Man approve? for certainly where there is no just right or title to a Crown, than it may be expected, that, That Government and these Governors, are full of Misery and of short continuance, according to that triplicat threatening Ezek 21 27, I will overturn, overturn, overturn it, and it shall be no more until he come whose right it is, and I will give it him. So I say we cannot acknowledge these Rulers to be lawful, or yet lawfully chosen, so long as the Covenant is laid aside: And therefore from the consideration of this, the Oath of Allegiance must be unlawful, and that both according to Scripture and our Fundamental Laws.  
The Fourth reason is, because he cannot take the Coronation Oath, as he is now stated, being invested with Prelacy; according to our Fundamental Laws, Kings are to Swear to maintain the true Religion of Christ Jesus; the which Religion is Presbyterian Government, in its power and purity: And also shall gainstand and abolish all false Religion contrair to the same; under which false Religion, Antichristian Prelacy is comprehended, which I think the great Assembly will not deny: True it is in the Year ●6. the Coronation Oath was proposed to the Person on the Throne (being sent by the hand of a private Person) to take, but whether or no taken it may be doubted, seeing he walks contrair thereto, by denying all practical obedience. But however the sin is greater in breach thereof; both by the Taker and Proposers of this Oath, than it had never been, and that I prove from Scripture, Eccles. 5. 5. Better is it that thou shouldest not Vow, than that thou shouldest Vow and not Pay. Now in the breach of this Oath, there is a silent contended resting thereon by both Parties, without Exhortation or Admonition from the one; or endeavour after obedience in the other. Is not an lawful Oath seriously to be performed, seeing that the the taker finds it to be a duty: And therefore to be gone about, as in Eccles. 9 10. Whatsoever thine hand findeth to do, do it with thy might Now if he shall with full power and might maintain Presbyterian Government, than Prelacy shall get no aid nor assistance. And I hope the Assembly will acknowledge, that Prelacy is not where to be Entertained; and that the maintainers thereof, are Enemies to the Crown and Kingdom of Christ; So that it is not enough to countenance presbytery now in its shadow; or yet I say in its substance in Scotland, unless that it be countinanced both in England and Ireland, according to the Tenor of the Coronation Oath, which is to abolish and gainstand all false Religion; and therefore Popery is not where to be Tolerated. But in this Revolution, there is a Toleration of false Religion; and therefore the present Person on the Throne, can neither be owned as a lawful King; nor yet be looked upon as a faithful Instrument of Reformation: Seing he sends out contrair streams from the same Fountain to their Kingdoms. Now according to the Judgement of the Assembly, if it shall be yielded? that this is a deliverance and liberty, yet it is contradictory to Scripture as in James 3. 11: Doth a Fountain at the same place send forth sweet Water and bitter. This the Apostle denys, so I say can streams of Liberty and Blessedness proceed from your King to Scotland and bondage and Thraldom to England and Ireland. Certainly no, our Liberty can never be purchased with our brethren's and Neighbours Thraldom. And now let this liberty be never so large in this Land, yet if it be not universal throughout the whole Kingdoms, in its sincere endeavour, to the maintaing of presbytery, & to the abolishing of all false Religion contrair to the same, than it cannot be said, that the Coronation Oath is in the least observed to one more than to another, for all comes under his Toleration; And so by consequence this Oath is made null; and therefore no Subject neither Minister nor People can Swear Allegiance to him, without involving themselves in Perjury and Breach of the Fundamental Laws.  
But some will object and say, That the Covenants and Coronation Oath, doth not engage us to reform without the Kingdom. Answer▪ Yield it be so, yet it binds us to reform ourselves and King. 1. Ourselves, in that we are not to suffer any Prelatic Person, or favourer thereof o● Conniver at any false Religion, to be set upon the Throne, without being guilty either of direct or indirect compliance therewith. I say direct compliance, when there is a consenting and an aiding him in his upsetting, without evident signs, and qualifications for the Authority. 2. Indirectly, when there is a neglect of a Faithful Testimony against the sin, which sin will (if not prevented) destroy the Soul, because it is Rebellion and Enmity against Jesus Christ to entertain Antichristian Prelacy and Popery. For what can one be said to be, who owns presbytery (if so it may be said) in the one Kingdom, and Antichristianism in the other, but half Loyal to the Crown and Kingdom of Christ, and a Person half Loyal is but at best an Enemy; and so consequently becomes liable to the Wrath and Justice of God, And therefore it is the duty of a Faithful Assembly to forwarn the forementioned guilty person of his sin, in order to make out of the way of Wrath▪ Otherwise they will be guilty, as in Ezek. 33. 9 When I say unto the Wicked Man thou shall surely die, if thou dost not speak to warn the Wicked from his way, that Wicked Man shall die in his iniquity; but his Blood will I require at thine Hand, So I say unless that there be Faithful warning given, and that in Doctrine, both as to Admonition and Exhortation, and likewise to the highest degree of censure and Discipline in case of obstinacy: Otherways we cannot be free of this guilt? nor yet be innocent from Perjury, seeing that the King (according to the Faith and Practice of the present professing Generation) is a lawful King and nourishing Father to the Church, and so by consequence is a Member of the Church, and therefore Subject to the Laws thereof, which I think the Assembly will not deny, considering that his Mercies comes under their inspection as is to be seen, by their praying for prosperity and a Blessing to his undertake: And why should not his sin, and misery, llikewayes be marked and testified against, or else we shall never reform ourselves.  
But some will object and say, that the King has owned and countinanced presbytery in Scotland and declared Enmity against Prelacy. Answer. This he hath done by way of an Erastian Toleration; and that from Self Interest; as is to be seen: Because they Tolerat his sin, and becomes obedient to his corrupt unlawful Commands, by keeping of sinful Fast days, and Thansgiving days and the like. And that both contrair to Scripture and the principals of presbytery, which the Prelatic party out of wilfulness will not do; So that from this his Faithfulness doth not appear, unless that his Zeal were universal against all the Prelatic party. I say in other places as well as here. For certainly it is to be followed with Zeal and hatred in the other Kingdoms, as well as here, it being evil in itself and according to that true Axiom quod Malum est per se non mutatur a Circumstantjis, that's to say, That which is evil in it se●f cannot be changed from circumstances of place, So I say unless that this Zeal be universal, it can noways be sound and real.  
But it may be further objected that there was good reforming Kings in Judah who did not take away the high places: And why may n●t our King be owned, as a Lawful Reforming King, although Prelacy be not altogether abolished. Answer. The difference is very great, As (1) The Reforming Kings of Judah were never Anointted or brought to the Throne by the Priests of the High places: But your king was brought to the Throne of Britan, principally by the English Prelates, the Lords spritwall as they were called (2) the priests of the high places, were never in court, or near to the Th●one with the Reforming king of Judah: But the English Prelates are (3) the kings of Judah never bult the high places, in the time of their Reformation but your king hes set up Prelates in England since his coming to the Throne. I instance Mr Gilbert Burnet, (4) we never read that the kings of Judab Sacrificed in the high places in the time of their Reformation But your king hears and communicats with the prelatic party in worship (5) the Reforming kings of Judah did never swear to defend the high places, in the time of their Reformation; by opposing and hindering these that would have destroyed them: But your King has Defended the high places, for the past and present time, from these that would have destroyed them. So that from this you see, that your King's practice doth nowayes quadrat with the practice of the Reforming Kings of Judah▪ And that because in them it was a sin of deadness and infirmity: But in him a wilful deliberate contented sin, as is to be seen by the laying aside the endeavour of the duty; and much more the Perfection thereof in its sincerity.  
Further you say, do we not think him our lawful King and is he not a blessed Instrument in God's Hand, to work so great Deliverance for you and us. Answer, This we have clearly denied from the forementioned grounds and objections, and we think any single eye, that is not by assed and prejudged will assent to what we have said. And if any be of that judgement (which I am not) viz, That it might please the Lord for a time to continue Kingly Government in this Land, and to raise up a King to rule in Righteousness; for the good of his Church and People. I say, than it might be expected, that he should be set upon the Throne with cleaner hands, than Blood shedors, Test-takers, and Eras●●an Indulged Proffessors, who hath never yet acknowledged their sin: Nor yet prepared themselves for Mercy. And whatever you may think of this Revolution, in calling it a Deliverance: Yet far be it from us to think so, as to let such Dreams or Delusions enter into our Heads or Hearts, seeing there is no promise from the word to believe so.  
Now from what is said above, I think it shall appear that the Oath of Allegiance, cannot not be given to the present Person on the Throne, nor yet to any Successor who shall walk in his steps: For what is applicable to the one, shall still be applicable to any other of the same practice.  
Now I shall in the next place proceed to the Grievance given against you; which is ●hat there is corruption in the Constitution, as it is now established, being under the bondage of an Erastian Yoke submitted to. Which charge you deny as false: And then interrogates, if we know what Erastianism is. It is likely you say, few of us do▪ Ans Some of us knows as much of Erastianism, as can be said by some of the most famous Learned Divines in Europe. And I think our Faithful Ancestors hath not le●t this controversy in the dark, as is to be seen by Learned Mr. Gilhespie in his Aaron's Rod, where he penteth out Erastianism so full, as that the capacities of the Vulgar may understand. Further you say, do we no● consider, how sinful and highly uncharitable it is to Accuse, Judge and Censure the Godly Ministers of this Church. who formerly wrestled against Erastianism, as so contradictory to themselves and Treacherous to their Master, as to betray his Interest and the Church Privileges to an Erastian Yoke. Ans. This is no argument to prove, that they are now Faithful, because that they once were so. Are not the best of Men subject to sin and fall? And can do nothing of ourselves, without the Lords Assistance, and the help of his holy Spirit? And hath not some of the Godly Kings of Judah, Built again that which formerly they Destroyed, as Solomon, Asa, Joash, and hath not many Professors in our days walked contrair to their Profession? They who once were Remonstrators formerly against Erastianism, were seen public to appear in the Street of Edinburgh in the Parliament Closs to the derision o● many hundreds, putting up an Address and Supplication to a Po●ish King, for an Erastian Toleration, and Lioertie (as they called it) Now this was the sin of a great many, which sin hath been Benjamin like Espoussed by the whole Assembly. First in their complying with the Benefit (as they called it) and then being passed over with silence & connivance, which should have been confessed; Yea and in a well constitute Church should have been Censured and Punished, with the Sword of Ecclesiastical Discipline. But with you there is no Testimony given against the sin, proportionable to the offence; for at best your Testimony hath been, but like to that of Eli to his Sons 1 Sam. 2, 24, 25. Which Testimony will never be approven of God for Faithfulness, as in Chap. 3. 13. Because his Sons made themselves vile, and he restrained them not, So that now you see, we charge you with Erastianism upon sufficient grounds; although the Indulgence and present Toleration had never committed? but when all is considered; then how great is the ground of Accusation against your Erastian practise.  
But further you say, what are the instances brought to prove so grievous an Accusation. Ans. For proof of your Erastian Constitution. I shall first lay out to your your consideration the being of your Church, as it is founded on the Oath of Allegiance to an unlawful King, who walketh contrair to our Covenants, Coronation Oath, and Fundamental Laws▪ And therefore doth distinguish from a Lawful King and Faithful Subject, to the Crown and Kingdom of Christ, who should be a nourishing Father to the Church, and Terror to Evil doers; But according to the forementioned Ground and Objections; there is a contrair walking; So that obedience and subjection to him is not Subordination to the Lord, as to a Magistrate that exerciseth his power Circa Sacrat And therefore no Minister nor Subject can swear to him without being guilty of changing their head, Christ Jesus: And also of making a Sacrifice of the Rights and Liberties of the Church, by Burieing our Covenanted Engagments; and giving up the Fundamental Laws unto the Will and Lust of Man: So that your present state, and Liberty, is, not any thing else▪ but a sinful Toleration purchased by price of Conscience founded on a mutual Tolerating of one another; which makes a joint Conspiracy against Christ and his cause, by making, I say a Sacrifice of the Doctrine and Discipline of the Church; by your partiality and silence at the sins of the Throne (1) I say in Government the Intrinsical power of the Tolerating Magistrate doth appear, in that the Will, Awe, and fear of the Magistrate, Rings, Rules, and Principalie is followed in your Assembly by that Negative Voice of your King, in that you dare not Act or do any thing, though lawful and necessary, until the Tolerating Magistrate think fit to Tolerat▪ I mean in things external and easy, which doth not strike against the sins of the Throne. Yea how oft hath the Assembly meet together and gotten little or nothing done, and all for want of the will of the Magistrate to preceded and draw them.  
But Secondly, The intrinsical power of the present Magistrate appears in Doctrine, in your Infidelity, in Burieing the sins of the Throne, As 1. In Tolerating Prelacy and Popery throughout the Kingdoms. 2. The black Articles contained in the late War by joining with the Popish party, contrair to the Writing of Mr. Gilhespie, which was owned and approven by the Church in the days of our Ancestors. 3. The wasting and Impoverishing of the Land in time of Peace by Cesses, and Impositions, spending these Exactions in pride and Lust: bestowing a great part of them on corrupt Members of Parliament in order to make them serviceable Instruments for carrieing on those sinful actings. 4. The change that's in Doctrine, Prayer and Practice by the command of the Magistrate, as to the desisting and leaving of the War with the King of F●ance in the Year 98 and 99 Now let it be yielded that the War was lawful on the matter: Which cannot be denied, he being an oppressing Tyrant and stated Enemy to God and Godliness: And therefore the necessary causes and circumstances of War being found in him; which is Aggression on the Lives and Liberties of the Subjects, which was completed on them; though ●ot perfected on us: From which Aggression the absolute necessity, and Indispensability of Militating did flow. Now this being, than the causes of War was good and valide on the matter, the end being the Glory of God and safety of the Subjects and Kingdom: Then why should it not have been proceeded in a right manner by seeking the Lords power and Presence, and by refusing sinful Association: Either with Protestants who were not willing to come up to the height of our Reformation: Or yet with Papists or Malignants who were Enemies to it. Also in a good Action there should be perseverance therein: Seing there is more diligence required in the end of an Action; than in its beginning▪ There being no change in the Enemy, he being the same now if not worse; than in the time of War: For still he Persecuteth the Protestants; therefore peace, should not have been made with the Enemy, although there might be sad loss; according to the Example of Israel in the matter of Benjamin, who after they had fallen twice enquired of the Lord the causes thereof, by Weeping and Fasting, and searching out their fin; So ought you to have done: But both matter and manner are abussed and laid aside by the Command, Fear and Awe of the Magistrate, So that he whose overthrow (in prayer you sought, and tyranny you confessed, must now be passed over with silence and connivance: although he be the same now that he was then. And all this is done by the command of the Tolerating Magistrate, whose Servants ye are tossed with the wind of their power: like to these spoken of in Psal. 1. 4 much of this obedience is to be seen in your fast days, and thanks giving days; which manifasts the Intrinscicall power that the Magistrate hath in making you obey contrair to the word.  
But thirdly the Intrinscicall power of the Tolerating Magistrate: appears in the neglect of Discipline in that you dare not do any thing in the Assembly in order to the censuring. Confessing and setting of days of Humiliation a part for the sins of the Throne: Such as manifest Perjury in the Breach of the Coronation Oath; the joining in War with the Popish party, the sad Oppressions in the Land, by Cesses and Impositions, the Tolerating of Popery and Prelacy throughout the Kingdoms. Now in a well constitute Church, all these Sins ought to be confessed, and in case of obstinacy to be Censured and Punished with the Sword of Ecclesiastical Discipline, to ●he height, even to Excommunication; Seing that the Assembly acknowledgeth that there should not be partiality in Ministers: and therefore without respect of Persons they are to reprove Kings; as well as other Men, they being Subjects to Christ; and received into the Church by the Vows of Baptism: But all this is laid aside, through fear and awe of the Magistrate; by your obedience to the Supremacy; they ruling intrinsically in you, as to matter of practice: as is to be seen in your Assemblies, how that your King has the Negative Voice, which declares that the Supremacy is yet infit in this Land (although not screwed up to that height in all its formalities that it was in the Year 61. 62. and downward) For your King's Commissioner hath so far the ascendant power, that nothing shall pass in Act in your Assemblies; but what he pleaseth: And no otherways can you enjoy them. So that from this it doth appear. That neglect and partiality of Discipline, is not a sin of deadness and infirmity; but a deliberate contented Omission and neglect: And therefore partiality and infidelity are made the Pillar of prudence and essential Prop, on which your Erastian Church stands: Now when all this is considered, may it not be said upon grounds that your Church is Erastian and not Presbyterian▪  
Obj. But it may be Objected by some, That the present Ministers doth Preach sound Doctrine; and that both Learnedly and Ela●o●aily, and doth noways Teach Erastian Principles. Answer, The difference is as great betwixt Preaching and Practice, as betwixt true Piety, and painted Hypocrisy: For a Man may Preach and profess sound Doctrine, and yet be a stated enemy to the practice thereof; Like to the Foolish Builder spoken of by our Saviour, Matth. 7. 26. And every one that heareth these say of mine and doth them not, shall be likened to a foolish Man, which built his house upon the Sand. Now by hearing, these say are to be understood a Believing and an understanding of them so that by this it doth appear that men may be well qualifed with the art and Skill of Building, so as to make a comely form and structur of an building and likeways to have it seemingly well decored within; so that, it may be pleasing and takeing to the eyes of the beholders; and yet for all this not deserve the name of a Building, the Foundation being wanting, ffor their is not any thing that our Saviour ch●lenneth, but the Foundation, which presuposeth that all things for art and ornament might, be in this house. For without doubt if any other thing had been wanting, our Savour had not omitted. So that from this you see that God's Sacrafices must be on God's altar, God's word in God's house and therefore not in the jdols Temple: For you cannot worship and obey God and the idol of Supremacy at once I say such hath no right to God's word: who are walking obstinately on in sin as in Psal: 50. 16. But unto the wicked God says, What hast thou to do to declare my Statutes? or that thou shouldest take my Covenant in thy Mouth, seeing thou ●atest instruction etc. that's to say it doth not become such to propose God's Word; neither can they apply it, but falsely: And therefore not to be owned as the chaste Bride and Spouse of Christ. But on the other hand as false Builders and Teachers, whose Building is within the Flood ma●k of the Wrath of God, and will one day be swept away with Judgements: And therefore it is the duty of all Believers, to come out from among them; lest they be partakers of their Sins, and consequently of their Fangs, as in Rev. 18. 4  
Further you say grant there were Encroachments on the Church's rights and no Testimony against it; That is weakness and want of courage; but is not just ground of Separation from worship in a true Church. Answer, This overturns the Faith of the great Assembly; and that because an universal deadness and infirmity cannot be found, but in a Church dead and deserted; or else dying or declinning, dead and deserted the Assembly will not acknowledge▪ Seing they are received into Mercy (as they say) being delivered from their former bondage and misery: And therefore by consequence has obtained the favourable presence of God, which giveth Courage and Zeal. 2. Dying and declining this cannot be the Assembly, being flourishing in the bud of their Reformation; And therefore cannot so suddenly lay aside their Zeal, as to be overcome with an universal deadness; So as to suffer Encroachments on the Church Rights, without the least Testimony of Remonstration. It would be expected that Reciprocal Duties were to be found in such a Church: I mean in Love and Zeal for the kindness and mercy you have received and found, in being delivered (as you say) But however we acknowledge that deadness and infirmity, deference & delay of Duty cannot because of Separation. But the Question is If Faithfulness, courage and Zeal in the exercise of duty in maintaining the Churches Rights can consist with the state of your Church, yea or no. So that the controversy is not abou● deadness and infirmity, deference and delay: but if the Faithful exercise of Zeal can consist with the present and future state of your Church.  
Now therefore in c●lm Blood and from Conscience we pose you, as in the sight of God, the Judge of Quick and Dead, before whom you and we must stand and give an account of our words and Actions; that yôu take to consideration the Accusa●ions led against you; and that you may vindicate your selves if it be possible with the standing of your Church; by execising Faithfulness in Doctrine and Discipline, that it may be manifest before God and the world; that you are not guilty of Erastianism. And for p●oof hereof in order to your Vindicating, we desire you may satisfy us in the●e following premises and propositions which we shall lay down; for trying of your Faithfulness and soundness as to the state of your Church.  
Experiment, As first we desire an particular answer anent the Indulgence, in that you would either approve or disapprove of it: If it may stand with the being of your Church: Seing that it is a necessary duty in a Faithful Church to make a Separation betwixt the clean and unclean, the holy and prophain the neglect of this being sadly reproved and threatened with Judgements, as in Ezek. 22. 26. They have put no difference between the Holy and Prophain: neither have they shown difference between the unclean and the clean, and verse the 31. Therefore have I poured out mine Indignation upon tbem, I have consumed them with the Fire of my Wrath. Now therefore take warning of this threatening, and jugle no more with God, by speaking of your different Sentiments; But be particular in specifieing the controversy, that so it may be manifest to the World, whether you approve of it as a duty, or disapproves of it as it is a sin.  
Experiment 2. We desire the like answer annent the late Toleration under your late King: If that Address and Supplication (given in to the Popish Chancellor) by a great part of your Ministers, be lawful, yea or no, Or whether or no you did partake of that Liberty and Benefit (as they called it) or hitherto hath Benjamin like Espoused the quarrel of these Transgressor's; by denying that the like Act deserves to be Censured and Punished with the Sword of Ecclesiastical Discipline; or else as publicly to be confessed before God and the World, in its high Aggravating circumstances as it was committed.  
Experiment. 3. If it can consist with the State of your Church, to walk in the steps of your Ancestors, that you and your King (or any Successor hereafter whatsoever) may enter in Covenant with God; by renewing the National Covenant, the Solemn League and Covenant; That it may be manifest to the World, that you deliverance is not Bastard and Evil Begotten, but can run through the Channal of a Covenant of Reformation: And indeed we shall not carp much at the deference of it; if there shall be any possibility for the time to come to accomplish this work.  
Experiment 4. Fourthly, We desire if it may stand with the being of your Church: That the sins of the Throne may be confessed, and particularly acknowledged, and Faithfully reproved in Doctrine, censured by Discipline, and punished with the Ecclesiastical Sword in case of obstinacy. Particularly these forementioned sins, Namely▪ (1) The manifest Perjury in Breach of the Coronation Oath in countinancing & Tolerating of Popery and Prelacy throughout the Kingdoms. 2. The black Articles contained in the late Confederacy, where Liberty of Conscience was proposed as the end; and the Persons confederate with were Idolatrous Papists, which is contrair to Scripture and the Testimonies of our Ancestors to join with such in War. 3. The impowerishing of the Land by Cesses and Impositions in time of Peace. Now we think the consideration of these Propositions cannot in Conscience be denied; seeing they are agreeable to Scripture, and consonant to the judgement of all sound Divines: That sins of all sorts of Persons, both High and Lo Kings as well as the meanest Subjects; are Faithfully to be reproved and Censured by Discipline: or else the Church cannot be obedient and Loyal to Christ Jesus, who is King of Kings, and Lord of Lords; and has given command unto his Messengers to teach all things whatsoever he hath commanded them as in Matth. 28. 20. and Jer. 1. 7. For thou shall go to all that I will send thee, and whatsoever I command thee thou shalt speak. And doth not this command reach the sins of Kings, as well as other Men; the word being sent unto them. I hope the Learned Assembly will acknowledge that partiality is to be avoided being reproved of God, as in Mal. 2. 9 And therefore let none stumble at the Faithful reproving, and censuring of these ●ins mentioned; seeing that it is a duty Commanded of God: and commened by the Example of the Holy Prop●ers, who Faithfully reproved Kings without partiality; then let the Assembly, if they be what they profess imitate the Practice of the Holy Prophets by laying aside par●ialitie; and the slavish fear of Men: That it may be manifest to the World that your Church is built upon the Foundation of the Prophets and Apostles, Jesus Ch●ist being the chief corner stone, Ephes▪ 2. 20 If otherwise ●ou shall refuse this dutte and wilfully out of carnal prudence l●y aside Zeal courage and Fidelity; then sha●l 〈◊〉 be guilty of Erastianism by declaring yourselves to be the Servant's, and slaves of en.  
But some will object and say, if the sins of the Throne may be so marked reproved and censured: Then it would 〈◊〉 that Presbyterian Government cannot agree with Monarchy, I Answer▪ the lawful 〈…〉 and exercise of Kingly Government, can well agree with Presbytery: But not the abuse and unlawful exercise thereof, and that because it brings the Lord's Wrath and Judgement, both on the Throne & Church, in case of silence and connivance thereat.  
Therefore we desire that you would consider impartially, and without prejudice the Accusations, Grounds and Objections led against you; that so it may appear, how hateful and abhoring a sinful Union is? Oh! what sin is more reproved and forbidden than Union in iniquity, as in Eph. 5, 11. Have no sellowship with the unfruitful Works of Darkness: but rather reprove them, and in 2 Cor. 6. 14, 15, 16. What fellowship hath Righteousness with unrighteousness, and what Communion hath Light with Darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an unbeliever? or what agreement hath the Temple of God with Idols? and verse 17. Wherefore come out from among them and be separate saith the Lord; and touch not the unclean thing and I will receive you. Moreover hath not the Lord declared the Imposibility of Union with sinners by the Mouth of his Prophets, as in Amos 3. 3. Can two walk together except they be agreed. Oh▪ can Union be in sin and defection? or would you be in a happy condition if you obtained it? Alas! no more, than Israel was in their defection, Exod. 32. When with on consent they did say, These be thy Gods O Israel which brought thee up out of the Land of Egypt. And doth not an universal sinning bring universal Judgements on a Land and People: Therefore consider this and lay to Heart your defection, and be awakened with the Judgements of God upon the Land, by the Plague of Famine, that has been these Years bygone, and now present and seek out your sins, and the causes of the Lords Wrath; why he thus contends with the Land, according to the Example of the Godly in former times, as in 2 Sam. 21. And there was a Famine in the Days of David three Years, Year after Year, and David enquired of the Lord; and the Lord answered and said, It is for Saul and for his Bloody House: because he slew the Gibionites. So that you see, the causes of the Famine was Breach of Covenant and Bloodsheding, which certainly is the causes of this Famine: And did David inquire after the causes while there was three Years Famine, then let the Assembly and all of us inquire after the causes: Now while there hath been six years' Famine. And I think the causes thereof will be found to be the same; that it was in the days of David, viz. Breach of Covenat and Bloodshed, which the Assembly are deeply guilty of by their past and present practice; as I have plainly held out in the forementioned Grounds and Accusations led against you. Therefore examine yourselves and consider what you have done, and are doing by your going on in Breach of Covenant & Perjury, and by your trampling on the Blood of the Saints and Martyrs, in condemning and burieing their Testimonies, and maliciously and falsely accusing the Faithful of Separation, because they will not go on with you, in your Soul Murdering courses, to the ruin of the Land and their own Souls.  
But in the next place we desire you to consider, what it is you have to justify before God and the World in defence of your continued Defection, in going on in your Erastian courses. Have you this to say that you are in Judgement sound Presbyterians and professes sound Principles? Whereas in practise you deny it, by subjecting to the fear, awe and unlawful commands of the Tolerating Magistrate: Like 〈◊〉 these spoken of, Isa. 29, 12. This People draw near to me with their mouth and with their lips d● honour me: but have removed their heart far from me, and their fear towards me are taught by the Precepts of men. Or like to these 2 Kings 17. 33. Who feared the Lord and served their own Gods Or what more have you to boast of by your Learning and external form of piety? or yet by Elabourat painful Preaching: when in practise you are despisers of the Building; like to these Jewish Doctors ' who could Learnedly hold out the signs, tokens, and marks of the Messiah; Yet when they did see him to whom their own signs did agree, they would have none of him. Oh then! shall it so be with you? will you still go on in a wilful malicious despite against the cause of Christ, and the followers thereof? I say, beware lest your wilful hearted of Truth arising from envy, bring some in the end to fall into the sin unpardonable, as did these Jewish Doctors.  
2. We desise you to consider, who it is you have to deal with in your contending, I say it is God, not man that you have to deal with; therefore take head what was spoken to Paul. Acts 9 4, 5. It is hard for you to kick against the Pricks▪ I say Truth maintainer is Omnipotent and cannot sin; and therefore will see to the cause of the Afflicted and right of the Poor, Psal. 140. 12. And will teach his Truths Doctrinallie by his Judgements on Backsliders, i● walking contrair unto them▪ while they walk contrair unto him, as in Leu. 16, 17. And will get himself honour upon your Idols, by overthrowing them, and by destroying the bramble▪ under which Backsliders are sheltering, as in Judges 9 9 And seeing the Lord will be glorious in his judgements? then do not build, that which he will destroy: neither insult confidently over the desolations of his House and People, thinking now the Witnesses are dead and buried; and now you have go ten the Victory, consider that place of Scripture, 1 Sam 2. ●6 The Lord Kill●th and he makes alive, he bringeth down to the Grave, and he bringeth up. Therefore we exhort you in the sight of God to lay aside these weapons of War, by which you cover, and defends your sins and defections, viz. These four painted complexions, namely Personal sins, sins of infirmity, deadness, want of Courage and Zeal, and lay to heart your sins, by confessing and forsaking of them; seeing the Lord is willing and ready to receive you, and is not the suffering remanent ready to embrace Union and Communion with you upon Repentantance and Confession? But if you shall refuse this, and continue obstinate in defending of your sin, and will not hear; then let us spread out your case before the Lord, seeking his assistance to mourn over them, that our Hearts may be affected with grief, and our Souls made to weep in secret places for your pride, and our eyes made to weep sore and run down Tears for all the Abominaations done in the Land.  So let all thine Enemies Perish, O LORD: but let them tha● love him, be as the Sun, when he goeth forth in his might. Judges, 5, 31. 
FINIS.