AN APOLOGY FOR, OR VINDICATION OF THE Oppressed persecuted Ministers & Professors of the Presbyterian Reformed Religion, in the Church of Scotland; emitted in the defence of them, and the cause for which they suffer: & that for the information of ignorant, the satisfaction and establishment of the doubtful, the conviction (if possible) of the malicious, the warning of our Rulers, the strengthening & comforting of the said sufferers under their present pressurs & trials. Being their Testimony to the Covenanted work of Reformation in this Church, and against the present prevailing corruptions and course of desection therefrom.  PROV. XXIII: Vers. 23. 
Buy the truth & sell it not; also wisdom, instruction, & understanding.  I. PET. III. Vers. 15. 
But sanctify the Lord God in your hearts; & be ready always to give an answer to every man, that asketh you, a reason of the hope, that is in you, with meekness & fear.  JUD. Vers. 3. 
It was needful for me, to write unto you, & to exhort you, that ye should earnestly contend for the faith, which was once delivered unto the saints.  
Prestat sero, quàm nunquam sapere.  
Printed in the Year 1677.   

To the most Noble and Honourable LORDS, The Lords temporal of his Majesty's Secret Council, in the Kingdom of Scotland.  
Most noble and honouralbe Lords.  
CAsting our eyes about us to see, under the wings of whose patrociny & protection, we should shelter the ensuing Apology or vindication; we could not, in our apprehensions, fix upon any so fited for this, as your Lo. who, by the station, & office you bear under his Maj. in this Kingdom, are constitute the protectors of the poor, the Releevers of the oppressed, & the breakers of every unjust yoke: the serious thoughts of which does aflord us this confidence, that as our unjust oppressions make us objects, fitted for your Lo. compassion and justice; so your Lo. office. and what it binds unto, in the behalf of the oppressed, before God and men, will▪ on the ingenuous & plain production of our reasons, for the justice of our cause, at length prevail, for breaking of these yokes of oppression now on us; and removing of their real causes. We therefore cannot but in charity and reason expect, that much humanity & justice, from your Lo. that was granted by heathen Rulers, to Ministers & Christians, in the primitive times of the Christian Church; of which we have in Scripture & History memorable instances. Was not Paul Act. 26: 1 permitted by King Agrippa to speak for himself, who, in vindication of his righteous cause, deduced the grounds thereof, and cleared the so to the conviction of his hearers, that they judged him neither worthy of death, nor of bonds? Did not some of the Roman Emperors, upon the reading of the Apologies of the Christians, as of Justin Martyr, Apollinaris, Mileto, Origen, Tertullian, and others, declare their innocency, and mitigat the rage of persecution, that then prevailed against them? May not we then, who profess the same Protestant Religion with your Lo. entertain ourselves with the hope of the same favour & justice, that was showed by Rulers, to the Lords people before us?  
As our adversaries calumnies & bitter reproaches, with which they labour to render us odious to all, especially, to your Lo. are unjust and malicious; (being partly their evil and uncharitable deductions from our principles and actions, and partly gross & notorious lies; such as the heathens charged on the primitive Christians, who finding no just matter for their accusations from their Profession and behaviour, gave it out to the world, that they worshipped the Sun, an ass' head, and used promiscuous copulation at their assemblies;) So it is the Testimony of our consciences, that as a brazen wall does shield & uphold our Spirits from sinking, under those burdens, with which they have aimed to keep us at under with your Lo. We know, there is no new or strange thing happened unto us, but what hath been the common lot of eminent saints, yea of Christ Jesus, our blessed Lord and Master; the servant is not greater than the Master; if they dealt so with him, no marvel they deal so with us. So great is the Testimony & witness of our consciences, as to all the grievous things, they have and do charge upon us, that we have hitherto possessed our souls in patience, and not opened our just and true greivances (as we might and should have done) for fear of offending your Lo. But perceiving the truth of the Gospel, the righteousness of our cause, and the welfair of immortal souls are like to suffer thorough our too long silence, we have adventured to disclose our thoughts, and to give, so far as we can, a satisfying account of the grounds of that faith and hope, for which we suffer. The God of Gods knows, & Israel shall know, we use this freedom and plainness of speech towards your Lo. and all others, not from any contentious and ill affected humour; but from the sense of the obligations laying on us, for the conservation of the true interest of Religion, and the hope of relief for these from your Lo. which we most humbly beg and expect, for the sake of truth and righteousness, that are now fallen in the streets, and fled into Corners if on an impartial examination of what we have said, in the defence of our cause, and of ourselves for its sake, against the reproaches of our enemies, it shall be found that it is not just, but iniquous, we ask no benefit from your Lo. clemency and justice; let all severity be used. But if the cause of our former and present sufferings be righteous (in the confidence of which, we have been bold to give to your Lo. and the Christian world this sober ensueing account) we humbly entreat that protection and relief in its defence, which your power and station in this Kingdom do enable and oblige your Lo. to.  
Wherefore casting ourselves at your Lo. feet. We do, in the behalf of pure Religion & undefiled & the souls of all concerned therein, beseech your Lorenzo First That our just & well grounded exceptions against Prelacy & Erastianisme, may be taken into consideration & laid to heart: for if they hold good, will not the future consequences of these evils, to this land, your Lo. families, & posterity, be dreadful, who thereby are laid pento the judgements, denunced in the the Word of God, against perjury and Covenant breaking? We do not lay the stress of our cause on the Covenants & Oaths, taken by this nation, against the foresaid evils or corruptions, as the primary and chief Argument (as will appear to all on the perusal of our subsequent Apology;) but on their opposition to the Word of the holy and true God: for, we grant, Covenants and Oaths, that are obligatory and bind to an observance, suppone their matter to be antecedently just, and do bring their primary obligation from it; hence the things contained in, & engaged to by Covenants and Oaths, must be proven and made out to be necessare & righteous from the Word of God, before their obligation can be admitted & received; which we have laboured to do, in this following discourse. And if from it, our Covenants and Oaths do appear to be just, are we not assured, that the corruptions and sins engaged against by such divine ties, and relapsed into contrare to these engagements, do provoke our Holy and righteous God, to the inflicting of all those plagues and judgements, threatened in the word against the violators of such sacred bonds? And if this be a truth; (as we hope none will deny) what can we then expect to ourselves & posterity, if reformation & repentance do not prevent, but ruin and desolation, according to every one's accession to these evils; which, no doubt, are crying for vengeance on this declining Church? Next, We pray your Lo. to consider, that we build our conclusions on no other foundation, than our worthy reformers in this Church and others, laid down in their arguments and debates against popery; which for its want of, and opposition to the holy Scriptures, they have condemned for an Antichristian defection from the doctrines of Christ. We hold to the sufficiency and perfection of the holy Scriptures, resolving, thorough the Grace of God, to admit of no other rule of faith and obedience, in the matters of our God, but these: what they condemn, we must renunce; & whatsoever doctrines or practices, in the house of our God, want their authority and approbation, we cannot, yea dar not admit? The experience of the Church in preceding ages shows, what mischiefs, the opening of this door, hath brought in upon her, to the almost uter ruin of all her concerns.  
The present growth of popery, and the quick advance it makes among all degrees of Professors, in this and our nighbouring Churches, says to all, &, we suppose, to your Lo. that the fasety & preservation of the protestant reform Religion, does, in all prudence, require, that its real and sincere friends should be encouraged, and not thus persecuted with violence; which no doubt, tends so to the weakening of the Protestant interest & cause, that in one of Queen Elizabeth's Parliaments, it was judged a sufficient reason, not only to restrain the rigid pressing of conformity, but likewise to encourage all Non-conformists, who, in those times, were looked upon as stout antagonists to popery, and such as might be employed, entrusted and made use of in opposition to it. Is it not to be feared, that the ●ope, having his instruments and emissaries amongst us, for working out of his designs on these Churches, which, all his former engines have not hitherto effected; and finding, through our confusions and distempers, the occasion fitted for his purpose, hath no question, a secret active hand, in influencing and increasing of this violence; which, if the Lord, in his mercy to this many ways afflicted and ruined Church, do not prevent; will facilitat his longed for, & much endeavoured designs against the reformed Religion in these Lands. And however we are represented to your Lo. as unfriends to Religion, and the interests of State (as if they must ruin if we stand) yet the experience of past and present times, beside our public confessions, doth sufficiently witness, how malicious our adversaries are in this unjust calumny? We are no innovators, nor pleaders for innovation in Church or State; but do hold, adhere to, and resolve, through the grace of God, to maintain the reformed Protestant Religion, against all sorts of enemies, as it is contained in the holy Scriptures, summed up, and briefly comprehended in the Confessions of faith of the reformed Churches; especially in the Confession of faith, Larger & shorter Catachismes of this Church, in opposition to all Popish, Arminian, Socinian, and Sectarian errors and innovations. We hold for our main & rooted principle, the holy Scriptures to be the Word of God, the absolute perfect and only rule of faith and manners; not needing any supplement of Ecclesiastical tradition: yet we do not deny Antiquity its due respect, use & reverence: and although we maintain, that every Christian, of what rank & degree soever, aught to study, & be conversant in the Scriptures; yet we acknowledge the necessity and great use of a Gospel standing Ministry, and receive the directive authority of the Church, not with an implicit faith, but with the judgement of discretion. We hold the teaching of the Spirit necessare to the saving knowledge of Christ; but absolutely deny, that the Spirit bringeth new revelations in matters of doctrines, worship & Government; but only that he opens the eyes, and enlightens the understanding, that we may perceive and rightly take up, what is of old revealed in the word by the same Spirit. We rejoice in Christ Jesus, having no confidence in the flesh, or in a legal righteousness; desiring to be found in him, who of God, is made unto us wisdom, righteousness, sanctification and redemption; yet we constantly affirm, good works of piety towards God, of equity and charity towards men, to be necessare, both necessitate precepti & medii: our Ministers press on themselves & hearers, the necessity of Regeneration, as the solid foundation of good works; & the severe, strict exercise not of a popish out side formal, but of a spiritual, real mortification and self denial. We extol all ordinances of divine appointment; but reject all humane inventions, especially religious and significant not institute ceremonies in the worship of God.  
It ought to have no little weight with your Lo. that by using of such violence, the most sober, judicious, universally religious and industrious part of the subjects, and consequently the most useful and steadfast to his Maj true interest and honour, are exposed to daily vexation and trouble, to the great damage and prejudice of this Nation and Kingdom. We suppose that, upon an impartial view, it will be found, that the choice and better part of the subjects is dissatisfied with the Government, now introduced into this Church, and consequently obnoxious to the severity of the laws, enacted against non-conformists: and of what dangerous consequence this may prove to Church and State, we leave to your Lo. most serious consideration. We know, the certain issue of all matters, is known to God only; but if we shall take our measures, in conjecturing at future events, from the working of present causes, there is all rational ground to fear, that there are dismal and heavy times coming on this nation; which, by taking and fallowing of right ways, in the present juncture of affairs, your Lo. may prevent; and if not done, will, no doubt, afford matter of bitter sorrow, & repentance to your Lo or children afterwards. It is & shall be our hearty prayer to God, that your Lo. may have the Spirit of wisdom, and of the fear of the Lord, poured out upon you, to foresee the evils, that are hastening towards us, and in time to hid yourselves, this Church & Kingdom from them.  
Is it not apparent to all, that conscience does not act, nor lead our antagonists? Do not their opinions about Prelacy; their Profession of all readiness to comply with the contrare, if on foot; their frequent changes into the interests and forms of all preceding times, how contrare soever to their once professed and sworn principles (while true Presbyterians remained constant and , thorough the times that went over their heads;) their covetous and licentious lives, discover their want of conscience in the courses, they now so furiously run? Let not your Lo think, that it is his Maj. interests, (as they pretend) or any true conscientious regaird to these, that moves them to such obseqivous compliance with the present laws? Let the out ward interests of this world be separated from their way; and it shall soon appear, how void they are of true zeal for his Maj. and his laws, as is evident beyond all denial, from their carriage & behaviour, in past & present times. As we have no external benefit to expect to engage us against conformity to the present laws about Church Government; so we are to look, from our principles, and practices conform thereto, no less than the ruin of ourselves & families in this world: if conscience of duty towards God & this Church, according to the word, did not determine and move us, of all men we were the most foolish and miserable; but seeing our hearts, in the consideration of the justice of our cause, & of the sincerity of our intentions, in acting conform to it, does not condemn us; we have this confidence towards God, that as we are acquit & shall be justified before him; so shall we be recompensed and rewarded, to the abundant compensation of all outward loses; even for these things, for which we are condemned of men; so that that which is esteemed our folly, sin and misery, is and shall be reputed our righteousness, wisdom and glory.  
Albeit we have not the external advantages of power, riches and worldly policy, but the contrare to contend with, and endure; yet, seeing the Word of God in our hands, doth prosper and prevail to the gaining of immortal souls, the restraining of impiety, and the propagating of the savour of the true knowledge of Christ Jesus, in all places where it comes, notwithstanding of the opposition made unto us in this work; it will, on many accounts, be your Lo. wisdom, not to stand in contradictory terms thereto, lest your Lo. be found to fight against God in the persons of his servants and people; for, we are assured, that this work and cause is of God, partly for its conformity to his holy word; & partly for its undeniable fruit and success, in converting & saving of souls from sin, preserving and maintaining of its self, against the opposition it meets with on all hands; which we take for a sign of its being of God, as the Christians did of old in their debates for the Christian Religion against its adversaries, which under great opposition grew and prevailed exceedingly, although stripped of all the outward advantages of worldly power and policy. If this cause be of God, and approven by him, as we nothing doubt, it will not be in the power of the mightest to crush it. Men may afflict and put us to great sufferings (which to them will be a sign of perdition, but to us of salvation;) but while this Church continues Protestant, and hath God abiding in her, their contradiction will be in vain, as is hitherto manifest. And a thousand to one, but it resolve in their own ruin here & here after.  
The matter of difference betwixt us and our adversaries, being in their own confession (a popular argument they much use with the people) not foundamental, but indifferent, we humbly beg of your Lo, that for preventing of further confusions in this Church, & attaining of the true peace of the same, you will be pleased, to consider, whether it be better and safer for this Church, that the Chistian Reformed Religion be totally ruined among us, for satisfying of a few; or a thing indifferent, & far removed from the vitals of Religion, be taken away, and not thus enforced by violence on so considerable a part of the subjects, who, for conscience sake, cannot receive, nor subject thereto? And knowing that a serious and impartial examination of this one question, if diligently pursued, would quickly determine your Lo, to courses quite opposite to these now prosecuted with so much heat against us; we entreat your Lo, not to give ear to these calumnies and undue representations of the present case of affairs in this Church, made by our enemies, the Prelates, by which they labour to instigat to all this unjust and unseasonable violence, that will Produce bitter and lamentable effects to this & the succeeding generation, if not prevented in time.  
Most noble & honourable Lords, we cannot but take notice of that too common prejudice entertained against Presbyterian Government & instilled with so much artifice by our opposites in the mind of many, on which, they have alas too much advantag, through the love of sin, & natural enmity at the wholesome severity and power of the Christian Religion, that is predominant in all unregenerat persons; to wit, the strictness & impartiality of Presbyterian Government in its exercise, against all sorts of scandals, in all degrees of Professors, the great as well as the mean; for we know, that while Presbytery was up and in vigour amongst us, the zeal and faithfulness of Ministers, in reprehending all sorts of sins, and exercising of discipline impartially, conform to the commands and rules of the word, without exception of persons, is that which hath caused all this dislike of, and rigour against Presbytery; and conciliat that much respect to, and love for Prelacy, as to eject the one, & bring in the other. We will not now enter on the debate, whether this strictness against sin be the native product of Presbyterian Government, when exercised conform to its principles; or the contrare the genuine consequence of Prelacy, that necessarily results from its constituent & preserving causes? Which were no great labour to make out. But leaving this, we humbly entreat your Lo. to have that patience towards us, as to suffer us to say. 1. In conformity to the principle of the Christian profession, it must be, in the confession of all Christians, matter of sad regrait & lamentation, that in places, where the Christian Religion is owned, zealous faithfulness against soul destroying sins, should be admitted & received, as a prejudice against Ministers & their Government; which should commend & cry it up; yea that does endear it to all conscientious Christians, that rightly understand their own Profession. Must it not be a terrible length, this generation is gone, in declineing from the power of Religion; when that, which is its excellency & glory in the sight of God & good men, is become the occasion & matter of its dislike & reproach? Can there be a fuller evidence and discovery of the predomining & prevailing power of natures' enmity, in Professors, over the life of true godliness; and their being given up to the lusts & sinful inclinations of their own hearts, that thus sets them in opposition to the means, appointed for their delivery from the dominion & power of damning sins: whither are we gone, and what may we expect will be the height of our defection, and the judgement of it, if Professors put themselves in such a plain & open professed contradiction to their Christian Profession? 2. Let not your Lo. think, we say this with an intention to justify any failing, in this matter, committed by any of our persuasion, that shall be made appear to be such from the Word of God, & our Professed principles. And although we cannot condemn all the instances, that are now disapproved by our antagonists; yet we grant, there were considerable escapes, in preaching & exercise of discipline, which were the effects of imprudence & passion in some, and of worldly inclinations & designs in others of corrupt minds; who to raise themselves in this world, and for that end, to gain the favour of persons of leading influence & power, kept no measure, but rune to strange heights of zeal against some sins, while they connived at others; but seeing by their compliances with the cryed-up cause of these times, they do now declare to all the world that they were never of us; how unjustly are their wicked follies imputed to our Government and way. But for all the instances given in against us, and the hideous cry raised after them, yet we must say, the greatest and most common failing among Ministers, was in the defect, in that the most were not so diligent, faithful & impartial, in the application of the word to the sins of the times, personal rebukes & censures, as they should have been; as (alas) was too visible & observed by many; for which now they bear their rebuke, in that many of those are now become their cruel persecutors, to whom they were sinfully sparing & indulgent. Moreover, let it be granted, that many of these instances were in the excess unjustifiable; yet if the constitution and principles of Presbyterian Government were not for, but against them, it cannot be charged with these: they must be the faults of the persons, and not of the Government; otherwise all Governments must be condemned, as guilty of all the mal-administrations, committed by Governors; which all acknowledge to be absurd? But when any of the contrare minded shall demonstrat these to be the native product of our principles for doctrine and Government, they shall be considered, & according to the conviction they give of the same, they shall be acknowledged. But will your Lo. be pleased, to consider the sad & deplorable extreme our antagonists are run into, who meddle not with any sort of scandals, except a few and these in the meanner & lower degree of persons, over looking all in the more opulent and great; which hath encouraged wickedness to lift up its head, and to diffuse its self thorough all ranks without control, to the infecting of this Church with all kinds of scandals; which, no doubt, will resolve either into the total ruin of the Protestant Religion, or else in sad desolating judgements, on this land; and if it come this length (which we earnestly beg of the Lord he would prevent, by pouring out of a Spirit of repentance and reformation on us) where will be our advantage by Prelacy, that is now so much extolled?  
Therefore not loving to trouble your Lo. any further, we shall add but this humble and earnest request; that your Lo. would be pleased, to make some due and just representation of the true State and low condition of this Church, unto his Maj. who (we hope) through your Lo. intercession, will, in his wisdom and clemency find out some just expedient, for relieving of this Church of her oppressing evils, under which she groans; and undoing of these heavy burdens, that lie on us: for which we are your Lo. humble petitioners, and had been so alittle sooner, if we had not been discouraged by laws anent Church matters, that seems to us, to close all door of access to his Maj. and your Lo. for representing our just greivances this way. If we may not obtain this reasonable and just request (as we suppose) there is not another refuge left us, but to refer our cause to the righteous tribunal of the just and almighty God, where your Lo. and we will stand on ev●n ground, and have judgement passed without respect of persons.   

An Apology for, or vindication of the oppressed persecuted Ministers, and Professors of the Presbyterian Reformed Religion, in the Church of Scotland, emitted in the defence of them, and the cause for which they suffer.  

The Introduction.  
IT is not unknown (as we suppose) to the Churches of Christ, in the Lands of Britan's and Ireland, and other parts of the Christian World, what persecutions, upon the introduction of Prelacy in the Year 1662.▪ the party, called Presbyterian, hath suffered, especially in the Church of Scotland, and yet lytth under, throw the implacable and violent rage of their adversaries, the Prelates and their adherents: who having 〈◊〉 the Civil powers on their side, have prevailed to the enac●●● of such laws, that these (who from the conscience of duty 〈◊〉 wards God, and sense of the obligations of their Covena●●● and Oaths, lying on them and these Churches, cannot comply with, nor give obedience unto) are not only expose● to bitter and hard sufferings, for a considerable time 〈…〉 loaded with all sort of reproach, and represented as 〈…〉ous and disloyal to Authority, contrary to their 〈…〉 ciples and actings. It is not the design of 〈…〉 to descend into the consideration of the 〈…〉 fering, nor yet to lay any Odium on 〈…〉 prejudice of their just authority; (as the righteous judge of the wor●●● knows, and we hope will make manifest in due 〈…〉 ●o clear some. Necessary truths and duties; and to vindica● some of our practices, from the unjust aspersions of adversaries; who by lies and unjust representations of our principles and carriage, do publicly and privately defame and misrepresent to Authority and others, our behaviour under the present course of affairs: an artifice they have used of old and late, for ingratiating of themselves, and their interests, into the favour of our Rulers, and sharpening of the ●dge of persecution against us; in which they have had no small success. If it were not for the Interests of truth and Religion, which, through the hot contests and debates of their times (actuated by ambition and covetousness, on the one ●and, and the love of truth, on the other) are in hazard to suffer shipwreck, we incline rather to keep silence; and to possess our souls in patience under the present violence, used against us: (as our too much silence hitherto does sufficiently witness) but finding that the interests of the Gospel, ●nd the concerns of immortal souls, are struck at, and are 〈◊〉 to suffer no small prejudice through our silence, we have 〈◊〉 on a resolution, to give to the Christian world an account of 〈◊〉 grounds of our practices, for which, we are this day, 〈◊〉 ●uch reproached and persecuted. And seeing there is no 〈◊〉 in the ordinary road, to give a due and just information 〈…〉 ●ase, to our Superioures, by supplications, petitions 〈…〉 ●●●onstrances, (allowed by scripture and natures 〈…〉 ●eason of the influence & power of our adversaries; 〈…〉 but expect that much justice from all, as to excuse 〈…〉 doing of this, in this way, which the vindication 〈…〉 ourselus for its sake, in the present juncture, 〈…〉 necessary: for finding, in the present 〈…〉 that we cannot, without betraying of the Gospel, and of our immortal souls, (for which as Ministers and Christians we are called to contend on all high●●● pains) keep any longer silence; but that we 〈◊〉 give warning to all, of the imminent dangers, that threaten Religion, in its purity and power; we look upon it, as our indispensible duty, by clearing truths and practices, (〈◊〉 much now condemned) to endeavour the prevention, and recovery of all from the snares, they are in danger of, and engaged into: wherefore, in all Christian sobriety and humility, we crave leave, to open our hearts and minds to all, as they are concerned in our case. 1. Anent the cruel and iniquous procedure used against us. 2. Our practice of preaching and hearing of the Gospel of Christ, by Ministers and people, yet adhering to the covenanted work of Reformation, in opposition to Prelacy and Erastianisme. 3. Our not approving nor allowing of the late indulgence although, as to the preaching part of it, it hath been by some of us, in so far practised. 4. and lastly, anent the Supremacy Ecclesiastical, as it is now established in his Majesty's pe●son, and sensed by law.  

SECT. I. Of the act of Glasgow, with raisins why submission could not be given to Prelacy.  
WE love not to insist on the first, and if it were 〈◊〉 connected with some other things, that mo●●● concearne the cause, and touch upon it, than any outward interest of ours; we would incline rather 〈…〉 it, in perpetual oblivion, than thus to talk the 〈…〉 of past and present actions; the mentioning of 〈…〉 cannot but reflect on some, whose 〈…〉 to us, than they will readily admit themselves to believe: But we must not decline, what in the present case is necessary for vindicating of our righteous cause, struck at and wounded through our sides. We shall only touch a few instances of many, that might be produced, and are yet fresh in the memories of this generation; and we fear (if Historians prove impartial) will speak to the disgrace of these times, in the succeeding ages. As first, That almost unparallelled Act of the Council at Glasgow Octob. 1662. whereby at one stroke, a number of Ministers above 300, without all legal precedour, were violently cast out of their lively hoods, and inhibited the exercise of their Ministry; and thereby a great number of Congregations laid desolate. And for any thing known to the Council at their making and publishing of this Act, all the Ministers of the Church of Scotland (a very few excepted) might have been thrust out and ejected thereby, and so the whole Church laid waste, and dispossessed of the Gospel and its ordinances; in which condition, she might have continued long enough, to such a height of prejudice and loss, which the mo●●●-cryed-up good of Prelacy could never have 〈◊〉 ●●●ed sit, in this or the following age. Was it not e●●●ent (from the astonishment, that the disappointment of the design of this Act had on our Rulers, in 〈…〉 did not obey the law in subjecting to Prelacy, 〈◊〉 ●●●mission) that it was passed without mature de●●● 〈…〉 ou● and was influenced by the impatient Zeal 〈…〉 instigation of the Prelates, to the precipitation 〈…〉 which since hath been lamented, & not 〈…〉 by many of; that party, who have never, 〈…〉 on ●ight methods & ways of cureing the distempers & confusions, caused by this act to the Church of God amongst 〈◊〉 We remember of none like to this, but that of the Interim of Germany, in the time oe Charl. the V A precedent, we think, that should not have been imitated, by any Christian protestant State, considering its wicked design, & bad success to its contrivers.  
At the passing of this Act of Council, it was not unknown to all, that the Ministers ejected by it, were, for the generality of them, young men, educated and indoctrinat in the Presbyterian principles; neither could it, in rational judgement, be supposed, that in such a sudden and unexpected revolution of affairs, in Church and state, persons of any conscience, could so suddenly be moved to change the Principles they had received, and so long been in the practice of, without the least offer of any convincing reason to the contrary. In this case, to inflict so heavy a punishment on Ministers and Congregations, without any endeavours previously used, for their information, looks to be a stretch, beyond the bounds of charity and justice which, according to all laws, Divine, ecclesiastic and civil, allows time and patience, in dealing with persons, erring in the matters of God, for bringing them to the conviction of their errors, before the passing & inflicting of a sentence; a piece of justice observed in the-darkest times of Popery, and hottest persecutions on the Church of God, as is evident from the records of these times. 2. Besides, in all executions of laws on persons found transgressing the same, there useth to preceded the sentence, and infliction of the penalty, 〈◊〉 judicial trial and conviction of the transgression th● natural right and privilege of all subjects, observ●●● all well governed States in the World, wheth●● 〈…〉 or heathenish: For, in the administration of justice to the subjects, there ought to be an application of the law to persons, supposed guilty of its violation, by a judicial sentence, not only adjudging them to the penalty, but declareing the guilt, as the meritorious cause of such punishments; which cannot be done, without a judicial trial and conviction, by confession or witnesses: But in our case no such thing was observed, no not so much as an hearing allowed us.  
Moreover, in this act, the Ministers of the Gospel were, under highest pains, discharged and forbidden the exercise of their Ministry, which they had received from the Lord, and not from the State; and this antecedent to any Church sentence, or ecclesiastical conviction of guilt, deserving so heavy a punishment: an encroachment on Church power, without a precedent in this Church, and in all others, ●●cept that of the Interim of Germany, condemned, on ●hat very head, both by Popish and Protestant writters, 〈◊〉 a reach beyond the Limits, set to the Magistrates po●●●● 〈◊〉 the word of God. Is there not here a Punish●●●●, form●●ly ecclesiastic, inflicted by the Magi●●●●● without owning of the Church, to whom the 〈◊〉 of such punishments does properly belong; 〈◊〉 by whom they were, time out of mind, exer●●ed▪ But this with other Acts of the like nature, which followed, was suitable to the basis and foundation, on which the new superstructure of church government was founded and built, the supremacy. How visible is it from this act, the 〈◊〉 used for bringing in 〈◊〉 prelacy, the frame of the 〈◊〉 of Parliament, anent it and the Supremacy, 〈◊〉 procedure in executing of the same; that the design was not only to subject the Church wholly to the State, but to rob her of all power; which the prelate's perceiving, laboured to help, in their after outting of Ministers not comprehended in this Act; some of them complaining, that Ministers should be exautorated by the Magistrate, without any Church sentence preceding: but more of this afterwards.  
But supposing, this to be within the compass of the Magistrates power; yet how unproportionat was the penalty to the alleged crime? if there had been heresy in doctrine, or scandals in life & conversation, a justification might have been made of this sentence; but for simple nonconformity to prelacy, that had been by Church & State exploded from amongst us, as an high corruption in the government of the Church; and its reentry barred with the solemnest Covenants and oaths, that ever any Church or Nation came under: we say, for such a crime in such a case, to take from Ministers, as men, their lively hoods; and as Ministers, their Ministry (dearer to them then their lives) is a punishment, when weighted in the balances of equity and justice, much beyond (we are sure) the demerit of the cause; especially considering, that the People imposeing conformity, and punishing others so severely for refusing it, were the same (for the most part) that had made and enacted laws, severe enough against it. What? is prelacy a jewel of so much worth, that the Church of God cannot be well without it? have we not found the contrare, from the experience of past and present times? Although we should be judged uncharitable in this, yet we m●●● 〈◊〉 it, that they, who see not this, do either 〈…〉 eyes throw carnal interest, or wilful 〈…〉 ●●●inst all evidence, that not only Scripture but the effects of Prelacy in this Church, affords to all men; Or else fight against their light. If we take our measures, by the true interests of the Church, or these things, wherein her true welfare does consist, we shall undoubtedly and undeniably see, that prelacy is not of that worth and use, to the Church of God, as to inflict such grievous punishments on Non-compliers with it: sure we are, soundness of doctrine, purity of worship and holiness of life have flourished in this Church, without it; and since its erection, these have come under a sad decay.  
Obj. But many place the demerit of these severe punishments, in the disobedience to the laws establishing Prelacy; the now great cry of these engaged in the present course, for justifying of all enormities, committed in the administrations of government?  
Ans. To this we say, first, that all Divines and Lawyers assert, if nonobedience be separated from contempt of authority, (as in many cases it may be) that the demerit of disobedience, is not rigorously to be pursued with punishments, especially of so high a na●●●●, as these inflicted on us, for mere nonconformity; and the reason they give, is because, there are and ma● be such things in nonobedience, as will, to ●●●●teous judges, not only alleviat the guilt thereof, 〈◊〉 discharge it from disobedience, let be contempt 〈◊〉 authority; as invincible ignorance, inability, 〈◊〉 of passion, the tendency of the thing commanded, 〈◊〉 s●me cases, to the everting of the end of the law, ●●●●ch in such cases, is presumed not to be the will of 〈◊〉- makers) the disposition & profession of persons 〈◊〉 ●●diei●nce-manifested, in all others things &c. if our known and professed principles, extant in our public confessions and treatises on this head, with our actions in all other matters relating to authority, be admitted and beleved, we will have as much so say, for freeing of our nonobedience to laws, in this matter, from contempt of authority, as any. Give us the just liberty of our Religion, in preferring of God, our absolute and Supreme Sovereign, to all others; and in yielding to him that obedience, he requires of us in his word, and none shall be found more obedient to Authority, in all things that do not intrinch on this. We do solemnly profess, and in the sight of the all-seeing God, who searches the hearts and reins, that this, and this only, is the cause, why we cannot give obedience, to the laws establishing prelacy; for upon all the search, we have made, we cannot find a warrant for it in the word of God, that perfect rule of Religion and Righteousness; but find it contrary unto ●lagainst the precepts and institutions of Christ ●●sus, anent the government of his house. This being our persuasion, we are not able to evite the force of these obligations of our Covenants and Oaths, made to God and one another, against it; to the strike observation of which, we are by commands and threatenings contained in the word, most indispensibly bound, and from which ties, no humane power can lose us. Is it not a sad matter in this case, that we meet with no other thing from any, for satisfying our consciences, and bringing us the length of cheerful obedience in this thing, but the cry law, law; which, in the matters of God, can be no sure bottom to our consciences 〈◊〉 seeing we as Christians are under a law, antecedent 〈◊〉 superior to that of men's.  
Secondly. Where the guilt of disobedience is truly sound, yet the sentence passed against it, ought chiefly to respect the matter of the disobedience, and according to the quality and circumstances of it, the punishment should be proportionated: there are no divines or lawyers (that we know of) but hold this; and it is, beyond disput, evident from the judicial laws of the jews, enacted and established by God himself, for the administration of justice, in that Commonwealth: for the guilt of disobedience being alike, in all deeds contrare to law, disobedience in smaller matters sold have as heavy punishments inflicted on the contraveeners, as in greater; which all acknowledge to be a strange solecism in government, contrare to all natural equity and justice, the basis and ends of government.  
Thirdly. And that our nonobedience to laws erecting and establishing prelacy, is so high a crime in itself, as to deserve such punishments, as have been statute and execute upon us, we do not yet see; especially while we consider. (1.) The little evidence (as hath been said) for it in the word of God; Some of that party ●●●e racked their wits, for finding out its divine right and institution, as joseph Hall, and some others; but wi●h so little success, as hath forced many of them, to ●●●te that plea, and take them to arguments of another ●●ture. (2.) The confessions of some, who plead for the 〈◊〉 fullness of prelacy, to the well, but not to the being of the political Ministerial Church; which they grant ●ay be such without it, as most of the former opinion ●●●ld. (3.) Others that lean not to Scripture for the 〈◊〉 of prelacy in the Church, found it upon Ecclesiarch 〈◊〉 constitutions, canons & customs; which they take to be the Interpreters of Scripture in this debate, as Dounhame and others with him, that make most use of antiquity. (4.) Others more moderate, pious and more learned, than the rest, do so clip its wings, that they bring it to a mere constant presidency, in the meetings of presbyters, for government; making it a pure nonentity, as to what is established by law amongst us, and for which they bring no Scripture: of which judgement was that godly and learned Bishop Usher, who, for knowledge in all the controversies of the Church, especially in Antiquity, was Nemini secundus. (5.) Some others argue for it, as a mat●er of indifferency, that may be received or rejected, as Churches and states see it fits their interests; asserting, that all its authority and goodness depends upon and flows from the power, that brings it in, thus Stillingfleet. (6.) Some of that party have fallen on a new method, for justifying its divine right (being straitened, as it seems, with our arguments, and the weakness of their own) alleging that Presbyters were not institute in Scriptur●-times, by the Apostles; & that all Ministers, mentioned in the Scriptures, were Bishops, in the sense controverted, as Doctor Hammond; but his evidence from Scripture and antiquity, is so dim, that (for any thing we know) he hath gained few, or none, to follow him in this. (7) These of the court party, place all its goodness in the authority & laws establishing it; granting it signifies nothing antecedently to these. (8.) If we shall consider prelacy, and view it in its several parts, as it is by law constitute and settled amongst us, and bring them to the test and rule of the word of God, that we may give judgement of them, according to it; how lite●● of prelacy will be found to be of divine right 〈…〉 the confession of our adversaries: of all that have appeared on the field for its defence, there is none, that ever pleaded scriptural institutions, precepts and instances, for the Lordly titles, eminencies, and worldly dignities of the Prelates, that are now annexed to their office; nor yet for their civil places and power in the State; nor for their several orders, and degrees, as Primats, Metropolitans: Archbishops, &c: Or for the like among their dependants, in their numerous and various distinctions of degrees of superiorities, and subordinations; as Vicars, Chancellors, Deans, Arch deacons', Subdeans, Deacons, Parsons etc. whoever hitatherto did put pen to paper, and contended for the divine right of prelacy, never opened a mouth to plead either Scripture or antiquity for these (except Doctor Hammond who argues for Archbishops: and what is prelacy, in its constitution amongst us, without them; The only thing debated betwixt us and our Antagonists anent it, is the superiority of one Pastor over other Pastors, and their respective congregations, to the probation of which, from scripture and pure Antiquity, there are two things, that must of necessity be made out from these: first the sole power of Ordination and Jurisdiction, and secondly Diocesan Churches made up of several ●esse● Churches and their respective pastors and Officers: in these does the essential difference lie (in their own confession) betwixt Bishops & Presbyters or ordinare pastors; none of which two hath been proven from scripture and antiquity. And if that, which differences prelates from other pastors of the Church, be ●or made to appear from scripture, how will their office 〈◊〉 of divine right? and how can it be expected from 〈◊〉 ●ho are under such straight divine engagements against it, that we should comply therewith; and submit to the laws, injoining conformity thereto. We complain of the subdolous and uning enuous way of our opposites, in this debate, who always keep in generals, and never condescend on the particular differences betwixt Prelates and Ordinate pastors; nor undertake to prove these: and the truth is they cannot: for they are forced to confess, that it is clear from antiquity, that Presbyters have ordained, sometimes in conjunction with Bishops, and sometimes without them: And for diocesan Churches with one fixed pastor over-feeing other pastors and their flocks, we cannot meet with the least probable evidence, from scripture and pure antiquity: we find no argument from our adversaries concluding this. It is empty arguing to say; there were Apostles, there were Priests and Highpriests in the Old Testament; there were seven Angels in the seven Churches of Asia; therefore there must be Bishops now: If they will from scripture make out the difference now assigned betwixt Prelates & Presbveers, in these instances of the Apostles, Priests and Angels, we shall yield the cause. Let none therefore blame us, in holding to this as a necessare consequence of our Antagonists succumbing in the probation of these things; that a parity among the Ministers of the Gospel, in point of power or office, is of divine right; for if in the institution of the Ministry, there be alike power given to all called thereto, there can be no superiority of one above another by divine right. (9) It is a question much debated among the Popish school, men, and in which they are not agreed to this day; wh●●ther their Prelacy be an order or office distinct from that of Presbyters; or only a different degree of the same 〈◊〉 with Presbyters, including no power formally distinct from theirs: which last opinion asserts, that all power, acclaimed by the prelates, is formally in Presbyters; so that by office they are empowered to, and may do all that the prelates pretend to. How hotly and stiffly was this question tossed the Council of Trent, betwixt the Italian, Gallican and Spanish divines? which for this cause received no decision in this Council, but was left undetermined as before; As is to be seen from the History of the said Council. (10.) If any will consider our adversaries arguments for prelacy, and compare them with the arguments of Papists, especially Beauties for the Papacy, they shall find, that they plead as strongly for the Pope or an Universal Bishop to the Catholic Church, as for the Prelate or Bishop, now controverted betwixt us, as will be made appear by a particular condescension, if our intended brevity would suffer it. We refer such as question this to the arguments of both; and upon an impartial collation of the same, we nothing doubt, but it will be manifest. Doth not the much courted and endeavoured reconciliation with Rome by the prelatical party, in former and later times, with their concessions to them, for making way to this agreement, speak this with full evidence? As their denying the Pope to be the Antichrist; their granting a primacy to him over the Catholic Church; their purging the Roman Church of Idolatry and superstition; their asserting the difference betwixt Papists and us, in doctrine, worship and government, not to be fundamental, nor on their part damnable, etc. All which discover to the world the native tendency of prelacy, and what it will (if 〈◊〉 ●●nue) ultimately resolve into. (11.) Do not the opinions of prelatists, their practices, the ways taken for bringing in and establishing of Prelacy among us, reflect upon and condemn all the reformed Churches and their divines, (except Scultetus) who, in their confessions; treatises & reformations conform thereto, disclaim prelacy, as no office of divine appointment? As will be evident to any that peruse them. We know there was a Pamphlet emitted in the beginning of prelacyes last introduction, that undertakes to prove the contrare; but it is so destitute of all evidence of truth, that we wonder exceedingly at the impudence & affrontedness of the author, in alleging of Calvine, Beza, Bucer, etc. for prelacy; who in their practice and writings have argued and debated against it. Did not this Author know, that their writings are extant, and others as much versed therein as himself? But the unjust know no shame. (12.) As prelacy or prelatical government, in its constitution and exercise, is a compound of additions to the Word of God, which for want of its authority we reject; so presbytery or presbyterian government, in the confession of our Opposites, is, in all its parts, of divine institution or right; which we offer to make out from scripture and the concessions of our Antagonists, who first yield all our Church Officers (except Ruling elders) to be of divine appointment, (Doctor Hammond only excepted) granting, that presbyters or ordinare pastors and Deacons, to be institute by the Apostles, and always used in the Church to this day? they likewise grant the power of ordination and jurisdiction in Presbyters, till of la●● As also the meetings of pastors lesser and greater, for government and discipline, and all the particularities of power anent these, asserted by and formerly exer●●●●● among us. We think strange of Stillingfleet, in denying of Presbytery to be of Divine institution, who yields all we seek; for if all the former be of Scriptural institution and practice, must it not be of divine right, even as to its form? We cannot for bear to declare our resentments to the world, of the high indignities done to our Royal and great Master, Christ Jesus, and his blessed word, the holy Scripture; in that. 1. The form of the government of his house is asserted to be mutable, at the pleasure of men, and made capable of any form they please to assign to the same. Was it ever heard in the world, that the form of any government was taken from the Officers thereof, and not from the Supreme head, in whom the Legislative power is lodged? All that ever treated of governments, and spoke to their different forms, did always found their forms on the head, and not on the Officers of it? Is not Christ Jesus the Supreme and only Head of the Church, by divine appointment? Are not ordinare pastors or Presbyters found institute in the word, with all the parts of their power, that we afterwards grant to them? &c Will it not then necessarily follow, that the form is of divine right, both in the head and officers; which is truly Monarchical, and not alterable at the will of any? 2. For making way to this, the sufficiency and perfection of the holy Scriptures, as to matters of obedience and practice in the Church, is denied, and thereby the foundation of the Protestant Religion is shaken. How inconsistent is this with their granting the perfection of the Scriptures, in matters of faith? For if all matters of obe●●●●●● be first and primarily Matters of faith, must 〈◊〉 they be perfect in these also? How our Opposites will defend our arguments for the perfection of the Scriptures, in matters of faith and manners, against the Papists (who in this speak more consequentially than the Prelatists) and maintain the former affertion, is unintelligible to us. For our arguments plead as much and as strongly for their perfection, in the one, as in the other. But must it not be a desperate cause that needs such a prop to support it? (13.) In the last place, We humbly offer the following particulars to be considered by all; nothing doubting that, when they are duly and seriously weighted, it will soon appear that our exceptions against Prelacy, are not light and groundless. As 1. There is no good to the Church and immortal souls attainable by Prelacy, that may not be win at without it. It is a sure truth, that every ordinance of Divine institution hath its proper good to the Church, in order to which, as its end, it was appointed by Christ, which is not easily reachable by other ordinances: As will appear to any on a particular condescension: for as there is nothing defective in divine institutions; so there is nothing redundant and superfluous. Now we desire to know, what is that good to the Church and immortal souls, that cannot be obtained without Prelacy? let our Antagonists give instances. If they think that ordination and jurisdiction is the good that the Church hath by prelacy; we offer to prove from Scripture and antiquity (as hath been done before us without a reply, yea and granted by many of them) that Presbyters have the power of ordination and jurisdiction; and the truth is, it was never questioned by any, but yielded by all, till of late; for we have not only instances in Scripture and antiquity, for Presbyters exercising ordination and jurisdiction; but, the reason, that all gave for it, was, that the ministry conferred by ordination, consisting of the power of order and jurisdiction, as it's integral constituent parts, persons ordained receive the power of both: If this be a truth, why may not the Church have these by Presbyters, as much to her advantage and benefit, as by Prelates? But son e say, there can be no unity or peace in the Church without Prelacy. The contrare is evident from the Church's experience, in former & later times; for as the Church was never more rend, and filled with contentions and schisms, then under & by Prelates, of which there are innumerable instances in history; so there hath been much flourishing, unity and peace, under Presbyters, in Churches that wanted Prelates; as is to be seen in the present case of the reformed Churches, and will be evident to any that is acquainted with and seen in the records of the Church: what unity & peace hath the Churches of Britan and Ireland beyond other reformed Churches. Yea is there not more of these among them, than is with us, at this day? But what says unity and peace in the Church, if they have not truth and righteousness for their cement and foundation, which are seldom the attendants of Prelacy? But some place the good of Prelacy, in the oversight and inspection, it takes of Ministers and their respective flocks (of which they use to boast much;) But reason and experience do fully convince, and leave us beyond all Doubt, that this good, is as easily and better wine at, by Presbyters, in their associated and presbyterated meetings, lesser and greater, then by prelates: what can prelates do in this, that may not, and hath not been done by Presbyters, to the great benefit of the Church? as is manifest from the experience of this Church in preceding times, and now not alittle confirmed by the contrare? Mworeover in the act of restitution Parl. 1. S. 2. Act 1. it is given for one Reason, induceing to the bringing in and establishing of prelacy among us, that it is most suitable to Monarchy. What good this does or can bring to the Church, we cannot divine: we wish it had been instanced in the foresaid act: we know, the government of the Church, considered in its due latitude and extent, according to the presbyterian principles, is truly and properly Monarchical; for is not Christ Jesus the Supreme and immediate head of the Church? and do not her officers act in her government in an immediate dependence upon and subordination to Him, as her King? So that if the Church's government being Monarchical be the good intended and meant, in this expression, it is as much attainable without prelacy, as by it; but we suppose, that this is not the good understood. Next, if by suitableness to Monarchy, be meant, that kind of Authority and Dominion in Church officers, in and over the Church, that is exercised by kings and Monarches, and hath been assumed by prelates, since ever they appeared in the Church: this is expressy discharged and forbidden to Church officers in her government. Matth. 20, 25. Luk. 22, 25. How much Emperors, Prince's Kings and States have smarted by this dominion, is known in history? Some say, it is the superiority and subordination of Church officers and judicatories, that is understood in this act; This may be had, and hath been attained in the Church, under presbyterian government, both as to officers and judicatories; the Pastor is superior both to Elders and Deacons etc. the classical presbytery 〈◊〉 above the congregational eldership; & the provincial synod above the presbytery etc. Obj. there is not the superiority of one above the rest; Ans. but what good doth this either to Church or State? we know it hath brought much evil to both, but never any good, that might not have been wine at, yea and was not actually attained, without it; they that judge otherwise, are bound to give instances, which we earnestly beg they will do: we know this brought forth the Pope, and did mid wife Antichrist into the Christian world. But the thing, we suppose, that is truly intended, is the bringing of the Church into a slavish dependence upon, and subjection to the Magistrate; for which, we confess, prelacy is every way fitted: how excellently did it serve the Pope, in establishing of his Dominion, and in bringing and keeping of all in subjection to him? and albeit since the reformation, the prelates changed their head, in taking on the Magistrate in the room of the Pope, yet they retain their use, which exceedingly endears them to worldly Princes, that affect domination in the house of God: but (is shall be proven afterwards) this is contrare to the freedom of Christ's kingdom, his absolute supremacy and dominion over the same; and is inconsistent with Christain princes their professed subjection thereto; so that this is no good, but and evil destructive of the true concerns of the Church. 2. It is no small discovery to us of the evil and corruption of prelacy, that it is much approven, allowed and cried up by all people of profane, dissolute and debauched lives (except where it crosses their worldly interests) and the reason of this is obvious to all, for as corrupt and wicked nature does dislike all that is from God, as opposite to its wicked inclinations and ways; so it loves, and is in much liking with all that is friendly to, and does encourage it in these. Is it not visible, that the encouragement, which flagitious and wicked people find for their impieties, under the wings of prelacy, is the true reason and cause, for which it is so liked and cried up by such? In this it is contrare to Presbytery in its due and faithful exercise, which hath been, and yet to this day, is hated for its impartiality, strickness and severity against all sorts of scandal, in all ranks of persons high and low: for this we appeal to the general sense and observation of all in these lands: can we think that course to be of God, which for this reason is approven by the generality of the wicked? 3. Besides this, does not the prelate's opposition to the godly (whom in rational charity all are bound to judge such) in reproaching, oppressing & persecuting of them, to a strange height of severity, who in profession differ only from them in a point, that depends on the mere will and pleasure of the Magistrate; we say, does not this declare, godliness to be their quarrel, and it to be inconsistent with, and contrare to their interests, which, we are sure, cannot be th● effect of these means and ways institute by God in his word, whose end and tendency is to promove godliness, and not to persecute and destroy it; as is now done. And whoever consider the constitution of prelacy, the rules for its exercise (to wit, the doctrines and opinions of prelates about Church-power and government) and the height of Dominion, they lay claim to over the Church) will see, that of its self, it must be an enemy to true godlinesses, while it cries up its form, and lays itself out for advancing of it, in opposition to its power. 4. It is received for a sure truth, among all protestants, that as the renewed nature of the Godly does hate, and is an enemy, to all that is contrare to, and destructive of true godliness; so it is the evidence and sign of the evil and sinfulness of a cause, when it is disliked & opposed by the generality of the truly sober, judicious and humble Godly. If we shall apply this to prelacy, as it is established and exercised amongst us at this day, have we not cause to suspect its corruption, and to judge its descent not to be of God? seeing it is universally disliked and hated by the truly Godly; which eminently appears in persons converted from wickedness and sin, in which they lived before conversion; what ever liking they had to prelacy, or hatred to presbytery, immediately upon their conversion, they drink in an aversation from and hatred of prelacy, and love to the contrare? We know, this was objected by Independents against presbyterians, when the controversy about Church government was hot betwixt them? But. 1. This objection was without any true cause, as Independents were forced, afterwards, and at this day, to confess; they finding upon trial, that the Godly of the Presbyterian persuasion, were exceedingly more numerous, than the other. 2. The difference betwixt them is very small (which may be incident to people truly Godly, and consistent with their growth and exercise of godliness); and if there were a healing condescending temper, might be healed and removed; their difference lying mainly, in the authoritative subordination of Church judicatories ●●d con●stitution of Churches, as to the qualities and engagements of their constituent members; which when their oneness in all other things about government, and their concessions to one another, in the little they differ about, is considered, might be quickly accommodated and taken up. But it is other ways with prelacy, in its constitution and exercise with us; which, in its effects, attendants, and the basis it is settled upon, is found to be such a corruption in the government of the Church, and inlett to others in Doctrine and Worship, that it becomes truly hateful to all the Godly, that give themselves up to the conduct and light of the Scripture, and make them their rule in the exercises of religion and godliness: far be it from us to think or say, that there is none of the prelatical gang, truly godly or pious. We know there hath been, and do believe, there are some such among them; but O how few, and how much have these few been looked upon, and persecuted by the rest, with an evil or jealous eye, so as they have been judged more ours, than theirs? we have not forgot the distinction, that on this head, was made in former times among the Bishops themselves, and how they were distinguished into Puritan and Court Bishops. Will not one of these two follow, either, that the generality of the Godly, (whom Christians walking according to the rule of the word must esteem to be such) are under a strong delusion in their opinions about, and opposition to Prelacy; Or●els (which is most likely for the reason formerly given) that Prelacy savours not of godliness, but in its native tendency is an enemy to it; which says it cannot be of God, but for trial and correction? 5. As the main and chief qualification, the prelates require in their intrants into the ministry, and in the people they admit to ordinances, is submission to, and owning of the● conform to the present law, how insufficient, and scandalous soever they be, (which is overlooked and dispensed with in them); so their bitter opposition to and uncessant persecution of pious, able and faithful ministers, that comply not with prelacy, declares to all, that it is not the good of the Church (that consists in true knowledge and godliness) they seek; but the extending and establishing of their tyrannous dominion over all, by ministers and professors submiting thereto, without gainsaying of their impositions and commands. How contrare in this, is their way to the rules given in the word, for calling & ordaining of ministers, 1 Tim. 3: 1, 2, etc. Tit. 1: 5, 6, etc. and the practice of the Apostle Paul, Phil. 1: 15. who rejoiced Vers. 18. that Christ was preached, although out of envy and opposition to him? Can that course be of God, which must be supported by such ways and means, that cross the directions and rules of the word anent Ministers, and disappoints the ends of the Gospel and Ministry? Believe this who will, we cannot.   

SECT. II. What moved Ministers to submit to the act of Glasgow: & some remarks upon the acts against conventicles, and such as refuse to depone against delinquents.  
IT Hath been often Objected to us, both by friends and enemies; why did Ministers and Congregatitions obey so quickly that act of the Council at Glasgow, in leaving and deserting of one another; seeing, by virtue of their divine mutual relation to one another, as pastors and flocks, they were bound to cleave together, in performing and doing of all mutual duties, which by divine precepts and engagements, they were bound to observe? Ans. As we will not altogether justify our carriage, in that and several other particulars, in our way thorough these sad times; (being willing to take with, and humble our souls for, all our imperfections and failings, that shall be discovered to us by any;) so there were some things, in the circumstan●●at case, that may plead for us, and alleviat the offence taken at our too general practice in that matter; As. 1. The suddenness of that act, which allowed very little or no time for deliberation, and coming to any  resolution, in a matter of such weight and un usual practice, anent which, we had so few precedents in former times. All know, how puzzling surprisals use to be; and if there be not a present divine hand to guide and support, under the power of temptation, with which surprisals are ordinarily attended, all are in hazard, thorough the bias of corruption, to miscarry, and in their resolutions to turn to the wrong side: Ministers and Professors are men of the same corruptions and passions with others; and whatever obligations be on them for truth and righteousness, and the leading of others, in the same; Yet throw dark●ness, the influence of corrupt affections, and temp●tations concurring therewith, (to which they are obnoxious as much, if not more, then others) they are ready to slip; in which, for the gospels sake, they should be pitied and prayed for.  
2. It had no little influence upon us in determining our resolution to this, that our party, in our nighbouring Churches in England and Ireland, upon the emission of an act of Parliament, disenabling all Ministers▪ that did not conform to Prelacy, for the exercise of their Ministry, had quit their charges, and removed themselves to other parts; not thinking it safe to themselves, their people, the interests of religion, as it then stood, to justle with Authority, in continuing their Ministry with and among the people, contrare to the new laws made against them; while we considered this leading example, with the reason's moving them to it, we thought ourselves as much pressed therewith, as they. And, no doubt, if we had followed the contrare course, our Loyalty had been sadly reproached, and their practice made use of to aggravat our disloyal disposition with which we had been often branded, although faisly) to a great height of contempt; which had, we grant, too much weight with us.  
3. The main design, we had under consideration at that time, that did most exercise our thoughts, and take them up, was, how we might be preserved from the grand corruption, Prelacy, that did then enter into the Church: many questions, in order to i●, were debated among us, for our mutual strengthening against the assaults of our common adversaries, which we, in rational fore sight, did apprehend would come upon us; never dreaming of this course, that was followed with us; which with one stroke cut the Gordian knots of many difficulties, with which we had often grappled, in our exercises and debars. In this unexpected course of providence, clearing our way, under many difficulties, we then thought it our happiness, in being rid of, and delivered from many a snare; which, no doubt, made us give place more easily to the penal part of that act.  
4. We being at that time unacquainted with suffering, and contending for the truth, in opposition to prevailing corruptions, in this way, it is not to be expected in rational charity, that we could come so suddenly, to that height of resolution and courage, as to venture on the ut most of hazards, that then did threaten the contraveeners of that act, and the laws upon which it was founded. Suffering for righteousness Phil. 1: v. last, is imported to be a gift, as far above the strength of nature, in our sinful imperfect: state, as that of faith; as all find when it comes to be their case. It is easy for onlookers to censure and condemn the failings of others, in persecuting times, but it is not so easy to suffer: it requires the Spirit of power, love, and of a sound mind, which is not quickly wine at by them, whom Christ calls to take up and bear his cross. We grant this gives no discharge of guilt, in not doing and suffering, as God calls; yet it cries for compassion and forbearance from others, who, on this consideration, should be spareing in their censures, knowing they are in the body, and liable to the like snares and infirmities.  
5. As that deed was too much influenced with fear, and other corrupt passions and affections, bot● in Ministers and People, (which did visibly predodomine at that time,) so there was a palpable desertion on the spirits of all, that rendered all counsels dark and perplexed, and in all deliberations, inclined to that which was freest from suffering, and positive compliance with Prelacy. Although this doth not diminish fin, nor warrant any sinful neglect, nor give any true ground of excuse for it; yet it calls for charitable constructions from others, where sincerity is apparent in the main; as than it was to the conviction of all; yea to the refuting of these h●rd, unchristian, and bitter censures of many, who judged our former professions of Zeal for the work of reformation, in preceding times, to have flowed from a corrupt bias to the world and the things of it, discovered, we grant, in too many, formerly seeming Zealots, by their compliances at that time; from whom they took their measures, in judging of others.  
6. It is to be adverted, and aught to be of great weight, in the consideration of this business, that Ministers, consulting their congregations, especially the godly and judicious among them, were advised to lie by for some time, and the truth is, they seemed as unwilling to venture on the hazards of suffering, that threatened all, as Ministers. This we know was the reason, that most determined not a few, to that resolution and practice: and what could Ministers do in this case, especially, in so su●den a revolution, anent which they had the leading example of others, in other parts of the Island?  
Notwithstanding of all these, and much more, that might be said for charitable constructions of Ministers and Congregationes practice in this, at that time; yet we judge it the infirmity and sin of Congregations and Ministers, that they did not cleave to one another as pastors and flocks. We do not plead for Ministers keeping to the accessories of the Ministry, as kirks, stipends, manses, glebs, etc. which was, by divine precept, their right, but not in their power to hold; but we assert it was sin, that they continued not in the exercise of the Ministry▪ pastoral over sight of the flocks, keeping up the government of the Church, we had been in the possession of; and peoples not adhering to their Ministers, in hearing, and receiving of ordinances from them, and not affording them all due encouragement and maintenance; all which was done by Ministers and Churches, in times of sorer persecution than ours.  
If the rigour and severity, that by this act, and its full exccution, with others that followed thereon, for a considerable time, (which we forebear to mention) had ceased, and gone no further, we would have looked on all, as little, and laboured to have borne the same, with that patience, meekness and resolution, that becomes Ministers & Christians, professing the name of Christ Jesus: but the engines and devices, that afterwards were set on foot, as the High commission, and several unchristian & illegal practices; with the over violent pressing of the people to a conformity in their capacity; with such illegal and inhuman usages by military force, (which alone without any stated and form design, gave the rise to that insurrection, in the Year 1666. and the blood that followed thereon, to the the full conviction of our Rulers, who then searched unto the bottom of that affair) were strains so high; that cannot be justified by the most extended rules of Christian moderation and equity, that Rulers are bound to follow, in the exercise of government: although this heat of violence, was for some time, a little cooled with a shower of blood, and other dangerous consequences like to ensue; yet afterwards, fuel being by the Prelates brought and administrat unto it, it again gins to take fire, and to break forth into strange kind of laws, made (as it seems) to give a legal face to its proceed; which in its former height it wanted; the the bounds of which it cannot yet keep, but (according to its genius) over the hedge it leaps, and gives a strain beyond these. It would be tedious to take an exact view of all the particular laws made against us, by which, the foundation of our past and present sufferings have been laid, and are like to be continued: therefore we shall only give instance in a few, from which, we may take our measures, judging of the rest.  
As, first, Parl. 2. Carol. 2. Session 2. Act. 5. entitled, an act against conventicles: As this act condemns all assemblies, convocations and meetings of the subjects, not expressly warranted of his majesty; (which will make many meetings and convocations of the subjects, now in use, illegal and unlawful) so by consequence, reflects on the meetings, and assem●blies, that Christ Jesus while here, his Apostles, Ministers and Christians held, in the primitive times; who not only keeped their meetings without, but against the acts and edicts of the magistrate, in these times: for if it be laid down for a foundation in government, that the only right of convocating the subjects is proper to the Magistrate, what ever be the causes, occasions and ends of them; then the Apostles, Ministers, and professors will be found transgressors and enemies to government; who, although inhibited and discharged from meeting, yet did not forbear to assemble them●e●●s for worship and government. What a miserable strait are we brought to, th●t the me●●ing● of the Lords people, now called Conventicles, cannot be condemned, but on the same grounds, the assemblies of the Church in persecuting times, must be judged dangerous, unlawful & seditious? But this is not the worst; for in this act not only preaching and expounding of scripture, by Ministers of Christ jesus, (although in a family beside their own) is judged to make a conventicle and an unlawful meeting; but prayer also (a common duty of Christianity,) is declared to be of the fame force; so that no nonconforming Minister or any other may pray together, on any occasion, or for any cause what so ever, but they shall be reputed keepers of conventicles, and able to the penalties adjudged by this law to such. Is prelacy come to this height of opposition to godliness, that it cannot stand and be secured, except the worship of God in Christian societies be laid aside, and its exercise discouraged (to which there needs no such incitments in these times, the generality of professors being prone enough of themselves to prove negligent and stack in this matter) under the odious names of Conventicles, and by such penalties against them? Are we such odious abominable creatures, that none must join in Christian communion with us, in these means and duties of worship, that are of common obligation on all Christians; but it must be forborn and laid aside? or if we once open a mouth to and for God, in any society; we shall bring ourselves and others under the hazard of so severe penalties, which, in the pursuance of this law, have been inflicted on some, to the astonishment of its hearers? But moreover all such meetings, beside the imputation of sedition and other ●orrid evils, with which they are branded, are represented, as the seminaries of separation and rebellion: a charge, if true, that maketh them merito●us of far heavier punishments, than some of these decreed against them: but from whence can this come? Not from the nature of these exercises, considered in themselves, which are nothing, but the performance of some necessary commanded duties of Religion, which all know to be the greatest means to, and cements of union and obedience, in Church and State: not from the matter that is preached and prayed; our principles for worship, doctrine, & government are known, being extant in our public confessions, which are of a contrare tendency.  
If any say, we preach principles of separation and rebellion. They, who assert this, are bound to make it out, of which we have heard nothing as yet, and should have been condescended on, and given for the ground of this act, and not the performance of these truly religious exercises, done by people authorized and enabled thereto, by the commands of God. We require of all engaged against us, to do us that piece of common justice, they own to all men, in the like case, that they will instance in the doctrines we preach, and in the mater we pray, wherein our meetings are become the seminaries of separation and rebellion, if they can: when this is done, we shall either give a satisfying answer to the charge, or else succumb to this act.  
It is like, some place this charge, in our disobedience to the law. Then it comes from the law and the Law makers, and not from these meetings and the persons that keep them; for antecedent to this law they were not in themselves seminaries of separation and rebellion, according to this objection: and if this be the effect of the law, it had been more safe to have forborn it, Whose work should be, rather to prevent and remove the seeds of rebellion, than thus to sow them But this law in its narrative suppons these meetings to be such, antecedent to its enacting; but gives no hint at any reason for this heavy charge.  
Others again fix the truth of this charge on our meetings, for our withdrawing of the people, from the allowed public worship, and the persons authorized by law to dispense the same. If the act had only circumstantiated and described such meetings, as had this effect, and not taken in all religious Christian fellowship in the duties of worship, something might have been said for justifying of this act, in a conformity to the principle of Church government, now settled by law, without a wound to true piety; but to make all meetings of Christians, wherein any part of worship is exercised (without an express licence from the prelate) seminaries of separation and rebellion, is in effect to condemn Christ, his Apostles, Ministers and Christians, who, in opposition to Heathenism, Heresy, Profainness and shisme, have, under severe laws made against them, assembled and met together▪ for communion in the worship of God; whose assemblies have been accounted unlawful Conventicles, and loaded with many of these evils, that are now charged on ours. Dar any, professing himself a Christian, say, that the meetings of Christ, his Apostles and Ministers, in houses and fields, (who had the occasion of the Synagogues, the ordinare allowed places for meeting in worship) were guilty of separation and rebellion, (although charged with these) or did sow the seeds of these evils? Although none will affirm this, yet we undertake to make it out, from the frame of this act, as it now stands. Oh that such a law should be found in the records of this Nation, which will speak (if ever we return to ourselves) to the shame and disgrace of these times. But, as to our separation from the authorised public worship, with which▪ some with great confidence, brand us, we shall consider it afterwards, and see whether they or we be the separatists.  
We forbear to speak to the penalties statute in this act, against the contraveeners of it; which on many accounts might be made to appear, to be far beyond the demerit of the crime, and an imitation of the popish cruelty, who punished the Professors of the truth▪ with punishments equal to those inflicted for treason; in which this act is not short, that adjudge the keepers of field Conventicles, to death and confiscation of goods.  
In the next place, it adds not alittle to our grief, under our present sufferings; that although there be penal laws against Papists, and other heterodox persons, yet no notice is taken of them, nor any execution of the law upon them; yea in one act of Parl. Caroli. 2. Session 2. Act. 7. they are exemed from the guilt and severity decreed against us: which seems strange to us, when theirs and our principles, even in matters of civil government, are compared; theirs, in the confessions of all Protestants, are found to be incompatible with, and subversive of that obedience and allegiance, that is due from subjects to magistrates, supposed by them heretical: which was the true cause of the severe laws, made against them, that for some time, (from the beginning of the reformation) were put to some execution; but as to any execution now, slackened and and laid by, as an almanac out of date. Are their principles and designs changed, or their number any fewer? yea is it not increased, beyond what they have been since the reformation? But poor we are laid open to the lash of the severe laws, enacted against us, and all ways taken to crush us and our cause, who own no other principles, but these, that are either implicitly or explicitly asserted, by all Protestants, which are known to the world, to be corroborative of government, and such as make way for all just obedience from the Subject to the same.  
To make way for the full and sure execution of this law, there is another enacted Parl. Caroli. 2. Session. 2. Act. 2. Entitled an act against those, who refuse to depone against delinquents; which is particularly designed, for coming at full information, against Conventicles and Conventicle keepers; as is expressed in the body of that act; but so conceived and framed, as it answers to that oath de super inquirendis, used by the Papists in their inquisition; (condemned by all Protestant Divines, for its opposition to justice, mercy and equity) for first, no sort of persons are exemed, the Father against the son, the husband against the wise, etc. were the relations never so near, no exception of them is made in this act, which use to be admitted in all other crimes, except that of treason. Next by this act, the deponent (whoever he be) is obliged to answer all interrogations and questions proposed to him, although he hath had no previous consideration of them, which in all other crimes used formerly to be allowed; that so the deponent might answer from mature and sure knowledge, which here is not granted. What a● foundation is hereby laid for the molestation of the subject? Shall we be that unmerciful and unjust to all men, yea to our nearest and dearest relations, as to reveal that of them▪ which, if kept secret, brings no prejudice to Church or State: And if revealed will ruin them, in this present world; and that for a matter, that antecedent to the law, is no transgression before God; but the doing of a necessare duty? An invention (we must say) framed against the good and dousciencious, who cannot escape by this law; and for the encouraging of the bad to the persecuting of such, who throw the power of their lusts, are at liberty to say, and do, what they list▪ Are these the fruits of Prelacy, that most endeared it to us? Whither are we gone? Shall we thus fight against heaven, to reach a poor handful of persons, that are able to do nothing, but to look up to God, and sigh to him, for these evils, that, no doubt, are procureing and bringing dismal and sad days on this land? We forebear to anatomiz these and other acts of the like nature, and to give judgement to every clause and part of the same; but leave them to the impartial consideration of all concerned, to whom the effects thereof may afterwards speak more, than we love to utter, at this time. Only, in all humility, we offer two things, to be observed (which are the observations of not a few) that these and other acts do pave the way to all sort of cruel persecution, if a further declension in religion shall happen to follow▪ (which we beg the Lord in his rich mercy to this nation would prevent.) Rulers are subject to ●erre, in the matters of God, as well as others; (as the instances of all ages leave beyond debat;) and if others shall arise after us, that incline to popery, or any other false Religion, are there not laws made to their hands by us, that will facilitat their work, and make it most easy? What have they more to do, but to rescind some, very few in regaird of these that once were, and to execute those they find in force and on record, for the persecuting of all opponents, to the height of cruelty. Next there needs no act of Parliament to this change, and introduction of another Religion: an act from the King, recorded in the Council books, and sufficiently published (which is declared to be of sufficient force and obligation about this matter) is enabled by law to do all. An act without a precedent in this nation, when considered in its full latitude and extent.  
From what is said anent these acts, any may gather the true reasons of our refuseing the Bond (lately framed by the Council) that takes us engaged against Conventicles, (as they are called) and was enforced by violence on us. Not pretending to much knowledge in the laws, we have always understood, bonds to be voluntare, and first to proceed from persons found guilty, and sentenced by the judge, conform to the law; which the clemency of the Magistrate doth often suspend or remit, upon the guilties offered and voluntare engagement for better behaviour, in times coming; and never required of nor imposed on persons, not proven nor found guilty. The truth is, if this violenting imposition of bonds, be thus allowed and practised, what ground will there be thereby laid down, for the trouble and molestation of the subjects? And who can promise to himself security from the oppression of others, that, out of malice or covetous designs, may, on any pretence, give information against others, although never so quiet and peaceable?   

SECT. III. The Ministers preaching and peoples hearing vindicated: and four Objections answered.  
HAving thus far opened our hearts, and touched at some things, that are truly grievous to us; not so much for what we have suffered, as for the fear of what is like to be the consequences of the engines, framed and set on foot, for perpetuating ours and the Church's oppressions, in this and the following generations: we shall in the next place give an account of our practice, in preaching and hearing of the Gospel, dispensing and receiving of ordinances, at and from the hands of the ejected Ministers; the new cause of these heavy acts, sentences and punishments inflicted on us, for the same: in doing of which we shall, first, in all singlness of heart, bring forth the true grounds and reasons, binding our consciences, to these practices, and then shall take off the exceptions that are most used against us.  
Our practice, in this matter, we build on such foundations, that all Christians, especially Protestant's, by virtue of their professed subjection to Christ Jesus, (our only King and Law giver in the house of our God) are bound to own and adhere to, and from which they cannot recede, without contradicting of the said profession, and doing manifest violence to the law and word of Christ, the holy Scriptures, our only statute and law book, in all matters of doctrine, worship and government. If on bringing our case to them, it shall be found, that our condemned practice in these stands justified, we hope with much assurance, we shall be acquitted in the sight of God, and in the consciences of all that have any feeling and sense of true Religion; the censures and talk of others against us (which do not a little afflict us, for the sad consequences thereof to themselves) shall not much move us.  
Therefore first, the Ministry of the Gospel being, by positive institution and appointment from Christ Jesus, as Head and King of his Church; and the persons qualified for, and called thereto, in his own way, without dependence on the Powers of the earth, being thereby constitute his Ambassadors and messengers, and in special delegation sent from him as such, to preach the Gospel, to treat with sinners for reconciliation, and obedience; they by virtue of this institution, and their special delegation or mission from him, are bound to exercise the Ministry &c office, they are invested with, till it be taken from them in the way, by which he coveyed and conferred the same upon them. If this be a truth (as no Christian that doth acknowledge the divine authority of the holy Scriptures, and subject themselves to its light and direction, will get refused) will it not follow that Ministers, in their ministerial capacity, are first and immediately subject to Christ, and not to men, in their ministrations of the Gospel? for they as his Ambassadors, having and deriveing all their power from him, are obliged on highest pains, be reason of their special relation to him, and their commission from him, (which contains all their instructions) to do the work of the Ministry, & cannot be superseded therein by any, far less by them, that acknowledge Christ's authority, in and over the Church, to be superior to, and above all other authorities whatsoever. If they had their power and mission from men, well might they submit to these, in taking it from them; but it not being so, they cannot think themselves discharged of their office, but in the way, by which He conferred the same upon them. Believe us, in this lieth a great part of our difficulty: we are sure, Ministers are Christ's messengers, sent by him, whom they are bound to serve, in preaching of the Gospel and dispensing of ordinances, for the salvation of sinners, from which obligation none can lose them, but Christ Jesus, their only master and head in this work. (2.) It does also natively flow from the former truth, that all, especially those in and of the Church, are, by virtue of Christ's supereminent, supreme, and absolute authority, and their professed subjection to him, indispensibly bound to subject to the ministerial authority and its exercise, in the persons of those whom he sends, and that on the account of their ministerial power & office, which is truly Christ's and not theirs; they acting according to the instructions contained i● their commission: for they are Christ's servants, serving him by special delegation in the Gospel, to which they are impowered, commissionated, and instructed by him; they bear his name, stand in his stead, and represent him to his people, as his Ambassadors, being sent by him to all finners, for attaining and carrying on the great ends of the Gospel, th●●r conversion, edification and eternal salvation And, seeing it is so, we must first renunce Christ's authority and dominon, over his Church, before we can refuse and reject that power and authority of the Ministers of the Gospel, who are thus sent by him to us: the truth is, th● not receiving of them, is a rejecting of him; a matter that should be tenderly & seriously laid to heart by all; for it draws exceeding deep, upon all sorts of sinners high and low: so that they not depending on any other inferior authority and power (except that by which they were sent) their obligation to the work of the Gospel cannot be annulled by men. Let us say it, in this we contend not merely for the ministerial authority, (that for the fountain and ends thereof should be dear to us) but for the prerogative of Jesus Christ, whose right it is, as King of his Church, to constitute & send Ambassadors in his own name; if there be any thing, that is the proper right of Sovereignty, this is one, which is the native consequent of it, without which it cannot be: shall we allow this in point of right to earthly Sovereigns, and deny it to Christ, the only Head and High priest of our holy profession▪  
Secondly, Moreover, Ministers in this relation they stand under to Christ Jesus, have the Gospel & its ordinances committed & entrusted to them, to be dispensed in his name, for the conversion and edification of sinners; for which they are called, the stewards of the mysteries of God, 1 Cor. 4: 1. this is a talon they have received from their great Lord and master, of which they must shortly give an account; and which, while they have it, they are commanded in all highest pains to use, for the gaining of sinners to him, in the ways he directs them to in his word. Now let all judge, what a straight Ministers are cast into, in these times: If they forbear on the inhibitions of men, to dispense the Gospel and its ordinances to sinners, thus committed to them, they prove unfaithful to their master, betray their trust, and incur his heavy displeasure and wrath: If they answer their trust and aim at faithfulness therein, in preaching of the Gospel, and labouring in the work thereof, to gain sinners, they provock men and expose themselves to all sorts of suffering. But they, knowing the love and terror of the Lord, have on mature consideration of this matter, chosen and purposed, in their master's strength, to venture on the wrath of men; seeing they cannot, in this juncture, both please their Master & them; resolveing to prefer the necessity of suffering, to that of sin, the much commended and cryed-up choice of Moses, in the like ●ase, proposed to all in the word for their imitation.  
Thirdly. Besides this trust of the Gospel, there is likewise the heavy trust of immortal souls (to whom they are sent) committed to them, of whom they are to give an account, and for whose blood they must answer, when they resign and give up their stewardship, and lay down their office and trust a● his feet, from whom they received it. Do any think, the threats and inhibitions of men, will discharge them of this trust at their master's hand? If they think so, they shall do well to produce something from him, that will signify so much to them, without which they cannot judge themselves exeemed from the care and oversight of souls; whose blood will cry aloud in the ears of their master, if they do not their part, in what he hath commanded them, for saveing of such. We have heard of nothing yet from our Rulers to satisfy our consciences in this matter, but peremptory laws and acts, commanding them to obey the same, under great penalties: If we were assured upon clear rational grounds, that their voice and commands were the voice and commands of Christ Jesus, relieving us of this pressing burden of immortal souls, once laid on us, how quickly and cheerfully should we obey their present laws: but nothing can we learn from them or any other, to ascertane us of this. Let any, that hath any true feeling of the natural state of souls, judge, what a cruelty it must be in us, to behold souls perishing throw ignorance, wickedness, hypocrisy & a Spirit of delusion, in all parts of the Land, while we have the dispensation of the Gospel committed to us, the mean that Christ hath appointed in his house, and useth to bless with power to the salvation of sinners? Will not our neglect, in slighting of this, make us guilty of their blood, and accessary to their eternal perdition? We are assured of this from the word of God. While we reflect and think on this, we dar not, for fear of men and the sufferings that threaten us from ●●●m, stand by and look on, but labour, as we can, in our ministerial capacity, to prevent the ruin, we see coming on immortal souls, come of us what will.  
If it be granted to us, that our obligation to obey God, in all he hath commanded us in h●s word, is antecedent and superior to the ties on us for obedience to men; and that the commands of men should and ought to give place to the commands of God, (as we expect will not be deemed by any, that entertain the true notion of a God head, much less by them that profess subjection to the holy Scriptures as the only rule of faith and obedience) than our practice cannot be condemned, but must be justified, which is but a necessare consequence of this truth, so universally received and closed with by all men; (except those who have debauched their consciences, throw the predominant love of temporal things, to a slavish subjection to the lusts and sinful commands of others) for are not Ministers commanded to preach the Gospel, and the people to hear it, to assemble and gather themselves together for that end? How many are the commands and precepts of God to us in his word, about this matter? In a thing so clear and evident through the Scriptures, it is astonishing to us to think, that men professing themselves Christians dare issue out commands, so directly opposite to the commands of God, and the obligation on Ministers and Christians to obey Him, before all others. We grant, when there is another duty on foot and called to, hic & nunc, the Magistrate may, yea ought to super cede the practice of that, that would hinder the duty, necessare and called to, for the time (to which in the circumstantiat case there is an obligation and call antecedent to the Magistrates command●) bu● 〈◊〉 lay on, and fix a stated cessation from the practice of commanded duties, on those, that are under an obligation of serving God, in the matters forbidden by men, is beyond the power of any; to do so, is to frame and state a war with God, and to fix ourselves in opposition to him. Are not Ministers and Professors then in a puffing straight, who must either disobey God, or men? To them that ask us, why do we preach and hear, to the offending of our Rulers, and the causeing of so much trouble to the Country? Our answer is, God in his word hath commanded us so to do; they that sus●ean the relevancy of this reason, but yet deny the consequence, are obliged to give us something, that takes off our obligation of obedience to God, in these things, in our case; (sure we are they are commanded) but nothing can we meet with from the Scriptures of truth, to answer our arguments, and satisfy our consciences, but the cry of hazard from some, and sharp severity from others.  
Fiftly, We hold according to the Scripture, that as the Magistrate cannot, jure Magistra●ico, exautorat the Ministers of the Gospel, or take their power and office from them; so he hath no power to untie the obligation on Ministers, and Professors, for obedience to God, in the least of his commands. It is a principle in politics, held by all, that no inferior power can disannul a power, or hinder its exercise, that is immediately derived from, and dependant on a power superior, except they show a warrant from the same: but in this matter it is so: we know all will grant, that God's supreme authority and dominion is superior to and above all authorities and ●owers▪ seeing they derive the same from and hold them of him, who is truly Lord of Lords, and King of Kings. And seeing the Ministerial power, as to 〈◊〉 ●●ing and exercise, in the Church, is immediately ●●om God, throw his Son Christ Jesus, by positive institution and appointment in his word; no other power can exautorat these, that are clothed with it, but they must show a warrant for it from God in the Scriptures; there being no other way, by which God makes known his will to the sons of men; if there be, let it be shown, and this will end the debate, and bring us to a quiet and cheirful subjection to the present laws, about the matters controverted. We meet with confident assertions, but no proofs, without which, we cannot look on ourselves, as loosed from the obligations lying on us, to use and exercise the Ministerial power, by virtue of the institutions and commands of God, given anent it in the word. We know the Ministry was institute without a dependence on the Magistrate, and exercised in the Church, not only without, but against his will and command; and God was obeyed, while the Magistrate did countermand & oppose himself thereto, to his outmost; which says, that Ministers and professors did not then dream of a dependence on, and subjection to the Magistrate, in the Matters of God: The truth is, to give the Magistrate a power to dissolve powers institute by God, and to supersede our obedience to him, in the things he hath commanded, is to make him equal with, if not to exalt him above the Almighty God; the only Absolute and Universal Sovereign of all Creatures in heaven and in earth. Is not this to substitute the Magistrate, and to put him in the place of the Pope, that Anti-christ, the man of sin, who in nothing so much, as in this, now under debat, exalted himself above all that is called God, or is worshipped, as is prophesied of him, 2 Thess: 2.4? The consequence of this usurped power, now given to, and assumed by the Magistrate, in & over the house of God, is such, that we tremble to think on that, which will (if things continue in this present course) be the issue of it. As we find, in the accomplishment, that Luther did prophecy, in saying that there should arise a Civil pope in the Church, who should extend his power over the same, as far as ever the Ecclesiastical Pope had done; So we fear, that the troubles, trials and persecutions of the Church, shall come near to that hieght, they were at, under the Pope of Rome. This strange enhancing of things, divine and humane, speaks some thing to fall out, that will make the present and succeeding generations to tremble; for God will not always be mocked, nor suffer his Glory to be taken from Him.  
Sixtly, When we consider the sinful and evil consequences, that would of themselves follow upon our obedience to the Magistrate, in the mater now controverted, we dar not, for all that is dear to us in this world, comply with what is required of us; nor desist from serving of God in the Gospel of his Son; for (1.) If the former reasons, for our nonobedience, do hold and prove concludent, would not our obedience to what is enjoined us, confirm the unjust usurpations, made on the Church, and wreathe the yoke of bondage about her neck, to the enslaveing of the consciences of all, and the loss of her just rights and privileges, purchased for, and granted to her, by Jesus Christ? As our compliance would have made us accessory to the Magistrates sin, and brought us under the guilt of all the sin and wickeduesse, that hath ensued on the same; so we should not only have been cruel to the Church of God, and the souls of professors therein, but we should have brought the ruin of the Church on our own heads; for not only he that is active in and concurres with the causes of evils, is accessory to all the bad and evil consequences of them; but also he that labours not in his capacity and station to hinder them, when it is in his power to do: having therefore nothing left us and within our reach, to with stand these usurpations and corruptions, under which the Church now groans, and by which she is in hazard to be destroyed, but the Gospel of Christ, that we find yet committed to us; we dar not give over preaching and hearing of the same, which the Church in all ages hath found to be the power of God to her preservation, and recovery in evil time. (2.) While we think on the following ages, and the obligations that are on us, for transmiting the Gospel to them, in its purity and power, (as our worthy predecessors did before us) & what are the means and ways, prescribed to us in the word, for effecting of this great good; and with what success these have been essayed, in the former generations of the Church, to the benefit of succeeding times; we find ourself straight tied, both against positive compliance with what is required of us, and the omission of that, which God hath commanded, and put within our power, for resisting of these evils; which if yielded to and not withstood, would bring our children, and theirs after them, into the darkness of ignorance, Idolatry, superstition and profaneness, from which ●od in a great measure delivered us. We dar have no hand in the blood of our children, or those, that are coming after us; which we know, the neglect of these means, that are appointed for propagating the Gospel, would bring upon us, and make us accessory to. It is not unknown, what advance and progress these times have made in the foresaid evils, since Prelacy reentered amongst us; and what further length they would have gone, if it had not been for the obstruction, they have met with, from the Gospel preached, by 2 persecuted and despised hand full, in whom the foo lishnes of preaching hath been the wisdom and the power of God, to the salvation of this Church. (3.) Although the solemn ties, and obligations of the Covenants, under which these nations once came, be decried, and all endeavours used, that are within the reach of these Lands, to disannul, disgrace, and make them void; yet finding, on the exactest search we have made, that they remain in ●orce on us, and this Church, either to the duties contained in them, or else to the Judgements and plagues denunced in the Word of God against Covenant breakers; we cannot to any thing that will bring us under so heinous and land-destroying sins, as Covenant breaking and perjury; which we cannot evite, if either we comply with the corruptions, ejected by these Covenants out of this Church; on do not, in our stations and capacities, according 〈◊〉 our power actively withstand and oppose the same; and labour not for the preservation and advancement of the doctrine, worship and government of this Church, as it was at our taking on of these obligations; which bind us not only to Negatives, or non-complyances with the ejected corruptions; but to endeavour the preservation of these concerns, in our capacities, according to our power. Albeit this seem light to others, yet it is not so to us; for till the matter of these Covenants be disproved, from the Word of God, and made to appear to be unrighteous, antecedent to the Laws of men, (which none hath yet done) we must judge ourselves bound by them to the observation of all they contain, in this present case of the Church. We may not, so far as our knowledge leads us, have any hand in furdering, and advancing of the ejected corruptions, whether in doctrine, worship or government; but must of necessity, set ourselves, in our stations against them; lest we be partakers of other men's sins, and consequently of the plagues, that God hath threatened 〈◊〉 word against them.  
We shall to ●onider next, some of these exceptions, most condignly used against us, with which we are publicly and privately branded, and stigmatised, 〈◊〉 rendering us odious and hateful to all. Excep●●●●●● I That we refuse to give that obedience to 〈◊〉 magistrate, his laws, and commands, that un●●● the ●●ine of damnation, is enjoined to all sub●●●, in the Word of God? Answer. Because this 〈◊〉 the constant cry of our opposers, and given for the ●●oun● of thes reproaches of dissoyalty, rebellion 〈◊〉 ●edition so unjustly cast upon us; we therefore most earnestly beg of all, they'll weigh impartially the following Answers, in the balances of truth and Justice.  
First, As we cheerfully grant Magistracy to be the Ordinance of God, and by divine institution, to be immediately derived from him; by virtue of which, all, especially Christians, are bound to subject themselves to those clothed therewith, and to obey them in all their lawful and just commands; so we complean of no little injustice done to us, by our adversaries, who for our nonobedience to the present laws about prelacy, do charge us, with being enemies to Magistracy, and disloyal to them, that are now invested there with; contrare to our known doctrine anent this matter, presented to the world, in our public Confessions of faith, yet extant amongst us, and our constant practice conform thereto. If simple nonobedience, in some particulars, that grieve the conscience, be a sufficient ground for this charge, will not the Confessors and Martyrs, in all ages of the Church, be held guilty of disloyalty and sedition, who, for not obeying of Magistrates, in their sinful commands, have suffered grievous and hard things? None can on this ground condemn us, but they will be found to justify the persecutors of the Saints, and to condemn them; if our reasons, for nonobedience in our case, were taken from the unlawfulness of authority, and our Rulers claim thereto, the charge were most just; but seeing they are brought from the sinfulness of the matter commanded, while we acknowledge the authority, and grant obedience thereto in all other things, how malicious and unjust is the charge? Reproaches & lies will be fo●●● another day a weak covering and an unsafe 〈◊〉  
Secondly, We suppose it will not be denied to us, that the power of Magistrates is not simply absolute, but several ways bounded and limited; as. (1.) By its own nature, which is properly civil and politck. (2.) By its objects, Truth and Righteousness, to which it is astricted, and beyond which, in its exercise, it cannot, jure, go. (3.) By the absolute and universal authority of God and his laws, from which it and other powers are derived, and to which they are subordinat. All these limits are set to Magistracy, which it may not transgress; and beyond which, obedience is not due to these, that are installed in it. By the first it is distinguished specifically trom other powers, as immediately fountained in, and descended from God, as it; as the power of Parents, of Husbands, Ministers of Christ, etc. some of which did exist and had being, before Magistracy was in the world. We assert that these powers, being specifically different from Magistracy, and as immediately derived from God, the Mastrat cannot, jure, disannul them, hinder their exercise, nor dissolve the obligations on those vested therewith, to those duties to which they are antecedently bound. It is true, the magistrate hath a power about these powers; but it is only cumulative, and not privative of the same: he is to see, that all do their duties in their several relations & capacities, and that Truth, Righteousness, and Peace be keeped, and flourish amongst them. By the second the magistrate is bound up, and tied to, truth and righteousness, and hath no power to go beyond, far less to do contrare to them; they being the essential objects and ends of magistracy, for the preservation and advancement of which, it was first institute & brought into the world. By the third the magistrate is so subjected to God and subordmated to him, (as all other powers are) that not only the right of precedency, in the mater of authority and obedience thereto, is Gods, and not the magistrates; but the magistrate is that much subjected to his law, as that he hath no jus, or power, to command any thing to the contrare: his commands here are nullities, as a non habenie Potestatem: so that nonobedience in this case is not disobedience to him; but obedience to God; for as God hath not given power to any of his creatures against himself; so in the Collation of the magistratical power and authority, there is an obligation conveyed with it on the persons called thereto, to improve and use the same for him, and the furtherance of obedience from others to his laws; for the magistrates power being of God, makes him the Minister of God, for the good and not the hurt of others. Hence it is evident and beyond disput, with all sober minded men, that the commands of the magistrate, do not bind any subject, where God commands the contrare. Court parasites and flutterers may extend this power of the magistrate, beyond these, who through the love of their worldly interests and lusts, (when favoured and advanced by Rulers) more than from any true respect to their just authority and prerogatives, keep no bounds in their assertions about the magistrates power; but the true marks, and Land marks are set by God himself, and will not be removed, but to the prejudice and ruin of these that labour to overturn them. If we make it not out (as hath been hinted above) that, that which is commanded is sinful, and contrare to the commands of the must high God, let us be used with all severity; but no are is granted to us, all access denied, and every door shut up.  
Exception 2. But our adversaries not finding sufficient ground, for the former charge, take them to the actions, done in the times of our late troubles and confusions, charging all that was then done upon our party and their principles. Ans. We are confident that, when the carriage & actions of the true Presbyterian party, in relation to the Magistrate, shall be searched after, and known; they will be a sufficient confutation of these malicious Calumnies cast upon us, from this head: we know, for justifying of this charge, all the enormous actions of former times are fathered on our party, and their principles; but contrare to all justice; for we are sure, if the actions of the late preceding times were duly differenced, and distinguished into their several kinds, & drawn up to their true fountains & heads, that these of them, that are not justifiable, shall be found to rest on persons and parties of designs, inclinations, and principles different from ours, who for worldly respects and designs, betook themselves to, and sheltered under the wings of the Presbytean party, while in power and successful (as it useth always to be in such cases:) of these there were different yea contrare sorts, that winding into the favour of leading persons in those times, did climb up to that height of reputation and power, as to influence their counsels and actions, to the committing of several enormities, that we dar not, yea will not justi●●: but after-alterations gave sufficient discoveries of them, who Proteus-lyke, changing into every form, stroke in with the party, that did for the time predomine: let preceding actions than be distinguished into those, that we judge right and resolve to stand to, as the native effects and product of our designs and principles (how much soever now misrepresented;) and these that were influenced and brought forth, by the predominency of persons and parties of different designs and principles, in our counsels; and also betwixt those, that were the actions of particular persons, and not of the party; as likewise betwixt those usual infirmities, that men in this sinful state are incident to, in the best of actions, and those gross and wicked aberrations from the paths of Righteousness, that are but seldom incident to men of honest intentions, and well informed consciences: we say, do us the justice, thus to difference former actings, while Presbytery was in the rise, prevailing and prosperous against its adversaries, and we will quickly wipe off the dirt cast upon us by persons, that keep no bounds of charity and justice, in their censures of the late times: let Histories be consulted (partial as they are) and it will quickly appear, what were the true genuine designs, and actions of our party then, and what not; but thus to charge the whole party & their principles, hand over head, with all the enormities of these times, looks rather like a Spirit of bitter malice, then of meekness, sobriety, and judicious love, that speaks no evil, without clear rational grounds, the great ornament of the Professors of Christianity. Is it not known, and beyond all disput evident, what the Presbyterians did in opposeing the change of government, and all the sad practices committed before and after, in relation to it: so as the then prevailing party confided more, in the prelatic and cavalier party, then in the Presbyterian, finding them more truly averse from, and contrare to their designs and ways, than the other? But some allege, that we did raise & put them in a capacity to do what they did? O how weak is this argueing? If it hold, the holy and righteous God will not escape the censures and imputations of thi● men; all the wickedness and mischief done in this world will, by this medium, come upon him, as the cause and author of it; from whom they receive all that power, strength, and capacity, that enables them to do wickedly. Shall those that do good to others in educating, supplying, & affording them all necessaries, abused by them to sin and riotous living, be judged the authors of their wickedness? O folly! If our intended brevity could suffer it, we would make it out from undeniable instances, that the government had not such sure & steadfast friends, as the Presbyterians, who were truly such, and acted according to their professed principles; who stood to it, when others (who are now the only favourites) turned their backs upon it, in going all the length of compliance with the Usurpers, that was required; while the generality of true Presbyterians refused, for which they were discountenanced, and looked upon, as a party that was to be suppressed. If persons that speak thus at random against us, could, by clear mediums, knit the practices, they charge upon us, to our professed designs ●nd principles, how would they triumph; but none 〈◊〉 these have we yet seen and heard. We know, the late wars are fathered on our party, as the first causers and beginners of it? But groundlessly, as will appear to any, that will be at the pains, to search out the true causes and grounds of them: we are confident that, as any, who is truly , comes to the through knowledge of these, they will find our adversaries in the blame, and not our party, who for Religion, liberties, and self preservation, (for all was at the stake) were then forced to arms, throw the insatiable pride and tyranny of the then Prelates; but too much of this. Only we must say, if things now hold on in their present channel, in which they have run these few years past, we doubt not, but many will justify and allow, what once they condemned.  
Exception 3. It is with no little confidence asserted by some, that although the Ministerial power be immediately from Christ, by divine institution; yet, the exercise thereof is from the Magistrate, so that Ministers may not convocat the subjects, preach, and dispense ordinances, without liberty from him? Ans. (1.) We desire to know, whence our adversaries have learned this distinction? Su●e not from the word; there is not the least footing for it there; if it be, let it be produced. We know its original from whence it came, that man of sin, the Pope of Rome (from whose Arsenal. the All of the Hierarchy hath been brought, and this among the rest) who for gain, and fixing of an universal absolute dependence of all upon h●m; invented this distinction, that was unknown to the Christian world before he arose.  
But, (2.) We assert, that the exercise of the Ministerial power, is, as much immediately from Christ▪ and independent on the Magistrate, as the power itself. First, because we find this power was exercised in the Church, in the primitive times and afterwards, without any dependence on, and acknowledgement of the Magistrate anent the same: this none will get refused. We desire then to know, what it is, that now suspends the exercise of the Ministerial power on the Magistrate, that was not then? Christianity adds no new power or right to the Magistrate, it only qualifies and disposes him, to use his power aright; but gives none that he had not before: for if a heathenish Magistrate should exercise all that power about the Church and her pastors, that is by Scripture allowed to the Christian Magistrate, he should not exceed, nor go beyond the limits of the Magistratical power. As we find several heathenish magistrates, in the Scriptures, doing a great part of the work ascribed to the Christian magistrate; (as Cyrus, Darius, Artaxerxes, etc.) so they are commended for it. It is to us ridiculous, to say, that the heathenish magistrates power is not intensive & habitualiter as great, as the Christian magistrates. 2. All moral power does necessarily include, and hath flowing from it, an obligation to its exercise, if moral and Physical impediments hinder not; it not only gives right to such and such acts, and makes them valide; but it binds the persons clothed therewith to such acts, so that the omission of them in their season is their sin; for the end of the power ties the person, that hath it, to intent and seek its accomplishment, in such and such ways, as is proper to the nature of ●he power; as might be instanced; but in a matter so ●●●ar we forbear.  
Thirdly, How comes this distinction to be given and made use of, anent the ministerial power, and not anent others, about which the Magistrate may exercise his power also? may not Fathers, Husbands, etc. do the duties proper to their relations, without leave from the Magistrate? if they may, give us a reason why Ministers may not do the duties, proper and specific to their function, without the magistrate? their power is as immediately from Christ, and is as little dependent on the magistrate, yea and less, than theirs; never one hath undertaken this task, but they, who make the magistrate the fountain of all power: which is most absurd; seeing the magistrate did find other powers existing and in being before he was.  
Fourthly, As the power of ministers is from Christ by divine institution: so they are under an obligation, for its exercise, by divine commands, which the magistrate hath no power to imped, as hath been said. They that are clothed with the ministerial office, are commanded to exercise it, who, in no place of Scripture, are directed to the magistrate, for his licence; If they be, let us see it: no doubt we had heard of it, ere this time, if any such thing were.  
Exception 4. There is one exeption used against us among others, and urged with no little vehemency, in the matter of our loyalty and obedience to Authority; to wit, our non-appearance before the Council, on summons given out against some of our number, at several occasions; which is held forth to be, and strongly aggravated for a high evidence of our contempt of our Rulers, and the authority wherewith they are clothed: for which up wards of 80. of Gentlemen, Ladies, Ministers and yeoman's are intercommuned; and the subjects, under the same penalties due to such, inhibited all manner of assistance to, and converse with them. Ans. Not liking to dip into, and discuss the severity of this sentence of intercommuning, passed with such solemnity against us, nor yet to canvasse the legality or illegality of it; but leaving it to others, better versed in, and acquainted with our Laws; we offer the following considerations to all, which we hope will, to the , not only alleviat but justify our non-appearance. (1.) Beside what the law of nature hath provided and teaches all men, anent self preservation; we suppose, it will not be denied, but granted to us by all, that, if many of the precepts and examples we have in the word of God, do allow flight to Ministers and Christians from the unjust violence and oppression of Rulers, when it is within their power to decline it; then our non-apperance before the Council will not necessarily infer a contempt of their authority, or any true disloyalty and disobedience to them: Otherwise Christ Jesus our blessed head, his Apostles and others, will be found as chargeable with this crime, as we; from which all Christians do free them. While we think on these precepts and examples of Christ, his Apostles and Christians, who lived in Scripture times, we cannot avoid these two conclusions, which in despite of all contradiction do make out the former inference, as 1. That passive obedience to the unrighteous decrees and punishments of Rulers, is as undue, as active obedience to their unjust commands: injustice in sentences and punishments, binds no more to submission to these, than unrighteousness in commands ●yes to obedience, where the infliction of such punishments is evitable; for Rulers are not enabled by their authority to injustice more in the one, than they are in the other; and consequently there can be no obligation on their subjects from their authority, to give themselves up to their unjust punishments, more than to yield obedience to their iniquous commands: & if it were not so, Christ and his Apostles sinned in not giving this obedience: which is most absurd. Obj: 1. But this is contrary to the doctrine of many Protestants, who teach that passive obedience is due, and should be given, where active obedience is not? Ans: 1. We know of no Protestants that teach so, except those who were prosy lited into court parasites; it was neither the doctrine nor practice of most Protestants, as is clear from their writings and History. 2. We desire to know of them that think otherwise, what this allowed flight is, If it be not a removing of ourselves (when the circumstances of cases permit) from the decrees and sentences of Rulers, appointing us to unjust punishments? which is nothing, but a denying of passive obedience to such sentences. Who can evite this? Some there are who grant this, in sentences that reach the life; but not in sentences that only touch the body and estate, as imprisonments, fines, exile, etc. But give not any just instances, or sound reason for what they assert. Concl. 2. Hence also we gather from the foresaid precepts and examples, that non-submission to unjust sentences, when within our power, is not inconsistent with that respect, esteem, love, honour and obedience, which, by virtue of God's commands, we are bound to give to Rulers; and consequently is no contempt of their authority, nor any true disloyalty; else Christ in allowing himself, and his Apostles in practising this flight, had been contemners of authority and disloyal to it: which all Christians assert to be false. Hence it is evident, and will be so to the unprejudged, that if our Opposites fasten not this charge on the matter, they will never be able to do it from our non-appearance simply and abstractedly considered. Obj. 2. Our Ruler's summons being properly their commands to us. for our appearance before them, (which is lawful and in its self just) we were bound to have appeared, both on the account of their authority, and the thing commanded? Ans. This being the objection of greatest seeming strength, and most used to our reproach, we shall consider it a little, and (1.) Waveing the debate about the nature of summons, and leaving their native import, use and consequences to Lawyers; We assert, that when the commands of Superiors, (although lawful in their immediate object or matter) are, in their stated design, so connected with irreligion, injustice, oppression and unrighteousness, that they become the engines and means of oppression and violence, or of any thing truly sinful in its self; we say, such commands participate of the nature of their ends, and become unjust: as for instance, when Rulers in order to oppression and persecution, command any subject to witness his knowledge of the Orthodox opinions and practices of such and such persons, the subject in this case ought not to obey such commands; which our of this case and the like, that are abstract from such sinful ends, he not only may, but aught to obey; or if a master or father should require his servant or son to bring to him such a woman to such a place, they knowing it is for commiting of uncleanness with her, they should not obey; which, when without respect to this wicked end, they are bound to do. If this were not a truth, the officers and soldiers, that apprehended Christ and Crucified him, were innocent and blameless: which all grant to be false, for it was the injustice of the ends of their lawful Rulers commands in this thing, that made their obedience to them undue and unjust, so that they were truly culpable and guilty of Christ's blood, as well as their Rulers. (2.) Supposeing but not granting, the summones to be good & just in themselves; yet it is a Maxim agreed to by all Divines, that where two things morally good, do tryst in Christians practice, the one of one or two degrees of goodness, the other of three or four, that the last should be chosen and preferred to the first: but so it fell out to be in our case. To our thoughts on this matter, it was beyond question, that our non-appearance at these times, to which we were cited, was a greater good (supponing the other to be good, which we do not yield) both to the Magistrate, ourselves and others, than our appearance could have been; for thereby the Magistrate was withheld from unjust oppression, he should have been guilty of, the Gospel preserved with the people in its purity, much suffering to others prevented &c. while we had no good to expect from our appearance, but a mere act of obedience. (3.) That nonobedience, in some cases and things, to the commands of Rulers, is no true disobedience, as (1.) In things without the Magistrates line and reach, although the things commanded be just and good in themselves: suppone the Magistrate should command a person unordained, to preach the Gospel, dispense the Sacraments, etc. this being beyond the Magistrates line, it were no disobedience in any subject, not to obey such commands. (2.) In things contraire to mercy and justice, that one Subject oweth to another, if the Magistrate command either the not doing of these, or the doing of the contrare; not obeying here, is no disobedience. The truth is, if the matter commanded be not just, and, antecedent to the Magistrates commands, not necessare; not obeying is no disobedience; and the reason is, because no power can justly crave obedience, when it acts either beyond, or against its true adequat formal object: but of this above. (3.) When Magistrates commands are opposite to Gods, (which hath often fallen out) obedience to God can be no disobedience to the Magistrate. But in our case we undertake to prove, that although the thing commanded, to wit, appearance, be within the compass of the Magistrates power, that it was contrare to mercy and justice; yea and things commanded and allowed us of God; which will exeem our non-appearance from disobedience, & consequently from contempt of Authority.  
Knowing and being morally certain, that the unjust violence, designed against us, would have inevitably followed on our appearance, we choosed rather to forbear it, and to use the flight Christ allows to his servants and people, in the like cases. It is a Maxim in Morals or practical divinty, accorded to by all Divines, that of two penal evils, when the election of them is in our arbitrament, the lesser is to be preferred to the greater: And to any that consider the case, we then had before us, it will be manifest, that flight was much preferable to the severity, we were to expect on appearance, of which we were assured, not only from the standing laws of the Kingdom, but likewise from the preceding carriage of our Rulers; who, although slow and negligent enough in the execution of the laws against Papists, Quakers, and other heterodox opinious and wicked practices; yet punctual and strike, in putting the law to more than its full execution against us; to which they have been, and are instigated by our enemies, the Prelates, to such a height of keenness, that if the matter contamed in our summons cannot be made to appear, we are put to answer such interrogatories, and required to give and subscribe such oaths, engagements and bonds, to which, they know, we cannot without destroying of our principles yield; for refuseing of which, many of our party have been cast into prisons, fined, banished, etc.  
Thirdly, It had no little influence on us in determining our non-appearance, that the usual legal form of procedure in judgement, allowed to and used with others, is not observed towards us; from which we could not expect justice, but all severity. On our appearance we have no accuser, often no lybel condescending on, or containing our crimes, with the circumstances; no witnesses produced; but an oath administered to the empanelled, for expiscating of accusations against ourselves and others, and that in crimes made by law capital; and the oaths of these, whom the law calls, socij criminis, sustained for valid probation; ways of procedure condemned by the law of God and nations, except where the Papists cruelty takes place. And if all these sail, the subscribing of engagments and bonds is proposed & required (as is said above;) on the refusal of which, a prison is the best we meet with. Let any man of ordinare reason and justice judge, whether appearance before Rulers, who, by following of such methods and ways in judgement, declare themselves resolved to have at the persons arraigned, whether ●ure or not; we say, let any judge, whether appearance before such, when it is in their choice to appear or not, be rational and safe; except where the supposed guilty intends by their appearance, to prevent greater severity.  
Fourthly, Among other things, that came under consideration with us against this appearance, was the oath de super inquirendis, lately framed into a law, and now pressed on us, which (for the reasons formerly given) we dar not take; for besides the severe punishments (as imprisonment, arbitrary fines, exile to foreign plantations, etc.) we were to look for, for refuseing of this oath; if we take it, we are, contrare to all natural equity, mercy and justice, made the accusers of ourselves and others, contrare to the provision made in the act establishing and imposeing of this oath, which declares that the oath taken by any shall not militat in judgement against the takers of it to su●h & such penalties therein specified, and yet the matter of their lybel useth to be diawne from it, and if they deny their deposition, an oath is adduced for probation against them: And it is not intelligible by us, how such an oath can be sustained 〈◊〉 valide probation against others, and not against the deponent; seeing a person's own confession of his crimes is judged sufficient against him, much more should this oath, which necessarily suppons and infers confession, even judicial.  
But Fiftly, In the next place, the evil consequences, that by our appearance, we were certain, would have redounded to many, made us forbear it; for if we had appeared, we were sure perpetual imprisonment, or exile from our native country, had ensued thereon; whereby we should have been put out of a capacity, for labouring the preservation and advancement of the Gospel in this Church, of which we are members, and to which we, as Ministers and Christians, are so straight tied and bound; the people should have been rob of a faithful Ministry, an● he benefit of the word purely dispensed by them; the rod of persecution, now on the back of this Church, should have been more sharpened against the remnant of our party; the people exposed to more shaking and winnowing temptations, to the endangering of their steadfastness; our adversaries of all sorts more emboldened to vent & spew out their venomous doctrines, and to carry on their designed defection to a greater height: all which being more than probable, yea to us morally certain, we durst not do that, which would have opened the door to all these evils. These arguments do suppone, and lean on the unjust oppression, intended and prosecuted against us, which is made out both as to matter & design, in the precedent and subsequent discourse.  
Sixtly, It was never a piece of disloyalty and disobedience to Magistracy even for persons confessedly guilty, to keep themselves from the stroke of the law to run away from it, and to escape out of prisons, if they could effect it, and consequently not to enter into prisons, when cited thereto, must be as free of disloyalty, especially when the cause, for which any is in hazard thereof, is righteousness, as ours is at this day.   

SECT. iv Our practice cleared from separation; where it is also proved unlawful, to submit to the Ministry of the Curates.  
Exception 5. The ejected Ministers preaching, & dispensing of ordinances, and people's running to, and hearing of them, in this manner, and withdrawing from communion with the Church, in the allowed public ordinances, is separation; which is against the principles and practices of the Presbyterians in foregoing times? Ans. because this, in acts of Parliament, public Sermons, and in Pamphlets, is with great confidence asserted; we shall take it a little into consideration; and see whether the Prelates and their Creatures; or our Ministers and the people adhering to them, be the separatists: a sinful separation, we grant, there is, but who are the Causers of it, and guilty thereof, before God, they or we, let our following answers and reason determine, to which, that they may be more clearly apprehended, we premise. 1. That it is not every sort of separation, that is sinful and evil; some kinds of it are duty and commanded, as our Protestant divines make good against the Papists, as Joseph Hall, 〈◊〉 all that writ on that subject: for it is our part, to separat from sin, and Professors joining together in it, with which the worship of God comes too often to be vitiated, and polluted: for this we have many precepts and commands in the word Ephes. 5: 11. with other Scriptures. 2. To make non-presence▪ or absence from the meetings of Christians for worship and government, sinful separation, there must be first a stated habitual absence, secondly Such reasons and grounds for it, as will not justify it; for if the absence be not ordinare, it is not esteemed separation; although the reasons of it be not justifiable pro hic & nunc: and albeit the absence be ordinare and habitual, yet if its causes, whether moral or physical, be right and warrantable, it is not sinful separation; for absence from the meetings of Christians in worship or government, is either sinful or not, according to the causes or reasons of it. 3. The grounds that will justify and warrant a withdrawing, in ordinare, from such meetings, must be. (1.) The want of a just authority or right, in those that dispense the ordinances of worship and government: The Pharisees question proposed to Christ, Matth. 21: 23. did suppone a commonly granted, and received truth, which Christ does not deny, but tacitly yields; that they who act publicly in the Church must have a just authority & right so to do: we ought to have some rational convincing evidence of this, & if it be wanting, it will warrant this withdrawing; much more, if its want be positively clear. (2.) Corruptions in the worship of God, so knit to them in their use, that they cannot be used without the use of these corruptions, will also allow a withdrawing from such roeetings; as all in these grant. (3.) Sinfol circumstances, as such places, times, causes, persons etc. That in their connexion with, and respects to things, that are truly sinful and evil, becomes so, prohic & nunc; as fasts, thanksgivings, etc. when observed at such times, and for such Causes, as are evil. (4.) Unsound and heretical doctrine, taught in ordinare, in such meetings, Matth. 24. We grant it is not every error and erroneous doctrine, that will justify a people's withdrawing, from ordinances, dispensed in the assemblies of the Church, (there being nothing besides that may justly cause it;) but only such as is truly heretical and subversive of the foundations of Religion, Righteousness, & peace. When poison is administered in stead of wholesome food, a people are bound to see to their own safety, that they be not destroyed by that, which was intended for their health. (5) There are some things in the stated case of some times, and other circumstances, that will give sufficient ground for this withdrawing, that will not do it at other times; as in the beginnings of defection, under the contests betwixt the orthodox and unsound party, usually some things fall in, that will call for a secession from Church assemblies; which have often fallen out in the Church, and is evident from history; particularly in the time of the Arminians, predomining in the Church of Holland; and many others that are to be seen in the records of the Church. 4. Although in some cases, a negative separation be lawful and right, where a positive is not; yet in some cases, a positive separation is lawful and duty: it is hard to determine of cases in this matter, except where the ease hath been, or else is existent: there are two cases in which this is allowed; intrusion, and an universal infection of the worship and government of the Church, with superstition, idolatry and tyranny, to the polluting of all its ordinances: we hope there will be no controversy anent the second, seeing it is the doctrine, and hath been the practice, of the reformed Churches, in their secession and departur from the Church of Rome, on that very head; who not only withdrew from the communion of that idolatrous Church; but erected themselves into distinct Churches, with officers and ordinances, conform to the commands and institution of Christ: and when the matter is seriously and impartially weighted, there will be found, as little ground of controversy about the first; anent which we take these two to be evident truths. (1.) That Churches are not bound to subject to, but to withdraw from these intruded upon them; partly because the just rights of the Church are wronged and taken from her, which all aught to maintain, and not to quite, & partly because she is enslaved thereby, and subjected to the lusts & tyranny of men, and a preparative laid down to oth●rs for doing of the like, in times coming. (2.) That this intrusion is either on Churches that have been and are settled in Christ's way, with able and faithful Ministers; or else on these that want & are vacant for the time: If it be on Churches that are under the settled inspection of faithful Ministers, they are bound to adhere to these, and not to give place to the intruders, from whom to withdraw, can be no sinful separation; the intruders, and these that fall off to them, are the separatists: if the Church or Churches be without faithful Ministers, they also are obleidged to refuse the intruding Ministers; and if this unjust and violent intrusion on them continue, they are obliged to provide themselves of Ministers, that under their oversight, they may have and enjoy the benefit of the Gospel and its ordinances, to which by the commands of Christ, and the necessity of the means of eternal life, they are straight bound; for as unjust intrusion brings nothing with it, to make a people yield to the intruders; so it unties no obligation formerly on them, for endeavouring of their setlment with a faithful Ministry. If we thought these, in thesi, were questioned by any, we could with great ease make them out to the conviction of all; but taking them for granted, we surcease any further probation. Therefore5. We desire, it may be also considered, that there is a vast difference betwixt hearing of, and submiting to Ministers, in the exercise of their Ministry, in the general; and doing of these to such and such Ministers: the question betwixt us and our adversaries, is not whether we should hear and submit to Ministers in their Ministry, for this we do not deny; but whether we should hear and submit to these, that were our Ministers & set over us by the holy Ghost, before this change in the Church; or these sent from and thrust in upon us, by the Magistrate and Prelates? It is no little wrong done us by our enemies, who give it out to the world, that we contemn a Ministry & ordinances, and are against hearing; while our practice, declares the contrare to all, and for which we are daily suffering. We hold that, as it is our duty to withdraw from, and not to subject to the Prela●●●s, and their Creatures; so it is likewise our duty, to cleave to our former Ministers, in hearing of the Gospel, and receiving of ordinances from them, as we can, & have access: we have given reasons for the affirmative, & shall, the Lord willing, do the like for the negative. 6. It would also be adverted, that there is a great difference, betwixt a Churches bringing in, and carrying on of a defection willingly, in a Church way; and the Magistrates doing this of himself, without the Church, yea forcibly, Ecclesia renitente ac reclamante; although there should be no difference, as to the matter; yet there is much as to the manner and way, to influence, regular and diversify ministers and Christians carriage under them: all in the Church are to subject to the power, proper and peculiar to her, which they ought not to do to others, usurping this power, and taking it out of her hands. 7. In this matter a difference or distinction is to be made, betwixt the personal scandals and corruptions in ministers walk, and administration of holy things; and these that may be, or are found in the way of their entry, which may be such, that although they do not invalidate their ministry, in their dispensing of the word and its ordinances, to the rendering of these nullities; yet may give sufficient ground to people's withdrawing from and not subjecting to them, as their lawful and sent pastors. 8. There is a great difference betwixt a Church regularly constitute according to the Word of God, in her ministerial political being, enjoying the exercise of all ordinances in purity, that comes afterwards, while under that constitution, to be intruded upon by the sole power of the Magistrate, and persecuted in officers and members for adhering to her constitution, in opposition to the intruders, and the corruptions brought in upon her by them, against her consent; and a Church declining from her former purity, in doctrine, worship and government, abuseing her power to the bringing in and furthering of the said defection, and universally concurred with, and submitted to in the same. The first is our cas●, & concerns the state of the question betwixt us and our opposites, in the charge of separation th●y lay on us.  
The question then betwixt us, and our adversaries, is not whether we may lawfully separat from public ordinances, for the corruptions and personal miscarriages of fellow-worshipers, whether ministers or others; as one in a little manuscript doth maliciously or ignorantly state it: we are still of the same mind with our worthy predecessors in their debats against the Brownists and Separatists; as our practice this day doth confirm, in our assemblies and meetings for worship, differing in nothing, as to this, from what it was before. Neither is it, whether it be simply or in itself sinful, to hear & receive ordinances from these, who have entered by, & submitted to the prelate's, abstract from our present case; for we grant the case may be, in which it is lawful yea duty to hear, and receive ordinances from such; yea and hath been. But the true state of the question, is, whether a Church or Churches constitute according to the rules of the word, provided and settled with ministers, regularly called and submitted to, should yield to the Magistrates and Prelates, violently ejecting their ministers, and thrusting in other ministers upon her, not only without, but against her consent; in subjecting to such, hearing and receiving of ordinances from them; while the Magistrate does all this, for furthering and perfecting a course of defection, contrare to solemn Covenants and oaths, by which they were oftener than once, ejected and cast out of this Church? To this we answer negatively; that the Church should not subject to such in hearing, and receiving of ordinances from them, but aught to disowne, and withdraw from these, thus entered into the Church, and complying with the introduced corruptions.  
This conclusion we prove thus. First, They who have no just authority, nor right to officiat fixedly in this Church, as the proper pastors of it, ought not to be received, but withdrawn from: But the Prelates and their adherents, the Curates, have no just authority nor right to officiat in this Church, as her proper pastors: Therefore they ought not to be received but withdrawn from. It is expected, they will not deny the first proposition: all the debate will be about the second, which we make out thus. They who have entered into, and do officiat fixedly in this Church, without her authority and consent, have no just authority and right so to do: but the Prelates and their Curates have entered into this Church, and do officiat therein, without her authority and consent: therefore they have not just authority, etc. The first proposition is clear, and we suppose will not be gainsaid by our Antagonists; seeing the power of mission, of calling and sending of ordinare fixed pastors, is only in the Church, and not in any other, as all Divines do assert. The Second is evident from matters of fact: for there was no Church judicatory called or convocated, for bringing of the Prelates into this Church; all was done immediately by the King & acts of Parliament, without the Church (she being by violence disenabled to meet in her officers for fear of opposition from them;) a practice wanting a precedent in this and (for any thing we know) in all other Churches. Object. 1. But our Prelates were consecrat by the Prelates of the Church of England? Ans. What signifies that to the Church of Scotland, and their just right to officiat in her (suppone the office of prelacy were right and institute?) Does any think, the Church of England would acknowledge the authority of Prelates consecrat here, and subject to the same, if all were done not only without but against her consent; we suppose not. Either the Church of Scotland, at that time, had no power of mission, or else she had; if she had none, wanting prelacy, than our Ministers were no Ministers of Christ Jesus, and all ordinances dispensed in her for many years were nullities, which some of our aduersaries, we hope, will not say: if she had the power of mission, how came she to be neglected and usurped upon by another Church, to whom she was not subordinat? Object. 2. But Presbyters cannot consecrat Bishops, they being an inferior order. Ans. if it could be shown from Scripture that Bishops are not only an Order and office different from Presbyters; but that they have a different ordination to their office, from that of Presbyters, it would say much; but nothing of this can be made to appear from the Word of God. But. 2. We ask whether consecration be different from ordination? If it be one with the same, why may not Presbyters consecrat? and if they may ordain (as we undertake to make out from Scripture and Antiquity) what necessity was there for going to England for it, seeing it might have been done by the Presbyters of this Church? If consecration differ from ordination, sure it is a humane custom and invention, for which we have nothing in the Scriptures and pure Antiquity, that only speaks of ordination, the only way, in which all Pastors entered into the pastoral office. 3. The truth is, as a Church Ministerial and politic, constitute according to the Word of God, with all officers of divine appointment, hath the full power of the keys of the kingdom of God; so there is no sort of officer, necessare by divine institution to her edification, but she is enabled, to furnish herself with such, without a necessity of seeking to other Churches for them: and if it be so, the Presbyters of this Church, being her representatives, their consent should have been had. Although we had no just exception against the office of the Prolates, as it is constitute and declared by law (as we have) but their violent intrusion in this Church, it puts a sufficient bar on our subjection to them, so that we may not, yea cannot own them as the lawful pastors of this Church, Obj. 3. The Magistrate consented to and procured their consecration? Ans. If any will make it appear, that the Magistrate is the Church (as Erastus does insolently assert without all probation) yea a member of it, as such, or hath the power of mission, we shall yield the cause and quietly submit: but when we search into the Scripture, we find the Magistrate, as a Professor of Christianity a member of the Church without all Church power ●et be to be the fountain of it) and subjected as such to the care and oversight of Church Officers, in the exercise of their ministerial authority and power. We grant, it is his part to put the Ministers of the Church (when negligent in furnishing of her with officers) to their duty anent it; but not to thrust in officers upon her of himself without her consent. Obj. 4. But the Curates have entered by the Church? Ans. 1. This we deny: the contrare is clear from constant practice; for the Curates come in upon congregations only by the Bishop and Patron, who are not the Church, nor have any power from her for what they do, in this: all their right and power is founded upon, and derived from the supremacy, and acts of Parliament, and not from the Church; in which the Bishop acts as the Kings delegat and substitute, only impowered thereto by his law: so that the Curate's having and deriving all their power from the Prelates, cannot have the same from the Church; none gives what he hath not. But. 2. The prelate's, not being the lawful governing Church, any that enter congregations by them, cannot be said to enter by the Church; no more than if a Minister should enter into a congregation of this Church by a Minister or Ministers of the Church of France, or Holland, without the Ministers of this Church, can be said to enter by the Church here; for the Ministers of other Churches are not the governing Church of this Church. The antecedent is to us clear; for as the Prelates have entered without the Church; so the lawful Ministerial ruling Church, although scattered and persecuted, is yet existent and in being, who by the unjust and violent intrusion of others, have not lost their right of ruleing this Church; but in point of right and obligation do continue to be her lawful pastors; for violence, persecution and intrusion, do not dissolve the relation betwixt the Church and her Pastors, either general or particular; there being nothing in our case, that can justly do it; other ways, it should be in the power of the Magistrate, to undo and destroy the political Ministerial Church, both formally and effectively which is aboard. We ask at any, who think persecution and intrusion do in our case annul the pastoral relation betwixt Ministers and Churches; whether the Magistrates violent ejecting of Ministers, and putting of Mahum●tan or Popish Priests in their rooms, will discharge Ministers and Congregations of their obligations to one another? if they think not, then how can these untie their obligations, in our case? We ask a reason. If they judge persecution and intrusion by the Magistrate in ●his case, to have this effect; than it will inevitably follow, that the Magistrate can destroy divine commands flowing there from, contrare to the practice of divine relations, & obligations to the obedience of the Church, in the primitive times, who, notwithstanding of the Magistrates Edicts, threaten, & much actual violence, performed the mutual duties of pastors and flocks.  
Arg. 2. All power of the Prelates and their creatures in the Church is by law fountained in and derived from the Magistrate, and in its exercise subordinated to him; (as is evident from the act of restitution. Parl. Carol. 2. 1. Sesse. 2. Act. 1.) which derivation and subordination they own and homologat, by their compliance with what the law does require, in order to it: therefore such we cannot, we may no● own, receive and subject to, as our ministers under seeing they acknowledge & subject themselves in their ministry to another head, than Christ Jesus, which by law is set in and over this Church. That the force of this Argument may be more perspicuous and clear, we shall put it into form thus: Those that receive and derive their Church power from, and are subordinat in its exercise to another head, than Christ Jesus, should not be received and subjected to, as the ministers of Christ in his Church: But the Prelates and their Curates do receive, and derive their Church power from, and are subordinat, in its exercise, to another head than Christ Jesus: therefore they ought not to be received and subjected to, as the ministers of Christ in his Church. We suppose the first proposition will not be denied; all the debate will be in the Second, Which we prove thus; These officers in the Church professing themselves such, that derive their Church power from, and are subordinat, in its exercise, to a power truly Architectonick and supreme in the Church, beside Christ, do derive their power from and are subornat in its exercise to another head, than Christ Jesus: But so it is, that the Prelates and their creatures, do derive their Church power from, and are subordinat in its exercise to a power truly Architectonick and supreme in the Church, beside Christ; therefore the Prelates and their Curates do derive their power from, and are subordinat in its exercise to another head, than Christ. The major proposition is evident: for whoever hath a supreme Architectonick power, in and over the Church, must be an head to the same, and the fountain of all Church power: it is a repugnancy to be supreme, & have an Architectonick power, and not to be the head of that Society, to which any is such. Now to the Minor, that the Prelates and their Curates have their power from, and in its exercise are subjected to a supreme Architectonick power, is beyond disput clear, from the act of restitution, formerly mentioned, and other acts to be mentioned afterwards; and will be so to any that considerately peruse the same; of which we are to speak at more large, under the last head; but for the time, we propose these three from these acts, for making out of this argument. 1. They are expressly made to have a dependence upon and subordination to the King, as supreme to them, in their Church judicatories and administrations. 2. The government of the Church, in its ordering and disposeing, is annexed to the crown, as one royal prerogative thereof, which not only suppons the government to be in him, as the fountain thereof, but to be exercised with that dominion, that is suitable to his regality. 3. The giving of Church power to Church officers, is supponed to be the effect and deed of his laws, and acts, without which, all power in the Church is declared to be null and void. Objec. Although the King's Majesty be supreme governor in all causes, and over all persons Ecclesiastical; yet he is not head to and of the Church? Ans. If he be supreme governor in such causes and over such persons, in Linea directa, no question, he is the head political to the Church; for GOVERNOR & HEAD are equipollent terms: whosoever is supreme Governor to any society, in this sense, is a proper political head to it; it is needless to quarrel about words, if the thing be granted. And that this subordination or supremacy is direct, or in Linea directa, is, we judge, clear from the fore mentioned acts, seeing they not only make the King the fountain of Church power; but moreover in the act anent the the National Synod, he is made the All of the same, and without him, it is nothing. The like of these, the sun never shined on, except these made by King Henry the 8. of England; which being scrupuled at by all sorts of persons, at home & abroad, they were, in Queen Elizabeth's time, forced to alleviat the mater by removeing the title head, and some mitigating explications allowed, and ordered to be given to the subjects, at the taking of the oath of supremacy; but no such explications allowed here.  
Arg. 3. If the Ministers and Churches required by law to receive and submit to the Prelates, and their Curates thus thrust in upon them, were constitut and settled in Christ's way, as Pastors and flocks, in the just possession and actual use of all ordinances, conform to the rules of the word; than it is no sinful separation, for Churches, in adhering to their Ministers, not to receive nor submit to the Prelates and their Curates: But so it is, that the Ministers and Churches required by law to receive and submit to the Prelates and their Curates, thus thrust in upon them, were constitut and settled, in Christ's way, as Pastors and flocks, in the just possession and actual exercise of all ordinances, conform to the rules of the word: Therefore it is ●●●o sinful separation on their part, not to receive and submit to the Prelates and their Curates, in hearing and receiving of ordinances from them. We suppose, the consequence of the major proposition is evident, and will not readily be denied by any; and if it shall happen to be, we prove it thus. If there be divine obligations on Ministers and their Churches to the performance of the mutual duties of Pastors and flocks; than it can be no sinful separation, for Churches, in adhering to their Ministers, not to receive nor submit to the Prelates and their Curates; But so it is, that the Ministers and Churches, required by law to receive and submit to the Prelates and their Curates, were under divine obligations to the performance of the mutual duties of Pastors and flocks: Therefore it is no sinful separation for Churches not to receive nor submit to the Prelates and their Curates. The consequence of the major proposition leaneth upon these two, and is infallibly made out by them, first that th●●e is a divine relation of Pastor and flock, betwixt Ministers and the Churches, over whom they are set; and secondly that they are bound by divine commands, to do the mutual duties of such, contained and prescribed in the word of God: none that acknowledge the Ministry to be an ordinance of divine instution, and the Scriptures to be the rule of religion and righteousness, will be able to refuse these. We conceive none, even of our Antagonists, will deny the Minor; if they do, will it not follow that the Church of Scotland, before and at the Prelates introduction, was no Ministerial political Church? which is false; as we undertake to prove; when ever our opposites give their reasons to the contrare. But we know the greatest debate will be about the Minor proposition of the first argument, to wit, that Ministers and Churches, required by law to receive and submit to the. Prelates and their Curates, were settled in Christ's 〈◊〉 as Pastors and flocks, in the just possession, & actual exercise of all ordinances of divine appointment: This for matter of fact is beyond all denial, for the Churches of Christ in Scotland, before and at the Prelates late entry among us, in the Year 1662. were, for the generality of the, furnished with Pastors, and in the possession of all ordinances; The debate than will run upon the jus of that constitution, that was existent and in being at the Prelates introduction: against which there is nothing, that can with any colour of reason be objected, but one of these three: Obj. 1. Prelacy was wanting in that constitution, which it should have had? Ans. 1. To the validity of this objection, it must first be made out, that Prelacy, as it is established by law, and in use and exercise, among us, at this day, is of divine right, or an office institute in the word of God; which is not yet done, and for any thing we have yet seen, never will; Let our adversaries in this great debate. consider the reasons and exceptions we have given in against i●, and answer them: yea, we undertake to prove, that it is not only without, but against the word of God. 2. We ask at the Patrons of Prelacy, whether they judge it essential to the constitution of the Ministerial political Church? If they judge it essential, doth it not necessarily follow, that all the Reformed Churches of France, Holland, etc. are no ministerial Political Churches; and that all ordinances dispensed in them are Nullities; yea that the Churches of the valleys of Piedmont, called the Albigenses. (which by all historians have their original deduced from the Apostles,) were not such, seeing 〈◊〉 the confession of all, they never had Prelacy from their beginning of Christianity to this day, which is contrare to the sense and judgement of our Worthy Reformers, who always esteemed them pure Churches. The truth is, the consequence is so necessare, that the most of the Prelatical party of the Church of England, admit no Minister of the reformed Churches to officiat among them without reordination; by which they fix a desperate Schism between them and these Churches, while they desire and endeavour reconciliation with Rome: which speaks out the tendency of their principles? If they think Prelacy not essential to the Political Ministerial Church? (as some of them do grant?) than our Church constitution, as to all essentials, was right, our pastors bound to feed, and people to submit, hear and receive ordinances from them; Obj. Although Prelacy be not essential to the esse; yet it is usful and necessare to the well being of the Ministerial Church? Ans. 1. As hath been said above, we know of no good, to which Prelacy is said to be necessate, that is not easily attainable without it; yea and is not win at in the reformed Churches. 2. Then the former obligation on our pastors and this Church must continue; for if Prelacy be not essential nor necessare to the being of the Ministerial Churches, the obligation, which flows from, and is dependant on it, cannot be discontinued by the introduction of Prelacy upon us; it should rather confirm and strengthen this obligation, in the opinion of such, then dissolve it. It is, no question, the foresight of this and other consequences of the like nature, that forces the most of the now Prelates, to maintain the absolute and essential necessity of Prelacy in the Church, against the evidence of Script●●● and Antiquity. Obj▪ 2. But what was done in the Year 1662. for the introduction of Prelacy in this Church, was but a repossessing her of it, that had been ejected An. 1638? Ans. 1. The ejection of Prelacy Anno 16●8. was but the pu●geing of Presbytery from Prelacy, that had been brought in upon it, after Prelacy had been cast off by this Church in her first Reformation of Religion from Popery: It is evident from Histories, the books of discipline first and second acts of Parlt. Particularly that of the Year 1592. the National Covenant, and the records of the general Assemblies, that with the Reformation of Religion in doctrine and worship, Prelacy was also removed and cast out of this Church, as an high corruption in her government. So that from the Reformation of Religion from Popery; Presbytery had the first possession. It is true, the Bishops that then were, did continue in their bishoprics, and keeped their places in Parlt. but without all Church power or jurisdiction, that they had formerly exercised in the times of Popery predomming in this Church; And when their Bishoprics came to va●k thorough death, their places were not filled w●●h others, as formerly had been done, till Morions Regency, who for the legal right of their revenues (which he laboured to enhance for his own use, and could not legally come at, without some shadow of them) endeavoured to bring them in (of which he repent at his death, as is to be seen in the history of the Duglasses) which occasioned a hot contest betwixt him & the Church, at that time, in her assemblies, who stootly opposed prelacy, and never gave it over, till by law and practise it was wholly cast out of this Church, Anno 1592. But King James afterwards falling too much in love with worldly designs and interests, for facilitating the much courted and desired succession to the crown of England (to which Prelacy was then judged necessare) laboured by sinister and subtle ways, the introduction of Prelacy upon the Church, (which then was most averse therefrom) that he gave not over his design in this, till he had settled it by law Anno 1612. and brought it in upon Presbytery: but Prelacy not being content with this establishment and exaltation, it attained to in the foresaid Year, never ceased working by its impositions, till it came to that height of usurpation on Church & State, that procured its ruin Anno 1638. All this is so clear from the preceding records, particularly spotswood's history, that he must be either an utter stranger to these, or else impudently malicious, that denyeth it. Do men think, we are such ignorants of and strangers to these things, that we are not able to discover the vanities and lies of some of that party, who have put pen to paper, and contradicted all this; as the Author of the seasonable case, and others, who contrare to all evidence, will maintain the possession of Prelacy in this Church since the reformation? 2. Supponeing Prelacies possession in this Church since the reformation (which is notourly sals) till its last ejection Anno 1638. as it was in England; yet till its divine right be proven, it can claim no jus or right in the Church of God, whose concerns cannot be antiquated and proscribed by length of time; Otherwise most of the popish heresies, idolatries and superstitions, should have night as good claim, for their being in this Church, as Prelacy; and it is li●● 〈◊〉 if ever Popery aim at its restauration, and come any length towards it, in this Church, it will build itself on this foundation, among others; as Prelacy does this day, in the laws establishing it. Obj. But the Magistrate bringing in Prelacy, and commanding all to receive and submit to it, (Prelacy being, as some say, a thing indifferent) all should obey? Ans. leaving the debat about the Magistrates power to the last head of our discourse, where it shall be considered alittle; we say 1. Whatever power the Magistrate hath about the Church, and her concerns as such, it is astricted and subordinated; to the Word of God, which the greatest Patrons of Erastianisme do yield, as Vedelius; yea Erastus himself, and all of that Sect: hence the Magistrate may not command any thing in the Church, that is contrare to, or without it; and if he do, none are bound to obey such commands, as all Protestants grant: therefore till it be made to appear, that Prelacy is allowed and appointed in the word, our nonobedience or non submission to it, although commanded by the Magistrate, cannot be justly condemned. It is true, Stillingfleet is at much pains to prove it to be indifferent, but on such grounds as shake the foundation of our faith, the perfection of the holy Scriptures; and with so little success, as we remain the more confirmed in the contrare: woe were to us, if we had no better grounds for Presbytery, than the strongest pleaders for Prelacy have yet showed for it. 2. The Magistrate with the subject being under the divine obligations of Covenants and oaths against Prelacy, have no power to command its reception, neither ●●n the subject give the obedience required, without horrid sin against God: If in such a case, a power in the Magistrate to do, and command contrare to such divine obligations and engagements, and an obligation on the subject to obey these, be asserted, is there not a door opened to the introduction of any Religion what soever? And a power granted to and established in the Magistrate, to make void all obligation of obedience to God? Which, to us, is terrible to think on. Are not our Antagonists then forced, either to assert this power on the Magistrate; Or else to prove the matter of these Covenants to be sinful and unjust, and consequently not obligatory on this Church? One of these two they must do, before they can expect our obedience to the present laws anent it. We grant, some of that party have undertaken this task, as to the last; but with so small fruit, that on a serious and impartial perusal of their arguings about it, we continue more confirmed in the contrare, then before the said perusal: whether this proceeds from our dulness and incapacity to reach their arguments, or the weakness of the same, we leave it to the  to judge. 3. We assert, that whatever the Magistrate may do, either in causing or dissolveing of Church relations and engagments; yet he cannot do this, immediately and of himself, but by the Church; and the reason is; as the fixing and establishing of Church's relations and engagments betwixt Ministers and Churches, does arise and flow from Christ's institutions and precepts in his word; so the application of these to individuals in the Church, either in causing or dissolveing them, is in the Church, and not in the Magistrate: he may command the Church to act her part in this, but cann●● do it himself, for the power of calling and mission belongs to the Church, not to the Magistrate; as all Divines ancient and modern assert, and as, we suppose, is sufficiently proven afterwards.  
Arg. 4. The way of the Curate's entering into Congregations puts a bar on our subjection to them, that we dar not own them, for the lawful pastors of this Church: for as their entry is without the Church, and the way that Christ hath settled in his house for that end, so they have come in on congregations, in ways, which we judge corrupt, and without all warrant from the Word of God, & the practice of the primitive times: In the search of Scripture, and pure Antiquity, we find, that ordination by Ministers, the election and call of the people, was the way, by which Ministers entered into congregations, and not the institution and collation of the Bishop, nor the presentation of Patrons; which, as they have their pedegry and origination from Popery; (a part of the tyranny of that Hierarchy) so they are but late human inventions, derogating from, & vitiating the institutions of Christ about this matter, and that several ways; as 1. This way of their entry, by the Bishop's institution and collation, does suppone, that their ordination does not sufficiently empower them, to the exercise of the Ministry, without a further licence; which is contrare to the end of ordination, & the nature of the Ministerial power; that, by virtue of its ends and the commands of Christ, does bind the persons invested therewith, to its exercise, without which, he cannot prove faithful to his Master, ●or attain the ends of his Ministry, the conversion 〈◊〉 edification of sinners. It is true, the Bishop's dominion, in subjecting of his Creatures to him, is strengthened thereby; but it everts the very end and nature of ordination, that, by this device, is only made to give po●entiam remotam, not proximam. 2. The Pa●●ons presentation, as it takes away the people's right of election and consent, granted them by Christ Jesus; so it suppons ordination to give no right to the mantainance; or, at least, su●pends it; (the effect of presentations being, in the grant of all, to give a right to the stipend;) which we assert, according to the word, to be the effect of ones being the Pastor of such a people, who, by divine commands are bound to maintain him in all outward necessaries for his encouragement in the work, and enabling him to do those duties, both common and special, which he cannot do without it; To say, one is the Pastor of such a congregation; and yet hath not just right to the provided maintenance, is against the commands of Christ, and the practice of the Church in many ages. But, as this is amongst the many other pieces of slavery, unto which men, throw ambition and lost, have subjected the Church of Christ, so the Curates, entering this way, we cannot receive, nor give up ourselves to them, as our guides and Pastors under Ch●ist.  
Arg 5. M●ny Congregations, into which the Curates are entered, are under a standing obligation to their former Pastors; not only on the account of the pastoral relation betwixt them, but for the engagments they came under to such, an their call and reception of them; which is not dissolved by any, thing we have yet seen: sure we are, the Magistral can not do it: Obj. Solomon, for the Crime of T●●●son, Committed by Abiathar against the state, banished him from Jerusalem, (where the Tabernacle was) and Confined him to Anathoth, his own inheritance, by which he habitually disenabled him, from exercising the priest's office: Therefore Magistrates may depose and exautorat the Ministers of the Gospel. Ans. How wide and inconcludent is this consequence? it is only said in the text 1. Kings 2 26, 27. that here moved him to Anathoth, which is but a Civil sentence. Obj. 2. It is said vers 27. that Solomon thrust him out from being priest unto the lord Ans. Solomon did this consecutive, and not formaliter; it was a necessare consequent of his deserved sentence of banishment, to which he was bound, on the justice of the sentence, to yield and submit: a consequent that will necessarily follow on the deeds of others, to whom our adversaries will not grant the formal power of exautorating of Ministers; suppone a man by smiting, or a physician by administering unwholesome physic, do habitually disinable a Minister to the exercise of his ministry; will it therefore follow, that he doth depose him from his ministry, or hath the formal power of so doing No ways. And seeing the Scripture is plain in showing the accomplishment of the Lords word, spoken against the house of Elie by Samuel, in removing of Abiather, and in him, Elie's house, from the Highpriesthood; and also the way how it was done; not by a formal sentence of deprivation divesting Abiather of his office, but by a civil sentence of confinement to Anathoth, that necessarily remo●ed him from the Tabernacle, and disenabled him to ●o his office there; why do men contend? But ambition to gain its design will keep at any hold, how weak soever. Obj. 3. As this deed of solomon's did discharge Abiather of his former ties and obligations, to the exercise of this office in the Tabernacle, and opened a door for bringing in another priest in his room; so we think the Magistrates sentence now does the same, to the ejected ministers, seeing they are bound to submit to civil sentences, and the Church may not want Pastors. Ans. Although we yield the Antecedent, yet we deny the consequent: for 1. because the parallel betwixt Abiathers' case, and ours runeth wide: because (1.) Abiathers' sentence was just, his crime deserved it, and much more: but ours is not so; as the preceding and subsequent reasons make out. 2. Abiathers' sentence was personal, and terminated on himself only, and did not reach the rest of the priests: ours is against all that do not conform. 3. His was founded on a civil crime against the State, and person of the King, to wit, treason. Our alleged crime is Ecclesiastic, for not complying with a course of defection from the truth and ways of Christ, to which we and all stand engaged by solemn Covenants and oaths, which tie us, in our several capacities and stations, to withstand the contrare corruptions, now brought in upon us. (4.) Abiathers' punishment, to which he was formally sentenced, was purely civil, confinement to such a place: Ours, although it be partly civil, yet is mostly Ecclesiastic; (which is not within the power of the Magistrate) we are not only robed of our livelihoods and contined; but inhibited the exercise of our Ministry, and stated by sentence, in a habitual cessation from the exercise of it, which is truly dep●●vation. (5.) Abiathers' sentence and punishment was not ●●o sacred, in a time of defection, and for withstanding of it: outs is passed in such a time, and for resisting of the same, and out of design, on our Ruler's part, to carry on their intended defection. 2. The iniquous commands, sentences and punishments of men (where invincible force is not) does not untie our obligations to God and men; that we by the authority of God are under, for serving of him and others in our day.  
Arg. 6. If congregations have a just right and power of electing and calling of their Ministers; then those that come in upon them without this, are not to be esteemed their Pastors, nor to be subjected to as such by congregations, but to be withdrawn from: But here it is so; the Curates have entered on congregations, without this election and call of the people, their just right and privilege. All the debat will be about the Antecedent of the first proposition, which to us is clear from Scripture and purest Antiquity, as our orthodox Divines prove against the Papists. All that Bellarmin hath to say to this, is the power of the Church to alter and change these and other things of the like nature; the very answer of our adversaries: but how or from what this is made good, is not yet shown us: Antiquity is so clear and full in this, that it is a wonder, that they, who plead so much for prelacy from it, can be able to cast it here: it the Prelacy, controverted among us, had but half of the evidence from Antiquity, that the people's right and power of election hath; it had gone far to have determined the question in its behalf, with some that yet stand aloof from it: this shows, it is not the evidence or inevidence of arguments, that resolves many, anent the debats of those times; but interest and lust that sweys them more, than the love of truth. But more of this afterwards.  
Arg. 7. Hearing of, submiting to, & receiving of ordinances from the Curates alone, and not from others, is enjoined by law, and required as the sign of our compliance with, and subjecting to the present laws, bringing in and establishing of Prelacy, with other corruptions, which we dare not own. Hearing, and receiving ordinances from such, hath a twofold bar put upon it to us; an unqualified instrument or object; and the respect that by the law it is made to have to the corruptions obtruded upon this Church, as the sign of our compliance with and subjection to these. The command of God about hearing, does constitut the object and instrument (what and whom) we should hear: As we are not to hear all doctrines, but these that are sound; so we are not to hear and receive all, that pretend to come in Christ's name, but these, of whose mission we have some rational evidence; at least against which, we have no just exceptions. This, as to the Curates, is made out by the former arguments. But besides this, the sign appointed and determined by the law, and required of all in this Church, is that they not only withdraw from, and do not hear the ejected and nonconform Ministers; but that they hear and submit to Ministers, that comply with and enter into this Church, by the Prelates: which to us makes hearing and receiving of ordinances from them, a practical approbation of, and compliance with Prelacy, and other corruptions, contained in the law: for such is the connection between the sign and the thing signified, that he that yields to give the sign, doth in all rational construction approve the thing signified. Obj. But hearing and receiving is a duty commanded by God, which being so, cannot cease to be such by the Magistrates command enjoining it? Ans. In this answer our Opponents do ordinarily triumph; but to unfold its vanity and insufficiency in this matter, let it be considered. 1. That God's law in constituting of duty does not only determine the act, but the objects and instruments, about and by which, they are to be exercised, & without which they are not duty, nor acts of obedience to God, so that is not the act simply, that is made a duty, but in its respect to such and such objects and instruments: as for instance, praying is a duty, not simply in itself considered; but in its respect to God in his son Christ Jesus, for such and such things, he commands and allows in his word; so it is in hearing, whose object and instrument must be such as is appointed in the word, other ways it is not duty, but in many cases, a pofitive sin; for the commands of God about hearing, do restrict it, in its objects and instruments, without which, it is not duty; so that we must carefully see, what it is we hear, and whom. Let our adversaries first answer our former arguments, and prove that they are those, whom by the commands of God we are appointed to hear; and we shall yield. 2. The thing commanded by the Magistrate, in this case and matter, is not a duty; let them prove it that assert this. We grant, hearing of the Gospel, and receiving of the ordinances, is dury; but only as it suppons and takes in lawfully called and sent Ministry (known to be such,) to whom the dispensation of the word is committed: none will say, it is a duty to hear the word and receive ordinances from those, that are not sent, or have no just authority to dispense the same: the Magistrates commands in his present laws, restricts hearing of the word, & receiving of ordinances to such & such, inhibiting these as to others; which commands not having the due instruments appointed by God in the performance of this duty, do not enjoin a duty but a sin. Obj. 2. If the Prelates & their Curates be Ministers of the Gospel; then they are to be heard, & ordinances should be received from them; for the Ministerial power gives to the persons invested therewith, not only a right to preach the word & dispense ordinances, & maketh their acts valide; but it bind; them to the doing of these; and all others to submit to them in the exercise of their power: as is apparent in all relations, & the mutual duties, that the persons under them owe to one another; so that if Ministers be bound to preach the Gospel, and dispense its ordinances, the people must likewise be obliged to hear and receive ordinances from them? Ans. Albeit we should yield the Prelates and Curates to be Ministers; to the denying of which, they have given and do give to many, too much ground, by their open avowed perjury, enmity at and opposition to true godliness; their renuncing of Jesus Christ for their immediate Supreme head, by subjecting themselves to another foreign Supreme in the Church; and their wicked and flagitious lives) yet the consequence will not hold: for. 1. The true state of the question is, whether we should receive & submit to them, as the lawfully called & appropriate Pastors of this Church; which for the former and subsequent reasons we deny: And we would gladly see how they will prove it, for although intruders upon the Church be Ministers, yet their intrusion puts a sufficient bar on people's reception of and submission to them; as we have made out both in thesi & in hypothesi: wherefore in so far, as hearing & receiving of ordinances from Prelatical Ministers, in our case, is an acknowledgement of this, we refuse it. 2. People's obligation to submission to Ministers, does not immediately flow from the being of the Ministerial power and authority, in those clothed therewith; there a●e, besides this, other things that must concur to the causing of this obligation, which, if they be wanting, will make it void, or at least suspend it; as the rational evidence of its being in persons pretending to the Ministry, the removal of just impediments, the Churches call, etc. so that there are somethings either physical or moral, that, if they fall out, will suspend this obligation in actu secundo, while it remains in actu primo; as inability of body, just suspension for a time, fundamental heresies, intrusion, etc. now many of these being existent on the part of the Prelates and their Curates, in our present case, we find ourselves under no divine obligation to hear and receive ordinances from them. We shall not here urge the judgement and practice of our worthy reformers anent the Romish Priests, Jesuits, and others in orders, among them, who sustained, the validity of ordinances dispensed by such; and yet held, that they should not be heard, nor ordinances received from them. The instance of the pharisees and the scribes, Matth. 23. will not be found to militat against this, till it be made out, that they were intruders, which yet none hath done.  
Arg. 8. It is of no little weight to us, when added to the former, that the generality of these violently thrust-in on congregations, are either insufficient or scandalous; (creatures we confess fitted for carrying on of the Prelates designs, against this Church and us) by whom the poor people were, and yet are in hazard, throw Ignorance, Piophannes, Atheism, and a Spirit of delusion, abounding in all corners of this Land: who, in stead of preventing and cureing of the same, do rather further and advance these Church-destroying evils; as we do not make personal scandal, of itself, a sufficient ground of withdrawing from ordinances, dispensed by a Minister, guilty thereof; yet when these are found in the carriage of those, whose entry is corrupt, and such as cannot be justified, we cannot but think ourselves under straighter ties to be ware of, and fly from such: partly because of the little or no ground we have to expect any spiritual advantage from their administration of holy things: and partly for the precepts we find in the word for avoiding and shuning of such Philip. 3. with many others. Shall we give up ourselus to the guidance and conduct of such, in the ways of life, having nothing to engage us thereto, but the mere pleasure and will of men, who, we know, are carrying on corrupt designs, tending to the overthrow of Religion in its purity & power? What a folly and madness were this? It is said, that our charge, in this, is false and unjust. But we appeal to the experience and observation of the generality of Professors in this Church, good and bad▪ who have been & are witnesses to their deportments.  
Arg. 9 Besides these there were several things, in the stated case of the time, and the circumstances of it, that withheld, and yet withhold us, from subjecting to the prelate's and their curates; which we wish were laid to heart by all as they are concerned. As 1. For making way to the introduction of prelacy, the very foundations of civil government were shaken and unhinged, by the disannullig and rescinding of such a series of Parliaments, for many years, in the most of which, there were, according to ancient customs and laws, all that, amongst us, is held and reputed essential to the Constitution of Parliaments. By this deed not only the Constitution of former Parliaments are struck at; but (as is to be seen in the reasons given for it, in the act rescissory) a preparative is made, for the changing of the Government, by any that, in after ages, have a mind for, and power to effect it. Although the Parliament of England, at that time, was as highly prelatical, and as much made for the King's designs, as ours; yet they forbore such a deed, anent the Long-lived-Parliament, albeit they had the same reasons and grounds for it, that we pretended. 2. This change made in the Church, was accompanied, and yet is, with such a speat of enimity at, and opposition to true godliness, in its necessare exercises; that the persons that savoured any thing of Religion, sobriety and conscience, came under a cloud, and were discountenanced, even from the highest to the lowest, as persons not fit to be entrusted in any place of office or power: while these that were known to be of dissolute lives, and given to all sorts of wickedness, were mu●h made of, countenanced and entrusted, as the only confidents of the time; from whence it came to pass, that wickedness and profanity finding itself encouraged, and reins loosed to it, abounded in all parts of the land, to the grief of the truly godly, and the great scandal of the Protestant reform religion at home and abroad. If it were not for too much prolixity, this might be made to appear from a multitude of undeniable, but lamentable instances; which for brevity's sake we forbear, not loving to stir in this filthy puddle. 3. As to the Government of the Church in particular, the case was wholly altered, from that of our worthy Predecessors, in the former Prelates time: fo●, as prelacy was then subtly brought in upon them, by degrees, and not all at once; so they continued in the possession of the Government of the Church, that had been se●led by law, and never legally or actually disenabled to meet, and exercise the same, in their fixed and ordinare judicatories: but continuing as formerly in Presbyterated meetings, had the Prelates thrust in upon them; as is evident from history, even of Spotiswood; But in our case, Prelacy is at the first raised by law to its greatest height; Presbytery discharged, cashiered and ejected out of this Church; all laws for it, either in late or former times, being disanuled and abrogated; the meetings of Ministers in their fixed Presbyterial and Synodical assemblies inhibited, under severe penalties by acts of Council, which became so universally obeyed, that Presbytery had neither a legal nor actual being, in the time that Prelacy was erected & brought in upon this Church: So that at its actual introduction, we were, conform to Laws, required to come in, submit to, and concur with the government settled by them, which was purely Prelatical and Erdstiuml; an. They that deny this must contradict the law, and make the law makers liars. if the laws and actings conform thereto have any sense, that may be rationally deduced therefrom. Hence, what was required was directly contrare to our principles & known judgement, which to this day, we never saw any convincing reasons, to make us relinquish, Here we cannot, but complean of the palpable injustice, done us by the Author of the seasonable case (falsely so called) who contrare to all evidence, makes the case now and then alike. But notorious lies and untruths must be made use of to fill up the room of truth, so shamefully deserted by that party. 4. The government of the Church that then was, was by law totally subverted, and Prelacy brought in its place, at and by the mere authority of the King; the government thereof by a preceding law or act being wholly put into his hands, (the authority of Parliament interposed afterwards for the establishing of prelacy, being by this only corrobovative and precarious;) as if it were only of his frameing and making, and had no higher derivation, but that of humane authority; which we look upon, as an high derogation of the Regal and Supreme authority of Christ Jesus, the alone Head and King of his Church; and a dreadful presumption in changing the laws and ordinances, enacted and instituted by Him in his house; which all Christians, especially Protestant's, esteem sacred and inviolable. Can we, according to the principles we have received and drunk in, from the word of the living God, allow of this form of Government, this way introduced into the Church? Those that love ease, and things of this world, may think light of all; but it is not so to us, who are, through grace, resolved to own no other Head of that body, (than Christ Jesus) of whom we profess ourselves members. The recent and fresh memory of the National and Solemn League and Covenants; under the tye of which this Nation and Church came oftener than once; all ranks and degrees of persons, Noble and Ignoble, from the King's Majesty to the lowest Subject, being solemnly engaged thereby against the evils and corruptions ejected by them. The obligation of which had been enforced, and legally secured by a continued series of laws and practices, for a long time, that seemed to promise all imaginable security, to the work of Reformation, against the out most assaults of its adversaries: nothing was left undone, that could be attempted by rational men in this case. While all these things were in being, and recent in the memory of all, at home and abroad, at one dash, in so little a time, to raze to the foundations, all the former, superstructure, and build up the contrare; and that by persons, who, (for their generality) had been so active for, and so deeply engaged in former proceed, is strange to think on; especially considering the verbal securities, and engagments made unto us, immediately before this change. We say, in this case, to give the concurrence and compliance required, in joining with and receiving the Prelates and their Creator's, is, beyond all question, an approving of all that was done contrare to our fixed judgements & these obligations, we, with th●●est of this Church came under. Let any man of conscience put himself in our case, & suppone our judgement & principles to be his own; and then 〈◊〉 him judge, if he would not find himself necessitated to carry, in this matter, as we have done.  
Obj. Some assert that they, never having taken on the personal obligation of the Covenants, are not bound by them; for which they offer irrefragable arguments, but yet see it fit to hold them in. Ans. However there are two things we are sure of, First, All Ministers, that entered into the Church in the time of Presbytery, were taken engaged for the government of the Church, that then was, in opposition to Prelacy: and in or near the time that Prelacy was a bringing in into this Church, Ministers in many Presbyteries & Synods, declared their resolutions for adhering to Presbytery, that then was in being, & had been exercised in this Church, for many years preceding that time; but it is like (as their after carriage did make out) that these are knots they can easily lose; seeing they are, able to master & overcome far greater. Next. That Church Goyenants in the matters of God, which by virtue of divine commands & institutions do antecedently bind, do oblige all in the Church, both in the time or afterwards; and that with this adventitious and supervenient obligation of a Covenant, beside the former. He hath a stout conscience that will get this denied, it is so evidently manifest from Deut. 29: 10. etc. they must be arguments of iron & steel, that will break this Scripture in pieces. These who assert the contrary, shall do well to try their strength, on what the answerer of Mr. Gilbert Burnet's first dialogues hath on this Subject, that have not yet received a reply. But it seems it is a piece of new policy, to make up the weakness of arguments, with big swelling words.  
We might here consider a little (if our purposed brevity could permit it) what one, in a certain manuscript, hath undertaken to prove in several propositions: but his mistaking of the question in the second proposition, makes us easy work; it being a truth we do not deny, and in which we close with our predecessors: so that all his citations of ours are to no effect: for we grant that the sin of fellow worshippers is no just ground for withdrawing from public ordinances, where there is no just exceptions beside; will it from thence follow, that we should submit to and hear the Curates in our present case? we must hav● other arguments than any he there produceth▪ before we subject to such: neither is it a sufficient argument, he useth in the 6. proposition; that they are Ministers of Jesus Christ: Suppone it be so, yet the consequence is wide: we ask at them, if they think it lawful to hear and receive ordinances from our ejected and inhibited Ministers? If they do; how comes it that they do not hear our Ministers, but dissuade the people from it? If they judge hearing of us unlawful; they must either say that our Ministers are no Ministers; or else that Ministers may be withdrawn from and not heard, although they be Ministers of Christ Jesus: and consequently it will follow from their own opinion, and practice anent us, that there are some things for hearing and receiving of ordinances, from any person, beside there being Ministers of Jesus Christ: Or else the charge of schism, and separation, will fall as heavy on themselves, for not hearing and receiving of ordinances from our Ministers, as on us. But enough of this. Whoever reads that manuscript, will find it sufficiently answered in this short touch, for all his arguings are against his own shadow, and miss the mark he should shoot at.  
To shut up this wearisome and unpleasant subject; In the last place, we are charged with all the profanity, wickedness and enormous practices, that are committed, and do, since the erection of Prelacy, abound in the Land: yea our meetings for worship, (now branded with the anciently odious name of Conventicles, with which assemblies of Christians in the primitive times were noted, and designed by their persecutors) are given out and represented to the world, as the cause inductive to these horrid & abominable scandals, which are boldly asserted to be acted & committed at them, in a paper of greivances, given in from the Diocesan Synod of Glasgow, in Prelate Lightons time, and presented to the than King's Commissioner, the Duke of Lawderdal, and the honourable privy Council, by the parson of Glasgow, Mr. Arthur Rosse, and now Prelate of Argile, that impudent and viperous Calumniator, who, from the pulpit, & other places, useth to father all the scandals of the time, on our party and their meeting? Ans. passing that Prelates malicious and venomous rail against us, (as not worthy of our notice) whose not-our and manifest lies, his bitter invictives, and ill grounded assertions; (which not only speaks his heart and tongue to be set on fire of hell, but renders him distiked and odious to many of his own party) we say. 1. From whence came that fearful deluge of all sorts of profanity and wickedness, that filled the before, at, & after the last erection of Prelacy, and for a considerable time, when there were few or no Couventicles? We have not forgotten (and we hope, the sober and humble, that mourn for the abominations done in the midst of us, will not) with what a Spirit of impiety Prelacy entered into this Church, and followed it, for a long time: could our meetings for worship (called Conventicles) be the cause of these, when they were not, and had not a being? 2. We beg of our opposites, that they will assign us the cause of the open reigning scandals, found in them that follow not our meetings, but keep and adhere to theirs, especially in the places, where there are no Conventicles, but an universal subjection to Prelacy? That there are such impieties reigning without any control, in these parts, is past all denial? And what will our adversaries give for the cause of these? Surely they cannot, with any show of reason, Father them on our meetings. 3. Is it not observable, yea observed by all, that, in places drowned in ignorance, sin and wickedness, where Conventicles have come, and at this day are in use, a sensible reformation in persons and families hath ensued thereon, and that to the restraining of these scandalous impieties, that prevailed in these bounds before, and the shaming of these that yet live in them: can that be the cause of scandals, that in experience, is always found to be the effectual means of restraining and removing of them? 4. While we cast our eyes about us, to discover the grounds, on which they fix this grievous and heavy charge, it does not appear to us, so much as to give the least degree of probability to it; yea, the evidence of the contrare is so clear and full, that we cannot think, our adversaries do believe themselves in these and other reproaches, they load us with. Sure we are, they cannot bind this charge on the doctrines we profess, and are preached in our meetings, which are contained in our printed Confessions of faith, long since emited to the world, especially in the Confession of faith, the large and shorter Catechisms, composed by the Assembly of divines at West Minster. We earnestly beg of our Antagonists, that they will give instances, in any of these doctrines, (if they can) that of themselves do tend to licentiousness and profanity? Upon a review of the whole of our doctrine, in its several parts, we cannot pitch upon one, except the doctrine of justification by faith only, throw the alone merits and blood of Christ jesus, maintained by all protestants, except some, who of late do assert the interest of good works, as a preexistent condition of a sinner's justification before God, which yet is not directly and positively done, but by indirect ways and hints, as is to be seen in Mr Gilbert Burnet's first dialogues, Patrick the Pilgrim, and the Author of the whole duty of Man, who resolve a sinner's justification before God, in his serious purpose and endeavour of good works, at least, as a preexistent condition of it: which is not only against the doctrine of all protestants till of late (as is to be seen in their writings) but directly against the great Apostle Paul, in his Epistles to the Romans and Gallatians; whose arguments in that mater, when our adversaries have answered them, we shall consider at more length. All the reasons they give for this charge, from the head, are so fully answered by that Apostle in the6. Chapter of the Epistle to the Romans, and 2. to the Galatians towards the close, that we judge it needless to insist any further on this. We do not charge all of the Prelatical party with this corrupt doctrine; some of them, particularly doctor Tully, hath so clearly and sound asserted and vindicat the doctrine of Protestants in this mater, against the exceptions and arguments of the contrare minded, that he if living deserves thanks from all the Protestant Churches of Christ, in this and other parts of the Christian world: A doctrine that hath been esteemed fundamental among them, and given as one great characteristic betwixt us and Papists; yea, it hath been looked upon as the note and sign of the resurgentis aut cadentis ecclesiae, as she holds to or departs from the same. We are not so antiprelatical, as not to love truth, wherever we find it, and the assertor thereof for its sake, although differing from us, in some other things. 5. It is thought sufficient ground for this charge, that some, yea many of the persons that come to and haunt our meetings, are found not to be conscientious and Christian in their walk, but flagitious or, in many of their practices, scandalous? We cannot think our adversaries are serious in this, & do believe as they speak, seeing. (1) This does fall as heavy, and will, to onlookers, reflect as much, and more, on the objectors themselves, as on us; whose meetings for worship are found to be the sink of all debauched and profaine persons thorough the Land; can they refuse this? It is like, the foresight of this forced them to say, in their lybel of greivances against us, that the abominations mentioned in one Article, were committed at our meetings, and not by persons present at them; otherwise their assemblies for worship should have been as chargeab●● therewith, as ours: but in this our Antagonists 〈◊〉 like to the persecutors of the Christians in the pr●●mitive times, who charged them for having these 〈◊〉 the like abominations committed at their assemblies as is to be seen in Church Histories. The Lord deliver us from, and rebuke the lying Spirit, that is entered into and possesseth many. (2.) But if the presence of wicked and scandalous persons, at the assemblies of Christians for hearing of the word, and performing of other acts of worship, be sufficient ground for chargeing the wickedness and impieties of such on them, as the cause inductive to scandals; will not the assemblies, that Christ, his Apostles, Ministers and Christians keeped in all ages, be as liable to this charge, as we, who excluded none, but admitted all to the hearing of the word, and some other acts of worship, as is manifest from Scripture and History? whatever our adversaries will say for clearing of. Christ jesus, his Apostles, etc. will acquit us. (3.) Do not men know, that in preaching of the Gospel to sinners, we should design and labour their conversion, as much as the edification of the converted? Is not the Gospel, with which Ministers are entrusted, the mean and power of God to the one, as well as to the other? And seeing this is our design, as it hath been our practice, so it is our resolution, not to exclude any from our assemblies, how wicked soever they have been, or are: Truth is, to charge us and our meetings, with the sins and scandals of those that frequent the same, is to reproach the Gospel of Christ, and to Father all the wickedness of its hearers on it, contrare to its grand design, which is to save sinners from sin, and all the miseries that follow upon it.   

SECT. V Some Reasons, why the Indulgence was not accepted.  
IN the next place, we come to the head of the Indulgence, the not allowing of which, hath been represented, as a full evidence of our pivish, wilful and stiff disposition to unpeacableness and distoyalty: but we hope, when our carriage, in this matter, is seriously thought upon, and the reasons that determined us to this refusal, are weighted in the balances of the sanctuary, this charge will be found light: and we are confident, that upon trial, it will appear, we are not against, but with all expressions of thankfulness, shall be ready to entertain, and receive any liberty for the Gospel its true interest, and ourselves (that is consistent with our known principles) that the Magistrate shall be pleased to grant us. We look upon it, as an unjust state of the question, in this matter, which hath been offered by some: whether the Magistrate, jure, may, or have it within the compass of his Magistratical power, to give liberty, to Ministers and people, for serving and worshipping of God in his Son Christ jesus, according to his word; this we do not deny, but cheerfully grant, that although the exercise of Church power, that is properly such, be independent on the Magistrate; yet the peaceable exercise of it is truly from him: it belongs to him, no doubt, to encourage, countenance and protect the Church, against all enemies, and to relieve her of oppression when under it: to this he is impowered, and obliged, both as a Magistrate and as a Christian. Neither is it with us a question, whether the Magistrate may command Ministers to the duties of then function; nor whether he may exeem them from the hazard of suffering, to which they are obnoxious by law, for their nonconformity; nor yet whether he may confine Ministers, simply and abstractedly considered from our present case (which is only proper to the Magistrate, and not all to the Church.) All these and much more we yield to the Magistrate, about people and matters Ecclesiastical, according to the Word. But the true state of the question to us, is, whether the Magistrate Jure Magistratico may of himself and immediately without the Church, & the previous election of the people, assign and send Ministers to particular Churches, to take the fixed and pastoral over sight of them; prescribe rules and directions to them, for the exercise of their Ministry; and confine them to the said congregations. The question thus stated being complex, and consisting of several branches, conform to the acts of Council anent the indulgence; we must of necessity (for giving a just account of the grounds of our dissatisfaction therewith) speak to them severally, in some assertions with the reasons subjoined.  
Assertion First, The Magistrate, by virtue of his Magistratical power, cannot of himself and immediately, assign or send Ministers to particular congregations, to take the pastoral charge and oversight of them. For 1. We find not in all the Word of God, any such power, given to, or exercised by the Magistrate, in the Church: none hath yet given any instances of this: If there be, let them be produced, and we shall acquiesce. All acknowledge the Church not to be founded on the law of nature, but on positive institution, and supernatural revelation; and therefore not to be governed in ways and methods of men's invention, but in these that are revealed by the Holy Scriptures; without which there cannot be a Church; so that she owning her being, constitution, and all to them; there must be some evident proof produced from these, before we can yield to any such power in the Magistrate: how long shall we expect this: (2.) Also, we find the Church in the possession and exercise of this power, from the times of the Apostles, to the breaking up of the reformation by Luther, and others in Germany: as is manifest from Scripture and History. We grant, there was for some time, a considerable debate betwixt the Pope and the Emperor of Germany, about the investiture of Bishops; which gave the rise to other Princes claming of the same, & seizing upon it: but what says this to the mission of Ministers, & application of their Ministry to particular congregations? For as Prelacy was the invention of men, and the cause of horrid contentions in Churches and States; so neither it, nor the practices occasioned thereby, can be any regulating precedent for us: besides, in all these contests about investiturs, betwixt the Pope and Princes, the mission of Ministers was never questioned, but always acknowledged, as proper to the Church, and not to the Magistrate, which will be clear to any that will be at pains to read Church History. (3.) The sending of Ministers to particular congregations, is an act of government, purly and formally Ecclesiastical, and not Civil; and therefore incompetent to the Magistrate: Let any consider it, in its causes, mater, object and ends, and they shall find it so: for the persons sent are Ministers; the work they are sent on, is to preach the Gospel and dispense its ordinances; these they are sent to, are the Churches of Christ; the end for which they are sent to such, is to gather in and perfect the body of Christ; this is finis operis. We know of nothing that can besaid against this; But that it is not purely Ecclesiastic in the efficient cause? Ans. To this we reply, First, That all use in morals to sustain the validity of the Arguments, taken from the nature of the act, to the undueness of it to such, and such causes: for it is by the respect of such acts in morals, to their matter, objects and ends, that the bounds are determined, and set to them in their efficient causes; for instance, if the matter, object & ends of an act be properly civil, it is granted by all, to be undue or incompetent to a Minister of the Gospel, & so of other acts, in their moral specifical distinction, by which, in the law of God, they are assigned & made due to such and such efficients. But Next, Upon this reason, it shall be as lawful for the Magistrate to ordain, and send persons without ordination, to preach the Gospel, which is every way absurd. (4.) The sending of Ministers to preach the Gospel, and to oversee Churches is an act of the potestative mission, (one part of the keys of the kingdom of God) granted by Christ to his Church, and never to the Magistrate: from no part of the word can it be made appear, that Christ hath given this power to the Magistrate; we find it given to the Ministers of the Gospel, Matth. 16: 19 with several other places of Scripture: But, as to the Magistrate there is altum silentium. But that this sending of Ministers, is an act of potestative mission, we hope will not readily be denied: of any do; we ask, whether Ministers go to such congregations, on a special delegation from Christ, more than to others? If they do, than it must flow from this power of mist on in the Church; If they go not, on this special delegation, than they run unsent, and are not the Pastors of these flocks, more than of others; and consequently they have no obligations upon them to feed these, more than any other congregation: which is absurd. For, beside the power of preaching and dispensing of ordinances, there is always a special delegation of the person, to such and such a people, by which he becometh the Ambassador & messenger of Christ Jesus, whom they are bound to hear and submit to, as such. (5.) This act of sending Ministers to congregations, suppons several things, that are beyond the line and cognition of the Magistrate, as such; as the trial of Ministers gifts; the knowledge of the spiritual State of the congregation; the sutablness or unsurablness of Ministers gifts to such and such a people; ability to judge and cognosce in these, as the matter and ends of this work require; with many other things, which not being granted to the Magistrate as such, the work, to which these are necessarily requisite, cannot belong to him: for every work, to which God calls any, hath its proper furniture of gifts and abilities, without which, none is to look upon themselves as called thereto. (6.) Some of the great Patrons and zealous Promoters of the Magistrates power in this, and other things belonging to the Church, yield, that this power is in, and returns to the Church, when the Magistrate is either heathenish or heretical, as Vedelius; yea all are constrained to grant it. How rational this is, and how consistent with their arguments (the force of which is thereby utterly broken). let any judge: we ask, when this power is granted to be in the Church, whether it comes from Christ jesus, or the Magistrate? (For a derive power it must be:) It cannot be from the Magistrate, who does not willingly part with any of his power; neither does religion robe the Magistrate of his power, nor depose him from his regality, and the prerogative thereof; as Protestants maintain against the Papists: if it be derived and come from Christ (as it does) we desire to know, what way it is conveyed to her, in this case, and not in the other, when the Magistrate is Christian? As we find no difference of cases anent this matter given in the word; so we find the same institutions, precepts and examples therein, by which the Church is impowered and obliged, to exercise this government without the Magistrate, to continue, not only without any restrictions to times & cases, but without any repail. We hear nothing from our adversaries, to answer this, but ineptia, foolish rovings. The truth is, their Arguments conclude, with as great force, against all power of government in the Church, under persecuting Magistrates, as Christian: for is there not in this case the erecting of an Empire in an Empire, which our enemies accoundt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anddo not Ministers, and Christians, own as much subjection to the Magistrate, in the one case, as in the other?  
Assertion 2. That the right and power of Election and calling of Ministers to particular congregations, is in the congregations themselves, to whom they are sent, by divine right; and not in the Magistrate: and therefore should not have been assumed by the Magistrate, and taken thus from them. That this power of election of Ministers, is not in the Magistrate, either by divine, humane or Ecclesiastical laws, needs not to be much insisted on, seeing Scripture and antiquity, for a thousand years after Christ, gives not the least ground for it. We desire to know from our Antagonists, Prelates and Erastians', from whence came this power; or who were the givers of it to the Magistrate? When they have condescended on the orginal derivation of this power, and made it out to be just, than we shall consider it; which by none of these parties hath been yet done; except by Vedelius: but on such grounds, as give every particular member of the Church as good claim thereto, as he; as will be evident to any that considers his Arguments: for Scripture and antiquity they have none. The first part of the proposition, is that which is most stuck at; The people's right and power of election, which is denied by our adversaries: but we thus make it out, as our Divines have done before us. (1.) From Scripture practice and example, Acts. x: 15. to the end, Chap. 6: vers. 1. to 9 and 14: vers. 13. where we have Arguments both from the more to the less, and from the less to the more; which are acknowledged by all, to be concluding Topics. and much used in the Scriptures. When our adversaries have the like from Scripture and antiquity, how use they to insult; but poor we must not be allowed this liberty. (2.) It is evident from the constant practice, use and custom of the Church, from the Apostles times; till the Popes of Rome inhansed and swallowed up all power and privileges; either in taking them a way, or bringing them into an absolute dependence upon them. For this we appeal to the records and histories of the Church, yea to the histories of the Pops, PLATINA and others: in many of which, we shall not only find the uncontrolled use of the people's election mentioned; but its right just fled and defended, and many canons of Counsels made for its regulation, and against the encroachments, that were by some made upon it, in a matter so clear, and gra●ted by the adversary, ●●e need nor spend time. If any ask us, why we plead antiquity here, and reject it anent Prelacy? Our Answer is, because we find in this question, as it is stated betwixt us and the adversaries, antiquity full and clear, which it is not in the other: Let the State of the question about Prelacy, as it is now agitated betwixt us, be in every part of it, brought to the pure times of antiquity; and if it can be evidenced & made out, even as to the sole power of ordination & jurisdiction, and superiority of some Ministers over other Ministers of the Gospel; and we shall yield the cause and quietly submit: but in the business of the people's right of election, it is beyond all contradiction clear, even in the confession of our Antagonists. (3) All relations amongst rational creatures that are not founded on nature, & are free, there is always requisite mutual consent, from which, as its proper cause and foundation, it does result; as is to be seen in all sorts of such relations. It is not denied, but yielded by all, that there is a particular special relation betwixt a Minister and the Congregation, he in ordinare serves: we desire to know, what is the cause or foundation of it, if it be not this? All other relations of this kind are founded upon consent; and why not this? (4.) The good effects that have come to the Church by the free and voluntar election of the people, where it hath been admitted, and in use. confirms us not alittle in this persuasion: we have obseved in universal experience, that not only a more universal and cheerful subjection hath been given to the Ministry of those, that entered this way into congregations; but a faithful and able Ministry hath been more generally propagated, to the great advantage of immortal souls: if we may gather the nature of the tree, by the fruit, we cannot say, this is evil; but truly good.  
Assertion 3. It belongs not to the Magistrate to prescribe Rules, and give Directions to the Ministers of the Gospel, for regulating the exercise of their Ministry, as is done in this indulgence. Our reasons for this, are (1.) We see no precept, institution, and example in all the Scriptures, impowering the Magistrate to this: we hope, none will expect we should receive and subject to a power, that hath no warrant nor foundation in the word; seeing all church power owes its descent and derivation from it: our Antagonists themselves grant, that not only the power they ascribe to the Magistrate, is in and from the Scriptures; but the regulation of its exercise, should be conform thereto; so that there will be no debat about the consequence. The great Patrons of Erastianisme plead the instances of David and solomon's ordering the courses of the Levits and the priests, and of other things relating to the worship of God, in the time of the old Testament; but to little purpose: seeing they acted therein as Prophets, and at the directions and instructions given from God, by the Prophets; and not as Magistrates; as is clear from the very letter of the Scriptures, in many places, 2 Chron. 29: vers. 25. and 35: vers. 15. with others: If the Magistrates of our time, did produce such warrant for what they assume to themselves, and do in this matter, how readily should they be obeyed? But the Objection of greatest seeming strength, is that of Hezekias' practice, keeping of the  in the second month 2. Chron. 30, 2. which conform to the institution Exod. 1● should have been observed in the first month? Our Ans. to this is, first, if this practice be pleaded for a leading example to Magistrates; it will warrant Magistrates to change things institute by God, which, we hope, all will say is absurd. Obj. It was but the circumstance of time that he changed? Ans. a command or institution makes circumstances, determined by it, as unalterable by men, as the substantials of the ordinance itself: does not this, if it be concludent, empower the Magistrate to change our Sabbath, from the first to the second, or any other day in the week, as he pleaseth? What may not come in at this door? Next, Our satisfying Answer to this is, that what Hezekiah, the Princes & Congregation did, they did it, at or by the word of the Lord concerning this alteration, and not of themselves, as is express vers 12. (2.) As it is usual for commissions given to Ambassadors, by those that send them, to contain all necessary instructions, for regulating their carriage, in the discharge of their ambassage; so we find in the Word of God rules, precepts and directions, given to the Ministers of the Gospel, about the ordering of the worship of God, and the exercise of their Ministry in all its parts; which not only empowers them for this work, but brings them under as straight Obligations to observe the same, as the work and main substantials of the ambassage, on which they are sent: for this let 1 Cor 14. two Epistles to Timothy with other Scriptures be consulted; and we doubt not but this will be beyond disput with the unprejudged. If the Erastians' could give us such commands and precepts in the word, for the Magistrate power in this, how would they triumph, and so they justly might; for they should have no such willing and cheirful assenters to them then we; if any such thing could be showed. (3.) This power in the Magistrate would subject Ministers to and bring them, in the exercise of their ministry, in a dependence on him; the contrare of which we have proved before, and shall do more after wards: The truth is, we tremble to think on the consequences of this dependence, for thereby the Magistrate may suspend the ministry, in these parts and exercises of it, that Christ Jesus calls them to, in the stated cases of the times, in which they live; as for instance, when heresies are abounding, and Professors taken with the infection of that leaven, he may put them on the preaching of doctrines not apposite to the present case, and discharge them from meddling with doctrines contrare to the present errors; as our Magistrates have done anent some doctrines in these times: he may likewise forbid them preaching against, or censuring of these sins that are reigning in the place and time, in obeying of which, Ministers shall cross the commands of Christ to them in his word, and bring themselves under the guilt of the blood of souls. If Churches and Ministers be not, in the commands, precepts, and institutions of God, exemed from the power and impositions of men, what a sad case will they be in? (4.) The Church had and exercised this power from Scripture times in all ages, till within these hundereth years. We grant the Magistrate exercised a power about, or anent the Church; but never came this length: when they did reform, & gave any redress of corruptions, crept into the administrations of holy things, they did it by the Church; whom, in her officers, they did convocat, and require to consider the matter, and to make constitutions about it; but never essayed to do it immediately, and by themselves; as Church Histories make evident, beyond all contradiction. (5.) It is the natural right of all moral power, to order and dispose its own exercise, in and about the Matters that are proper to it; as might be made to appear by instances of these of the Parental, Marital Powers, &c and the reason is, partly, because the objects and other circumstances are so many and various; that it is not possible to prescribe rules, comprehensive of all particular emergents, relating to their excercise, but must be lest to the prudence of those invested with them, to do therein, as they see fit and expedient, in the cases that are before them and partly such are fittest, as having more knowledge and experience about such things, that belongs to their power, than any others. We see this yielded to others, and why then not to Ministers, who may, in rational judgement, be presumed, to have more  knowledge and experience, in and about the matters of God, as any? (6.) All divines (except those called Erastian, who are but of a late edition in the Church) yea the Prelatical ones, do grant a diatactik power to the Ministry of the Gospel, about the worship and government of the Church, and the exercise of their Ministry relating thereto: and till ERASTUS the phistrian arose, it was beyond controversy among all Church writers, whether Historical or Polemic; even those, who contended for the Magistrates power, against the usurpations of the Popes; as is to be seen in their Tractats; from which we might adduce citations not a few; but fearing they would prove too tedions, if insetted here, We forbear.  
Assertion 4. Albeit we grant, the power of confinement be proper to the Magistrate, and not at all to the Church (for to him only is the sword g●●ven, to be used against evil doers;) yet in the complex case, which we had before us, we durst not approve of the indulgence, with such a clause; seeing we had not (as may be clear to any from what is said above) any other thing, in this matter, to engaged us, to an acceptance thereof. For the act of indulgence confines the Ministers of the whole party: if it had been but some few, that this confinment reached, we would not have said much to it, although the sentence had been unjust. But while we considered the present universal necessity of the Church, and the obligations on us, to use our Ministry, for answering the same, we could not, with quietness to our consciences justify nor allow of it as a favour, with such a restraint on our Ministry. If the confinment had only touched our persons, and personal concerns, we had with all patience and submission yielded thereto; but a restraint being put on the exercise of our Ministry, in this necessitous condition of the Church, when Papists, Quakers and other subverters of truth and godliness, do multiply and abound, without all crub, we could not close with this indulgence; which, by virtue of the confinment, puts us out of capacity, for affording that relief to the Church and immortal souls, which our office binds us to. (2.) As there are many duties and parts of our Ministerial function, which we cannot perform and exercise, but in a conjunction with others; so this indulgence cuts off from all access to the same, and leaves us in much worse case, than we were in before. Have we not the Gospel of Christ to maintain against its present adversaries? Are we not bound to propagat the same in the present and succeeding ages? Do not scandals of all forts abound, to the overthrow of truth and piety? and does not the care and burdine of seeing to and providing against the evil, that in these times, threaten the ruin of the Church, lie upon us in our ministerial capacity? And we cannot singly and apart, do what is necessare in this case, but in a conjunction with one another: no doubt, our subjecting to this confinment would render us accessary to, and bring us under the guilt of all these evil and their consequences to this, and the following generations. Posterity, no question, should have all cause to curse and charge their blood upon us, which is trembling to think upon. (3.) If we may guess at, and be ascertained of the ends and designs of men's actions, by the native effects and consequences of them; it is to us apparent and beyond denial, that the project and intention of this contrivance, was quietly to ruin and bury our cause; seeing by this confinment, and other things in this indulgence, all endeavours towards the succession of a faithful ministry, are cut off, and we brought unto an immediate dependence on the Magistrate, in the matters of God, and hindered to propagat the truth, in opposition to its adversaries, in other parts of the land; being thus shut up into a little corner of the same, & cast by two's & threes and fours, into congregations; where, for the most part, there is little or no use for us; If the Apostles and other Ministers of Christ, in Scripture times, had been thus dealt with, and in policy confined, as we are; do any think, they would have submitted to, and obeyed such a confinment, which would have frustrated the ends of their office and work; and made them guilty of disobedience to their Master, from whom they received commands, inconsistent with such a sentence? And shall we subject and be consentient to a deed, that in the design and effects thereof will infallibly destroy the cause, which, by all sorts of obligations, we are engaged to maintain and advance to the utmost of our power? God forbidden. We are not ignorant, that the confinment, with a permission to preach and exercise other parts of our ministry, in the places, to which we were to be confined; was a piece of policy, invented to cover the too visible encroachment on Church power, in the first act of Indulgence (which was known afterwards to stumble many) that the matter might be more smoothed, and go the better down; while the design was the same; which was (as is said) to bring our ministry in subjection to the Magistrate, in the matters of God; and without noise to obstruct the spreading of the Gospel, and to ruin our cause; for attaining of which, we have not yet seen a more successful like piece of policy, than this of the indulgence.  
Resolveing (as bathe been said) to unfold our hearts, and to keep nothing up, anent what is truly grievous to, and burdens our consciences in the commands and impositions of these times; we shall add other reasons to these, which, with the former are the grounds of our dissatisfaction with and non-approbation of this indulgence: as (1.) In the Narrative of the 2. act of indulgence, it is declared, that this pretended favour is provided for a remedy against the evil of Conventicles, (by which we understand the assemblies of the Lords people for hearing of the word, and partaking of other ordinances from faithful Ministers of the Gospel) which the execution of laws made against the same, hath not suppressed. As this narrative speaks to all, the design of the indulgence; so it shows, what we are to expect as its consequence, if approven by us, to which we dar have no accession, directly nor indirectly; for by our allowance, and submission, we shall not only prove active in hindering the propagation of the word for the future; but also shall consequentially condemn the former practice of the Lords servants and people, in preaching and hearing of the word; that hath been blessed, and made not a little successful, to the advantage of the truth, and the benefit of many souls. (2.) Many by this indulgence were assigned and sent to other congregations, than these they had formerly served their Master in, before this revolution in the Church: As we judge the former relations to particular flocks (over which the Holy Ghost, and not the State, had made them overseers) to be yet in force, and not dissolved by all the violence used against us; so we think our approbation of this indulgence, would not only justify the unjust usurpation, and violence in casting them out; but likewise would have made void the former, and yet standing relation to these respective congregations, in which we dare have no hand, but in the way Christ hath appointed, and was formerly used in this Church; seeing it will, no question, both strengthen the Magistrate, in his unjust encroachments on the Government of the Church, and be a practical acknowledgement of him, in all he hath done in this mater. (3.) By one clause in the 2. act of indulgence, appeals are allowed and authorized from the indulged to the Prelates Courts; which does subject, and directly subordinat them to these, in the exercise of government and discipline, which is known, to be contrare to our Covenanted and well grounded principles. The truth is, we look on this, with other particulars in that indulgence, as a device framed of purpose, for gaining all these ends and intents upon us, which by violence hath been formerly designed against us, for establishing of Prelacy and Erastianisme. (4.) As some of the Rules are impracticable, so others of them do not a little reflect upon the practices of Christ and his Apostles, recorded by the Evangelists, who preached in houses and fields. If we understand our Christian profession aright, we must take ourselves bound by many commands and precepts in the word of God, to imitat Christ and his Apostles, in their performances of the duties of Religion and righteousness, which are of purpose related in the Scriptures for this effect. Do we not find from these sacred records, Christ and his Apostles preaching in houses and fields, as occasions offered, never declining to teach and instruct the people in these, as the present exigence required, although they had the opportunity of and access to the Synagogues, which is denied us, as to the places allowed for public worship? Do not these practices of Christ and his Apostles say that, as preaching in houses and fields, is in itself no● sin but lawful; (except we resolve to make Christ ● transgressor) so in the like cases, and under the like c●lls, we are bound to do in this, as Christ did before us; who can get this shuned?  
Amongst the many designs aimed at, in this indulgence, and in part obtained by it; we know the deviding and breaking of our party, was a principal one; which at first actuated, and set on foot this device amongst us; but, we hope, without the fruit our adversaries expected to have reaped thereby, to the advantage of their cause: for, whatever difference there hath been, or yet is amongst us, in our practice, in relation to the indulgence, we are all agreed in the preceding exceptions against it; and if there had been access for representing the same to our Rulers, our unanimity and concord in these had been more discovered, and made known to the world, than it is. There is no charge with us of our known and professed judgement, about the Government of the Church, in its true distinction from: and independence on the Magistrate, as is afterward expressed. What ever was our persuasion in this, represented to the world in our public confess on of faith, we yet, throw the grace of God, resolve to cleave to: having never seen or heard of any thing, in all the times that have gone over our heads, to cause us alter our apprehensions of this matter in the least. Some (who take hold of all occasions to reproach us) are pleased to represent some their acceptance of this indulgence, as contradictory to, and inconsistent with our former professed principles anent Church Government: yet any that considers what was shortly hinted at, to the Council, at the receiving of this indulgence; and what was more largely declared by them to the congregations, at their first entry, will be sufficiently convinced of our constant adherence to our former principles; which by this acceptance is not at all changed. It is expected from the lovers of our righteous cause, that nothing shall be done by them, to ward the furtherance of the evil intents of this indulgence: but rather an endeavour to counteract and ineffectuat them, that our opposites may have no benefit therefrom, to the prejudice of the interests of Christ, for which we contend.   

SECT. VI The nature of Church Government, as distinct from and independent upon Magistracy, explained.  
HAving proceeded thus far, and dispatched the first three things, we proposed to speak to, in the beginning, we shall now enter on the last, the Supremacy Ecclesiastical, that is now by law annexed to the crown, established in his majesties person and successors, and sensed by law and practice. Let none wonder, we take this ticklish subject into consideration, and dar adventure, to give an account of our thoughts of the same, to the world: for we solemnly profess, that on the exactest enquiry and search, that we have been able to make about this matter; we find it, as diametrically opposite to our true Covenanted principles, as Prelacy; and in its effects, we fear, shall prove as destructive to the Church, and work of Reformation, as any thing that appeared on the field against it: Times past and present speak much to this, but the future will say more: the storm, that this Supremacy threatens to this Church and nation, is such, that it is the part of all that wish well to Zion to pray inflantly day and night, that it may be graciously averted. The truth is, as we look upon it, as an high corruption in itself tending to the subversion of the Churches concerns, in doctrine, worship, and Government; so it lies at the bottom of our nonconformity to the law, in Church matters; and is not only one, but a main reason, why we cannot join in Church assemblies, especially for Government; which thereby, in our apprehensions, are made nullities. That our procedure in speaking to this, may be distinct and clear to all, we shall observe this method. 1. We shall consider & speak to the Government of the Church, and show what it truly is. 2. We shall prove its distinction from, & independency on the civil Government. And3. Show how far this Government of the Church is by law lodged in, and exercised by our Rulers, contrare to Scripture and the practice of the Church, till these hundred years past.  
For more light to the whole, we shall premise these preliminary considerations or propositions, which, we think, will not readily be denied by any. 1. Propos. it is out of our road, and inconsistent with our intended brevity, to insist on the terms GOVERNMENT & CHURCH, & what is usually signified by them; these we leave to the Critics and all that writ on this subject: but all are agreed in this, that GOVERNMENT is a term importing power and authority; which is nothing else, but a right to rule others; and an obligation on these invested therewith to use the same, for attaining the ends of Government: So that Government makes its acts due & binds them to all these acts, means & ways, by which Government is enabled to reach its ends. 2. Propos. All created power & authority is original in God, as the & first chief cause thereof, & derived from him, as the universal Supreme Monarch, and Governor of all in heaven or earth; hence it necessarily follows, that, as the power that cannot prove its descent from God, is not to be admitted; so all just powers are directly subordinat to him as the universal head of all, 3. Propos. that the Church of Christ, not being founded in nature, but on supernatural revelations, her Government must wholly depend upon & flow from it, in these things where it differs from other Governments; so that the All of this Government is by positive institution and warrant from God supernaturally revealed. 4. Propos. That Christ Jesus, as Mediator, being made the head of the Church under God; and thereby her Government fountained in him: all powers in the Church must be derived from, and subordinat to him, as the Supreme. 5. Propos. Beside the invisible and internal Government, that Christ Jesus exerciseth by his Spirit, on the souls and consciences of his people, (that consists in the inward light and power of his Spirit guiding and enabling them to that obedience, he requires of them in his word;) there is likewise a true visible Government of the Church, institute by him, and visibly exercised in her, in his name, as her Supreme. 6. Propos. The Government of the Church (as shall be proved afterwards) is not properly, and in linea directa subordinat to the Magistrate, for 1. It hath its derivation from another fountain, Christ Jesus; who being the Churches Supreme head and governor, all power in her must come from and depend on him. 2. The Magistrate cannot take away, nor change the Government of the Church, which he may do in Governments and powers subordinat to him: yea, he cannot impede its exercise, in these entrusted with it; seeing they are under obligations for it, antecedent & superior to these of the Magistrate. 7. Propos. That the holy Scriptures, being the word and law of Christ, as King of his Church, must be the instrument and rule of the Church's Government, according to which she ought to be ruled, not only in these acts of faith and obedience in the inner man, but also in the outward. 8. Propos. Although powers specifically distinct be not subordinat to one another; yet there may be and is a mutual subordination of persons, invested with these powers, so as the persons are in different respects superior and inferior to one another; as Jesse was to David (supposing him to live in his son David's reign;) which subordination of persons does not take away the distinction of these powers; nor the mutual subjection, the persons own to one another: hence we assert, that as Magistracy does not destroy the Ministry, nor lose the persons clothed therewith, from the subjection they own, as Christians, to Ministers, in the right exercise of their Ministry; so neither does the Ministry destroy Magistracy, nor untie Ministers, as subjects, from that subjection and obedience due to Magistrates from their subjects; Ministers are bound to this as much as any. 9 Propos. As in all Governments, there are somethings that is intrinsic (although visible) wherein its nature and specific essence does consist, and somethings accidental and separable from it, that belongs not to its esse, but BENE ESSE; so there are in the visible Government of the Church, somethings essential & intrinsic, (of which afterward) and somethings accidental and extrinsic, without which it can subsist, even in its exercise. 10. Propos. These things, in and about which, the Government of the Church is conversant, are of divers sorts; some are purely spiritual, as the Word, Ministry, Sacraments, and all Ordinances of divine appointment; Others are of a mixed nature, partly spiritual & partly civil, as the necessary circumstances and mods of worship and Government; which, although civil in their own nature, and common to other actions; yet partly by reason of the general divine appointments, impowering the Church to dispose and order these; partly by reason of their necessary connection with things purely spiritual, are truly Ecclesiastic, and become a part of the object of the proper power of Church Government, called by all Divines DIATACTICK: Some are properly & purely civil, in their own nature and immediate ends; as Churches, Stipends, Manses, Glybs, etc. which, although they be by general precepts secured to the Church, and belonging to her; yet they are formally civil, and come directly under the Magistrate's power, as other civil rights and proprieties do, about which he does execute the judgement of truth & peace. 11. Propos. It is to be adverted, that there is a twofold subordination of powers in Government; one in LINE A DIRECT A; and another in LINE A OBLIQU A: in the first subordination, the power subordinated is derived from, and comprehended in the Supreme, and may be impeded, suspended or reguated in its exercise, yea totally dissolved by it; and when exercised, it is in the name and authority of the Supreme, and wholly dependant, in its regulation, on it; so that both the power as such, the person entrusted therewith, and its exercise, is subjected to the Supreme. In the second kind of subordination, the subordinated power, or rather the person in its exercise, is only the object of some acts of another power; but the power is not derived from it, nor JURE, impedible or regulable by it: It is in this last sort of subordination, that Magistrates and Ministers are subordinated to one another, without all subordination of the powers, in their exercise; for as Magistrates may, yea should command Ministers, when negligent, to the duties of their function; so Ministers ought, in Christ's name, to command Christian Magistrates to do the duties belonging to their office; and to rebuke them authoritatively, when found acting contrare thereto. 12. Propos. These subjected to created powers, whether Magistratical or Ministerial, being under the supreme, absolure and universal Sovereignty of God, have a power of judgement and discretion granted to them, for cognoscing on the commands of their superiors, as to their justice or injustice, or their consistency with, or repugnancy to the commands of God; by which they are to walk in giving or not giving obedience to their superiors.  
The way being thus paved, our next work is, to show, what we judge to be the Government of the visible Church, which we shall do in these Conclusions. Conclus. 1. The Government of the visible Church largely considered, is either Supreme or Subordinat: to the Supreme belongs the legistative power, as the making and enacting of laws, instituting of ordinances, appointing and impowering of officers; and to be the fountain of all power in the Church. This we assert to be only in Christ Jesus; and visible in his word, ordinances, officers, and the conveyance of all Church power: in this, none share with him either Magistrates o● Ministers. Conclus. 2. The subordinat power of Government in the Church, is in her officers, that Christ hath appointed and called thereto; which power, is only and immediately from Christ, and exercised in his name, over all in the Church, which distinction of Church Government makes not different Governments in the head and members; it being one and the same Government, truly Monarchical, not Aristocratical, nor Democratical. Concl. 3. This derived and subordinat power in Church officers, when considered with respect to its matter, in and about which it is exerced, is divers: Schoolmen and Divines distinguish it, into the power of Order & Jurisdiction; but for explications sake, and avoiding of all ambiguity, we shall consider it, in the variety of its objects or matter; and its divers acts about the same.  
As (1.) To it belongs the dispensing of the ordinances of worship, in the public assemblies of the Church, in preaching of the word, praying to (as the mouth of the assembly) and praising of God: in these they act, as the Authorized servants of Christ, in performing and directing of the worship of God in the Church. (2.) The convocating of the Assemblies of the Church, for these divine and holy exercises; on which all in the Church are bound by divine precepts to attend▪ as the institute means of worship, conversion, and edification. (3.) The receiving, ordering, and distributing of the Charitable contributions of the Church, for maintaining of the poor, and doing of other pious works. (4. Trying, receiving, and admiting of members into the Church, confirming and sealing of the same by Baptism. (5.) Administering the great ordinance of the Lords supper, to the worthy and obedient, conform to the institution of it in the word. (6. Ejecting and excluding the impenitent and obstinately scandalous (after due trial and conviction) whether in doctrine or manners, from the Sacraments, and Comunion with the Church in these. (7.) Trying, calling, and ordaning of persons fitted for and willing to engage in the Ministry; according to the rules of the word. (8.) Deposing and exau●orating of Ministers from the Ministry, who, by heresy or scandals, declare themselves unworthy of, and unfit for the same. (9) Trying, and censuring of scandals, in persons found guilty of them (after due conviction) for their recovery, and keeping of the Church pure. (10.) Associating into stated & fixed meetings, for carrying on, and doing of the former and subsequent work, whether more general or particular, in their due and allowed subordination. (11.) Trying and judging of doctrines, whether sound or heretical, according to the rule of the word of Christ, and censuring of persons found unsound in the faith. (12.) Disposing & ordering the necessary circumstances of worship and Government, for decency and order, and the avoiding of confusion. (13.) Resolving of doubts and cases of conscience, incident to the Church, on any occasion or emergent. (14.) Indicting of days of public solemn fasts and humiliation, or of thanksgiving, as the dispensations of judgement and mercy call to the same, etc.  
Conclus. 4. This Government of the Church, as it is in the hands of Church officers, and exercised by them, is purely Ministerial, without all dominion in them; and only executive in applying the will of Christ to the members of the Church, as they are found conform or disconform to the same. Concl. 5. This subordinat power in Church officers is only declarative and nuncupative, and not properly decisive; they have not power to determine what shall be true or false doctrine, sin or duty; and what censure shall be inflicted on persons heretical or scandalous; but only to declare and apply the will of Christ, and what he hath determined anent these in his word. This power suppons its object, and does not make it. Conel. 6. It is wholly limited, regulated by, and restricted to the word and law of Christ, as its basis and rule, beyond which it cannot go; and if it do, its acts are nullities and not obligatory on any. Concl. 7. It is purely spiritual, in its matter, manner and ends; and not at all civil: it essentially respects the inner man, and wholly labours (in the ways appointed) the saving, edifying and perfecting of it. Concl. 8. This power is not properly coercive, coactive, and compulsive; but only exclusive: that is, if it be not obeyed by them, about whom it is exerced it does debar them from, and deny them the benefits, that are offered to all, and promised to the obedient. Concl. 9 This power, in the hands of the Church officers, is truly Christ's, and when acted in his name, conform to his laws, is the exercise of his Supreme dominion in and over the Church; By which he truly and visioly reigns over all in her: so that obedience to this power, is obedience to Christ, as King of his Church; and the contr●re is high rebellion against him. Concl. 10. Although this power be only Ministerial, and declarative of the will of Christ; yet it is authoritative, and binding on all the Church, without exception of persons; and that on a double account, first on the account of divine commands enjoining submission and obedience to its exercise, in the persons of those invested therewith; and also on the account of its respect to, and derivation from Christ, whose power and ordinance it is; and whom, in its exercise, it doth represent to all. Concl. 11. This power is exercised, either singly & a part by every officer (according to the nature & measure of their power;) or in conjunction with one another, conform to the precepts of the word, and practices of the Church in Scripture times. Although every officer of the Church in their several orders, have the whole power belonging intrinsice to it; yet there are some acts thereof, they cannot exerce, but in a conjunction with others, as ordaining of persons for the Ministry, Trying and censuring of scandalous and heretical Professors or Ministers, etc. for which there must be fixed meetings of officers, general and particular. Concl. 12. The ordiner officers of the Church (the extraordinary being ceased) are of three orders, Teachers and Pastors; Ruling elders; and Deacons. These we find to be of divine institution, and no others: Many others have been brought into, and obtruded on the Church, but all of humane, or rather of diabolical invention; as, alace, their effects have sadly made out to the Church of God, in former and present times. In every one of these divine orders. we find no institute superiority, in the same order, of one above others; as a Pastor of Pastors; or an Elder of Elders; and a Deacon of Deacons: These who have assumed and exercised this superiority we cannot own, as the Officers of Christ, nor subject to them, as such, till they prove their institution and mission from him; which yet they have not done. The outmost essey hath been for Prelacy or a Bishop, who is pleaded to be a Pastor of Pastors having the oversight of them and their flocks; but nothing attempted for making out the divine right of Primats, Archbishops, Archpresbyters, Archdeacon's, etc.  
This is that lowly and humble Government of the Church, that Christ hath institute in his word, and put in the hands of his Officers, commanding them to exercise and dispense the same to all in his house, under high pains: of which in the second place we assert these two. 1. That it is distinct and specifically different from the civil government of the Magistrate. And2. That it is independent on it. These two conclusions we now undertake to prove, against the Erastians' of our time, who assert, that when the Church comes to be embodied with the Commonwealth, her Government becomes one with the Government of the State, and does not differ from it.  
In opposition to these, we affirm, that when a Nation, State or Kingdom turns Christian, in its Rulers and Subjects, the Government of the Church remains specifically different and distinct from the Government of that State or Kingdom; as it was before its conversion to Christianity. The reasons persuading us of this, are 1. The Government of the Kingdom, that is not of this world, is distinct and different from the Government of the Kingdoms that are of this world? But so it is, that the Government of the Church is the Government of a Kingdom, that is not of this world. Therefore the Government of the Church is distinct and different from the Government of the civil Magistrate, that is, the Government of Kingdoms that are of this world. This Argument leans on these three. 1. That the Church is a Kingdome,2. That she hath a Government; And3. That she is not of this world, although in it. All which are beyond disput clear from the Scriptures. All that our adversaries say to this, is, that the visible Church of Christ, is not properly, but metaphorically called a Kingdom: But how evident is the contrare? for is not Christ Jesus the Church's visible Head and King? Is she not ruled by his visible Laws, Ordinances and Officers, that are properly and truly such? and are not all these from above, and not of this world?  
Argum, 2. That Government whose supreme Head, Laws, Ordinances and Officers are specifically different from the Head, Laws, Ordinances, and Officers of the civil Magistrate, must be distinct from it: But so it is that the head, laws, ordinances and Officers of the Church are distinct from the laws, etc. of the civil Magistrate: Therefore, etc. The reason of the first proposition is clear; for that which makes one Government differ from another, is different heads, laws, Ordinances & Officers: where these are either numerically or specifically different, the Government is different accordingly: it being comprehended in all these: but that the supreme head, laws, ordinances, and Officeis of the Church are specifically different, from these of the civil Government, who will deny it, that professes himself a Christian? Obj. But all these come under the inspection of the Magistrate, when he turns Christian. Ans. 1. Either these continue in the Church, under the Magistrates Government, what they were before; or they do not: if they do, the Argument holds, and proves the Government of the Church, to be distinct from that of the Magistrates, when Christian: If they do not continue, we ask from whence come▪ this alteration, and how will they prove it? Nothing here from our adversaries, but Altum silentium, or nugae, destitute of all reason. But, 2. The term INSPECTION, or OVERSIGHT, is am biguous; if by it we mean the countenancing, protecting, and encouraging of this Government of the Church, we yield ●t: but what says that to the confounding of the Governments; or making the Government of the Church, the Magistrates: if by inspection we understand, the devolving of the Government of the Church on the Magistrate, as the fountain of it; the ordering and disposing of its exercise, the changing thereof at pleasure, in whole or in part: this we deny, and long have we looked for proof; but have hitherto met with none.  
Arg. 3. The Government of the Church formerly delineated is incomputable with the civil Magistrates; therefore it is distinct from his Government. We hope, none will refuse this consequence. The antecedent is thus proven. (1.) The subordinat Government of the Church is purely Ministerial, not dominative or imperial; it is only declarative, and not decisive, not coactive and compulsive; it is exercised in Christ's Name, and in his stead, and is the representative of his special presence in his Church: these are incompatible with the Government of the Magistrate, whose power is Supreme, Magisterial, and Imperial, coactive and compulsive; and exercised in his own name, etc. (2.) The Magistrate cannot, yea may not exercise the Government of the Church, being disenabled thereto▪ by the commands and institutions of Christ, who hath laid the burden thereof on others, and not on him. The most grant, the Magistrate himself may not exercise some parts of this Government, as ordaining of persons for the Ministry, excommunicating, etc. and why he may do other parts and acts belonging to it, and not these, We desire proof: all our antagonists arguments in this conclude for the whole. Obj. But some Magistrates have exercised both powers, as Moses, Samuel, David, Solomon, etc. Ans. These were both Magistrates and Prophets; and it is evident from the Scripture, that what they did either in constituting or in exercising of the Government of the Church, they did it as Prophets, and not as Magistrates: we find Magistrates, that were not Prophets, attempting it, & reprehended for so doing, as Saul, Uzziah: which says, that it did not belong to their Magistratical Office.  
Arg. 4. That Government that is founded upon and regulated by another rule and instrument, than the law of the civil Magistrate, is distinct from his Government: But the Government of the Church is founded upon, and ruled by another law or rule, than the Magistrates; the law and word of Christ: therefore, etc. the first proposition is clear, for the Government of the Magistrate does flow from and is regulated by his own laws, of which he is the sole fountain:) The second, we suppose, is undeniable among Christians, who acknowledge the Scriptures for a rule of Doctrine, Worship and Government to the Church of Christ. Obj But there are somethings necessare to the Government of the Church, not contained in the Scriptures? Ans. This we deny. For 1. What the Scriptures contain, anent the Government of the Church (if reduced to practice) is able to attain its ends, and more is not necessary: Let the Church have these, and the work will be done: we make & feign necessitles, but no more is  to the ends of the Church Government, than what is determined by the Scriptures anent it. (2.) The ability of the Church's Government, for reaching its ends, lies not in the innate sufficiency of its instituted means; but in the Spirit of Christ, working with, in, and by them; by which low, weak and despicable ways, Christ carries on the salvation of his people, that the excellency of the power may be of him, and not of us. (3.) The Scriptures being a full and perfect rule for all matters of faith and obedience, what it contains of, and anent the Government of the Church, must be perfect and sufficient: sure we are, the Church's Government is a good work, and its exercise, acts of obedience to Christ Jesus; anent which it is said I. Tim. 3. The Scriptures are able to make the Man of God perfect, throughly furnished to every good work. (4.) We inquire, when the Church is without a Christian Magistrate, and under the feet of a heathenish persecuting one (in which case our opposites grant her a Government distinct from, and independent on the Magistrate) whether the Government exercised in her, be able to attain its ends. If it be (as the experience of the Church in this case puts beyond doubt) why may it not do the same, under a Christian Magistrate?  
Arg. 5. That Goverement that is exercised in the name of another distinct Supreme Head, besides the Magistrate, is distinct from the Government of the civil Magistrate. But the Government of the Church is exerced in the name and authority of another Supreme head, not subordinat to the Magistrate. Therefore, etc. What can be said to the first proposition, we understand not; for all Governments one with, and subordinat to the Magistrate, are exercised in his name and authority: But this Government of the Church is exercised in her, in the name of Christ Jesus, by his Officers, as is clear from the word.  
Arg. 6. The designations, denominations and relations, in and with which the Church is represented in the Scriptures, do also confirm this truth; she is called the Body of Christ, the Kingdom of Heaven, the City of God, the House of the living God, the new Jerusalem. As all these do necessarily import a Government in the Church; so they insinuat the same to be different from all other Governments: Which we may mould into this Argument. That society which is the body of Christ, etc. must have a Government distinct from the Government of the civil Magistrate: But the Church is that society, that is only the body of Christ, etc. Therefore, etc. Obj. But all these are said only of the invisible Church? Ans. But the contrare is clear from those Scriptures, where these Epithets are given to the Church, 1. Cor. 12.1, Tim. 3.15.  
Arg. 7. That Government whose immediate and essential ends are specifically different, from the immediate and essential ends of the Magistrates Government, is distinct from the Government of the Magistrate: But here it is so: the essential & immediate ends of Church Government, are different from the essential & immediate end of Magistracy; as will be clear to any that compares them together; The ends of Church Government are the saveing of the foul, the conversion and edification of sinners, etc. The end● of Magistracy, are, the outward public peace and prosperity of the common wealth, the execution of justice in the maintaining and preserving of propriety, etc. with these the Church's government does not meddle, nor intent them, of itself Obj. The Magistrate ought to intent, and endeavour the spiritual happiness and welfare of his subjects? Ans. We grant this, but as all others ought to do it; for every one in their station are bound to design and labour the eternal salvation of these under their charge; this being a common end, that all Christians, in their several capacities, should seek after, in their love to one another: the first proposition is evident, because the specifical distinction betwixt powers, habits and acts, is taken from their Objects and immediate proper ends; Where these differ, they are by all Philosophers constitute into different species'.  
In the next place we assert. That as the government of the Church does specifically differ from the government of the Magistrate; so it is independent thereon, and not directly subordinat thereto. A truth (how much soever it be decried) we are not shamed of, nor afraid to profess & maintain: and whosoever will lay aside prejudice and earthly interests, and consider these reasons with us, will be forced to acknowledge it.  
Arg. 1. The Magistrate is not the fountain of Church power; it hath not its derivation from him; and therefore is not directly subordinat to him: The consequence is founded on this truth, granted by all Lawyers and Divines, that all power directly subordinat to, and dependant on the Magistrate, is derived from him as the fountain thereof: the antecedent we prove thus. (1.) The Magistrate as a Magistrate is not a member of the Church, but as a Professor of Christianity, which entitles others to this privilege, as much as him; Therefore he cannot be the fountain of Church power as such; for whoever is the fountain of power to any society, is a member, yea the noblest member of it; Obj. But as a christian Magistrate he is a member of the Church? Ans. 1. What then? will this prove him to be the fountain of Church power? so might Christian Husbands, Parents, etc. argue as justly for this claim: the truth is, he being only a member of the Church, as a Christian, and not as a Magistrate, Magistracy gives him no more privilege, than any other power, civil or natural, when the person tuines Christian; for the benefit of membership goes on grounds and reasons common to all Christians, and contains no speciality to one more than to another. If any think Magistracy does, they shall do well to prove it, which none hath yet offered to do. 2. If men understood well, what it is to be a Christian, a disciple and member of Christ's Church, they would quickly see its inconsistency with the said profession, does not persons, turning Christians, profese subjection to Christ, his Laws, Ordinances and Servants? which is repugnant to the fountain of the Church power. (2.) He may not exercise Church power; Therefore is not the fountain of it: all yield, that these who are the fountain of power to others may exercise it themselves, it being in them, and others acting, as their delegates, in its exercise: that the Magistrate may not exercise Church power, is clear; for Church power, being by positive institution from Christ, they that exercise it must have a commission from him, which none hath prodduced for the Magistrate: Erastus asserteth it, but without all proof, of which it is so destitute, that the most of his followers have left him in this assertion.  
Arg. 2. All Church power is lodged in and immediately descended from Christ Jesus, as the Supreme Head and Ruler of the Church, and Superior to the Magistrate: Therefore it is not subordinat to the Magistrate: The reason of the consequence is clear, for it is a repugnancy in a power to be immediately subordinat to two Supreme powers, in one and the same respects; especially where the one is superior to the other: The antecedent is manifest, for Christ is only head of the Church; all power in her is institute by him; exerced in his name; astricted to, and regulated by his word; and accountable to him. All notes of power immediately descended from him. Obj. But the Christian Magistrate, as Christ's substitute and vicegerent, is under him, the nearest and immediate fountain of Church power; for subordinata non pugnant? Ans. Long hath the Pope of Rome conrended for this, and on grounds more plausible, than these, on which the Magistrate goes. But Protestant Divines answer to the Papists on this head, furnish us with irrefragable answers to the Magistrates claim; which we desire our adversaries would consider & answer at their own leisure: we find not the Magistrate enrolled among the officers of the Church, far less substitute for Christ's vicegerent; if there be any Scripture for this, bring it forth? We know of none as yet alleged by our adversaries; but what will plead as strongly, for the heathenish Magistrate, as for the Christian: And if they do, what traitors were the Apostles, Ministers and Christians of the primitive times, that did not acknowledge the heathenish Magistrates for their head in the Church; but resisted and disobeyed their laws and edicts against them, for crying up of another K●ng, in the matters of their Christian Profession.  
Arg. 3. All Church power was institute by Christ, in an immediate subordination to himself; without any acknowledgement of, or dependence on the Magistrate: Therefore it is not dependant upon, nor subordinat to him: The antecedent is clear from the History of the New Testament, where we find, that Christ moulded and constituted the Church by his Apostles, and furnished her with a Government and officers, to be exercised in his name; and all this he did without consulring, or advising with the Magistrate, or suspending of her upon him; the Magistrate all this time resisting & letting himself, for crushing of this Church & Kingdom of Christ; which he erected in the midst of their Kingdoms, making use of their rage and violence to establish and propagat it, for some Hundreds of years. All this is so evident, that our adversaries are not able to refuse it; what is there then to hinder the consequence, that we draw from this deed of Christ? If our opposites in this matter could show us, that the Church had no government institute by Christ; nor exercised any, all the time that the Magistrate thus opposed himself to her; or that Christ had declared his will, that she should be subjected to the Magistrate in her Government, when he should become Christian; they would soon end this strife: but nothing can we learn from them to this purpose.  
Arg. 4. As this Government was institute by Christ and his Apostles; so it was exerced in his name in the Church, without dependence on the Magistrate, till Constantine the great's time; and from thence down ward, till the Reformation of Religion brack up in Germany: till which time, it was never questioned by any, until Erastus the Physician arose, who laboured not only to subject the Church to the Magistrate, in all her concerns as such; but denied all Government to her by divine institution, that is distinct from the Government of the Magistrate; contrare to full and clear Scripture, which he most insolently and wickedly endeavours to wrest & pervert. So than if the Government of the Church was in Scripture times, and downwards, till within these hundred years, exercised without dependence on the Magistrate, both heathenish and Christian; than it must yet be independent on, and not directly subordinat to him. Here our Antagonists are put to strange shifts; The first three hundred years, they must grant; and may we not take this for a yielding of the cause? Scripture and antiquity hath been held for a sufficient plea, for matters of doctrine and practice: debates in Polemical divinity hath run on these two heads; and whoever made out their assertions from these, have been esteemed to carry the cause: all that our adversaries have to say to this, are these two. 1. That the Government exercised in the Church was not by divine institution and precepts; but by confederation of Churches and officers. To this we reply. 1. If the Epistles to Timothy, to the seven Churches in Asia. Revel. 2. and 3. Chapters; with other places of Scripture, used by our Divines, in this matter, prove not the contrary, they have no sense: We beg of our adversaries, they will, for saving us a labour, answer Mr. Gillespies Arguments from Scripture, in the second part of his Aaron's Rod blossoming. 2. Besides they are not able to make out what they assert, to wit, that the Church did exercise her Government in these times, by confederation and mutual consent; and not by institution and command: for as there is nothing in Scripture and pure antiquity for this; So the Churches being gathered and constitute by the Apostles, we presume, they continued in the constitutions, which the Apostles left, according to the precepts and rules they gave them; to which we find, in the word and Church History, their practice conform. When the persecutions of the Church ceased, upon the Magistrates turning Christian, we find her continuing, in the exercise of the former Government, (but with the addition of some corruptions, which grew to a sad height afterwards, throw the excessive munificence & bounty of Constantine the great, the first Christian Emperor) and exercising the same●, as formerly; as is clear from History; that speaks of these times. Here our adversaries speak of some instances of the power, the Magistrate did exerce in the Church; as convocating of Synods, labouring in the peace of the Church, lorely rend at sometimes, through lad heresies and schisms; And that saying of Constantine's repeated by them, ad nauseam: vos estis Episcopi ad intra, Ego ad extra. But how is our Antagonists conclusion made out by all these? will it follow, that because the Magistrate did convocat Synods, its Government is derived from, & subordinat to him? No ways, for (1.) Albeit the Magistrate have a power to convocat the officers of the Church, anent matters relating to his own conscience and duty, whether about Church or State; yet this is not privative of the Church's power to convocat her own assemblies, either for worship or government; as we find she did in the primitive times, not only without but against his consent; yea when the Magistrate became Christian, she retained and exercised this power in assembling into several Synods, without the Magistrate. It is true, we do not read of general Synods assembled, after this, but by the Magistrate, till the Pope of Rome, claimed this power, and usurped therein on the Church and Magistrate, as he did in all other things, but the vastness of the Empire, and large extent of the Church (which exceeded its bounds) made this in point of prudence necessare, for without the Magistrate, it could not easily be done. But (2.) Convocating of others, is not always, in its self, and infallible sign of a superior power and dominion over judicatories convocated; as in limited Monarchies, and not absolute, where the Supreme power is lodged in the King and States of the Kingdom; although the King have the power of conve●ning the States; yet they share wi●h him, in the leg stative and executive power, while in being: therefore the illation is bad and not concludent. (4) What imaginable advantage-can accrue, to our adversaries assertion, by that saying of Constantine's, formerly cited? We grant● the Magistrate is the overseer of things without the Church; but this will not prove, that th● government of the Church, is in and from his hands, and subordinat to him; they must first make it appear by good reason, that ne'er Government is ad extra, which they have not yet done, nor never will; for although it be visible in its institution and exercise; yet it is as intrinsinck to, and within her, as her doctrine and worship; which by this sense, will be as much derived from and subjected to the Magistrate, as her Government; seeing the one is as visible in its dispensation, as the other.  
Arg. 5. The Magistrate may not, yea cannot jure impede and hinder the exercise of the Church's government: therefore it is not derived from, nor subjected to him: the reason of this consequence is, what ever power is derived from the Magistrate, and subordinated directly to him, he may suspend, hinder its exercise, yea he may totally remove and annihilat it: this is yielded by all, and taken for a sure Maxim in Politics: but the Magistrate may not do this, in the Government of the Church; and that because it is of divine institution, and the persons entrusted with, and called to its exercise, are under the obligations of divine precepts and commands for it, which the Magistrate cannot hinder, nor by any deed or command of his, make void. These that deny this divine institution of Church Government, we refer to the forecited book; where it is strongly pleaded & made out from clear and express Scriptures in the New Testament. Likewise as he cannot impede its exercise, so he may not nullify its sentences, by himself, which he may do in the sentences passed by all powers, derived from and subordinat to himself.  
Arg. 6. The Christian Magistrate, is by virtue of his Christian Profession, bound to subject himself to the acts & exercise of Church Government, in the hand of Church Officers; and is as much obleidged to yield thereto, as any other: Therefore Church power is not directly subordinat to him. The antecedent is clear; for all are commanded submission and obedience to Church Officers, in the exercise of their power, in watching, overseeing, and ruleing of the Church Heb. 13.7, 17. to which exercise of their power, we find Magistrates in the word submitting, as UZZIA, who was by the priests, confor me to the law, separated and secluded from the holy things of God, and communion with the Church in these; yea, it is given for the main cause of all that heavy wrath and judgement, that came on Zedekiah 2. Chron. 36.12. that he humbled not himself before Jeremiah, the Prophet, speaking the word of the Lord to him, Obj. But this subjection in Magistrates to Church Officers, is properly to Christ, and not to them? Ans. we confess, the subjection is primarily and chiefly to Christ Jesus, whom such, in the exercise of their Office, do represent; yet the subjection is to them too, whom all, without exception of any in the Church, are commanded to receive, hear and obey: so that in the dispensation of holy things, they are superior to all in the Church, Magistrates and others, as their constitut Rulers, Overseers, Governors and Watch men, whom they ought to obey; when acting in their Office, agreeable to the law of Christ: which obedience is not CATACHRESTICAL or ABUSIVE (as VIDELIUS speaks) in the Magistrate, but proper and really, a debt they own to the Ministers of the Gospel dispensing holy things, as much as any other member of the Church; their obligation to it being of the same kind and nature, with the obligation of others. If any think otherways, let them produce their reasons and Scriptures. 2. If the fiery and zealous promotters of the Magistrates power, in and over the Church of God, did consider the true and real prejudice they do to Magistrates, by exeeming them from that subjection, that they, with all others, own to Church Officers, they would (if there be any sense of Religion and its advantages remaining with men) hold their hand; and should have little thanks from Magistrates, for their preposterous zeal, who, by their opinions in this matter, do really exclude Magistrates from the Communion of the Church, and the benefit of the ordinance of Church Government, which in its design and effects is for saving of the soul, as well as all other ordinances. Other Arguments might be adduced, as the want of power in the Magistrate to alter and change the Government of the Church; or to nullify its just sentences passed, etc.   

SECT. VII. The sinfulness of the Ecclesiastic Supreamacy manifested.  
BUt judging these sufficient to the conviction o● the unprejudged; we come to the other part of ou● task which is to show, that this visible intrinsic government of the Church is assumed by, and given to our Rulers, in the present standing laws of the Kingdom; which we shall make out from the acts of Parliament; particularly act of restitution. Parl. 1. Sess. 2. Act. 1. act anent the National Synod Parl. 1. Sess. 3. Act. 4. act against Conventicles Parl. 2. Sess. 5. act against Keepers of Conventicles and withdrawers etc. Parl. 2. Sess. 3. Act. 17. act against unlawful ordinations Parl. 2. Sess. 3. with others of the like nature. But, before we enter on the probation of this, it will be necessare, for clearing our way to it, to consider alittle two things, in the beginning of the narrative of the act of restitution, repeated in several acts: where, first, the Government of the Church is called the external Government of the same: the term, EXTERNAL, being Notourly ambiguous, should have been explained, & all not left to guests at its meaning: EXTERNAL is by some opposed to the internal invisible Government of Christ on the souls of his people; and so by it they understand, the visible intrinsic Government of the visible Church: that this is meant by the term EXTERNAL GOVERNMENT, in this and other acts, the following Arguments undertake to make out: but some others oppose the term EXTERNAL GOVERNMENT, to this intrinsic visible Government of the Church, formerly described and asserted to be distinct from, and independent on the Mastrat; and by it they do understand, these humane adjuncts and accidents, that are civil in themselves, and not made sacred by divine institution: some plead this to be the sense of these terms, in the acts of Parlt; but how groundlessly let our subsequent reasons determine. Secondly, It is there said, that the ordering and disposing of the external government of the Church belongs to the Crown, etc. it is hard to sense this; for ordering and disposing, when done by persons in authority, is a part of government in itself; and if it be so, the Phrase is equivalent to this, the governing of the external government of the Church: which is a strange sort of speech, as if a government needed a government to govern it: What if this were said of the government of the government of the State? Would it not be reputed non sense? But the truth is, all governments do necessarily imply a power to dispose and order all things relating to it, as a part of the same; & without which it were imperfect; and it is without disput evident from the experience of the Church under heathenish Magistrates; that the government of the Church had this, which by this act is taken from her. Next, we ask, whether this ordering and diposing be an act of the Ecclesiastic or civil government? If it be of the Ecclesiastic, it is again nonsense, at the best; and is as much as if it had been said, the Ecclesiastical governing of the Ecclesiastical government of the Church; a perfect tautology, But if it be an act of the civil government; how comes it, that in this and other acts of Parliament, it is called the King's Ecclesiastical Government, in opposition to the civil? Obj. It is only objectively so called. Ans. Then it is properly and formally civil, the phrase, objectively Ecclesiastical being CATACHRESTICAL and ABUSIVE; a very improper speech; yea as improper, as if we should call Church power or Government, in the hands of Church officers, objectively civil, or civil. Thirdly, In the last place we desire to know, whether this ordering or disposing of the Government of the Church be necessary, or not? If it be not necessary, why is the Church troubled with it? If it be, we ask again, when it was exercised by the Church, whether it was an act of civil or Church Government? It could not be of the civil; for the Church had none under persecuting Magistrates; if it was an act of the Ecclesiastical or Church Government; than it was purely and formally such; and not truly civil, although exercised about things civil in their own nature, and seeing it was so, how comes it to be the Magistrates now? To any considerate and unbyaffed reader, it will be manifest, that these words or expressions come from minds, designing the enhansing of the intrinsic vis●●le Government of the Church, and withal labouring to cover it; but all in vain.  
Now that the Ecclesiastical Government of the Church, formally and intrinsically such, is assumed by, and given to the Magistrate, in the present standing laws, will be apparent to any that consider these things, in the forecited acts of Parliament. (1.) That Church officers, in the exercise of Church government, in their Church assemblies or judicatories, are put in dependence upon, and subordinated to the King, as Supreme to them therein: this makes the King the fountain of Church power, & the Church officers to derive and hold their power of him; which makes our King the proper Head of the Church, & substitutes him in Christ's room to her. (2.) The government of the Church, thus subjected to & dependant on the King as Supreme, is, in the act of restitution, extended to and made to take in ordination, acts of discipline, inflicting of Church censures; yea to all causes and matters formally Ecclesiastical; to all, about which Church power is exerced, he is made the supreme. (3.) All Church power and jurisdiction, as it was exercised in this Church (before the late introduction of prelacy) without this derivation from and subordination to the Magistrate, is rescinded and annulled; certainly in these times, the Magistrate had and did exercise a power about Church matters; as is to be seen in the laws then made in their behalf; but this does not now content, without this supremacy; which imports another power acclamed by the Magistrate now, that was not then. (4.) This supremacy, and (as it is called) the Royal prerogative of the Crown, is given for the main reason of the change made in the Government of the Church, in overturning and casting out of the true government, that then was, and bringing in another in its stead, without the authority and concurrence of the Church: a fair opened door, for bringing in the like alteration and change in doctrine and worship, when there is access to it. (5.) Prelacy by this act is restored, not only to the former height it was at, and had attained by law and practice, before its last ejection out of this Church; but also to all that ever it was, even in the times of popery; which when considered, in the constitution and privileges it then had, was an humane Office founded on the Supremacy of the Pope; but now, by this law, on the Magistrate: which says, that although the persons be changed, yet the Supremacy is the same. (6.) In the act anent the National Synod, the nomination and election of persons, by who●n the government of the Church is to be exercised, under the King, is asserted to be the Kings, by virtue of his royal prerogative and supremacy, in causes Ecclesiastical; so that the constitution of Church judicatories is made dependant upon him: a thing never heard of nor practised in this or any other Church, till of late. (7.) The right, being and constitution of the National Synod of this Church, is wholly dependant upon, and derived from this law; So as it is no Synod of this Church, that is not gathered, and constitute conform to it; although a Synod in this Church should have all, that made Synods lawful, and their acts obligatory, in former times. (8.) The particular constitution of this National Synod, as to its members, (which in this act are nominated and regulated thereby, for all future times) is determined for its ' times and places of meeting, and put wholly in the King's hand, and asserted to be his right, by virtue of his Supremacy over this Church: It is no Synod that is not thus convocated. (9) The matters to be handled, debated, and concluded in this Synod (a thing always judged intrinsic to the Church) comes only from the King, & are to be proposed from him, by the Arch-prelat of Saint Andrews and no other: a fearful restraining of the divine liberty of the Ministers of the Gospel, who may not speak of matters of doctrine & manners, (although necessary for the times) contrare to the freedom, that is commanded them by their master, anent these. (10.) The King's, or his Commissioners presence is made essential to the constitution, and of binding force to this national Synod: It is no Synod, although constitute after the pattern of Church Synods, in the primitive times; if it want this. (11.) No matter debated and concluded by the Majority of this Synod, is obligatory on this Church, and its members, if not approven and allowed by the King or his Commissioner. This suspends the intrinsic obligation of Synods on the King; so that no canon, act or constitution, do bind the members of the Church, if he assent not: As this secures the Cou●t, in their carnal liberties and sinful ways; so it shuts the door on all endeavours of reformation by the Church, when Princes are vicious. (12.) In the act asserting the King's Supremacy Ecclesiastic, the King & his successors are enabled and impowered to meddle with all matters and meetings Ecclesiastic, which brings the doctrine and worship within his verge, and subjects the same to him, as much as the government. (13.) They are impowered to enact and emit constitutions, acts, and orders, anent matters and meetings Ecclesiastic, as they please and think fit, and are not, in the making of these, astricted to any rule, but their pleasure, O HORRENDUM! (14.) All these acts and orders they may statute, independent on the Church, Parliament, or any other, by their sole authority, never granted to any of his predecessors before. (15.) These acts and constitutions insert in the book of Council, and duly published, are declared and made to be of full force and obligation to this Church and her members. No need of Synod● here▪ which by this are wholly subverted. (16.) All former laws, acts and clauses of them, contrare to and inconsistent with this, are made void, cassed, annulled; which takes away the Protestant Religion, th● Word of God as the rule, the concurrence of the Church in the assistance of the constitutions Ecclesiastical, that was provided and secured by former acts of Parliament: a wide door for Popery. (17.) In the act against unlawful Ordinations (as they call them) the Ordination of persons to the Ministry, by Ministers of Christ Jesus, that have not conformed to Prelacy, (which was held unquestionable & valid for its substance by all, till this late gang of Prelates arose, in which they are degenerate from their predecessors) is, by the sole authority of the Magistrate, made void; and all Ministerial acts, and Church benefits depending thereon, declared to be nul. An act that unchristians and condemns all the reformed Churches, making their Churches no Ministerial political Churches, and all Ordinances, dispensed in them, nullities: which their practice at this time in England does confirm; while Romish Priests turning Protestants, are, without ordination, made capable, and advanced to Church places and preferments, of which the Protestant Ministers of other Churches, conforming to Prelacy, are dented, till they be reordained. Other mediums contained in other acts of Parliaments, for fixing of the preceding conclusions, we pass; having hinted at some of them above; judging these sufficient, for the conviction of the uninteressed & unprejudged; who through the power of lust and earthly interest, have not cast off the light of the word, but keeps in subjection to it.  
We shall in the last place answer some objections; in which, we have to do with two sorts of persons; first, the high flown Erastians' of our times, who will admit of no government in the Church, but that which is in and from the Magistrate whose design, (as is evident from the act asserting the King's Supremacy) is, to take all Government out of the Church's hands; and to put it on the King & his Council, to be only exercised by them: which, throw the dislike of Prelacy, is not sufficiently lamented, laid to heart, nor resisted by many, as its dangerous consequences, to all the concerns of the Church, do require. Besides these, there are who, (upon what principle is not yet known,) think that the Supremacy, as it is now asserted by law, is not formally Ecclesiastical, but only objectively so; which is strange: some of the objections of the first sort, we have met with, as we went along the former heads; we know of no other, besides these, of any considerable strength; but one.  
Obj. That the Magistrate being the keeper of both tables of the law; of the table of Religion, as well as of the table of Righteousness; aught to have a care of Religion, and hath power given him to exercise it about the same? Answer, This being the Achilles of the Erastians', and semi Erastians'; of VIDELIUS in particular; We shall return these answers to it; and show it cannot bear their conclusion. 1. Whatever power the Christian Magistrate can claim by this, the heathenish Magistrate hath the same; he is by his Magistratical office constitute, in actu primo, a Keeper of both tables; as is evident from, Rom. 13: 1, 2. If he do not exercise it, it comes not from any defect of power in his office, or the institution of it; but from his blindness and unbeleef, which indisposes him to answer his trust, and to do the work of his office; to which, upon the revelation of the Gospel, he is bound: and seeing it is so, either the Church, in exercising of her Government independantly on heathenish Magistrates, usurped on his office & power; which the adversary dare not say: Or else the Christian Magistrate hath no more power in & over the Church, than the other had: and therefore the Church, in exercising her power under the Christian Magistrate, does not usurp upon him, more than on the other. 2. The Ministers of the Gospel are, by virtue of their office, Keepers of both tables of the law, of the table of Righteousness, as well as of the table of Religion: will it from thence follow, that they may meddle with the Magistrates office, and assume its exercise; or that the same does depend on them? No ways: and yet the consequence is as good in the one as in the other: by the same medium we shall prove Ministers, have as good right and power to manage the affairs of the State; as the Magistrate hath (in our adversaries sense) to manage the affairs of the Church. We know they will reject the consequence with disdain, as to Ministers, and ask for our proof, for which, we grant, they have just cause▪ so we deny the consequence as to the Magistrate, for which they have not given us yet any colourable proof; but dictator-like assert it. The truth is, every man in his capacity is a Keeper of both tables of the law; but in doing of it, is to hold within the compass of his station, the nature, and limits of the power granted him; and is not to invade the office and power of others, nor the work proper thereto: as is evident from multitude of precepts in the Word of God. So if Ministers, notwithstanding their being Keepers of the tables of the law, may not invade the Magistrates office and power▪ So neither may Magistrates invade the Ministerial office and power. 3. The acts and ways of the Magistrates keeping of the tables of the law, should answer, and be agreeable to the nature, extent, and limits of his office & power; within the verge of which, he is to walk, as all others are to do in theirs: As Ministers are to keep both the tables of the law by preaching the word, dispensing of Ordinances, and exercising of discipline, according to the rules of the word; to which they are impowered by the institutions and commands of Christ, without dependence on the Magistrate; so the Magistrate is to keep them likewise, by commanding all to their several duties, protecting them therein by the sword, which is given him for that end; executing of justice in punishing of evil doers, and rewarding the good, etc. but is not to meddle with the Government of the Church, in whole or in part▪ but to see that it be done by these, whom Christ hath called to and entrusted with it.  
It is objected by others, that it is not the intrinsic visible and internal Government of the Church, that the Magistrate assumes, in the acts of Parliament; it is only the external Government, that is expressly so called, in the act of restitution? Ans. This is materially Answered above; but that we may be distinct, there are two things belonging to the Church. (1.) The outward and external adjuncts or accidents; As the Biotica or Mundana, Stipends, Manse Glybs, outward liberty and peace, etc. (2.) The proper and true objects of Church Government or power, that are intrinsic to it, although visible; as the Word, Ordinances, Ministry and necessary circumstances etc. It is not the first of these, but the second that the act of restitution with other acts do truly mean, as is undoubtedly made out by the former arguments; as particularly the first three: that it is the Church judicatories; the matters handled in and by them, proper thereto, that constitute the King Supreme; these being essential and intrinsic to the Government of the Church, in its several parts: he that is made supreme to these, is made supreme to the Church, and all that appertain to her.  
Obj. 2. But it is only the ordering and disposeing of the Government, that is declared to belong to the King. Ans. It is so said in that act, but it is evident from the mater and frame of it, that it is the Government in whole that is truly meant and intended, as is formerly proven. But 2. Ordering and disposing of things, proper and specific to any Government, is a part of the Government itself; and to whom the Government belongs, the ordering of it belongs likewise: by the same reasons that any shall undertake to prove, that the ordering and disposeing of the civil Government belongs to the Magistrate; we shall prove the ordering and disposing of the Church's Government does belong to Church Officers: ●no Government can be perfect without it, or able to attain its ends, and therefore must necessarily be employed in, and intrinsic to it.  
Obj. 3. But there are some acts of Church power the Magistrate may do, as convocating of Synods, determining of circumstances, indicting of public fasts and thanksgivings? Ans Asdruball we deny all formal Church power to the Magistrate, and all acts formally proceeding therefrom; so we grant there are acts, First, some common as prayer, rebuking, instructing of others, and others of the like nature: which, when they come from a Church Officer, are authoritative and acts of Church power; that are yet performable by others, in their stations, and (so to speak) are charitative. 2. Some are proper and only belongs to Church Officers, as preaching of the Gospel, dispensing of the Sacraments, exercise of Church discipline, etc. We do not deny, but chierfully grant (wishing with all our hearts, there were many such Magistrates in the Church) that the Magistrate ought to rebuke, to exhort, admonish, instruct & pray, etc. As all others in their stations and offices should do; but from thence it will not follow, that he may exercise formal acts of Church power, more than others; or that the Church power is dependant on him: the Consequence is wide. But to the particular instances; as, that of convocating of Synods or any Church judicatory, we say, it is within the verge of his power, as a Magistrate, who may and aught to command all within his dominions, to their several duties, and Ministers among others, as they ought to do to him, so the Magistrates convocating of Ministers, is but a putting of them to their duty, which in the Magistrate is no act of Church power; but an act of his office he owes to all. 2. This act or deed of the Magistrate, is not privative of the same in the Officers of the Church, who may & ought come together of themselves, as the necessities of the Church requires. On the by, it is an evil consequence; the Magistrate may gather Synods; therefore Ministers may not do it: It is like to this, others may rebuke, admonish, etc. Therefore Ministers may not do it. For although the Magistrate have an imperative power, over all; yet it is not privative of any power in others, that is proper to their station and office. (2.) As for the determining of the circumstances in Government, we reply, there are two sorts of circumstances relateing to these, first some extrinsic, and not in themselves simply necessare, although convenient; as Churches of such and such forms, pulpits, ornaments, etc. These, being in their natural use civil, belong to the Magistrate, and are directly under his power, to order and dispose, Next 2. There are some circumstances intrinsic to the actions of worship and Government, and so connected therewith, in that degree of necessity, that they cannot be performed without them; and come within the compass of divine commands, on which, the morality of individual actions, as to their goodness and evil, pro hic & nunc does depend; as such and such persons, doctrines, times, places, helps, etc. which all moralists and divines make to specify all humane actions, as to their morality in individuo. Of these we assert, that the determination of them, as they respect worship and Government, and are connected with them, belongs to the Officers of the Church, and not to the Magistrate: we have given some reasons for this before, as 1. we see commands given to the Church about them, and not to the Magistrate; 1. Cor. 14.2. If the determination of these were in the Magistrates power, it should be likewise in his power, to hinder, impede and obstruct all right worship and Government, in its exercise, at his pleasure for whoever hath these things in his power, without which, the actions of worship and Government cannot be performed, hath the actions in his power to hinder or not. 3. The consequences of granting this to the Magistrate are mischievous: for by this, if he do not wholly hinder the exercise of the Ministerial office and power; yet he may restrict and limit it so, as to bring them under dreadful unfaithfulness in their Ministry or office; he may bind them up from preaching such and such doctrines, that, at such and such times and in such cases, God calleth them to preach. As for the (3.) Instance, for indicting of days for solemn fasting and humiliation or of thanksgiving; we say, that we reckon it among these common duties of Religion, that every Chirstian, in his station, is bound by the command of God to observe; and according to the extent of their power to see them observed by others under them, when the dispensations of mercy and judgement calls them to these; as is clear from the precepts and examples we have in the word; so that all Christians, in their several capacities, offices▪ powers and extent of the same, have the power of indicting and keeping of such times and days; as Masters in families, pastors in congregations, or in their associations, and Magistrates, etc. From this it will not follow, that Magistrates, Masters of Families, etc. their indicting of such days for divine exercises, is an act of Church power; although it be such in the Officers of the Church, and as it comes from them: no more than others rebuking, exhorting, etc. is an act of Church authority and power, although it be so from them. 2. That it only belongs to the Magistrate to indict days of public fastings, or of thanksgiving, & not to the pastors of the Church▪ where hath our antagonists learned this? We grant the Magistrate participats with others in this power; but the nature of these duties, the precepts, and examples of the word, empowers others in their capacities, as much as him: it were easy to make this out. We acknowledge, for the more harmony in this public work, and convenient following of it, with benefit and advantage to Church and State, it were expedient, that Magistrates and Ministers did previously consult, and agree about public fasts and thanksgiving: but to affirm this, to the privation of the power and obligations, laid on others anent it; is not only an encroachment on the divine rights of others, but a losing of these bonds, with which God hath tied them; and what is this but to fight against God in the people of his Creatures.  
Obj. 4. Seeing Ministers are bound to give an account to the Magistrate, when required, of what they do, in the Government of the Church; will it not follow, they are subordinat to him in so far, in its exercise? Ans. No ways; for (1.) They stand obliged to do the like to all others, over whom they are set, and do rule; when their carriage in the Ministry is stumbling and offensive to them; to which they are obliged, both by general and particular precepts; and yet it will not follow, that in their Ministry they are subordinat to such. (2.) The Magistrate, by virtue of his professed subjection to Christ, is bound to give an account of his actings in his Government to Ministers and others, when he proveth scandalous and offensive: which many of them have done. To this they are obliedged, both on the account of their promised subjection to the word, its ordinances; and Christ's servants, dispensing the same; and likewise on the account of Charity and love, that binds all, not only to endeavour the preventing, but removing of offences, when given; to which the Magistrate is as incident, in his capacity, as others; as alas sad experience puts beyond debate!  
Obj. 5. But as the Government of the Church▪ and its exercise, is the object of the Magistrates power and its acts; does he not act about those imperially, and Architectonice? And if it be so, is he not Supreme to & above the Ministers of the Church, and they subordinat to him? Ans. This is the objection of the greatest seeming strength; but on a serious consideration of it, its weakness will soon appear. We yield, without any advantage to our enemy's cause, that what the Magistrate does as such, about Church matters and officers, he does it imperially and with dominion, and (as they use to speak) Architectonice: but what then? It proves the persons to be subordinat to the Magistrate in these his acts; but not the power in its exercise; nor the matters about which it is exercised, for (1.) The Magistrate, when he by his irreligious and unjust carriage in his office, or other ways, becomes notoriously scandalous to the Church, is liable to Ministerial admonitions, rebukes, seclusions from the Sacraments, etc. And is thereby subordinat to Church power, or the Ministers of Christ in exercing it about him; and yet the Magistratical power, and its exercise, is not subject to them, whatever resistance our opposites make to this mutual subordination of the persons of Magistrates and Ministers: yet they must either deny the Christian Magistrates the benefits of the Gospel & its ordinances, dispensed by Ministers; or else yield this truth. Is it not clear in other powers or relations? as suppone, one is both a Magistrate and a Son, is there not here a reciprocal subordination and superiority of persons with a coordination of powers, as is hinted above? We plead no more for the Ministers of the Gospel, and the Government of the Church committed to them. We grant a great difference in other respects, betwixt the Magistrate and Ministers; they act as mere servants, without all dominion in them; He with dominion and Magistratical authority over the persons of Ministers: yet for all this the powers are coordinat, and in their exercise not directly subject to one another. (2.) These powers, their exercise, and respective objects becoming reciprocally the object of one another (as the Ministry and its objects being one part of the Magistrates power, the Magistrate and the objects of his power, being likewise a part of the object about which Ministers exercise their power) under different formalities and specifications, there arises or results, not only a sweet harmony, and a mutual subserviency to one another, in advancing of their respective ends; but likewise an indirect subordination to one another, in the exercise of their powers, without any dependence of these powers upon one another. But this subordination is only of the persons, and not of the powers: which by being the mutual objects of one another's powers, does not subject the power, and its exercise, but only the persons; for any thing or power becoming the object of another, does not subordinat it to that power; the Word, Ordinances, etc. are not, by being the object either of the Ministerial or the Magistratical power, subordinated or subject thereto; so that the Ministerial power, its exercise, and the matters about which it converses, are not by being the object of the Magistrates power subordinated to it. This breaks the force of our adversaries Argument which lies mainly in this.  
Obj. 6. It is only this sort of Supremacy and subordination, that the act of restitution does mean? Ans. It is not so, as is clear from the words and frame of the acts; for it is the Church assemblies, their proper matters, their constitution, the intrinsic obligation of their conclusions, that are subordinated to the Magistrate; so that all is nothing without him.  
Obj. 7. All Divines, even the Presbyterians and independents in the Church of England, grant the Magistrate to be Supreme in all causes, and over all persons Ecclesiastical; none of them scruple to take the oath of Supremacy, as it is established by law in that Kingdom? Ans. All Divines do not grant this, as is to be seen in the writings of many; and for any thing we know, it is not yielded by the Presbyterian, and Independants, in the sense controverted among us; neither can it, seeing it quit overthrows, all Church Government, in its distinction from and independency on the civil Government of the Magistrate, which is contrare to the known principles both of Presbyterians and Independants; and if the Prelates themselves durst speak their mind, conform to their own principles, they would not in this differ from us (as Thorndike more free and engenuous than the rest of his party does declaim and cry out against the oath of Supremacy, as the great crying sin of the Church of England,) but to an excess, would assert all, and much more, than we do, in this matter, were it not for fear of offending the Magistrate, on whom now they wholly depend, and whose Creatures they only are●; which hath in our times reconciled the Prelatical and Erastian principles, at least in appearance, that are most contrare to and distant from one another, yea more than theirs and ours. And although the Presbyterians and Independants, in the Church of England, do take the oath of Supremacy, yet it is with such explications, allowed & assented to by the Magistrate, that give it a sound sense, which was stumbled and scrupled at both in Queen Elizabeth and King James times, till its sense was explicat, and allowed; as is to be seen in the instructions given to justices of the peace, by Queen Elizabeth, for administrating the said oath; & Bishop Ushers explanation of it, approven by King James: In which sense it is understood & taken to this day among them. But to understand this matter aright, and to avoid the labyrinth of generalities & ambiguities, with which, some divines perplex & intricat it; it would be considered. 1. That there is a two fold proper supremacy, one civil, and another Ecclesiastical, about Church power, meetings and matters. 2. There are two Kind's of Causes, of those they call Ecclesiastical; some that are only extrinsically such, but in their nature, immediate ends and use; civil, that, for their more remote ends and respects to things truly and properly sacred, are called Ecclesiastical, as laws made for the Church & her concerns, outward liberty and peace, external rewards and punishments, etc. Again some causes Ecclesiastical are intrinsically and formally such, as who shall preach the Gospel, & be invested with the Ministry, or who shall be deposed from it, who shall be rebuked, admonished and excommunicated; or received and admitted into the Church, & c. 3. The term CAUSES is not here to be understood in a physical, but moral and juridical sense; that is, for questions to be decided by those, who are impowered, either by God or men, to this work. 4. Causes or questions, as they are the object of power & its exercise, are either proper and immediate; or else improper and remote. Hence we say. 1. That the Magistrate is Supreme Governor in all things or causes, properly civil, relating to causes and persons Ecclesiastical: the judicial cognition and definitive judgement of these belong to him, and not to the Church: in this sense we admit the oath of Supremacy, & declared ourselves willing to take it, which was refused us. 2. That the Magistrate is not the supreme Governor in Causes, and over persons formally Ecclesiastical▪ This we assert belongs to Christ Jesus only, and not to the Magistrate, as hath been proven above. This is the supremacy, we deny to the Magistrate, and for which we have declined to take the oath anent it, that is now established law, being persuaded (for the reasons formerly given) that this is the supremacy granted by law; and understood in this oath. But3. That causes and persons formally Ecclesiastical, are not the proper and immediate object of the Magistrates power, but only improper and remote, and the reason is, because in the execution of Christ's law given to the Church, the judicial cognition and definitive judgement about these belongs not to the Magistrate, but to the Ministers of the word; as for instance, it is not the Magistrates part to cognosce and determine, who is to be received into the Church, and who not; this is proper to the Ministers of the Gospel: and so of other causes and questions of the like nature. Obj. Then the Magistrate, in protecting, countenancing and furthering of the Church's acts and sentences by the sword, must be a blind executer of them! Ans. This must be said out of envy and malice; for (1.) the Church is the executer of her own acts and sentences, and not the Magistrate, who only puts to execution his own laws, that he is pleased to enact on her behalf. (2.) It is known to all, that we grant to the Magistrate, (and to all in the Church,) a discretive judgement to cognosce on the Church's acts and sentences; and if he find them not to be just, he hath a definitive judgement, anent the execution of his own Laws made about them: for the obligation that arises from Church's acts and sentences on all in the Church, to the obeying and furthering of them, is only conditional, and not absolute; that is, none is bound to obey and advance the Church's sentences, except their matter be just and righteous, which must be first known before they find themselves obliged to this. But here the immediate object of the Magistrates power and its exercise, about Church acts and sentences, is properly civil, and not Ecclesiastical, to wit, whether he will execute his own law or not. These things are easy and plain, and if ambition and worldly interests had not determined many to the contrare, there would be little controversy about them.  
Obj: 8. The Magistrates power and its exercise about Church matters and meetings, being independent on the Church; what he does in relation to Church concerns, determinations and sentences, he may do it antecedent to these, without the Church. Ans. We deny the consequence to be universally true: for some of the Magistrates sentences about Church matters and meetings do necessarily suppone, the Church's sentences and acts, for their object; as these of ordination, excommunication: acts of regulation etc. must necessarily pass, before the Magistrate can reach the persons and things, to which they are applied: for instance, before the Magistrate can do justice to a Minister in his maintenance, he must first be ordained, & by it have right thereto, on the Church's act of ordination; which must first be known to the Magistrate, and by him given as the ground or reason of his sentence, for the Ministers legal right to enjoy and use the provided and allowed maintenance; and so of many others. We grant, in some cases and things, a power to the Magistrate about Church matters and meetings, which he may exercise, antecedent to the exercise of Church power; he may, yea, no doubt, he ought to command Ministers when negligent, to their work or duty, without a Church sentence, yea contrare to it: but to say, that the exercise of his power, in many things and cases, is not necessarily subsequent to the acts and exercise of Church power, is most absurd, & abhorrent to all right reason; seeing there are many things that the Magistrate ought to do to and for the Church, that necessarily suppone, not only the being, but the exercise of Church power, without which the Magistrate cannot do: how shall he punish contumacious, heretical and excommunicate people till they be first dealt with by the Church, conform to the rules of the word, and declared to be such, etc. The reason of the consequence is weak; for all created power suppones its object, and in its exercise must be subsequent and posteriour to it; which is not inconsistent with the independency of any power on another; as is to be seen in the instance of the marital power, and others; the power of the Magistrate about it presupponeth the conjugal relation, & its acts, before it can put the laws in execution, anent it, in application to the people under that relation. The design of this objection is obvious, which is, to evert all Church Government, the necessity and use of it: but before it have its full intended force, it must first be proven, that Church power and its acts are competent to the Magistrate, and may be done by him; as that he may ordain, depose, receive into, and cast out of the Church, preach the word, dispense all ordinances, etc. which not Erastian hath yet done; for if these be incompetent to the Magistrate, and are to be done by others, the former conclusion will hold.  
Conclus. Having thus, with all Christian ingenuity and plainness in the words of truth & soberness, discovered our hearts anent the foregoeing particulars: we expect that much charity and justice from all, (even our Antagonists) that before they give out their censors, they will seriously consider, what is said, and in the balances of Scripture and true reason, impartially ponderat the reasons and grounds of our judgement and practice: lest, in stead of fight against us, they happily be found to fight against God; for seeing the grounds, on which we build, are of common obligation on all Christians, and on which, our Christian profession leans; none can refuse our conclusions, but they must either contradict and shake the foundations of the said profession; or else show their inconsequence, and inconsistancy with these: we have not insisted on, nor much made use of particular places of Scripture, nor wrangled (as many in their debaits do) about the sense and application of these, nor laid the stress of our arguments from antiquity on citations from particular fathers and historians; but on the series and thread of these ancient records; to which we appeal, anent the matters debated in the preceding discourse: as any, that deals candidly and impartially, will, on trial, find. The issue of our adversaries arguments, in the defence of the Antitheses, resolving in these three, the imperfection of the Scriptures; the manifest and violent perverting and wresting of them; the professed and open contradicting of their authority, by Hobbs Leviathan, and others more gross, (if grosser can be) do sufficiently declare, what the tendency of the contrare opinion is, and what we may expect, will be the result of the same, if things continue, for sometime, in their present channel. All Protestants, before these debats entered on the field, esteemed the perfection of the Scriptures, the chief and principal foundation of the reformed protestant Religion; and builded thereon their doctrines, in opposition to popery: which, the patroness of prelacy do now strike at, and labour to shake, in denying their sufficiency or perfection, in matters of obedience or practice; whereby they break the force of all the arguments, that the Protestants used against the Papists, for the fullness and perfection of the holy Scriptures: and the truth is, prelacy cannot be maintained without this assertion; as is to be seen in the most eminent assertors of it: for if we hold the Scriptures to be a perfect and full rule of faith and manners, and not to be receded from, in matters of doctrine, worship and Government; the prelacy controverted, having so little evidence from them, it cannot stand, and if this sufficient regulation of the Scriptures be refused, what a wide door is opened to humane inventions; and what may not men bring in at it, to the corrupting and polluting of all the Churches concerns? We grant, the admitting of the Scriptures, for a pairt of the Church's Canon and rule, seems to draw a bar on much of the Romish trash, (which is condemned thereby;) but does not the prelate's boldness, in violenting and forcing of them, in answering of our arguments, and maintaining of their concepts, remove this bar, and lay the door open, for what they will for howbeit the Scripture speaks, against the worshipping of Creatures, Images, Angels and Men, and chargeth these practices with idolatry: yet Thorndike, and most of the now prelatical gang, purge the popish mass, the worshipping of the host, of the virgin Mary, Images & Saints, from idolatry and superstition. How impudently bold are the Erastians', in wresting the Scriptures, used by their antagonists; in which they are not inferior to the Socinians, and the most noted heretics of the Church; but we must say, with less show of reason; as will be evident to any, that will compare them together in their comments. What security can the Church promise herself from these men's principles and ways, who build their conclusions, on such foundations, which if once admitted overturns all? But alas! when to enlarge the Magistrates power, and to give support to their wild assertions about it, the divine authority and doctrines of the Holy Scriptures are boldly contradicted; and all Religion ultimately resolved into the Magistrates Conscience and Laws; as Hobbs Leviathan, Parker & others, undertake to make out, against the foundations & superstructu●s of our Religion, are they not thus pulled done to uphold the Magistrate, & to extend an immense power in him? but, we hope, to the external shame, confusion and ruin of the cause for which they contend. How much do we find that saying of Paul's 2. Timoth 3.13. verified in these men, evil men and seducers shall wax worse and worse, deceiving and being deceived? but our confidence is, that their folly being made manifest to all men, they shall proceed no further: for the cause which they oppose is Gods, and that which he must own and plead; seeing the Royal prerogative of his absolute Sovereignty and Supremacy, are intrinched upon, and struck at ●●y his Creatures, the worms of the earth; who, contrare to their indebted and professed subjection to him, assault his throan, and invade the regalities of his high and glorious Crown, which he will uphold. OH that all, engaged in this war against the Lord and his anointed, would read and consider the Second Psalm, and yet hearken to what is there foretold anent the issue of it, which will be sad and heavy to them, that obstinately set themselves in opposition to Christ and his Kingdom. Let none, that side with Christ in this quarrel, be afraid or ashamed, to appear in its defence against all sorts of opponents; for as we have the full light and evidence of the Word of God, to justify its righteousness, from the reproaches of men: So we have the righteous and Almighty God to take our part, who, on the account of his justice and Supreme dominion, is engaged to own them, that own him in this cause. In contending for these, we contend not for honours, dignities and the riches of this world; but only for the Laws, Ordinances, and Servants of Christ Jesus, and that obedience and subjection to him in them, that he requires of all in his word; yea for the Royal dignities, & supereminent prerogatives of his righteous and glorious Crown, which the Father hath placed on his head; giving him a name above all names, that, in the name of this JESUS, all knees should bow, yea shall bow. Who needs to be afraid, who own such a King, and have him on their side, who in his own person overcame & Triumphed over all his enemies; & yet again will do so, in the people of his weak, contemned and persecuted servants & people. The Lord build up the walls of Jerusalem, & make her a peaceable habitation. Amen.