Presbyterial Government Described: OR, A Methodical Synopsis of it, As it is Professed and Practised in the CHURCH of SCOTLAND Gathered out of the Confess●●ns of Faith, and other public Records of that CHURCH, 〈…〉 the Nature and Principles of this Government, UNITY and PURITY may be preserved in the CHURCH. By BRITANNUS PHILOPRESBYTER.  1 Cor: 14.40. Let all things be done Decently, and in Order. Bernard. Sup: Cant: Ordo rebus & modum, & decorem, & perpetuitatem quoque tribuit. Plutar: praecep: polit: Est pulcherrima & utilissima Disciplina dicto audientem esse Rectoribus, etiamsi opibus & Gloria sint Inferiores. Senecae Oedip: 110. Quicquid excessit modum, pendet instabili loco. 
Edinburgh, Printed in the Year. 1695.   

ADVERTISEMENT.  
TAke here an Index of these Records out of which the substance of the ensuing Description is gathered, Viz.  

1 The Confession of Faith, and forms of Discipline used in the English Congregation at Geneva, approven by the Church of Scotland.  
2 The Confession of Faith professed by the Protestants of Scotland, Anno 1560. Ratified in the first Parliament of K: I: 6. and by Act. Assem: 1638. ss: 16.  
3 The Books of Discipline, approven by Act: Ass: Glasg: Apr: 24 1581. and ratified Act Ass: 1638: ss: 16.  
4 The Acts of the General Assemblies of the Church of Scotland.  
5 The Westminster Assemblies Propositions and Directory for Church Government and Ordination of Ministers approven: Act: Ass: 1645. ss: 16.  
6 The Westminster Assemblies Confession of Faith, approven by the Church of Scotland, Act: Ass, 1647: ss. 23. and ratified 1 Parl: of K. W. and Q. M. June 7. 16●●   
Datum Britannopoli Martij. 28: 1695.   

Presbyterial Government described.  
IN proposing a Scheme of Presbyterial Government, we intent not thereby to carp or cavel at others, whose Light or Conscience sways them to be of a different Sentiment, but modestly to offer such a Plain Portraiture of it, as it may conspicuously appear to be comely and venerable, at least not so black and odious, as some immoderate Spirits are industriously employed to misrepresent and traduce, following that devilish Maxim, fortiter calumniare, aliquid adhaerebit. It is sufficiently known in the World, that there have been clamorous contests and long continued virulent debates, about Church Government, specially among us in Britain; The LORD send a healing Spirit, and put a final Period to our dolorous dissensions, Amen.  
The main difference in this point lies not so much anent the thing in general, whether there should be Government in the Church, all sides accord that this is necessary and clearly enough determined in the Scriptures: But when they compare Notes and Notio●● about the particular Species and, Form of Government, here each Competitor party contends ta●quam pro aris & facis, that, that Specific Model only which they severally conceive is according to the word of GOD, should be applauded and universally acquiesced in.  
In prosecution of what is proposed take the Complexion and Constitution of Presbyterial Government, in these ensuing Theses or Articles gathered from their own Authentic Records.  
1. Article, GOD hath a Church in the World Militant amidst many dangers and difficulties which is principally under his own Inspection, Providence and protection, and by His Revealed Will, is committed to the care Oeconomie and defence of Civil Magistrates and Ecclesiastic Ministers, who conjunctly and severally in their respective different Spheres, are to fulfil their several Commissions, in the improvement and use of their several Talents of power, Authority, etc. For his Glory, and the Good of his Espoused Church, as they shall be answerable to Him in the day, o● Accounts. 2 B: disc: p. 72, 73, Assem: Cons: C: 23.  
2. As no Society can subsist without Government Laws and Policy, and consequently neither without persons regularly vested with Authority and power, to make the same effectual for the Good and Emmolument of the Community, So the Infinitely Wise and Good GOD, hath copiously provided all things of the like nature requisite for the pious and peaceable Communion of Saints, whose Laws and constitutions being duly observed, the Church of GOD may be a comely, pure and orderly society, State Politicians are for Laws and Government, that the Common well and public peace may be promoved and preserved, Military Men are for their Martial Tactics and severe Discipline in their Hosts and Armies, yea every incorporation, be it of Merchants or the like, finds a necessity of Rule and Order, and is there not a parity of Reason, if not far more, why there should be Good Government and Discipline in the Church which is the City of GOD, who is not a GOD of confusion, but of Order, and hath expressly enjoined that all things be done decently and in order. Genev: form of Disc.  
3. The Sacred Laws and Cannons which are to be the supreme Standard and Touch stone of Ecclesiastic Acts and Decrees, are contained in the Scriptures, from whence no sort of Church Courts or Officers are to recede ne vel latum unguem in their Constitutions or Determinations, hence what ever bold Adventures any persons or parties may make either in the Creation of new Officers, Ordinances or Cannons in the Church, not agreeable and warranted by the Divine Scriptures, they are ipso facto to be reputed cass and null, and to be abandoned the Church's acceptation or Approbation, 2. B. disc, 72.74. K, I, Conf: Act: 21. Ass: Conf: C: 1. Art. 6.10.  
4. The Mediator CHRIST, is the sole Head and Monarch of the Church: and to him doth this peculiar Prerogative appertain, for he redeemed her with his blood, and he only can actuate and inspire the Catholic Church into vital operations by his ever flowing ●ening Influences, as being that Mystic Body of Spiritually united Members, whereof He is the High and Holy Head, therefore all power is given to Him in Heaven and Earth; [we speak not now of his Essential Kingship or Regemie, but of His Mediatorial Supremacy] being delegated by the Father, to employ the same for the use of the Church, but under CHRIST there is no delegated, Vicarious, Subordinate Head of the Church, which is monstruous for to imagine, as mischievous to admit, neither aught any to assume a Legislative power of framing Laws or Cannons to be imposed upon his Subjects, explain and execute his Laws and statutes, his authorised Officers may and must according to the orders he hath prescrived them, but it is cum periculo capitis, as being a capital crime, if any proceed beyond his Limits. 2. B. disc: 72, K. l. Conf: Ar: 17, Ass: Cons: C: 25.  
5. From this Fountian of all power, is derived unto Church Officers, that Power and Authority, in the Virtue whereof they may and aught to excercise their Ministerial Functions, as GOD doth call and post them in His Providence: Hence the solemn Charges, Commands, Censures, etc. Which they execute & apply are always and only in the Name & Authorritie of this their Lord and Master and not only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestas, Right and Authority, for intermeddling ex officio in sacred things, but also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentia, Abilities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qualifyeing them for their Office comes from his favour and fullness.  
6 As the Roman Catholic pretention of a visible vi●carious Monarch, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be abjured, neither can the Morrellian Democracie be received, which cannot well avoid Anarchy and confusion, where all are promiscuously and reciprocally the Rulers and the Ruled: therefore these two extremes being both quarrelable, Presbyterial Aristocracy, headed by the Mediator [the only Monarch of the Church, as said is] seems to be that well tempered mode of Government, most favoured by the Scriptures, & if moderately and wisely mannadged by the Rulers of it; very probably may be entertained with more Universal favour among men, Act: Ass: p: 107.  
7. That Power which the Mediator hath dispensed unto his Officers, is by his will and Wisdom shared in such a Just parity, as that they are all made Peers in Power and Authority, none being Superior in Order, degree, or Jurisdiction to another, but all subject and accountable to the Arch-Pastor, and Bishop of Souls, whose Stewards, Servants and Ministers they are having and holding their Commission alone from him: Whence all Despotic, or Lordly Magisterial Power among Gospel Ministers, is utterly to be avoided and abandoned, as being not by Divine disposition, but Human composition. Act: Ass: Dimmed: 1580. 2. B: Disc: 72.74. Act. Ass: Dec: 8. 1638.  
8. The Ordinary Office-bearers in the Church, which GOD hath appointed to continue to the end of the World [extraordinary now ceasing] are Doctors, Presbyters, and Deacons, Doctors are commonly ranked with the Preaching Elders, Teaching, Preaching and Ruling pertaining to them both as they are qualified so to labour, Doctors being likewise useful in Schools and Universities, for training up Students of Theologie. As for Presbyters or Elders, they are either such as labour in the word and Doctrine, and also Rule, whom they call promiscuously, Pastors, Ministers, or Bishops. Or such as only Rule, being Members Constituent of Ecclesiastic Judicatories, concurring Authoritatively with Ministers in matters of Rule and Discipline. To these they appropriate the name of Ruling Elders; As for Deacons they have no Authority in Courts▪ but in Counts they have, being concerned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Church Collections and provisions for the poor, and the like. Genev: form. j: B: Disc: 55.2. B: Disc: 74.77. Ass: Direc: 3. etc. Act: Ass: 32.  
9 The Tittle of Bishop mentioned in the Scripture, it is Identical, and of the same latitude and import with Presbyter or Pastor, both as to the nature of the Office designed by these different Synonymous Appellations, and as to the Pastoral work, incumbent to those who are vested with the Office. 2 B: Dis: 76.86. Act. Ass: 1638.32.  
10. The intermediate Ordinary way of Communicating and Participating the Pastorial Power, and the exercise of it, is by the Election of the People, either represented in the Eldership [who usually are their own choice] for eviting the confusion of the Multitude, Or Virtually by every indevidual man, through their consent, [having free access to descent, if they produce any relevant reasons, or weighty Objections, whereof the Presbytery is Judge competent and ordinary] which is the thing employed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●: ●: Streatching out, or holding up the hand, as a sign of assent; And chiefly by the Imposition of the bands of the presbytery, with Prayers and fastings, solemnly setting a part, and Ordaining the man [choose, called, tried, and found fit] to the work of the Ministry, in general, as GOD shall clearly call him to employ his Talents, and in particular to the Pastoral Charge of such a certain Flock, whereunto he is orderly called and admitted, which Rite and action is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genev: form: 2. B: Disc: 75.79, 81. Ass: Dic: 3.4. etc.  
11. The Minister being thus settled, he must reside and labour among his people for their Salvation and Edification by all Gospel means, and he cannot at his own Arbitrament, relinquish his flock, or lay aside his Pastoral charge, but is to be subject to the presbytery, and other Superior Courts to be disposed of as they find cause & convenient, neither can any oothers directly and Authoritatively exauterate or deprive him of his Pastoreal Power; But they who have the Power to collate and ordain, who for clear and Onerous causes, may Suspend for a certain time, or depose for ever; But as to what extent or influence, a sentence of the Civil Magistrate may have per concomitantiam, we will not meddle to define. Act: Ass. 1638.43.  
12. This Pastoral Power is exerced and employed, either in the administration of the word and Sacraments, and other pendicles of the Didactic part of their work, wherein Ministers are to be instant, faithful and diligent, or in the exercise of Discipline, which they are to manage with discretion, prudence and Righteousness, both for the increase of Knowledge and Piety, and for the curbing of vice, and reforming the flagitious. Ass: Dir: 3.4, 2. B: Dis: 76.  
13. As to the execution of Discipline, and the Diatactick part of their work, the several kinds of Courts, Supreme, and subordinate, in which preaching and Ruling Elders are to govern, they are either parochial Sessions, Classical Presbytries, provincical Synods, or National Assemblies, and [if it could be conveniently obtained] an Oecumenick or General Council: A Parochial Session, is the ordained Minister of the place, together with the Ruling Elders, and if the Minister have a Colleague, they moderate in their Session per vices, the Moderator having no negative voice, a Classical presbytery is made up of the parishes of a lesser presinct than a Province, and both unto a presbytery, and a provincial synod (made up of several Presbytries) each Minister within the respective bounds cometh with one Ruling Elder with him, whom their several Sessions choose and think most fit. A National Assembly, is only made up of chosen commissionated delegates. To a National synod there comes two or three Ministers with one Ruling Elder from each Presb●●●● through the Nation, and the number of Delegates from every presbytery is more or less, proportionably to the number and quota of parishes in the Respective Presbytries: Also there may be sent Delegates and Commissioners from Universities and Broughs Royal, providing they be ordained Ruling Elders. Act: Ass: 15●0. 2. B: Dis: 70. Ass: Dir: 14. etc. Ass: Decr: 17. 1638. Act: Ass: Jul. 18. 1648. Act: Ass: 1694. ss:  
14 The Orderly way of bringing Ecclesiastic causes and cases under the cognizance of the Respective [Superior] Judicatories is either by Bill. by reference or appeal▪ For the more methodical tabling thereof [specially in the General Assembly] there use to be Commities appointed to ripen and prepair matters for hearing in full Assembly: Appeals ascend Gradatim from the lesser subordinate Courts [where the cause was first tabled] to the superior till they finally sister in the Solemn sentence of a National Assembly, this being ultimus conatus, & res ibi Judicata, not being ulterius Judicanda [for there is no probability of an Oecumenick Council] otherways there would be endless remideless work; They admit not processes to enter per saltum, or to come in at the broad side, till first they have been tabled, tried, or cognosced upon before the lesser Judicatories. Act: Ass: Aug: 30. 1639. Act: Ass: 1643. ss: 2. Ibid: ss: 10. Act: Ass: 1648. ss: 30.  
15 The decisive sentences of the foresaid respective Courts, are to be received; and acquiesced in, as proceeding from an Authority ordained by GOD, and therefore are obligatory either to yield active obedience, unto them, Or submission to censur in case of disobedience; And affairs are to be carried on in such a prudent, orderly and Righteous way [agreeable to the word of GOD and the Laudable constitutions of the Church] as there may be no just Ground to reclaim, and the Reason why Inferior Judicatories are concerned to do so, is, because if the parties, against whom the sentence strikes deem themselves manifestly injured, or that there hath been any gross irregularity in the procedure of the Court, they may be appealed from to a superior judicatory, and so are liable to be censured for their Maladministration, if the appellant make it appear to have been so, but if the causes or reasons of appeal be found frivolous and weak, than the appellant is still under the tye of the former sentence, for, and from which the appeal was made, and moreover is publicly rebuked for suspecting and impeaching the justice of a Church judicatory. Act: Ass: P: 108.  
16. Sessions and Presbyteries meet more frequently as their affairs require, synods ordinarily twice a year, and the General Assembly once a year, and oftener, pro re nata, if necessary and weighty exegencies call for it, and if time allow not to overtake all the business comes before them. They use to appoint a Committee of the Assembly, either for public emergencies that may concern the Church, for visitation of Churches, etc. Or for expeding in the interval till the nixt Annual meeting, what they had not discussed, during the Sessions of the Assembly, and this Committee they circumscribe and Limit with instructions and appoint ad hunc effectum; & propresenti Ecclesiae statu, the particular affairs which they are to meddle with, being specified and engrossed in their instructions and eommissions, and in all their actings they are countable to, and Censurable by the next General Assembly. Genev: Form: 2. B: Disc: 79. Act: Ass: 1638. ss: 26. Act: Ass: 1642. ss: 8. Act: Ass: 1690 ss: 26.  
17. In all their Judicatories they have a Moderator, who is chosen for longer or shorter time, as they see convenient, but they are against a constant Superintendent or Moderator, lest it have a bad tendency, and produce ill effects. This protemporal Moderator hath no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or peculiar power, paramount to any of the rest of his Brethrens, but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ergo, I. E. for order's sake, and to evite confusion, during his service at this post, he precedes in their arguings and ratiocinations, requires the sentiments of the several Members, sums up what seems to be the Judgement of the Plurality, and if it be thought fit to bring the matter in agitation to a Vote, he pronounces the mind of the Major part, which determines the thing in question, but gives no vote himself, except there be a just equality of Votes of the rest, then [non potestatis vel Jurisdictionis; sed necessitatis ergo] he gives his suffrage also, the Moderator likewise, if need be, intimates a meeting pro re nata, this comely order they keep, where all may have access to moderate interchangeably, and none to envy or domineer over another, in a Diotrephesian way. 2 B, dis: 79, Act, Ass: 1638, ss, 24. Al●. dir. p: 6.  
18. The Kingdom of Christ being spiritual, and not of this World, his Subjects, Courts, Stewards or Officers [to whom he hath committed the keys of the Kingdom] are so likewise, therefore it is only Ecclesiastic Causes, which they directly and properly cognosce upon, they meddle not with Civil or secular affairs, as being alterius fori, and so extraneous and excentrical to them; except they be required by the Magistrate, to give their advice and opinion, in matters wherein the Church and Conscience may be incidentially & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerned, hence their grand care and business is to fence against Heresies, Errors, and Schisms, and such heretodox dogmes, or tenets, as are contrar to sound Doctrine and Godlinss, ne quid detrimenti capiat Ecclesia, they also as Censores morum, animadvert that no scandalous or notorious vice and impiety pass without a due check & censure, according to the merit of offences occurrent, so that matters of Faith and Godliness of Conscience and Conversation, are the proper and formal objects of their disquisition and determinations, 2. B. disc: 79, Ass: dir: 15, etc. Ass: Cons: c. 31. Art: 5. Act. Ass: 1638, ss: 25.  
19 There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Censures are also spiritual, and they proceed from Lesser reproofs [even as the Offender deserves] ay till they come to the tremenduous censure of Excommunication, which is seldom inflicted and that not till after Leisurely deliberation, and frequent dealing, to bring the obdured delinquent to sensible Repentance, and if a gentle and discreet means are contemned, then with a great deal of solemnity, as being Summum futuri Judicji prejudicium, they proceed to this Final and whiles Fatal sentence: they also deal with censured Delinquents to induce and prepare them to serious Repentance, that upon the apparent evidences thereof, they may be absolved, and received again into Church Communion, but if such contumacious miscreants will be obstinately wicked to their own perdition, they grieve at Satan's better success than the Churches, and leave them to the last Judgement of GOD Genev: form of Excom: and absol: Ass: Cons: C: 30.  
20. They are not fond of Significant mystic Ceremonies in the worship and service of GOD but rather follow & Symbolise that comely Gospel-simplicity, which Christ and his Apostles used, that in the Church of Rome-hath been sadly marred with the whorish fairdings and gaudrie of humane Devices, Additions and Traditions, rather borrowed from the old Pagan Pagentrie, than the Sacred page: But though they Nauseat such relics and pieces of Papistry, yet what Rites and Ceremonies are decent and convenient, either from the Nature or Adjuncts of the Religious Things or Actions they are exercised about, they are neither so shay nor foolish as to refuse to use them, K. J. Conf: Art: 21. Act: Ass: 1638. ss: 7. Ass: Cons: C. 21. Art: 1.  
21. Neither are they for stated anniversary Feasts or Fasts, which are sadly profaned and abused among the Romanists, for at least the superstitious unthinking Vulgar make little other use of them, then for rioting and ravelin, sporting and gaming, and other such dissolute practices, highly unbeseeming days, that pass under the Character and opinion of Holidays: Yet when Emmergencies, and dispensations of providence occur, that call for public humiliation and fasting, or solemn Thanksgiving; they think it their duty to consecrate some part of their time, for Fasts and Thanksgivings, devoutly to deprecate GOD's imminent wrath, and to plead the aversion of impendent Judgements due to them for their sins, or to Praise GOD for Benefits received, and to beg further favours; These being such pieces of Religious Work, which GOD both by his Word and Providence sometimes requires, Genev: Treat: of Fast: Act: Ass: 1645. ss: Vlt.  
22. The Church hath an intrinsic power, distinct from, and not formally dependent upon the Magistratical Civil-Authoritie, being coordinate with it, not in Spiritualibus, subordinate to it; by which power, though there were no Magistrate, or albeit there be a Magistrate, Christian or Infidel, yet she may do every thing needful, according to Christ's Orders, for her own orderly preservation of Unity and Purity; and the administration of all the Ordinances of the LORD: This power properly respects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiae, whereof the Civil Magistrate hath no share, qua talis. either to ordain Ministers, Preach the Word, dispense the Seals, or inflict Spiritual Censures, this being remote from his province, 2. B. Disc: 73. Ass: Cons: C. 30. A. ●. C. 31. Are: 2.  
23. Yet as to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiae, what concerns the External Policy of the Church, they ascribe much to the Magistrates power and Authority, as being by GOD's Ordinance concerned to defend the Church against foul Heretics, turbulent Schismatics, and the contumaciouslie Scandalous, &c: That so Unity and Purity be preserved, and to reform corruptions, to convocate Assemblies, to see to the Honest and Honourable provision of Ministers, and to add his Civil Sanctions to the Church's Acts and Decrees, and therefore in their General Assemblies, the supreme Magistrate may either be present himself, or send his Commissioner: But whatever Objective power the Magistrate hath circa sacra, it is not Privative but Cumulative, ad majus bonum Ecclesiae. Genev: Cons: 2. B: Disc: 72. 73 84. K. J. Cons. Are: 25. Ass: Cons: C. 23.  
24. Article, For as Good as this Government is, yet it may be mismanadged [as many times Magistracy hath been, in all the forms and shapes of it, which none will deny to be the Ordinance of GOD] therefore whatever Maladministrations, Mistakes or Escapes, may happen by the Governors of the Church, they are not forthwith to be fixed or fathered upon the Government itself, Humanum est labi: Surely a grain of allowance must be given to the Infirmities of Men, who while clothed with Flesh and Blood, are not to be expected perfect or infallible, nemo fine crimine vivit: And if a candid Impartial Comparison were instituted, betwixt Presbyterial and other competitor Governments, it might probably be found to be the less Criminal: But nihil est ex omni parte beatum, Ass: Cons: C. 6. Art: 5. & C. 25. Art. 5.  
We conclude, lamenting the unhappy times we live in, wherein the Christian Religion sadly suffers, partly by the gross immoralities of many of the professors of it upon the one hand, partly by the dissensions, divisive practices, and implacable like animosities of others of them upon the other hand; As for the first of our maladies, we may justly say with Seneca, collecta vitia per tot aetates diu. in nos redundant; Seculo premimur gravi quo sceleta Regnant. Sen: Octav: 355. And this Epidemical plague of profanity seems herein to be the more prodigious and desperate, that notoriously, scandalous persons approbriously contemn the cure of their sins. Viz: The Faithful Administration of Gospel Ordinances, particularly that August and veneral ordinance of GOD, Ecclesiastic Discipline and Censures; Alas! few are persuaded this is a Divine Ordinance, and far fewer will submit to it as such, but rather in their pride, perversity and ignorance, decline and scorn Church censures, Tell it not in Gath, &c: That among Christians, Christ's Laws and Constitutions are so contemptuously treated, what other could be expected of Turks and Pagans, we will sav no more to such unchristian Christians, but what a Heathen did say of old, Sequitur Superbos ultor a tergo Deus. Sen. Here: Fur: 197. As to the other Malady of Contentions & Sebisms in the Church, which are also the Bane of Religion, we may complain as Opratus did of his times, Omnes contentiosi homines sumus. we are all of us a contentious pack of men, for of a Truth on all sides litigant, particularly about Church Government, there are too many inflexible tenacious and peremptory in every punctilio of their espoused Opinions, as if the whole of Religion were enveloped therein, and are ready to misjudge, nickname and revile one another, yea and some bigots of each counterparty to Vnchurch and unchristian one another [a wild practice, dounright Antipodes, and contrare to the Rules and genius of the Gospel] but be gainer or loser who will by these intestine tragic digladiations, surely the common enemy Triumphs in our spoils & ruins, as Trophies of Victory. O Christians! what shall be done for the remedy of these maladies? It requires indeed much wisdom to propose, and no less prudence and discretion to apply what might be thought fit to be proposed, but in all likely hood, only Heaven's hand can rectify & redress what is amiss and out of course this day; Yet surely as Ministers derive their power from the Mediator Christ, so Magistrates derive theirs from God Almighty, and both be virtue of their Office, Commission and Capacity, are unavoidably obliged to join their power and policy together for the suppression and punishment of vice and wickedness and the promoval and encouragement of Virtue and Piety, for no less will God call civil Magistrates to an account for their negligence and maladministrations than Church Pastors and Ministers, therefore both should amicably correspond and cordially concur for advancing the peace and purity of the Church, for which purpose it is our hearty Vote, that God would pour forth a spirit of Wisdom, Zeal and Holiness upon Magistrates Ministers and all Ranks and degrees of persons, Amen.  
FINIS