The Kirk of Scotland's CONCLUSION In defence of the Presbyterial Government, and Discipline: WITH Their intentions towards the King, the Queen, and the royal Progeny: As also against Heresies and Schisms.  
Printed at Edinburgh, and reprinted at London for ●. A. 1645.   

The Kirk of Scotland's Conclusion in Defence of the Presbyterian Government.  
IN the Authority of the Assemblies Parochial, Presbyterial, Provincial and Nationall, and in the subordination of the lesser unto the greater, or of more particular Elderships to the larger and general Eldership, doth consist the external order, strength and steadfastness of the Church of Scotland, which is lovely and comfortable to all fearing God, whether Pastor or Professors; and hath been very awful and terrible, as an Army with banners, to all Papists, to all Heretics, Schismatics, Hirelings, and all ungodly persons. As upon the one part they break not the bruised reed, nor quench the smoking flax, but do cherish, and labour to bring to ripeness and use the grain of Mustardseed in sincere beginners, and the smallest talon in Preachers, having the zeal of God. So upon the other part, no scandal of proud sinners escapeth censure; no heresy or error is sooner hatched, but is presently spied out and crushed by some of the inferior Assemblies; or, if it be kept on foot and gather strength, it is quite suppressed and extinguished in the general Assembly, which meeteth once in the year, and never suffereth such bastard-births to grow to be one year old, which is a true and main cause why no Sects or Errors have appeared in the reformed Church of France, and in the Churches of Scotland, and of the Low-countrieses, so long as they enjoyed the liberty and happiness of Assemblies; which they did no sooner by the mercy of God recover, but immediately, at their brightness, the mists and mildews gathered before were scattered and vanished. And as by the order and power of these Assemblies, Foxes are taken that they spoil not the Vines, and Gangrenes are prevented, that they spread not against truth and unity, all sorts of lewd and wicked men are discouraged and put to shame: so is there excited among the godly Ministers an holy emulation by acquaintance, conference, and by perceiving the gifts one of another, which maketh them return from the Assemblies with a mean and humble conceit of themselves, and with new and strong resolutions for greater diligence in their studies, and faithfulness in every Pastoral du y, to the common benefit and edification of all the Churches; all the Ministers are made more wise in matters of Government; and all the Congregations are made more wise in matters of Government; and all the Congregations are affected with reverence to what is required of them by their particular Elderships, as having the consent and approbation of the whole Church. Many such fruits are reaped of these Affemblies, which without them no particular person or Congregation can have any ground to hope for or expect.  
They have no Archbishops, Diocesan Bishops, Suffragans, no Chapters, no Curates dumb nor idle Ministers, no hirelings, non-resident, nor Pluralists, no Deans nor Arch-Deacons, no Chanters, Sub-Chanters, nor Treasurers, no Chancellors, Officials, nor Apparators, no Canons, Peti-Canons, prebend's, Singing-men, nor boys: And yet without these and the like, they have practise and use of all the Ordinances of Christ; all matters Ecclesiastical determined remitting questions of tithes, marriages, divorcements, etc. to the civil Judge to whom they properly do belong, and all petitions, complaints, and Church-grievances, heard and redressed, both to their consciences and estates, to be free of such bundles and burdens of trash and superfluities. They conceive, that to erect Presbyteries, Synods, and Nationall assemblies, and still to keep the members of that Hierarchy is, in the matter of Church-government, not unlike the Popish adding of Traditions to Scripture in the rule of faith, or works unto faith, in the point of justification etc. additions to Christ's institution, being not only in respect of their author humane inventions, and for any use they can have idlements vanities and follies; but that they do also corrupt the purity, and eat out the life of the Ordinances of Christ.  
Here there is a superiority without tyranny, for no Minister hath a Papal or Monarchical Jurisdiction over his own flock, far less over Pastors, and over all the Congregations or a large Diocese. Here there is a party without confusion or disorder, for the Pastors are in order before the Elders, and the Elders before the Deacons; the Church is subordinate to the Presbytery, the Presbytery to the Synod, and the Synod to the Nationall Assembly. One Pastor also hath priority before another, for age, for zeal, for gifts, for his good deservings of the Church, each one honouring him whom God hath honoured, and as he beareth the Image of God, which was to be seen amongst the Apostles themselves. But none hath power or Jurisdiction above others; even as in nature, one eye hath not power over another, only the head hath power over all, even as Christ over his Church. The same may be seen in the Commonwealth, and in some of the Offices of the Roman Church itself. And lastly, here there is a subjection without slavery, for the people are subject to the Pastors and Assemblies, yet there is no Assembly wherein every particular Church hath not interest and power; nor is there any thing done but they are, if not actually, yet virtually called to consent unto it.  
As they have done, and suffered much for vindicating and maintaining the liberty of their Religion, that what belongeth unto God may be rendered unto God; So do they desire, that according to the rule of righteousness, each man have his own, and above all men. That the things which are Caesar's be rendered unto him, and to give him that which is Gods were a wronging both of God and Caesar. They have ever been willing to taxes and to pay subsidies above that which they were able. They join with the inward reverence of their hearts, external honour and obedience in all things lawful. They pour forth their prayers to God in private and public, for all blessings spiritual upon his Royal Person and Government, and upon his Progeny; and for the same blessings upon the Queen's Majesty, especially that God by his Spirit would give unto her the knowledge and love of the truth. They long for her conversion as an happiness to herself and a mean of great happiness to the King, to their Children, and to all their Subjects. And that the Lord may answer their prayers, they think it incumbent to the Church of England, nor can any bond whatsoever oblige them to the contrary, to use the best and most powerful means, and would most willingly in all humility, love and respect, join their endeavours for that blessed end. And as they thus present their best desires and prayers, so are they ready to sacrifice their lives to God for his Majesty's good, and in their hearts are grieved, that their loyalty, which they account their no small glony, should have been called in question.  
Neither is this all, but moreover they do acknowledge that his Majesty, as supreme Magistrate, hath not only charge over the Commonwealth, but doth watch and hath inspection over the Church and Church-matters, but in a civil way, Vos Episcopi in Ecclesia (saith Constantine) Ego extra Ecclesiam Episcopus a Deo constitutus sum. And therefore that he is by his high calling and place Custos utriusque tabulae, to command the precepts of the first table as well as of the second table to be obeyed: That he is Vindex Religionis by his sword, as the Spirit of God in Scripture is Index, and the Church is Index: That he hath power to turn the constitutions of the Church into Laws: and to confirm them by the civil sanction in Parliament: That he may constrain all his Subjects to do duty in matters of Religion, and may punish he transgressors: That when debates arise about Religion, he hath power to call the Assemblies of the Church to be present, and civilly preside in them, and to examine their constitutions that he may discern of them both as a Christian caring for his own soul, and as supreme Magistrate watching over his people: and that he may do all things which can prove him to be a kind careful nursing father. They account all that is vomited out to the contrary, [as that they liked Anarchie better than Monarchy, and that they would turn a Kingdom into a democraty,] to be b●t the fictions and calumnies of the malicious enemies of God and his truth; not unlike the lies which were devised against the Christians of old, their consciences, their words, writings, and actions, even then when the world did put the worst constructions upon them, were witnesses of the integrity of their hearts. They do still hold that there can be no antipathy betwixt one Ordinance and another. By him Princes do reign, and hath also appointed the Office s and the Government of his own house. They do desire nothing more, then that the Son of God may reign, and that with and under the Son of God, the King may command, and they, as good subjects to Christ and the King, may obey.  
FINIS.