OLD POPERY In a New dress of presbytery. OR A Parallel between Popery and Presbytery, in the means used to gain an undue and exorbitant power; as likewise in the exercise of it when attained.  
clearly discovering a National Presbytery, as well as Popery, to be inconsistent with the due exercise of the Civill Power, in the hands of those who are invested with it.  
Which may also serve to evince the prudentiality of a non-toleration of a General Kirk-Assembly in Scotland.  
Truly ye bear witness that ye allow the deeds of your Fathers. Luke 11.48.  
But let none of you suffer as a busy-body in other mens matters. 1 Pet. 4.15.  
LONDON, Printed by J. M. for H. Cripps and L. Lloyd, and are to be sold at their shop in Popes head Alley. 1652.   

Old Popery In a New dress of PRSBYTERY.  
WHen once God ( who hath set his Son to be a light to lighten the Gentiles) began to visit the gentle world with the glorious light of the Gospel, in the Ministry of the Apostles, and other his faithful witnesses, satan began to fall from his throne, like lightning from heaven, and to be cast out of his Ancient possessions, which till then he held in the hearts of the inhabitants of Heathen Nations, amongst whom he reigned like a god, being worshipped by them in their more gross and foul Idolatries.  
And when he prevailed not by all his oppositions, so as to keep Christianism from taking root and growing in these his dominians, he to counter-work the Gospel, put himself into an Evangelical habit, as if he were now become an Angel of light, and a Confessor of Jesus Christ; and in this Disguise tampers with those who began to embrace the Gospel, to Modelize and Order their Christian profession so, as that it might well consist with their worldly and sinfully carnal interest and honor amongst men. Which carnal device Paul the Apostle sharply reproves by an irony, saying to them who thought themselves to be more prudential then he, 
a 1 Cor. 4.8, 10.  Now ye are full, now ye are rich; ye have reigned as Kings without us; we are fools for Christs sake, but ye are wise in Christ; we are weak but ye are strong; ye are honourable, but we are despised. Yea so far did the Devil herein abuse men, as at last to cause them to turn their profession of the Gospel into a worldly policy, merely to serve their lusts of covetousness, pride, ambition, and affectation of 
* 3 epistle John, v 9  pre-eminence. And because the Gospel in the simplicity and native unsteady of it, would not at all comply with this their worldly design, but fight against it and oppose it, therefore did they 
b 2 Cor. 2, 17 Rom. 16.17, 18. 2 Pet. 2.3  deprave and corrupt the Word, wresting and writhing of it, till they made it comport with their foresaid worldly and carnal design of self-interest and advancement.  
And doubtless this their way was that 
c 2 Thes. 2 7.  mystery of iniquity, which( as the Apostle saith) began then to work. A mystery of iniquity it's called, because it was an occult and hidden way of sinning; as when men should be able to make the world believe that they were friends to Jesus Christ, and Promoters of his Affairs, and that in those very ways, and by doing those very things, in which they did oppose him, and obstruct the prosperity of his Affairs in the world. And therefore this sort of men are said to resist the truth, after the like manner as Jannes and Jambres withstood Moses 
d 2 Tim. 3.8 . Now Jannes and Jambres( to wit, the Magicians of Egypt) withstood Moses, i.e. opposed and weakened the Authority of his message to Pharaoh, and hardened his heart against it, by counterfeiting those Miracles which Moses wrought in the sight of Pharaoh to confirm his message to him from God. Even so these men, who are said to have 
e Verse 5.  a form of godliness by making an outward show and profession of the Gospel, as if they were as true Disciples of Christ as any, did in a sly way undermine the Power and Authority of it in the hearts and lives of men, by turning them aside from the purity and simplicity of it 
f 2 Cor. 11.3. . And this mystery of iniquity is said to have begun to work then in the Apostles days, because that system or Body of Errors( Popery I mean) which since hath passed through the world under the notion of the mystery of godliness in the esteem of a great part of the world, took its rice and beginning from those Corrupters of the Word, which first infested the Apostolical Churches.  
But now, partly because the glory and spiritual splendour of the Gospel was as yet too great in the eyes of many, to suffer any temptation of worldly felicity which took with others, to stand before it; and partly because but few, if any, of the great men of the world, had as yet so much as taken up the profession of the Gospel: Therefore these deceitful workers 
g 2 Cor. 11.14  had not as yet opportunity either to advance their worldly interest by that kind of Gospel profession which they made, or to propagate their Errors in order thereunto to any considerable degree, in comparison of what afterwards fell in their way. But as fast as they could wear off that tenderness which the Gospel at first had wrought, both in their own Consciences, and the Consciences of those whom they by deceiving drew into the same conspiracy with them, they gradually carried on their wicked design, according to that of the Apostle, 
h 2 Tim. 3.13  waxing Worse and worse, deceiving and being deceived.  
But that which then for the present did obstruct the more visible increase and growth of this Mystery of Iniquity, and hellish Project, was the Roman Emperor for the time being, and other great men of the Earth under him, who as yet being infidel and heathen, did suppress and keep under, as well those that were but formal and hypocritical Professors of the Gospel, as those that were true 
i 2 Thes. 2, 7, 8. . But when once men of great Interest, Power and Command in the world, received the Gospel, and most of all when some of the Emperors turned Christian, then had those who managed this Mystery of Iniquity a fitter opportunity to play their game. For some of these Emperors and great men, out of their love to Christ, and to those that were called by his Name, as being desirous that these should partake with them in their worldly honour and grandeur, were easily induced to bestow both wealth and honour upon such men, as pretended like good affection and respect to the Gospel. And now it was no hard matter for men, whose device it was to make the Gospel a stalking horse to their worldly interest, to draw in the Contributions of the Civil Power to raise them to that height after which they aspired, which was Domination, Lordship, and a Power Monarchical in things by them called Spiritual or Ecclesiastical, to give Laws to all, and to receive them from none. Which having attained, by that means they soon clipped the wings of the Temporal Power, and troubled it in its motion, and encumbered the free exercise of it in them who were invested with it. All which notwithstanding was carried under colour of Zeal for Christ, the Propagation and Honour of the Christian Religion, the Suppression of Error and heresy, and the maintaing of Uniformity and Unanimity among Christians in Doctrine, Worship and Discipline under one Head of Government.  
And thus you have the original rice and progress of Papacy, for that I conceive is principally intended by the Mystery of Iniquity. For in as much as the Synagogue of Rome hath been more famous in that Art or Mystery of working Iniquity under a semblance of Christianity, then any in the world besides generally have been; therefore it should seem the Holy Ghost hath fixed this significant and distinguishing Character upon her, 
k Rev. 17 5  MYSTERY, BABYLON THE GREAT.  
Now from that which hath been thus briefly laid down, we may I presume safely gather;  
1. That what ever sort of men do make use of their Profession of the Gospel, or their proximity of relation to it, as Ministers of it, with an eye thereby to promote a carnal Interest, and to procure Rule and Domination over others; they are thereby clearly found to be more or less of the same Confederacy with those that have been found Promoters of the Mystery of Iniquity from first to last.  
2. That what ever sort of men, and that under what pretence soever of religious Zeal, do either exercise or endeavour to gain such a National Power in things Ecclesiastical, as which is not only independent from the Civil Power, but inconsistent with the due Administration thereof, and in many respects exalting itself above, over-topping and commanding it, are therein extremely configured to the genius principles and temper of those, who from time to time have been the Heads of the Antichristian Faction of Rome.  
And whether a National Church Government by a General Assembly of Presbyters, as it hath been exercised in Scotland, and strongly endeavoured to be established in England, be not deeply guilty of both the fore-mentioned Crimes, and so a branch of the Mystery of Iniquity, otherwise called Popery, is that which now comes to be examined; the demonstration of which in the affirmative, being that which chiefly is intended in this Discourse. In the management of this Work, I shal( God willing) both briefly and impartially compare the Methods, both of Popes and Presbyters, in their endeavours and attempts, to raise themselves into their respective Chairs of Power and Greatness; as likewise the Principles and practices, both of the one and of the other, about the exercise of that Power when attained. And then let the Reader see and behold, whether the younger Sister, Presbytery, be not of the same lineage, disposition and complexion with her elder Sister, Popery.  
I. First then, The Bishops of Rome, to the end they might win upon, and gain over to themselves, the Kings and Princes, and other great men of the Earth, to employ their worldly Interest and Power to procure them respect, reverence and obedience from the people, and to protect them from the rage of men, which many times by their haughty and oppressive practices they justly provoked against themselves, they applied themselves to them with sweet words, and alluring persuasions, telling them they should be Friends to Jesus Christ, Sons to St. Peter, obedient Children to the Church their Mother, and that God should be merciful to them, when he should come with St. Peter to judge the World. For which end also they bestowed upon them those glorious and bewitching Titles, of Christian King, most Christian King, and Defender of the Faith. And whilst these Pontiffs could not raise the horn of their pride without the Princes of the world, they, to procure their assistance, were willing to acknowledge and grant as proper to them, that, which when their turns were served, they denied to be any wise belonging to them; as the calling of general councils, the appointing and ordering the Elections of Popes, and the Investitures of Bishops, &c. Yea sometimes to Court Princes, spared not to present them with the Treasures of their Church; as Pope Gregory did charles of France, when he sent him the Keys of the holy Sepulchre, and St. Peters Chains, with other rich Presents: all which at other times, when they were warm in their Chair of Pestilence, they stiffly affirmed to be irrelative to them; and for claiming of which, pronounced them guilty of Simony, and excommunicated them. And thus they flattered the Kings of the Earth to give their Power unto them, till they had usurped a Jurisdiction over the Consciences, the estates, bodies, and lives of men. And what were these and such like gulling, guily, bewitching, and intoxicating baits, but those Philters in the poisoned, though guilded Cup, wherewithal the Whore of Rome hath made drunk the Kings and Kingdoms of the Earth, to the end they might prostitute their Power unto her lust? Rev. 14.8. & 17.4. & 18.3, 23.  
And see now and behold, whether the Patrons of a Compulsory Presbytery do not act a second part to the same tune. That savoury meat after which their Souls long, is an absolute Power over all men in the Nation where they live, to Elect and Reprobate, to make Saints and Devils, of whom they please; to receive into the bosom of their grace and favour all those that will kiss their Rod, and to make vessels of dishonour and of their wrath of all those that will not or cannot fall down at the footstool of their Authory to yield homage and worship to them. And being conscious to themselves, that the generality of people would never resent such a condition of bondage and captivity as any wise lovely or desirable, or so far deny or forget themselves rather, as to be willing to become slaves to make them Lords, they could not so much as hope ever to be lifted up into their Throne by their voluntary consent and assistance, and therefore knowing no other way to gain the prise, but by borrowing the secular Power of Civil Magistrates, which the most of men are wont to obey for fear, if not for Conscience sake; they became humble Suitors to them in the Name of God, to put forth that Interest of Power and Command which they have in and over the people, to set Jesus Christ upon his Throne, and to put the sceptre into his hand; meaning thereby, that those whom they call Ministers of Jesus Christ might have those Keys which they call the Keys of the Kingdom of Heaven( the Pope the Keys of S. Peter) fastened upon their loins with a girdle of secular Power, that they might open the doors of the Kingdom of Heaven, i.e. e. their Church, unto whom, and lock them against whom they pleased. And to the end their addresses in this kind to men of worldly Interest and Power might be the more prevalent, they have held out to them the golden Lure of Honour and famed, belonging to ancient worthy Instruments of Reformation, assuring them, that in so doing they should be found in the Caralogue with King Hezekiah and Josiah for renown, in promoting the work of Reformation; with Nehemiah, in opposing the Enemies thereof; and with Zerubbabel, in building the House of God. And observable it is, how they will fawn upon great men if they do but comply with their desires herein, speaking to them, and of them, as zealous and religious men, though there be little or nothing but this their Compliance to commend them for such. And it is as observable likewise, that many times such men have been counted religious enough to make ruling Elders, when great and rich, which would not be thought worthy of the crumbs of the Table of the Lord, if they had been poor and mean.  
And as the Popes of Rome( as I said before) would grant to Emperors and Kings that Power whilst they stood in need of their aid, which they denied them and took from them when they were able to go alone: In like manner, the heads of the Presbyterian Tribes, the Ministers I mean, are willing to barter away, or pawn rather, unto the Magistrate, such and so much Power which they claim as proper to them, for, or in lieu, of so much of the Civil Power which they want to settle them in their Kingdom, during the time their necessity remains: but when they think they sit fast, and have made their mountain to stand strong, they recall their pledge, and deny that the Magistrate may exercise any such Power now, as which before they allowed him; affirming it to be his duty now to hear and obey their voice, and not to intermeddle with the Spiritual Sword. 
Discipl. of the Ki●k of Scotland, 2 Book, Chap. 10 ▪  And although Kings and Princes that are godly, sometimes by their own Authority, when the Kirk is corrupted, and all things out of order, place Ministers, and restore the service of the Lord, after the example of some godly Kings of Judah and divers godly Emperors and Kings also in the light of the New Testament: yet where the Ministry of the Kirk is once lawfully constitute, and they that are placed do their Office faithfully, all godly Princes and Magistrates ought to hear and obey their voice, and reverence the Majesty of the Son of God speaking in them, say the Presbyters of Scotland. And again, in the two last pages of the Preface to their Books of Discipline, they say, That consideration is to be had of the Kirk in her infancy, in her growing, and in her ripe age, and accordingly to accommodate the Discipline to practise, as the condition of the time permitted or required; and wisely to distinguish betwixt the Kirks purpose or intention in every particular, and their possibility to perform and practise, as circumstances concurred, or were contrary. By which it is evident, tha● they politicly conceal their purposes of engrossing the sole Power of managing all Ecclesiastical Affairs into their own hands, under a covertly Concession of it unto others for a time, but only in order to their own design: They grant a Power to the Magistrate in things Ecclesiastical, but it is only to their use, and for such a time, as till when they are in a capacity and posture of playing their own game. 
Divine Right of Ch Gov. p. 77. 1 edit.  Which thing the London Ministers declare more plainly, in saying, That all this Power of the Magistrate, is Circa Sacra, non in Sacris; he hath an objective, external, and indirect Power about Ecclesiasticals, but no formal Power to act in the Church. Which is( as I conceive) as much as to say, The Magistrate hath power to pave their way unto their Temple, to assist them unto, but not at all to intermeddle in the exercise of any Ecclesiastical Jurisdiction; that is to say, they have power to hold the stirrup whilst they get up into the saddle; a thing fulfilled in the letter between several Emperors and Popes, but accomplished in the spirit between Princes and Presbyters. Consonant whereunto, is that passage of the Kirk of Scotland, in their second Book of Discipline, Chap. 10. where they allow the Magistrate a power To make Laws and Constitutions agreeable to Gods Word, for the ADVANCEMENT of the Kirk, and the Policy thereof; but deny him the use of Ecclesiastical Discipline, and of any part of the Power of the Spiritual Keys.  
And now let the Reader compare what the Popes formerly did, and what the Presbyters in these later days have done, to hook in the Rulers of the Earth, and to interweave a secular Power with their Ecclesiastical, or( as they call it) Spiritual, to corroberate that, and to procure reverence and subjection to it from those which otherwise would despise it; and then judge, whether it be not as with the Mother, so with the Daughter; only with this difference, this later iniquity is more mysterious then the former, carried on more closely, and under more specious pretences; the Spirit or Body being the same in both, but somewhat differently habited. The Popes enchanted the Kings of the Earth to give their Power unto them, and to offer it up in Sacrifice to their lust, when as they thought they had made an offering of it to God; and do not the Presbyters endeavour to charm them into the same pleasing dream?  
II. When the Popes piped, if Emperors and Kings did not dance; if they could not prevail with glozing insinuations and flatteries, to make them servants to their designs of self-advancement, under colour of advancing Religion,( which they called the catholic Cause,) they cast about how they might enforce and necessitate them thereunto. And the next invention which they conceived, and which many times they found most conducing to their end, was, to draw off the affections of their Subjects from them, and to make factions and parties against them, representing them unto the people as enemies to Jesus Christ, and to S. Peter, and friends to publicans and sinners, to heretics, Sectaries, and schismatics, and as men unworthy to rule, and to be obeied. By which device they did many times, even necessitate and compel them, rather then to lose the hearts of their people, Crowns, sceptres, and Lives, by Rebellion and Insurrection of their Subjects, to yield to them, and gratify their desires. A path much beaten by the feet of the Popes, as finding it leading to their prey.  
Pope Gregory the ninth, not finding the Emperor, Frederick the second, like a Bow, bowing to his hand, having laboured by several means to prevent access of Forces to him in the Holy Land, and having scattered Letters amongst the Souldiers in Fredericks Camp, tending to beget an ill opinion of him, and having likewise raised Tumults in Lombardy against him; afterwards, upon an accord concluded betwixt them, the Pope sent his Legate thither under pretence to persuade them to submit to Frederick, whereas it was indeed under hand to encourage them against him. And in this business he employed certain preaching friars, and Minorites, who persuading the people, that if they took part with the Emperor, they would be found Rebels to the Church, drew them into an Oath and Covenant for the Church, to the utter ruin of Frederick and his posterity, who, as History reports, was a virtuous, prudent, and magnanimous Emperor. Another Emperor of the same name, Frederick the first, demanding from them of Italy that which belonged to his Revenue, which the Inhabitants called Fodrum; Pope Adrian the fourth being thereat offended, conceiving it to appertain to the Church, as standing in need thereof,( a principle from which Presbyters are not departed to this day, Discipl. Scot. lib. 3. cap. 10.) writes to the Emperor an Epistle full of sharp reproof. The Emperor in a Replicatory Epistle to the Pope, ordered his Secretary to place his name first, and the Popes afterward,( a thing, as it is across to papal pride, so to Presbyterian order; for as Cardinal Woolsey set his own name in the front, and the Kings in the rear, so do the Ministers of the Kirk of Scotland, 1 Book Discipl. Cap. 10. & 12.) Adrian being hereby further provoked, writes Letters to them of Milan, and some other Cities, to stir them up to Rebellion against the Emperor. Long before this there grew a controversy between Philippicus the Emperor, and Constantine the Pope, about the use and veneration of Images. Philippicus being an Anti-imagerist, and having caused them to be pulled down in Churches, the Pope hereupon pronounced him an heretic, forbade the people of Rome to receive either his Name, his Letters, his Imdge, or his coin, or to mention his Name in divine service, though otherwise he were Orthodox enough in the Popes sense. The next Emperor, lo the third, ratified the Edict formerly published against Images, and exhorted Gregory the second, then Pope, to forbear the maintenance and support of Images in the Church. But the Pope replying, That it belonged not to the Emperor to innovate any thing in matters of Faith,( for so he termed the use of Images:) He solicited the Venicians, and the Inhabitants of Ravenna, to rise in Arms against the Emperor; caused Cities and Towns to thrust out their lawful Magistrates, and to put others of their own choice in their rooms; persuaded the Citizens of Rome to abandon him as an heretic, if he continued in those his wicked opinions. And Pope Alexander caused both Princes and Cities in Italy and Germany to revolt from Frederick the Emperor, under colour of Reformation. And because Lewis the Emperor maintained it to be a privilege of the Imperial Crown to call Synods, and because he disposed of some benefice, and appointed a Legate for the Sea of Rome; therefore Pope Nicholas the first appointed certain Monks and Nuns of the Monasteries about Rome, while the Emperor was there, every morning out of devotion to say Latany round about the walls, and to sing Masses against bad Princes: Which so provoked the Emperors Souldiers, in sense of the dishonour thereby done to their Master, that upon a time going to Pauls, they lighted upon those litanies, wounded many of them, and made all take their heels and run away.  
By these and the like ways and devices, the Popes full often made Kings and Emperors themselves to buckle to them, and sometimes to lay down their Crowns and sceptres at their Holinesses feet; as did John King of England, in resigning the Kingdom of England and Ireland unto Pope Innocent: For he stiffly insisting upon the Election and Investiture of Bishops as a right of the Crown, the Pope interdicted his Realm, offered it as a prey to the first Invaders thereof, absolved his Subjects of all Oaths, both Natural and Civil, armed all his Clergy, and the greatest part of the Nobility and Magistrates against him, and in the end pronounced him deposed, and commanded another to be put into his place: To which sentence he submitted, upon condition the Pope would pardon all the sins both of him and his friends, dead and alive.  
And have not the Masters of your Presbyterian Assemblies used the same kind of Engine and Artifice to rear up the Temple of a Compulsory Presbytery? For finding their Applications to the Civil Powers by way of persuasion and solicitation backed with all the Arguments and Motives they could device ineffectual as to their desired end; how have they played the parts of unconscionable Politicians, in using means to enforce and necessitate the Parliament to yield to them that in a way of fear, which they could never obtain in a way of love! Not to insist upon what the Kirk of Scotland hath formerly obtained this way, it will be sufficient to make up the parallel in this particular, to point at the late daily practices of many of your Presbyterian Ministers in England, especially in London, who are looked upon as Master Builders and Pillars of this fabric. For although the Parliament had appointed and Commanded the Directory for Worship to be observed in all places of the Nation, though they did ordain and strictly command Elders to be chosen in all Parishes, and Presbyterial Government to be put in execution, and carried on by Parochial, Classical, and Provincial Assemblies; yea and although the Parliament did give them all countenance and encouragement therein, by confering all Parochial benefice upon them, and those of their order, with exclusion of all others, and by furnishing them with power to recover their tithes: Yet, as if all this were not worth a good word, they have represented them, both by their preaching and prayers, as men building themselves houses, and suffering the House of God to lye waste; as men minding their own things, and not the things of Jesus Christ; as men that have broken Covenant with God, and become Traytors to him and his Cause, Enemies to Reformation; as men that have put a sceptre of Reed into the hands of Jesus Christ, and mocked him: And wherefore? but because they would not put an iron Rod of power into their hands, wherewithal to compel all men to say as they say, receive what they give them, and do what they command them, or else to pass under the lash of such a censure as their wisdoms or wills rather should think fit.  
The Pope, as was said, caused litany and Mass to be said and sung every morning against bad Princes, and that under the Emperors nose, when he would not subject his power to the Popes lust. And I could wish there were not too much cause to suspect, that the morning Lectures in London were erected upon somewhat the like occasion, or at least warped and turned aside to such an end. Certainly he that hath been an ear witness of what unsavoury stuff hath passed from between those lips of many, which have been touched with a hot burning Coal, I will not say from what Altar, had need to be, either very ignorant of the relation between causes and effects, between projects, and the means of accomplishing them; or else furnished with more then an ordinary measure of Charity, if yet I may so call it, to deliver him from a strong suspicion and jealousy, that the main and principal design of those Lecturers, or at least of far the greatest part of them, hath been to knock off the hearts and affections of the people from the Parliament, and their faithful Adherents, that so at last, by means of a prevalent Faction, they might necessitate them to a compliance with their desires, to avoid their own ruin. For, for what other end should the peoples ears be beaten from day to day with such odious and bitter Invectives against them, as by which they have been represented to be such, as concerning whom it cannot be expected, that having dealt treacherously and unfaithfully with God, they should ever deal fairly or faithfully with men, clothing them with the Title of State Hypocries, as if under a cloak of Religion they did raise themselves Friends and Families; insinuating to the people, That those who were appointed as physic to the Nation, are like to prove its poison; That the sins of the Bishops were but punctilios to the sins of these whom deridingly they called our Reformers; and that they have so managed the business of Reformation, that they have made their favour to stink amongst men. All this, and much more of the same import and tendency, having been inculcated, not only from morning to morning, but at other times, & upon other occasions also; when there hath not been one of those men present against whom they have inveyed: I leave it to those who have been ear witnesses of these things to judge, whether this wind hath not tended to blow up the people into discontent, mutiny, and sedition against the Parliament, rather then the curing of any real distempers in those of that Assembly. And because probably they might conceive that the Army hath been a Block in their way in corroberating the Resolutions of the Parliament to deny their impotent desires of Rule and Domination, in as much as they relieved them against those horrid Attempts of force and violence that were offered to the then two Houses of Parliament,( in order doubtless to the Presbyterian design, many of the great Sticklers in that Cause being Promoters and Abetters thereof,) therefore have they with like heat and impetuousness fallen upon the Army, representing them( who have saved their Lives, Liberties, and Estates, with the hazard of their own) as Rebels and Traytors, as the pest and burden of the Nation, as men whose lives are not worth a prayer, and whose deaths not worth a tear.  
And that this kind of deportment in these Ministers hath produced those late sad effects of Commotions, Insurrections, and new Slaughters in the Nation in the second and third War, I shall not need to affirm, since it is the Concession and Vote of very many of their own party. And whether such preaching and such practices be more like the Negotiations of the Popes Agents, then those ancient Messengers of the Gospel, who advanced and honoured Magistracy, and rebuked the Despisers of Dignities; and whether they savour not more of the Machavillist, then of the Evangelist,( especially considering that the theme or Subject matter of these Sermons hath been the natural issue of the Consultations and Counsels of the Conclave of Sion college, several Members thereof by turns giving aim at what mark their Brethren should shoot, by dispersing Tickets for that purpose, if their own Testimony in this case may be taken,) I say, whether such engagements savour not more of policy then of piety, I leave it to all them to judge, who have not made shipwreck of their Reason in the Romish Sea.  
III. When once the Bishops of Rome had prevailed with Emperors and Kings, by flattery or otherwise, to join their Secular with the Popes Spiritual Power for advancing the affairs of the Church, they quickly abused them and their just Authority, and lifted up themselves above them, either in using them as their Servants and Executioners of their Decrees, or in taking Cognizance of those things which peculiarly appertained to the Civil Magistrate, or else in thrusting them out of their offices and places of Rule and Command by their Censure of Excommunication.  
1. That the Popes have exalted themselves above those whom the Scripture calls gods, to wit, the Civil Rulers and Judges of the Earth, making themselves Lords, but those their servants, to attend their pleasure, to act and execute their Decrees, whom they should acknowledge to be unto them in Gods stead, is every mans thought, and matter of every mans understanding, who is any whit acquainted with their doings. It's true indeed, whilst the Popes were but rising, and not risen to their height of pontifical pomp and pride, they were content the Civil Magistrate should so far share with them in the honour of their binding Decrees and Constitutions, as to ratify them by his Civil Sanction. When Pope Agapete had, with the consent and suffrage of a Provincial Synod, condemned and deposed Anthymus the Patriarch, the Ratification of that Decree was sought and obtained of Justinian the Emperor, about which business he expresseth himself thus in his Novels: Though this be a matter unusual to the Majesty of a King,( it seems by this not formerly practised,) yet we also now set our hand to the making of this Decree and Ordinance: For so often as the general suffrage of Priests and Bishops hath deprived any of their Priestly Seas, as unworthy of their place and calling,— so often hath the Regal Dignity contributed the vigour of her Authority with the Authority of sacred persons. But the Popes were not satisfied with this joint Interest of Power, except they were acknowledged to be of the Sun, and the Emperors but as the Moon therein, rather borrowing that power from the Popes, then possessing it inherently in themselves. Theodosius the Emperor assembling a council at Ephesus, called thither lo then Bishop of Rome: Knowing well( saith a Popish Author) that a General council could not be assembled without his Authority. But that the Pope might be acknowledged to be the chief in the work, the said Author bringeth him in thus speaking in his Epistle to that Synod: The religious Emperor hath yielded this respect and reverence to the divine Ordinances, to use the Authority of the apostolic Sea, for the bringing of his holy intents and purposes to pass. As if he could not have done it without the Popes Authority.  
But afterwards, when once the Popes, partly by stroking, and partly by threatening, had bridled and saddled Kings and Emperors, and so made them fit to be ridden, they quickly mounted them; using them, if not like Beasts, to carry them whither, and to what they desired to advance; yet as Servants, to execute their Injunctions, Decrees, and Orders. Gregory the Pope wrote to the Princes of Germany, that they should not frequent the Masses of married Priests, and that they should execute his Decree, and account them for excommunicate persons that obeied it not. And because the Emperor Henry the third did not his best endeavour to countenance the Bulls of Gregory, and to execute his Decree; therefore Gregory the Pope took occasion to quarrel and contend with him. And what ever Emperors or Kings did in Causes Ecclesiastical, they were therein( in the Opinion of Papists) subservient to the Clergy, which they call the Church. The Precepts Kings and Emperors used( saith a Popish Author,) the Laws they enacted in matters Ecclesiastical, were to corroborated, strengthen, and renew the Laws of the Church. After this manner I grant( saith he) Emperors might call general councils, as the special Advocates of the Church; but yet according to the will and desire of the Priests. Thus they have( saith he) subscribed as Witnesses, not as Judges, by privilege, not by Right. Thus they have commanded the Decrees to be observed as EXECUTORS, not Superiors, in Ecclesiastical Affairs.  
2. I shall not need in the second place to give instances of the Romish Clergies Usurpations upon the Civil Power, and of their intermeddling, and that juridically, with things that are but purely Civil, and of Magistratical cognizance; it being a thing famously known to all men, that Popes have claimed both the Swords Spiritual, and Temporal, and have taken upon them the Ordering of Kingdoms and Commonwealths; and in their Courts Spiritual( as they call them) by their Officials, have inflicted pecuniary punishments on men for matters questionable onely in Civil Courts of Justice. And yet all this they have done under the protection of this Distinction; That though they act and intermeddle in things external and secular, yet it is for spiritual ends: in ordine ad bonum spiritual.  
3. Nor shall I need to make a business of it to prove, That the Popes have many times struck the sceptres out of the hands of Kings and Emperors with the Keys of their Church; Excommunication I mean: it being a thing, as of frequent use among the Popes, so of common observation and knowledge amongst the people. I might for example sake mention Pope Gregory the second, who for that the Emperor lo the third laboured to abolish the worship of Images, first excommunicated him; and after that prohibited his Subjects to pay Tribute to him, or obey him, as being an heretic rejected by the Church. The like was done by Pope Gregory the seventh, against the Emperor Henry the third, for that Henry claimed the Donation of bishoprics and Church-Livings, as proper to him. And the bands of Superstition, commonly binding the people closer to the Pope, then the Duty of their Allegiance did to the King; thence it came to pass, That the Popes Bulls and Interdictions dissolved the Authority of Emperors and Kings in the hearts of their people, and made them scrupulous of yielding Obedience to them.  
Let us now see and consider whether lofty and coercive Presbytery be not of the same complexion, and whether there be not the same face and appearance of an Encroachment and Usurpation upon the Civil Power in the principles and practices of our Presbyterian Clergy( at least for kind, if not for degree) as there is in the Romish.  
1. As did the Popes, so do the Presbyters in magnifying themselves, and the Decrees of their Consistories, above the Civil Magistrate, and in making his power subservient unto theirs. Presbyters in Synods and general Assemblies, like Doctors, prescribe the physic, and require the Civil Magistrate, as if he were their Apothecary to minister the potion. The Scots in their Book of Kirk-Discipline, speaking of the general Assembly of their Kirk, say, That all men, as well Magistrates as Inferiors, are to be subject to the judgement thereof in Ecclesiastical Causes, without any reclamation, or appellation to any judge, Civil, or Ecclesiastical, within the Realm. So that when Presbyters in their Assemblies, shall decree it to be the Duty of the Magistrate to improve his Civil Power in promoting any affairs of the Church, i.e. e. their Ordinances; he is not at liberty( you see) to appeal to any within the Realm, though he conceive their Injunctions never so unreasonable or unjust; no nor so much as to gainsay such Decrees. The London Ministers herein agree with their Brethren of Scotland, who deny the acts of the Ecclesiastical state to be directly and formally subordinate to the Magistrate; or that any last appeal may be made to him. 
Div. Right Ch. Gov. p. 89, 90 2 Edit.  By which it's evident, they set up themselves above him, and advance their power above his. They are content to entrust the Magistrate with a stock of power in things Ecclesiastical, upon condition he will trade with it for their account. 
Div. Right Ch. Gov. p. 72. ed. 2  The Magistrate( say they) ratifies and establishes within his Dominions, the just and necessary Decrees of the Church in Synods and councils, by his civil Sanction. By his Civil Sanction, what's that? It is to enjoin Obedience to the Decrees of such Assemblies, which are( as they suppose) the Church Representative, under Civil penalties. And therefore the Scotish Ministers say, 
2 Book Disc. c. 10  That the Magistrate ought to assist and maintain the Discipline of the Kirk, and punish them civilly that will not obey the Censure of the same. If a Presbytery in Scotland excommunicate any man,( though, as the case may fall out, it may be for being valiant for the Truth against some of their erroneous tenants in Doctrine, and practices in Discipline, yet) the Civil Magistrate, or such who are entrusted with the Execution of the Law, are hereupon, being thereunto required by the Presbytery, to issue out a Warrant, commanding the person excommunicate to submit to the Presbytery, or in case of failor herein, within certain days to be put to the horn, that is to say, to be out-lawed: by virtue of which horning, or out-lawry, the Estate of this man becomes forfeit. If this bring not the supposed Delinquent in, the Presbyters have more work for the Trustees of the Law; for upon a motition from the Presbyters, another Writ goes out, called Letters of Caption, directed to all Sheriffs, &c. to seize and secure the person of him excommunicated, and so commit him close prisoner. Yet again( because the Civil Sword shall not be rusty for want of using) if the person of the Offender be not found, another Writ is demanded of the judge, called Letters of intercommuning, requiring all persons, upon pain of contracting like guilt, and incurring like penalty with the said Offender, to forbear all correspondency with him, either by conference, messenger, or writing, And that which especially is to be noted, is, That the Ministers of the Civil State, in all these, must be at the beck of the Eldership, or run the hazard of Excommunication for refusal.  
The Presbyters, like Judges, pronounce the Sentence and Decree; and the Magistrate, as their servant, must see it executed. The Magistrate may execute their Commands, and augment their greatness; but by no means across the one, or diminish the other. The Power of the Magistrate( say the London Ministers) is onely cumulative, 
Div. Right Ch. Gov. p. 77. ed. 2  not privative, adding to, not detracting from any liberties or privileges of the Church. And therefore if the Magistrate will not call Synods and general Assemblies as oft as they have a mind to have them; in such cases, as they hold, they have an absolute power to do it of themselves; so they hold also, That he hath no power de jure to hinder them therein. For say the London Ministers, 
Ibidem.  If the Church may not convene Synods her self in case the Magistrate will not help her therein, her condidition were better without, then with a Magistrate. A strange inference, to say, it were better be without a Magistrate, then to have such an one as will not concur with Presbyters in their Desires! We see upon what terms we may expect that Presbytery will prove a friend to Magistracy; the late deeds of several Presbyterians would have declared their mindes sufficiently as to this point, though their Writings had been altogether silent. And in as much as many Acts and Decrees of their General Assemblies use to relate in many respects to the Liberties and Restrictions of the people in things Civil,( as will be noted in the next particular:) And since also they hold it the Duty of the Magistrate to ratify the Decrees of such Assemblies by his civil Sanction; one would think it but reasonable, That such Assemblies should not be convened, without the consent of the Magistrate thereunto first obtained.  
Yet notwithstanding, so absolute and independent from the Civil Power is their Authority, as they deem, That they may convene in such Assemblies, both when, and where they please, as was noted before. 
2 Book of Disc. c. 12  The National Assemblies of this Country( say the Presbyters of Scotland) called commonly the General Assemblies, ought always to be retained in their own Liberty, and have their own place, with power to the Kirk to appoint times and places convenient for the same. And how highly disserviceable to the public affairs of the Commonwealth, in the hands of the Magistrate, the arrogation of such a power may prove, as the state of affairs and faction of the Clergy may be, is not easily determinable.  
2. And then secondly, their principles tend to the encumbering of the Magistrate in the Execution of his Office in the Administration of Civil Justice, and the preservation of the Rights and Liberties of the People. For if Civil Magistrates enact Laws defensive and indempnitive to the People from the Tyranny and Oppression of the Clergy,( a matter of much moment, and carefully to be remembered by our Legislators,) yet if the Assembly of the Elders judge them unprofitable, or hurtful, or unseasonable; yea, or if but abused by the People in Ecclesiastical respects; they assume unto themselves a power to abrogate and abolish them, whether the Magistrate will or no. The Scotish Presbyters, writing of their Kirk-Assemblies, say; 
2 Bo●k Disc. ca. 7  That they have Power to abrogate and abolish all Statutes and Ordinances concerning Ecclesiastical matters, that are found noisome and unprofitable, and that agree not with the time, or are abused by the people. So that it seems, if the sense and judgement of the Magistrate and of the Eldership come in competition about the usefulness and unprofitableness of such Laws, both the Civil sense and the Civil Power must give place to the ecclesiastic.  
Again, If a man have been arraigned at the Civil Bar for Homicide, and upon his trial be quit by the judge: yet if these Ecclesiastical Courts, and Presbyterian Sessions will say, They are unsatisfied with the proceedings of the Civil Court, they arrogate to themselves a power to enjoin the party to make satisfaction to the Church, and to the surviving friends of him that's slain. If the Offender abide an Assize( say the Ministers of Scotland) and by the same be absolved; then may not the Kirk pronounce Excommunication— but may enjoin unto him such satisfactions to be made public to the Kirk, 
Scotish Psalm book in the order of Excommun.  as may bear testification of his Obedience and unfeigned Repentance. And again; First ought inquisition to be taken, if the murderer have satisfied the party offended, that is, the kin and friends of the man slain: which if he hath not done, neither is understood willing so to do, the Kirk in no wise may hear him. They likewise take upon them to prohibit men to labour in their Callings during the time of their Exercises and Lectures. In every notable Town( say the Scotish Presbyters) we require that one day beside the Sunday be appointed to the Sermon and Prayers; 
1 Book of disc. 9 head  which during the time of the Sermon, must be kept free from all exercise of labour, as well of the Master, as of the Servant. They likewise take upon them the judgement and Determination of Matters of Divorce and Adherence. And because( say they) the Conjunction of Marriages pertains to the Ministry, 
Acts of a gen, assem. Kirk Scot. p. 4.  the Causes of Adherence and Divorcements ought also to pertain to them, as naturally annexed thereto. Yea sometimes, and in some cases, they take upon them the Disposal of Children in Marriage, against the will and consent of their Parents. If they, 
1 Book of Discip. the Head concerning Marriage.  to wit, the Minister or Magistrate, find no cause that's just, why the Marriage required may not be fulfilled; then after sufficient admonition to the Father, Friend, Master, or Superior, that none of them resist the work of God, the Minister or Magistrate may enter the place of Parents, and be consenting to their just requests, may admit them to Marriage.  
What shall I say more? If the Assertions of those be true who pretend to a certain knowledge of the genius of Presbytery as to matters of fact in Scotland, where it is in its greatest exaltation, the Assemblies of Presbyters give themselves Commission to stop or interrupt proceedings in Civil Courts of Justice between party and party, by admonishing and threatening the Plaintiff when they have a mind to befriend the Defendant: as also by receiving Appeals made to them from the Civil Bar, as to more competent Judges: a device like unto that, by which many of the Popish Clergy, in appealing from Princes to the Pope, have freed themselves altogether from the stroke of the Civil Sword, when otherwise they have been obnoxious to it. And do not our Presbyters in England long to drink of the sweet waters of such a power? Sure I am, that they reckon, that it would be a blessed thing, if a Presbyterian Judicatory were erected in every parish of the Nation; as for other ends, so for the ending of Differences, and determining Controversies between neighbour and neighbour.  
And though it's evident to all men that are not blinded with Self-interest, That by such things as these, these Sons of Levi take too much upon them, and stretch themselves beyond their own line, and prove busy Bishops in other mens diocese, confronting and muffling the Civil Power; yet they think to salue all, by distinguishing of the matter and end about which the Civil and Ecclesiastical Powers are exercised. For they hold, that Presbyters as well as Princes, an Assembly of Elders as well as of Senators, may take cognizance of the same external and civil things, onely with this difference; The Magistrate exerciseth his Power thereabout in relation to external and civil peace, but Presbyters in relation to a spiritual good. 
Discip. of the Ch. of Scotland, 2 book, cap. 1  The Magistrate( say they) commands external things for external peace and quietness amongst the Subjects: the Minister handleth external things onely for Conscience cause. Just as if they were inspired by the same spirit, and had consulted at the same oracle with the Pope; they with him encroach upon the Civil Power, and then take hold of the same fig leaves of a fond distinction to cover their nakedness, viz. That all is done by them in ordine ad spiritualia, in order to a spiritual good: as if the end formed the action: whereas all men know, That as men many times do things materially good for bad ends; so they do things materially evil, in pretension to good ends. If their Distinction were admitted as sound, and proper for the end alleged; what causes are there so purely Civil, which this hook would not reach and draw into their hands? Questionless there are but few, if any of the outward and civil affairs of men, but are so circumstantiated, that in one respect or other they relate to mens spiritual good, or evil, as might easily be demonstrated if it were needful. And therefore if a circumstantial relation of things and causes unto mens spiritual good renders a Presbytery competent Judges of them; who sees not that by this the wall of the Civil Power is broken down, and these Presbyters may as often as they please pass over into it, and hear the same causes, and judge the same thing as that doth? That like as the Pope bringeth all Causes to him as a competent judge, sub formalitate peccati,( as they say;) so these spiritual Judges know how to bring what Grist they please to their Mill, sub formalitate scandali, under the form of a scandal. And where such Ecclesiastical Judicatories and Arbitrary Courts are erected in a Nation, who is able to conceive the many quarrels and contests, that must of necessity grow between the two States there, Civil and Ecclesiastical!  
3. The Popes( as was said) by the breath of their mouth, the Thunder-bolt of Excommunication, have blasted the beauty of the Diadems of Princes, and have caused them to whither and fall off from their heads. And are not Rulers, both those that are in supreme Authority, and such as are sent by them, in danger to suffer like things from Presbyters, if once they had the power they desire, unless they resolve to yield up themselves into the hands of their councils, to receive so many several forms and shapes, as into which the gravity and wisdom of their Assemblies shall think fit to cast them? 1. That the Magistrate is subject to the judgement of Presbyterian Assemblies; 
2 Book Disc. Kirk Scotl. cap. 12. & 1.  that the person of the Magistrate ought to be subject to the Kirk spiritually, and in Ecclesiastical Government; and that Magistrates ought to submit themselves to the Discipline of the Kirk, if they transgress in matters of Conscience and Religion, are Tenets and Expressions frequent in their writings, as was noted in part before. 2. In case the Magistrate be disobedient to the Orders of their Assemblies, or otherwise walk irregularly, as they judge; they assume unto themselves a power to excommunicate him. 
Lon. Min. Div. Right Ch. Gov. p. 90. ed. 2  The Officers of the Church( say they) can Ecclesiastically censure the Officers of State. And again, The Church-Guides may admonish, excommunicate, &c. the Officers of the State. 3. Of all such persons indefinitely as pass under this censure of Excommunication, they say as followeth, viz. 
1 Book Disc. Kirk Scotland, 7 Head.  After which sentence( to wit, of Excommunication) may no person( his Wife and Family onely excepted) have any kind of conversation with him, be it in eating and drinking, buying and selling; yea, in saluting or talking with him, except it be at commandment or licence of the Ministry for his conversion. 
Ibidem.  4. They say, This sentence of Excommunication must be published universally throughout the Realm, lest that any man should pretend ignorance.  
Which things being considered conjunctim, who sees not but that if Presbytery were in her desired Throne of Power, Presbyters Consciences would suffer them, in case of noncompliance in the Magistrate with them, to thrust him out of the Chair, and to take the Sword of Power out of his hand, at least consequentially, if not directly? For if he be once brought into such a condition, as not to be suffered to converse or talk with any person whatsoever( his own Family excepted,) how is it possible he should perform the place and duty of a Trustee for the People, in managing the affairs of the Commonwealth? And yet into such a condition they can bring him by Excommunication, in case he be found transgressing the Traditions of the Elders. And that their intentions have been to make a match between Presbytery and Magistracy upon such terms onely, as that the Chair of Civil Power is to expect a Bill of Divorce when ever it fails of servility and subjection to the Keys, is a truth which they speak plainly, and in no Parable, in that Head of the( so called) City Remonstrance, laid down in these words, viz. That no person disaffected to Presbyterial Government, set forth, or to be set forth by the Parliament, may be employed in any place of public Trust. They were willing you see to acquiesce in the judgement and Resolves of Parliament; not onely in what was then already visible; but by an implicit faith also, to yield up their Judgments and Consciences into the hands of the Parliament, in what ever they should do for the future, right or wrong, for the establishment of Presbyterial Government. And this power of Parliament they willingly owned, whilst they were under expectations of being gratified by it in their promotion into all places of public Trust, with the ejection of all others; and rejoiced in this Authority, in opposition to the Regal claim itself, so far as impropitious to high Presbytery. But since, the Parliament perceiving the importune loftiness( not to say, sauciness) of this kind of spirit, and wisely discerning the sad consequences of Slavery to the people, and of contestation with their own Authority, which would inevitably have followed the Concession of such a power as they desired, have thereupon in good part withdrawn the influence of that grace and favour, by which they promised themselves their hearts desire, and have thereby broken the heart of their great expectation. Whereupon the Presbyters we speak of, finding themselves thus like to be disappointed of their so mighty a grown hope, presently fell to crying down the Parliament as fast as ever before they had cried it up; and to side with that Royal party against the Parliament, whom with the Parliament they formerly opposed. And as if all this had been but little in their eyes for the gaining of so great a prise as that for which they ran; some, not of least note among them( as hath appeared in the case of Mr Love and his Complices) have proceeded to assume unto themselves a power to treat, or to commission others to treat, with the declared Enemies of this Commonwealth, in order to the subversion of the Parliament, and bringing in of him to be King in an hostile way, whom before, under the working of the same principles and disposition, they counted for a common Enemy. So that when either Parliament or King stand in the way of towering Presbytery, such Mountains must be leveled to make her passage fair and smooth: Or if the condition of either be but low, then these valleys must be raised, if her approaches to her desired Throne may thereby be accommodated: per fas or nefat, all must fall, rather then Presbytery shall not rise: any shall rise, and that upon any terms, if that may but rise with them and by them.  
By what hath been observed from the writings and practical behaviour of English and Scotish Presbyters, I suppose it now evidently appears to the Reader, That there is a clear consimilitude, or rather an Identity of acting in them and the Popes of Rome successively, in their usurpations of a Power appropriately belonging to the Civil Magistrate, and incompatible to their Calling as Ministers of the Gospel, in which capacity onely they professedly act, or claim a right to act such things, as now have been insisted on.  
If it shall be said, It doth not therefore follow, that the Presbyters we speak of are guilty of so great a crime as Popery, though it should be granted that there is a kind of parity or congruity in several things preparatory to the respective Jurisdictions of Popes and Presbyters, and coincident to the executive part of their Offices and Functions; because all that the Popes themselves have done hath not been Popery, but what onely they have done, taught, or enjoined contrary to the Rules of the Gospel. To this I answer:  
Although I shall not enter the debate of what is, and what is not formally Popery in other particulars, yet I doubt not to affirm, That what ever the Popes have done in order to their assuming unto themselves a Power and Authority beyond the line of the Office and Calling of a Minister of Jesus Christ, under pretence of an Authority derived from him by virtue of that Office, is as properly, if not much more formally Popery, then any other piece of Popery that can be name. And the reason hereof is this, because this height and power of theirs we speak of, was the end at which they aimed, and for which they striven, in the use of all those ungodly means, and in the broaching of all their erroneous, unsound, and devilish Doctrines, wherewith the world hath been poisoned. For it is not to be imagined, that if their adhesion to the purity and simplicity of the Gospel had been the way to that worldly greatness after which they aspired, that they would have forsaken that, and have strained their wits and consciences too, in adulterating the Truth, to make it subservient to their desired end and design; it being no pleasure to any man to go the farthest way about when he longs to be at home. Besides, those Errors in Doctrine that are most intrinsically Popish, are all of them calculated, as it were, for the nonce, to elevate the Pope and his Complices to that pomp and power at which they are arrived, and to increase the Revenues of that Papal Sea. Which is demonstration clear enough, That that which was capital, leading, and as it were commanding in that great apostasy and Defection from the Truth, and which doth chiefly distinguish the Pope from other heretics, was and is, that exorbitant Power and Authority, which he claims and exercises as a Minister of Christ and Successor of the Apostles. For many other men in the world have been and are corrupted( possibly) with as dangerous and destructive Errors about the great business of mens Salvation, as the Popes and their party have been; yet these do not entitle them to any such denomination as the Pope bears, as not being found in conjunction with any such power as he hath, nor having any such tendency thereunto as his Errors have. And therefore if this be it that doth more directly characterize and distinguish the Pope from other Impostors, viz. his exorbitant Power held under a religious pretence, then his Errors in Doctrine, Idolatries and Superstitions in Worship do:( that being his character, if meant of him, as generally is held it is, 2 Thes. 2.4. Exalting himself above all that is called God:) then doubtless such a Power is most essentially and formally Popery; that being most intrinsically the formality of a thing, that most differenceth and distinguisheth it from another.  
If then a National Presbytery magnifies itself above Magistracy, and assumes a power and greatness inconsistent with the due exercise of the Civil Power, and that under colour of Presbyters relation to Christ as his Ministers and ambassadors, and Successors to the Apostles, as you see it does; then evident it is, that such a Presbytery is as really and truly Popery for the species and kind of it( though not for degree) as any one branch or member of Popery otherwise is.  
And that such a power is as inconformable to the Rules of the Gospel, as it is congruous to the principles of Popery, is evident enough: for to suppose that God should set up one Ordinance of his against another, or to cause one to fall foul upon another, is a great reflection of disparagement upon the wisdom of God, the thought whereof is to be abhorred, according to that of the Apostle, Gal. 3.21. Is the Law then against the Promises of God? God forbid. Now that the Civil Power or Magistracy is an Ordinance of God, is without all dispute: and therefore what ever other Power interfers and clashes with this in its due exercise and administration( as the Presbyterial Power we speak of doth) is clearly evinced upon that account to be no Ordinance of God, but of man, in opposition to Gods. Besides, when Christ says to his Apostles( whose Power in Ecclesiasticals was more extensive, then other Presbyters either is, or ever was) Matth. 20.25, 26. Ye know that the Princes of the Gentiles exercise Dominion over them, and they that are great exercise Authority upon them; but it shall not be so among you; he cannot( I suppose) be understood to do less then prohibit them the claim, use and exercise of any such power, as the Princes of the Gentiles exercised and used in their respective Dominions, and that lawfully. Nay that which is more then this; he clearly seems to forbid them the desire, claim, or use of any such power, which holds so much as a similitude or resemblance of that Dominion or Authority which the Princes of the Gentiles exercised over the Inhabitants of their Lands. And whether a Church Government which is National, constituted by a National Assembly of Presbyters, and administered and carried on by inferior Ecclesiastical Judicatories throughout the Land, do not very much resemble the Power and Authority which the Princes of the Gentiles exercise in their Dominions, I leave it to these Elders of the people themselves to consider and judge.  
The premises therefore considered, I doubt not but every sober and considering man, whose ambition and ignorant zeal hath not transported him out of the sphere and circled of his own professed Calling and employment into that which is anothers, under the pretensions afore-mentioned, will easily discern a savour of much wisdom in the Parliament of the Commonwealth of England, if they shall think fit to deny the importune Desires and Petitions of that sort or rank of men among us called Presbyterian, if ever they should make new Addresses and Applications to them for such a Power as hath now been decried to be Popish, Antichristian, and Anti-magistratical. For how should they answer their Trusts in managing that Supreme Authority wherewith they are invested for public good and common Freedom, if they shall confer any such Power upon Presbyters? which( as is now known aforehand) they will use to the infringement of the Authority, both supreme and subordinate, if these shall interfer with theirs. Or how can the Supreme Authority retain its name and property, if it shall tolerate or permit such another Power or Authority within its limits and bounds, and sphere of its activity, that shall lift up itself above it in several things peculiar to it?  
For if men of this inspiration, whilst unarmed with any such power, and whilst they have been but making towards such an investiture, have yet been able to make the Land to tremble, by their Interest in and Influence upon the giddy and unstable multitude at home, and men of like vast desires with themselves abroad, as sad experience hath taught us within the compass of four years now last past, what then may we expect from them, if armed with such a power as they long for, in case this should meet with interruptions from the Supreme Authority, with which in such a case they hold themselves bound to stand in competition! If it hath been troublesome to keep place with them in this kind whilst they have been but footmen, what would the difficulty be in case they were on horseback?  
Furthermore, If National Presbytery, especially in the head and receptacle of that Power, General Assembly, be so incoherent with, and encroaching upon, the inviolable and appropriate Rights of the Civil Power in the Administration thereof, as hath been cleared in the predeclared parallel; Then observe and behold, what a sufficient ground and reason there is for the Parliament of the Commonwealth of England( into whose hands I doubt not to say, Divine Providence hath now put the Government of the greatest part of Scotland) not to endure or tolerate the Being of such a thing as the General Assembly of the Kirk of Scotland, in any place, where the arm of their Power will reach. For no doubt, if such a thing be continued in life and being there, it will be as a worm at the root of that tender plant of Civil Government there to be erected, which will keep it from thriving and prospering upon any such terms, as it is like to do, if that be removed. For that Kirk Assembly-general hath been wont to be so stiff in their Resolves about matters of State( in which Boat they still use to have an Oar) as that the Commissioners of State, yea the Parliament of Scotland itself, have been full oft fain to wave the Results of their own Counsels and Debates, to avoid a breach, and the exasperations of the people against them by their means,( an Ecclesiastical Rod they used to hold over them,) as several Transactions between them of late years do abundantly witness.  
And if this hath been the measure which the highest Authority there hath received from that Assembly, when owned and acknowledged by themselves as the rightful ruling Power; how much more must it needs be conceived, that they will not onely clash with, but even seek all opportunities to undermine the Civil Authority of the Parliament of England there, by whom soever administered? in as much as they are pretendedly under dissatisfaction touching the Justness of that Claim, and profess open enmity against it.  
As a National Presbytery hath already been declared inconsistent with the due exercise of Civil Government, so it might easily be proved to be alike inconsistent with the just Rights and Liberties of the People: but I shall not now trouble the Reader herewith.  
But for a close, I shall add this one word of Caution, to prevent mis-interpretation of my intention.  
When I say and affirm, That a National Presbytery is a branch of Popery, and so Presbyters so far Popish as they reach after, or exercise such a Power as they affirm to be relative to their Assemblies, I would not be understood to declaim against the persons of these Presbyters, as if they themselves, or their adherents, were all of them ungodly men: but it is their ungodly Error with which I contest. For as it is reported concerning some of those men, who through mistake did contribute somewhat towards advancing the Pope to that superlative power which he got, viz. That they were otherwise religious godly men: so the same unhappy Error may befall some men of like qualification for Religion and Godliness, in their supporting that Antichristian power in some particular limbs or branches of it, now it is in its declination, and towards its fall. But if some men, who are otherwise good, are subject to be so serviceable to an Antichristian Power and practise unawares, and contrary to their own Intentions: it then very much concerns all men, not to trust to the judgments and sayings of other men, out of reverence or respect to their persons or parts, but thoroughly and impartially to weigh, consider, and examine, both their sayings and doings, whence they come, and whither they go; what their foundation, and what their tendency is; lest otherwise their feet be taken in that snare of Popery, which I have now discovered, to the end it might be avoided.  
FINIS.