Scriptures for a pairt of the Churches Canon and rule seems to draw a barr on much of the Romish trash which is condemned thereby but does not the prelates boldness in violenting and forceing of them in answering of our arguments and maintaining of their concepts remove this barr and lay the door open for what they will for howbeit the Scripture speaks against the worshiping of Creatures Images Angels and Men and chargeth these practises with idolatry yet Thorndike and most of the now prelatical gang purge the popish masse the worshiping of the host of the virgine Mary Images Saints from idolatry and superstition How impudently bold are the Erastians in wresting the Scriptures used by their antagonists in which they are not inferior to the Socinians and the most noted hereticks of the Church but we must say with lesse shew of reason as will be evident to any that will compare them together in their comments What security can the Church promise her self from these mens principles and wayes who build their conclusions on such foundations which if once admitted overturns all But alas when to enlarge the Magistrats power and to give support to their wild assertions about it the divine authority and doctrins of the Holy Scriptures are boldly contradicted and all Religion ultimatly resolved into the Magistrats Conscience and Lawes as Hobs Leviathan Parker others undertake to make out against the foundations superstructuâ—s of our Religion are they not thus pulled done to uphold the Magistrat to extend an immense power in him but we hope to the external shame confusion and ruine of the cause for which they contend How much doe we finde that saying of Pauls 2. Timoth 3.13 verified in these men evil men and seducers shall wax worse and worse deceiving and being deceived but our confidence is that their folly being made manefest to all men they shall proceed no further for the cause which they oppose is Gods and that which he must owne and plead seing the Royal prerogative of his absolute Soveraignity and Supremacy are intrinched upon and struck at â—â—y his Creatures the wormes of the earth who contrare to their indebted and professed subjection to him assault his throan and invade the regalities of his high and glorious Crowne which he will uphold OH that all ingadged in this warr against the Lord and his anointed would read and consider the Second Psalme and yet hearken to what is there foretold anent the issue of it which will be sad and heavy to them that obstinatly set themselves in opposition to Christ and his Kingdome Let none that side with Christ in this quarrel be affrayed or ashamed to appear in its defence against all sorts of opponents for as we have the full light and evidence of the Word of God to justify its righteousness from the reproaches of men So we have the righteous and Almighty God to take our part who on the account of his justice and Supream dominion is ingadged to owne them that owne him in this cause In contending for these we contend not for honours dignities and the riches of this world but only for the Lawes Ordinances and Servants of Christ Jesus and that obedience and subjection to him in them that he requires of all in his word yea for the Royal dignities supereminent prerogatives of his righteous and glorious Crowne which the Father hath placed on his head giving him a name above all names that in the name of this JESUS all knees should bow yea shall bow Who needs to be affrayed who owne such a King and have him on their side who in his own persone overcame Triumphed over all his enemies yet againe will doe so in the persones of his weak contemned and persecuted servants people The Lord build up the walls of Jerusalem make her a peacable habitation Amen
necessare righteous from the Word of God before their obligation can be admitted received which we have laboured to doe in this following discourse And if from it our Covenants and Oaths doe appear to be just are we not assured that the corruptions and sins engaged against by such divine tyes and relapsed into contrare to these engadgments doe provoke our Holy and righteous God to the inflicting of all those plagues and judgments threatened in the word against the violators of such sacred bonds And if this be a truth as we hope none will deny what can we then expect to our selves posterity if reformation repentance doe not prevent but ruine and desolation according to every ones accession to these evils which no doubt are crying for vengeance on this declining Church Next We pray your Lo. to consider that we build our conclusions on no other foundation then our worthy reformers in this Church and others laid downe in their arguments and debates against popery which for its want of and opposition to the holy Scriptures they have condemned for an Antichristian defection from the doctrines of Christ We hold to the sufficiency and perfection of the holy Scriptures resolving thorow the Grace of God to admit of no other rule of faith and obedience in the maters of our God but these what they condemne we must renunce whatsoever doctrins or practises in the house of our God want their authority and approbation we cannot yea dar not admit The experience of the Church in preceding ages shews what mischeifs the opening of this door hath brought in upon her to the almost uter ruine of all her concerns The present grouth of popery and the quick advance it makes among all degrees of Professors in this and our nighbouring Churches sayes to all we suppose to your Lo. that the fasety preservation of the protestant reformed Religion does in all prudence require that its real and sincere friends should be encouraged and not thus persecuted with violence which no doubt tends so to the weakening of the Protestant interest cause that in one of Queen Elizabeths Parliaments it was judged a sufficient reason not only to restraine the rigide pressing of conformity but likewise to encourage all Non-conformists who in those times were looked upon as stout antagonists to popery and such as might be employed entrusted and made use of in opposition to it Is it not to be feared that the â—ope having his instruments and emissaries amongst us for working out of his designes on these Churches which all his former engines have not hitherto effected and finding through our confusions and distempers the occasion fitted for his purpose hath no question a secret active hand in influencing and increasing of this violence which if the Lord in his mercy to this many wayes afflicted and ruined Church doe not prevent will facilitat his longed for much endeavoured designes against the reformed Religion in these Ilands And however we are represented to your Lo. as unfriends to Religion and the interests of State as if they must ruine if we stand yet the experience of past and present times beside our publick confessions doth sufficiently witnesse how malitious our adversaries are in this unjust calumny We are no innovators nor pleaders for innovation in Church or State but do hold adhere to and resolve through the grace of God to maintaine the reformed Protestant Religion against all sorts of enemies as it is contained in the holy Scriptures summed up and breifly comprehended in the Confessions of faith of the reformed Churchs especially in the Confession of faith Larger shorter Catachismes of this Church in opposition to all Popish Arminian Socinian and Sectarian errors and innovations We hold for our maine rooted principle the holy Scriptures to be the Word of God the absolute perfect and only rule of faith and maners not needing any supplement of Ecclesiastical tradition yet we do not deny Antiquity its due respect use reverence and although we maintaine that every Christian of what rank degree soever ought to study be conversant in the Scriptures yet we acknowledge the necessity and great use of a Gospel standing Ministry and receive the directive authority of the Church not with an implicit faith but with the judgment of discretion We hold the teaching of the Spirit necessare to the saving knowledge of Christ but absolutly deny that the Spirit bringeth new revelations in maters of doctrines worship Government but only that he opens the eyes and enlightens the understanding that we may perceive and rightly take up what is of old revealed in the word by the same Spirit We rejoice in Christ Jesus having no confidence in the flesh or in a legal righteousnes desireing to be found in him who of God is made unto us wisdom righteousnes sanctification and redemption yet we constantly affirme good works of piety towards God of equity and charity towards men to be necessare both necessitate precepti medii our Ministers presse on themselves hearers the necessity of Regeneration as the solid fundation of good works the severe strict exercise not of a popish out side formal but of a spiritual real mortification and self denial We extol all ordinances of divine appointment but reject all humane inventions especially religious and significant not institute ceremonies in the worship of God It ought to have no little weight with your Lo. that by using of such violence the most sober judicious universally religious and industrious part of the subjects and consequently the most useful and stedfast to his Maj true interest and honour are exposed to dayly vexation and trouble to the great dammage and prejudice of this Nation and Kingdom We suppose that upon an impartial view it will be found that the choice and better part of the subjects is dissatisfied with the Government now introduced into this Church and consequently obnoxious to the severity of the lawes enacted against non-conformists and of what dangerous consequence this may prove to Church and State we leave to your Lo. most serious consideration We know the certaine issue of all maters is known to God only but if we shall take our measures in conjecturing at future events from the working of present causes there is all rational ground to fear that there are dismal and heavy times coming on this nation which by taking and fallowing of right wayes in the present juncture of affaires your Lo. may prevent and if not done will no doubt afford mater of bitter sorrow repentance to your Lo or children afterwards It is shall be our hearty prayer to God that your Lo. may have the Spirit of wisdome and of the fear of the Lord poured out upon you to foresee the evils that are hastening towards us and in time to hide yourselves this Church Kingdom from them Is it not apparent to all that conscience does not
but also to all that ever it was even in the times of popery which when considered in the constitution and priviledges it then had was an humane Office founded on the Supremacy of the Pope but now by this law on the Magistrat which sayes that although the persons be changed yet the Supremacy is the same 6. In the act anent the National Synod the nomination and election of persons by whoâ—n the government of the Church is to be exercised under the King is asserted to be the Kings by vertue of his royal prerogative and supremacy in causes Ecclesiastical so that the constitution of Church judicatories is made dependant upon him a thing never heard of nor practised in this or any other Church till of late 7. The right being and constitution of the National Synod of this Church is wholly dependant upon and derived from this law So as it is no Synod of this Church that is not gathered and constitute conforme to it although a Synod in this Church should have all that made Synods lawful and their acts obligatory in former times 8. The particular constitution of this National Synod as to its members which in this act are nominated and regulated thereby for all future times is determined for its ' times and places of meeting and put wholly in the Kings hand and asserted to be his right by vertue of his Supremacy over this Church It is no Synod that is not thus convocated 9. The maters to be handled debated and concluded in this Synod a thing alwayes judged intrinsick to the Church comes only from the King are to be proposed from him by the Arch-prelat of Saint Andrews and no other a fearful restraining of the divine liberty of the Ministers of the Gospel who may not speak of maters of doctrine manners although necessary for the times contrare to the freedome that is commanded them by their master anent these 10. The King 's or his Commissioners presence is made essential to the constitution and of binding force to this nationall Synod It is no Synod although constitute after the paterne of Church Synods in the primitive times if it want this 11. No mater debated and concluded by the Majority of this Synod is obligatory on this Church and its members if not approven and allowed by the King or his Commissioner This suspends the intrinsick obligation of Synods on the King so that no canon act or constitution do binde the members of the Church if he assent not As this secures the Couâ—t in their carnal liberties and sinful wayes so it shuts the door on all endeavours of reformation by the Church when Princes are vicious 12. In the act asserting the Kings Supremacy Ecclesiastick the King his successors are enabled and impowered to medle with all maters and meetings Ecclesiastick which brings the doctrine and worship within his verge and subjects the same to him as much as the government 13. They are impowered to enact and emit constitutions acts and orders anent maters and meetings Ecclesiastick as they please and think fit and are not in the making of these astricted to any rule but their pleasure O HORRENDUM 14. All these acts and orders they may statute independant on the Church Parliament or any other by their sole authority never granted to any of his predecessours before 15. These acts and constitutions insert in the book of Councel and duely published are declared and made to be of full force and obligation to this Church and her members No need of Synodâ— here which by this are wholly subverted 16. All former lawes acts and clauses of them contrare to and inconsistent with this are made void cassed annulled which takes away the Protestant Religion thâ— Word of God as the rule the concurrence of the Church in the assistance of the constitutions Ecclesiastical that was provided and secured by former acts of Parliament a wide door for Popery 17. In the act against unlawful Ordinations as they call them the Ordination of persons to the Ministry by Ministers of Christ Jesus that have not conformed to Prelacy which was held unquestionable valid for its substance by all till this late gang of Prelats arose in which they are degenerat from their predecessours is by the sole authority of the Magistrat made void and all Ministerial acts and Church benefites depending thereon declared to be nul An act that unchristians and condemns all the reformed Churches making their Churches no Ministerial political Churches and all Ordinances dispensed in them nullities which their practice at this time in England does confirme while Romish Priests turning Protestants are without ordination made capable and advanced to Church places and preferments of which the Protestant Ministers of other Churches conforming to Prelacy are dented till they be reordained Other mediums contained in other acts of Parliaments for fixing of the preceeding conclusions we passe having hinted at some of them above judging these sufficient for the conviction of the uninteressed unprejudged who through the power of lust and earthly interest have not cast off the light of the word but keeps in subjection to it We shall in the last place answer some objections in which we have to do with two sortes of persons first the high flowne Erastians of our times who will admit of no government in the Church but that which is in and from the Magistrat whose designe as is evident from the act asserting the Kings Supremacy is to take all Government out of the Churches hands and to put it on the King his Councel to be only exercised by them which throw the dislike of Prelacy is not sufficiently lamented laid to heart nor resisted by many as its dangerous consequences to all the concerns of the Church do require Besides these there are who upon what principle is not yet known think that the Supremacy as it is now asserted by law is not formally Ecclesiastical but only objectively so which is strange some of the objections of the first sort we have met with as we went along the former heads we know of no other besides these of any considerable strength but one Obj. That the Magistrat being the keeper of both tables of the law of the table of Religion as well as of the table of Righteousness ought to have a care of Religion and hath power given him to exercise it about the same Anâ—wer This being the Achilles of the Erastians and semi Erastians of VIDELIUS in particular We shall returne these answers to it and shew it cannot bear their conclusion 1. Whatever power the Christian Magistrat can clame by this the heathenish Magistrat hath the same he is by his Magistratical office constitute in actu primo a Keeper of both tables as is evident from Rom. 13 1 2. If he do not exercise it it comes not from any defect of power in his office or the institution of it but from his blindness and unbeleef
they were time out of minde exerâ—â—ed But this with other Acts of the like nature which followed was suitable to the basis and foundation on which the new superstructure of â—hurch government was founded and built the â—â—premacy How visible is it from this act the 〈◊〉 used for bringing in 〈◊〉 prelacy the frame of the 〈◊〉 of Parliament anent it and the Supremacy 〈◊〉 proâ—â—dour in executing of the same that the designe was not only to subject the Church wholly to the State but to rob her of all power which the prelates perceiving laboured to help in their after outting of Ministers not comprehended in this Act some of them complaining that Ministers should be exautorated by the Magistrat without any Church sentence preceding but more of this afterwards But supposing this to be within the compasse of the Magistrats power yet how unproportionat was the penalty to the alleaged crime if there had been heresy in doctrine or scandals in life conversation a justification might have been made of this sentence but for simple non-conformity to prelacy that had been by Church State exploded from amongst us as an high corruption in the government of the Church and its reentry barred with the solemnest Covenants and oaths that ever any Church or Nation came under we say for such a crime in such a case to take from Ministers as men their lively hoods and as Ministers their Ministery dearer to them then their lives is a punishment when weighted in the ballances of equitie and justice much beyond we are sure the demerit of the cause especially considering that the Persones imposeing conformity and punishing others so severely for refusing it were the same for the most part that had made and enacted lawes severe enough against it What is prelacy a jewel of so much worth that the Church of God cannot be well without it have we not found the contrare from the experience of past and present times Although we should be judged uncharitable in this yet we mâ—â—◠〈◊〉 it that they who see not this do either 〈…〉 eyes throw carnal interest or wilfull 〈…〉 â—â—â—inst all evidence that not only Scripture but the effects of Prelacy in this Church affords to all men Or els fight against their light If we take our measures by the true interests of the Church or these things wherein her true welfare does consist we shall undoubtedly and undeniably see that prelacy is not of that worth and use to the Church of God as to inflict such grievous punishments on Non-compliers with it sure we are soundness of doctrine purity of worship and holiness of life have flourished in this Church without it and since its erection these have come under a sad decay Obj. But many place the demerite of these severe punishments in the disobedience to the lawes establishing Prelacy the now great cry of these engadged in the present course for justifying of all enormities committed in the administrations of government Ans To this we say first that all Divines and Lawyers assert if non-obedience be seperated from contempt of authority as in many cases it may be that the demerit of disobedience is not rigourously to be pursued with punishments especially of so high a naâ—â—â—â— as these inflicted on us for meer non-conformity and the reason they give is because there are and maâ— be such things in non-obedience as will to â—â—â—â—teous judges not only alleviat the guilt thereof 〈◊〉 discharge it from disobedience let be contempt 〈◊〉 authority as invincible ignorance inability 〈◊〉 of passion the tendencie of the thing commanded 〈◊〉 sâ—me cases to the everting of the end of the law â—â—â—â—ch in such cases is presumed not to be the will of 〈◊〉 makers the disposition profession of persons 〈◊〉 â—â—dieiâ—nce-manifested in all others things c. if our known and professed principles extant in our publict confessions and treatises on this head with our actions in all other matters relating to authority be admitted and beleved we will have as much so say for freeing of our non-obedience to lawes in this matter from contempt of authority as any Give us the just liberty of our Religion in preferring of God our absolute and Supream Soveraigne to all others and in yeelding to him that obedience he requires of us in his word and none shall be found more obedient to Authority in all things that do not intrinch on this We do solemnly professe and in the sight of the alseeing God who searches the hearts and reins that this and this only is the cause why we cannot give obedience to the lawes establishing prelacy for upon all the search we have made we cannot find a warrant for it in the word of God that perfect rule of Religion and Righteousness but find it contrarâ— unto â—lagainst the precepts and institutions of Christ â—â—sus anent the government of his house This being our perswasion we are not able to evite the force of these obligations of our Covenants and Oaths made to God and one another against it to the strick observation of which we are by commands and threathings contained in the word most indispensibly bound and from which tyes no humane power can loose us Is it not a sad matter in this case that we meet with no other thing from any for satisfying our consciences and bringing us the length of cheerful obedience in this thing but the cry law law which in the matters of God can be no sure bottome to our consciences 〈◊〉 seing we as Christians are under a law antecedent 〈◊〉 superior to that of mens Secondly Where the guilt of disobedience is truly sound yet the sentence passed against it ought cheefly to respect the matter of the disobedience and according to the quality and circumstances of it the punishment should be proportionated there are no divines or lawyers that we know of but hold this and it is beyond disput evident from the judicial lawes of the Iews enacted and established by God himself for the administration of justice in that Common-wealth for the guilt of disobedience being alike in all deeds contrare to law disobedience in smaller matters sould have as heavy punishments inflicted on the contraveeners as in greater which all acknowledge to be a strange solecisme in government contrare to all natural equity and justice the basis and ends of government Thirdly And that our non-obedience to lawes erecâ—â—ng and establishing prelacy is so high a crime in itself as to deserve such punishments as have been statute and execute upon us we do not yet see especially while we consider 1. The little evidence as hath been said for it in the word of God Some of that party â—â—â—e racked their witts for finding out its divine right and institution as Ioseph Hall and some others but wiâ—h so little successe as hath forced many of them to â—â—â—te that plea and take them to arguments of another â—â—ture 2. The confessions of some who plead for the
the Romane Church of Idolatry and superstition their asserting the difference betwixt Papists and us in doctrine worship and government not to be fundamental nor on their part damnable c. All which discover to the world the native tendency of prelacy and what it will if 〈◊〉 â—â—nue ultimatly resolve into 11. Do not the opinions of prelatists their practises the ways taken for bringing in and establishing of Prelacy among us reflect upon and condemne all the reformed Churches and their divines except Scultetus who in their confessions treatises reformations conforme thereto disclame prelacy as no office of divine appointment As will be evident to any that peruse them We know there was a Pamphlet emitted in the beginning of prelacyes last introduction that undertakes to prove the contrare but it is so destitute of all evidence of truth that we wonder exceedingly at the impudence affrontedness of the author in alleadging of Calvine Beza Bucer c. for prelacy who in their practise and writings have argued and debated against it Did not this Author know that their writings are extant and others as much versed therein as himself But the unjust know no shame 12. As prelacy or prelatical government in its constitution and exercise is a compound of additions to the Word of God which for want of its authority we reject so presbytery or presbyterian government in the confession of our Opposites is in all its parts of divine institution or right which we offer to make out from scripture and the concessions of our Antagonists who first yeeld all our Church Officâ—rs except Ruling elders to be of divine appointment Doctor Hammond only excepted granting that presbyters or ordinare Pastores and Deacons to be institute by the Apostles and alwayes used in the Church to this day they likewise grant the power of ordination and jurisdiction in Presbyters till of laâ—â— As also the meetings of Pastores lesser and greater for government and discipline and all the particularities of power anent these asserted by and formerly exerâ—â—â—â—â— among us We think strange of Stillingfleet in denying of Presbytery to be of Divine institution who yeelds all we seek for if all the former be of Scriptural institution and practise must it not be of divine right even as to its forme We cannot for bear to declare our resentments to the world of the high indignities done to our Royal and great Master Christ Jesus and his blessed word the holy Scripture in that 1. The forme of the government of his house is asserted to be mutable at the pleasure of men and made capable of any forme they please to assigne to the same Was it ever heard in the world that the forme of any government was taken from the Officers thereof and not from the Supream head in whom the Legislative power is lodged All that ever treated of governments and spoke to their different forms did always found their forms on the head and not on the Officers of it Is not Christ Jesus the Supream and only Head of the Church by divine appointment Are not ordinare Pastores or Presbyters found institute in the word with all the parts of their power that we afterwards grant to them c Will it not then necessarily follow that the forme is of divine right both in the head and officers which is truely Monarchicall and not alterable at the will of any 2. For making way to this the sufficiency and perfection of the holy Scripturs as to matters of obedience and practice in the Church is denied and thereby the fundation of the Protestant Religion is shaken How inconsistent is this with their granting the perfection of the Scripturs in maters of faith For if all maters of obeâ—â—â—â—â—â— be first and primarily Maters of faith must 〈◊〉 they be perfect in these also How our Oppoâ—its will defend our arguments for the perfection of the Scripturs in matters of faith and manners against the Papists who in this speak more consequentially then the Prelatists and maintaine the former affertion is unintelligible to us For our arguments plead as much and as strongly for their perfection in the one as in the other But must it not be a desperat cause that needs such a prop to support it 13. In the last place We humbly offer the following particulars to be considered by all nothing doubting that when they are duely and seriously weighted it will soone appear that our exceptions against Prelacy are not light and groundless As 1. There is no good to the Church and immortal souls attainable by Prelacy that may not be win at without it It is a sure truth that every ordinance of Divine institution hath it's proper good to the Church in order to which as it's end it was appointed by Christ which is not easily reachable by other ordinances As will appear to any on a particular condescension for as there is nothing defective in divine institutions so there is nothing redundant and superfluous Now we desire to know what is that good to the Church and immortal souls that cannot be obtained without Prelacy let our Antagonists give instances If they think that ordination and jurisdiction is the good that the Church hath by prelacy we offer to prove from Scripture and antiquity as hath been done before us without a reply yea and granted by many of them that Presbyters have the power of ordination and jurisdiction and the truth is it was never questioned by any but yeelded by all till of late for we have not only instances in Scripture and antiquity for Presbyters exercising ordination and jurisdiction but the reason that all gave for it was that the ministery conferred by ordination consisting of the power of order and jurisdiction as it 's integral constituent parts persons ordained receive the power of both If this be a truth why may not the Church have these by Presbyters as much to her advantage and benefite as by Prelats But son e say there can be no unity or peace in the Church without Prelacy The contrare is evident from the Churches experience in former later times for as the Church was never more rent and filled with contentions and schisms then under by Prelates of which there are innumerable instances in history so there hath been much flourishing unity and peace under Presbyters in Churches that wanted Prelats as is to be seen in the present case of the reformed Churches and will be evident to any that is acquainted with and seen in the records of the Church what unity peace hath the Churches of Britan and Ireland beyond other reformed Churches Yea is there not more of these among them then is with us at this day But what sayes unity and peace in the Church if they have not truth and righteousness for their cement and foundation which are seldome the attendents of Prelacy But some place the good of Prelacy in the oversight and inspection it takes of Ministers
of our ministry in the places to which we were to be confined was a piece of policy invented to cover the too visible encroachment on Church power in the first act of Indulgence which was known afterwards to stumble many that the mater might be more smoothed and goe the better down while the designe was the same which was as is said to bring our ministry in subjection to the Magistrat in the maters of God and without noise to obstruct the spreading of the Gospel and to ruine our cause for attaining of which we have not yet seen a more succesful like piece of policy then this of the indulgence Resolveing as bath been said to unfold our hearts and to keep nothing up anent what is truly greivous to and buâ—dens our consciences in the commands and impositions of these times we shall adde other reasons to these which with the former are the grounds of our dissatisfaction with and non-approbation of this indulgence as 1. In the Narrative of the 2. act of indulgence it is declared that this pretended favour is provided for a remedy against the evil of Conventicles by which we understand the assemblies of the Lords people for hearing of the word and partaking of other ordinances from faithful Ministers of the Gospel which the execution of laws made against the same hath not suppressed As this narrative speaks to all the designe of the indulgence so it shews what we are to expect as its consequence if approven by us to which we dar have no accession directly nor indirectly for by our allowance and submission we shall not only prove active in hindering the propagation of the word for the future but also shall consequentially condâ—mne the former practice of the Lords servants and people in preaching and hearing of the word that hath been blessed and made not a little succesful to the advantage of the truth and the benefite of many souls 2. Many by this indulgence were assigned and sent to other congregations then these they had formerly served their Master in before this revolution in the Church As we judge the former relations to particular flocks over which the Holy Ghost and not the State had made them overseers to be yet in force and not dissolved by all the violence used against us so we think our approbation of this indulgence would not only justify the unjust usurpation and violence in casting them out but likwise would have made void the former and yet standing relation to these respective congregations in which we darre have no hand but in the way Christ hath appointed and was formerly used in this Church seing it will no question both strengthen the Magistrat in his unjust encroachments on the Government of the Church and be a practical acknowledgement of him in all he hath done in this mater 3. By one clause in the 2. act of indulgence appeals are allowed and authorized from the indulged to the Prelats Courts which does subject and directly subordinat them to these in the exercise of government and discipline which is known to be contrare to our Covenanted and well grounded principles The truth is we look on this with other particulars in that indulgence as a device framed of purpose for gaining all these ends and intents upon us which by violence hath been formerly designed against us for establishing of Prelacy and Erastianisme 4. As some of the Rules are impracticable so others of them do not a little reflect upon the practises of Christ and his Apostles recorded by the Evangelists who preached in houses and fields If we understand our Christian profession aright we must take ourselves bound by many commands and precepts in the word of God to imitat Christ and his Apostles in their performances of the duties of Religion and righteousness which are of purpose related in the Scripturs for this effect Do we not find from these sacred records Christ and his Apostles preaching in houses and fields as occasions offered never declining to teach and instruct the people in these as the present exigence required although they had the opportunity of and accesse to the Synagogues which is denyed us as to the places allowed for publict worship Do not these practices of Christ and his Apostles say that as preaching in houses and fields is in it self noâ— sinne but lawful except we resolve to make Christ â— transgressour so in the like cases and under the like câ—lls we are bound to do in this as Christ did before us who can get this shuned Amongst the many designes aimed at in this indulgence and in part obtained by it we know the deviding and breaking of our party was a principal one which at first actuated and set on foot this device amongst us but we hope without the fruit our adversaries exspected to have reaped thereby to the advantage of their cause for whatever difference there hath been or yet is amongst us in our practice in relation to the indulgence we are all agreed in the preceeding exceptions against it and if there had been accesse for representing the same to our Rulers our unanimity and concord in these had been more discovered and made known to the world then it is There is no charge with us of our known and professed judgment about the Government of the Church in its true distinction from and independence on the Magistrat as is afterward expressed What ever was our perswasion in this represented to the world in our publick confess on of faith we yet throw the grace of God resolve to cleave to having never seen or heard of any thing in all the times that have gone over our heads to cause us alter our apprehensions of this mater in the least Some who take hold of all occasions to reproach us are pleased to represent some their acceptance of this indulgence as contradictory to and inconsistant with our former professed principles anent Church Government yet any that considers what was shortly hinted at to the Councel at the receiving of this indulgence and what was more largely declared by them to the congregations at their first entry will be sufficiently convinced of our constant adherence to our former principles which by this acceptance is not at all changed It is expected from the lovers of our righteous cause that nothing shall be done by them to ward the furtherance of the evil intents of this indulgence but rather an endeavour to counteract and ineffectuat them that our opposites may have no benefite therefrom to the prejudice of the interests of Christ for which we contend SECT VI. The nature of Church Government as distinct from and independent upon Magistracy explained HAving proceeded thus far and dispatched the first three things we proposed to speak to in the beginning we shall now enter on the last the Supremacy Ecclesiastical that is now by law annexed to the crown established in his majesties person and successours and sensed by law and practice Let