Relat. Sect. 12. pag. 190. Rectius Instruen. Confut. 1. Dial. chap. 6. pag. 50. Hence, they that in deriving their authority do confound the two governments, civil and ecclesiastic, and take it all from a mere civil power, cannot be owned as having any authority of Christ's institution: but the prelates and their curates, in deriving their authority, do confound the two governments civil and ecclesiastic, and take it all from a mere civil power. This same argument equally militates against hearing the indulged ministers, who have taken a licence and warrant from the usurper of this supremacy: because it is highly injurious to Christ's headship; very contrary to presbyterian principles; clearly homologatory of the supremacy; plainly prejudicial to the power of the people; very much establishing erastianism; sadly obstructive and destructive to the good of the church; wronging our cause and ground of suffering; strengthening the prelates hands; contradictory to our covenants; prejudging the meetings of God's people; and heinously scandalous and offensive: as is clear by, and unanswerably proven in the history of the indulgence. IV. There is a necessity that any man whom we may join with as a minister, must not only be a minister, and a minister clothed with Christ's commission then, when we join with him, but he must also have a right to administer there where we join with him. Else we can look upon him no otherwise than a thief and a robber, whom Christ's sheep should not hear, John x. 1-5. Now the prelates and curates, though they should be accounted and acknowledged ministers, yet they have not a right to officiate where they have intruded themselves. Hence we have several arguments, as 1. They who have no just authority, nor right to officiate fixedly in this church as the proper pastors of it, ought not to be received but withdrawn from: but the prelates and their curates have no just authority, or right to officiate in this church as her proper pastors: therefore they ought not to be received, but withdrawn from. All the debate is about the minor, which may thus be made good. They who have entered into and do officiate fixedly in this church, without her authority and consent, have no right so to do: but the prelates and their curates have entered into and officiate fixedly in this church, without her authority and consent: Ergo--The major is manifest: for if this church have a just right and power of electing and calling of ministers, then they who enter into and officiate fixedly in this church, without her authority and consent, have no just authority or right so to do: But this church hath a just right and power of electing and calling of ministers, as all true churches have. And, if it were not evident from what is said above, might be easily demonstrated from scripture. The minor, to wit, that the prelates and their curates have entered into and officiate fixedly in this church, without her authority