Congregation that they exercise no civill Iurisdiction The Confession of Fayth sworne and subscribed wherein they oblige themselues to continew in the doctrine discipline of this Kirk The same yeere it was declared in the generall assemblie that the office of the Prelate was unlawfull in it selfe and had no warrant in the Word of God thereafter renued in covenant The PRELATE and men of that disposition having in the ende nothing to oppone professed that they agreed in their consciences consented to the Acts of the Kirk swore and subscribed the Confession of fayth renewed the covenant with the Kirk and helped to put on the coap-stone of the Kirk of God with their owne hands Like as the same Confession of fayth was subscribed by those that are now in the proudest places of prelacie and who haue proved since the chiefest instruments of all the alterations in the Discipline and externall worship of God and ring-leaders in the defection of the Kirk with what consciene may be seene by their unhonest excuses their poore shifts and shamelesse raylings against that which they did once so much reverence all to be seene as they are published in print 4. The PASTOR and men of God desyring to testifie their thankfulnesse for so singular favour vouchsafed upon this Kirk and nation to employ the benefite of the discipline now established for the libertie of the kingdome of Christ and against the tyrannie of sinne and Sathan addressed themselues all as one man with greate fidelitie courage for the work of God urged residence and diligence in ministers kept with successe from heaven their publike and solemne humiliations made the pulpits to sounde against papistrie and profanenesse set all men on work as they had grace or place for purging the countrie of all corruptions and defending the Kirk against her profest enemies who never ceased by negociating with the Pope Spanish King unnaturally to labour for their owne and her ruyne whereof the divine providence had disappointed them in 88. The PRELATES authoritie at this time lay deade and men of that disposition made no greate Dinne But the Kirk then unlike that which she is now comely as Ierusalem terrible as an armie with banners against all her enemies did stand whole and sound in unitie and concord of her ministers authoritie of her assemblies divine order of her ministerie puritie of externall worship with greate power and presence of the Spirit of God in many congregations of the land till at last for unitie division entred into the Kirk prelacie that had slepte before as wakened againe and this mysterie beginneth to worke of new neyther by any cause offered by the pastors of the Kirk at the 17 of December as the enemie calumniates for after long tryall they were founde faultlesse and faythfull by his Majesties owne testimonie Nor yet upon that occasion for the meeting of the Kirk for making that charge was indicted before that 17 day But the cause was a plot contryved before for procuring peace to the popish Lords to make warre amongst the ministerie and to divide them amongst themselues For this effect 55 Problems were framed to call the established discipline of the Kirk in question and as one and the same time way was made for reconciliation of the Popish Lords and for restitution of the popish prelates And the Schisme of our Kirk so well compacted before began at that time not upon their parte who stande for the discipline but by some of the Prelates disposition that is of flattering and worldly mynded Ministers who gaue other answers to thirteene of the fiftie fiue articles concerning the government of the Kirk then their worthy brethren desired So that if the cause or occasion maketh the Schismatick the Prelate is the Schismatick and not the Pastor 5. The PASTOR and men of God as they had been diligent to establish the government of the Kirk according to the will of Christ and after it was by the blessing of God established were faythfull in using it for the honour of God and good of the Kirk so now when it beganne craftily to be called in question were carefull according to their office and oath to stand to the defence thereof both against professed enemies and against the Schisme begunne by their owne brethren albeit they could not at the first haue beene perswaded that their brethren would ever so foully forget themselues as against their greate oath in the sight of God and the world to take upon them the dominion of Prelates and for their owne back and belly to trouble the Kirk and marre all the worship of God as they haue done The PRELATE through the Schisme at that time begunne by himselfe savouring the sweetnesse of wealth and honour forgetteth his oath his office and all followeth greedily upon the Sent and clymbeth craftily by degrees and betime to the heigth that he could not advance himselfe to at once First with much adoe and many protestations that he meaned nothing against the discipline established but desires to vindicate the Ministerie from povertie and contempt gets libertie for to vote in parliament for the Kirk but with such caveats as would haue kept him from his present prelacie if he had kept them as he was obliged Secondly fiue yeres thereafter he was made constant moderator that of the presbyterie onely where he was resident and not of the Synods upon as faire precepts and with the like protestations and cautions Thirdly being Lord of Parliament Lord of Councell patrone of beneficens Modifier of Ministers stipends he was armed also with the power of the High commission and having two swords might doe against the Kirk what he pleased Thereafter incontinent he usurped the power of ordination and jurisdiction And at last albeit without consent or knowledge of the Kirk of Scotland wente and resumed consecration in England and since that time hath taken upon him and hath exercised the plenarie power and office of a bishop in the Kirk no lesse then if the assemblie of this Kirk had chosen him to the name and office of a Bishop which as yet they haue never done the most corrupt of their owne assemblies granting onely the negatiue power of ordination and Iurisdiction to them who were never called Bishops by any warrant from the Kirk but onely in the vulgar speach frō the titles they had to benefices in which respect civill persons beneficed were called Bishops in former times 6. The PASTOR and men of God seeking neither profit nor preferment to themselues expelled the Prelate all his Ceremonies out of the Kirk of Christ by no other meanes but such as became the faythfull Ministers of Iesus Christ as preaching praying penning advising with the best reformed Kirks reasoning in assemblies and after libertie granted to all to oppone the consente oath and subscription of the Adversaries The PRELATE seeking nothing but his owne
prosit and preferment is restored againe by such meanes as better beseeme his Ministers who hath beene a murtherer and lyar from the beginning then the sincere Ministers of Iesus Christ For crafte and crueltie hath been their wayes Their craft was to remoue their strongest opponents out of the Countrie that they might not be present in assemblies to espye their proceedings and to reason against them to abolish the true libertie and authoritie of assemblies to protest that they were seeking no prelacie neyther of the Popish nor English kinde and that they had no purpose to subverte the Discipline received but to deliver the Kirk from disgrace and to be the more mightie to oppose her enemies Iesuites and Papists to falsifie the acts of the Kirk to promise to keepe all the cautions and conditions made to hold them in order which now they professe they never minded to doe c. Their cruelty hath beene to boast to banish imprison depriue confine silence c. 7. The PASTOR and men of God all this time of defection gaue testimonie to the trueth opposed against the severall steppes of the prelates ambition by all the meanes that became him to use as publick preaching supplicating reasoning protesting and suffring and when the prelate was triumphing in the height of his dignitie they could not comparing the first temple with the second but declare the griefe of their hearts for the change and their greate feare of alteration to be made in the worship of God when now the hedge of the Kirk was broken downe and an open way made for all corruption The PRELATE is of the Clergie that seldome is seene penitent and therefore as against all the meanes used by the Pastor he had altered the government of the Kirk so he enters next upon the worship Service of God and will haue a new confession of Fayth new Catechisme new formes of prayer new observation of dayes new Formes of ministration of the Sacraments which he first practised himselfe against the acts and order of the Kirk And since convened an assembly of his owne making to drawe on the practise of others And thirdly he hath involved the honorable estates of the Kingdome into his greate guiltinesse by their ratification in parliament which hath brought an inundation of evils into this Kirk and countrey 8. The PASTOR and men of God considering what the Kirk was before what the reformation was and what conformitie is what the proceedings of the one and of the other haue beene seeth Religion wearing away pityeth the young ones that never haue seene better times laments ever the multitude that can not see the evils of the present and resolveth for himselfe to hold constant to the ende against Papists prelates Arminians and whatsoever can arise to waite with patience what the Lord will doe for his people and when he is gone to leaue a testimonie behinde him of the twofold miserie of impietie and iniquitie that he hath seene in this land The PRELATE hath forgotten what himselfe and the kirk was once he hath wrought a greater defection in this kirk in the shorte tyme of his Episcopacie then was in the primitiue kirk for some hundreths of yeares and is so farre yet blinded with the loue of his place in the world that he maketh his worldly credite the Canon and his prelacie the touchstone of the tryall of all Religion The Pope shall no more be Antichrist Papistrie may be borne with Arminianisme may be brought in because they can keepe company with Prelacie The Reformation is Puritanisme precisenesse Separation and intollerable because it can not cohabitate with prelacie The Gods of the Nations were sociall and could liue togither but the God of Israel is a jealous God The Prelates objection THE PRELATE will objest that albeit he can neither justifie all his owne proceedings of late nor yours of old as all men haue their owne infirmities yet that ye doe him wronge by your deduction in confounding times that would be distinguished Because from the Reformation to the comming of some Scollars from Geneva with presbyterall discipline this kirk was ruled by prelates and the Superintendents in the beginning were the same in substance that the prelates are now The Pastors answer ALL men haue their owne infirmities but good men are not presumpteously bold for the loue of the world to hold on in a course of defection against so many obligations froÌ„ themselues and so many warnings froÌ„ good men Infirmitie one thing and presumption another The pastors of the Kirk of Scotland had begunne to roote out bishoprie and to condemne it in their assemblies before these Scollers came from Geneve but never condemned but allowed the charge of Superintendents appointed for a time in the beginnings of the Kirk the one and the other being different in substance For The Superintendent according to the Canon of the Kirk was admitted as an other Minister without consecration af any bishop The Prelate is chosen for fashion by Deane and Chapter without any Canon of the Kirk with solemne consecration of the Metropolitane and their bishops The Superintendent appropriated not the power of ordination and jurisdiction but both remayned common to other ministers The Prelate hath taken to himselfe the power to ordeyne and depose Ministers and to decree excommunication The Superintendents made not a Hierarchie of Archsuperintendents and others inferior some generall and some provinciall some Primates and some Suffraganes some Archdeanes and some Deanes c. The Prelates haue set up a Hierarchie of all these The Suâ—erintendent was subject to the censure not onely of the nationall but of the provinciall Kirk where he superintended The Prelate is subject to no censure hut may doe what and may goe whither he will and no man aske him why he hath done so The Superintendents charge was meerely ecclesiasticall and more in preaching then in government The Prelate is more in ruling then in preaching more in the world then in the Kirk The Sup. acknowledged his charge to be but temporarie ofteÌ„ desired to lay it downe before the general assembly The Prel thinketh his office to be perpetuall by reason vertue of his consecration The Sup. had no greater power theÌ„ the commissioners of provinces in respect of his superinteÌ„dencie was rather a coÌ„missioner of the Kirk then an officebearer essentially different from the pastor The prel neyther hath received commission from the Kirk nor meaneth to render a reckoning to them nor account of himselfe as of a commissioner but thinketh his office essentially diverse from the office of the pastor as the pastors office is from the deacons The pope may as well say that the Euangelists were popes as the prelate that the Superintendents were prelates THE FIFTH PART The Pastor Prelate compared by the weale of the Kirk and the peoples soules THE saeftie and good of the State vvas the maine ende of
for that vvhich is highly esteemed amongst men is abhomination in the sight of God He that hath the seauen eyes seeth better in his ovvne matter then man that seeth nothing but by his light Wisedome that hath built her house and hevved out her seuen pillars can not be content that mans vvisedome should devise and hevve out the eight pillar SECONDLY they should consider that the arguments and ansvvers that vve giue to them against their Hierarchie ceremonies are the same that they are forced to use in defence of the trueth against the Papists and the ansvvers and arguments that the Papists giue them for traditions for the Popes monarchie and for their vvill-vvorship they are forced to use them against us in defence of their cause resting thus in their luke vvarmnesse halting betvvixt tvvo for the loue of the vvorld Which hath made the Papists to say that the Prelates disputing against them are Puritanes vvhile they dispute against the Puritanes they are Papists turne to their side THIRDLY they should consider that the forme of Government and divine ceremonies under the Lavv vvere not removed to giue place to the inventions of man under the Gospel What is beside the particular precepts of God in Scripture is against the generall Commandement Thou shalt not adde to the Word that I haue commanded c. And therefore let us say vvith Augustine We are brethren vvhy striue vve Our father died not intestate but made a Testament and dyed and rose againe The father lyeth in the graue vvithout sence and yet his vvords are in force Christ sitteth in heauen and his Testament is contradicted on earth let it be read c. Let the Pastor and the Prelate be presented before the Lavv and Testimonie Let the authoritie of the one and the other be pōdered not in the vveights of vvorldly avarice and ambition but in the ballance of the Sanctuarie and let us measure their callings and cariage not by the corde of the Canon Lavv but by the golden reede of the Temple vve shall soone see vvhether of the tvvo hath vvarrant frō God J. THE PASTOR acknowledgeth no offices in the Kirk after the extraordinarie of the Apostles Prophets Evangelists but the ordinarie of Pastors Teachers Elders and Deacons appointed by Christ as sufficient for the weill of the Kirk and of everie member thereof in all things spirituall and temporall The PRELATE setteth up one hierarchie of Archbishops Lordbishops having for the head the Roman Antichrist and for the traine Suffraganes Deanes Archdeacons Officials c. never named in Scripture nor knowne in the purer tymes of the Kirk against the weill of the Kirk and of every member thereof both in things spirituall and temporall 2. The PASTOR according to the Scripture putteth difference betwixt the names of the Office-bearers in the New-Testament never calling the ordinarie by the name of the extraordinarie nor the inferior by the name of the superior as the Pastor by the name of the Apostle or Evangelist but never putteth difference at all betwixt a Pastor and a Bishop making everie Pastor to be a Bishop and taking the Pastor and Bishop alwaies for one The PRELATE maketh a confusion of names that he may put himselfe in the place of the Apostle as the Pope will be in the place of Christ but against all Scripture will make so great difference betwixt a pastor and a bishop that he will haue no Pastor to be a Bishop and that there be no bishop but the Prelate 3. The PASTOR can see no Lord Bishop in Scripture but the Lords Bishop onely a name of labour and diligence not of honour and ease The PRELATE will admitt no other bishop but a Lordbishop which he hath made a name of honour and ease without labour or diligence 4. The PASTOR is a bishop set over a flock in respect wherof he is called a Bishop not in relatiō to other Pastors The PRELATE setteth himselfe as a Bishop over pastors and in respect of them is called a Bishop and not in relation to any flock 5. The PASTOR is set over a particular flock that may convene together in one place amongst whō he is to exercise the whole parts of the ministerie as preaching prayer ministration of the sacraments discipline according to the trust cōmmitted to him by the Son of God in whose name he is Embassador frō whō he deriveth his power on whō he depēds in th' exercise of his ministerie to whō he must be coūtable to no other Past. or Bis. The PRELATE both ordeyneth Pastors at large without assignaiō of a particular flock as if he were either making Masters of Art doctors of phisick or as if ordination should goe before election which is as absurde as first to crowne a king or install a magistrate then to choose him and setteth himself as a proper pastor over a whole provinces over many kirks in divers provinces as well of those that he never saw as of that where his seate is esteeming the pastors to be but his helpers Substitutes as having their power from him being obliged to render accounte to him and whom he may continew and displace at his pleasure 6. The PASTOR with his fellow presbyters as he is put in trust with the preaching of the word and ministration of the sacraments hath received also of Christ the power of ordination of Pastors where presbyterie never used in the new Testament to signifie the office of priesthood or order of a presbyter can be no other thing but the persons or company of pastors laying on their hands and that not onely for consent but for consecration of which number any one may pronounce the words of blessing The PREL. for the honour of the priesthood that is out of his ambitious humour taketh the power of ordeyning pastors to himselfe denying that a whole presbyterie without him may ordaine a pastor excepting the case of extreame necessitie as women are admitted to baptise whereby in a maner he calleth in question the lawfulnes of our ministerie these sixty yeeres past since the reformation 7. The PASTOR hath committed to him by Jesus Christ not onely the keyes of the inward private court of conscience but also of the outward and publick court of jurisdiction for decyding controversies making of constitutions and inflicting of censures they being both but one the same power of binding and loosing He hath the shephards staffe in his hand aswell as the Shepheards pype at his mouth The PREL. keepeth the staffe in his owne hand and arrogateth to himselfe euen amongst them who never heard him all power of jurisdiction whether Domgatick Diatactick or Crytick as it is distinguished which the Apostles themselues notwithstanding their extraordinarie gifts would never doe but in all these parts of jurisdiction behaved themselues as presbyters
8. The Pastor findeth it to be so far against the word of God to claime any authoritie over his brethren that albeit there be a divine order in the Kirk whereby there is one kinde of Ministerie both ordinarie and extraordinarie in degree and dignitie before another as the Apostles before all others the Pastor before the Elder and Deacon yet he can finde no Minister ordinarie or extraodinarie that hath any majoritie of power over other inferior Ministers of another kinde as the Pastor over the Elder and Deacon farre lesse over other Ministers of the same kinde as the Pastor or Bishop over the Pastor The Prelate findeth it to be so farre against his place to quite his authoritie over his brethren that albeit he hath no warrat for any other kind or degree of Ministerie then the Pastor yet he usurpeth majoritie of power over Pastors and taketh upon him both direction and correction and that not sociall but authoritatiue to beate them at his pleasure 9. The Pastor is separate from the World to the Kingdome of Christ which is not of this World He will not be called gracious Lord nor striue for the right hand or the left he should not follow the pomp of the world but must shine in knowledge diligence and godly simplicitie he may not assume an other ecclesiastical office far lesse take upon him a secular charge he may not divide the inheritance nor burden himselfe with worldly affaires The Prelate is separate from the Kingdome of Christ thrusteth himselfe into the throng of the World he would be called My Lord and Your Grace and without respect of age or giftes preferreth himselfe to the most reverend Pastors He robbeth the nobilitie and Magistrates of their places and dignites aud will haue his Cuschion his Coach and his courtly traine He is a Lord of Parliament of Counsell and session a Barone a Steward a Iudge of civill and criminall causes why not Bishop of the order of the Garter and Count Palatine that at last he may haue both swords and the triple Crowne as the Abimelech-like brambles of the world haue done before 10. The Pastor taketh the summe and formes of prayer from the directions of God from the Lords prayer from the prayers of the godly in diverse places of Scripture the particular arguments petitions from the present purposes persons places times and occasions which as the mouth of the congregation according unto the grace giuen unto him from the H. Ghost he presenteth before the throne of God the Father in the name of Iesus Christ. The Prelate would tye the Pastor albeit he had the tounge of an angell and occasions never so contrarie to certaine words and a set forme of Leitourgie and would divide the prayer betwixt Pastor and people and by many idle repetitions would bring both Pastor and people under the guiltines of vaine babling and popish superstition 11. The Pastor thinketh it the principall part of his ministerie to labour in the word doctrine because woe is unto him if he preach not the gospel And when he preacheth he will haue Gods Word onely to founde in his owne house reading nothing but the Canonicall text comparing Scripture with Scripture for edification that he may saue himselfe those that hear him The Prelate thinketh of preaching as accessorie would haue it worne out of use by a long dead leitourgie In reading he would haue no difference betwixt the Apocrypha and the Canonicall Scripture and liketh best of such Sermons as are stuffed with Philosophers Poets Oratours Scoolemen and ancients in Greeke and Latine that he may preach himselfe and be admired of those that heare him 12. The Pastor loveth no Musick in the house of God but such as edifieth and stoppeth his eares at instrumentall musike as serving for the Pedagogie of the untoward Jewes under the law and being figuratiue of that spirituall joy whereunto our hearts should be opened under the Gospell The Prelate loveth carnall and curious singing to the eare more then the spirituall melodie of the Gospell and therefore would haue Antiphonie and Organes in the Cathedrall Kirks upon no greater reason then other shadowes of the Law of Moses or lesser Instruments as Lutes Cithernes or pypes might be used in other Kirks 13. The Pastor ministreth Baptisme in the place of the publick assemblies of Gods people it being a note of our Christian profession and a protestation of our fayth and therefore should be celebrate publickly as wel as ordination of ministers excommunication confession of converts or reconciliatioÌ„ of penitents The Prelate hath giuen place to private Baptisme and thereby entertayneth the superstitious conceit of the necessitie of Baptisme bringeth in the absurditie of conditionall baptisme and maketh a ready way for private persons and midwiues to baptize 14. The Pastor as the words of the institution prescribe after the example of Christ and his Apostles hath a Table prepaâ—ed for the celebration of the Lords supper he sitteth downe in a publick communion with the congregation in the most customable and comely forme of sitting farre from all danger of Idolatrie when he hath giuen thanks he breaketh the bread sacramentally when he delivereth the elements he uttereth the words of promise This is my body This is my blood demonstratiuely The people distribute the bread and cuppe among themselues lovingly They eate and drink in such measure as they may find themselues refreshed sensibly And as before the action they were prepared by diligent examination and powerfull sermons for trying themselues so in the time of the action their eares their hearts are filled with pertinent readings pithy exhortations and after the action dismissed with joy with strength and with spirituall resolution to the great honor of God the inlargement of the kingdome of Christ the terror of Antichrist the peace of the Kirk and unspeakable comfort of their owne soules The PRELATE pretending the words of the 95 Psalme after the example of Antichrist and his followers hath turned the Table into an Altar-like cupboorde the table-gesture of sitting into the adoring gesture of kneeling with no better excuse of idolatrie then is expressed in the obscure termes of abstractivè ab objecto and objectum à quo significativè the publick communion into a private action betwixt him and the communicant the sacramentall breaking into a preparatiue carving before the action the enunciatiue words of the institution into a forme of a prayer or oblation the christian distribution into a stewardlike partition the refreshment of eating and drinking into a pinched tasting the preparatorie examination and preaching into a schismaticall disputation about kneeling and sitting the spirituall exhortations in the time of the action either in a dumbe guyse and comfortlesse deadnesse or in a confusion of the Readers reading and his owne speaking at the giving of the elements both at
one time and the spirituall joy strength and resolution after the action into terrors of conscience in some the opinion of indifferencie in all matters of religion in others and of loosenesse of life in many to the mocking of God the reentrie of Antichrist renting of the Kirk obduring of the Papist stumbling of the weake and grief of the godly 15. The PASTOR thinketh it no Judaisme nor superstition but a morall duetie to obserue the Sabbath because first the observation of one day of seauen albeit it be positiue divine yet it is not ceremoniall nor for a time but unchangable and obligeth perpetually as is manifest by the time when it was appointed before the fall when there was no type of redemption by Christ and by numbring it amongst the tenne precepts of the morall law written by the finger and proclaymed by the voyce of God which cannot be said of any changable law Neyther can it be called perpetuall and morall in this sence that a certaine time is to be allotted to divine worship for then the building of the Tabernacle and temple the new moones and other legall festivities conteyning in them a generall equitie might aswell be accounted morall Secondly the change of the Sabbath from the last to the first day of the weeke is by divine authoritie from Christ himselfe from whom it is called the Lords day who is Lord of the Sabbath who did institute the worship of the day and rested from his labours that day whereon all things were made new by his resurrection and sanctified it euen as in the beginning God rested from all his works on the seauenth day blessed it He thinketh it no more contrarie to Christian libertie then it was to Adam in his innocencie to keepe one of the seauen and therefore he laboureth to make the Sabbath his delight observeth it himselfe and by his doctrine example and discipline teacheth others to doe the like and to cease uot onely from all servill workes which require greate labour of the bodie but from all our owne works whatsoever drawing our minds from the exercises of religion and serving for our owne gaine and commoditie except in the case of necessitie caused by divine providence He would haue it well considered wherein the Jewes were more strictly obliged then Christians and what libertie we haue that they had not Beside the Sabbath he can admitte no ordinary holy dayes appointed by man whether in respect of any mysterie or of difference of one day from another as being warranted by meere tradition against the doctrine of Christ and his Apostles but accounteth the solemne fasts and humiliations unto which the Lord calleth to be extraordinarie Sabbaths warranted by God himselfe The PRELATE by his doctrine practise example and neglect of discipline declareth that he hath no such reverend estimation of the Sabbath He doteth so upon the observation of Pasche Zuile and festivall dayes appoynted by men that he preferreth them to the Sabbath and hath turned to nothiug our solemne Fasts and blessed humiliations 16. The PASTOR findeth that everie parte of his office and everie name whereby he is called in Scripture doeth call upon him to be personally resident and where he resideth to be a terror to the wicked and a comfort to the godly The PRELATE eyther waiteth upon Counsell Session or Court or dwelleth so farre from his charge that 〈◊〉 â—each of Caranza proving the necessitie of the personall residence of â—â—â—ops may be applyed to him He is a Bishop but without overseerâ— an Embassador but runneth where his errand lyeth not a â—â—ptaine Soldier but farre from his station a Father and steward but suffereth the children to perish for want of foode Or if he happen to be resident his Lordship is a protection to the Papist to the carnall professor and to the Idoll-Minister and Idle-belly and such a vexation to the vigilant Pastor that he had much rather he were a Non-resident 17. The PASTOR must be so unblameable that he haue a good testimonie of them that are without he must rule well his owne house having his children in subjection with all gravitie not accused of ryot or unruly He must be sober not giuen to wine he must not be greedy of filthy lucre nor covetous he must not be a brauler a stryker nor fighter The PRELATE mocketh at conscience gravitie sobrietie modestie patience painfulnes c. and calleth them Puritanizing 18. The PASTOR laboureth to keepe faith in a good conscience and by the blessing of God upon his labours findeth the encrease of the gifts of God in his old age and the grace of God growing in the hearts of the people The PRELATE by loosing a good conscience maketh shipwrack of fayth and by the curse of God upon his slouth and defection may finde himselfe like Balaam who seeking hornes did loose his eares that is seeking preferment he lost the gift of prophesie may see grace decayed worne out of the hearts of the people The Prelates objection THe Prelate will object notwithstanding all the evill that hath been sayd or that ye can say against him That the name the calling the power and the life of the Bishop is set downe in the Word The Pastors answer THE question is not of the Bishop but of the prelate or Diocesane Bishop whether he be the divine Bishop Haman could thinke upon no man but himselfe when the man was named whom the King would honour euen so the Prelate imagineth no other Bishop to be spoken of in Scripture but himselfe And as Alexander the great tooke Jupiters ominous salutation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Child or Babe for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O son of Iupiter euen so in the Prelates ambitious eare everie word of a Bishop sounds honour unto him But the trueth is that the pastor not the Diocesane Bishop is the Bishop divine 1. The Diocesane Bishop is but one in a Diocie over many kirks The divine Bishops may be many in one citye and over one Kirk 2. The Diocesane bishop hath a forme of ordination of his owne different from the ordination of the pastor The divine Bishop hath no other but the ordination of the pastor 3. The Diocesane Bishop preacheth at his pleasure and is not obliged to preach by the nature and necessitie of his calling The divine bishop is bound by his calling to preach with all diligence 4. The Diocesane Bishop hath no particular congregation for his flock to feede with the Word and Sacraments The divine bishop is tyed to a particular flock 5. The diocesane Bishop is for the greater part a secular person The divine Bishop is a person meerly ecclesiasticall Therefore the diocesane bishop is not the divine bishop neyther doeth the Word of God acknowledge any diocesane Kirk or any prelate or diocesane bishop charged with the care of many particular congregations and having majoritie of power to
minister whom the Apostles in their time doe approue and the Pastor and not the prelate is the last minister to whom the Apostles when they were to remoue or were neare unto death did recommend the care of the Kirks and therefore the Pastor and not the prelate is the minister warranted by the Apostles The PRELATE denyed of Christ would father himselfe upon the Apostles and finding no warrant from their doctrine or practise in Scripture albeit the Acts of the Apostles containe the historie of many yeeres after Christs ascension He seemeth to be sure of the ecclesiasticall historie recorded in the Apostles times by Apostolick institution a begunne succession of Bishops in Ierusalem Rome Alexandria Antioch c. But here also he standeth without because the bishops of those places were either Apostles and therefore could not be properly Bishops or els ordinarie pastors of no greater place nor power except for age gift then other presbyters labouring with them Such were Linus Clemens Cletus Anacletus fellow presbyters at Rome at one time one of them living some space after another and to shewe the order of succession from the Apostles against Hereticks who urged it they were numbred as if they had not lived at one time and in the line of succession were called Bishops by Eusebius and others after him agreeable to the corruption of their owne tymes when now men had of their owne head put a difference betwixt a Bishop and a pastor and not according to the puritie of the primitiue times of which they did write when a pastor and a bishop was one and the same 4. The PASTOR is the divine and Apostolick bishop of the lawfulnesse of whose calling and power in the primitiue Kirk after the Apostles there was no question The pastor by consent of antiquitie when now by humane wisedome the constant moderator was brought in and called the Bishop had right and power not by grant but by his office not onely to preach the Word minister the Sacraments and use the keyes in binding and loosing the conscience but also with the fellow presbyters to ordaine ministers and in the presbyteriall provinciall and nationall assemblies to decide controversies to make constitutions to inflict censures euen upon Bishops and by his pastorall authoritie to doe all things necessarie for the edification of the Kirk And this right and power that God gaue him he maintained in some Kirks in the most corrupt times when now Antichrist was set on his chaire and prelacie for the most part of humane was become satanicall The PRELATE holden at the doore by Christ and his Apostles after their times by the ambition of some pastors and simplicitie of others when he had long hung on got in the foote to be constant moderator but not finding entrie at the first for his greate head made up of sole ordination of monarchicall jurisdiction of civill power worldly pompe and superstitious ceremonies he hydeth his miter in the mysterie of iniquitie going on with it foote for foote and draweth in by fraude and force one limme after another till at last after many ages and much working for he atteyned not to the degree of an Archbishop till after the Councell of Nice he sheweth himselfe Lord in the house of God having no more of the first institution of a Bishop then the ship Argo had of her first buylding when after her expedition shee had lyen at a full sea some hundreds of yeares or the beggers cloake patched with many clouts and coulours that hath passed through some generations which he it may be makes more of then of a parliament robe hath of the first shaping 5. The PASTOR as became the humble servant of Christ and a minister of the New Testament procured and maintained the dignitie and true honour of his ministerie by holding forth the glorious light of the Gospell in his doctrine and the shyning light of holynes in his conversation esteeming the preaching of the glad tydings of peace to be the beautie of ministers righteousnes their robe and ornament The PRELATE tooke him to the contrarie course for his credite and transformed the beautifull simplicitie of Christs Kingdome into the glorie of the kingdome of the world albeit when he was of his old stampe his greatest dignitie was his chaire and faythfull teaching the flower of his garland yet now degenerating from his first sinceritie and being infected with secular smoake he came to be cast in the mould of the first Beast his chaire gaue place to his Consistorie and throne his jurisdiction and government honoured with the title of preheminence caried all the credit Teaching as a base worke was giuen over to the pettie presbyters and everie office in the Kirk was counted a dignitie worthie of honour lesse or more as it had more or lesse jurisdiction annexed as these are more or lesse honourable in the common wealth that haue more or lesse civill authoritie And thus prelacie came up and preaching came downe and the Kirk became more worldly then the world it selfe 6. The PASTOR when all was going wrong some raysing contentions others gaping after honours the braines of many being bigge with heresies all giuen to heape up superstition and Atheisme and the prelate with his popish hierarchie possessing both the holy citie and outward court he then gaue testimonie to the trueth kept still the temple and within the temple kept in the light as two oliue trees growing up by the sides of the candlestick and dropping downe from the branches oyle into the lampes for the comfort of such as Jehovah Shammah had chosen for life and would saue from the deluge of defection The PRELATE once possessed into the Kirk never ceased till he had changed the Kirk into a court power ecclesiasticall into civill policie the Scripture into tradition the trueth into heresie sinceritie into superstition the worship of God into Idolatrie as the worship of images Saincts and bread-worship the pure ordinances of God into Masses Altars Images Garments Fasting and follies of Paganisme and Iudaisme like a smoake out of the bottomlesse pitte growing grosser and thicker everie day and in the middest of the myst built up his greatnes upon the ruins not onely of the Kirks but of the commonwealths of the world for when the starres of heauen fell into the earth the mountaines and Ilands were moved out of tbeir places and as this unhappy milt swelled bigge in the bodie with wealth and honour the life of religion became faint the Princes and Nobles of the earth like the noble parts in the body decayed and the meaner ones like the hands and feete withered away The Popes felicitie was the whole worlds miserie and so was the Prelates to severall nations and provinces 7. The PASTOR and with him the godly of the time wearied with long opposition poured out their heavie complaints that the grief of the Kirk was more bitter
3. The primitiue Bishops knew not such a creature as was designed afterward by the proude name of an Archbishop who should be a Bishop of bishops having power over Comprovinciall bishops his suffraganes Our Prelate prydeth himselfe in this proude title and will haue one the same creature to be Metropolitane Archbishop and primate that what he may not doe as Metrapolitane he may doe as Archbishop and what he may not as Archbishop he may as Primate and as another Pope 4. The primitiue Bishop was in the presbyterie like the Consull in the Senat as first amongst the presbyters he moderated in their meetings reported matters done before asked the voters and what they concluded he did see it executed upon others and was subject to it himselfe Our Prelate in the Presbyterie will be like a king in his Counsell and thinketh his authoritie no lesse without the presbyterie then with it and what the Synode may doe with the Arch-bishop that he may doe without the Synode 5. The primitiue bishops dwelled so neare together that sixe of them convened in a cause that concerned an Elder and three for a deacon In a Synode they convened in great numbers Privatus was condemned by 90 Bishops Against Novatus were convened 84 bishops In some Synods 217 in some 270. Our Prelate spreadeth his wings over some hundreds of Kirks lying in divers provinces also wide as Mers Louthian Fyffe Angus Mernes c. As therefore our Prelate was shewed before not to be the Lords bishop authorised by Scripture so is he not mans bishop made up in the primitiue times of the Kirk but the same that we had before the reformation the same with the Italian Spanish or French Prelate under the Pope and the same with the Antichristian Prelates in the most corrupt times of the Kirk especially the last 500 yeares excepting his subordination to the pope by which exceptioÌ„ our princely prelate is made greater then the popish And what was written of the popish prelate in those times is of new againe reverified of ours as of their civill offices and advocations Vintoniensis armiger Praesidet ad Scacanium Ad computandum impiger Piger ad Euangelium Sic Lucrum Lucam superat Marcam marco praeponderat Et librae librum subjicit Some Bishops Metropolitane Presides at the Exchequor For counting he 's a busie man To preach the Gospell slacker Lucre worth is more then Luke marks theÌ„ marke weigh better He sets the pound aboue the boke And cares not for the matter Of their zeale in urging ceremonies upon others while they fayled in substance themselues the old Poem called Asini poenitentiarius wherein the wolfe confesseth himselfe to the fox the foxe to the wolf and both are absolved but the poore asse trusting to his innocencie for absolution was condemned to dye by the other two for no other cause but that in his extreame hunger he had been so profane as to eate the strawe garters of a religious pilgrime Immensum scelus est injuria quam peregrinâ— Fecisti stramen surripiendo sibi Non advertisti quod plura pericula passus Plurima passurus quod peregrinus erat Non advertisti quod ei per maxima terrae Et pelagi spatia sit peragranda via Totius ecclesiae fuerit cum nuncius iste Pertulit abstracto stramine damna viae Cum sis confessus cum sis convictus habes ne Quo tales noxas occuluisse queas Es fur ignoto cum feceris hoc peregrino Scis bene fur quali debet honore mori How great a sinne were this to thee A Pilgrim poore to wrong Had thou not mind what dangers he Had travelled farre among Could thou not thinke that he dull asse B'hou'd passe through Sea and land That nunce of holy Kirk he was Running at their command Thou hast confessed convinced thou art Nothing thy crime can hide Thiefe thou did eate his strawe garters Death shall thee now betyde THE THIRD PART The Pastor Prelate compared in their judgment and practise about things indifferent BESIDE the speculations of the Schoolmen devided amongst themselues in their subtilties aboute things indifferent which vvorke mightily upon mens wits but more weakely upon their affections then to make any greate division There hath beene much adoe in the Kirk since the beginning about adiaphorismes things indifferent First in the infancie of the Christian Kirk the heate and the contention was greate betwixt the converted Jewes and Gentiles aboute the keeping of the Ceremonies of the lavv which before vvere commanded afterwards were forbidden but in that tract of time were in a manner indifferent Concerning vvhich we finde that the Apostles never imposed them upon any people or person that judged them unlavvfull that they thought that every man should be persuaded in his ovvne mind and should doe nothing against or vvithout the vvarrant of his conscience that by all meanes scandall should be avoyded as vvhich bringeth vvoe upon him by vvhom it commeth and destruction upon him upon vvhom it commeth and many such rules of conscience and Christian prudence vvhich serue to the Kirk for direction in matters indifferent to the comming of Christ. Secondly there vvas greate businesse aboute ceremonies and things called indifferent in the infancie of the Reformed kirks in the time of the Interim vvhen vvith so greate povver and persecution the Romish corruptions vvere forced againe upon them under the name of indifferencie at that time politicks and vvorldly men more carefull of their ovvn vvealth then of Gods trueth gaue themselues to serue the time and received all that vvas obtruded under the saide cloake of indifferencie These vvere accounted friends to Augustus Others of greate gifts and esteeme in the Kirk vvished from their hearts that these ceremonies had never been urged yet thought it a lesse evill to admit some thing in the externall part of Gods vvorship and thereby uniformitie in religion vvith the enemies then by a stoicall stifnes as they call it and an obstinacie to provoke authoritie and thereby to bring upon themselues banishment and upon Kirk and common vvealth desolarion Such men looking more to unitie then to veritie more to the event then to their ovvn duetie vvere called caÌ„nie vvise and peaceable men A third sorte setting aside all sophistication and collusion vvith the enemie taught plainly by vvord and vvrit from Scripture and not from the grounds of policie that vvhen any part of Gods vvorship is in danger that then for the honour of God confirmation of the trâ—eth and edification of the Kirk Confession is necessarie He that confesseth not me he that is ashamed of me before men c. They taught that it vvas not lavvfull to symbolize vvith the enemie that in the case of confession the smallest ceremonies are not indifferent that at such times the Kirk should stand fast to her libertie against such as vvould bring her into bondage that yielding to such ceremonies vvas a
the Prelates which make up one of the three estates that ye are but shallowe and considers not what depth this drawes The Pastors answer WE knowe that of all rancks there be some who loue their pleasures more then God and these according to the first flattering parte of the objection will say with the old verse Non mihi sit Servus Medicus Propheta Sacerdos He is no servant fit for me Who Phisitian Prophet Priest will be For such may neyther abide to be cured of their spirituall evils by the Counsell of God nor to heare of the evils that will come if they refuse to be cured nor to exhorted to repentance when the calamities are turned upon them that they may be turned away but all are not such and from which while they are in their pleasures we make appellation to themselues while they are in the paines or terrors of death to be presented before the judge whether thē the pastor or prelate pleaseth thē better The other part of the objection the wisdome of the King and of the honourable Estates of Parliament can answer who know how a Parliament may be perfect without eyther Pastor or Prelate If by the name of a parliament we understand a generall nationall meeting of the whole Kingdome and Kirk by their Commissioners with their supreame Magistrate and King every one to giue his advise and judgment respectiue according to the nature of the societie civil or ecclesiasticall which he presents commissioners of the Kirk to giue resolution from the word of God if neede be concerning matters civill but not to meddle with civill causes civilly and to propone petitions to the King estates for the good of the Kirk to require their civill sanction to see that nothing be concluded in things civill that may be a hinderance to the worship of God The Nobilitie with Cōmissioners of Barons and Burrowes for civill matters to add the civill sanction in the matters of Gods worship Kirkmen chosen instructed by the Kirk may sit in Parliament after this sense and are bound to cōtribute their best help for the honour of the King good both of Kirk and Countrey But if by a Parliament we understand the highest Court supreame judicature civill medling onely with civill matters or with matters of religion civilly as to adde the civill sanction and to ratifie by civill authoritie what hath been put in Cannon by the Kirk before thē the assembly of the Kirk or their Commissioners may or should attend the High Court of parliament as the Convocation house doth in our neighbour Kingdome but can haue no place nor vote in parliament neither in making lawes aboute things civill nor in the civill authorising in matters of Religion for Ministers should not judge of the right of inheritance nor pronounce sentence aboute forfeyture nor make lawes about weights and measures c. but should exhort the people to obey the civill powers Without bishops or ministers lawes haue been made by Parliament may be made now no lesse then without Abbots Priors c. who had once vote in Parliament no lesse then they Their benefices are Baronies in respect whereof they claime vote in parliament but they are not Barons or proprietars heretable possessors thereof to transmit them to their heirs or to alienate them but onely are usufructuaries to haue the use of the fruits of them for their time Neither doth it suite with the ministers calling to haue such Baronies nor are they to be reckoned for ecclesiasticall persons but for civill when they haue place in parliament in respect of these Baronies and therefore cannot vote there in name of the Kirk TO conclude then whether we looke to the word of God or to the more pure and primitiue times of the Kirk or to the nature use of things indifferent or to the Reformation and proceeding of our owne Kirk or the good of the Kirk and of the peoples soules or to the happinesse of the Commonwealth and the good of every one from the King that sitteth upon the Throne to him that heweth the woode and draweth the water we may see whether the Pastor or the Prelate whether Reformation or Conformitie is to be followed by the true Christian and Countreyman And that there is as greate difference betwixt the Bishops of our times and the faythfull Pastors of the Reformed Kirks as is from the light that commeth from the starres of heauen and the thick darkenesse that ariseth from the bottomlesse pitte And it may be made manifest that since Bishops were cast in the moulde of the man of sinne wheresoever they haue ruled whether amongst the Papisticall and the Reformed some fewe excepted who when they ventured upon these places wente out of their owne element they haue been the greatest plagues both to Kirks and Kingdomes that ever had authoritie in the Christian world Neither needeth any man to object that the Comparison that we haue made runneth all the way betwixt the good Pastor and the evill Prelate and therefore may be answered by the like unequall comparison betwixt the good Prelate and the evill Pastor as if the most part of the episcopall evils aboue mentioned were onely the personall faults of the men not the corruptions necessarily accōpanying the estate and order of Prelates and that if good men fill these places there is no danger but the Kirk may be aswell or better governed by prelates then by Pastors for the comparison is not so much betwixt the Pastor and Prelate as betwixt the office of a Pastor and the office of a Prelate or Bishop It is one thing as Augustine sayth to use an unlawfull power lawfully and an other thing to use a lawfull power unrighteously and unjustly Pastors may haue their owne personal infirmities and never so many as under the Prelates gouvernment and Prelates may haue their owne good parts and never so many as by the occasion of the Pastors opposition but neyther the one nor the other are to be ascribed to their offices nor is the lawfulnesse and unlawfulnesse of their offices to be judged by their persons It is true when an unlawful power and a lawlesse man meete together the case of those that are under his authoritie must be the worse as we may see in the Papacie which being alwaies evill for the Kirk yet haue proved worse when monsters in steade of men haue sitte in that seate But it is evident that the evils which Prelates and their Lordly government bring upon the Kirk doe flowe from their sole jurisdiction exorbitant power medling in civill government and the curse of God upon that unlawfull estate all which are common to the whole order and not peculiar to some persons And the corruptions which are common to all in these places although greater in some then in others of necessitie must flowe from the unlawfulnesse of the state and office it selfe It is so
farre that good men put in the places of Prelacie can make the government good that the places of prelacie haue ever corrupted the men and made them worse So it was with Aeneas Sylvius who before his Popedome seemed sound and honest mainteyning many points against the tyrannie of the seate but being made Pope Pius the II retreated all and proved as impious and Antichristian as the rest So many that haue beene of good account in the Ministerie and giuen hope of great good by them to the Kirk when they entred to be Bishops yet wholly degenerated from their first works and learned betime ululare cum lupis to houle with the wolues the experience whereof made Queene Elizabeth to say When she made a Bishop that she marred a good Minister FINIS GEntle Reader be intreated favourablie to passe by some slips in printing as when one letter is put for another as n for r Scacarium pag. 28. lin à fine 6. or one letter is wanting as pag. 20. in margine Aerianum or a letter abounds as pag. 63. in margine Bodin repi or when a siliable is wanting pag. 26. lin ult became pag. 41. in marg Scoticana or altered pag. 64. in marg savitia or a word is misplaced pag. 25. med the daughter had devouted the mother and some other the like a Perth assemblie Preface b Quid non evertat consueiudo quid non assiduitate duretur quid noÌ„ usui cedar PrimuÌ„ tibi importabile videtur aliquid processu temporis si assuescas judicabis noÌ„ adeo grave paulo post leve senties paulo post nec senties paulo post etiaÌ„ delectabit Ita paulatim in cordis duritiam itur ex illa in aversionem Rernard ad Eugen. c Expurga Dominâ— Vineam tuam sentibus undique labruscis oppletam fac ut olim slagelluÌ„ de funiculis de templo tuo sancto nummularios expelle vendeÌ„tes èjice ementes exturba cunctos impios mercatoreâ— nisi panitentiam egerint Giezitas lepra percute Simonitas altè volantes Satanaque ministerioin excelsum elevatos illide ac dejice c. Nicol. Clemangis d Ephestion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Craterus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 1 Tim. 5 4. f Proverb 29. 2. g Pericle dicente non invenire se quo pacto ministery rationem redderet atque ideo coÌ„flictarie ergo inquit Alcibiades quare potius quemadmodum ratianem non reddas Valer. Max. lib. 3. cap. 2. h Si pacem non potest habere cum fratre nisi subdito osteÌ„dit se non tam pacem cupere quam sub pacis conditiâ—n vindictam Hieroâ— ad Theop. The forme of worship and government to be learned from the Word What then is the kirks part a Polycleti regula ad Reges Lesbia regula ad aequitatem opus Bodinus 〈◊〉 method The Prelate 〈◊〉 not among theâ— selues b Iure divino diâ—sciplinam Hierarchicam tuentur alii alii jure humano tantum alii no jure divino sed Apostolico alius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliâ— episcopalem majoritatem mutabileâ—â— contendunt aliâ— tuentur immutabilem ut ex Iuello Saravia Hookerâ— Dounamo Barles Bilsono Bancrofto Tileno aliis hierarchicis satis est maniffestum They halt betwixt two They would make a new ceremoniall law c Quid litigamus fratres sumus Non intestatus mortuus est pater fecit testamentum sic mortuus est resurrexit Tam diâ— contenditur de haereditate moâ—tuorâ— quamdiu testamentum proferatur in publicum cum testamentum fuâ—rit prolatum in publicâ— tacent 〈◊〉 ut tabula 〈…〉 recitentur Iudex intentus audit advocatisileÌ„t praecones silentium faciunt c. Augu. in Psal. 〈◊〉 The perpetuall and due offâ—cebearers in the Kirk d 1 Corint 12. 28. Ephes. 4. 11. No difference in Scripture between a pastor a Bish. e Barnabas is called on Apostle act 14. 4. 14. because he was an Apostle as Paul was Titus other two 2 Cor. 8. 23. and Epaphroditus phil 2. 25. are apostles or messengers of the Kirks Act. 20. 28. phil 1. 1. 1 tim 3. 2. tit 1. 7. wher in the Syriack for the name of Bi. is put the word that signifies the Elder 1 pet 5. 1. 2. No L. Bis. in script f Onely Christ Lord in his own house Ioh. 13 13. Heb. 3. 6. Mat. 20. 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Luk. 22. 2â— the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is denied to the Apost which vvas granted to kings which the sons of Zebedeus sought and for which the Apostles did contend No Bi. of Bishops or pastors in Scrip. g Act. 15. 2. 20. 1◠〈◊〉 1. 1. 1 pet â— 1. Every Pastor in scripture huth his own particular flock none is without a flock nor with a Diocie h Kirks of Iudea Gal. 1. 22. kirks of Galatia Gal. 1. 2. of Asia Macedonia c. ever in the nuÌ„ber of multitude as for Act. 7. â—8 it is spokeÌ„ of the whole nation of the Iewes in the wildernesse camping about the arke The pastor hath power of ordination which the prelate appropriateth i 1 Tim. 4. 14. neither doth the Ap. deny that to Presbyters which he did himselfe with them which he ascribeth to Timothiâ— 1 Tim. â— 22. 2 Tim. 2. 6. neither the Prelate himselfe denyeth the power of ordinatioÌ„ to the presbyter but the exercise of the power which he arrogateth to himselfe Ordinat Deus per ecclesiam ordinat ecclesia per presbyâ—erium ordinat presbyteriuÌ„ per episcopos pastores suos singuli conferunt in unum quae sua sunt Iun. animad 1187. The Past hath the power of jurisdiction which the Prelate usurpeth appropriateth k Act. 15 6. and 16. 4. 20. 28. 29 1 Cor. 5. 14. 32. 40. 1 Thes. 5. 12. Tit. 1. 9. 1 Tim. 5. 17. Heb. 13. 17. l Decyding of controversies making of Canons for order or censuring of offences No such majoritie of power of one pastor over another as the Prelate claimeth m By scripture no Apostle hath power over another Apostle nor Evangelist over another Evangelist nor Elder over another Elder nor Deacon over another Deacon but all are equall The Pastor medleth not with matters civil but the Prelate is more in the world then about Christ. n Deu. 33. 8. Eze. 34. 1. Zach. 11. 17 Matth. 23. 6. Luk. 9. 59. 12. 13. 22. 24. Ioh. 21. 15. Acts 6. 2. Rom. 1. 1. 2 Tim. 2. 4. The Pastor prelats forme of prayer Mat. 6. 7. 8. 9. c. Luke 11. 1. Exod. 32. 11. Num 14. 13. Acts 2. 5. and 16. 16. c. Their preaching p Act. 28. 23. Râ— 10. 15. 1 Cor. 1. 21 1 Cor. 9. 16. 1 Pet. 4. 11. 2 Ioh. 10. 1 Cor. 3. 12. c. Musick q 2 Chron. 29. 25. Not in the Synagogues but at the temple for that time of ceremoniall worship 1 Cor. 14. 19. 26. Ephes. 5. 18. 19. Collos.