THE PASTOR and the PRELATE, OR REFORMATION and CONFORMITY shortly compared By the Word of God, By Antiquity and the proceedings of the Ancient Kirk, By the nature and use of things indifferent, By the proceedings of our own Kirk, By the weill of the Kirk and of the people's souls, And by the good of the commonwealth and of our outward estate: with The Answer of the common & chiefest objections against every part: showing Whether of the two is to be followed by the true Christian and Countryman.  Joshua 24. 22. And joshuah said unto the people, Ye are witnesses against yourselves, and they said, We are witnesses. But 1 Kings 18. 21. it is said, And the people answered him not a word. 
ANNO M.DC.XXVIII.   

To the Christian Reader.  
FOR no other is this intended: not for him that readeth not, but casteth it by, or cloaseth his eyes least he see truth, judging of things controverted by his own conceits, or upon report, and not upon trial. Neither for him that is either so Antichristian, that he hath not the patience to read on page written against Prelates and their Hierarchy, or that is so unchristian, that his earthly designs are his highest intentions, & esteemeth all motions about religion that cross him, or comfort him not in these, to be either seditious commotions, or nothing but idlements of indifferency. But for him who above all things loves to see the truth, & above all things loveth the truth, when he hath seen it, that is even for thyself (Christian Reader) have we entered into this Comparison of the Pastor and Prelate, and at thy hands do we expect the performance of two christian duties: one is for thy own good; That thou wilt labour with thine heart for more feeling now, than thou had faith at the first, when it was often foretold from the word of God, and the woeful experience offormer times, That this transcendent Hierarchy of Lordly and lording Prelates, brought in upon the Kirk of Christ without precept or example from himself, would prove at last the ruin of Religion. Now may be seen what was said before, that 
a Perth assembly Preface.  the government of the Kirk and the worship of God are like the twins spoken of by Hippocr. and that the one of them dwyning away, & dying among us, the whole face of the other looketh pale and pitifully proclaimeth (if the cry of our sins would suffer us to hear) that religion herself is sick at the hart: for what are the daily increase of old papistry, the spreading gangrene of new heresies, the scoffing at holiness in stead of imitating, the laughing at sin in stead of lamentation, but the unseparable effects of this prelacy, and the ordinary practices of our Prelates, the Symptoms of the sickness of Christian religion, and the causes of this cloud of wrath, that so long hangs and hovers above us. Consider that (according to Bernard his observation of these blind wynding stairs that lead down to destruction 
b Quid non evertat consueiudo? quid non assiduitate duretur? quid non usui cedar? Primum tibi importabile videtur aliquid, processu temporis, si assuescas, judicabis non adeo grave, paulo post & leve senties, paulo post nec senties, paulo post etiam delectabit. Ita paulatim in cordis duritiam itur & ex illa in aversionem. Rernard. ad Eugen. ) this Hierarchy which in the beginning seemed a weight so insupportable, that they who took it upon them could not hold up their faces for sin, and for shame, did appear soon afterwards albeit heavy yet tolerable, of heavy it became light, of light insensible, of insensible delectable, & of delectable it is at last become a matter of gloriation. That which was a glory is become a shame, and that which was a shame is accounted a glory. Of late Ministers could not be found to fill the void places of prelacy: now prelacies cannot be found to fill the void hearts of the ministers: so far have we turned from that which we even now were, and in so few years, that which was nothing else but a rope of disgrace, is wonderfully changed into a chain of pride. As thou lovest Jesus Christ, and thine own soul, and would be loath to communicate in all the sins, and to involve thyself into the guiltiness of all the evils that this Prelacy hath produced: take heed that thine eye be not dazzled with the vernice and splendour that the world hath put upon it (for in substance it is the same it was at the beginning, and in the fruits hath proved far worse than at the first was feared) labour to keep thy judgement sound and affection sincere, still thinking of the painful Pastor and proud prelate, as they were thought on since the reformation, and praying to God, as good men did of old, in the corrupt times of the Kirk. 
c Expurga Domin● Vineam tuam sentibus undique & labruscis oppletam: fac ut olim slagellun de funiculis & de templo tuo sancto nummularios expelle, vendentes èjice, ementes exturba, cunctos impios mercatore●, nisi panitentiam egerint. Giezitas lepra percute, Simonitas altè volantes, Satanaque ministerjoin excelsum elevatos illide, ac dejice, etc. Nicol. Clemangis.  That he would put to his hand, & purge his vineyard, That he would whip buyers and sellers out of his Temple: That he would strike Giezites with Leprosy, and that he would bring low such Simonites as now are so high, being lifted up by the ministry of Satan.  
Another Christian duty (Christian Reader) we expect at thine hands, for the good of the Kirk, That whatsoever be thy place, higher or lower, farther or nearer unto his Majesty's person, who gladly would acquaint his Majesty particularly with the estate of the Kirk, in his Majesty's Kingdom of SCOTLAND, as what it was once, what it might have been before this time, what it is become of late, and what it is like to be ere long: But either can not for want of occasion, or dare not for awe of the Prelates, whose courting is more to be feared then their cursing: That thou would do what thou may to make this following Treatise come to his Majesty's hands: for we his Majesty's loving people of Scotland who 
d Ephestion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Craterus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  both love his Majesty's person and Crown, acknowledging the duty we own to his Majesty, commanded in the first Commandment after the first Table, to come nearest unto that religion and piety, whereby we worship God himself, 
e 1 Tim. 5, 4.  who neither love Schisms in the Kirk, nor witty reconcilements of truth and error, but would keep the truth in peace, who neither are Puritans, nor Brownists, nor Anabaptists, nor seditious, as men calumniate: but Professors of the Religion as it was at the first reform amongst us, and as it hath furnished unto us all the hope that we have of eternal happiness, we would show his gracious Majesty, that according to the saying of Solomon, When the righteous are in authority the people rejoice, etc. 
f Proverb. 29. 2.  Our hearts were filled with joy, and our mouths with laughter, when at the first beginnings of his reign, we did not only hear the fame of his princely Inclination to equity & righteous judgement, but did perceive the noble proofs thereof, in trying the truth of things controverted, while his Majesty, with that worthy King, kept still one ear shut for the other party, & with that wiser King, when he declared that the wisdom of God was in him to do judgement, would have both parties to stand before him at once, that hearing both, they might speed best, and go out most cheerful from his Majesty's face, who had the best cause. By this we were confident, that his Throne should be established, the Nations sweyed by his Sceptre exalted, & our cause, which is no man's particular, but Christ's own cause, should be heard at last, and righteously determined, that everiething in the house of the God of heaven might be done after the will of the God of heaven, than which there can be nothing more reasonable, and which is the sum of all our desires. Our adversaries upon the contrary, out of the experience they find of his Majesty's disposition to equity, & out of the conscience they have of the iniquity of the cause that they maintain, only because it maintaineth their greatness, have used all means to prevent his trial, have stopped so far as may be, all ways of information, & (according to the crafty counsel given to Pericles) not being 
g Pericle dicente, non invenire se quo pacto ministery rationem redderet, atque ideo cōflictarie ergo inquit, Alcibiades, quare potius quemadmodum ratianem non reddas. Valer. Max. lib. 3. cap. 2.  able to make account, have done what they can, that th●y be not called to account. When Commissioners were to go to his Majesty, they would have none but their own, & when some that were not their own were chosen by a meeting of the Kirk, they would not have them to go. which hath made us after long waiting in silence and many essays to resolve in end, there being no other way left unto us, with all submission of mind, to send up our Pastor and Prelate in print, who have been impeded by the Prelates to come together in person. Neither can it offend the Prelate, that the Pastor speak the truth this one time for himself and the Prelate, since the Prelate so many times hath spoken his pleasure for both. Our silence and ceasing in the cause would give greatest worldly ease to ourselves, and greatest contentment to our adversaries, who now cry nothing but peace, peace, that is, a peaceable possession of their honours and wealth, and a cruel oppression of their brethren. 
h Si pacem non potest habere cum fratre nisi subdito ostendit se non tam pacem cupere, quam sub pacis conditi●n vindictam. Hiero● ad Theop.  But withal would prove us, to be unfaythfull, both to our God, and to our King, for beside the obligation that is common to us with other reformed Kirks, we stand bound by solemn oath, covenant and subscription, published to the world, to defend the doctrine and discipline of this Kirk, and to oppose the Hierarchy, and all rites and ceremonies added to the worship of God. Silence in such a cause may be sin to other Kirks, but to us it is perjury in the sight of God, and would also prove us unfaithful to our King. For howsoever the Prelates profess in public, That no Ceremony no Bishop, no Bishop no King, and do suggest in secret the service that they can do to Monarchy; they do but mind themselves, and their own Idol. That government of the Kirk is most useful for kings and kingdoms, which is best warranted by the Word of God, by whom King's reign, and kingdoms are established. The pillars of his Majesty's Throne are of Gods own making, Religion upon the right hand, & Righteousness upon the left. The pomp of Ceremonies, and pride of prelacy are pillars artificially wrought by the wit of man, for setting up and supporting the Pope's tyranny, No Ceremony no Prelate, no Prelate no Pope. When his Majesty's wisdom hath searched all these creitis of this controversy, let us be reputed the worst of all men, let us all be censured, silenced, consigned, deprived or exiled, as some of us are, and have been for a long time. If the cause that we maintain shall be found any other, but that we desire that God beserved, & his house ruled according to his own will, and if it shall not be found, that the Kirk of God perfect in order, and officebearers without Prelates and their ceremonies, may be governed upon a small part of their great rents, with more honour to God, with more hearty obedience to the King's Majesty, with greater riches and glory to the Crown, with greater contentment to the body of the whole kirk & kingdom, greater peace amongst ourselves, and greater terror to Satan & all his train of heresy, profaneness and persecution, as we shall be ready to demonstrate particularly (if this which followeth be not sufficient) whensoever his Majesty shall be pleased to require: and which we are assured his Majesty will perceive upon small consideration, for a mind inclined by divine power to religion and piety, will not at first sight discern, & be possessed with the love of the heavenly beauty of the house of God, they both proceeding from the same spirit. God alsufficient bless his Majesty both in peace and war, both in religion & justice, with such success, as may be seen even by the envious eye of the enemy, to be from the finger and favour of God, and may also make his happy gouvernment to be a matter of gratulation to the Godly, and to be admired and remembered by the posterity, as the measure and example of their desires, when they shall be wishing for a religious and righteous King.   

THE FIRST PART.  

The Pastor & Prelate compared by the Word of God.  
THat the Worship of God & the Government of the Kirk, 
The form of worship, and government, to be learned from the Word.  which is the house of God, are to be learned out of his own Word: it is a truth against the which the gates of Hell shall never prevail. For we ought to give this glory to God, that all his books are full, and written on both sides; as the book of nature, the book of providence, and the book of conscience is perfect, so also the scripture, which is the book of grace, is perfect. We ought to give this glory to the son of God: that as he is a perfect high Priest for reconciliation, he is also a perfect Prophet for revelation, and a perfect King and lawgiver for ruling of his own Kirk and kingdom. We ought also to give this glory to the Spirit of God, that as he purposed to set down a Covenant, a Testament, and a perfect Canon, so in fullness of wisdom he hath performed his purpose. We ought humbly to acknowledge, that the Kirk hath no power (whether by translation of divine ordinances from the old to the new Testament, under pretext of piety, or by imitation of the enemy, seem it never so charitable, or by man's invention let it appear never so plausible) to make new laws, or to institute any new office or officebearer, 
What then is the kirks part.  any minister, or part of ministration in the house of God. 
a Polycleti regula ad Reges, Lesbian regula ad aequitatem opus. Bodinus 〈◊〉 method.  But that it is her part to see the will of God obeyed, and to appoint Canons and Constitutions, for the orderly and decent disposing of things before instituted. We call here the Prelates and Pastors of Conformity to a threefold consideration. 
The Prelate 〈◊〉 not among the● selves.  FIRST that they agree not amongst themselves about the matters in question: 
b jure divino di●sciplinam Hierarchicam tuentur alii, alii jure humano tantum: alii no jure divino, sed Apostolico, alius & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: ali● episcopalem majoritatem mutabile●● contendunt, ali● tuentur immutabilem, ut ex juello, Saravia, Hooker●, Dounamo, Barles, Bilsono, Bancrofto. Tileno, & aliis hierarchicis satis est maniffestum.  some of them affirming, that their Hierarchy is warranted by divine authority; others confessing, it is only by ancient custom: and a third sort defending neither of the two, but that it is Apostolic. Again some of them make the form of Kirk government to be universal and perpetual, others holding it to be conformable to civil policy, as if man might prescribe unto God, what form of government is fittest for his house: for that which is highly esteemed amongst men, is abomination in the sight of God. He that hath the seven eyes seeth better in his own matter, than man that seeth nothing but by his light. Wisdom that hath built her house, and hewed out her seven pillars, can not be content that man's wisdom should devise and hew out the eight pillar. SECONDLY, 
They halt betwixt two.  they should consider, that the arguments and answers that we give to them against their Hierarchy & ceremonies, are the same that they are forced to use in defence of the truth against the Papists: and the answers and arguments that the Papists give them for traditions, for the Pope's monarchy, and for their will-worship, they are forced to use them against us in defence of their cause: resting thus in their luke warmness, & halting betwixt two, for the love of the world. Which hath made the Papists to say, that the Prelates disputing against them are Puritans, & while they dispute against the Puritans they are Papists, 
They would make a new ceremonial law.  & turn to their side. THIRDLY, they should consider, that the form of Government, and divine ceremonies under the Law, were not removed to give place to the inventions of man under the Gospel. What is beside the particular precepts of God in Scripture, is against the general Commandment: Thou shalt not add to the Word, that I have commanded, etc. And therefore let us say with Augustine: 
c Quid litigamus? fratres sumus. Non intestatus mortuus est pater, fecit testamentum, & sic mortuus est & resurrexit. Tam di● contenditur de haereditate mo●tuor●, quamdiu testamentum proferatur in publicum, & cum testamentum fu●rit prolatum in public●, tacent 〈◊〉 ut tabula 〈…〉 & recitentur. judex intentus audit, advocatisilent, praecones silentium faciunt, etc. Augu. in Psal. 〈◊〉.  We are brethren, why strive we, Our father died not intestate, but made a Testament, and died and rose again: The father lieth in the grave without sense, and yet his words are in force, Christ sitteth in heaven, and his Testament is contradicted on earth, let it be read etc. Let the Pastor and the Prelate be presented before the Law and Testimony. Let the authority of the one and the other be pondered, not in the weights of worldly avarice and ambition, but in the balance of the Sanctuary, and let us measure their callings and carriage, not by the cord of the Canon Law, but by the golden reed of the Temple, & we shall soon see, whether of the two hath warrant from God.  
J. THE PASTOR acknowledgeth no offices in the Kirk, 
The perpetual and due off●cebearers in the Kirk.  after the extraordinary of the Apostles, Prophets & Evangelists, but the ordinary 
d 1 Corint. 12. 28. Ephes. 4. 11.  of Pastors, Teachers, Elders and Deacons, appointed by Christ, as sufficient for the weill of the Kirk, and of every member thereof in all things spiritual and temporal.  
The PRELATE setteth up one hierarchy of Archbishops & Lordbishops: having for the head the Roman Antichrist, and for the train Suffragans, Deans, Archdeacon's, Officials, etc. never named in Scripture, nor known in the purer times of the Kirk, 
No difference in Scripture between a pastor & a bishop  against the weill of the Kirk, and of every member thereof, both in things spiritual and temporal.  
2. The PASTOR, according to the Scripture, putteth difference betwixt the names of the Officebearers in the New-Testament, 
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. where 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.  never calling the ordinary by the name of the extraordinary, 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 every Pastor to be a Bishop, and taking the Pastor and Bishop always for one.  
The PRELATE maketh a confusion of names, that he may put himself 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 have no Pastor to be a Bishop, and that there be no bishop but the Prelate.  
3. The PASTOR can see no 
f Only Christ Lord in his own house. joh. 13 13. Heb. 3. 6. Mat. 20. 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but Luk. 22. 2●. the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is denied to the Apost. which was granted to kings, which the sons of Zebedeus sought, and for which the Apostles did contend.  Lord Bishop in Scripture, 
No Bi. of Bishops, or pastors in Scrip.  but the Lords Bishop only, a name of labour and diligence, & not of honour and ease.  
The PRELATE will admit 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 whereof he is called a Bishop, 
g Act. 15. 2. & 20. 1●. 〈◊〉 1. 1. 1 pet ●. 1.  & not in relation to other Pastors.  
The PRELATE setteth himself as a Bishop over pastors, and in respect of them is called a Bishop, and not in relation to any flock.  
5. 
Every Pastor in scripture huth his own particular flock, none is without a flock, nor with a Diocie.  The PASTOR is set over a 
h Kirks of judea Gal. 1. 22. kirks of Galatia Gal. 1. 2. of Asia, Macedonia etc. ever in the number of multitude as for Act. 7. ●8. it is spoken of the whole nation of the jews in the wilderness camping about the ark.  particular flock, that may convene together in one place, amongst whom he is to exercise the whole parts of the ministry, as preaching, prayer, ministration of the sacraments & discipline, according to the trust commmitted to him by the Son of God, in whose name he is Ambassador, from whom he deriveth his power, on whom he depends in th' exercise of his ministry, & to whom he must be countable, & to no other Past. or Bis.  
The PRELATE both ordaineth Pastors at large, without assignaion of a particular flock (as if he were either making Masters of Art & doctors of physic, or as if ordination should go before election, which is as absurd, as first to crown 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 diverse provinces, as well of those that he never saw, as of that where his seat is, esteeming the pastors to be but his helpers & Substitutes, as having their power from him, being obliged to render account to him, and whom he may continue and displace at his pleasure.  
6. The PASTOR, 
The pastor hath power of ordination, which the prelate appropriateth.  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, 
i 1 Tim. 4. 14. neither doth the Ap. deny that to Presbyters, which he did himself with them, & which he ascribeth to Timothi●. 1 Tim. ●. 22. 2 Tim. 2. 6. neither the Prelate himself denyeth the power of ordination to the presbyter, but the exercise of the power which he arrogateth to himself. Ordinat Deus per ecclesiam ordinat ecclesia per presby●erium, ordinat presbyterium per episcopos, & pastors suos; singuli conferunt in unum quae sua sunt. jun. animad. 1187.  where presbytery never used in the new Testament to signify 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 only 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 ordaining pastors to himself: denying that a whole presbytery without him may ordain a pastor; excepting the case of extreme necessity, as women are admitted to baptise; whereby in a manner he calleth in question the lawfulness of our ministry, these sixty years past, since the reformation.  
7. The PASTOR hath committed to him by Jesus Christ not only the keys of the inward & private court of conscience, 
The Past hath the power of jurisdiction, which the Prelate usurpeth & appropriateth.  but also of the outward and public court of 
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.  jurisdiction, for deciding controversies, making of constitutions, and inflicting of censures, they being both but one & the same power of binding and losing. He hath the shepherd's staff in his hand, aswell as the Shepherd's pipe at his mouth.  
The PREL. keepeth the staff in his own hand, and arrogateth to himself, even amongst them who never heard him, all power of jurisdiction (whether 
l deciding of controversies, making of Canons for order, or censuring of offences.  Domgatick, Diatactick, or Crytick, as it is distinguished) which the Apostles themselves, notwithstanding their extraordinary gifts, would never do, but in all these parts of jurisdiction behaved themselves as presbyters.  
8. The Pastor, 
No such majority of power of one pastor over another, as the Prelate claimeth.  findeth it to be so far against the word of God to claim any authority over his brethren, that albeit there be a divine order in the Kirk, whereby there is one kind of Ministry, both ordinary and extraordinary, in degree and dignity before another, as the Apostles before all others, the Pastor before the Elder and Deacon, 
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 equal.  yet he can find no Minister ordinary or extraodinarie, that hath any majority of power over other inferior Ministers of another kind: as the Pastor over the Elder and Deacon, far less over other Ministers of the same kind, as the Pastor or Bishop over the Pastor.  
The Prelate, findeth it to be so far against his place to quite his authority over his brethren, that albeit he hath no warrat for any other kind, or degree of Ministry than the Pastor, yet he usurpeth majority of power over Pastors, and taketh upon him, both direction and correction, and that not social, but authoritative, to beat them at his pleasure.  
9 
The Pastor meddleth not with matters civil, but the Prelate is more in the world, then about Christ.  The Pastor is separate from the 
n Deu. 33. 8. Eze. 34. 1. Zach. 11. 17 Matth. 23. 6. Luk. 9 59 & 12. 13. & 22. 24. joh. 21. 15. Acts 6. 2. Rom. 1. 1. 2 Tim. 2. 4.  World to the Kingdom of Christ, which is not of this World: He will not be called gracious Lord, nor strive for the right hand or the left, he should not follow the pomp of the world, but must shine in knowledge, diligence, and godly simplicity: he may not assume an other ecclesiastical office, far less take upon him a secular charge: he may not divide the inheritance, nor burden himself with worldly affairs.  
The Prelate is separate from the Kingdom of Christ, & thrusteth himself into the throng of the World, he would be called My Lord, and Your Grace, and without respect of age or gifts, preferreth himself to the most reverend Pastors: He robbeth the nobility and Magistrates of their places and dignities, and will have his Cuschion, his Coach, and his courtly train. He is a Lord of Parliament of Counsel and session, a Barone, a Steward, a judge of civil and criminal causes: & why not Bishop of the order of the Garter, and Count Palatine, that at last he may have both swords, and the triple Crown, as the Abimelech-like brambles of the world have done before.  
10. 
The Pastor & prelates form of prayer.  The Pastor taketh the sum and forms of prayer from the directions of God, from the Lords prayer, & from the prayers of the godly in divers places of Scripture, 
Mat. 6. 7. 8. 9 etc. Luke 11. 1. Exod. 32. 11. Num 14. 13. Acts 2. 5. and 16. 16. etc.  the particular arguments & petitions from the present purposes, persons, places, times, and occasions, which as the mouth of the congregation, according unto the grace given unto him from the H. Ghost, he presenteth before the throne of God the Father in the name of jesus Christ.  
The Prelate would tie the Pastor, albeit he had the tongue of an angel, and occasions never so contrary, to certain words, and a set form of liturgy, and would divide the prayer betwixt Pastor and people, and by many idle repetitions, 
Their preaching.  would bring both Pastor and people under the guiltiness of vain babbling, and popish superstition.  
11. The Pastor thinketh it the principal part of his ministry to labour in the word & doctrine, because 
p Act. 28. 23. R●. 10. 15. 1 Cor. 1. 21 1 Cor. 9 16. 1 Pet. 4. 11. 2 joh. 10. 1 Cor. 3. 12. etc.  woe is unto him if he preach not the gospel. And when he preacheth he will have God's Word only to found in his own house, reading nothing but the Canonical text, & comparing Scripture with Scripture for edification, 
Music.  that he may save himself & those that hear him.  
The Prelate thinketh of preaching as accessory, & would have it worn out of use by a long dead liturgy. In reading he would have no difference betwixt the Apocrypha and the Canonical Scripture, and liketh best of such Sermons, as are stuffed with Philosophers, Poets, Orators, Scoolemen, and ancients in Greek and Latin, that he may preach himself, and be admired of those that hear him.  
12. The Pastor loveth no 
q 2 Chron. 29. 25. Not in the Synagogues, but at the temple, & for that time of ceremonial worship. 1 Cor. 14. 19 & 26. Ephes. 5. 18. 19 Collos. 3. 16.  Music in the house of God, but such as edifieth, 
Baptism.  and stoppeth his ears at instrumental music, as serving for the pedagogy of the untoward Jews under the law, and being figurative of that spiritual joy, whereunto our hearts should be opened under the Gospel.  
The Prelate loveth carnal and curious singing to the ear, more than the spiritual melody of the Gospel, and therefore would have antiphony and Organs in the Cathedral Kirks, upon no greater reason than other shadows of the Law of Moses, or lesser Instruments, as Lutes, Cithernes', or pipes might be used in other Kirks.  
13. The Pastor ministereth 
r Math. 28. 19 & all other places, showing baptism to be a note discerning Christians from infidels. 1 Pet. 3. 21 & such places proving Baptism to be a sign of Christian profession, Matth. 3. The baptism at jordan solemn, and what was done privately, by the Apostles, at sometimes was in the infancy of the Kirk which cannot now be a rule to us in a Kirk constituted.  Baptism in the place of the public assemblies of God's people, it being a note of our Christian profession, and a protestation of our faith, and therefore should be celebrated publicly, as well as ordination of ministers, excommunication, confession of converts, or reconciliation of penitents.  
The Prelate hath given place to private Baptism, and thereby entertaineth the superstitious conceit of the necessity of Baptism, bringeth in the absurdity of conditional baptism, and maketh a ready way for private persons and midwives to baptise.  
14. 
Celebration of the Lords supper.  The Pastor, 
s Matth. 26. 26. Mark. 14. 22. Luke 22. 19 1 Cor. 11. 23. out of which compared together the whole institution is to be learned and not from the last place alone, since it cantaineth not all things belonging to the institution, Mat 14. 13. Luke 24. 30. 1 Cor. 10.  as the words of the institution prescribe, & after the example of Christ and his Apostles, hath a Table prepared for the celebration of the Lords supper: he sitteth down in a public communion with the congregation, in the most customable and comely form of sitting: far from all danger of Idolatry: when he hath given 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, demonstratively: The people distribute the bread and cup among themselves lovingly. They eat and drink in such measure, as they may find themselves refreshed sensibly. And as before the action they were prepared by diligent examination, and powerful sermons for trying themselves, so in the time of the action their ears & their hearts are filled with pertinent readings, & pithy exhortations, and after the action dismissed with joy, with strength, and with spiritual resolution, to the great honour of God, the enlargement of the kingdom of Christ, the terror of Antichrist, the peace of the Kirk, and unspeakable comfort of their own souls.  
The PRELATE pretending the words of the 95 Psalm, & after the example of Antichrist and his followers, hath turned the Table into an Altar-like cupboard, the table-gesture of sitting, into the adoring gesture of kneeling (with no better excuse of idolatry, then is expressed in the obscure terms of abstractiuè ab objecto, and objectum à quo significatiuè) the public communion into a private action betwixt him and the communicant, the sacramental breaking into a preparative carving before the action, the enunciative words of the institution into a form of a prayer or oblation, the christian distribution into a stewardlike partition, the refreshment of eating and drinking into a pinched tasting, the preparatory examination and preaching into a schismatical disputation about kneeling and sitting, the spiritual exhortations in the time of the action, either in a dumb guise, and comfortless deadness, or in a confusion of the Readers reading, and his own speaking at the giving of the elements, both at one time, and the spiritual joy, strength and resolution after the action, into terrors of conscience in some, the opinion of indifferency in all matters of religion in others, and of looseness of life in many, to the mocking of God, the reentry of Antichrist, renting of the Kirk, obduring of the Papist, stumbling of the weak, and grief of the godly.  
15. 
Observation of the sabbath.  The PASTOR thinketh it no Judaisme nor superstition, but a moral duty 
t Gen. 2. 2. 3. Exo. 20. Deu. 5. Num. 15. 32. Nehem. 13 15. Isa. 56. 2. and 58. 13. joel 1. 14. Psal. 110, 3. joh. 20. 16. 26. Act. 2 1. & 20. 7. 1 Cor. 16. 1. Gal. 4. 9 10 Colos. 2. 16. 17. Revel. 1. 10.  to observe the Sabbath: because first the observation of one day of seven, albeit it be positive divine, yet it is not ceremonial nor for a time, but unchangeable, 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 numbering it amongst the ten precepts of the moral law, written by the finger, and proclaimed by the voice of God, which cannot be said of any changeable law. Neither can it be called perpetual and moral in this sense, that a certain time is to be allotted to divine worship, for then the building of the Tabernacle and temple, the new moons, and other legal festivities containing in them a general equity, might aswell be accounted moral. Secondly, the change of the Sabbath from the last to the first day of the week, is by divine authority from Christ himself, 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, even as in the beginning God rested from all his works on the seaventh day, & blessed it. He thinketh it no more contrary to Christian liberty, than it was to Adam in his innocence to keep one of the seven, and therefore he laboureth to make the Sabbath his delight, observeth it himself, and by his doctrine, example and discipline teacheth others to do the like, and to cease vot only from all servile works, which require great labour of the body, but from all our own works whatsoever, drawing our minds from the exercises of religion, and serving for our own gain and commodity, except in the case of necessity, caused by divine providence. He would have it well considered, wherein the Jews were more strictly obliged then Christians, and what liberty we have, that they had not. Beside the Sabbath he can admit no ordinary holy days appointed by man, whether in respect of any mystery, or of difference of one day from another, as being warranted by mere tradition, against the doctrine of Christ and his Apostles, but accounteth the solemn fasts and humiliations, unto which the Lord calleth, to be extraordinary Sabbaths, warranted by God himself.  
The PRELATE by his doctrine, practice, 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 festival days, apppointed by men, that he preferreth them to the Sabbath, and hath turned to nothiug our solemn Fasts, and blessed humiliations.  
16. The PASTOR findeth that every part of his office, 
Residence.  and every name, whereby he is called in Scripture 
v Caranza proveth the necessity of the residence of Bishops by five places of the old Testam by three out of the Evangelist, and five out of the apostolic uritings: and how can he be a bishop, a shepherd, a watch man etc. that is a nonresident.  doth 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 either waiteth upon Counsel, Session, or Court, or dwelleth so far from his charge, that 〈◊〉 ●each of Caranza (proving the necessity of the personal residence of ●●●ops) may be applied to him: He is a Bishop but without overseers, an Ambassador, but runneth where his errand lieth not, a ●●ptaine & Soldier, but far from his station, a Father and steward, but suffereth the children to perish for want of food. Or if he happen to be resident, his Lordship is a protection to the Papist, to the carnal 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 Nonresident.  
17. The PASTOR must be so unblameable, 
Life & conversatiō●2 Cor. 1. 12. 1 〈◊〉 3. ●. to 8. & 4. 12 2 Tim. 1. 13. Tit. 1. 6. and 2. 7.  that he have a good testimony of them that are without, he must rule well his own house, having his children in subjection, with all gravity, not accused of riot, or unruly. He must be sober, not given to wine, he must not be greedy of filthy lucre, nor covetous: he must not be a brawler, a striker, nor fighter.  
The PRELATE mocketh at conscience, gravity, sobriety, modesty, patience, painfulness etc. and calleth them Puritanizing.  
18. The PASTOR laboureth to keep faith in a good conscience, 
The presence and blessing of God.  and by the blessing of God upon his labours findeth the increase of the gifts of God in his old age, 
y 1 Tim. 1. 19 jer. 12. 10. & 23. 1— 5. Ezec. 34. 2.— 23. Zac. 11. 15. 16. 17 2 Pet. 2. 15. 16. jude 11. Revel. 2. 14.  and the grace of God growing in the hearts of the people.  
The PRELATE by losing a good conscience maketh shipwreck of faith, and by the curse of God upon his sloth and defection may find himself like Balaam, who seeking horns did lose his ears, that is seeking preferment he lost the gift of prophecy, & may see grace decayed & worn out of the hearts of the people.  

The Prelate's objection.  
THe Prelate will object, 
Object Bishops are warranted by the word.  notwithstanding all the evil that hath been said, or that ye can say against him, That the name, the call, the power, and the life of the Bishop is set down in the Word.   

The Pastor's answer.  
THE question is not of the Bishop, 
Ans. Showing that the Prelate hath no warrant in the word and the manifold difference betwixt the divine, & diccesane bishop.  but of the prelate or Diocesane Bishop, whether he be the divine Bishop. Haman could think upon no man but himself, when the man was named whom the King would honour: even so the Prelate imagineth no other Bishop to be spoken of in Scripture but himself. And as Alexander the great took Jupiter's ominous salutation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Child, or Babe, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O son of jupiter. 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dixit Arist. in metaphies.  even so in the Prelates ambitious ear, every word of a Bishop sounds honour unto him. But the truth 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 city, and over one Kirk.   
2. The Diocesane bishop hath a form of ordination of his own, 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 necessity 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 feed with the Word and Sacraments. 
The divine bishop is tied to a particular flock.   
5. The diocesane Bishop is for the greater part a secular person. 
The divine Bishop is a person merely ecclesiastical.  
Therefore the diocesane bishop is not the divine bishop, neither doth the Word of God acknowledge any diocesane Kirk, or any prelate or diocesane bishop charged with the care of many particular congregations, and having majority of power to direct and correct other Pastors.       

THE SECOND PART.  

The Pastor & Prelate compared by Antiquity, and the proceedings of the Ancient Kirk.  
WE reverence the hoary head, 
Antiquit●e, the primitive Kirk, the Fathers of two sorts.  and name of antiquity: but withal we know, that there is antiquity of truth, & antiquity of error, and therefore would make difference betwixt original antiquity, or that which was from the beginning, and of the first institution, and antiquity of custom, or that which is of long continuance. They that take themselves wilfully to custom against the first institution resolve 
a Licet Christus po●● caenam instituerit, & suis discip. ministraverit sub utraque specie panis & vini hoc venerbile Sacramentum: tamen hoc non obstante, sacrorum Canonum autoritas & approbata consuetudo ecclesiam servavit & servat, etc. Caranza summa conc. Const. sess. 13. distinguitur a juristis, ipsa primativa ecclesia in primam & secundam.  not unlike the Council of Constance, when they set down their blasphemous act, Non obstante. We do not misregarde the practice of the Primitive Kirk after the Apostles, especially it being compared with the ages following. But would have it in comparison of the Apostolical Kirk to be esteemed, but dirivative, as which admitted many changes from better to worse both in doctrine and discipline. We honour the Fathers, but so that we give the first honour to the Father of fathers, besides whom we have no father. To his son jesus Christ the only Prophet, whom we should hear. To the Holy Ghost, who only teacheth us the truth, and to the Holy Scripture, which only carrieth their divine authority. Wishing all that are studious of the truth in the point of the controversy in hand, to take notice of these two things: 
The maintainers of Conformity forget themselves about antiquity three ways.  First, that the maintainers of conformity many ways forget themselves in the matter of the authority of the Fathers. For albeit they daub us with the Fathers, the Fathers, the ancients, and all antiquity, yet they themselves will not hear the voice of the Fathers in their disputes: whether against Papists, whom they answer with the same exceptions against the Fathers, which we bring in this cause against them, 
b Whitgiftus, Socratem Novatianum & Puritanum vocat. Saravia contra Bez. dicit Hieronimum apertè Arianum esse, Dounamus contra omnes patres, negat Petrum R●mae Episcopum fuisse, etc.  or in their disputes with us, when the Fathers make against them: and thus while they profess that they honour the Fathers, they do but mock them, sometimes putting upon them the purple robe of authority, & at their pleasure pulling it off again. Next they forget themselues in this, that albeit they know, that the witness and not the testimony is to be believed, they allege notwithstanding 
c Quales sunt, altar libri, qui canon's Apostolorun inscribitur, Clemens, Romanus, Ignatius, Dyonisius, Areopagita, Egesippus, Dorotheus, etc. De quibus Mortonus contra pontisicios, Larvatiisti autores pueris terriculamento esse possunt, viris autem cordatis, esse ludibrio del●ent.  some counterfeit, some corrupted authors, and some late schoolmen, for the ancient Fathers against us. B●canus, Calvin, Beza, Martyr, jewel etc. bring them against the Papists, who deny not their authority. And thirdly, they misregard the order of divine dispensation in the course of time, not without ingratitude to God for his gifts, and to good men for their labours, 
d Vitium malignitatis humanae, ut vetera semper in laude, praesentia sint in fastidio. Tacit. Miraturque nihil, nisi quod Libitina sacravit Horat. Nec nossumus Nani, nec illi g●gantes, sed omnes ejusdem statura, & quidem nos altius evecti, eorum beneficio, maneat modo in nobis quod in illis studium, attentio animi, vigilantia & amor veri, qua si absint, jam non nanisumus, nec in gigantum hnmeros sedemus, sed homines instar magnitudinis humi prostrats. Ludou. vives de causis corrup. art. lib. 1.  by preferring the meanest, that carrieth the name of Antiquity, unto the worthiest instruments of that blessed work of Reformation, who had above all that went before them many great helps of the languages, of humane literature, and of printing, and to whom many secrets were made known by the accomplishment of prophecies, especially concerning the Antichrist, who being conceived in the Apostles times, was brought forth, and brought up unwittingly by the Fathers, who looked for the Antichrist from another quarter, which maketh them to be incompetent judges in the matter of Hierarchy, & Ceremonies thereof. The Romanists themselves, who profess to be the greatest favourers of the ancient Fathers, are forced to blush at many of their gross and shameful absurdities, & to confess, that many things, that were of old either doubtful, or altogether unknown, are now to the meanest become clear and certain. Some of them have exploded it as an impertinent similitude, that we being compared to the ancients, are as dwarffes upon the shoulders of Giants. The other thing, that we would have the studious reader to take notice of, is this, That of the Prelates & maintainers of conformity, seeking the fountain of antiquity, and uncertain where to find it, some go back to the old testament, to bring the Prelate's pedigree from thence, some would bring his descent from Christ, some from the Apostles, and a fourth sort from the primitive Kirk. But before they get a sight of their own Prelate, in his pomp, in his power, and in his bu●ke of Ceremonies, they must go farther down the stream, till they come in sight of the Antichrist, and there they shall see him not far of, waiting on, as may be apparent by this which followeth.  
THE PASTOR acknowledgeth the difference of the Kirk and ministry of the old & new Testament, seeketh neither type, 
The pastor is not older than the N. Testament, the prelate would fetch his prelacy from the Old Testam.  nor pattern of his office from the levitical priesthood, but bringeth his oldest warrant from Christ and his Apostles, and exponeth the Ancients, as Jerome and others, who insist in the similitude of the ministry of the old and new Testament, 
e Mutato sacerdotio mutatur & lex heb. 7. 12. Ex sigura communi, fine exemplo, nihil concludi necessario potest. lun. de pontiff.  as speaking by the way of allusion, and not from any warrant of divine translation.  
The PRELATE searching the fountains of Nilus, would bring his descent as high as from Levi, as if the chief priests, who had no episcopal authority over their brethren, were turned now into prelate's: the inferior Priests into pastors, and the Levites, who had no proper care of the poor, were changed into our Deacons. He bringeth the ancients to reckon this Genealogy, but with such success, as the sons of Habijah had, when they failed in reckoning their line from Aaron, and so proved unworthy of the priesthood Nehem. 7.  
2. The PASTOR hath an ordinary and perpetual office appointed by Christ, 
The pastor and not ●he prelate warranted by Christ.  but the office of the Apostle and Evangelist was extraordinary, & to continue but for a time. So that (howsoever antiquity useth the words of Apostle & Bishop amply, calling the Apostles Bishops, and Bishops or pastors Apostles, and successors to the Apostles) yet neither is the one kind of office compatible with the other, nor can the one properly be said to succeed the other. 
f Apost. & Euang. ●●mumofficia, de●●de duo extraordinaria, significant Officium Apostoli & Euang. continet in se officium presbyteri eminenter, sed non formaliter, officium autem episcopi hierarchici, nec eminenter, quia non datur episcopatus extra apostolatum, quem contineat eminenter, sicut datur presbyteratus.  So different are they as well in respect of charge, as of gifts and discharge of duty. For the Superior doth not only do that which the inferior may not do, but his manner of doing, of that which is common to both, is far higher and more eminent.  
The PRELATE repelled by the officebearers of the Old Testament, seeketh to enter with his directive power and jurisdiction among the ministers of the Gospel, but with like success. For a pastor and doctor, his power over pastors and doctors suffereth them not to be. He urgeth to be taken in with the Apostle or Evangelist, and to be esteemed 
g In gradum 〈◊〉 succes●it Apostolis & Euang. in caput succedunt pastores ordinarii.  successor to them, but his office and theirs are not compatible. For formally their office was extraordinary, and without succession, and materially his office is not contained in their offices, as is the office of a pastor, there being no example in Scripture, without the office of Apostle or Evangelist of such power as the prelate claimeth. Whether his life and form of ministration be apostolical, all that know him may discern.  
3. The PASTOR and not the prelate is the first minister (by the prelate's own confession) whom the Apostles appointed in Kirks, when they first planted them. 
The Past. and not the Prel. warranted by the Apostles.  The pastor and not the prelate is the minister, whom the Apostles in their time do approve, and the Pastor and not the prelate is the last minister, to whom the Apostles, when they were to remove, or were near 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 denied of Christ, would father himself upon the Apostles, and finding no warrant from their doctrine or practice in Scripture, albeit the Acts of the Apostles contain the history of many years after Christ's ascension, 
h Intervallum ill●● ab ult. c. Act. Apost. ad medium, trajan's imperium plane cu●● Varrone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocate potest. joseph. Scalig. prolegom. in Chronic●● Eusebii.  He seemeth to be sure of the ecclesiastical history recorded in the Apostles times, & by Apostolic institution, a begun succession of Bishops in jerusalem, Rome, Alexandria, Antioch etc. But here also he standeth without, because the bishops of those places were either Apostles, and therefore could not be properly Bishops, or else ordinary pastors of no greater place nor power, except for age & gift, than 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 show the order of succession from the Apostles against Heretics, who urged it, they were numbered, as if they had not lived at one time, and in the line of succession were called Bishops, by Eusebius and others after him, 
i Vt hiatum euplere● Euseb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Clementis nescio cujus (non est enim ille eruditus Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hegesippi, non melioris scriptoris sint delectu, ea deprompsit. idem.  agreeable to the corruption of their own times, when now men had of their own head put a difference betwixt a Bishop and a pastor, and not according to the purity of the primitive times, of which they did write, when a pastor and a bishop was one and the same.  
4. The PASTOR is the divine and Apostolic bishop, 
The Pastor keepeth his place, and authority in the primitive Kirk, when the prelate beginneth to work, & to be constant moderator, or perpetual precedent.  of the lawfulness of whose calling, and power in the primitive Kirk after the Apostles there was no question. The pastor by consent of antiquity (when now by humane wisdom the constant moderator was brought in and called the Bishop) had right and power, not by grant but by his office, not only to preach the Word, minister the Sacraments, and use the keys in binding and losing the conscience, but also with the fellow presbyters 
k Who dare condemn all those worthy ministeri of God, that were neve● ordained by presbyters in sundry Kirks of the world, at such times as bishop's 〈◊〉 those parts where they lived, opposed themselues against the truth 〈◊〉 God. Field book 3. cap. 39  to ordain ministers, and in the presbyterial, provincial, and national assemblies, to decide controversies, to make constitutions, to inflict censures, even upon Bishops, and by his pastoral authority to do all things necessary for the edification of the Kirk. And this right and power, that God gave him, he maintained in some Kirks in the most corrupt times, when now Antichrist was set on his chair, and prelacy for the most part, of humane was become satanical.  
The PRELATE holden at the door by Christ and his Apostles after their times 
l Paulatim quamvi● patribus nihil minus cogitantibus, gradui episcopali aditus humanitus apertus, per qu●●mox ingressa 〈◊〉▪ 〈◊〉 istum ini●● quidem in Oligarchian, ac tandem 〈◊〉 horrendam illā●ntichristianā tyrannidem oecumenicam evexit, haud satis scio an unquam abolendam nisi semel sublatis quibus eo ascendit gradibus, in ordinem divinae institutionis redigatur. Bez. de grad cap. 23.  by the ambition of some pastors; and simplicity of others, when he had long hung on, got in the foot to be constant moderator, but not finding entry at the first, for his great head, made up of sole ordination, of monarchical jurisdiction, of civil power, worldly pomp and superstitious ceremonies, he hideth his mitre in the mystery of iniquity, going on with it foot for foot, and draweth in by fraud and force, one limb after another, till at last, after many ages, and much working (for he attained not to the degree of an Archbishop, till after the Council of Nice) he showeth himself Lord in the house of God, having no more of the first institution of a Bishop, than the ship Argo had of her first building, when after her expedition she had lain at a full sea some hundreds of years, or the beggar's cloak patched with many clouts and colours, 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, 
The pastor seeketh no honour but by his doctrine & life; the prelate forsaketh this way and taketh him to the world.  and a minister of the New Testament, procured and maintained the dignity and true honour of his ministry, by holding forth the glorious light of the Gospel in his doctrine, and the shining light of holiness in his conversation: esteeming the preaching of the glad tidings of peace, to be the beauty of ministers, & righteousness their robe and ornament.  
The PRELATE took him to the contrary course, for his credit, and transformed the beautiful simplicity of Christ's Kingdom into the glory of the kingdom of the world, albeit when he was of his old stamp, his greatest dignity was his chair, and faithful teaching the flower of his garland: yet now degenerating from his first sincerity, and being infected with secular smoke, he came to be cast in the mould of the first Beast, his chair gave place to his Consistory and throne; his jurisdiction and government, honoured with the title of pre-eminence carried all the credit, Teaching as a base work was given over to the petty presbyters, and every office in the Kirk was counted a dignity worthy of honour less or more, as it had more or less jurisdiction annexed, as these are more or less honourable in the common wealth, that have more or less civil authority. And thus prelacy came up, and preaching came down, and the Kirk became more worldly than the world itself.  
6. The PASTOR when all was going wrong, 
The pastor witness for the truth in the time o● defection, which is wrought by the prelate, perverting all after he is once entered.  some raising contentions, others gaping after honours, the brains of many being big with heresies, all given to heap up superstition and Atheism, and the prelate with his popish hierarchy, possessing both the holy city and outward court, he then gave testimony to the truth, kept still the temple, and within the temple kept in the light, as two olive trees growing up by the sides of the candlestick, and dropping down from the branches oil into the lamps, for the comfort of such as Jehovah Shammah had chosen for life, and would save from the deluge of defection.  
The PRELATE once possessed into the Kirk, never ceased, till he had changed the Kirk into a court, power ecclesiastical into civil policy, the Scripture into tradition, the truth into heresy, sincerity into superstition, the worship of God into Idolatry, as the worship of images, Saints and breadworship, the pure ordinances of God into Masses, Altars, Images, Garments, Fasting, and follies of Paganism and judaism, like a smoke out of the bottomless pit, growing grosser and thicker every day, and in the midst of the mist built up his greatness, upon the ruins not only of the Kirks, but of the commonwealths of the world: for when the stars of heaven fell into the earth, the mountains and Lands were moved out of tbeir places, and as this unhappy milt swelled big in the body 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 feet withered away. The Pope's felicity was the whole world's misery, and so was the Prelates to several nations and provinces.  
7. The PASTOR and with him the godly of the time wearied with long opposition, 
The past, complained of that which he could not mend & the prel, persecuted them that complained.  poured out their heavy complaints, 
m Ecce in pace amaritudo mea ama rissima, amaraprius in niece martyrum, amarior post 〈◊〉 conflictu hereti●●rum, amariss●●● nunc in mori●●● domesticorum▪ 〈◊〉 Bern. super Cant.  that the grief of the Kirk was more bitter in peace, then either under persecution or heresy, that she had brought up and exalted her sons, & they had despised her. If a professed Heretic should arise, she could cast him forth of her bosom, if a violent enemy, she could hide herself from him, but now whom shall the Kirk cast out, or from whom shall she hide herself, all are friends, & yet all are enemies, all are domestics, & yet none seek her true peace, for all seek their own things, and not the things of jesus Christ. They are the ministers of Christ, & serve the Antichrist. He complaineth, 
n Devotio peperit divitias, & filia de voravit matrem. idem.  that devotion had brought forth riches, & the mother had devoured her daughter. 
o Olim fuerunt lignei calices, & aurei sacerdotes: nunc contra sunt aure● calices & lignei sa cerdotes, vulgo jactitatum.  That of old the Bishops were of gold & the cups of wood, but now the bishops have changed their metal with the cups. 
p Olim habuisse christianos obscura templa, sed lucida cordainunc contra habere lucida templa sed obscura corda. & sequentia.  That of old Christians had dark Kirks, but lightsome hearts, but now lightsome kirks and dark hearts. That the prelate's inquired what rend the bishopric rendered, and not how many souls were to be fed in it. That their bodies were clad with purple and silk, but had threedbare consciences. That their care was greater to empty men's purses, then to extirpate their vices. That when they consecreate a Prelate, they kill a good man by advancing him. That no greater evil could be wished to any man, then that he be made pope. That in the estate of the Kirk Heaven is below, and earth is above. The spirit obeyeth, and the flesh commandeth. That in the mouths of the Prelates was the law of vanity, and not the law of verity, and that the lips of the priests under them kept secular, and not spiritual knowledge.  
And when he searched the causes of the Kirks misery, he condescended upon the neglecting of Scripture, and multiplication of men's inventions, the ignorance and idleness of prelate's, like dumb dogs, that could not bark; their covetousness above the Pharisees.  
They suffered doves to be sold in the temple, but these sell both Kirk and sacrifice. Their pride and ambition declared in their great horses, and other superfluous pomp, and that as sons of Belial they have cast off the yoke, not enduring that any should ask them, why they do so and so, the unequal proportion seen in the Kirk, when one is hungry an other drunk, some so enormiously overgone in riches and pomp, that the weakness of the rest is not able to bear them.  
The PRELATE still mad of avarice and ambition stood upon the four corners of the earth, holding the four winds of the earth, that they should not blow, and opposed himself against the doctrine and complaint of the Pastors, condemning them for Heretics, giving out against them decrees of corrupt counsels, thundering them with anathematisms: & persecuting them by fire and sword. He punished the clergy under him more severely for the neglect of a ceremony then for sacrilege or adultery, and finally lest his fraud and falsehood should be known, he forbade all men the reading and using the holy Scripture.  
8. The PASTOR and all good men, 
The Past. desired, & urged a reformation, which by 〈◊〉 means the pre●●●e refused.  that longed and laboured for the reformation of the Christian Kirk, for the space of five hundred years, 
q D. Reynold his ●●●ter to S. Francis Knolles▪ concerning D. bancroft's sermon 1588. maketh this clear.  as the Waldenses, Marsilius Patavinus, Wickleife, and his scholars, hus and his followers, and all such as the Lord used for instruments in working the reformation, as Luther, Calvin, Brentius, Bullingerus, Musculus etc. did teach, that all pastors are of equal authority by the word of God, and all that space of time urged this point of reformation, as without which no success could be expected in the reformation of the doctrine and worship.  
The PRELATE knowing, as it was often preached & written, all that time of 500 years, that the main cause of the corruptions of the Kirk was his own place, his pride, and his avarice, and that the desired and urged reformation of the Kirk, which was now brought to that pass, that as one says well, she could never bear her own disease, nor yet suffer remedy, behoved to begin at himself, the greatest boil in all ehe body, by all means held off reformation, as his own ruin, and when several nations were bringing it about, he could never be moved to give his consent, so dear was his mitre and belly unto him.  

The Prelate's objection.  
THE PRELATE will confess, 
Obj. The Christian Kirk for 300 years, had such bishops, as we have now.  that it were better to have no Bishops than such monsters, as the Roman Kirk brought forth, but prydeth himself in antiquity, and affirmeth, that the Christian Kirk in all places for the space of three hundreth years after Christ and his Apostles had Bishops in every thing like himself, & that afterward the shepherds became wolves.   

The Pastor's answer.  
THAT which Tertullian in his time said unto the Gentiles may be replied to our Prelates; 
Ans. Showing in many particulars the difference betwixt the primitive Bishops, and our prelate's, who are liker unto the Roman Bisops, in the most corrupt times.  Ye boast of antiquity: but your daily life is after the new fashion. Master Phantastico at Athens, whensoever he perceived any ships entering into the harbour, he strongly apprehended that they were his own, and used to seize upon them, as if they had been his own indeed. So deal our Prelates with the ancient Bishops, they come no sooner in their sight, but they take them for their own, albeit they be very unlike unto them, for were they living they would blush, and be ashamed, that such should be called their successors, as Angelo the famous Italian Painter portrayed Peter and Paul for the use of a Cardinal at Rome, with red and high coloured faces, showing thereby, that if they were living, they would blush at the pomp and pride of the Prelates of that time. Our Prelates are rather of the late Roman cut, and not so like unto the primitive, as unto the popish Bishops, who comparing themselves with others before, & ours now come after them might say with the Poet: 
r Aetes' parentum, pejor avis tulit nos nequiores, mox d●turus progeniem vitiosiorem, Horat.  
Our parent's age worse than their predecessors,  
Hath brought us forth more wicked their successors,  
Ere it be long, if we continue thus,  
We will bring forth a brood more vicious.   
1. 
s Ex his Ambrosij & Hieronimi constat primum, in ipsix ecclesiae primordiis nullos tales episcopos fuisse, quales postea instituti fuere, scilicet qui suo jure reliquis e clero praeessent: unde colligitur & non esse id ipsum à Christo, & apostolis institutum: & (quando quidem in eccl. id sit optimm quod primumun) ecclesiae fore consultius, ut omnes presbyteri pari censerentur & jure & gradu. Secundo constat ne tum quidem, cum hic episcoporum a presbyterù distinctorum ordo, sive gradus est constitutus, fuisse episcopos tamquam monarch's, &c. Chamier. de● oecumen. pontis. lib. 18. cap. 5. sect. 6. Respondeo patrum authoritem nihil efficere, ratio, quia non ostendunt nullum unquam tempus extitisse cum essent episcopi pares presbyteris, sed tantum inaequalitatem esse vetustissimam, ae vicinam apostolirum temporibus, quod nos ultro fatemur. idem Chamier. lib. 10. cap. 6. sect. 24.  For the Primitive bishops (after that the name of Bishop common to all pastors began to be impropriat) were neither ordained by bishops nor metrapolitanes, but only chosen by pastors, to be their constant moderators, or perpetual precedents, but without warrant from God or his truth.  
Our Prelate must first by a simulate form of election be made my Lord Elect, and then receive a new consecratiou, with a new guise of Ceremonies drawn from the Roman Pontifical, as little known to poor antiquity, as the words themselves of ordination, consecration etc.  
2. The Primitive Bishops looking more to the beauty than dignity, suffered violence, and were constrained by pastors and people, whether they would or not, to receive the charge.  
Our Prelate when the Bishop is an old man, than he standeth diligently and learneth fast, but only how to make credit at court, and when after long expectation the place is void, by posting, promising, and propyving, he procureth himself to be chosen first without the knowledge and sign, against the will both of Pastors and people.  
3. The primitive Bishops knew not such a creature, as was designed afterward by the proud name of an Archbishop, who should be a Bishop of bishops, having power over comprovincial bishops his suffragans.  
Our Prelate prydeth himself in this proud title, and will have one & the same creature to be Metropolitan Archbishop and primate, that what he may not do as Metropolitan he may do as Archbishop, and what he may not as Archbishop, he may as Primate and as another Pope.  
4. The primitive Bishop was in the presbytery like the Consul in the Senate, 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 himself.  
Our Prelate in the Presbytery will be like a king in his Counsel, and thinketh his authority no less without the presbytery then with it, and what the Synod may do with the Archbishop, that he may do without the Synod.  
5. The primitive bishops dwelled so near together, that six of them convened in a cause that concerned an Elder, and three for a deacon. In a Synod 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 diverse provinces also wide as Mers, Louthian, Fyffe, Angus, Mernes etc.  
As therefore our Prelate was showed before, not to be the Lords bishop, authorised by Scripture, so is he not man's bishop made up in the primitive 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 years, excepting his subordination to the pope, by which exception our princely prelate is made greater than the popish. And what was written of the popish prelate in those times, is of new again reverified of ours, as of their civil 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 Bishop's Metropolitan  
Presides at the Exchequer,  
For counting he's a busy man,  
To preach the Gospel slacker.  
Lucre worth is more than Luke,  
& marks then mark weigh better  
He sets the pound above the book,  
And cares not for the matter.  
Of their zeal in urging ceremonies upon others, while they failed in substance themselves, the old Poem, called Asini poenitentiarius, wherein the wolf confesseth himself to the fox, & the fox to the wolf, and both are absolved, but the poor ass trusting to his innocence for absolution, was condemned to dye by the other two, for no other cause, but that in his extreme hunger he had been so profane, as to eat the straw garters of a religious pilgrim.  
Immensum scelus est injuria, quam peregrin●  
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 sin were this to thee,  
A Pilgrim poor to wrong?  
Had thou not mind what dangers he  
Had traveled far among?  
Could thou not think, that he dull ass  
B'houed pass 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:  
Thief thou did eat his straw garters  
Death shall thee now betide.     

THE THIRD PART.  

The Pastor & Prelate compared in their judgement and practice about things indifferent.  
BESIDE the speculations of the Schoolmen divided amongst themselves, 
Many controversies & contentions about things indifferent.  in their subtleties about things indifferent, which work mightily upon men's wits, but more weakly upon their affections, then to make any great division, There hath been much ado in the Kirk since the beginning about adiaphorismes, & things indifferent. 
1. In the Apostles times.  First in the infancy of the Christian Kirk the heat and the contention was great betwixt the converted Jews and Gentiles, about the keeping of the Ceremonies of the law, which before were commanded, afterwards were forbidden, but in that tract of time were in a manner indifferent. Concerning which we find, that the Apostles never imposed them upon any people or person, that judged them unlawful, that they thought that every man should be persuaded in his own mind, and should do nothing against, or without the warrant of his conscience; that by all means scandal should be avoided, as which bringeth woe upon him by whom it cometh, and destruction upon him upon whom it cometh, and many such rules of conscience and Christian prudence, which serve to the Kirk for direction in matters indifferent to the coming of Christ. 
2. At the first reformation, among three sorts of men.  Secondly, there was great business about ceremonies, and things called indifferent, in the infancy of the Reformed kirks, in the time of the Interim, when with so great power and persecution the Romish corruptions were forced again upon them, under the name of indifferency: at that time politics and worldly men, more careful of their own wealth then of God's truth, gave themselves to serve the time, and received all that was obtruded under the said cloak of indifferency. These were accounted friends to Augustus. Others of great gifts and esteem in the Kirk wished from their hearts, that these ceremonies had never been urged, yet thought it a less evil to admit some thing in the external part of God's worship, and thereby uniformity in religion with the enemies, then by a stoical stiffness (as they call it) and an obstinacy to provoke authority, and thereby to bring upon themselves banishment, and upon Kirk and common wealth desolarion. Such men looking more to unity, then to verity, & more to the event, then to their own duty, were called camnie, wise and peaceable men. A third sort setting aside all sophistication, and collusion with the enemy, taught plainly by word and writ from Scripture, and not from the grounds of policy: that when any part of God's worship is in danger, that then for the honour of God, confirmation of the tr●eth, and edification of the Kirk, Confession is necessary. He that confesseth not me, he that is ashamed of me before men, etc. They taught, that it was not lawful to symbolise with the enemy; that in the case of confession the smallest ceremonies are not indifferent: that at such times the Kirk should stand fast to her liberty, against such as would bring her into bondage: that yielding to such ceremonies was a great scandal, it being a returning to the vomit, the patching of an old clout upon a new garment, & making the weak to think that the reformation of the Kirk was not a work of God, but of man: that the untimely change of ceremonies was a show of defection from the whole reformation: that when the enemy urgeth uniformity, his intention should be looked to, because he never rests, but proceeds from the corruption of outward worship to corrupt the doctrine, and to leave nothing sound. Men that taught after this manner were accounted by the former politics, and peaceable Formalists, to be contentious spirits, and troublers of the peace of the Kirk. 
3. Among Reformed Kirks this day  Thirdly, albeit the reformed Kirks agree now for the most part in the general, about the nature and use of things indifferent, yet they go far asunder in the application of the general to their particular practices. The Lutheran Kirks hold some things for indifferent, which the Kirk of England receiveth not, and England holdeth a multitude of ordinances about discipline and ceremonies for indifferent, which we tabe to be unlawful, and beside the word. Every Kirk judging, or at least practising, according to their own measure of reformation: all crept not forth of that Roman deluge equally accomplished. No marvel that some of them should smell of the wine of fornication, wherewith they all for so many years were drunk. But obstinacy against the ingyring light, and the refusing of a further degree of Reformation, is fearful, what is it then to draw others back from their reformation, and to bind them up again into their old chain of darkness. These manifold contentions about things called indifferent, and ceremonies have proved so pernicious by defacing the kingdom of Christ, setting up the tyranny of Antichrist, dividing Pastors, offending people, dismembering the Kirk, and almost putting out the life of true piety, that we may truly say, nothing hath proved less indifferent to the Kirk, than the contentions about things indifferent, and many have been more hot for them, then for the hart of religion, because they concern the face of the Kirk, and as Erasmus said in another cause, the crowns & bellies of Kirkmen. Whether our old Pastor, or new prelate hath here the greatest guiltiness, will appear by this little that followeth.  
THE PASTOR, 
The pastor resteth not in the estate of a Kirk; that is indifferentgood, but would be at further Reformation: the prelate inclineth to defection.  ever feareth defection, and still urgeth Reformation, till every thing be done in the house of God, according to the will of God. He accounteth the constitution of a Kirk, that is but indifferent good, or midway betwixt idolatry and Reformation, to be but like the lukewarmness of Laodicea.  
The PRELATE pleaseth himself in this, that there be many Kirks in worse case, resteth in his indifferency, and lukewarmness, and rather inclineth downward to further defection, then aimeth at any higher Reformation, like the Priests of Samaria, that were all so earnest against the true worship at jerusalem, as they were against Baal and his idolatry.  
2. The PASTOR looketh not to the world but to Religion in matters of Religion, 
The past thinketh not that indifferent which doth good or evil to the people's souls: the prelate accounteth that indifferent, which doth neither good nor evil to his worldly estate.  and therefore thinketh not that indifferent in Religion, which bringeth good or evil spiritual upon the Kirk, and the souls of the people, albeit in their worldly estate immediately it do them neither good nor evil.  
The PRELATE esteemeth many things indifferent in Religion, because they neither bring good nor evil to his worldly estate, albeit they do good or evil to the Kirk, and to the souls of the people, and looketh more to the world then to religion in matters of religion.  
3. The PASTOR acknowledgeth three degrees of matters of faith, 
The past, thinketh nothing indifferent that is warranted by the word: the prelate everything that is not fundamental.  some to be of the foundation and first principles of the doctrine of faith, some to be near the foundation, as the conclusions clearly following upon the former▪ and the third to be of all other matters warranted by the word, and what is of this third rank, were it never so far from the foundation, and never so small in our eyes, not to be a matter indifferent, but to bind the conscience, and to be a matter of faith.  
The PRELATE professeth the first and second to be matters of faith; but when he cometh to the third he esteemeth them to be no matters of faith, but indifferent and wondereth that a wiseman should be so precise and puritanical, as to stand upon matters that are not fundamental, but indifferent. For so he distinguisheth, making every thing either fundamental or indifferent.  
4. The PAST. 
The pastor findeth the direction for ceremonies to be as perfect under the gospel, as it was under the law but the prelate addeth unto it, as if it were unperfect.  comparing the worship of God under the gospel with the worship under the law, findeth that the commandment Deu. 12. 32. Every word that I command you, that ye shall observe to do, thou shalt not add unto it, neither shall ye diminish from it, doth equally concern both. That the mind of man permitted to itself would prove as vain and foolish under the Gospel, as under the law, and that jesus Christ was faithful as a Son in all the house of God, above Moses who was but a servant, and therefore albeit the ceremonial observations under the Law were many, which was the burden of the Kirk under the old Testament, and ours be few, which is our benefit, yet the determination from God in all the matters of his worship he findeth to be all particular, the direction of all the parts of our obedience to be as clear to us, that now live under the Gospel, as it was to them that lived under the Law.  
The PREL. as if either it were lawful now to add to the word, or man's mind were in a better frame, or the Son of God were not so faithful as Moses the servant, or as if direction in few ceremonies could not be as plain as in many, would bring into the Kirk a new ceremonial law, made up of translations of divine worship, of imitations of false worship, and of inventions of willworship, to succeed to the abolished ceremonies under the Law, which he interpreteth to be the liberty and power of the Christian Kirk in matters indifferent, above the Kirk of the old testament: but is indeed the great door, whereby himself & others, strange officebearers, whereby days, altars, vestures, cross, kneeling, and all that Romish rabble his shadow, have entered into the Kirk of Christ, and which will never be shut again till himself be shut out, who while he is within holdeth it wide open.  
5. The PASTOR giveth no power to the Kirk to appoint other things in the worship of God, 
The past. appointeth no new thing in the worship of God: but the prel. is a new lawgiver.  them are appointed already by Christ the only Lawgiver of his Kirk, but to set down canons and constitutions about things before appointed, and to dispose the circumstances of order & decency, that are equally necessary in civil and religious actions, and therefore resolveth first, that nothing positive, or that floweth merely from institution, can be indifferent, or can be appointed by the Kirk. Secondly, that reason may be given from Christian prudence, why things are appointed by the Kirk thus and no other ways. And thirdly, that the constitutions of the Kirk about things indifferent can not be universal for all times and Kirks, and therefore can not be concluded upon any moral or unalterable ground, which made the ancients to observe, that albeit Christ's coat had no seam, yet the Kirks vesture was of diverse colours, and that unity is one thing, and uniformity another.  
The PRELATE as a new Lawgiver will appoint new rites, and mystical signs in the Kirk, that depend upon mere institution, and are not concluded upon any reason of Christian prudence for such a time and place, but upon grounds unchangeable, and therefore obliging at all times and places, as is evident by the reason that he bringeth for festival days, kneeling in the sacrament etc.  
6. The PASTOR distinguisheth betwixt the nature and use of things indifferent, 
The pastor is so far limited, that he thinketh nothing to be in use indifferent: but the prelate accounteth that to be preciseness & puritanism  and confesseth with all the learned, that albeit many actions be in their nature indifferent, yet that all our actions in particular (at least such as proceed of deliberation, which is the exception of some of the Schoolmen) are either good or evil, and not one of them all indifferent in matters most indifferent, which obligeth him to seek a warrant from God, for that which he doth, that he may do it in faith, to walk circumspectly, to take heed to his words, gestures, etc. and to do all that he doth to the glory of God.  
The PREL. abhorreth this doctrine as the foundation of Puritanisme, the restraint of his licentiousness, and the ruin of his monarchy, & therefore to the contrary sinneth with a bold conscience, and maketh the people to sin, some with erring, some with doubting, and some with a contradicting conscience.  
7. The PASTOR giveth ear to the H. Ghost, 
The pastor feareth to give offence in things indifferent: but the prelate is bold and scandalous.  charging that we put no occasion to fall, nor stumbling block before our brethren, (for that is to destroy him for whom Christ died) commanding the strong to bear with the infirmities of the weak, and not to please themselves with the neglect of their brethren, and threatening woe to them, by whom offences come, against which no authority of man can stand, because it can neither make scandal not to be, nor not to be sin, nor not to be his sin that giveth the scandal.  
The PRELATE stopping his ear against the commandment charge and threatening of the H. Ghost, whether he intent to give scandal or not by his manifold abuse of things indifferent, and especially by recoiving into the Kirk again things called indifferent, which for their great abuse were abolished, giveth offence to all sorts: as the boldness and increase of papists, the contempt and mocking of the profane, the superstition and perplexity of the simple, and the grief and crosses of the godly do declare, against which he never had any excuse, but the pretext of authority.  

The Prelate's objection.  
THE PRELATE will still object, 
Object. None but puritanes are precise in matters indifferent.  that ye were more wise to quit the name of conscience in matters so indifferent, as the controverted articles, and others of that sort be; then still to talk of conscience, conscience, and that ye are, but a part of puritanes, that are so precise and singular beyond your neighhours in matters indifferent.   

The Pastor's answer.  
THE prelate persuading to put away conscience, is not unlike the fox, 
Ans. Distinguishing betwixt two sorts of precisians or Puritans.  who through his evil guiding having loosed his tail, would have persuaded all his neighbours to part with theirs, as an uncomely and unprofitable burden, that all being like himself, his deformity might no more appear. A good conscience would please God in all things in substance and ceremony, but with due proportion. It first and most standeth at Camels, and yet next it straineth gnats, when the light of God's truth makes them discernible. When he calleth us precisians, he is quite mistaken: for he that is so self precise▪ that he will rather part with the purity of God's worship, and a good piece of the truth too, then want a compliment of his Lordly dignity, or piece of his worldly commodity, or disch of his delicacy, and not he that is so precise in the matters of God's worship (wherein he hath no power to be liberal) that he will forsake all to follow Christ, he and no other is the right precisian. He calleth our pastors and our professors Puritans, and consequently Heretics, but blessed be God, can not name their heresy: They are still in profession that which he was not long since, when he was farther from Heresy than he is now. This calumny constraineth us to distinguish betwixt two sorts of Puritans; the one is the old heretical Puritan, who from the author of his sect, was called Novatian, and from his heresy, Catharist, or Puritan: such a one our pastor is not: for 

1. The Puritan denied the baptism of infants. 
The Pastor waiteth on baptism, as a special part of his calling, which the Prelate doth not.   
2. The Puritans had their own Prelates and liked of prelacy. 
The Pastor in this is no Puritan, but the prelate the Puritan.   
3. The Puritan condemned second marriage as unlawful. 
The Pastor maintaineth the honour of marriage against the Putitane, the Papist, and the Prelates manifold matrimonial transgressions.   
4. The Puritan denied reconciliation in some cases to penitents. 
The Pastor would be glad to see the Prelate's repentance, notwithstanding his great defections, and that in the time of peace, without the least essay of persecution: and therefore our Pastor is not a Puritan.     
The other sort is the new nicknamed Puritan in our times, wherein the Papist calleth it Puritanisme, to oppose the Roman Hierarchy. The Arminian accounteth it Puritanisme, to defend Gods free grace against man's freewill. The Formalist thinketh it Puritanisme to stand out against conformity. The Civilian, not to serve the time, and the Profane thinketh it essential to the Puritan to walk preciesly, and not to be profane, and so essential is it indeed, that if all were profane there would be no puritan: for the profane and the puritan are opposed. He than is the new Puritan that standeth for Christ against Antichrist, that defendeth God's free grace against man's free will, that would have every thing done in the house of God according to the will of God (which is his greatest heresy) that seeketh after the power of religion in his heart (and this is his intolerable singularity) and that stands at the staffs end against the sins of the time (and this is his pride and melancholy) after this way that the world calleth heresy serveth he the God of his Fathers, who have all been Puritans of this stamp since the beginning. Abel, who was hated for his holiness: Enoch, that walked with God: Noah, that was a perfect man in his generations: Heber, that made Peleg his name a testimony, that he was free of the building of Babel: Moses, that stood upon an hoove: Mordecay that would not bow his knee; Daniel, that would not hold his window shut: Eleazar, that would not eat one morsel, Paul that would not dispense with one hour, nor with an appearance of an evil: Marcus Arethusas, that would not redeem his life with the giving of an halfpenny to idolatry: Caius Sulpitius, who was esteemed ever by the Pagans a good man, but that he was a Christian, etc. were they living at this time, they would not escape this censure, and would be accounted good men, if they were not Puritans. The Widow of Sarepta, who entertained Eliah, the Shunamite the host of Elishah, Annah who for multiplying to pray, and pouring out her heart before God was rashly censured, to be a daughter of belial: Annah the widow, that served God with fasting and prayer night and day, and spoke of Christ: The godly women that waited on Christ, ministered unto him of their substance, and told the Apostles of his resurrection: Lydia, that constrained the Apostles to abide with her: Lois and Eunice, that had a care, that their children should have grace: The elect Lady, the famous Hildgardis, who lived in the 12 Centurie: Mechthildes, Elizabeth the German: and many more, who censured the corruptions of the Kirk, and especially of the Prelates of those times, and prophesied of the Reformation, which they longed to see, were they now living would be censured, for holy sisters, and doting Puritans, and that the rock and spindle had been fitter for them. Can any man or woman be vexed with the filthy conversation of the wicked 2 Pet. 2. be stirred up in spirit against Idolatry, Act. 17. be hot in religion, Revel. 3. fervent in spirit, Rom. 12. walk precisely, Eph. 5. fear an oath, make the Sabbath his delight, Esa. 58. love the brotherhood 1 Pet. 2. Take the kingdom of God by violence, Matth. 11. and keep a good conscience in all things Act. 24. and not be made the drunkard's song, the byword of the people, and mocked for a Puritan. It was the saying of Petrarch. Simplicity carrieth the name of foolishness, malice the name of wisdom, and good men are so mocked, that almost none can be found to be mocked.     

THE FOURTH PART.  

The Pastor & Prelate compared by the Reformation, and proceedings of our own Kirk.  
AS no family or civil society, where the fundamental laws are neglected, and the lust of the flesh, the lust of the eyes, and the pride of life are followed, can continue long, except it be reform. Even so the Kirk of God, through the misregard of the laws of God & direction of Scripture, and through the ambition and covetousness of Kirkmen did fall away so far from the first integrity, that there was a necessity of Reformation, & nothing more certainly looked for, and more plainly foretold a long time before any of our reformers, 
How Reformation was ●●rought.  or Luther himself come in the world. This reformation that could no longer be delayed was often urged, but never likely to be obtained in a general Counsel, nor with consent of the Clergy & Court of Rome, to whom Reformation was a certain ruin. And therefore in several kingdoms, countries and states of the christian world, it was wonderfully wrought by the Lords mighty power in his weak servants. Such were amongst others Baldus of Franco, Hus of Bohem, Jerome of Prage, Luther of of Germany, Wickleife of England, and our Knox of Scotland. Whereupon it came to pass, that although one part of Christendom knew not what another was doing, yet they all agreed (as may be seen in the Harmony of Confessions published to the world) in the most essential and fundamental matters of faith: because the Lord was master of that work: but had also their own differences and degrees of Reformation, because men were the instruments, and they were not Angels, but men that were to be wrought upon. For whose diverse dispositions in sundry nations there behoved to be diverse disadvantages to the work. We are not riged censurers of other Reformed Kirks, nor are we Separatists from them: but this we think that a twofold duty lieth upon us, 
A twofold duty of the reformed Kirks.  and them all, whatsoever be the measure of Reformation: One is (albeit there be ever some Catholic moderators, that will be Trysters betwixt us and Rome, and think to agree Christ and Antichrist) that we all with one heart praise God for separating us from Sodom, resolving never to return again, where there be so many heresies, both against the common principles and particular articles of faith, so manifold idolatry both against the first and second commandment, so proud a Hierarchy as can neither stand with the spiritual Kingdom of Christ, nor the civil Kingdoms of Princes, and so bloody a tyranny against all who refuse to believe their heresies, to practise their idolatry, and to be slavish to their hierarchy. Returning to any point of their profession is an approbation of their cruelty against them that have denied it. And whosoever approve their worship, they bring upon themselves the blood of so many Saints, and faithful martyrs of Christ, who have testified the word of God, & have washed their Robes in the blood of the Lamb. The other duty is, that albeit there be ever some adiaphorists, who for their own particular make many things, and show more things to be indifferent in the worship of God, that under this pretext they may bring them back, that have been advanced before them in the work of Reformation: that we all praise God with one heart for the measure that every one hath attained unto, 
The Reformation of our kirk.  and they that are behind in reformation, whatsoever their outward splendour be, envye not them woe have run before, or study to draw them back to their degree, lest both return to Rome: but that all against all impediments press forward to further perfection, ever reforming some what according to the pattern, there being no staying neither for the Christian nor for the Kirk. The Kirk of Scotland hath little cause to be pleased with herself, when she looketh upon her late sudden and shameful defection, but great and singular cause to praise God, when she looketh to his gracious dispensation. For as Scotland, albeit far from jerusalem, was one of the first nations, that the light of the Gospel shined on, when it appeared to the Gentiles, and one of the last that kept the light, when the shadows of the hills of Rome began to darken the earth. So when the sun came about again at the Reformation, if this blessed light shined first upon others, all that had eyes to see both at home and abroad, have seen and said, that it shined fairest upon us, Divine providence delighting to supply the defect of nature with abundance of grace, and to make this backside of the earth, lying behind the visible sun, by the clear and comforting beams of the Sun of righteousness, to be the sunny side of the Christian world, whereof these following testimonies are sufficient proof.  

One of M. George Wishart martyr:  
This Realm shall be illuminated with the light of Christ's gospel, as clearly as ever was Realm since the days of the Apostles. The house of God shall be builded in it, yea it shall not lack (what soever the enemy imagine to the contrary) the very top-stone; the glory of God shall evidently appear, and shall once triumph in despite of Satan. But alas, if the people shall be after unthankful, then fearful and terrible shall the plagues be, that after shall follow. 
Hist. of the Kirk of Scotland pag. 108.    

Another of Beza.  

a Magnun est hoc Dei munus quod una & religionem puram, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doctrinae viz. retinendae vinculum in Scotiam intulistis, Sic obsccro & oltcstor haec duo simul retinete, ut uno amisso, alterum diu permanere non posse semper-memineritis. Sicut episcopi papatum pepererunt, it a pseudoepiscopos. papatus reliquias, epicureismun terru invecturos: hanc pestem caveant, qui salvam ecclesiam cupiunt, & quum illam in Scotia in tempore profligaris, ne qu●so illam unquam admittas, quantumvis unitatis retinendae specie, quae veteres etiam optimos multos fefellit blandiatur. Bez. epist. 79.  This is a great gift of God, that ye have brought into Scotland together pure religion and good order, which is the band to hold fast the doctrine: I heartily pray and beseech for God's sake, Hold fast those two together, so that ye may remember, that if the one be lost, the other can not long remain. So Bishops brought forth popery, so false bishops, the relics of popery, shall bring into the world Epicureisme: Whosoever would have the Kirk safe, let them beware of this pest, and seeing ye have timely dispatched it in Scotland, I beseech you, never admit it again, albeit it flatter with show of the preservation of unity, which hath deceived many of the best of the ancients.   

A third of the body of Confessions of faith:  

b Est illud Ecclesiae Scotanae privilegium rarum prae multis, in quo etiam ejus nomen apud exteros fuit celebre, quod circiter annos plus minus 54 sine schismate nedum heresi, unitatem cum puritate doctrinae servaverit & retinuerit. Hujus unitatis adminiculum ex Dei miscricordia maximum fuit; quod paulatim cum doctrina Christi & Apostolorum disciplinam, sicut ex verbo Dei est praescripta, una fuit recepta, & quam proxime fieri potuit, secundum eam totum regimen Ecclesiasticum, fuit administratum. Hac rati●ne omnia schismatum, atque errorum semina quam primum pullulare, aut so exerere visa sunt, in ipsa quasi herba & partu sunt suffocata, & extirpata. Det Dominus Deus pro immensa sua bon●tate Regiae Majestati serenis●ima, omnibusque ecclesiarum gubernatoribus, potestatibus ecclesiae nutritiis, ut ex Dei verbo illam unitatem, & doctrinae puritatem perpetuo conservent. Amen. Corpus Conf●s. fidei pag. 6.  It is the rare privilege of the Kirk of Scotland before many in which respect her name is famous even among strangers, that about the space of four and fifty years, without schism, let be heresy, she hath kept and holden fast unity with purity of doctrine. The greatect help of this unity of the mercy of God, was that with the doctrine the discipline of Christ and his Apostles, as it is prescribed in the Word of God, was by little and little together resumed, and according to that discipline, so near as might be, the whole government of the Kirk was disposed. By this means all the seeds of Schisms and errors, so soon as they began to bud, and show themselves, in the very breeding and birth were smothered and rooted out. The Lord God of his infinite goodness grant unto the Kings most gracious Majesty, to all the rulers of the Kirk, to the powers that are nurcers of the Kirk, that according to the word of God, they may keep perpetually that unity and purity of doctrine. Amen.   

The fourth is of King James our late Sovereign:  

c Ba●●llc. Doron.  The religion professed in this country wherein I was brought up, and ever made profession of, and wishes my son ever to continue in the same, as the only true form of God's worship etc. I do equally love and honour the learned and grave men of either of these opinions, that like better of the single form of policy in our Kirk, then of the many ceremonies in the Kirk of England etc. I exhort my Son to be beneficial to the good men of the ministry, praising God, that there is presently a sufficient number of good men of them in this kingdom, & yet are they all known to be against the form of the English Kirk.  
Basilic. Doron to the Reader: He praised God, for that he was borne to be a King in the sincerest Kirk in the world, etc. Assembly anno 1590. The Prelates themselves and the maintainers of conformity dare not for shame open their mouths against the work of God in the Reformation, and against the purity of their mother Kirk, & therefore would have her to open her mouth in their defence of their Hierarchy and ceremonies, and do wrest her authority and proceedings to that sense. Let us then ask of herself, whether she liketh better of the Pastor or of the Prelate.  
1. THE PASTOR and men of God at the acceptable time of Reformation, 
The discipline & government of the Kirk at the first, began to be reform, and the prelate to be cast out.  as they were moved by the spirit of God, laboured to reform, not only the doctrine sacraments, and whole worship of God, but also the discipline and whole government of the house of God by abolishing the jurisdiction of prelate's, and all that Roman Hierarchy: as is manifest 
d Books of discipl.  by their acknowledging no other ordinary and perpetual officebearers in the Kirk, but Pastors, doctors, Elders, and Deacons: by their petitioning, that the rents of the Prelates, & of their train should be converted to other uses. 
e An. 1566.  By their subscribing the Helvetick Confession, which censureth prelacy for the invention of man, 
f Beza to Knox an. 1571.  and by the letters which they received from foreign Kirks, gratulating, that they had timely purged the Kirk of this proud prelacy, that they had received with the doctrine, the discipline of Christ & his Apostles, & willing and obtesting them to beware of the pest of prelacy, as they loved the weal of the Kirk.  
The PRELATE not only in respect of his popish Religion, but also in respect of his papal and episcopal jurisdiction, was one of the great evils, that cried for reformation of the Kirk: and therefore, albeit he kept still the title, the rent and civil place of the prelate (which the Kirk could not take from him, and which maketh many to mistake his descent) his ecclesiastical authority was so far abolished, that neither were their Successors designed to such prelate's as continued obstinate Papists, nor was Episcopal authority continued in their persons that were converted, nor were Superintendents ordained to be new prelate's: only some of the converted prelate's, for want of means to furnish others, were designed to be commissioners of the Kirk, as other ordinary Pastors were, but with bad success. For never one of them did good to the Kirk.  
2. The PASTOR and men of God proceeding in the work of reformation, 
The pastor proceedeth in this point of reformation, and the prel. in his avarice and ambition.  acknowledged no government of the Kirk by the Lordly domination of Prelates, but by the common consent and authority of assemblies, which were of four sorts, national, Provincial, Parishional, and Presbyterial. 
g To these the Superintendents were subject by an act of the assembly anno 1562.  The lineaments of the last were drawn at the first, when the weekly assemblies were appointed for exercise of discipline, and interpretation of Scriptures, but were not, nor could not be accomplished, and perfectly established, till the light was spread, and particular Kirks were planted in the several quarters and corners of the Land, that they might make a number, and conveniently assemble in presbyterial meetings.  
The PRELATE is restless, proceeds whither his avarice and ambition carry him, and willing in those times rather to be a Titular or a 
h Leith 1571.  Tulchan (as he was then named) then to be no body above his brethren. He taketh upon him the Title Bishop, with a small part of the rent, permitting the greater part to my Lord, whose bishop he was, and proudly again arrogates authority over the Kirk.  
3. The PASTOR and men of God learning, 
At last prelacy is rooted out with consent of the whole Kirk.  not from Geneva, but from Scripture and daily experience, that the government of Prelates was full of usurpation, and of all sorts of corruption, whereof many did complain, 
i Edinburgh anno 1575.  that it had no warrant, and was never like to have any blessing from God, resolve at last to strike at the root, & therefore after many disputations in private and public, consultations with the greatest divines of other reformed Kirks, and after long and mature deliberation, the second Book of Discipline, pronuoncing the jurisdiction and office of the Prelate to be unlawful, was resumed by consent of the whole Kirk, an ordinance made that Bishops betake them to the charge of one Congregation, that they exercise no civil jurisdiction. The Confession of Faith sworn and subscribed, wherein they oblige themselves to continue in the doctrine & discipline of this Kirk. The same year 
k Dundie. an. 1580  it was declared in the general assembly, that the office of the Prelate was unlawful in itself, and had no warrant in the Word of God, thereafter renewed in covenant.  
The PRELATE and men of that disposition, having in the end nothing to oppone, professed that they agreed in their consciences, consented to the Acts of the Kirk, swore and subscribed the Confession of faith, renewed the covenant with the Kirk, and helped to put on the coap-stone of the Kirk of God with their own hands, 
l Trenent. anno 1604.  Like as the same Confession of faith was subscribed by those that are now in the proudest places of prelacy, and who have proved since the chiefest instruments of all the alterations in the Discipline and external worship of God, and ringleaders in the defection of the Kirk, with what consciene may be seen by their unhonest excuses, their poor shifts, and shameless raylings, against that which they did once so much reverence, all to be seen, as they are published in print.  
4. The PASTOR and men of God desiring to testify their thankfulness, 
The Kirk now reform in doctrine & discipline useth he authority against all sorts of fin, till men of episcopal disposition make a new division again.  for so singular favour vouchsafed upon this Kirk and nation, & to employ the benefit of the discipline now established for the liberty of the kingdom of Christ, and against the tyranny of sin and Satan, addressed themselves all as one man with great fidelity & courage for the work of God, urged residence and diligence in ministers, kept with success from heaven their public and solemn humiliations, made the pulpits to sound against papistry and profaneness, & set all men on work, as they had grace or place, for purging the country of all corruptions, and defending the Kirk against her professed enemies, who never ceased by negociating with the Pope & Spanish King unnaturally to labour for their own and her ruin, whereof the divine providence had disappointed them in 88  
The PRELATE'S authority at this time lay dead, and men of that disposition made no great Din. But the Kirk then (unlike that which she is now) comely as jerusalem, terrible, as an army with banners, against all her enemies did stand whole and sound in unity and concord of her ministers, authority of her assemblies, divine order of her ministry, & purity of external worship, with great power and presence of the Spirit of God in many congregations of the land, till at last, for unity division entered into the Kirk, prelacy that had slept before, as wakened again, and this mystery beginneth to work of new, neither by any cause offered by the pastors of the Kirk at the 17 of December (as the enemy calumniates) for after long trial they were found faultless, and faithful by his Majesties own testimony. Nor yet upon that occasion, 
m Perth. 1596.  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 war amongst the ministry, and to divide them amongst themselves. 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 prelate's. And the Schism of our Kirk so well compacted before, began at that time, not upon their part who stand for the discipline, but by some of the Prelate's disposition, that is, of flattering and worldly minded Ministers, who gave other answers to thirteen of the fifty five articles concerning the government of the Kirk, than their worthy brethren desired: So that, if the cause or occasion maketh the Schismatic, the Prelate is the Schismatic and not the Pastor.  
5. The PASTOR and men of God as they had been diligent to establish the government of the Kirk, 
The pastor standeth to the reformation against Episcopar●s which the Prela●● attaineth unto 〈◊〉 last by many degrees, and much working.  according to the will of Christ, and after it was by the blessing of God established were faithful in using it for the honour of God, and good of the Kirk: so now, when it began craftily to be called in question, were careful, according to their office and oath, to stand to the defence thereof, both against professed enemies, and against the Schism begun by their own brethren: albeit they could not at the first have been persuaded, that their brethren would ever so foully forget themselves, as against their great oath in the sight of God and the world, to take upon them the dominion of Prelates, and for their own back and belly to trouble the Kirk, and mar all the worship of God as they have done.  
The PRELATE through the Schism at that time begun by himself, savouring the sweetness of wealth and honour, forgetteth his oath, his office and all, followeth greedily upon the Scent, and climbeth craftily by degrees, and betime to the height that he could not advance himself to at once. 
n Dundie anno 1597. May, and March following, Falkland a. 1598. Halyrudhouse anno 1599 Montrosen annò 1600.  First with much ado, and many protestations, that he meaned nothing against the discipline established, but desires to vindicate the Ministry from poverty and contempt, gets liberty for to vote in parliament for the Kirk, but with such caveats, as would have kept him from his present prelacy, if he had kept them as he was obliged. 
o Linlithgo 1606.  Secondly, five years thereafter he was made constant moderator, & that of the presbytery only where he was resident, and not of the Synods, upon as fair precepts, and with the like protestations and cautions. 
p An. 1610 Febr:  Thirdly, being Lord of Parliament, Lord of Council, patron of beneficens, Modifier of Ministers stipends, he was armed also with the power of the High commission, and having two swords, might do against the Kirk what he pleased. 
q Glasgow 1610. june.  Thereafter incontinent he usurped the power of ordination and jurisdiction. 
r An. 1610. November.  And at last, albeit without consent or knowledge of the Kirk of Scotland went and resumed consecration in England, and since that time hath taken upon him, and hath exercised the plenary power and office of a bishop in the Kirk, no less, then if the assembly of this Kirk had chosen him to the name and office of a Bishop, which as yet they have never done, the most corrupt of their own assemblies granting only the negative power of ordination and jurisdiction to them, who were never called Bishops by any warrant from the Kirk, but only in the vulgar speech, from the titles they had to benefices, in which respect civil persons beneficed were called Bishops in former times.  
6. The PASTOR and men of God seeking neither profit nor preferment to themselves, 
The way of the Pastor's reformation and the prelate's defection very contrary.  expelled the Prelate & all his Ceremonies out of the Kirk of Christ by no other means, but such as became the faithful Ministers of jesus Christ, as preaching, praying, penning, advising with the best reformed Kirks, reasoning in assemblies, and after liberty granted to all to oppone, the consent, oath and subscription of the Adversaries.  
The PRELATE seeking nothing but his own prosit and preferment, is restored again by such means, as better beseem his Ministers, who hath been a murderer and liar from the beginning, than the sincere Ministers of jesus Christ: For craft and cruelty hath been their ways, Their craft was to remove their strongest opponents out of the Country, that they might not be present in assemblies, to espy their proceedings, and to reason against them, to abolish the true liberty and authority of assemblies, to protest that they were seeking no prelacy, neither of the Popish nor English kind, and that they had no purpose to subverte the Discipline received, but to deliver the Kirk from disgrace, and to be the more mighty to oppose her enemies, Jesuits and Papists,, to falsify the acts of the Kirk, to promise to keep all the cautions and conditions, made to hold them in order, which now they profess, they never minded to do, etc. Their cruelty hath been to boast, to banish, imprison, deprive, confine, silence, etc.  
7. The PASTOR and men of God all this time of defection gave testimony to the truth, 
The past. beareth witness against the several degrees of defection, and feareth a change in the worship of God, which the prel. entereth upon so soon as the government is altered, and he come to his power.  opposed against the several steps of the prelate's ambition, by all the means that became him to use, as public preaching, supplicating, reasoning, protesting, and suffering, and when the prelate was triumphing in the height of his dignity, they could not, comparing the first temple with the second, but declare the grief of their hearts for the change, and their great fear of alteration to be made in the worship of God, when now the hedge of the Kirk was broken down, and an open way made for all corruption.  
The PRELATE is of the Clergy, that seldom is seen penitent, and therefore as against all the means used by the Pastor, he had altered the government of the Kirk, so he enters next upon the worship & Service of God. 
f Aberdein 1616. Sanctandr. anno 1617.  and will have a new confession of Faith, new Catechism, new forms of prayer, new observation of days, new Forms of ministration of the Sacraments, which he first practised himself, against the acts and order of the Kirk. 
t Perth 1618.  And since convened an assembly of his own making to draw on the practice of others. 
v Edinburgh anno 1621.  And thirdly he hath involved the honourable estates of the Kingdom into his great guiltiness by their ratification in parliament, which hath brought an inundation of evils into this Kirk and country.  
8. The PASTOR and men of God considering, what the Kirk was before, 
The past. resolveth to be constant to the end, against all heresy and corruption, which is entering every day by the prelate's misgovernment.  what the reformation was, and what conformity is, what the proceedings of the one and of the other have been, seeth Religion wearing away, pityeth the young ones, that never have seen better times, laments ever the multitude, that can not see the evils of the present, and resolveth for himself to hold constant to the end against Papists, prelate's, Arminians, and whatsoever can arise, to wait with patience, what the Lord will do for his people, and when he is gone to leave a testimony behind him of the twofold misery of impiety and iniquity, that he hath seen in this land.  
The PRELATE hath forgotten what himself and the kirk was once, he hath wrought a greater defection in this kirk in the short time of his Episcopacy, than was in the primitive kirk for some hundreths of years, and is so far yet blinded with the love of his place in the world, that he maketh his worldly credit the Canon, and his prelacy the touchstone of the trial of all Religion. The Pope shall no more be Antichrist, Papistry may be borne with, Arminianism may be brought in, because they can keep company with Prelacy. The Reformation is Puritanisme, preciseness, Separation and intolerable, because it can not cohabitate with prelacy. The Gods of the Nations were social, and could live together, but the God of Israel is a jealous God.   

The Prelate's objection.  
THE PRELATE will objest, 
Obj. The Superintendents in the beginning were prelate's.  that albeit he can neither justify all his own proceedings of late, nor yours of old, as all men have their own infirmities, yet that ye do him wrong by your deduction, in confounding times that would be distinguished: Because from the Reformation to the coming of some scholars from Geneva with presbyteral discipline, this kirk was ruled by prelate's, and the Superintendents in the beginning were the same in substance, that the prelate's are now.   

The Pastor's answer.  
ALL men have their own infirmities, but good men are not presumptuously bold for the love of the world, to hold on in a course of defection against so many obligations from themselves, and so many warnings from good men. Infirmity one thing and presumption another. The pastors of the Kirk of Scotland had begun to root out bishoprie, and to condemn it in their assemblies, before these Scholars 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: 
Answ. Showing particularly, that the Superintendents were not prelate's.  For  
The Superintendent according to the Canon of the Kirk was admitted as an other Minister, without consecration of any bishop.  
The Prelate is chosen for fashion by Deane and Chapter, without any Canon of the Kirk, & with solemn consecration of the Metropolitan and their bishops.  
The Superintendent appropriated not the power of ordination and jurisdiction, but both remained common to other ministers.  
The Prelate hath taken to himself the power, to ordain and depose Ministers, and to decree excommunication.  
The Superintendents made not a Hierarchy of Archsuperintendents and others inferior, some general, and some provincial, some Primates and some Suffragans, some Archdeanes, and some Deans etc.  
The Prelates have set up a Hierarchy of all these.  
The Su●erintendent was subject to the censure not only of the national, but of the provincial Kirk, where he superintended  
The Prelate is subject to no censure, hut may do what, and may go whither he will, and no man ask him, why he hath done so.  
The Superintendents charge was merely ecclesiastical, 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 temporary, & often desired to lay it down before the general assembly.  
The Prel. thinketh his office to be perpetual, by reason & virtue of his consecration.  
The Sup. had no greater power than the commissioners of provinces, & in respect of his superintendencie was rather a commissioner of the Kirk, than an officebearer essentially different from the pastor.  
The prel. neither hath received commission from the Kirk, nor meaneth to render a reckoning to them, nor account of himself, as of a commissioner, but thinketh his office essentially divers from the office of the pastor, as the pastors office is from the deacons. The pope may as well say that the Evangelists were pope's, as the prelate, that the Superintendents were prelate's.     

THE FIFTH PART.  

The Pastor & Prelate compared by the weal of the Kirk. and the people's souls.  
THE saeftie and good of the State was the main end of Roman policy, 
The good estate of the Kirk the end of Kirk policy.  and the fundamental law, by which that people squared all their other laws, according to their own Maxim: 
a Salus populi suprema lex. eversa domo, interdum rei publicae status manner potest: urbis ruina, penates omnes secum traha● necesse est. Valet. max. l. 5. c. 6.  Let the safety of the people be the sovereign lauv. The Kirk of Jesus Christ hath better reason to think, that the safety of the Kirk should be the rule and end of all Ecclesiastical policy, although the form of external Worship and of the government of the house of God were not prescribed by the Lord himself in his Word, but left arbitrary to men to be framed by their Canons and Constitutions, yet this must be holden as infallible. That it is the best form of government which by reason and experience is found to be best for the weal and safety of the Kirk. Unto this general both Prelate and Pastor will without question condescend: but they differ in the particular, what this is, wherein the good and weal of the Kirk doth consist: For the Prelate places the weal of the Kirk in her outward peace and prosperity, & thinketh the Kirk well constituted, and in good case, when she flourisheth in wealth and worldly dignities. But herein he abuseth the christian World three ways, 
The prelate abuseth the people three ways in determining what is the good estate of the Kirk.  First, that he measures and determines the good estate of the Kirk by her outward face, and not by her inward grace, by the health of her body rather than of her soul, by that which is accidental to the Kirk, and which she may either have or want, and yet continue a true Kirk, and not by that whi his essential and proper to the very nature and being of a Kirk. Secondly, that he judgeth that to be the weal of the Kirk, which hath many times proved her wrack, being abused, as commonly it hath happened: He taketh poison for a preservative, and surfeit of peace and prosperity, excess of wealth and worldly honours, which are her deadly disease, to be her health & best constitution. Too large bestowing of riches and preferments upon the ministers of the Kirk, bred that contagion within her bowels which turned almost to her death in the end: for thereby defection grew by degrees, till ar● st under the Man of 〈◊〉 it came to the height. Thirdly, that he measures the good estate of the Kirk by himself, and the rest of the members of that hierarchical body, as though it went well with the whole Kirk, when Bishops stand and reign, like the Kings of the nations, and as though the ministry we●e sufficiently vindicated from poverty and contempt, wher●twelue or thirteen of the number are climbed up like 〈◊〉 the highest places, that with their evil favoured mingeot●●● they m●y move laughter to all that behold them from below, or like fowls flown up to the highest roofs, shooting down their filthy excrements upon the rest, that sit in the lower rooms. But the Pastor esteems the good an weal of the Kirk by her spiritual estate, that is, by a sound faith, a pure worship, and a holy conversation, as she stands or decays in these, so is she eyrher in a good constitution or languishing, and as she is furnished with all the means that may preserve and increase these, so she either prospers or decays. This judgement of the Pastor is grounded upon very good reasons. For upon this estate of the Kirk necessarily depends the glory of God, and salvation of souls, which are the two things that make the difference betwixt the Kirk of God, and all other society's of men in the world, and therefore the Pastor hath reason to think, that all the riches of the earth, & all the glory of all the kingdoms of the world are not to be put in balance with the glory of God, and the salvation of souls, that which God with his own blood hath purchased and redeemed. Now whether the good of the Kirk in these things be better procured and preserved by the Prelate or by the Pastor, let them be typed by comparing them in the particulars following.  
I. THE PASTOR his principal care is to preserve the purity of doctrine in the Kirk, 
The pastor careful to preserve the purity of doctrine, for the good of the Kirk: the prelate cares more for his own things.  that Christ's flock may be fed with the wholesome word of life, and to oppose all contrary and unprofitable doctrine, as poisonable and pernicious to the people's souls, and for that purpose interteyneth in weekly meetings the exercise of the word, where the doctrine delivered by one, is judged by all the rest, whether it be sound and profitable, and taketh such order with the Papists, the great corrupters of doctrine, and enemies to the people's souls, that either he converteth them, or cutteth them off from the communion of the Kirk with the spiritual sword, and exhorteth the Magistrate, to execute the laws made against them: whereby it came to pass that contrary doctrine, and vain and curious teaching either entered not into our Kirk, or was suddenly repressed and put to the door, and Papistry that had place before, was well nigh put out of the land.  
The PRELATE hath neither leisure nor liking to look to such exercise, and accounts no heresy so worthy his animadversion, as the alleged heresy of Aerius and his followers. It is manifest in history from the beginning, that the heresies that have most endangered the Kirk, have either been forged by the engines, 
k Asdruball Christ's real descent into hell, many Lutherane, Arminian and popish errors.  or favoured and borne out by the authority and credit of Prelates: b and this day, divers false and dangerous doctrines are partly vented, and partly winked at by them: neither thinketh he papists great enemies to the Kirk: but as the jewish priests entertained the Sadduces, albeit enemies to true religion, and hated Christians as their deadly foes, and as the Papist can agree with the formal Protestant, but thinks the unconformable Calvenist his irreconcilable enemy, so the Prelate could agree with the common Papist for all his blaspheamous doctrine and profession, because he is a friend to his Hierarchy. But the Reformed Christian, whom he calleth the Calvinist, and Puritan he can by no means bear, because he is professed unfriend to his Hierarchy. A Prelate as a Prelate is not opposite to the Papist, but to the Protestant.  
2. 
The pastor in the matter of ceremonies looks to the edification of the Kirk, which the prelate misregardeth.  The PASTOR knowing that a little leaven leaveneth the whole lump, thinketh it dangerous for the people's souls to borrow either substance or ceremony of religion from Antichristian corruption, and therefore warneth the people to beware of the least beginnings and appearances of evil, and while he deliberates about ceremonies, fittest for ardour and decency, he intends nothing of his own, but the edification of the kirk, and in the practice of ceremonies & circumstances orderly appointed, he looketh to the peace of the Kirk that it be not broken, and to the consciences of the weak, that they be not offended.  
The PRELATE liketh to symbolize with Antichrist his Ceremonies, putting the Papists in hope, that the body and substance of the● superstition may be resumed by time, where the shadows and ceremonies are so highly regarded. He intends nothing in appointing them, but the maintenance of his own estate and dignity, because he seeth and saith, N● Ceremony no Bishop, and in practice is more earnest in urging of Ceremonies, then of obedience to the greatest things of the Law, & by the Canons about matters, which they themselves call indifferent, doth viole●● either to the bodies or consciences of the people, that think otherways, & maketh them to serve as rods to scourge and whip out of the Kirk, and ministry, whom and when they think good.  
3. The PASTOR considering, 
The past. in the whole course of his ministry intends the feeding of the flock: the prel. to feed himself.  that he is called to feed the f●ock of Christ, and to care for the people's souls, in his entry to the ministry, will be loath to undertake a greater charge than he can in some measure overtake, and the less his charge is the greater is his contentment, not that he desireth to be 〈◊〉 but to be faithful, when he is entered he hath the work of the ministry in singular regard, as the most honourable and laborious work that he can be employed about, whereof the best man is not worthy, and unto which the will man is not sufficient, and therefore is resident among the people, serveth not by deputies and Suffragans, but in his own person, and is altogether taken up with the Pastor's duties, of preaching, praying, catechising, visiting, exhorting, rebuking, comforting, etc. but labours most diligently in the word and doctrine, because faith cometh by the Word preached.  
The PRELATE intending nothing, but to feed himself, at his entry to his prelacy, he regards not so much the number of souls he should feed, as the number of chalders, the large revenues, and the great dignities he is to feed upon, and the larger his Diocie, the better for him: Hence is it, that he ascends from a Diocesan to an Archbishop, and a Primate. After he is entered he disdaineth the work of the Ministry, as base, and unworthy of bis grace and great Lordship, he serveth by his deputies and Suffragans, and thinks it a more honourable and necessary employment to attend and reside at Court, or at the places of civil judgement, as Council, Session, Exchequer, and howsoever he appropriates to himself the reward of double honour due to them who labour in the word & doctrine, yet he thinks, that he is not bound to take the pains of that work, unto which the double honour is annexed. So the Pastor must labour in the work, and the Prelate must reap the reward, and which is more prejudicial to the people's souls, he maintaineth that learned & qualified preachers are not so necessary in congregations, as Curates and Readers, that there is too much preaching, and too little reading and praying, meaning nothing else but their confused liturgy.  
4. The PASTOR dare not do harm to the people's souls, 
The past. subject to the sdiscipline of the Kirk himself, & 〈◊〉 it for the good of the 〈◊〉 the prelate neither subject to the discipline himself nor exerciseth it for the good of others, nor suffreth the pastors to exercise it.  because he is subject both in calling and conversation to the discipline of the Kirk, which striketh upon the Pastor, as well as upon the people, and to bring the transgressers to repentance, he sitteth with his brethren in session, presbytery & assembly, administering the holy discipline holily, that is, in sincerity & faithfulness, without prejudice or partiality, and never ceasing, till the scandal be removed, the Kirk be purged, and the offender (if it be possible) be won unto God, and all this, as being Christ's own work, he doth with Christ's own weapons, that is with the spiritual sword of the word, which is mighty through God to subdue every thing exalting itself against God, and to bring sinners to repentance.  
The PRELATE may do what harm he will for his own tyrannical custom and practice, but not by any law either of Kirk or state, he exempteth himself in respect of his Episcopal administration, and as he is a Prelate from all censure, and scorneth to submit himself to any Ecclesiastical judicature, albeit the chief Apostles submitted themselves unto the Kirk, and albeit there be no subject in a Kingdom of whatsoever quality or condition, but in every respect he is under the controlment of some judicature in the Land where he liveth. And as he is thus singularly lawless of himself, so pretending the sole power of proceeding to belong to him by virtue of his place and office, he sweyeth the course of discipline, as best pleaseth his Lordship, processes beguine for trying of slanders, if the party never so wicked have Argument of weight for my Lord or his Receiver, are incontinently by the Word of his Monarchical authority stricken dead. Hereby it cometh to pass, that where prelate's rule, sin reigneth, and the nearer the Bishop's wings, the greater liberty for sin, as is seen in their own houses and trains. And for this reason is it, that both Atheists and Papists like the Episcopal discipline, better than the pastoral, which they call straytelaced, because it troubleth their corruption, whereas the other layeth the reynes upon their neck. And if the Prelate happen to proceed against offenders, his discipline consists not so much in spiritual censure, as in worldly power and civil punishment, as fining, confining, imprisoning etc. which have no power to work upon the consciences of sinners to bring them to repentance, which is most proper for the preachers of the Gospel, and the chief end of Kirk discipline.  
5. The PASTOR for the good of the Kirk, 
The pastor would have all things be done for the good of the Kirk, by the free assemblies of the Kirk: the prel. will rule all by himself, whether in assembly, or out of assembly.  is desirous, that the assemblies of the Kirk, provincial and national, be often holden and well kept, knowing how necessary they are for redressing things amiss, for fulfilling things omitted, and for preventing evils that are like to ensue: and when the assembly is convened he carrieth himself toward his brethren, as toward the servants of Christ, and colleagues of equal authority, none presuming to any place or pre-eminence, though of order only, and not of power, without the calling and consent of his fellow brethren. There every one hath liberty to utter his mind, & every one is ready with the gift that God hath given him, as the divers members of one body, for the good of the whole Kirk: meek Moses and burning Elias, Esay with his trumpet, and Aaron with his bells, Bonaerges and Barionah, the son of thunder, and the son of the dove, all moved by one spirit, with mutual respect, reverence, and brotherly love, join together in one conclusion, and if at any time they be of different judgements, they are not sudden and summar in concluding things of importance, that concern the whole, but that all may be done with uniform consent, after the example of the Apostles Acts 15, the conclusion is delayed, till all objections be satisfied, and God give greater light to such as are otherwise minded, and so to the great good of the Kirk, both peace and truth are preserved.  
The PRELATE is as averse from a free assembly, as the Pope is from a free General councall, and therefore will either have none at all, or will have them so slavish, as if they were but his ecclesiastical courts convened under him, and in his name. When this Assembly is convened, at his own hand, without calling or election, he taketh upon him to preside & moderate. There no man hath liberty to utter his mind before him, who hath power to raise up and cast down, to enlarge and restrain, to prefer and postpone, or put in and put out at his pleasure, and therefore no man's gift in such meetings doth good to the Kirk. And if it happen that his courses be crossed, and the best sort oppose, than he rageth, and by his proud boastings, and unreasonable raylings, he playeth the Prelate indeed, using Christ's ministers & the Kirks Commissioners no better, then if they were his slaves or lackeys, convened to say Amen to all his intentions, and to wait upon Oracles falling from his mouth. In end the plurality of voices of the weaker sort, and for the most part either emendicate or extorted, carrieth away the sentence which must oblige all, and therefore besides the tyrannies and unjust proceedings, proveth afterward to the great hurt of the Kirk, to be the cause of many evils and great divisions.  
6. The PASTOR in planting of Kirks, 
The Pastor planteth the Kirk with the best men, with consent of the people, and without hurting the conscience of the intrant: the prelate with such as please him, without consent of the people or presbytery, and with hurting of the conscience of the intrant.  and placing of ministers without respect to any man's private judgement or affection with common consent, maketh choice of the best qualified for graces and manners, and most fit for the people he is to be set over, and that with their own special advice and desire, so that he giveth not the Kirk to the Minister, but the Minister to the Kirk, and in the act of ordination at the place where he shall serve, and in presence of the whole Congregation, he requireth of the Intrant neither oath nor promise, but what is appointed by the assemblies of the whole Kirk, as constancy in the faith, obedience to the King, and fidelity in his calling, and after he is admitted, he respecteth him as the conjunct Ambassador of Christ, equal in power and authority with himself, with no difference but of age and gifts.  
The PRELATE excluding both the flock, whom the Pastor is to feed, and the fellow-ministers with whom he is to labour in the work, except it be superficially and for the fashion, when now the Prelate and his domestics (who have greater hand in the planting of Kirks than both presbytery and people) have brought the matter to the point of ordination, 
c Dignitatibus viros dandos, non dignitates hominibus dicere solitus Aeneas Syl. Platina. Magistratus alios mereri, & non habere: alios habere, & non mereri. ib.  he giveth the Kirk to the Minister, rather than the Minister to the Kirk, whereof there flow so innumerable evils, that the Kirk hath as just cause to complain now of the placing of Ministers by bishops, as the Kirk had of old of the planting of bishops through the corruption of Archbishops and Metropolitaneo. 
d Praesidentia non ex virtute sed malitia astimatur, non dignorum sed potentiorum sunt throni, cathedra sine ullo acquiritur labour, & prelati sunt qui nihil ad grad● praeterquam velle, adferunt. Nazianz▪ Si percunctari velles quis eos praefecerit, Sacerdotes respondent m●x, & dicunt, ab Archiepiscopo nuper sum Episcopus ordinatus, centumque 〈◊〉 solidos dedi, ut Episcopalem gradum assequi meruissem, quoi si minimè dedissem, hodie episcopus non essem. Ambros. citante Bulling. decad. 5. serm 4. Curritur ad curas ecclesiasticas, a doctis pariter & indoctis, quasi quisque sine curis victurus sit, cum ad curas pervenerit. Bern. epist. 42.  The ordination must be at the place of the Prelate's residency, and not at the Kirk, where he shall serve nor in presence of the congregation; then is the intrant forced without any pretext of warrant from the kirk, to give his oath and Subscription to Articles of the Prelates devising, for maintenance of his Episcopal authority, even as the Pope doth in consecrating Bishops and Archbishops, for establishing of his universal Supremacy. When he is admitted, albeit for gifts and all other rsspects he be worthy of double honour far above the Prelate himself, yet the prelate contemneth him and his brethren, as poor presbyters, with double contempt. Whereupon we see that the Prelates and others by their example & doing esteem not of Ministers for their worth & their works sake, but as they are in places of preferment, and as they are clothed with offices and titles of dignity above their fellows: and this again makes worldly minded Ministers to seek estimation by greatness rather than by goodness.  
7. The PASTOR procureth the peace of the Kirk, 
The pastor by all means seeketh the peace of the Kirk. the prelate seeketh his own peace & prosperity.  by following after things which make for peace, Rom. 14. for by the discipline and assemblies of the Kirk he preserveth verity, without which there is either no unity, or such unity, as is but a conspiracy, and resisteth heresy the mother of the greatest divisions: so long as our assemblies had their liberty, there could arise no heresy among us, if it had broken up in a parish, a consistory or presbytery would have borne it down: or if it had proceeded further, than the Synodall, or if it had not been able, the national assembly would have suppressed it: for the same reason the Kirk of France, which was nearest to ours, hath been free of heresy: In the Low Countreysif the Kirks had enjoyed the liberty of their assemblies, which they wanted for a long time, Arminianism had neither troubled them, nor their neighbours. He never can find in his heart to urge or enforce unprofitable and untimely Ceremonies upon the Kirk, if it were for no other cause, but that they have been the apples of contention, and the cause of many Schisms, and will choose rather with jonah to redeem the quietness and safety of the Kirk with the loss of himself, then for his own particular to raise the smallest tempest, that may peril her peace. He carrieth himself no otherways in his ministry, then becometh the humble servant of the Kirk, & feareth to be affected with Diotrephes his ambitious humour, of aspiring above his brethren, which is a special preservative of peace. He studieth to preserve holiness, without which there can be no sound nor wholesome peace, he is ever at war with that which is contrary to holiness, and sendeth away all scandalous livers with the workers of iniquity, that peace may be upon the Israel of God Psal. 25.  
The PRELATE is accounted a peaceeble man, and pretends always the peace of the Kirk, but indeed seeketh his own peace and prosperity, and opposeth the things that make for peace: for if it serve for his own particular, he can oversee Papists and Heretics, and suffer heresy to rise and spread itself, that the Kirk may have some other thing to think upon, than his Episcopacy, and may have himself to run unto in stead of assemblies, he careth not to make Schism, and will fight with tooth and nail for unlawful and unprofitable ceremonies, which have ever proved the cause of Schism, and ere he redeem the Kirks peace, by casting out these cumbersome wares, he will rather cast over board many worthy ministers, suffer numbers of souls, for whom Christ hath died, to perish, and the Kirk of Christ tossed with troubles, by occasion of that noisome baggage, to sink at last under the burden. Contention also cometh by his pride and ambition: for first, great places make great emulation, & hot competition, as may be seen in Christ's own Apostles, 
e Sicut olim pestiferam illam vestian, quae per Ari●s● primo de infernis extulerat caput, cupiditus episcopatus induxit: sic hodiernam haeresin (nimirum pontificis Romani primatum) pracipuè nutriunt, quos jam men●●care suppudet, Aeneas Syl.  and history maketh known in many others, what debate and contention, what war and bloodshed prelacy hath brought forth in the Christian world, between Kirk and Kirk contending for primacy, prelate and prelate for presidency, Pope and Pope for papacy between Kings and Bishops for Souveraignitie: as between the Roman Emperors, and Roman Bishops: the Kings of England and the Primates of England.  
8. The PASTOR contents himself with such a competent stipend, 
The Pastor contents himself with his competent stipend, the prelate is a master of the Kirks patrimonio.  as is assigned to him for his service, whereby he hath neither means to swell in pride and wealth, nor matter of excess and superfluity. And he hath but one body, so he undertaketh but one Cure, where he must be resident, and one Kirk living, which for fear of the censures of the Kirk, albeit he would, he dares not dilapidate, but must leave the Kirk patrimony in as good or better case, than he found it at his entry.  
The PRELATE hath a Lords rend out of the revenues of the Kirk, which at the first was destinate, and should be employed for better uses, and this he hath not for the service of the Kirk, but partly for his unlawful attending civil affairs, and partly, for bearing out a Lordly port in himself, his Lady, their children and followers. He uniteth Kirks far distant, to makis the morsel the greater for his wide gorge: he alloweth and defendeth pluralities, and Nonresidencies, by setting long takes without knowledge or consent of the Kirk, and by setting of few forms and taxwardes he raketh up all, and stinteth the Minister to a poor stipendiary portion of five hundreth marks. So that the most Sacrilegious persons in the Land are the Bishops themselves, eating the meat out of the mouths of many worthy pastors, that labour painfully in the Lords work.  

The Prelate's objection.  
THE PRELATE will object, that there shall never be any form of Kirk government or discipline, 
Object. Parity is Anarchy and confusion.  which bringeth not with it some dangers and discommodities, and that must be the best, which hath the fewest. It cannot be denied, but the Episcopal gouvernment hath also the own inconvenients, whether we consider the Salvation of Souls, or the outward constitution of the Kirk, and worship of God, or the patrimony of the Kirk.  
But the Anarchy and confusion, which ever attendeth the parity maintained by the Pastor is an inconvenience greater than all, & showeth plainly, that the parity of Pastors is neither of God, nor can serve for the good of the Kirk: for God is not the God of confusion but of peace, and most of all in the Kirks of the Saints.   

The Pastor's answer.  
THE gouvernment and order apppointed by Christ can have no danger, discommodity nor inconvenience, but such as men bring upon it, and which through the neglect or contempt thereof they bring upon themselves. That therefore must be the best, which is best warranted by Christ, and approacheth nearest to the simplicity of the Apostles and the discipline of their times. Malignant wits have ever been ready to lay imputations upon God's ordinances, as that his inward worship according to the Gospel of Christ hath no wisdom, that the outward hath no majesty, that his order of the Kirk is but Anarchy, because it is not a monarchy: but as the natural philosopher saith, the order of nature to be full of beauty, and the wise Statesman seeth the beauty of the order of a wise policy: so the Christian, when he seeth the order of the house of God, shall with the Apostle Col. 2. rejoice to see it, and will prefer the beauty thereof to the wise government of the house & Court of Solomon, as being appointed by a wiser than he: even Balaam, albeit disposed to curse, when his eyes are opened to behold this wise order and marvellous beauty, shall be forced to open his lips, and to say, How goodly are thy tents o jacob, and thy tabernacles to Israel: for a house full of silver and gold I would not curse, for how shall I curse whom the Lord hath not cursed? or how shall I defy, 
Ans. Showing by many particulars, that the order of the ministry appointed by Christ is far from confusion.  whom the Lord hath not defied? Numb. 23. and 24. And that there is no confusion in the parity maintained by the Pastor, it is manifest to him that desireth to see, for: 

1. Confusion hath no subordination for disposing of things, and setting every thing in it own place. 
The parity maintained by the Pastor hath a lawful subordination of Elders to Pastors, of Deacons to Elders, of a Kirk Session to a presbytery, of a presbytery to a Synod, and of a Synod to a national Assembly.   
2. Confusion hath no priority of respect of precedency nor of order. 
Parity of pastors so shuneth ambition, that it maintaineth a priority of precedency 
f Distinguendum inter autoritatem meriti, & potestatis.  and respect, for age, for zeal, for gifts etc. and a priority of order, whereby one is moderator of others in all their Synods, and meetings, such as was amongst the Apostles themselves, but without priority of power or jurisdiction above the rest.   
3. Confusion admitteth no commandment nor subjection: 
Parity of Pastor, admitteth both: for every Pastor conducteth his own flock, & every pastor is subject to a joint fellowship of pastors in Presbyteries and Synods.   
4. Confusion is abhorred, both by nature and all Societies, as their greatest enemy, which overturneth all, where it hath place. 
Parity of Pastors hath the like parity both in nature, and all sorts of society: for in nature one eye hath not power over another, nor one hand over another, nor one foot over another, only the head hath power over all. In the commonwealth and kingdom there is a parity without a priority of power of jurisdiction betwixt one Baron and another, & betwixt one Nobleman and another, and in all the Collegiall jurisdictions in the Land under the King himself. In the world parity betwixt one King and another, In the Roman Kirk equality betwixt one Lord Bishop and another, and betwixt two Archbishops, Patriarches etc. and in the Kirk of Christ betwixt Apostle and Apostle, etc. why then shall the divine parity of Pastors be accounted a confusion.        

THE six PART.  

The Pastor & Prelate compared by the good of the Common wealth, and of our outward estate.  
ALbeit that sometimes the power Ecclesiastical be without the secular, 
It is best both for Kirk and State when civil and ecclesiastical authority join together.  and the members of the Kirk make not any civil corporation, as in the Apostles times, & long after. And some times the secular power be without the ecclesiastical, and the members of kingdoms and corporations make not a Kirk, as amongst the Heathen of old, and many nations and societies this day; yet is it far best, both for Religion and Justice, both for truth and peace, both for Kirk and Commonwealth, when both are joined in one: when the Magistrate hath both swords, the use of the temporal sword, and the benefit of the spiritual sword, and when the Kirk hath both swords, the use of the spiritual sword, and the benefit of the temporal: When the two administrations civil and ecclesiastical, like Moses and Aaron, help one another mutually, & neither Aaron and Miriam murmur against Moses, nor Jeroboam stretcheth out his hand against the man of God. Upon the one part, 
Civil authority doth good to religion.  civil authority maintaineth and defendeth religion, where it is reform, and reformeth religion where it is corrupted. King's shall be thy fosterfathers', and Queens thy nurse mothers 
a Esa. 49. 23. , Kings serve the Lord in fear 
b Psal. 2. 11. : And then serve they the Lord (saith Augustine) when they serve him not only faithfully as men, 
Quomodo ergo reges Domino serviunt in timore, nisi ea qua contra jussa Domini fiunt, religiosa severitate prohibendo, a●que plectendo? aliter enim servit quiahomo est, aliter quia etiam rex est: quia homo est ei servit fideliter vivendo, quia vero etiam rex est, servit leges justa praecipientes, & contraria prohibentes, convenienti rigore sanciendo sicut servivit Ezechias lucos, & templa idolorum, & illa excelsa quae contra praecepta Dei fuerant constructa, destruendo. Sicut servivit josias, talia & ipse faciendo. Sicut servivit rex Ninivitaru, universam civitatem ad placandun Dominis compellendo. Sicut servivit Darius, idolum frang●ndū in potestatem Danieli dado. & inimicos ejus leonibus ingerendo. Sicut servivit Nebuchad omnes in regno suo positos, a blasphemando, Dei lege terribili prohibendo. In hoc ergo serviunt Domino reges, in quantunsunt reges, cum 〈◊〉 faciunt ad serviendum 〈◊〉 quae non p●ssunt facere 〈◊〉 reges, August. epist. ser 〈◊〉 ad Bonifacium,  but as Kings, and do such things in serving him, as none can do but kings, that is, while they rest not till Religion be established, and God served in their dominions, according to his own Word. It hath ever been the greatest commendation of Princes, that they have begun their government with the Reformation of Religion, as many worthy Princes have done both before, and after the coming of Christ, for God preferreth Kings unto all others, and therefore Kings should haste to honour GOD above all others: Or that they have exceeded all who went before them in this religious and Royal Chair. AZA took away Idolatry: but JEHOSHAPHAT removed the high-places also. EZEKIAH went further, and broke the Brazen Serpent, albeit a monument of God's mercy: But this was the sin of his Reformation, that he razed not the Idol Temples, which was kept to good JOSIAH, who therefore hath this testimony to the end of the World, that like unto him there was no King before him, that turned to the LORD with all his heart, with all his soul, and with all his might. Upon the other part, true Religion, although it propone for the principal ends, the Glory of GOD, and the Safety of the KIRK, 
Religion doth good to 〈◊〉 the whole commonweal.  yet it serveth many ways for the Civil good, and worldly benefit of Kings and Kingdoms. Because the true Religion, and no other, maketh Kings and Kingdoms to serve that GOD that giveth both Heavenly and Earthly Kingdoms. 
c Hostis Herodes impie, Christum venire quid times? non cripit mortalia, qui regna dot coelesti●. Sedulius Hymn.  Who looseth the Bands of Kings, and girdeth their loins with a girdle: Who is the only Judge, that putteth down one, and setteth up an other. And therefore godliness hath the promise, and true Religion hath many blessings attending. It is a blessed thing, when a King, or a Kingdom serveth that GOD, by whom king's reign, and who giveth and taketh away kingdoms at his pleaure: Next because it qualifieth and disposeth every man for his own place. It maketh rulers to know, that every Kingdom is under a greater Kingdom, 
d Omne sub regno gravioriregnum est Sonec. Traged.  and as they are advanced above all others, that they have so much the greater account to make. It maketh the subjects to obey for conscience sake, and subdueth the people under their Prince: which made Theodosius to acknowledge, that his empire consisted more by Christian religion, then by all other means. It keepeth true peace, both public and private, and when peace can be no longer kept, it followeth after it to find it again. It maketh men just and temperate in time of peace, not by restraint, which positive laws do, but by mortification. With Christians to think that wickedness is sin, Whether of the two commandeth more fully (saith Tertullian) he who saith, Thou shalt not kill, or he who saith, thou shalt not be angry: which of the two is more perfect to forbid adultery, or to restrain the eyes from concupiscencs etc. It maketh every man to practise Christianity in the particular duties of his calling. In the time of war it maketh men courageous, & to fear none but him that can kill the soul. In persecution it maketh invincible patience▪ Without confusion it giveth at all times unto God, that which is Gods, and unto Caesar that which is Caesar's, and without usurpation or injury to any, it giveth unto Noblemen, Statesmen, Barons, Burgesses, and all from the highest to the lowest in the Kingdom, their own places, preferments and privileges, according to the sovereign law of justice. All estates have need of this divine influence, 
The best religion is best for the state  and of all these comfortable effects, and every religion promiseth them all, but only Christian Religion is able to perform them, and the more Christian it is, that is, the more near that it cometh to the purity & simplicity of Christ and his Apostles both in doctrine and discipline, and the more christianly, that is, the more powerfully it be urged upon the consciences of men, the more effectually it proveth for these happy ones. Let us then upon this ground proceed to our trial, whether the Pastor or Prelate be more profitable for the Country and Common wealth.  
THE PASTOR preserveth the prosperous estate of the Kingdom and commonwealth, 
The Pastor preserveth the Commonwealth, which the prelate ruinateth.  by labouring to preserve piety, righteousness, and temperance in the Land, and by oppusing with all his might against Idolatry and all sorts of impiety, against unrighteousness and all sorts of injury, whether by craft or violence, and against intemperancy, incontinency unlawful marriages, divorces, and whatsoever kind of impurities: 
e Non tam numerorum simulacra inania, aut Solis & syderum immutabilun ratio urbes & regna perdunt: quam impietas primum, deinde injustitia, & virtutum expu●trix luxuria, Dom. de la None. discurs. polit. 1.  for these three where they reign he knoweth to be more near and certain causes, first of the many calamities and judgements of God, and then of the alterations and periodes of states and Kingdoms, then either the intricate numbers of Plato, or the unchanged course of the heavens, 
Causas eversionis reipublicae quaerunt in ipsa reipublica. Arist. polit. 5. Bodian. de reipub. libr. 4. Daneus politi. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. paed. Cyr. 8. Fulix respublica esse non potest, stantibus moenibus, ruentibus moribus. Chokier Haec nisi urbe ab●rant, centuplex murus rebus servandis parum est. Plaut.  or what other cause is pretended by philosophers or politics, because these where they reign, they threaten a ruin from the true fatality of God's providence & justice, & do shake the pillars of all humane society, as Idolatry the pillars of the Kirk, unrighteousness of the Commonwealth, and intemperance of the family, & one of the three falling, the other two cannot long endure.  
The PRELATE upon the contrary, by taking in his own hands the power of the general assembly, which was a great terror to sin, by depriving some worthy pastors of their places, and others of their authority in censuring of sin, by destroying the discipline of the Kirk, and by his own many unlawful practices and permissions, hath given way to Idolatry, blaspbemie, and the profanation of the Sabbath, to all sorts of Scandalous and notorious Sins of unrighteousness, uncleanness, and of the abuse of God's creatures, for which the wrath of God cometh upon the world. But most of all by bringing a great part of the kingdom under the guiltiness of the violation of the covenant of God, and of doing against their oath and Subscription hath drawn on many visitations from the hand of God, doth daily provoke the Lord to further wrath, striketh at the pillars of all Societies, and posteth on the periods of State and Kingdom.  
2. The PASTOR accounteth virtue, 
The pastor loveth Christian simplicity, and not Machivels' policy: the prelate liketh policy more than that simplicity.  truth, righteousness, Christian simplicity, and prudence to be the best policy, not only for his own practice, but for all that are in authority, and for all societies: and therefore pronounceth anathema upon the chiefest axioms of Machiavels art, 
f Ante omnia optandum principi ut pius videatur, non tamen ut sit. Oportet principem semper adversari● in se alere, ut eo oppresso potentior videatur. Religio animos hominum, primit, servitia subditos 〈◊〉 officio continet. Tuta est civitas quae dissidia & f●ctiones nutrit. Machiv. de princ. & comment. in Livium.  whom he judgeth to be as pernicious a master of policy, as Antichrist is for matters of Religion: and these two to be the principal supposts of Satan, the direct enemy of Christian faith and obedience, and the crafty subverters of Kirks and Commonwealths, unfit for all, but most unfit for us, whom grace hath favoured with the light of the truth, and nature hath fashioned to be open and plain.  
The PRELATE'S practices do proclaim what policy pleaseth him best. Simulation, dissimulation, falsehood and Flattery are known to be the ways of his promotion. He standeth in his grandeur and possesseth his peace, by promising good service in parliament to the King, against the Nobility, and blowing the bellowes of dissension betwixt them: he warmeth himself at the fire he hath raised betwixt the King and Kirk. He beareth with men of every religion, providing they be not antiepiscopal. He urgeth Ceremonies, which he himself otherwise careth nothing for, that they may be a band of obedience to the slavish, and a buckler of Episcopacy against the opposites, he suffereth papistry to prevail, and new heresies to arise, and giveth connivance to the Teachers of them, that there may be some other matter of disputation amongst learned men, then about his mitre. If all would follow his art and example, Antichrist & Machiavelli would be our chiefest Masters, and every Scottish man of spirit would prove another Caesar Borgia, or Ludovieus Sfortia 
g Alter urbinatem, alter Mediolanensem Ducatum artibus Machiavellicis invasit, & ad tempus tenuit, uterque Machiavellicae politiae exemplar perfectissimum misero periit. Dane. polit. praef●t. .  
3. The PASTOR according to the nature of things distinguisheth betwixt the things of God and the things of Caesar, 
The Pastor distinguisheth betwixt things civil and ecclesiastical, and holdeth him at his own calling: the prelate confoundeth all, and will rule all.  betwixt the sovereignty of Christ, and the souveraigntie of man, betwixt the dignity of the Statesman and honour of the Elder, that labours in the word and doctrine, betwixt the palace of the Prince, and the Ministers manse, the revenues of the Nobleman, and the Ministers stipend; and according to the grounds of policy 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot, polit. 4.  holdeth, that many offices should be conferred upon one man, except rarely, by the special favour of Princes, upon some that are eminent, as miracles for engine, for wisdom, and dexterity, by reason of man's infirmity, the weight of authority, the order of the policy, and the peace of the people: that as every thing in nature doth the own part, the ●●nne shineth, and the wind bloweth, the water moisteneth, so every man should be set to his own task, 
i Nemo sequens existimat se posse simul Aeneam & Hectorem, Catonem & Scipionem in thea●ro ci●itatis agere. Cas. polit● libr. 2.  that one man cannot both be Aeneas and Hector, Cato and Scipio, far less can one and the same person be sufficient for the greatest affairs, both of Kirk and policy. And therefore the Pastor keepeth himself within the bounds of his own place and calling, and neither meddleth with civil causes, nor taketh upon him civil offices, nor seeketh after civil honour.  
The PRELATE maketh no distinction, but confoundeth all, as compatible enough, if he be the agent. And albeit for any good parts to be no miracle, but neighbourlike, 
k Romani, Macedones, Lacedamonij legem tulerunt, ut nemo duobus simul fungatur officis. Metiothus exercitum ducit. Metiothus vias ●urat, Metiothus furinan tractat, Metiothus cunctis aliis praest, Metiothus itaque plorabit. Plutarch. The Pastor assisteth the civil Magistrate, the prelate hindereth him.  yet he findeth himself sufficient for everything in Kirk and Commonwealth, and telleth all for fish that cometh in his net, whether Civil offices, Civil Honours, civil causes, or civil punishments: Like a Prince he hath his castle, his Lordship, his Regality, Vassalry, etc. He hath power to confyne, imprison etc. and taketh it hardly, when he is not preferred to Offices of estate, as to be Chancellor, Precedent etc. which his predecessors had of old. And thus against all ground of good policy he stands in pomp, as a mighty Giant, with one Foot in the Kirk upon the necks of the Ministers, and with another in the state, upon the heads of the Nobility and Gentry.  
4. The PASTOR assisteth the Civil Magistrate in planting of virtue, and rooting out of vice, partly by powerful preaching home to the Consciences of sinners, 
l H●c coertio ad Christ norman dirigitur, latenter primum & amice, deinde paulo acerbius, tunc nisi paret sequitur interdictio sacrorum gravis & efficax, interdictionem animadversio magistratus. Ita sit ut quae legibus nusquavindicantur, illie sine vi & tumul tu coerceantur, igitur nulla meretricia, nullae ebrietates, nullae saltationes, nulli mendici, nulli otiosi in ea civitate reperiuntur. Bodin. de rep. Ge●nevens. meth. 〈◊〉 cap. 6.  partly by censuring lesser offences, which the Magistrate punisheth not, as lying, uncomelie jesting, rash and common swearing, rotten talking, brawling, drunkenness etc. Wherethrough the passages to murder, adultery, and other great offences are stopped, the people prevented in many mischiefs, and great enormities, and the Magistrate many ways eased, and partly in censuring of greater sins, and purging the Kingdom of foul offences: for he joineth the Censures and the spiritual sword of the Kirk with the sword of the Magistrate, so unpartially, that none are spared, with such expedition and diligence, that sin is censured, and not forgotten, with such authority, that the most obstinate have confessed, that the Kirk had power to bind and lose, with such sharpness and severity that Malefactors have been afraid, and so universally, that, as there is no crime censurable by the Kirk, but the same is punishable by temporal jurisdiction, so he holdeth no sin punishable by Civil Authority, but the same is allo censurable by Spiritual power, the one punishing the offender in his body or goods, the other drawing him unto repentance, and to remove the scandal.  
The PRELATE is unprofitable to the Civil Magistrate in planting of virtue, and rooting out of vice: for where his government hath place, preaching hath more demonstration of Art for the praise of the speaker, then of the Spirit for the censuring of sin, and conversion of the sinner: He passeth small offences without any censure, & thereby openeth the way to the greatest sins of murder, adultery etc. and giveth the Magistrate his hands full. He vendicates to his court and jurisdiction some crimes, as proper for his censure, which yet he passeth lightly. The censures of the Kirk and sword of excommunication in his hand serve for small use against greater sins. For either they are not used at all, or so partially, that the greatest sinners escape uncensured, or so superficially, that they are rather a matter of mocking and boldness in sin, then of repentance to the sinner, or of removing the offence.  
5. The PASTOR is chargeable to no man beside his sober and necessary maintenance allotted unto him for his necessary service, 
The pastor profitable to the commonwealth, but not chargeable: the prelate chargeable but not profitable.  which the people can no more want, than they may want religion itself, or their own temporal and eternal happiness.  
The PRELATE contrary to the rules of policy 
m Non est studendum ut plurimi sint in repub. magistratus, sed ut quam commodissime & optime gerant remp, ij qui erunt necessarij.  against the multiplying and maintaining of idle officebearers, hath for one office, serving for no good use neither to King, nor Kirk, nor Country, allowance of a large rent, is a great burden, and is many ways chargeable to the Commonwealth, and to particular persons; by his great lands and Lordship, by actions of improbation, reductions of feiffes, declarator of esheits, entresses nonentresses etc. by selling of commissariats etc. by raising and rigorously exacting the Quots of Testaments, by sums of money given unto them, their sons or their servants, for presentations, collations, testimonials of ordination, or admission, sometimes by people who would be at a good Minister, and ordinarily by the cannie friends of the intrant, who can find no entry but by a golden port.  
6. The PASTOR would have learning to grow, 
The pastor a ma●●●ner of Schools and learning, the Prelate of neither.  & considering that 
n Quales schola exhibet h●mines, tales habitura est respublica. Dan. pol. Hinc major pars salutis vel corruptionis reip. pendet, & ex scholarum fontibus, divini & humani ●ur● praesidium vel expugnatio oritur; ibi enim discuntur prima literarum monumenta, arts ingenuae mores, jura divina & humana, quae omnia permaxi me interest incontaminata servari etc. Greg. Tholos. lib. 13. cap. 3. Plebeiis argenti, nobilibus auri, principibus gemmarum loco literas esse debere. Aeneas Syl. Platina, Indoctus Episcopus asino comparandus. idem.  Schools and Colleges are both the seminary of the Commonwealth, & the Lebanon of God for building the Temple, desireth earnestly, that there might be a School in every congregation, that the people might be more civil, and might more easily learn the grounds of Religion, he would have the best enginings chosen & provided to the student's places in universities, the worthiest & best men to the places of Teachers, who might faithfully keep the Arts and Sciences from corruption, and especially the truth of Religion, as the holy fire that came down from heaven was kept by the Levites. He desireth the rewards of learning to be given to the worthiest, and after they have received them, that they be faithful in their places, lest by loitering and laziness, they become both unprofitable and unlearned.  
The PRELATE is not so desirous of learning in himself, as of ignorance in others, that be only may be eminent both in Kirk and Commonwealth, and all others may render him blind obedience and respect. He devoureth that himself which should entertain particular schools: he filleth the places of students without trial of their engines to pleasure his friends and suyters, contrary to the will of the masters and the Acts of the foundations; he filleth the places of learning not with the learnedst, but the wealthiest sort, who for any vigilancy of his might both corrupt the humane sciences and bring strange fire into the house of God. If a learned man happen to attain to one of their highest places; which they call the rewards of learning, incontinent their learning beginneth to decay, and their former gifts to wither away. So that their great places and prelacies either find them or make them unlearned.  
7. The PASTOR by the gouvernment of the Kirk prescribed in the word, 
The Pastor's government by assemblies meeter for a Monarchy than the episcopal gouvernment.  
o Possunt judicare, non possunt praejudicare, habent vim charitatis, non habent vim authoritatis. Hugo de S. victore de sacram. part. 2.  is strong to resist or repress Schisms, heresies, corruptions, and all the spiritual power of sin and Satan, but hath no strength to withstand the temporal power and authority of Princes. The same gouvernment sorts with monarchy no less, then with Aristocracy through the wisdom of the Son of God, who fitteth the same for all nations, and divers forms of civil policy. The Pastor acknowledgeth his Prince to be his only Bishop, and overseer superintendent over the whole Kirk in his dominions, as being the preserver of the liberties of the Kirk and keeper of both tables, To whom also the general assembly of the Kirk, of some few commissioners chosen by them and convened, when it is thought expedient by the King's Commissioner, may give his Majesty better and more speedy satisfaction in Kirk affairs, and with greater love and contentment of the whole Kirk, and of all his Majesty's loving subjects, then can be given by the thirteen Prelates. All which may be done upon a small part of the prelate's rent, for bearing the charges of his Majesty's Commissioner, who also may be changed at his Majesty's pleasure.  
The PRELATE and his gouvernment it weak to withstand the spiritual forces of sin and Satan, but is strong to oppose the temporal power of princes, and hath been of all enemies the most dangerous to monarchy; for howsoever now, while opposition is made, he flatter & fawn upon the Prince for his own standing, yet if all Ministers and the whole Kingdom did acknowledge his Superiority of bind the conscience, the Primate of the Kirk would be powerful than any Subject in the kingdom, 
p Quod si Christiani olim non deposuerunt Neronem & Dioclesianum, & julianum apostatam ac Valentem Arianum & similes, id fuit quia deerant vires temporales Christianis. Bellarm. de Rom. Pont. l. 5. c. 7. pessime sed ut Hierarchicum decebat.  and might prove as terrible to Kings, whatsoever their Religion were, as Popes have been to Emperors, and Prelates have been to Kings in former times. He hath no power for all his credit and Lordly authority to get any thing done to his Majesty's satisfaction, and with contentment of the Kirk, for all the craft and violence, that hath been so long bended, never one whole famous congregation within the Kingdom is either conquested, or like to be subdued to his Conformity, but either the better or greater part, or both have resisted. And yet for his Lordly maintenance he hath impaired the rent of the crown, in so far as it was aided by the collectorie, he pulleth from the King the rents of great benefices, the homage of Vassals with their commodities, Regalities, & other privileges more proper for the Sceptre than the Shepherd's staff.  
8. The PASTOR desireth no other title, 
The Pastor taketh no man's title, nor dignity nor place: the Prelate taketh all these from the Nobles and Peers of the Land.  but to be called the minister of the town or parish, he stryveth with no man for precedency, he seekth no place in the Common wealth, neither in Counsel, Session, nor Exchequer, but stirreth up, and soundeth the Trumpet in the ear of the generous spirits of the Kingdom, to show themselves worthy of their own places, and whether he be Minister in borough or land, he is a Common servant to all, from the highest to the lowest, to parents and children, to Masters & fervants in all pastoral duties: while he liveth he harmeth none, but helping all, procuring honour to the greater, & maintenance to the poorer sort, & when his life is brought to a comfortable end, every soul blesseth him, and all mourn for him, as for a common parent,  
The PRELATE according to the political axiom 
q Virtute decrescente crescit vanitas, & titulorum arrogantia proverbium de repub. Veneta cum usurparetur titulus, Domine, sim pliciter, tunc ●acta est resp. cum Domine stabilita est: Magnifice Domine tunc eversa est. Plebeios ex humili. genere natos, si ad dignitates & honores pervenerint, immemires suae sortis, plerumque ambitione insolenter see efficere aliosque deptimere conari constat. ijden multo insolentiores & propemodum intollerabiliores magna cum actura reip. esse solent. quam qui nobili celebri & vetere stirpe geniti sunt, ita ut veterum ille rectè dixerit. Baiuli imperant & mali sunt superiores bonis, ●etuo ne navem fluctus opprimat. Camer. cent. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epig. grac. The Pastor maketh the minds, the bodies and estates of the people sit for war: the prel. disableth all.  When virtue waineth, Vanity waxeth, and many titles much vanity, disdaining to he called any more the Minister of Christ, hath taken upon him the Titles of the Nobility, My Lord of Orknay, My Lord or Cathnes, My Lord of Murray, My Lord of Argyl, etc. with the title he taketh the place before them, and filleth their places in Council and Session, and when risen up from his dunghill, he is set on high places, and is drunken with his new honours, he lefteth his ears like Isis' Ass, and as handmaids, when they become mistresses, he waxeth so insolent, that he can not be borne. In his own city he will have momage of all, overtruleth the election of their Magistrates, harmeth both parents and children through the Country, by giving warrant far sudden and secret marriages without proclamation, which the very Counsel of Trent cannot but allow, he taketh the honour of the greater to himself, and spends that upon his pride, which should serve for the poorer sort. And when after many wishes, his life at last is brought to an end, the whole Diocie is filled with joy, and his own family and friends are filled with centempt, and disgrace.  
9 The PASTOR maketh the Kingdom fit for war, against the time that necessities give alarm: for, by labouring to make the people truly religious, he maketh them resolute for both parts of Christian fortitude, active and passive, for doing valiantly, and suffering constantly. In the time of peace, 
r Fortiter ille facit qui mi●ser esse potest  he stirreth them up against softness and intemperancy, to diligence and labour, whereby their bodies are the more able and durable: He strengtheneth also the nerves of war, by contenting himself with a mean estate, & by his doctrine and example teaching people to spare in peace, for the time of war.  
The PRELATE maketh the Kingdom unfit for war: for by his government the people lose true fortitude, with the love of Religion, that if they have any kind of Courage for battle, it is not so much the invincible courage of Christian Religion, as the carnal and bastard Fortitude of Paganism, which in comparison of the former hath ever been but pusillanimity. By his oversight of rioting and idleness, their bodies become weak and effeminate, and by his own large rents, and his example of prodigality, which to them is a law, he enervates the estate, and cuts asunder the sinews of war.  

The Prelate's objection.  
THE Prelate will object, 
Object. The estates of parliament cannot bear the severity of Pastors, nor want the prelate's to be the third estate.  that if you that are Pastors understood either the manners of the people, or the grounds of policy, ye would see that neither can Noblemen, and others given to their pleasure bear your simple and censorious form of preaching, nor your austere, and precise form of discipline, and life, nor yet can the High Court of Parliament want the Prelates, which make up one of the three estates: that ye are but shallow, and considers not what depth this draws.   

The Pastor's answer.  
WE know, 
Ans. Showing that the faithful pastor will at some time be found comfortable to all estates, and that the parliament may be perfect without the Prelates.  that of all ranks, there be some who love their pleasures more than God, and these, according to the first flattering part of the objection, will say with the old verse: 
Non mihi sit Servus, Medicus, Propheta, Sacerdos.  
He is no servant fit for me,  
Who Physician, Prophet, Priest will be.  For such may neither abide to be cured of their spiritual evils by the Counsel of God, nor to hear 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 themselves, while they are in the pains or terrors of death, & to be presented before the judge, whether them the pastor or prelate pleaseth them better? The other part of the objection, the wisdom of the King and of the honourable Estates of Parliament can answer, who know how a Parliament may be perfect without either Pastor or Prelate. If, by the name of a parliament, we understand a general & national meeting of the whole Kingdom and Kirk by their Commissioners, with their supreme Magistrate, and King, every one to give his advice and judgement respective, according to the nature of the society civil, or ecclesiastical, which he presents: commissioners of the Kirk, to give resolution from the word of God, if need be, concerning matters civil, but not to meddle with civil causes civilly, and to propone petitions to the King & estates for the good of the Kirk, to require their civil sanction, & to see that nothing be concluded in things civil, that may be a hindrance to the worship of God. The Nobility with Commissioners of Barons, and Burrowes for civil matters, & to add the civil sanction in the matters of God's worship, Kirkmen chosen & instructed by the Kirk, may sit in Parliament after this sense, and are bound to contribute their best help for the honour of the King & good both of Kirk and Country. But if by a Parliament we understand the highest Court & supreme judicature civil, meddling only with civil matters, or with matters of religion civilly, as to add the civil sanction, and to ratify by civil authority, what hath been put in Cannon by the Kirk before, then 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 Kingdom, but can have no place nor vote in parliament, neither in making laws about things civil, nor in the civil authorising in matters of Religion: for Ministers should not judge of the right of inheritance, nor pronounce sentence about forfeiture, nor make laws about weights, and measures etc. but should exhort the people to obey the civil powers. Without bishops or ministers laws have been made by Parliament, & may be made now no less than without Abbots, Priors etc. who had once vote in Parliament no less than they. Their benefices are Baronies, in respect whereof they claim vote in parliament; but they are not Barons or proprietars, & heritable possessors thereof to transmit them to their heirs, or to alienate them, but only are usufructuaries to have the use of the fruits of them for their time. Neither doth it suit with the ministers calling, to have such Baronies, nor are they to be reckoned for ecclesiastical persons, but for civil, when they have place in parliament in respect of these Baronies, and therefore cannot vote there in name of the Kirk.  
TO conclude then, 
Conclusion.  whether we look to the word of God, or to the more pure and primitive times of the Kirk, or to the nature & use of things indifferent, or to the Reformation and proceeding of our own Kirk, or the good of the Kirk, and of the people's souls, or to the happiness of the Commonwealth, and the good of every one, from the King that sitteth upon the Throne, to him that heweth the wood, and draweth the water, we may see, whether the Pastor, or the Prelate, whether Reformation or Conformity is to be followed by the true Christian and Countryman. And that there is as great difference betwixt the Bishops of our times, and the faithful Pastors of the Reformed Kirks, as is from the light that cometh from the stars of heaven, and the thick darkness that ariseth from the bottomless pit. And it may be made manifest, that since Bishops were cast in the mould of the man of sin, wheresoever they have ruled, whether amongst the Papistical and the Reformed (some few excepted, who when they ventured upon these places, went out of their own element) they have been the greatest plagues both to Kirks, and Kingdoms, that ever had authority in the Christian world. Neither needeth any man to object, 
A general objection answered.  that the Comparison that we have made, runneth all the way betwixt the good Pastor, and the evil Prelate, and therefore may be answered by the like unequal comparison, betwixt the good Prelate and the evil Pastor, as if the most part of the episcopal evils above mentioned were only the personal faults of the men, & not the corruptions necessarily accompanying 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 prelate's, 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. 
s Aliud est injusta potestate justè velle uti, & aliud est justa potestate injustè velle uti. August. de bono conjug. cap. 14.  It is one thing (as Augustine saith) to use an unlawful power lawfully, and an other thing to use a lawful power unrighteously and unjustly. Pastor's may have their own personal infirmities, and never so many as under the Prelate's gouvernment: and Prelates may have their own good parts, and never so many as by the occasion of the Pastor's opposition: but neither the one nor the other are to be ascribed to their offices, nor is the lawfulness and unlawfulness of their offices to be judged by their persons. It is true, when an unlawful power and a lawless man meet together the case of those that are under his authority must be the worse, as we may see in the Papacy, which being always evil for the Kirk, yet have proved worse, when monsters in stead of men have sit in that seat. But it is evident, that the evils which Prelates and their Lordly government bring upon the Kirk, do flow from their sole jurisdiction, exorbitant power, meddling in civil government, and the curse of God upon that unlawful 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 necessity must flow from the unlawfulness of the state and office itself. It is so far, that good men put in the places of Prelacy, can make the government good, that the places of prelacy have ever corrupted the men, and made them worse. So it was with Aeneas Silvius, who before his Popedom seemed sound and honest, maintaining many points against the tyranny of the seat, but being made Pope Pius the TWO, retreated all, and proved as impious and Antichristian as the rest: So many that have been of good account in the Ministry, and given hope of great good by them to the Kirk, when they entered to be Bishops, yet wholly degenerated from their first works, and learned betime ululare cum lupis, to howl with the wolves: the experience whereof made Queen Elizabeth to say, When she made a Bishop, that she marred a good Minister.  
FINIS.     

GEntle Reader be entreated favourably to pass 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 margin Aerianum: or a letter abounds, as pag. 63. in margin Bodin. repi. or when a syllable 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 devoured the mother. and some other the like.