The Pastor and the Prelate, Part 1
THE FIRST PART.
The Pastor & Prelate compared by the VVord of God.
THat the Worship of God & the Government of the Kirk,The forme of worship, and government, to be learned from the Word. vvhichwhich is the house of God, are to be learned out of his ovvn Word: it is a trueth against the vvhichwhich the gates of Hell shall never prevaile. For vve ought to giuegive this glorie to God, that all his bookes are full, and vvritten on both sides; as the booke of nature, the booke of providence, and the booke of conscience is perfect, so also the scripture, vvhichwhich is the booke of grace, is perfect. We ought to giuegive this glorie to the sonne 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 owne Kirk and kingdome. We ought also to giuegive this glorie to the Spirit of God, that as he purposed to set dovvne a Covenant, a Testament, and a perfect Canon, so in fulnes of wisedome he hath performed his purpose. We ought humbly to acknowledge, that the Kirk hath no power (vvhether by translation of divine ordinances from the old to the new Testament, under pretext of pietie, or by imitation of the enemie, seeme it never so charitable, or by mans invention let it appeare never so plausible) to make new lawes, or to institute any nevv office or office-bearer,What then is the kirks part. any minister, or part of ministration in the house of God.aPolycleti regula ad Reges, Lesbia regula ad aequitatem opus. Bodinus … method. But that it is her parte 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 Conformitie to a threefold consideration.The Prelate … not among the… selues. FIRST that they agree not amongst themselues about the matters in question: bIure divino di…sciplinam Hierarchicam tuentur alii, alii jure humano tantum: alii no jure divino, sed Apostolico, alius & foreign: ali… episcopalem majoritatem mutabile… contendunt, ali… tuentur immutabilem, ut ex Iuello, Saravia, Hooker…, Dounamo, Barles, Bilsono, Bancrofto. Tileno, & aliis hierarchicis satis est maniffestum.some of them affirming, that their Hierarchie is warranted by divine authoritie; others confessing, it is onelyonly by ancient custome: and a third sort defending neither of the tvvo, but that it is Apostolick. Againe some of them make the forme of Kirk government to be universall and perpetuall, others holding it to be conformable to civill policie, as if man might prescribe unto God, what forme of government is fittest for his house: for that vvhichwhich is highly esteemed amongst men, is abhomination in the sight of God. He that hath the seauen eyes seeth better in his ovvne matter, then man that seeth nothing but by his light. Wisedome that hath built her house, and hevved out her seuen pillars, can not be content that mans vvisedome should devise and hevve out the eight pillar. SECONDLY,They halt betwixt two. they should consider, that the arguments and ansvvers that vve giuegive to them against their Hierarchie & ceremonies, are the same that they are forced to use in defence of the trueth against the Papists: and the ansvvers and arguments that the Papists giuegive them for traditions, for the Popes monarchie, and for their vvill-vvorship, they are forced to use them against us in defence of their cause: resting thus in their luke vvarmnesse, & halting betvvixt tvvo, for the louelove of the vvorld. Which hath made the Papists to say, that the Prelates disputing against them are Puritanes, & vvhile they dispute against the Puritanes they are Papists,They would make a new ceremoniall law. & turne to their side. THIRDLY, they should consider, that the forme of Government, and divine ceremonies under the Lavv, vvere not removed to giuegive place to the inventions of man under the Gospel. What is beside the particular precepts of God in Scripture, is against the generall Commandement: Thou shalt not adde to the Word, that I hauehave commanded, &c. And therefore let us say vvith Augustine:cQuid 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. Iudex intentus audit, advocatisilēt, praecones silentium faciunt, &c. Augu. in Psal. …. We are brethren, vvhy striue vve, Our father died not intestate, but made a Testament, and dyed and rose againe: The father lyeth in the graue vvithout sence, and yet his vvords are in force, Christ sitteth in heauen, and his Testament is contradicted on earth, let it be read &c. Let the Pastor and the Prelate be presented before the Lavv and Testimonie. Let the authoritie of the one and the other be pōdered, not in the vveights of vvorldly avarice and ambition, but in the ballance of the Sanctuarie, and let us measure their callings and cariage, not by the corde of the Canon Lavv, but by the golden reede of the Temple, & vve shall soone see, vvhether of the tvvo hath vvarrant frō God.
J. THE PASTOR acknowledgeth no offices in the Kirk,The perpetuall and due off…cebearers in the Kirk. after the extraordinarie of the Apostles, Prophets & Evangelists, but the ordinaried1 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 everie member thereof in all things spirituall and temporall.
The PRELATE setteth up one hierarchie of Archbishops & Lordbishops: having for the head the Roman Antichrist, and for the traine Suffraganes, Deanes, Archdeacons, Officials, &c. never named in Scripture, nor knowne in the purer tymes of the Kirk,No difference in Scripture between a pastor & a Bish. against the weill of the Kirk, and of every member thereof, both in things spirituall and temporall.
2. The PASTOR, according to the Scripture, putteth difference betwixt the names of the Office-bearers in the New-Testament, eBarnabas is called on Apostle act. 14. 4. & 14. because he was an Apostle as Paul was, Titus & other two, 2 Cor. 8. 23. and Epaphroditus, phil. 2. 25. are apostles, or messengers of the Kirks Act. 20. 28. phil. 1. 1. 1 tim. 3. 2. tit. 1. 7. wher in the Syriack for the name of Bi. is put the word that signifies the Elder. 1 pet. 5. 1. 2. No L. Bis. in script.never calling the ordinarie by the name of the extraordinarie, nor the inferior by the name of the superior, as the Pastor by the name of the Apostle or Evangelist: but never putteth difference at all betwixt a Pastor and a Bishop: making everie Pastor to be a Bishop, and taking the Pastor and Bishop alwaies for one.
The PRELATE maketh a confusion of names, that he may put himselfe in the place of the Apostle, as the Pope will be in the place of Christ: but against all Scripture will make so great difference betwixt a pastor and a bishop, that he will hauehave no Pastor to be a Bishop, and that there be no bishop but the Prelate.
3. The PASTOR can see nofOnelyOnly Christ Lord in his own house. Ioh. 13 13. Heb. 3. 6. Mat. 20. 25 foreign, but Luk. 22. 2…. the simple word foreign, that is denied to the Apost. which vvas 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 onelyonly, a name of labour and diligence, & not of honour and ease.
The PRELATE will admitt no other bishop but a Lordbishop, which he hath made a name of honour and ease without labour or diligence.
4. The PASTOR is a bishop set over a flock, in respect wherof he is called a Bishop,gAct. 15. 2. & 20. 1…. … 1. 1. 1 pet …. 1. & not in relatiō to other Pastors.
The PRELATE setteth himselfe as a Bishop over pastors, and in respect of them is called a Bishop, and not in relation to any flock.
5.Every Pastor in scripture huth his own particular flock, none is without a flock, nor with a Diocie. The PASTOR is set over ahKirks of Iudea Gal. 1. 22. kirks of Galatia Gal. 1. 2. of Asia, Macedonia &c. ever in the nūber of multitude as for Act. 7. …8. it is spokē of the whole nation of the Iewes in the wildernesse camping about the arke. particular flock, that may convene together in one place, amongst whō he is to exercise the whole parts of the ministerie, as preaching, prayer, ministration of the sacraments & discipline, according to the trust cōmmitted to him by the Son of God, in whose name he is Embassador, frō whō he deriveth his power, on whō he depēds in th' exercise of his ministerie, & to whō he must be coūtable, & to no other Past. or Bis.
The PRELATE both ordeyneth Pastors at large, without assignaiō of a particular flock (as if he were either making Masters of Art & doctors of phisick, or as if ordination should goe before election, which is as absurde, as first to crowne a king, or install a magistrate, & then to choose him) and setteth himself as a proper pastor over a whole provinces, & over many kirks in divers provinces, as well of those that he never saw, as of that where his seate is, esteeming the pastors to be but his helpers & Substitutes, as having their power from him, being obliged to render accounte to him, and whom he may continew and displace at his pleasure.
6. The PASTOR,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,i1 Tim. 4. 14. neither doth the Ap. deny that to Presbyters, which he did himselfe with them, & which he ascribeth to Timothi…. 1 Tim. …. 22. 2 Tim. 2. 6. neither the Prelate himselfe denyeth the power of ordinatiō to the presbyter, but the exercise of the power which he arrogateth to himselfe. Ordinat Deus per ecclesiam ordinat ecclesia per presby…erium, ordinat presbyteriū per episcopos, & pastores suos; singuli conferunt in unum quae sua sunt. Iun. animad. 1187. where presbyterie never used in the new Testament to signifie the office of priesthood or order of a presbyter, can be no other thing but the persons, or company of pastors laying on their hands, and that not onelyonly for consent, but for consecration, of which number any one may pronounce the words of blessing.
The PREL. for the honour of the priesthood, that is, out of his ambitious humour, taketh the power of ordeyning pastors to himselfe: denying that a whole presbyterie without him may ordaine a pastor; excepting the case of extreame necessitie, as women are admitted to baptise; whereby in a maner he calleth in question the lawfulnes of our ministerie, these sixty yeeres past, since the reformation.
7. The PASTOR hath committed to him by Jesus Christ not onelyonly the keyes 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 publick court ofkAct. 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 decyding controversies, making of constitutions, and inflicting of censures, they being both but one & the same power of binding and loosing. He hath the shephards staffe in his hand, aswell as the Shepheards pype at his mouth.
The PREL. keepeth the staffe in his owne hand, and arrogateth to himselfe, euen amongst them who never heard him, all power of jurisdiction (whetherlDecyding of controversies, making of Canons for order, or censuring of offences. Domgatick, Diatactick, or Crytick, as it is distinguished) which the Apostles themselues, notwithstanding their extraordinarie gifts, would never doe, but in all these parts of jurisdiction behaved themselues as presbyters.
8. The Pastor,No such majoritie of power of one pastor over another, as the Prelate claimeth. findeth it to be so far against the word of God to claime any authoritie over his brethren, that albeit there be a divine order in the Kirk, whereby there is one kinde of Ministerie, both ordinarie and extraordinarie, in degree and dignitie before another, as the Apostles before all others, the Pastor before the Elder and Deacon,mBy scripture no Apostle hath power over another Apostle, nor Evangelist over another Evangelist, nor Elder over another Elder, nor Deacon over another Deacon: but all are equall. yet he can finde no Minister ordinarie or extraodinarie, that hath any majoritie of power over other inferior Ministers of another kinde: as the Pastor over the Elder and Deacon, farre lesse over other Ministers of the same kinde, as the Pastor or Bishop over the Pastor.
The Prelate, findeth it to be so farre against his place to quite his authoritie over his brethren, that albeit he hath no warrat for any other kind, or degree of Ministerie then the Pastor, yet he usurpeth majoritie of power over Pastors, and taketh upon him, both direction and correction, and that not sociall, but authoritatiue, to beate them at his pleasure.
9.The Pastor medleth not with matters civil, but the Prelate is more in the world, then about Christ. The Pastor is separate from thenDeu. 33. 8. Eze. 34. 1. Zach. 11. 17 Matth. 23. 6. Luk. 9. 59. & 12. 13. & 22. 24. Ioh. 21. 15. Acts 6. 2. Rom. 1. 1. 2 Tim. 2. 4. World to the Kingdome of Christ, which is not of this World: He will not be called gracious Lord, nor striue for the right hand or the left, he should not follow the pomp of the world, but must shine in knowledge, diligence, and godly simplicitie: he may not assume an other ecclesiastical office, far lesse take upon him a secular charge: he may not divide the inheritance, nor burden himselfe with worldly affaires.
The Prelate is separate from the Kingdome of Christ, & thrusteth himselfe into the throng of the World, he would be called My Lord, and Your Grace, and without respect of age or giftes, preferreth himselfe to the most reverend Pastors: He robbeth the nobilitie and Magistrates of their places and dignites, aud will hauehave his Cuschion, his Coach, and his courtly traine. He is a Lord of Parliament of Counsell and session, a Barone, a Steward, a Iudge of civill and criminall causes: & why not Bishop of the order of the Garter, and Count Palatine, that at last he may hauehave both swords, and the triple Crowne, as the Abimelech-like brambles of the world hauehave done before.
10.The Pastor & prelats forme of prayer. The Pastor taketh the summe and formes of prayer from the directions of God, from the Lords prayer, & from the prayers of the godly in diverse places of Scripture,Mat. 6. 7. 8. 9. &c. Luke 11. 1. Exod. 32. 11. Num 14. 13. Acts 2. 5. and 16. 16. &c. the particular arguments & petitions from the present purposes, persons, places, times, and occasions, which as the mouth of the congregation, according unto the grace giuen unto him from the H. Ghost, he presenteth before the throne of God the Father in the name of Iesus Christ.
The Prelate would tye the Pastor, albeit he had the tounge of an angell, and occasions never so contrarie, to certaine words, and a set forme of Leitourgie, and would divide the prayer betwixt Pastor and people, and by many idle repetitions,Their preaching. would bring both Pastor and people under the guiltines of vaine babling, and popish superstition.
11. The Pastor thinketh it the principall part of his ministerie to labour in the word & doctrine, becausepAct. 28. 23. R…. 10. 15. 1 Cor. 1. 21 1 Cor. 9. 16. 1 Pet. 4. 11. 2 Ioh. 10. 1 Cor. 3. 12. &c. woe is unto him if he preach not the gospel. And when he preacheth he will hauehave Gods Word onelyonly to founde in his owne house, reading nothing but the Canonicall text, & comparing Scripture with Scripture for edification,Musick. that he may saue himselfe & those that hear him.
The Prelate thinketh of preaching as accessorie, & would hauehave it worne out of use by a long dead leitourgie. In reading he would hauehave no difference betwixt the Apocrypha and the Canonicall Scripture, and liketh best of such Sermons, as are stuffed with Philosophers, Poets, Oratours, Scoolemen, and ancients in Greeke and Latine, that he may preach himselfe, and be admired of those that heare him.
12. The Pastor loveth noq2 Chron. 29. 25. Not in the Synagogues, but at the temple, & for that time of ceremoniall worship. 1 Cor. 14. 19. & 26. Ephes. 5. 18. 19. Collos. 3. 16. Musick in the house of God, but such as edifieth,Baptisme. and stoppeth his eares at instrumentall musike, as serving for the Pedagogie of the untoward Jewes under the law, and being figuratiue of that spirituall joy, whereunto our hearts should be opened under the Gospell.
The Prelate loveth carnall and curious singing to the eare, more then the spirituall melodie of the Gospell, and therefore would hauehave Antiphonie and Organes in the Cathedrall Kirks, upon no greater reason then other shadowes of the Law of Moses, or lesser Instruments, as Lutes, Cithernes, or pypes might be used in other Kirks.
13. The Pastor ministrethrMath. 28. 19. & all other places, shewing baptisme to be a note discerning Christians from infidels. 1 Pet. 3. 21 & such places proving Baptisme to be a signe of Christian profession, Matth. 3. The baptisme at Iordan solemne, and what was done privately, by the Apostles, at sometimes was in the infancie of the Kirk which cannot now be a rule to us in a Kirk constituted. Baptisme in the place of the publick assemblies of Gods people, it being a note of our Christian profession, and a protestation of our fayth, and therefore should be celebrate publickly, as wel as ordination of ministers, excommunication, confession of converts, or reconciliatiō of penitents.
The Prelate hath giuen place to private Baptisme, and thereby entertayneth the superstitious conceit of the necessitie of Baptisme, bringeth in the absurditie of conditionall baptisme, and maketh a ready way for private persons and midwiues to baptize.
14.Celebration of the Lords supper. The Pastor,sMatth. 26. 26. Mark. 14. 22. Luk 22. 19. 1 Cor. 11. 23. out of which compared together the whole institution is to be learned and not frō the last place alone, since it cantaineth not all things belonging to the institutiō, 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 prepa…ed for the celebration of the Lords supper: he sitteth downe in a publick communion with the congregation, in the most customable and comely forme of sitting: farre from all danger of Idolatrie: when he hath giuen thanks, he breaketh the bread sacramentally when he delivereth the elements, he uttereth the words of promise: This is my body, This is my blood, demonstratiuely: The people distribute the bread and cuppe among themselues lovingly. They eate and drink in such measure, as they may find themselues refreshed sensibly. And as before the action they were prepared by diligent examination, and powerfull sermons for trying themselues, so in the time of the action their eares & their hearts are filled with pertinent readings, & pithy exhortations, and after the action dismissed with joy, with strength, and with spirituall resolution, to the great honor of God, the inlargement of the kingdome of Christ, the terror of Antichrist, the peace of the Kirk, and unspeakable comfort of their owne soules.
The PRELATE pretending the words of the 95 Psalme, & after the example of Antichrist and his followers, hath turned the Table into an Altar-like cupboorde, the table-gesture of sitting, into the adoring gesture of kneeling (with no better excuse of idolatrie, then is expressed in the obscure termes of abstractivè ab objecto, and objectum à quo significativè) the publick communion into a private action betwixt him and the communicant, the sacramentall breaking into a preparatiue carving before the action, the enunciatiue words of the institution into a forme of a prayer or oblation, the christian distribution into a stewardlike partition, the refreshment of eating and drinking into a pinched tasting, the preparatorie examination and preaching into a schismaticall disputation about kneeling and sitting, the spirituall exhortations in the time of the action, either in a dumbe guyse, and comfortlesse deadnesse, or in a confusion of the Readers reading, and his owne speaking at the giving of the elements, both at one time, and the spirituall joy, strength and resolution after the action, into terrors of conscience in some, the opinion of indifferencie in all matters of religion in others, and of loosenesse of life in many, to the mocking of God, the reentrie of Antichrist, renting of the Kirk, obduring of the Papist, stumbling of the weake, and grief of the godly.
15.Observation of the sabbath. The PASTOR thinketh it no Judaisme nor superstition, but a morall duetietGen. 2. 2. 3. Exo. 20. Deu. 5. Num. 15. 32. Nehem. 13 15. Isa. 56. 2. and 58. 13. Ioel 1. 14. Psal. 110, 3. Ioh. 20. 16. 26. Act. 2 1. & 20. 7. 1 Cor. 16. 1. Gal. 4. 9. 10 Colos. 2. 16. 17. Revel. 1. 10. to obserue the Sabbath: because first the observation of one day of seauen, albeit it be positiue divine, yet it is not ceremoniall nor for a time, but unchangable, and obligeth perpetually, as is manifest by the time when it was appointed before the fall, when there was no type of redemption by Christ, and by numbring it amongst the tenne precepts of the morall law, written by the finger, and proclaymed by the voyce of God, which cannot be said of any changable law. Neyther can it be called perpetuall and morall in this sence, that a certaine time is to be allotted to divine worship, for then the building of the Tabernacle and temple, the new moones, and other legall festivities conteyning in them a generall equitie, might aswell be accounted morall. Secondly, the change of the Sabbath from the last to the first day of the weeke, is by divine authoritie from Christ himselfe, from whom it is called, the Lords day, who is Lord of the Sabbath, who did institute the worship of the day, and rested from his labours that day, whereon all things were made new by his resurrection, and sanctified it, euen as in the beginning God rested from all his works on the seauenth day, & blessed it. He thinketh it no more contrarie to Christian libertie, then it was to Adam in his innocencie to keepe one of the seauen, and therefore he laboureth to make the Sabbath his delight, observeth it himselfe, and by his doctrine, example and discipline teacheth others to doe the like, and to cease uot onelyonly from all servill workes, which require greate labour of the bodie, but from all our owne works whatsoever, drawing our minds from the exercises of religion, and serving for our owne gaine and commoditie, except in the case of necessitie, caused by divine providence. He would hauehave it well considered, wherein the Jewes were more strictly obliged then Christians, and what libertie we hauehave, that they had not. Beside the Sabbath he can admitte no ordinary holy dayes appointed by man, whether in respect of any mysterie, or of difference of one day from another, as being warranted by meere tradition, against the doctrine of Christ and his Apostles, but accounteth the solemne fasts and humiliations, unto which the Lord calleth, to be extraordinarie Sabbaths, warranted by God himselfe.
The PRELATE by his doctrine, practise, example, and neglect of discipline, declareth, that he hath no such reverend estimation of the Sabbath. He doteth so upon the observation of Pasche, Zuile, and festivall dayes, appoynted by men, that he preferreth them to the Sabbath, and hath turned to nothiug our solemne Fasts, and blessed humiliations.
16. The PASTOR findeth that everie parte of his office,Residence. and everie name, whereby he is called in Scripture vCaranza proveth the necessite of the residence of Bishops by fiue places of the old Testam by three out of the Evangelist, and fiue out of the apostolick uritings: and how can he be a bishop, a shepheard, a watch man &c. that is a non-resident.doeth call upon him to be personally resident, and where he resideth to be a terror to the wicked, and a comfort to the godly.
The PRELATE eyther waiteth upon Counsell, Session, or Court, or dwelleth so farre from his charge, that … …each of Caranza (proving the necessitie of the personall residence of …ops) may be applyed to him: He is a Bishop but without overseer…, an Embassador, but runneth where his errand lyeth not, a …ptaine & Soldier, but farre from his station, a Father and steward, but suffereth the children to perish for want of foode. Or if he happen to be resident, his Lordship is a protection to the Papist, to the carnall professor, and to the Idoll-Minister and Idle-belly, and such a vexation to the vigilant Pastor, that he had much rather he were a Non-resident.
17. The PASTOR must be so unblameable,Life & conversatiō …2 Cor. 1. 12. 1 … 3. …. to 8. & 4. 12 2 Tim. 1. 13. Tit. 1. 6. and 2. 7. that he hauehave a good testimonie of them that are without, he must rule well his owne house, having his children in subjection, with all gravitie, not accused of ryot, or unruly. He must be sober, not giuen to wine, he must not be greedy of filthy lucre, nor covetous: he must not be a brauler, a stryker, nor fighter.
The PRELATE mocketh at conscience, gravitie, sobrietie, modestie, patience, painfulnes &c. and calleth them Puritanizing.
18. The PASTOR laboureth to keepe faith in a good conscience,The presence and blessing of God. and by the blessing of God upon his labours findeth the encrease of the gifts of God in his old age,y 1 Tim. 1. 19. Ier. 12. 10. & 23. 1—5. Ezec. 34. 2.—23. Zac. 11. 15. 16. 17 2 Pet. 2. 15. 16. Iude 11. Revel. 2. 14. and the grace of God growing in the hearts of the people.
The PRELATE by loosing a good conscience maketh shipwrack of fayth, and by the curse of God upon his slouth and defection may finde himselfe like Balaam, who seeking hornes did loose his eares, that is seeking preferment he lost the gift of prophesie, & may see grace decayed & worne out of the hearts of the people.
The Prelates objection.
THe Prelate will object, Object Bishops are warranted by the word.notwithstanding all the evill that hath been sayd, or that ye can say against him, That the name, the calling, the power, and the life of the Bishop is set downe in the Word.
The Pastors answer.
THE question is not of the Bishop,Ans. Shewing that the Prelate hath no warrāt 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 thinke upon no man but himselfe, when the man was named whom the King would honour: euen so the Prelate imagineth no other Bishop to be spoken of in Scripture but himselfe. And as Alexander the great tooke Jupiters ominous salutation foreign O Child, or Babe, for foreign O son of Iupiter. yforeign, dixit Arist. in metaphys.euen so in the Prelates ambitious eare, everie word of a Bishop sounds honour unto him. But the trueth is, that the pastor & not the Diocesane Bishop is the Bishop divine.
1. The Diocesane Bishop is but one in a Diocie over many kirks. The divine Bishops may be many in one citye, and over one Kirk.
2. The Diocesane bishop hath a forme of ordination of his owne, different from the ordination of the pastor. The divine Bishop hath no other but the ordination of the pastor.
3. The Diocesane Bishop preacheth at his pleasure, and is not obliged to preach by the nature and necessitie of his calling. The divine bishop is bound by his calling to preach with all diligence.
4. The Diocesane Bishop hath no particular congregation for his flock, to feede with the Word and Sacraments. The divine bishop is tyed to a particular flock.
5. The diocesane Bishop is for the greater part a secular person. The divine Bishop is a person meerly ecclesiasticall. Therefore the diocesane bishop is not the divine bishop, neyther doeth the Word of God acknowledge any diocesane Kirk, or any prelate or diocesane bishop charged with the care of many particular congregations, and having majoritie of power to direct and correct other Pastors.