A Treatise of Episcopacy, Part 1 · Chapter 11
CHAP. XI. That a Biſhop or Paſtor of a particular Church of the firſt rank aforedeſcribed, muſt Govern it ſtatedly, as preſent by himſelf, and not as in abſence by another.
NOthing hath more deceived men (next to Infidelity and Carnality)… Chryſoſtom de ſ…cerdotio cap. 17 p. 57 Even about ſo ſmall a part of a Biſhops or Paſtors charge as the care of Virgins ſaith. But if any one ſay that there is no need of a Biſhop to meddle with ſuch things as theſe; Let him know that upon him will fall all the cares of Virgins duty, and ſo all the accuſation; which ſhall be caſt on Virgins: And therefore it is much better if he adminiſtring the buſineſs himſelf he ſhall be void of thoſe cauſes, which he muſt ſuſteine by others offences; thus leaving that adminiſtration to live in fear of giving account or being judged for the ſins which others do commit. Adde alſo, that he that performeth this office by himſelf, tranſacteth all with great facility. But he that is neceſſitated to do it by the vicarious labour of others, beſides that it is a great buſineſs to him to perſwade all mens minds well to performe the work; certainly he himſelf hath not ſo much remiſſion of his labour by abſtaining from that office, as he muſt ſuſtaine buſineſs and troubles from them that reſiſt, and ſtrive againſt his judgment and opinion.] And if ſo great a Biſhop as the Patriarks of Conſtantinople muſt not do ſo ſmall a part of his work per alios, alas, what a life do our Dioceſans live.! …n this controverſie, than want of experience: Judging by a noiſe of words of ſuch matters as they never faithfuly tryed. Had men well tryed a few years what it is to do the Office of a Paſtor, they would eaſily know to whom it belongeth. But when either Univerſity ſtudents, or Nominal Paſtors do ſtand by and look on, or read and hear only of the name, of Church-Power and Government, and never did more themſelves, than to preach and ſay the ſervice of the Church, or now and then viſit a ſick man, or dine or talk on the by with a neighbour, or at moſt hear Chilren ſay their Catechiſm, it is no wonder if they talk at randome, and think that a man may be the only Biſhop of many hundred Churches, and Govern them per alios, or at twenty, or fourty, or an hundred miles diſtance, by meer viſiting or meeting the Clergy, and dining with them once in three Years.
I ſhall here therefore prove that the nature of the Primary Epiſcopacy (or Particular, if the word Primary be cavilled at) is ſuch, as cannot be done in abſence, nor per alios by ſubſtitutes, in any of its Proper parts, but only by a preſent Biſhop or Paſtor himſelf.
And here firſt remember that I ſay [in any of its proper parts, as diſtinguiſhing the proper works of the ſacred Miniſtry, from thoſe that are common to other men, and thoſe that are but Accidents or Circumſtantial. As a Biſhop may plow his land, or build his houſe, or ſaddle his horſe, by another, ſo I doubt not but he may appoint another to toll the Bell to Church, to cover the holy Table, to receive Collections, to read Proclamations, to keep the Church doors, to repair the building, to bring relief to the Poor, to do that about ſacred things, which is common to Lay men with Miniſters; even to read the Pſalm, to chuſe it, to ſet the tune, to publiſh Marriages, to name to the people the times of meeting, to read the Scriptures, to be meſſengers to ſummon accuſed offenders, to tell the Church, to ſummon witneſſes, to hear witneſſes and confeſſions; All theſe he may appoint a ſervant or another to do, becauſe they are but accidental to his Office, and no part of his proper work; but that his proper work muſt be done by himſelf, and that as preſent ordinarily with the people whom he Governeth, the enumerations of the particular will evince.
1. The work of ſuch a Biſhop is Publick in the ſacred Aſſemblies.
2. Or out of the Aſſemblies by way of applicatioon to particular Perſons and caſes.
1. In the Aſſemblies, 1. It is the Biſhops office to be the chief Teacher of the Church; to preach, inſtruct, exhort and comfort them uſually himſelf; And when he doth it not himſelf to appoint another, and judge of his performance. (I ſhall reſerve the proof to the 2d. part, where all this is to be reviewed to a further uſe.) And this is the work of one that is preſent.
2. He is to be the mouth or Interceſſor of the people, as a Prieſt under Chriſt the Great high Prieſt and Interceſſor: To pray in the Asſembly, to be their mouth in the common confeſſion of ſins: To praiſe God and give thanks with and for them; to whom they are to joyn in conſent with their Amen, (at leaſt.) And this is the work of a preſent Perſon.
3. He is to Baptize and admit perſons into the viſible Church; Or to try and judg who is fit to be Baptized, and to admit them by ſome other Miniſter of Chriſt; but he can neither Baptize, nor try and judge particularly who is to be baptized (at leaſt of the Adult) unleſs he be preſent and know the perſons, and hear his confeſſion and receive his claime.
4. He is to Celebrate the Supper of the Lord, to conſecrate the Bread and Wine, to be the Meſſenger of Chriſt in his name to deliver them as his body and blood, and the Seals of his Love, and of Remiſſion of ſins unto the people, and ſo to commemorate his death till he come, and as his Steward to give his houſeſhold meat in ſeaſon; but this is all the work of a Preſent and not an abſent Perſon.
5. He is to be the judge of the claime and title of the perſons that come to the Churches Communion; to ſee that Infidels and incapable perſons be not there, which is not well done by one that is not ordinarily preſent, even in the Adminiſtration to ſee to whom it is adminiſtred.
6. He is to be the chief publick reprover, and admoniſher of Scandalous perſons by name, who are ſo to be openly reproved and admoniſhed in the Church, which he cannot well do if he be not in the Church himſelf.
7. He is to be the chief publick Excommunicator of the obſtinately wicked, to declare before all that ſuch a perſon is uncapable of communion with the Church: which is not well done by one that is not there to do it; as ſhall anon be further opened.
8. The ſame is to be ſaid of publick Abſolution, when the Penitent is publikely taken into the Church, or judged and declared to be…at Chriſt Mat. 18. in his …l the Church, …an…th …ll the congregation, aſſembly or multitude, and not only … tell an abſent Di… ſan Biſhop (when …er…aps …ne … … 20, 4…, 6… …les to tell him)▪ ſee Grotius himſelf in his A…t▪ on the Text and his …ort of ſertullian and others. See alſo E…mus on the place. And many others ſay the ſame, though ſome would have the Church to be only the Biſhop, or as others the Presbytery. Ru…herfords contrary reaſon is but a fallacy, viz. [The ſame Church that muſt be heard muſt be told, but it is not the Congregation but the Elders that muſt be heard. Ergo &c. Anſ. The Church conſiſing of the Paſtor and people muſt be told, and they have all ears that without confuſon can hear at once, but they cannot without confuſion all ſpeak at once, therefore one muſt ſpeak for all. For this argument would equally prove that it is not any Presbytery or Court, or many Miniſters that ſhould be told, if it be but one that is to ſpeak to the …inner: And it is not neceſſary that the… all ſpeak to him. As the chief Judge ſpeaketh for all the Bench, and the Proſecutor for all the Synod, and yet the Court or Synod may be complained to; ſo is it hear: The ſam… man …ay ſee with two eyes and hear with two ears, and yet ſpeak but with one tongue (yet this reaſon once deceived me.) Seeing then that Chriſt, inſtituted thus much of diſcipline in each particular Church, it is clear that by his i…ſtitution every particular Church (aſſociated for preſential Communion) ſhould have one or more …tors authorized for ſo much diſcipline which is that which we plead for. Abſolved.
9. And the bleſſing of the people in the name of the Lord, at the diſmiſſion of the Aſſembly hath of old been reſerved to the Biſhop as his part which is to be done by one that is there preſent.
II. And as for thoſe acts of Application to perſons and caſes which are to be done out of the Aſſembly, 1. To be at hand for the people to repair to in their greater doubts for reſolution, and greateſt difficulties for direction (as a Phyſician among the ſick) is not the leaſt part of the true Biſhops work. And this requireth his uſual preſence and ſome acquaintance uſually with the perſons life: No man will expect that all ſuch doubting people travaile to a ſtrange Biſhop many ſcore miles diſtant, or out of their reach.
2. To hear the confeſſions and caſes of burdened penitent ſouls and to direct them in the true way to peace and comfort, is a ſpecial part of the Biſhops work beſides his reſolution of Doctrinal doubts which requireth preſence, and acquaintance (uſually) with the perſon.
3. It is part of the Biſhops work to watch over the peoples converſation, and to ſee that they live not in mortal ſinsor ſcandalous courſes; and to reprove them that do, and draw them to repentance. And all this is a preſent perſons work.
4. It is the Biſhops work to ſee that the families of the flock be ordered in the fear of God, and that Parents and Maſters do their duties, and indulge not wickedneſs in their houſes, which is alſo a preſent perſons work.
5. It is the Biſhops work to viſit the ſick and to pray with and for them, which requireth preſence.
6. It is the Biſhops work to ſtir up the people that are d…ll and backward to their ſeveral duties, in publick and in private, and to provoke them to love and to good works which is the work eſpecially of preſent and not of abſent men.
7. And it is his duty to have a ſpecial care of the poor, and to ſee that they be relieved; which he will never do well in abſence and to the unknown.
8. And it is confeſſed to be the Biſhops work to admoniſh the unruly, to reprove and exhort ungodly perſons, to convince gainſayers, to hear the accuſed ſpeak for themſelves, to hear what accuſers and witneſſes ſay againſt them; which requireth preſence, as ſhall be further ſhown anon.
Obj. Other men may examine witneſſes and reprove offenders, therefore this may be committed to another.
Anſ. Other men may do it on another obligation, in another manner, to another end: But to do it from the Paſtoral obligation, in a Paſtoral manner, to Paſtoral ends, is proper to the Paſtors of the Church.
Obj. A Biſhop may receive accuſations by preſentments, or by information, and may ſummon offenders, examine witneſſes, and judge at a diſtance of perſons that are to him unknown.
Anſ. He may do what he can that way, when neceſſity hindereth him from doing better, but not with any true ſatisfaction to God, the Church or Conſcience to diſcharge the office of a particular Church Biſhop. In caſe of title to lands or goods a civil Judicature may judge of perſons that are unknown: Becauſe the title dependeth not on the moral qualities of the perſons: And in criminal caſes where the queſtion to be judged or reſolved is, whether the perſon ſhall live or die, or ſhall be fined, impriſoned, baniſhed or not, the caſe may be judged of unknown perſons ſecundum allegata & probata: For outward puniſhments muſt go upon outward proved crimes, and the Judges can poſſibly do no more, becauſe about twelve muſt judge a whole Kingdome. And yet even there they greatly regard qua mente, with what mind and intent the deed was done, and they greatly regard the moral qualifications of a Witneſs as to his credibility, as far as they can find it out. But in Church caſes, it is mens conſciences that are to be wrought upon. The firſt intention of the Paſtor is to bring the ſinner to repentance; yea though he continued in penitent never ſo long before, he is not to be▪ excommunicated till at the preſent alſo he ſhew impenitency. Therefore it is more neceſſary to be acquainted with the perſon, and many an admonition or exhortation (ordinarily) ſhould go before. And when it cometh to excommunication, the principal part of that Act is to acquaint the Congregation that the impenitent perſon is unfit for Church communion, and to charge and exhort them to avoid him And to do this it is neceſſary that the Church be taught to abhor the ſin, and to do it in abhorrence of the ſin, and therefore that they be convinced that the perſon is ſuch a one indeed. For ſeeing God commandeth them to Love all the faithful and to live with them in the exerciſes of that Love in peace, if Godly men be unjuſtly excommunicated, by a Diotrephes, who receiveth them not and excommunicateth ſuch as do receive them, the Church muſt not diſobey God in obeying ſuch a wicked excommunicater. And though its true, that for order ſake, they muſt oft reſt ſatisfied in the Paſtors judgment, when they have no reaſon to queſtion it; Yet it is as true, that it is a thing to be done before the Congregation, that they may not only exerciſe a bare obedience to the Paſtor in it, but alſo an abhorrence of the ſin, which they cannot do that have no ſatisfactory notice of the caſe; And alſo that all ſuſpitions of injuſtice and Church tyranny in their Paſtors may be avoided: And that the offender may be convinced before all, that he may be aſhamed: And ſeeing no man is to be excommunicated for any ordinary great ſin, without impenitency in it; ſo that the queſtion is not then ſo much whether the man have ſinned, as whether he be Penitent, what man of any experience in theſe matters can believe that a Biſhops, or a Chancellors Court among ſtrangers, and alſo when he is in fear of being impriſoned and utterly undone if he be excommunicated, is ſo fit to try a mans repentance, as the face of the Congregation where he is known, and hath no ſuch motives to conſtrain him to lie, and uſe hypocriſie. Nay in very truth ſuch judicatures may as eaſily know beforehand, that all the impenitent perſons that almoſt ever come before them, (who are not conſcientious perſons that take the ſin for a duty) will ſay they repent, and play the diſſemblers as that a Child will cry for forgiveneſs to eſcape a whipping.
Obj. But is it not ſo much the better? The Church muſt have hypocrites: we cannot change the heart; that belongs to God: If we bring man to profeſs repentance it is all thats our part to do.
Anſ. Hypocrites that cannot be lawfully detected muſt be in the Church: But we muſt not therefore make men hypocrites that they may be in it; and conſtrain them to apparent lying, and then make lying to be the Church Title, and the very conſtituting qualification of a viſible Chriſtian; elſe you may ſet men on the rack till they ſay they repent, and then abſolve them and pronounce them the pardoned Sons of God; which will be a ſurer way than an impriſonment. And in this practice this doctrine which I leave all Chriſtians to judge of, is included, [Every Blaſphemer, Heretick Adulterer, Drunkard, &c who had rather ſay that he repenteth, than lie in a Gaol and be undone ought to be a communicating member of the Church and to be declared pardoned by abſolution.
Yea if there were no Penalty, the face of ſtrangers is no fit trial of repentance. If the ſinner be obſtinate, he will eaſilier ſtand it out before ſtrangers that know him not, than before the Congregation which is acquainted with his guilt. But uſually he will think, that it is no great ſhame to ſay, I repent before a few ſtrangers, who are never like to ſee him more, and therefore this he will eaſily yield to, that would not yield to confeſſion and repentance before the Church that is acquainted with them: Experience proveth all this to be true: And I regard not their reaſonings which are againſt common experience.
Obj. But we ſee that many now will rather ſtand it out, and go to priſon, than they will profeſs repentance before a Biſhop, or at a Chancellours Court.
Anſ. But who be thoſe? Not drunkards or fornicators or any wicked livers: But men that more fear to ſin againſt God, who can caſt both ſoul and body into Hell, than to lie in priſon: perhaps it is ſuch Miniſters as now are ſilenced for not ſaying, ſubſcribing or ſwearing as they are bid: or it is ſome Church-Wardens who fear that they ſhould be guilty of Perſecution or Perjury (which in their opinion are neither of them things indifferent) if they ſhould take the Oaths with the Articles that ſometimes are offered them. Or perhaps it is ſome one for not receiving the Sacrament, either when a troubled Conſcience maketh them fear leſt they ſhould eat and drink damnation to themſelves, or from a Miniſter, or with a Church, which they think the Scripture commandeth them to avoid: whether ſuch be in the right or in the wrong, no wonder if they refuſe to repent, though they ſuffer, when they fear a greater ſuffering from God.
Obj But the Miniſter of the place, though he excommunicates none, may ſeek to bring the ſinner to repentance, and may ſatisfie the Church of the juſtneſs of the excommunication.
Anſ. 1. In the nature of the thing, they go together, and are the work of the ſame perſons: And therefore Tertullian aſſureth us, that in his time, Diſcipline was exerciſed in the Church-meeting, when they had been worſhipping God. 2. Who is either ſo fit, or ſo obliged to ſatisfie the Church of the Act, as he that doth it, and hath examined all the Cauſe? A pariſh Miniſter cannot bring any unwilling perſon to come over to ſpeak with him, (not that we would have him have a forcing power: but he cannot do his own Miniſterial part, which is to refuſe to be the Paſtor of ſuch a man as refuſeth to ſpeak with him at all, or to take him for his Paſtor, nor to forbear himſelf to give him the Sacrament): ſo that he that neither heard the examination of the Cauſe by the Chancellor, nor perhaps can have any ſpeech with the perſon, or at leaſt with the Accuſer, or any of the Witneſſes, is very unfit to juſtifie another mans act, and to ſatisfie the Church that it is well done; much leſs to exhort the offender to repent, who to him perhaps (if he vouchſafe to ſpeak to him) will juſtifie his own cauſe, when he cannot call witneſſes to convince him. And (to ſpeak to that which is our common caſe) we have few perſons excommunicated (that ever I ſaw or knew of in forty years time) ſave only the Conſcientious perſons beforementioned: And when the pariſh Miniſter oft taketh them for the godlieſt perſons in his Pariſh, and the Biſhop or Chancellor excommunicates them as Impenitent ſchiſmaticks, how ſhall ſuch a pariſh Miniſter juſtifie that, and ſatisfie the perſon or people of the juſtice of it, which he himſelf lamenteth as a hainous ſin, which tendeth to the diſſipation of his flock.
But I come nearer to enquire into this officiating per alium by which an abſent Biſhop is ſuppoſed to do his office in the ſeveral Pariſhes of his Dioceſe.
1. That alius or Official is either a Layman, or a Clergyman. 2. If a Clergyman, he is either one of the ſame Order with the Biſhop or another. 3. Either it is the meer accidentals of his sacred function, which he committeth to another, or the proper Acts of it. 4. Either it is pro hac vice in ſome caſe of neceſſity, or it is as by an ordinary ſtated Official.
1. If it be a Layman and the work be but Accidental or Extrinſick to the ſacred function, I grant that he may do it: But for ſuch works we need no Biſhop: For what a Layman may do when he bids him, he may do when the King or his Magiſtrates bids him. This is not the thing in queſtion. But if it be a proper Paſtoral Act, this Layman that doth it, either receiveth from the Biſhop power and obligation to do it, or not. If not, he cannot do it as his Official: If he do, then he is a Paſtor or Biſhop himſelf, and is Ordained, and ſo no Layman: For I provoke any diſſenter living to tell me wherein the ſacred office (or any other) lieth, but in a Power (or Authority) and an Obligation to do the proper works of that office, ſo that undeniably here is a contradiction.
And if any were of opinion that pro tempore in a caſe of neceſſity a Layman might do any Miniſterial ſacred act, as Preach, Baptize, Conſecrate the Sacrament of Chriſts body and blood, excommunicate, abſolve, &c. 1. I anſwer, if that were true, if would but prove that thoſe Acts are not proper to the ſacred function in ſuch a caſe of neceſſity as ſingle Acts, but only as ordinarily and ſtatedly done by one ſeparated to them. 2. And therefore this would not at all concern our caſe, which is not about extroardinary Acts in caſes of neceſſity, but about an ordinary ſtated courſe, by Courts, Chancellors, and Officials.
2. But if the Agent or Official were not a Lay Chancellor but a Clergyman, if he be of the ſame Order with the Biſhop, than I grant all, for it granteth me all; even that every Church ſhould have an (ordinarily) preſent Biſhop. But if he be ſuppoſed to be but of an inferior Order, then I proceed as before; either the Biſhop giveth him power and obligation to do the proper work of the Biſhop or not: If not, he is not hereby enabled to do it. If yea, then he hath thereby made him a Biſhop: For to be a Biſhop is nothing elſe than to have Authority and Obligation to do the proper work of a Biſhop. But if it be but an Accidental or a common work, which another may do, it is not that in queſtion, nor do we need the Office of a Biſhop for it.
Moreover either the Biſhop pro hic &. nunc was himſelf obliged to do that Act which he committeth to another, or not he but the other was by office obliged to do it. If he himſelf was obliged to do it he ſinned in not doing it. If he were not it was not truly his act or part of his office work: nor did he do it by another, but that other did only his own work; for which not the Biſhop, but he ſhall have the reward.
Obj. But doth not he that ſendeth his ſervant to pay a debt, himſelf in Lawſenſe pay it per alium? what another doth as his Inſtrument, reputatively he doth himſelf.
Anſ. I grant it; becauſe it is none of the debtors proper work, nor is he at all obliged to it, to bring the money and deliver it himſelf, but to cauſe it to be delivered: Therefore in ſending it, he doth all that he is obliged to do, and when another is his inſtrument, it is ſuppoſed that he is not obliged himſelf to do that which his inſtrument doth but only to cauſe the doing of it, by himſelf or an Inſtrument, as he pleaſe: ſo that ſtil this is nothing to the caſe of a work that is proper to the Biſhops Office.
Obj. But we therefore grant that it is not proper to the Biſhops Office to Judge, Excommunicate, or Abſolve, but only to Rule the Action, by giving another power to do it.
Anſ. 1. If ſo, then nothing but Commiſſioning others, is the proper work of the Epiſcopal order: and then any Presbyter may in foro interno vel externo ordinarily exerciſe the whole power of the Keys upon the flocks, he may Excommunicate and abſolve publikly; as an act common to his Office with the Biſhops, if it Pleaſe the Biſhop to give him Power, which he may do without making him a Biſhop. And if ſo, I enquire whether God be not the maker of the Presbyters office, and not the Biſhop? and whether God only (deſcribing it) give not all the power by way of Law, Charter or Inſtitution, and the Biſhop give it not only by way of miniſterial ſolemnization and inveſtiture? and if ſo, whether he that is duely called to the Paſtoral office, which God only made and diſcribed, wuſt not (in ſeaſon) do the works of that office? whether men commiſſion him or not? or whether at leaſt he any more need the Biſhops commiſſion for Church Government, Excommunication and Abſolution, than for Preaching and Celebrating the Lords ſupper, ſeeing both are now thus confeſſed acts common to the order of the Presbyter and the Biſhop? I think all this is paſt contradiction
And I ask then whether that all giving of power to another be proper to the Biſhops order? If yea, than a Miniſter cannot give his Clerk power to chuſe the Pſalm, or tune, &c. If not, then may not a Biſhop if he pleaſe alſo give power to the Presbyters to ordaine, and to give other men power? For if it be his proper work only to give power to others to do all the ſacred acts of office, he may give others power to ordain; and if ſo, then Ordination will be like Preaching, Sacraments, and Diſcipline, which are none of them proper to the Biſhops order.
And is not Church diſcipline the exerciſe of the power of the keys? If then the power of the keys may be exerciſed by the Presbyters, when ever the Biſhops pleaſe, it ſeems it is common to them, with him, as well as Sacraments, and therefore belongeth not to a Biſhop as a Biſhop, but as a Presbyter.
And if in my diſpute of ordination *Diſput. of Church Gover. 2.I have fully proved that the power of the Miniſtry is given by Chriſt ſo far immediatly, as that it paſſeth not through the hands of Electors or Ordainers to the receiver, but is given by the meer Inſtrumentality of the Law or inſtitution, and that the Electors and Ordainers do no more than determine of the qualified perſon that receives it, and publickly inveſt him, or miniſterially ſolemnize his Poſſeſſion, (as the Burgeſſes chuſe, and the Steward or Recorder inveſteth the Major of a Corparation, whoſe power floweth immediatly from the Charter granted by the King) then all this controverſie is at an end: and I doubt not but that's fully proved.
And if commanding another to do an office work be all that is proper to the Biſhop, I ask whether any thing there be proper to him? and ſo whether we muſt have ſuch an office? For may not the King command the Miniſter to do all the work which belongeth to his function? may he not appoint Magiſtrates, and make Law to command it? may he not puniſh thoſe that do it not? Is he not cuſtos utriuſ que tabulae? and muſt he not corect mal-adminiſtration in miniſters, and drive them to do their duty? No doubt he may.
Obj. But he doth not ordaine Miniſters, though he command them to do their duty when ordained.
Anſ. 1. Our preſent queſtion is not about Ordination, but commanding men to Govern the Church by Diſcipline or fully to Rule by the Keys the people of a particular Church. If this ſo far belong to the Presbyters office that he may do it by the Biſhops Licence, let him that can, tell me why he may not do it by the Kings Licence? and then (as they were wont to ſay of old) exceptâ ordinatione, nothing but ordination only is proper to the Biſhops office.
And that this is not proper neither, 1. This objection it ſelf doth intimate, ſeeing the Biſhop may give another Power to ordaine: (and then why may not the King?) 2. Many of the Schoolmen, and the Papiſts themſelves confeſs, that the Pope (say ſome), or Prelates (ſay others) may impower an Abbot or Presbyter to ordaine, of which ſee that unanſwerable book of Voetius de deſperata cauſa Papatus againſt Janſenius for Presbyters ordination. 3. And our Church of England cauſeth Preſbyters to impoſe hands with the Biſhops, and Biſhop Downam aforecited is angry with his anſwerer, for ſuppoſing that he pleaded for ſole power of ordination in the Biſhop, when he ſpake but for a chief power.
And if nothing but a chief power in ordaining be proper to a Biſhop; why then are the Churches ſo confounded, and beggered, and altered, by a contrary practice? And why is a new office of Biſhops ſet up in the world? whoſe work is to hinder the Miniſters of Chriſt from their officwork, under pretence of a power of Licenſing them to it? when God licenceth them to the work, when he calleth them to that office, which eſſenti? ally conſiſteth in a power and Obligation to do it, when they have opportunity
Moreover my Lord Bacon in his conſiderations as hath well manifeſted (if impartiall wiſe men could have bin heard) that the office of a Biſhop is a function conſiſting in the exerciſe of perſonall skill, or abilities: and therefore muſt be done by him that hath them, and not committed to another, as the office of a Judg, or Lawyer, of a Phiſitian, of a Tutor, &c. no man chooſeth a Tutor or Phiſitian meerly to ſend another to him for his Tutor or Phiſitian, but … do the work himſelf. It is not like the place of a King, whoſe right dependeth not on his parts or skill, becauſe he may Govern by others that are able.
And Grotius (who one would think by their reſpect to him, ſhould have been regarded by them) truly ſaith de Imperio ſum. poteſt. Pag. 290 [Nam illud [Quod quis per alium facit, per ſe facere videtur] ad eas tantum pertinet actiones quarum cauſa efficiens proxima a jure indefinita eſt] that is [For this ſaying. That whoſe a man doth by another, he ſeemeth to do by himſelf, belongeth only to thoſe actions, which neereſt efficient cauſe is not defined by the Law] But ſure when God made the Paſtoral office; he meant that the perſons called to it, ſhould do the work and not only appoint other men to do it.
And I would know whether the work of a Presbyter (as to conſecrae and celebrate the Sacrament &c) may be done per alium, by one that is no Presbyter. If not (as all ſay not) then I ask, whether the Biſhops work or the Presbyters be the more ſacred? If the Presbyters, then his Office is more ſacred: If the Biſhops (or both alike) then that Biſhops work, may no more be done per alium then the Presbyters.
Moreover I know no Biſhops but would willingly be more Reſpected and Honoured than the Presbyters, and if they deſire, it ſhould be only by way of fear, they neither think or wiſh like Miniſters of Chriſt, nor like ſober men. But if by way of love, who knoweth not what advantage the preſent Paſtor hath above the abſent, caeteris paribus, to get the peoples love? and Paul would have it to be ſo, 1 Theſ. 5. 12, 13. It is thoſe that Labour among them and admoniſh them, whom they muſt eſteem highly in Love, not for their titles and dignities, but for their work ſake. And who knoweth not that he that Loveth a man for Preaching the word of ſalvation to him, is likelier to come to him, whoſe doctrine daily edifieth him, and comforteth him, than to him whom one of a hundred of his Dioceſe never heard a Sermon or a good word from, in all their lives! If it be for the work ſake that they muſt or will be Loved, is not he liker to be moſt Loved who is ſtill with them, and prayeth and praiſeth God with them, and comforteth, and confirmeth them, and reſolveth their doubts, and quieteth their troubled Conſciences, and viſiteth them in ſickneſs, and taketh care of the poor, and viſiteth them from houſe to houſe, than he that once or never came among them, and is unknnown? And if the people be Rebellious and wicked, it is the preſent Paſtor who ſhall be moſt hated and oppoſed (which if it be for Chriſt is a good and comfortable thing, and hath a ſpecial promiſe Mat. 5, 10. 11, 12.) And that Paſtor who is moſt beloved of the good people, and moſt hated by the bad, is he that will do moſt good for mens ſalvation, and will have moſt comfort in his Soul, and at laſt the greateſt reward from God; and that is caeteris paribus the preſent Paſtor.
And it were worth the noting (if blind men would ſee) that this is our great reaſon of the common calamities of the Churches: that when the beſt of the people love their preſent faithfull Paſtors and the worſt hate them moſt, and love beſt the Abſent Biſhops that trouble them (as they do the dead Saints for whom they keep holy …ajes) theſe wicked people fly to the Biſhop and ſeek to make the preſent Paſtors ſuſpected, or odious to him, as Schiſmaticks, or ſuch as are againſt the Biſhops mind and honour: and becauſe theſe Villains Love the abſent Biſhop better then the preſent Paſtors, therefore the Biſhop (that knoweth them not but by hearſay) taketh ſuch for the honeſteſt men in the Pariſh, and ſo taketh their words againſt the Miniſters: and (to the utmoſt of my experience I ſpeak it) ordinarily, that Miniſter ſhall paſs with the Biſhop for a Schiſmatick, a Puritan, a ſeditious Fellow, or a ſtark knave, let him be more Learned than Hierom, more induſtrious than Auguſtin, more holy than Macarius, or at leaſt as ſuſpected of theſe crimes, whom the flattering malignant, will ſo repreſent to him: eſpecially if he be a ſenſual Gentleman, that cannot endure to have his luſts and licentiouſnes reproved, or controlled by a Miniſter of Chriſt. And when theſe lies and ſlanders have encouraged the ungodly accuſers by their ſucceſſe, while they engage the Biſhop againſt the preſent Paſtors, and cauſe him to turn their troubler, hinderer or perſecutor, then is the Prelate and the Paſtor become as enemies, whoſe intereſts are grown inconſiſtent, and then they come to have their ſeveral Parties, and the debauched take one ſide, and the ſober and religious the other, and what followeth upon this, he is mad in this age who is ignorant after ſo great experience.
But I ſhall add more of this ſubject in the Chapter following.