Works of Hooker, Book 7 (3 of 4)

Works of Hooker · Book 7 (3 of 4)

p. 410And is it possible, that one so grave and judicious should think it in earnest Tyranny for a Bishop to excommunicate, whom Law and Order hath authorized so to do? or be perswaded, that Ecclesiast…cal Regiment degenerateth into Civil Regality, when one is allowed to do that which hath been at any time the deed of moe? Surely, farr meaner-witted men than the World accounteth Mr. Reza, do easily perceive, that Tyranny is Power violently exercised against Order, against Law; and that the difference of these two Regiments, Ecclesiastical and Civil, consisteth in the matter about which the actions of each are conversant; and not in this, that Civil Royalty admitteth but one, Ecclesiastical Government requireth many Supreme Correctors. Which Allegation, were it true, would prove no more than only, that some certain number is necessary for the assistance of the Bishop: But that a number of such as they do require is necessary, how doth it prove? Wherefore albeit Bishops should now do the very same which the Antients did, using the Colledge of Presbyters under them as their Assistants, when they administer Church-Censures, yet should they still swerve utterly from that which these men so busily labour for, because the Agents whom they require to assist in those Cases, are a sort of Lay-Elders, such as no antient Bishop ever was assisted with.

Shall these fruitless jarrs and janglings never cease? shall we never see end of them? How much happier were the World if those eager Task-masters, whose eyes are so curious and sharp in discerning what should be done by many, and what by few, were all changed into painful doers of that which every good Christian man ought either only or chiefly to do, and to be found therein doing when that great and glorious Judge of all mens both deeds and words shall appear? In the mean while, be it One that hath this charge, or be they Many that be his Assistants, let there be careful provision that Justice may be administred, and in this shall our God be glorified more than by such contentious Disputes.

Concerning the Civil power and authority which our Bishops have.XV. Of which nature that also is, wherein Bishops are, over and besides all this, accused to have much more excessive power than the antient, in as much as unto their Ecclesiastical authority, the Civil Magistrate for the better repressing of such as contemn Ecclesiastical p. 411censures, hath for divers ages annexed Civil. The crime of Bishops herein is divided into these two several branches, the one that in Causes Ecclesiastical, they strike with the sword of Secular punishments; the other, that Offices are granted them, by vertue whereof they meddle with Civil Affairs. Touching the one, it reacheth no farther than only unto restraint of liberty by imprisonment (which yet is not done but by the Laws of the Land, and by vertue of authority derived from the Prince.) A thing which being allowable in Priests amongst the Jews, must needs have received some strange alteration in nature since, if it be now so pernicious and venomous to be coupled with a Spiritual Vocation in any man which beareth Office in the Church of Christ. Shemaia writing to the Colledge of Priests which were in Ierusalem, Jer. 29. 2….Jer 29:2and to Z…phania the principal of them, told them they were appointed of God, that they might be Officers in the House of the Lord, for every man which raved, and did make himselfe a Prophet, to the end that they might by the force of this their authority put such in Prison, and in the Stocks. His malice is reproved, for that he provoketh them to shew their power against the innocent. But surely, when any man justly punishable had been brought before them, it could be no unjust thing for them even in such sort then to have punished. As for Offices, by vertue whereof Bishops have to deal in Civil Affairs, we must consider that Civil Affairs are of divers kindes… and as they be not all fit for Ecclesiastical Persons to meddle with, so neither is it necessary, nor at this day haply convenient, that from meddling with any such thing at all they all should without exception be secluded. I will therefore set down some few causes, wherein it cannot but clearly appear unto reasonable men, that Civil and Ecclesiastical Functions may be lawfully united in one and the same Person.

First therefore, in case a Christian Society be planted amongst their professed enemies, or by toleration do live under some certain State whereinto they are not incorporated, whom shall we judge the meetest men to have the hearing and determining of such mere civil Controversies as are every day wont to grow between man and man? Such being the state of the Church of Corinth, the Apostle giveth them this direction,1 Cor. 6.1 Cor 6 Dare any of you, having business against another be judged by the unjust, and not under Saints? Do ye not know that the Saints shall judge the World? If the World then shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge the Angels? How much more things that appertain to this life? If then ye have judgement of things pertaining to this life, set up them which are least esteemed in the Church. I speak it to your shame; Is it so, that there is not a wise man amongst you? us not one that can judge between his Brethren, but a Brother goeth to law with a Brother, and that under the Infidels? Now therefore there is utterly a fault among you, because ye go to Law one with another; Why rather suffer ye not wrong, why rather sustain ye not harm? In which Speech there are these degrees; Better to suffer and to put up Injuries, than to contend; better to end contention by Arbitrement, then by Judgement; better by Judgement before the wisest of their own, than before the simpler; better before the simplest of their own, than the wisest of them without:V…l. Birnah, E…sson, ane…. Jer, lib. 40. c. 16. So that if judgement of Secular affairs should be committed unto wise men, unto men of chiefest Credit and Account amongst them, when the Pastors of their Souls are such, Who more fit to be also their Judges for the ending of strikes? The wisest in things divine, may be also in things humane the most skilful. At leastwise they are by likelihood commonly more able to know right from wrong than the common un-lettered sort. And what St. Augustin did hereby gather,Aug. de oper. Monarch. c. 29 his own words do sufficiently show. I call God to witness upon my Soul, saith he, that according to the Order which is kept in well-ordered Monasteries, I could wish to have every day my hours of labouring with my hands, my hours of reading and of praying, rather than to endure these most tumultuous perplexities of other men's causes, which I am forced to bear while I travel in Secular businesses, either by judging to discuss them, or to cut them off by intreaty: Unto which toyles that Apostle, who himself sustained them not, for any thing we read, hath notwithstanding …yed us not of his own accord, but being thereunto directed by that Spirit which speaks in him. His own Apostleship, which drew him to travel up and down, suffered him not to be any where settled for this purpose; wherefore the wise, faithful and holy men which were seated here and there, and not them which travelled up and down to preach, he made Examiners of such Businesses. Whereupon of him p. 412it is no where written, that he had leisure to attend these things, from which we cannot excuse our selves although we be simple, because even such he requireth, if wise men cannot be had, rather than that the affairs of Christians should be brought into publick judgement. Howbeit, not without comfort in our Lord are these travels undertaken by us, for the hopes sake of eternal life, to the end that with patience we may reap fruit. So farr is Saint Augustin from thinking it unlawful for Pastors in such sort to judge Civil Causes, that he plainly collecteth out of the Apostles words, a necessity to undertake that duty; yea himself he comforteth with the hope of a blessed reward, in lieu of travel that way sustained.

Again, even where whole Christian Kingdoms are, how troublesome were it for Universities, and other greater Collegiate Societies, erected to serve as Nurseries unto the Church of Christ, if every thing which civilly doth concern them were to be carried from their own peculiar Governors, because for the most part they are (as fittest it is they should be) Persons Ecclesiastical Calling? It was by the wisdom of our famous Predecessors foreseen how unfit this would be, and hereupon provided by grant of special Charters, that it might be, as now it is in the Universities, where their Vice-Chancellors, being for the most part Professors of Divinity, are nevertheless Civil Judges over them in the most of their ordinary Causes.

And to go yet some degrees further, A thing impossible it is not, neither altogether unusual, for some who are of royal blood to be consecrated unto the Ministry of Jesus Christ, and so to be Nurses of God's Church, not only as the Prophet did fore-tell, but also as the Apostle Saint Paul was. Now in case the Crown should by this mean descend unto such Persons, perhaps when they are the very last, or perhaps the very best of their Race, so that a greater benefit they are not able to bestow upon a Kingdom, than by accepting their right therein; shall the sanctity of their Order deprive them of that honour whereunto they have right by blood? or shall it be a barr to shut out the publick good that may grow by their vertuous Regiment? If not, then must they cast off the Office which they received by Divine Imposition of hands; or, if they carry a more religious opinion concerning that heavenly Function, it followeth, that being invested as well with the one as the other, they remain God's lawfully anointed both ways. With men of skill and mature judgement there is of this so little doubt, that concerning such as at this day are under the Archbishops of Ments, Colen, and Travers, being both Archbishops and Princes of the Empire; yea such as live within the Popes own Civil Territories, there is no cause why any should deny to yield them civil obedience in any thing which they command, not repugnant to Christian Piety; yea even that civilly, for such as are under them, not to obey them, were the part of seditious Persons: Howbeit for Persons Ecclesiastical, thus to exercise Civil Dominion of their own, is more than when they onelyonly sustain some Publick Office, or deal in some business Civil, being thereunto even by Supream Authority required. As Nature doth not any thing in vain, so neither Grace: Wherefore, if it please God to bless some Principal Attendants on his own Sanctuary, and to endue them with extraordinary parts of excellency, some in one kinde, some in another, surely a great derogation it were to the very honour of him who bestowed so precious Graces, except they on whom he hath bestowed them should accordingly be imployed, that the fruit of those Heavenly Gifts might extend it self unto the Body of the Common-wealth wherein they live; which being of purpose instituted (for so all Common-wealths are) to the end, that all might enjoy whatsoever good it pleaseth the Almighty to endue each one with, must needs suffer loss, when it hath not the gain which eminent civil hability in Ecclesiastical Persons is now and then found apt to afford. Shall we then discommend the People of Milan for using Ambrose their Bishop as an Ambassadour about their Publick and Politick Affairs; the Jews for electing their Priests sometimes to be Leaders in Warr; David for making the High Priest his Chiefest Counsellour of State, Finally, all Christian Kings and Princes which have appointed unto like services, Bishops, or other of the Clergy under them? No! they have done in this respect that which most sincere and religious wisdom alloweth. Neither is it allowable only, when either a kinde of necessity doth cast Civil Offices upon them, or when they are thereunto preferred in regard of some extraordinary fitness, but further also, when there p. 413are even of right annexed unto some of their places, or of course imposed upon certain of their Persons, Functions of Dignity and Account in the Common-wealth; albeit no other consideration be had therein save this, that their credit and countenance may by such means be augmented. A thing, if ever to be respected, surely most of all now, when God himself is for his own sake generally no where honoured, Religion almost no where, no where religiously adored, the Ministry of the Word and Sacraments of Christ a very cause of disgrace in the eyes both of high and low, where it hath not somewhat besides it self to be countenanced with. For unto this very pass things are come, that the glory of God is constrained even to stand upon borrowed credit, which yet were somewhat the more tolerable, if there were not that disswade to lead i… him. No practise so vile, but pretended Holynesse is made sometimes a Cloak to hide it.

The French King Philip Valois in his time made an Ordinance, that all Prelates and Bishops shu…ld be clean excluded from Parliaments, where the Affairs of the Kingdom were handled; pretending that a King, with good Conscience; cannot draw Pastors, having Cure of Souls, from so weighty a business; to trouble their Heads with Consultations of State. But irreligious intents are not able to hide themselves, no not when Holiness is made their Cloak. This is plain and simple truth, That the counsels of wicked men hate always the presence of them, whose vertue, though it should not be able to prevail against their purposes, would notwithstanding be unto their minds a secret corrosive; and therefore, till either by one shift or another they can bring all things to their own hands alone, they are not secure. Ordinances holler and better there stand as yet in force by the grace of Almighty God, and the works of his Providence, amongst us. Let not Envy so far prevail, as to make us account that a Blemish, which, if there be in us any spark of sound Judgement, or of religious Conscience, we must of necessity acknowledge to be one of the chiefest Ornaments unto this Land: By the antient Laws whereof, the Clergy being held for the chief of those Three Estates, which together make up the entire Body of this Common-wealth, under one Supreme Head and Governour; it hath all this time ever born a sway proportionable in the Weighty Affairs of the Land, wise and vertuous Kings condescending most willingly thereunto, even of reverence to the Most High; with the Flower of whose sanctified Inheritance, as it were with a kinde of Divine presence, unless their Chiefest Civil Assemblies were so farr forth beautified as might be without any notable impediment unto their Heavenly F…nctions, they could not satisfie themselves as having showed towards God an Affection most du…iful.

Thus, first, in defect of other Civil Magistrates; Secondly for the ease and quietness of Scholastical Societies; Thirdly, by way of Political necessity; Fourthly, in regard of quality, care, and extraordinancy; Fifthly, For countenance into the Ministry; And lastly, even of Devotion and Reverence towards God himself, there may be admitted at leastwise in some Particulars well and lawfully enough a conjunction of Civil and Ecclesiastical Power; except there be some such Law or Reason to the contrary, as may prove it to be a thing simply in it self naught.

Against it many things are objected, as first, That the matters which are noted in the holy Scripture to have belonged unto the ordinary Office of any Minister of God's holy Word and Sacraments, are these which follow, with such like, and no other; namely, The watch of the Sanctuary, the business of God, the Ministry of the Word and Sacraments, Oversight of the House of God, Watching over his Flock, Prophesie, Prayer, Dispensations of the Mysteries of God, Charge and care of mens Souls. If a man would shew what the Offices and Duties of a Chirurgion or Physician are; I suppose it were not his part, so much as to mention any thing belonging to the one or the other, in case either should be also a Souldier or a Merchant, or an House-keeper, or a Magistrate; Because the Functions of these are different from those of the former, albeit one and the same man may happily be both. The Case is like, when the Scripture teacheth what Duties are required in an Ecclesiastical Minister, in describing of whose Office, to touch any other thing than such as properly and directly toucheth his Office that way, were impertinent.

p. 414Yea, But in the Old Testament the two Powers Civil and Ecclesiastical were distinguished, not onelyonly in Nature, but also in Person: the one committed unto Moses, and the Magistrates joyned with him; the other to Aaron, and his Sons. Jehosophat in his Reformation doth not onelyonly distinguish Causes Ecclesiastical from Civil, and erecteth divers Courts for them, but appointeth also divers Iudges. With the Jews these two Powers were not so distinguished, but that sometimes they might and did conc… in one and the same Person. Was not Ely both Priest and Judge? After their return from captivity, Es…as a Priest, and the same their Chief Governour even in Civil Affairs also? These men which urge the necessity of making always a Personal distinction of these two Powers, as if by Iehosaphat's example the same Person ought not to deal in both Causes, yet are not scrupulous to make men of Civil Place and Calling, Presbyters and Ministers of Spiritual Jurisdiction in their own Spiritual Consistories.

If it be against the Jewish Precedents for us to give Civil Power unto such as have Ecclesiastical; is it not as much against the same for them to give Ecclesiastical Power unto such as have Civil? They will answer perhaps, That their Position is onelyonly against conjunction of Ecclesiastical Power of Order, and the Power of Civil Jurisdiction in one Person. But this Answer will not stand with their Proofs, which make no less against the Power of Civil and Ecclesiastical Jurisdiction in one Person; for of these two Powers Iehosaphat's example is: Besides, the contrary example of Heli and of Ezra, by us alledged, do plainly shew, that, amongst the Jewes, even the power of Order Ecclesiastical, and Civil Jurisdiction, were sometimes lawfully united in one and the same Person, Pressed further we are with our Lord and Saviour's example, who denyeth his Kingdom to be of this Wold, and therefore as not standing with his Calling refused to be made a King, to give sentence in a criminal Cause of Adultery, and in a Civil of dividing an Inheritance.

The Jews, imagining that their Messiah should be a Potent Monarch upon Earth, no marvail, though when they did otherwise wonder at Christ's greatness, they sought forthwith to have him invested with that kinde of Dignity, to the end he might presently begin to reign. Others of the Jewes, which likewise had the same imagination of the Messiah, and did somehat incline to think that peradventure this might be He, thought good to try whether he would take upon him that which he might do, being a King, such as they supposed their true Messiah should be. But Christ refused to be a King over them, because it was no part of the Office of their Messiah, as they did, falsely conceive; and to intermeddle in those Acts of Civil Judgement be refused also, because he had no such Jurisdiction in that Common-wealth, being, in regard of his Civil Person, a man of mean and low Calling. As for repugnancy between Ecclesiastical and Civil Power, or any inconvenience that these two Powers should be united, it doth not appear, that this was the cause of his resistance either to reign or else to judge.

… Tim. 8. 4.What say we then to the blessed Apostles, who teach, That Souldiers intangle not themselves with the businesses of this life, but leave them, to the end they may please him who hath chosen them to serve; and that so the good Souldiers of Christ …ught to do.

The Apostles which taught this, did never take upon them any Place or Office of Civil Power. No: they gave over the Ecclesiastical care of the Poor, that they might wholly attend upon the Word and Prayer. St. Paul indeed doth exhort Timothy after this manner, Suffer thou evil as a noble Souldier of Iesus Christ: No man warring is entangled with the affairs of Life, because he must serve such as have pressed him unto Warfare. The sense and meaning whereof is plain, that Souldiers may not be nice and tender, that they must be able to endure hardnesse, that no man betaking himself unto Wars, continueth entangled with such kinde of Businesses, as tend only unto the ease and quiet felicity of this Life; but if the service of him who hath taken them under his Banner, require the hazard, yea, the losse of their Lives, to please him… they must be content and willing with any difficulty, any peril, be it never so much against the natural desire which they have to live in safety. And at this point the p. 415Clergy of God must always stand; thus it behoveth them to be affected as oft as their Lord and Captain leadeth them into the field, whatsoever conflicts, perils or evils they are to endure. Which duty being not such, but that therewith the Civil Dignities, which Ecclesiastical Persons amongst us do enjoy, may enough stand; the Exhortation of Paul to Timothy, is but a slender Allegation against them. As well might we gather out of this place, that Men having Children or Wives,Convenit huju…modi eligi & ordinari sacerdotes, quibus nec liberi sunt nec nepotes, Etenim fieri vix potest ut vacans hujus vitae quoti…ae curis quae liberi creant parentibus maximè▪ omne studium omnemque cogitationem circa divinam litugiam & res Ecclesiasticas consumat. l. 42 sect.1 C de Episc. & Cles. are not fit to be Ministers (which also hath been collected, and that by sundry of the Antient) and that it is requisite the Clergy be utterly forbidden Marriage: For, as the burthen of Civil Regiment doth make them who bear it, the less able to attend their Ecclesiastical Charge; even so Saint Paul doth say, that the Married are careful for the World, the unmarried freer to give themselves wholly to the service of God, Howbeit, both experience hath found it safer, that the Clergy should bear the cares of honest Marriage, than be subject to the inconveniencies which single life, imposed upon them, would draw after it; And as many as are of sound judgement know it to be farr better for this present age, that the detriment be born, which haply may grow through the lessening of some few mens Spiritual labours, than that the Clergy and Common-wealth should lack the benefit which both the one and the other may reap through their dealing in Civil Affairs. In which consideration, that men consecrated unto the Spiritual service of God be licensed so farr forth to meddle with the Secular affairs of the World, as doth seem for some special good cause requisite, and may be without any grievous prejudice unto the Church; surely, there is not in the Apostles words, being rightly understood, any lett. That no Apostle did ever bear Office, may it not be a wonder, considering the great devotion of the age wherein they lived, and the zeal of Herod, of Nero the great Commander of the known World, and of other Kings of the Earth, at that time to advance by all means Christian Religion? Their deriving unto others that smaller charge of distributing of the Goods which were laid at their feet, and of making provision for the poor, which charge, being in part Civil, themselves had before (as I suppose, lawfully) undertaken, and their following of that which was weightier, may serve as a marvellous good example, for the dividing of one man's Office into divers slips, and the subordinating of Inferiours to discharge some part of the same, when, by reason of multitude increasing, that labour waxeth great and troublesome, which before was easie and light: but very small force it hath to inferr a perpetual divorce between Ecclesiastical and Civil power in the same Persons. The most that can be said in this Case is, That sundry eminent Canons, bearing the name of Apostolical, and divers Conncils likewise there are, which have forbidden the Clergy to bear any Secular Office; and have enjoyned them to attend altogether upon Reading, Preaching, and Prayer: Whereupon the most of the antient Fathers, have shewed great dislikes that these two Powers should be united in one Person.

For a full and final Answer whereunto, I would first demand, Whether commension and separation of these two Powers, be a matter of mere positive Law, or else a thing simply with or against the Law immutable of God and Nature? That which is simply against this latter Law, can at no time be allowable in any Person, more than Adultery, Blasphemy. Sacriledge, and the like. But conjunction of Power Ecclesiastical and Civil, what Law is there which hath not at some time or other allowed as a thing convenient and meet? In the Law of God we have examples sundry, whereby it doth most manifestly appear, how of him the same hath oftentime been approved. No Kingdom or Nation in the World, but hath been thereunto accustomed without inconvenience and hurt. In the prime of the World, Kings and Civil Rulers were Priests for the most part all. TheaaCum multa divinitus, Pontifices, à majoribus nostris invenia atque instituta sunt, tum nihil praeclarius quam quod vos eo…dem & Religionibus, Deorum immortalum & summae Reipub. praesse voluerunt. Cic. pro domo sua ad Pontif. Romans note it as a thing beneficial in their own Common-wealth, and even tobbHonor Sacerdotii firmamentum porentiae assumebatur, Tacit. hist. lib. 5. He sheweth the reason wherefore their Rulers were also Priests. The joyning of these two Powers, as now, so then likewise profitable for the Publick State but in respect clean opposite and contrary. For, whereas then Divine things being more esteemed, were used as helps for the countenance of Secular Power, the Case to these latter ages is turned upside down, Earth hath now brought Heaven under foot, and in the course of the World, hath of the two the greater credit▪ Priesthood was then a strengthening to Kings, which now is forced to take strength and credit from farr meaner degrees of Civil Authority, Hic mos apud Judaeos fuit, ut eosdem Reges & Sacerdotes haberent, quorum justitia religioni permixta incredibile quantum evaluere. Just. hist l. 39. Lib. 41. sect. 22. C. de Episc. them apparently forcible for the strengthening of the Jewes Regiment, under Moses and Samuel. I deny not, but p. 416sometime there may be, and hath been perhaps just cause to ordain otherwise. Wherefore we are not to urge those things, which heretofore have been either ordered or done as thereby to prejudice those Orders, which, upon contrary occasion, and the exigence of the present time, by like authority have been established. For, what is there which doth let, but that from contrary occasions, contrary Laws may grow, and each he reasoned and disputed for by such as are subiect thereunto, during the time they are in force; and yet neither so opposite to other, but that both may laudably continue, as long as the ages which keep them, do see no necessary cause which may draw them unto alteration? Wherefore in these things, Canons, Constitutions, and Laws which have been at one time meet, do not prove that the Church should alwayes be bound to follow them. Ecclesiastical Persons were by antient Order forbidden to be Executors of any man's Testament, or to undertake the Wardship of Children. Bishops, by the Imperial Law, are forbidden to bequeath by Testament, or otherwise to alienate, any thing grown unto them after they were made Bishops. Is there no remedy but that these, or the like Orders, must therefore every where still be observed? The reason is not always evident, why former Orders have been repealed, and other established in their room: Herein therefore we must remember the axiom used in the Civil Laws, That the Prince is alwayes presumed to do that with reason, which is not against reason being done, although no reason of his deed be exprest. Which being in every respect as true of the Church, and her Divine Authority in making Laws, it should be some bridle unto those malepert and proud spirits, whose wits not conceiving the reason of Laws that are established, they adore their own private fancy, as the supreme Law of all, and accordingly take upon them to judge that whereby they should be judged. But why labour we thus in vain? For even to change that which now is, and to establish instead thereof, that which themselves would acknowledge the very self-same which hath been, to what purpose were it, fith they protest,T. C. l. 1. p. 126. That they utterly condemn as well that which hath been, as that which is; as well the antient, as the present Superiority, Authority, and Power of Ecclesiastical Persons?

The Arguments answered, whereby they would prove, that the law of God, and the Judgment of the best in all ages, condemneth the ruling Superiority of one Minister over another. T. C. l. 1. p. 12.XVI. Now where they lastly alledge, That the Law of our Lord Iesus Christ, and the judgement of the best in all ages, condemn all ruling Superiority of Ministers over Ministers; they are in this, as in the rest, more bold to affirm, than able to prove the things which they bring for support of their weak and feeble Cause. The bearing of Dominion, or the exercising of Authority (they say) is this wherein the Civil Magistrate is severed from the Ecclesiastical officer, according to the words of our Lord and Saviour, Kings of Nations bear rule over them, but it shall not be so with you: Therefore bearing of Dominion doth not agree to one Minister over another. This place hath been, and still is, although most falsely, yet with farr greater shew and likelyhood of truth, brought forth by the Anabaptists, to prove that the Church of Christ ought to have no Civil Magistrates, but be ordered only by Christ. Wherefore they urge the opposition between Heathens, and them unto whom our Saviour speaketh. For, fith the Apostles were opposite to Heathens, not in that they were Apostles, but in that they were Christians; the Anabaptists inference, is, That Christ doth-here give a Law, to be for ever observed by all true Christian men, between whom and Heathens there must be alwayes this difference, that whereas Heathens have their Kings and Princes to rule, Christians ought not in this thing to be like unto them. Wherein their construction hath the more shew, because that which Christ doth speak to his Apostles, is not found alwayes agreeable unto them as Apostles, or as Pastors of mens Souls, but oftentimes it toucheth them in generality, as they are Christians; so that Christianity being common unto them with all Believers, such specches must be so taken, that they may be applyed unto all, and not onelyonly unto them, They which consent with us, in rejecting such Collections as the Anabaptist maketh with more probability, must give us leave to reject such as themselves have made with less: For a great deal less likely it is, that our Lord should here establish an everlasting difference, not between his Church and Pagans, but between the Pastors of his Church and Civil Governours. For if herein they must always differ, that the one may not bear rule, the other may; How did the Apostles themselves observe this difference, the exercise of whose Authority, both in commanding and in controuling others, the p. 417Scripture hath made so manifest, that no gloss can over-shadow it? Again, it being, as they would have it, our Saviour's purpose to withhold his Apostles, and in them all other Pastors from bearing rule, why should Kingly Dominion be mentioned, which occasions men to gather, that not all Dominion and Rule, but this one only form was prohibited, and that Authority was permitted them, so it were not Regal? Furthermore, in case it had been his purpose to withhold Pastors altogether from bearing Rule, why should Kings of Nations be mentioned, as if they were not forbidden to exercise, no not Regal Dominion it self, but only such Regal Dominion as Heathen Kings do exercise? The very truth is, our Lord and Saviour did aim at a farr other mark than these men seem to observe. The end of his speech was to reform their particular mis-perswasion to whom he spake: And their mis-perswasion was, that which was also the common fancy of the Jews at that time, that their Lord being the Messias of the World, should restore unto Israel that Kingdom, whereof the Romans had as then bereaved them; they imagined that he should not onelyonly deliver the State of Israel, but himself reign as King in the Throne of David, with all Secular Pomp and Dignity; that he should subdue the rest of the World, and make Ierusalem the Seat of an Universal Monarchy. Seeing therefore they had forsaken all to follow him, being now in so mean condition, they did not think, but that together with him, they also should rise in state; that they should be the first, and the most advanced by him.

Of this conceit it came, that the Mother of the Sons of Zebedee sued for her Childrens preferment; and of this conceit it grew, that the Apostles began to question amongst themselves which of them should be greatest: And, in controulment of this conceit, it was, that our Lord so plainly told them, that the thoughts of their hearts were vain. The Kings of Nations have indeed their large and ample Dominions, they reign farr and wide, and their Servants they advance unto honour in the World, they bestow upon them large and ample Secular preferments, in which respect they are also termed many of them Benefactors, because of the liberal hand which they use in rewarding such as have done them service: But, was it the meaning of the antient Prophets of God, that the Messias the King of Israel should be like unto these Kings, and his retinue grow in such sort as theirs? Wherefore ye are not to look for at my hands such preferment as Kings of Nations are wont to bestow upon their Attendants, With you not so. Your Reward in Heaven shall be most ample, on Earth your Chiefest Honour must be to suffer Persecution for Righteousness sake; Submission, Humility and Meekness are things fitter for you to inure your Mindes withall, than these aspiring Cogitations; if any amongst you be greater than other, let him shew himself greatest in being lowlyest; let him be above them in being under them, even as a Servant for their good. These are Affections which you must put on; as for degrees of Preferment and Honour in this World, if ye expect any such thing at my hands, ye deceive your selves, for in the World your Portion is rather the clear contrary. Wherefore they who alledge this Place against Episcopal Authority abuse it, they many wayes deprave and wrest it, clear from the true understanding wherein our Saviour himself did utter it.

For First, whereas he by way of meer Negation had said, With you it shall not be so, fore-telling them onelyonly that it should not so come to pass, as they vainly surmised; these men take his words in a plain nature of a Prohibition, as if Christ had thereby forbidden all inequality of Ecclesiastical Power. Secondly, Whereas he did but cut off their idle hope of Secular Advancements, all Standing-Superiority amongst Persons Ecclesiastical these men would rase off with the edge of his speech. Thirdly, whereas he in abating their hope even of Secular Advancements spake but onelyonly with relation unto himself, informing them that he would be no such munificent Lord unto them in their Temporal Dignity and Honour, as they did erroneously suppose; so that any Apostle might afterwards have grown by means of others to be even Emperours of Rome, for any thing in those words to the contrary; these men removing quite and clean the hedge of all such restraints, enlarge so farr the bounds of his meaning, as if his very precise intent and purpose had been not to reform the error of his Apostles, conceived as touching him, and to teach what himself would not be towards them; but to prescribe a special Law both to them and p. 418their Successor for ever; a Law determining what they should not be in relation of one to another; a Law forbidding that any such Title should be given to any Minister as might import or argue in him a Superiority over other Ministers. Being thus defeated of that succour which they thought their cause might have had out of the words of our Saviour Christ,T.C. l. 1. p. 10. Pag. 95. they try their adventure in seeking, what aid man's testimony will yield them: Cyptian objecteth it to Florentinus as a proud thing, that by believing evil reports, and mis-judging of Cyprian, he made himself Bishop of a Bishop, and Iudge over him, whom God had for the time appointed to be Iudge, lib. 4. Ep. 9. The endeavour of godly men to strike at these insolent names, may appear in the Council of Carthage: where it was decreed, That the Bishop of the Chief See should not be entituled the Exarch of Priests, or the highest Priest, or any other thing of like sense, but onelyonly the Bishop of the chiefest See; whereby are shut out the name of Archbishop, and all other such haughty titles. foreign. Can. 39.In these Allegations it fareth, as in broken reports snatched out of the Author's mouth, and broached before they be half either told on the one part, or on the other understood. The matter which Cyprian complaineth of in Florentinus was thus: Novatus misliking the easiness of Cyprian to admit men into the fellowship of Believers, after they had fallen away from the bold and constant Confession of Christian Faith, took thereby occasion to separate himself from the Church; and being united with certain excommunicate Persons, they joyned their wits together, and drew out against Cyprian their lawful Bishop sundry grievous accusations, the crimes such, as being true, had made him uncapable of that Office whereof he was six years as then possessed; they went to Rome, and to other places, accusing him every where as guilty of those faults, of which themselves had lewdly condemned him, pretending that twenty five African Bishops (a thing most false) had heard and examined his Cause in a Solemn Assembly, and that they all had given their Sentence against him, holding his Election by the Canons of the Church void. The same factious and seditious Persons coming also unto Florentinus, who was at that time a man imprisoned for the testimony of Jesus Christ, but yet a favourer of the error of Novatus, their malicious accusations he over-willingly hearkned unto, gave them credit, concurred with them, and unto Cyprian in fine wrote his Letters against Cyprian: Which Letters he justly taketh in marvellous evil part, and therefore severely controuleth his so great presumption in making himself a Judge of a Judge, and, as it were, a Bishop's Bishop, to receive accusations against him, as one that had been his Ordinary. What heigth of pride is this, saith Cyprian, what arrogancy of spirit, what a puffing up of minde, to call Guides and Priests to be examined and sifted before him? So that unless we shall be cleared in your Courts, and absolved by your sentence, behold for these six years space, neither shall the Brotherhood have had a Bishop, nor the People a Guide, nor the Flock a Shepherd, nor the Church a Governor, nor Christ a Prelate, nor God a Priest. This is the pride which Cyprian condemneth in Florentinus, and not the title or name of Archbishop; about which matter there was not at that time so much as the dream of any controversie at all between them. A silly collection it is, that because Cyprian reproveth Florentinus for lightness of belief, and presumptuous rashness of judgement, therefore he held the title of Archbishop to be a vain and a proud name. Archbishops were chief amongst Bishops, yet Archbishops had not over Bishops that full Authority which every Bishop had over his own particular Clergy: Bishops were not subject unto their Archbishop as an Ordinary, by whom at all times they were to be judged, according to the manner of inferiour Pastors, within the compass of each Diocess. A Bishop might suspend, excommunicate, depose such as were of his own Clergy, without any other Bishops Assistants; not so an Archbishop the Bishops that were in his own Province, above whom divers Prerogatives were given him, howbeit no such Authority and Power, as alone to be Judge over them: For as a Bishop could not be ordained, so neither might he be judged by any one only Bishop, albeit that Bishop were his Metropolitan: Wherefore Cyprian, concerning the liberty and freedom which every Bishop had, spake in the Council of Carthage, Concil. Carthag. de haer. baptizandis.whereat fourscore and seven Bishops were present, saying, It resteth that every of us declare, what we think of this matter, neither judging nor severing from the right of Communion, any that shall think otherwise: For of us there is not any which maketh himself a Bishop of Bishops, or with Tyrannical fear constraineth his Collegues unto the necessity of obedience, inasmuch as every Bishop, according to the reach of his liberty and p. 419power, hath his own free judgement, and can have no more another his Iudge, than himself be Iudge to another. Whereby it appeareth, that, amongst the African Bishops, none did use such Authority over any as the Bishop of Rome did afterwards claim over all; forcing upon them opinions by main and absolute power.Lib. 2. Ep. 1. Wherefore unto the Bishop of Rome, the same Cyprian also writeth concerning his Opinion about Baptism, These things we present unto your Conscience, most dear Brother, as well for common honours sake, as of single and sincere love, trusting that as you are truly your self Religious and Faithful, so those things which agree with Religions and Faith, will be acceptable unto you: Howbeit we know, that what some have over-drunk in, they will not let go, neither easily change their minde, but with care of preserving whole amongst their Brethren the bond of Peace and concord, retaining still to themselves certain their own Opinions wherewith they have been inuired: Wherein we neither use force, nor prescribe a Law unto any, knowing, that in the Government of the Church, every Ruler hath his own voluntary free judgment, and of that which he doth shall render unto the Lord himself an account. As for the Council of Carthage; Doth not the very first Canon thereof establish with most effectual terms, all things which were before agreed on in the Council of Nice?foreign. And, that the Council of Nice did ratifie the preheminence of Metropolitan Bishops, who is ignorant? The name of an Archbishop importeth only, a Bishop having chiefty of certain Prerogatives above his Brethren of the same Order. Which thing, since the Council of Nice doth allow, it cannot be that the other of Carthage should condemn it, inasmuch as this doth yield unto that a Christian unrestrained approbation.

The thing provided for by the Synod of Carthage, can be no other therefore, than only that the chiefest Metropolitan, where many Archbishops were within any greater Province, should not be termed by those names, as to import the power of an ordinary Jurisdiction, belonging in such degree and manner unto him, over the rest of the Bishops and Archbishops, as did belong unto every Bishop over other Pastors under him. But much more absurd it is to affirm, that both Cyprian and the Council of Carthage condemn even such Superiority also of Bishops themselves,T. C. l. 1. p. 113. over Pastors their Inferiours, as the words of Ignatius imply, in terming the Bishop, A Prince of Priests, Bishops to be termed Arch-Priests, in regard of their Superiority over Priests, is in the Writings of the Antient Fathers a thing so usual and familiar, as almost no one thing more.Theod. Hist. Eccles. l. 1. c. …. foreign.Sir 50:1 At the Council of Nice, saith Theodores, three hundred and eighteen Arch-Priests were present. Were it the meaning of the Council of Carthage, that the Title of Chief-Priest, and such like, ought not in any sort at all to be given unto any Christian Bishop, what excuse should we make for so many Antient, both Fathers, and Synods of Fathers,Heronymus contra Lucifer. Saluccin Ecclesiae pemdere d…cira summi Sacer…uris digmiate id est. Episcop… Idem est is Hieronymo summos Sacerdo… quod foreign in Carthaginensi Concilio. Vide C. o…nes 38. dist. I…em C. De conseq. dist. 5. as have generally applyed the Title of Arch-Priest unto every Bishop's Office? High time I think it is, to give over the obstinate defence of this most miserable, forsaken Cause; in the favour whereof, neither God, nor, amongst so many wise and vertuous men as Antiquity hath brought forth, any one can be found to have hitherto directly spoken. Irksome confusion must of necessity be the end whereunto all such vain an ungrounded confidence doth bring, as hath nothing to bear it out, but only an excessive measure of bold and peremptory words, holpen by the start of a little time, before they came to be examined. In the Writings of the antient Fathers, there is not any thing with more serious asseveration inculcated, than that it is God which maketh Bishops, that their Authority hath Divine allowance, that the Bishop is the Priest of God, that he is Judge in Christ's stead, that, according to God's own Law, the whole Christian Fraternity standeth bound to obey him. Of this there was not in the Christian World of old any doubt or controversie made; it was a thing universally every where agreed upon. What should move men to judge that now so unlawful and naught, which then was so reverently esteemed? Surely no other cause but this, men were in those times times meek, lowly, tractable, willing to live in dutiful aw and subjection unto the Pastors of their Souls: Now, we imagin our selves so able every man to teach and direct all others, that none of us can brook it to have Superiours; and, for a mask to hide our Pride, we pretend falsely the Law of Christ,The second main thing wherein the state of Bishops suffereth … their Honor. as if we did seek the execution of his will, when in truth we labour for the meer satisfaction of our own against his.

XVII. The chiefest cause of disdain and murmure against Bishops in the Church of England, is, that evil-affected eye wherewith the World looked upon them, since the p. 420time that irreligious Prophaneness, beholding the due and just advancements of Gods Clergy hath under pretence of enmity unto Ambition and Pride, proceeded so farr, that the contumely of old offered unto Aaron in the like quarrel, may seem very moderate and quiet dealing, if we compare it with the fury of our own times. The ground and original of both their proceedings, one and the same; in Declaration of their Grievances they differ not; the Complaints as well of the one as the other are,Numb. 16. 3.Num 16:3 Wherefore lift ye up your selves thus farr above the Congregation of the Lord? It is too much which you take upon you, too much Power, and too much Honour. Wherefore, as we have shewed, that there is not in their Power any thing unjust or unlawful, so it resteth that in their Honour also the like be done. The labour we take unto this purpose is by so much the harder, in that we are forced to wraftle with the stream of obstinate Affection, mightily carried by a wilful prejudice, the Dominion whereof is so powerful over them in whom it reigneth, that it giveth them no leave, no not so much as patiently to hearken unto any speech which doth not profess to feed them in this their bitter humour. Notwithstanding, for as much as I am perswaded, that against God they will not strive, if they perceive once that in truth it is he against whom they open their mouths, my hope is their own Confession will be at the length, Behold we have done exceeding foolishly, It was the Lord, and we know it not, Him in his Ministers we have despised, we have in their honour impugned his. But the alteration of men's hearts must be His good and gracious work, whose most omnipotent power framed them. Wherefore to come to our present purpose, Honour is no where due, saving only unto such as have in them that whereby they are sound, or at the least presumed, voluntarily beneficial unto them of whom they are honoured. Wheresoever nature seeth the countenance of a Man, it still presumeth, that there is in him a minde willing to do good, if need require, inasmuch as by nature so it should be; for which cause Men unto Men do honor, even for very Humanity sake. And unto whom we deny all honor, we seem plainly to take from them all opinion of Human Dignity, to make no account or reckoning of them, to think them so utterly without vertue, as if no good thing in the World could be looked for at their hands. Seeing therefore it seemeth hard, that we should so hardly think of any man, the Precept of St. Peter is,1 Pet. 2. 17.1 Pet 2:17 Honor all men. Which duty of every men towards all, doth vary according to the several degrees whereby they are more and less beneficial, whom we do honor.Ecclus. 38. 1.Sir 38:1 Honor the Physician, saith the Wiseman. The reason why, because for necessities sake, God created him. Again,Levit. 19. 32.Lev 19:32 Thou shalt rise up before the beary head, and honor the person of the Aged. The reason why, because the younger sort have great benefit by their gravity,Ecclus. 25.6.Sir 25:6 experience and wisdom, for which cause, these things the Wiseman termeth the Crown or Diadem of the Aged. Honor is due to Parents: The reason why,Prov. 23. 22.Prov 23:22 because we have our beginning from them; Obey the Father that hath begotten thee, the Mother that bare thee despise thou nor. Honor due unto Kings and Governors: The reason why,1 Pet. 2. 14.1 Pet 2:14 because God hath set them for the punishment of evil doers, and for the praise of them that do well, Thus we see by every of these particulars, that there is always some kinde of vertue beneficial, wherein they excel, who receive honor; and that degrees of Honor are distinguished, according to the value of those effects which the same beneficial Vertue doth produce.

Nor is Honor only an inward estimation, whereby they are reverenced, and well thought of in the mindes of men;Psal. 72. 15.Ps 72:15 but Honor, whereof we now speak, is defined to be an External sign, by which we give a sensible testification, that we acknowledge the beneficial Vertue of others. Sarah honored her Husband Abraham; this appeareth by the Title she gave him. The Brethren of Ioseph did him honor in the Land of Egypt; their lowly and humble gesture sheweth it. Parents will hardly perswade themselves that this intentional Honor, which reacheth no farther than to the Inward conception only, is the Honor which their Children owe them.

Touching that Honor which, mystically agreeing unto Christ, was yielded literally and really unto Solomon; the words of the Psalmist concerning it are, Unto him they shall give of the Gold of Sheba, they shall pray for him continually, and daily bless him. Weigh these things in themselves, Titles, Gestures, Presents, other the like external signs wherein Honor doth consist, and they are matters of no great moment. Howbeit, take them away, let them cease to be required, and they are not things of small importance, which that surcease were likely to draw after it. Let the Lord p. 421Maior of London, or any other unto whose Office Honor belongeth, be deprived but of that Title which in itself is a matter of nothing; and suppose we that it would be a small maim unto the credit, force, and countenance of his Office? It hath not without the singular wisdom of God been provided, that the ordinary outward tokens of Honor should for the most part be in themselves things of mean account; for to the end they might easily follow as faithful testimonies of that beneficial vertue whereunto they are due, it behoved them to be of such nature, that to himself no man might over-eagerly challenge them, without blushing; not any man where they are due withhold them, but with manifest appearance of too great malice or pride. Now, forasmuch as, according to the Antient Orders and Customs of this Land, as of the Kingdom of Israel, and of all Christian Kingdoms through the World, the next in degree of Honor unto the Chief Soveraign, are, the Chief Prelates of God's Church; what the reason hereof may be; it resteth next to be enquired.

XVIII. Other reason there is not any, wherefore such Honor hath been judged due, saving only that publick good which the Prelates of God's Clergy are Authors of:What good doth publickly grow from the Prelacy. For I would know, which of these things it is whereof we make any question, either that the favour of God is the chiefest Pillar to bear up Kingdoms and States; or, that true Religion publickly exercised, is the principal mean to retain the favour of God; or, that the Prelates of the Church are they, without whom the exercise of true Religion cannot well and long continue? If these three be grented, then cannot the publick benefit of Prelacy be dissembled. And of the first or second of these, I look not for any profest denyal: The World at this will blush, not to grant at the leastwise in word as much asaaQuis est ea… vecors. qui …u…um suspect cri… in coelum Deos e…e non sen…a…, & en qu… …anca mea… siunt ut vix quis quam arte ulla ondinem rerum ac vicissicudinem perse qui possi…. ca… sieri poter… our. cum Deos esse intell exerit. non intelli…a… eorem nural…ne hoc tantum Imperium esse narum & a…ctum & rerentum … Cie. Orat. de haru… respon…. Heathens themselves have of old with most earnest asseveration acknowledged, concerning the force of Divine Grace in upholding Kingdoms. Again, though his mercy doth so farr strive with mens ingratitude, that all kinde of Publick iniquities deserving his indignation, their safety is, through his gracious Providence, many times neverthelesse continued, to the end that amendment might, if it were possible, avert their Envy: so that as well Common-weals, as particular Persons, both may and do endure much longer, when they are careful, as they should be, to use the most effectual means of procuring His favour, on whom their continuance principally dependeth: Yet this point no man will stand to argue, no man will openly arm himself to enter into set Disputation against the Emperors Theodosius and Valentinian, for making unto their Laws concerning Religion, this Preface,bbTit. 1. l. 3. C. de summatri … nit.Titus 1 Decere arbitramur nostrum Imperium, subditos nostros de Religione commonefacere. Ita enim & plenicrem adquiri Dei ac Salvatoris nostri Iesu Christi benignitatem possibile esse existimamus, si quando & nos pro viribus ipsi placere studuerimus, & nostros subditos ad eam rem instituerimus: Or against the Emperor Iustinian, for that he also maketh the like Profession,ccL. 3. C. de Episc. … Cler. Per sanctissimas Ecclessias & nostrum Imperium sustineri, & communes res elementissimi Dei gratia muniri, credimus. And in another place,ddL. 34. C. de Episc. audiend. Certissimè credemus, quia Sacerdotum puritas & de… & ad Dominum Deum Salvatorem nostrum Iesuis Christum fervor, & ab ipsis missa perpetua preces, maltum favorem nostra Reipublica & incrementum praebent.

Wherefore onelyonly the last point is that which men will boldly require us to prove; for no man feareth now to make it a question, Whether the Prelacy of the Church be any thing available or no, to effect the good and long continuance of true Religion? Amongst the principal Blessings wherewith God enriched Israel, the Prophet in the Psalm acknowledgeth especially this for one, Thou didst lead thy People like Sheep by the hands of Moses and Aaron. Psal. 7…. …0…Ps 7That which Sheep are, if Pastors be wanting; the same are the people of God, if so be they want Governors: And that which the principal Civil Governors are, in comparison of Regents under them; the same are the Prelates of the Church, being compared with the rest of God's Clergy.

Wherefore inasmuch as amongst the Jews, the benefit of Civil Government grew principally from Moses, he being their Principal Civil Governor; even so the benefit of Spiritual Regiment grew from Aaron principally, he being in the p. 422other kinde of their principal Rector, although even herein subject to the Soveraign Dominion of Moses. For which cause, these two alone are named as the Heads and Well-springs of all. As for the good which others did in service either of the Common-wealth, or of the Sanctuary, the chiefest glory thereof did belong to the chiefest Governors of the one sort, and of the other, whose vigilant care and oversight kept them in their cue Order.Qui Sacerdotes in veteri restamento vocabantur, hi sont qui nunc l'resbyteri appell antur: & qui tune Princep… Sacerdocum, nunc Episco…m vocatur. Roba. Maur. de. …ss.t. Cler. 1.3.c.…. Bishops are now, is High-Priests were then, inregard of power over other Priests, and in respect of subjection unto High-Priests: What Priests were then, the same now Presbyters are, by way of their place under Bishops: The ones Authority therefore being so profitable, how should the others be thought unnecessary. Is there any man professing, Christian Religion, which holdeth it not as a Maxim, That the Church of Jesus Christ did reap a singular benefit by Apostolical Regiment, not only for other respects, but even in regard of that Prelacy, whereby they had and exercised Power of Jurisdiction over lower Guides of the Church? Preciates are herein the Apostles Successors, as hath been proved.

Thus we see, that Prelacy must needs be acknowledged exceedingly beneficial in the Church: and yet for more perspicuities sake, it shall not be pains superstuously taken, if the manner how be also declared at large. For this one thing, not understood by the vulgar sort, causeth all contempt to be offered unto higher Powers, not only Ecclesiastical, but Civil: whom when proud men have disgraced, and are therefore reproved by such as carry some dutiful affection of minde, the usual Apologies which they make for themselves, are these: What more vertue in these Great ones, than in others? we see no such eminent good which they do above other mon. We grant indeed, that the good which Higher Governors do, is not so immediate and near unto every of us, as many times the meane: labours of others under them, and this doth make it to be less esteemed.

But we must note, that it is in this Case, as in a Ship; he that fitteth at the Stern is quiet, he moveth not, he seemeth in a manner to do little or Nothing, in comparison of them that sweat about other toil, yet that which he doth is in value and force more than all the labours of the residue laid together. The influence of the Heavens above, worketh infinitely more to our good, and yet appeareth not half so sensible as the force doth of things below. We consider not what it is which we reap by the Authority of our Chiefest Spiritual Governors, not are likely to enter into any consideration thereof, till we want them, and that is the cause why they are at our hands so unthankfully rewarded. Authority is a constraining Power; which Power were needless, if we were all such as we should be, willing to do the things we ought to do without constraint. But, because generally we are otherwise, therefore we all reap singular benefit by that Authority which permitteth no men, though they would, to slack their duty. It doth not suffice, that the Lord of an Houshold appoint Labourers what they should do, unless he set over them some chief Workman to see they do it. Constitutions and Canons made for the ordering of Church-affairs, are dead Task-masters. The due execution of Laws Spiritual dependeth most upon the vigilant care of the Chiefest Spiritual Governors, whose charge is to see that such Laws be kept by the Clergy and People under them: With those Duties which the Law of God, and the Ecclesiastical Canons require in the Clergy, Lay-Governors, are neither for the most part so well acquainted, nor so deeply and nearly touched. Requisite therefore it is, that Ecclesiastical Persons have authority in such things. Which kinde of Authority, maketh them that have it Prelates. If then it be a thing confest, as by all good men it needs must be, to have Prayers read in all Churches, to have the Sacraments of God administred, to have the Mysteries of Salvation painfully taught, to have God every where devoutly worshipped, and all this perpetually, and with quietness, bringeth unto the whole Church, and unto every Member thereof, inestimoble good; how can that Authority, which hath been proved the Ordinance of God for preservation of these duties in the Church, how can it choose but deserve to be held a thing publickly most beneficial? It were to be wished, and is to be laboured for, as much as can be, that they who are set in such Rooms, may be furnished with honourable Qualities and Graces, every way fit for their Galling: But, be they otherwise, howsoever so long as they are in Authority, all men reap some good by them, albeit not so much good, as if they were abler men. p. 423There is not any amongst us all, but is a great deal more apt to exact another man's duty, than the best of us is to discharge exactly his own, and therefore Prelates, although neglecting many ways their duty unto God and men, do notwithstanding by their Authority great good, in that they keep others at the leastwise in some awe under them.

It is our duty therefore in this consideraton, to honor them that rule as Prelates; which Office if they discharge well,1 Tim. 5. 17.1 Tim 5:17 the Apostles own verdict is, that the honor they have, they be worthy of, yea, though it were double: And if their Government be otherwise, the judgement of sage men hath ever been this, that albeit the dealings of Governors be culpable, yet honourable they must be, in respect of that Authority by which they govern. Great caution must be used, that we neither be emboldned to follow them in evil, whom for Authorities sake we honor; nor induced in Authority to dishonor them, whom as examples we may not follow. In a word, not to dislike sin, though it should be in the highest, were unrighteous meekness; and proud righteousness it is to contemn or dishonor Highness, though it should be in the sinfullest men that live. But so hard it is to obtain at our hands, especially as now things stand, the yielding of Honor to whom Honor in this case belongeth,Rom. 13.7.Rom 13:7 that by a brief Declaration only, what the Duties of men are towards the principal Guides and Pastors of their Souls, we cannot greatly hope to prevail, partly for the malice of their open Adversaries, and partly for the cunning of such as in a sacrilegious intent work their dishonor under covert, by more mystical and secret means. Wherefore requisite, and in a manner necessary it is, that by particular instances we make it even palpably manifest, what singular benefit and use publick, the nature of Prelates is apt to yield.

First, no man doubteth, but that unto the happy condition of Common-weals, it is a principal help and furtherance, when in the eye of Foreign States; their estimation and credit is great. In which respect, the Lord himself commending his own Laws unto his people, mentioneth this as a thing not meanly to be accounted of, that their careful obedience yielded thereunto, should purchase them a great good opinion abroad,Deut. 4. 6.Deut 4:6 and make them every where famous for wisdom. Fame and reputation groweth especially by the vertue, not of common ordinary persons, but of them which are in each estate most eminent, by occasion of their higher Place and Calling. The mean man's actions, be they good or evil, they reach not farr, they are not greatly enquired into, except perhaps by such as dwell at the next door; whereas men of more ample dignity,Mat. 5. 13.Matt 5:13 are as Cities on the tops of Hills, their lives are viewed a farr off; so that the more there are which observe aloof what they do, the greater glory by their well-doing they purchase, both unto God whom they serve, and to the State wherein they live. Wherefore if the Clergy be a beautifying unto the body of this Common-weal in the eyes of Foreign beholders; and if in the Clergy, the Prelacy be most exposed unto the World's eye, what publick benefit doth grow from that Order, in regard of reputation thereby gotten to the Land from abroad, we may soon conjecture. Amongst the Jews (their Kings excepted,) who so renowned throughout the World, as their High-Priest? who so much, or so often spoken of, as their Prelates?

2. Which Order is not for the present only the most in sight, but for that very cause also the most commended unto Posterity: For if we search those Records wherein there hath descended from age to age, whatsoever notice and intelligence we have of those things which were before us, is there any thing almost else, surely not any thing so much kept in memory, as the successions, doings, sufferings, and affairs of Prelates. So that either there is not any publick use of that light which the Church doth receive from Antiquity; or if this be absurd to think, then must we necessarily acknowledge our selves beholden more unto Prelates, than unto others their Inferiours, for that good of direction which Ecclesiastical actions recorded do always bring.

3. But to call home our cogitations, and more inwardly to weigh with our selves, what principal commodity that Order yieldeth, or at leastwise is of its own disposition and nature apt to yield; Kings and Princes, partly for information of their own consciences, partly for instruction what they have to do in a number of most weighty affairs, intangled with the cause of Religion, having, as all men know, so usual occasion of often consultations and conferences with their Clergy; suppose we, that no publick detriment would follow, upon the want of honorable Personages Ecclesiastical p. 424to be used in those Cases? It will be haply said, That the highest might learn to stoop, and not to disdain the advice of some circumspect, wise, and vertu…us Minister of God; albeit the Ministery were nor by such degrees distinguished. What Princes in that case might or should do, it is not material. Such difference being presupposed therefore, as we have proved already to have been the Ordinance of God, there is no judicious man will ever make any question or doubt, but that fit and direct it is, for the highest and chiefest Order in God's Clergy, to be imployed before others, about so near and necessary Offices as the sacred estate of the greatest on earth doth require. For this cause Ioshua had Eliazer; David, Abiathar; Constantine, Hosius Bishop of Cor…nba; other Emperors and Kings their Prelates, by whom in private (for with Princes this is the most effectual way of doing good) to be adminished, counselled, comforted, and, if need were, reproved.

Whensoever Sovereign Rulers are willing to admit these so necessary private conferences for their Spiritual and ghostly good, inasmuch as they do for the time while they take advice, grant a kinde of Superiority unto them of whom they receive it, albeit haply they can be contented, even so farr to bend to the gravest and chiefest Persons in the Order of God's Clergy, yet this of the very best being rarely and hardly obtained, now that there are whose greater and higher Callings do somewhat more proportion them unto that ample conceit and spirit, wherewith the minde of so powerable Persons we possessed; what should we look for in case God himself not authorizing any by miraculous means, as of old he did his Prophets, the equal meaness of all did leave, in respect of Calling, no more place of decency for one, then for another to be admitted? Let unexperienced wits imagin what pleaseth them, in having to deal with so great Personages, these Personal differences are so necessary, that there must be regard had of them.

4. Kingdoms being principally (next unto God's Almightiness, and the Soveraignty of the highest under God) upheld by wisdom; and by valour, as by the chiefest human means to cause continuance in safety with honor (for the labors of them who attend the service of God, we reckon as means Divine, to procure our protection from Heavens,) from hence it riseth, that men excelling in either of these, or descending from such, as for excellency either way have been enobled, or possesing howsoever the rooms of such as should be in Politick wisdom, or in Martial prowess eminent, are had in singular recommendation. Notwithstanding, because they are by the state of Nobility great, but not thereby made inclinable to good things; such they oftentimes prove even under the best Princes; as under David certain of the Jewish Nobility were. In Polity and Council the World had not Achitophels equal, nor Hell his equal in deadly malice. Ioab the General of the Host of Israel, valiant, industrious, fortunate in Warr; but withal head-strong, cruel, treacherous, void of Piety towards God; in a word, so conditioned, that easie it is not to define, whether it were for David harder to miss the benefit of his War-like hability or to bear the enormity of his other Crimes. As well for the cherishing of those vertues therefore, wherein if Nobility do chance to flourish, they are both an ornament and a stay to the Common-wealth wherein they live; as also for the bridling of those disorders, which if they loosly run into, they are by reason of their greatness dangerous; what help could thereever have been invented more Divine, than the sorting of the Clergy into such Degrees, that the chiefest of the Prelacy being matched in a kinde of equal yoke, as it were, with the higher, the next with the lower degree of Nobility, the reverend Authority of the one, might be to the other as a courteous bridle, a mean to keep them lovingly in aw that are exorbitant, and to correct such excesses in them, as whereunto their Courage, State, and Dignity maketh them over-prone? O that there were for encouragement of Prelates herein, that lactimation of all Christian Kings and Princes towards them, which sometime a famous King of this Land either had, or pretended to have, for the countenancing of a principal Prelate under him, in the actions of Spiritual Authority.

Petr. D'efens. Ep. 5.Let my Lord Archbishop know, (saith he) that if a Bishop, or Earl, or any other great Person, yea, if my own chosen Son, shall presume to withstand, or to hinder his will and disposition, whereby he may be with-held from performing the work of the Embass age committed unto him; such a one shall finde, that of his contempt I will shew my self no less a Persecutor and Revenger, than if Treason were committed against mine own very Crown and p. 425Dignity, Sith therefore by the Fathers and first Founders of this Common-weal, it hath, upon great experience and fore-cast, been judged most for the good of all sorts, that as the whole Body Politick wherein we live, should be for strengths sake a three-fold Cable, consisting of the King as a Supreme Head over all, of Peers and Nobles under him, and of the People under them; so likewise, that in this conjunction of States, the second wreath of that Cable should, for important respects, consist, as well of Lords Spiritual as Temporal: Nobility and Prelacy being by this mean twined together, how can it possibly be avoided, but that the tearing away of the one, must needs exceedingly weaken the other, and by consequent impair greatly the good of all?

5. The force of which detriment there is no doubt, but that the common sort of men would feel to their helpless wo, how goodly a thing soever they now surmise it to be, that themselves and their godly Teachers did all alone, without controulment of their Prelate: For if the manifold jeopardies whereto a people destitute of Pastors is subject, be unavoidable without Government, and if the benefit of Government, whether it be Ecclesiastical or Civil, do grow principally from them who are principal therein, as hath been proved out of the Prophet, who albeit the people of Israel had sundry inferior Governors, ascribeth not unto them the publick benefit of Government, but maketh mention of Moses and Aaron only, the Chief Prince, and Chief Prelate, because they were the well-spring of all the good which others under then did; may we not boldly conclude, that to take from the people their Prelate, is to leave them in effect without Guides, at leastwise, without those Guides which are the strongest hands that God doth direct them by?Psal. 77. 20.Ps 77:20 Then didst lead thy People like Sheep, saith the Prophet, by the hands of Moses and Aaron.

If now there arise any matter of Grievances between the Pastor and the People that are under him, they have their Ordinary, a Judge indifferent to determine their Causes, and to end their strife. But in case there were no such appointed to sit, and to hear both, what would then he end of their quarrels? They will answer perhaps, That for purposes, their Synids shall serve. Which is, as if in the Common-wealth, the higher Magistrates being removed, every Township should be a State, altogether free and independent; and the Controversies which they cannot end speedily within themselves, to the contentment of both parties, should be all determined by Solemn Parliaments. Mercipul God! where is the light of Wit and Judgement, which this age doth so much vaunt of, and glory in, when unto these such odd imaginations, so great, not only assent, but also applause, is yielded?

6. As for those in the Clergy, whose Place and Calling is lower; were i… not that their eyes are blinded, lest they should see the thing, that, of all others, is for their good most effectal, somewhat they might consider the benefit which they enjoy by having such in Authority over them, as are of the self-same Profession, Society, and Body with them; such as have trodden the same steps before; such as know by their own experience, the manifold intolerable contempts and indignities which faithful Pastors, intermingled with the multitude, are constrained every day to suffer in the exercise of their Spiritual Charge and Function, unless their Superiours, taking their Causes even to heart, be, by a kinde of sympathy, drawn to relieve and aid them in their vertuous proceedings, no less effectually, than loving Parents their dear Children.

Thus therefore Prelacy being unto all sorts so beneficial, ought accordingly to receive honor at the hands of all: But we have just cause exceedingly to fear, that those miserable times of confusion are drawing on, wherein the people shall be oppressed one of another, Isa. 3.5.Isa 3:5inasmuch as already that which prepareth the way thereunto is come to pass, Children presume against the Antient, and the Vile against the Honorable: Prelacy, the temperature of excesses in all Estates, the glew and soder of the Publick weal, the ligament which tieth and connecteth the limbs of this Bodie Politick each to other, hath instead of deserved Honor, all extremity of Disgrace; the Foolish every where plead, that unto the wise in heart they owe neither service, subjection, not honor.

XIX. Now that we have laid open the causes for which Honor is due unto Prelates,What kindes of Honor be due unto Bishops the next thing we are to consider is, What kindes of Honor be due. The good Government either of the Church, or the Common-wealth, dependeth scarcely on any one external thing, so much as on the Publick Marks and Tokens, whereby the estimation p. 426on that Governours are in, is made manifest to the eyes of men. True it is, that Governors are to be esteemed according to the excellency of their vertues; the more vertous they are, the more they ought to be honored, if respect be had unto that which every man should voluntarily perform unto his Superiors. But the question is now, of that Honor which Publick Order doth appoint unto Church-Governors, in that they are Governors; the end whereof is, to give open sensible testimony, that the Place which they hold is judged publickly in such degree beneficial, as the marks of their excellency, the Honors appointed to be done unto them, do import. Wherefore this honor we are to do them, without presuming our selves to examine how worthy they are; and withdrawing it, if by us they be thought unworthy. It is a note of that publick judgement which is given of them; and therefore not tolerable that men in private, should, by refusal to do them such honor, reverse as much as in them lyeth, the Publick judgement. If it deserve so grievous punishment, when any particular Person adventureth to deface those marks whereby is signified what value some small piece of Coyn is publickly esteemed at; is it sufferable that Honors, the Character of that estimation which publickly is had of Publick Estates and Callings in the Church, or Common-wealth, should at every man's pleasure be cancelled? Let us not think that without most necessary cause, the same have been thought expedient. The first Authors thereof were wise and judicious men; they knew it a thing altogether impossible, for each particular in the multitude to judge what benefit doth grow unto them from their Prelates, and thereunto uniformly to yield them convenient honor. Wherefore that all sorts might be kept in obedience and awe, doing that unto their Superiors of every degree, not which every man's special fancy should think meet, but which being before-hand agreed upon as meet, by publick Sentence and Decision, might afterwards stand as a rule for each in particular to follow; they found that nothing was more necessary, than to allet unto all degrees their certain honor, as marks of publick judgement, concerning the dignity of their Places; which mark, when the multitude should behold, they might be thereby given to know, that of such or such restimation their Governors are, and in token thereof, do carry those notes of excellency. Hence it groweth, that the different notes and signs of Honor, do leave a correspondent impression in the mindes of common Beholders. Let the people be asked; Who are the chiefest in any kinde of Calling? who whost to be listned unto? who of greatest account and reputation? and see if the very discourse of their mindes, lead them not unto those sensible marks, according to the difference whereof they give their suitable judgement, esteeming them the worthiest persons who carry the principal note, and publick mark of Worthiness. If therefore they see in other estates a number of tokens sensible, whereby testimony is given what account there is publickly made of them, but no such thing in the Clergy; what will they hereby, or what can they else conclude, but that where they behold this, surely in that Common-wealth, Religion, and they that are conversant about it, are not esteemed greatly beneficial? Whereupon in time, the open contempt of God and Godliness must needs ensue:Psal.l 5.….2.Ps 50:5Ps 50:2 Qui bona fide Dcos colit, amat & Sacerdotes, saith Papenius. In vain doth that Kingdom or Common-wealth pretend zeal to the honor of God, which doth not provide that his Clergy also may have honor. Now if all that are imployed in the service of God, should have one kinde of honor, what more confused, absurd, and unseemly? Wherefore in the honor which hath been allotted unto God's Clergy, we are to observe, how not only the kindes thereof, but also in every particular kinde, the degrees do differ. The honor which the Clergy of God hath hitherto enjoyed, consisteth especially in prcheminence of Title, Place, Ornament, Attendance, Priviledge, Endowment. In every of which it hath been evermore judge meet, that there should be no small odds between Prelates, and the inferior Clergy.

…e in title. Place, Ornaments, Acren…ancy and Privilledge.XX. Concerning Title, albeit even as under the Law, all they whom God had sesevered to offer him Sacrifice, were generally termed Priests; so likewise the name of Pastor or Presbyter, be now common unto all that serve him in the Ministery of the Gospel of Jesus Christ: Yet both then and now, the higher Orders as well of the one sort as of the other, have by one and the same congruity of reason, their different titles of honor, wherewith we since them in the phrase of ordinary speech exalted above p. 427others. Thus the Heads of the twenty four Companies of Priests, are in Scripture termed Arch-Priests;… Aaron and the Successors of Aaron being above those Arch-Priests; themselves are in that respect further intituled, High ang Great. After what sort Antiquity hath used to stile Christian Bishops, and to yield them in that kinde Honor more than were meet for inferior Pastors; I may the better omit to declare, both because others have sufficiently done it already, and, in so sleight a thing, it were but a loss of time to bestow further travel. The allegation of Christ's Prerogative to be named an Arch-Pastor simply, in regard of his absolute Excellency over all … is no impediment, but that the like Title in an unlike signification, may be granted unto others besides him, to note a more limited Superiority, whereof men are capable enough, without derogation from his Glory, than which nothing is more Soveraign. To quarrel at syllables, and to take so poor exceptions at the first four letters in the name of an Archbishop, as if they were manifestly stollen goods, whereof restitutions ought to be made to the Civil Magistrate, toucheth no more the Prelates that now are, than it doth the very blessed Apostle, who giveth unto himself the Title of an Arch-builder.

As for our Saviours words, alledged against the stile of Lordship and Grace, we have before sufficiently opened how farr they are drawn from their natural meaning, to houlster up a Cause which they nothing at all concern. Bishop Theodoret entituleth most honoarable. Emperors writing unto Bishops, have not disdained to give them their appellations of Honor,Lib. 5. c. …. H…stor. Eccles. L. 7. C. …ls summa Trinit L. 33. C de Epist. & Cler. L. 16. C. de Sacrol. Eccles. Mor. 23. 6.9. They love to have the chief Scars in the Assemblies, and to be called of men, Rabbi. Ecclus. 45.7.Sir 50:7Sir 45:7 Your Holiness, your Blessedness, your Amplitude, your Highness, and the like: Such as purposely have done otherwise, are noted of insolent singularity and pride.

Honor done by giving preheminence of Place unto one sort before another, is for decency, order, and quietness-sake so needful, that both Imperial Laws and Canons Ecclesiastical, have made their special provisions for it. Our Saviour's invective against the vain affectation of Superiority, whether in Title, or in Place, may not hinder these seemly differences usual in giving and taking honor, either according to the one, or the other.

Some thing there is even in the Ornaments of Honor also: Otherwise idle it had been for the Wiseman speaking of Aaron, to stand so much upon the circumstance of his Priestly attire, and to urge it as an argument of such dignity and greatness in him: An everlasting Covenant God made with Aaron, and gave him the Priesthood among the people, and made him blessed through his comely Ornament, and cloathed him with the garment of Honor. The Robes of a Judge do not adde to his vertue; the chiefest Ornaments of Kings is Justice; holiness and purity of Conversation doth much more adorn a Bishop, than his peculiar form of Cloathing. Notwithstanding, both Judges, through the garments of Judicial Authority; and through the Ornaments of Soveraignty, Princes; yea, Bishops through the very attire of Bishops, are made blessed, that is to say, marked and manifested they are to be such, as God hath poured his blessing upon, by advancing them above others, and placing them where they may do him principal good service. Thus to be called is to be blessed, and therefore to be honored with the signs of such a Calling, must needs be in part a blessing also; for of good things, even the signs are good.

Of Honor; another part is Attendancy; and therefore in the visions of the glory of God, Angels are spoken of as his Attendants. In setting out the honor of that mystical Queen, the Prophet mentioneth the Virgin-Ladies which waited on her. Amongst the tokens of Solomons honourable condition, his Servants and Waiters, the sacred History omitteth not. This doth prove Attendants a part of Honor: But this as yet doth not shew with what Attendancy Prelates are to be honored. Of the High-Priests retinue amongst the Jews, somewhat the Gospel it self doth intimate: And, albeit our Saviour came to minister, and not, as the Jews did imagine their Messias should, to be ministred unto in this World, yet attended on he was by his blessed Apostles, who followed him not only as Scholars, but even as Servants about him. After that he had sent them, as himself was sent of God, in the midst of that hatred and extreme contempt which they sustained at the World's hands; by Saints and Believers this part of honor was most plentifully done unto them. Attendants they had provided in all places where they went; which Custom of the Church was still continued in Bishops, their Successors, as by Ignatius it is plain to be seen. And from hence no doubt, those Acolyths took their beginning, of whom so frequent mention is made; the Bishops Attendants; his Followers they were: in regard of which service, the name of Acolythes seemeth plainly p. 428to have been given. The custom for Bishops to be attended upon by many, is, as Iustinian doth shew,Novel. 6. antient: The affairs of Regiment, wherein Prelates are imployed, make it necessary that they always have many about them, whom they may command, although no such thing did by way of honor belong unto them.

Some mens judgement is, that if Clerks, Students, and Religious Persons were moe, common Serving-men and Lay-Retainers fewer than they are in Bishops Palaces, the use, and the honor thereof would be much more suitable than now: But these things, concerning the number and quality of Persons fit to attend on Prelates, either for necessity, or for honors sake, are rather in particular discretion to be ordered, than to be argued of by disputes. As for the vain imagination of some,T. C. l. 3. p. 126. out of Jos. l.8. c. 15. who teach the original hereof to have been a preposterous imagination of Maximinus the Emperor, who being addicted unto Idolatry, chose of the choisest Magistrates to be Priests; and, to the end they might be in great estimation, gave unto each of them a train of Followers: And that Christian Emperors thinking the same would promote Christianity, which promoted Superstition, endeavoured to make their Bishops encounter and match with those Idolatrous Priests; such frivolous conceits having no other ground than conceit, we weigh not so much as to frame any answer unto them; our declaration of the true original of antient attendancy on Bishops being sufficient. Now, if that which the light of sound reason doth teach to be sit, have, upon like inducements reasonable, allowable and good, approved it self in such wise as to be accepted, not only of us, but of Pagans and Infidels also; doth conformity with them that are evil in that which is good, make that thing which is good, evil? We have not herein followed the Heathens, nor the Heathens us, but both we end they one and the self-same Divine rule, the light of a true and sound understanding, which sheweth what honor is fit for Prelats, and what attendancy convenient to be a part of their honor.

l. 1…. C. de sacr. Eccles. l. 9. C. de sacr. Eccles. l. a. C. de Epise. & Cler. l. 10 C. de Epise & Cler.Sir 50:9Sir 50Touching Priviledges granted for Honor's-sake, partly in general unto the Clergy, and partly unto Prelates the Chiefest Persons Ecclesiastical in particular: of such quality and number they are, that to make but rehearsal of them, we scarce think it safe, left the very entrails of some of our godly Brethren, as they term themselves, should thereat haply burst in sunder.