The Unreasonableness of Separation, Part 3 · Section 12
Sect. 12. Now to examin this, let us consider two things. (1.) What Power is left to Presbyters in our Church. (2.) What Authority the Bishops of our Church have over them.
I. What Power is left to presbyters in our Church: and that may be considered two ways. 1. With respect to the whole Body of this Church. 2. With respect to their particular Congregations or Cures.
1. With respect to the whole Body of this Church: and so (1.) There are no Rules of Discipline, no Articles of Doctrine, no Form of Divine Service, are to be allowed or received in this Nation; but, by the Constitution of this Church, the Presbyters of it have their Votes in passing them, either in Person, or by Proxy. For, all things of that Nature, are to pass both Houses of Convocation; and the lower House consists wholly of Presbyters; who represent the whole Presbytery of the Nation; either appearing by their own Right, as many do; or as being chosen by the rest, from whom by Indentures they either do, or ought to receive Power to transact things in their names. And the Custom of this Church hath sometimes been, for the Clergy of the Dioceses to give limited Proxies in particular Cases to their Procuratours. Now I appeal to any man of understanding, whether the Clergy of this Church have their whole Power swallowed up by the Bishops, when yet the Bishops have no power to oblige them to any Rules or Canons but by their own consent; and they do freely vote in all things of common concernment to the Church; and therefore the Presbyters are not by the Constitution deprived of their share in one of the greatest Rights of Government, viz. in making Rules for the whole Body. And in this main part of Government the Bishops do nothing without the Counsel of their Presbyters, and in this respect our Church falls behind none of the ancient Churches, which had their Councils of Presbyters together with their Bishops; onelyonly, there, they were taken singly in every City; and here they are combined together in Provincial Synods; model'd according to the Laws of the Nation. And when the whole Body of Doctrine, Discipline and Worship are thus agreed upon by a general consent, there seems to be far less need of the particular Councils of Presbyters to every Bishop; since both Bishops and Presbyters are now under fixed Rules, and are accountable for the breach of them.Can. 31. & 35. (2.) In giving Orders; by the Rules of this Church four Presbyters are to assist the Bishops; and to examin the Persons to be Ordained (or the Bishop in their presence) and afterwards to joyn in the laying on of hands upon the Persons ordained. And is all this nothing but to be the Bishop's Curates, and to officiate in some of his Chapels?
2. As to their particular charges; one would think those who make this objection, had never read over the Office of Ordination; for therein (1.) For the Epistle is read the charge given by Saint Paul to the Elders at Miletus, Act. 20. or the third Chapter of the first Epistle to Timothy; concerning the Office of a Bishop. What a great impertinency had both these been, if the Presbyters Power had been quite swallowed up by the Bishops? But it hence appears, that our Church looked on the Elders at Ephesus, and the Bishop in Timothy to be Presbyters, as yet under the care and Government of the Apostles, or such as they deputed for that Office, such as Timothy and Titus were. Which I suppose is the true meaning of Saint Ierome and many other doubtfull passages of Antiquity, which relate to the community of the names of Bishop and Presbyter, while the Apostles governed the Church themselves. And at this time Timothy being appointed to this part of the Apostolical Office of Government, the Bishops mentioned in the Epistle to him, may well enough be the same with the Presbyters in the Epistle to Titus, who was appointed to ordain Elders in every City, Titus 1. 5. (2.) In the Bishop's Exhortation to them that are to be ordained, he saith, Now we exhort you in the name of the Lord Iesus Christ, to have in remembrance into how high a dignity, and to how chargeable an Office ye be called, that is to say, the Messengers and Watchmen, the Pastours and Stewards of the Lord, to teach, to premonish, to feed and provide for the Lord's Family, &c. have always therefore printed in your remembrance, how great a treasure is committed to your charge; for they be the Sheep of Christ which he bought with his death, and for whom he shed his bloud. The Church and Congregation whom you must serve is his Spouse and Body. And if it shall chance the same Church, or any member thereof, to take any hurt or hinderance, by reason of your negligence, you know the greatness of the fault and of the horrible punishment which will ensue, &c. Is this the language of a Church which deprives Presbyters of the due care of their flocks, and makes Parochial Congregations to be no Churches? (3.) The person to be ordained doth solemnly promise to give faithfull diligence to minister the Doctrine and Sacraments, and the Discipline of Christ as the Lord hath commanded, and as this Realm hath received the same, according to the Commandments of God, so that he may teach the People committed to his Cure and charge, with all diligence to keep and observe the same. Here we see a Cure and charge committed to the Presbyters; Preaching and Administration of Sacraments required of them; and the exercise of Discipline as far as belongs to them, (of which afterwards): but now in the Consecration of a Bishop, this part is left out, and instead of that it is said, That he is called to the Government of the Church; and he is required to correct and punish such as be unquiet, disobedient and criminous in his Diocese. So that the more particular charge of Souls is committed to every Pastour over his own Flock, and the general care of Government and Discipline is committed to the Bishop; as that which especially belongs to his Office as distinct from the other.