XVIII. Other reason there is not any, wherefore such honour hath been judged due, saving only that public good which the prelates of God’s clergy are authors of. 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 publicly 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 granted, then cannot the public benefit of prelacy be dissembled1.
And of the first or second of these I look not for any professed denial; the world at this will blush, not to grant at the leastwise in word as much as heathens themselves have of old with most earnest asseveration acknowledged2, concerning the force of divine grace in upholding kingdoms. Again, though his mercy doth so far strive with men’s ingratitude, that all kind of public iniquities deserving his indignation, their safety is through his gracious providence many times nevertheless continued to the end that amendment might if it were possible avert their envy; so that as well commonweals 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 preface3, “Decere arbitramur nostrum imperium, subditos nostros de religione commonefacere. Ita enim et pleniorem acquiri Dei ac Salvatoris nostri Jesu Christi benignitatem possibile esse existimamus, si quando et nos pro viribus ipsi placere studuerimus, et nostros subditos ad eam rem instituerimus:” or against the emperor Justinian, for that he also maketh the like profession4: “Per sanctissimas ecclesias et nostrum imperium sustineri, et communes res clementissimi Dei gratia muniri credimus.” And in another place5, “Certissime credimus, quia Sacerdotum puritas et decus, et ad Dominum Deum ac salvatorem nostrum Jesum Christum fervor, et ab ipsis missæ perpetuæ preces, multum favorem nostræ reipublicæ et incrementum præbent.”
Wherefore only 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 Psalm6 acknowledgeth especially this for one, “Thou didst lead thy people like sheep by the hands of Moses and Aaron.” That 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 other kind their principal rector, although even herein subject to the sovereign 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 commonwealth 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 due order. Bishops are now as high priests were then, in regard of power over other priests: and in respect of subjection unto high priests7, what priests were then, the same now presbyters are by way of their place under bishops. The one’s authority therefore being so profitable, how should the other’s 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? Prelates 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 perspicuity’s sake, it shall not be pains superfluously 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 mind, the usual apologies which they make for themselves are these: “What more virtue in these great ones than in others? We see no such eminent good which they do above other men.”
We grant indeed, that the good which higher governors do is not so immediate and near unto every of us, as many times the meaner 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 sitteth 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, nor 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 household appoint labourers what they should do, unless he set over them some chief workmen to see they do it. Constitutions and canons made for the ordering of church affairs are dead taskmasters. 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 kind of authority maketh them that have it prelates. If then it be a thing confessed, as by all good men it needs must be, to have prayers read in all churches, to have the sacraments of God administered, 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, inestimable 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 publicly 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 calling: 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. There 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 consideration, to honour them that rule as prelates; which office if they discharge well, the Apostle’s own verdict is8, that the honour they have they be worthy of, yea though it were double. And if their government be otherwise, the judgment 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 emboldened to follow them in evil, whom for authority’s sake we honour; nor induced in authority to dishonour 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 dishonour 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 honour9 to whom honour in this case belongeth, 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 dishonour 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 public the nature of prelates is apt to yield.
First, no man doubteth but that unto the happy condition of commonweals 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 abroad10, and make them every where famous for wisdom. Fame and reputation groweth especially by the virtue, 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 far, they are not greatly inquired into, except perhaps by such as dwell at the next door: whereas men of more ample dignity are as cities on the tops of hills11, their lives are viewed afar 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 commonweal in the eyes of foreign beholders, and if in the clergy the prelacy be most exposed unto the world’s eye, what public 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 public use of that light which the Church doth receive from antiquity; or if this be absurd to think, then must we necessarily acknowledge ourselves beholding more unto prelates than unto others their inferiors, for that good of direction which ecclesiastical actions recorded do always bring.
Thirdly, But to call home our cogitations, and more inwardly to weigh with ourselves 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, entangled 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 public detriment would follow upon the want of honourable personages ecclesiastical to 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 virtuous minister of God, albeit the ministry were not 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 employed before others about so near and necessary offices as the sacred estate of the greatest on earth doth require. For this cause Joshua had Eleazar; David, Abiathar; Constantine, Hosius, bishop of Corduba; other emperors and kings their prelates, by whom in private (for with princes this is the most effectual way of doing good) to be admonished, 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 kind of superiority unto them of whom they receive it, albeit haply they can be contented even so far 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 minds of so powerable persons are 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 meanness of all did leave, in respect of calling, no more place of decency for one than for another to be admitted? Let unexperienced wits imagine 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.
Fourthly, Kingdoms being principally (next unto God’s Almightiness, and the sovereignty of the highest under God) upheld by wisdom and by valour, as by the chiefest human means to cause continuance in safety with honour (for the labours of them who attend the service of God, we reckon as means divine, to procure our protection from heaven); from hence it riseth, that men excelling in either of these, or descending from such as for excellency either way have been ennobled, or possessing howsoever the rooms of such as should be in politic 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 counsel the world had not Achitophel’s equal, nor hell his equal in deadly malice. Joab the general of the host of Israel, valiant, industrious, fortunate in war, but withal headstrong, cruel, treacherous, void of piety towards God; in a word, so conditioned, that easy it is not to define, whether it were for David harder to miss the benefit of his warlike ability, or to bear the enormity of his other crimes. As well for the cherishing of those virtues therefore, wherein if nobility do chance to flourish, they are both an ornament and a stay to the commonwealth wherein they live; as also for the bridling of those disorders, which if they loosely run into, they are by reason of their greatness dangerous; what help could there ever have been invented more divine, than the sorting of the clergy into such degrees, that the chiefest of the prelacy being matched in a kind 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 awe 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 inclination 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! “Let my lord archbishop know12,” 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 withheld from performing the work of the embassage committed unto him; such a one shall find, that of his contempt I will shew myself no less a persecutor and revenger, than if treason were committed against mine own very crown and dignity.” Sith therefore by the fathers and first founders of this commonweal it hath upon great experience and forecast being judged most for the good of all sorts, that as the whole body politic wherein we live should be for strength’s sake a threefold 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?
(Fifthly.) The force of which detriment there is no doubt but that the common sort of men would feel to their helpless woe, how goodly a thing soever they now surmise it to be, that themselves and their godly teachers did all alone without controlment 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 public benefit of government, but maketh mention of Moses and Aaron only, the chief prince and chief prelate, because they were the wellspring of all the good which others under them did: may we not boldly conclude, that to take from the people their prelate is to leave them in effect without guides, as leastwise without those guides which are the strongest hands that God doth direct them by? “Thou didst lead thy people like sheep,” saith the Prophet13, “by the hands of Moses and Aaron.”
If now there arise any matter of grievance 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 be the end of their quarrels? They will answer perhaps, “That for such purposes their synods shall serve.” Which is as if in the commonwealth 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. Merciful God! where is the light of wit and judgment, 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?
(Sixthly.) As for those in the clergy whose place and calling is lower, were it not that their eyes are blinded lest they should see the thing that of all others is for their good most effectual, somewhat they might consider the benefit which they enjoy by having such in authority over them as are of the selfsame 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 superiors, taking their causes even to heart, be by a kind of sympathy drawn to relieve and aid them in their virtuous proceedings, no less effectually than loving parents their dear children.
Thus therefore prelacy, being unto all sorts so beneficial, ought accordingly to receive honour at the hands of all; but we have just cause exceedingly to fear that those miserable times of confusion are drawing on, wherein14 “the people shall be oppressed one of another;” inasmuch as already that which prepareth the way thereunto is come to pass, “children presume against the ancient, and the vile against the honourable:” Prelacy, the temperature of excesses in all estates, the glue and soder of the public weal, the ligament which tieth and connecteth the limbs of this body politic each to other, hath instead of deserved honour, all extremity of disgrace. The foolish every where plead, that unto the wise in heart15 they owe neither service, subjection, nor honour.
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Footnotes
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[Compare b. v. c. lxxvi. § 2.] ↩
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“Quis est tam vecors, qui aut cum suspexerit in cœlum, Deos esse non sentiat, et ea, quæ tanta mente fiunt ut vix quisquam arte ulla ordinem rerum ac necessitudinem persequi possit, casu fieri putet; aut, cum Deos esse intellexerit, non intelligat eorum numine hoc tantum imperium esse natum et auctum et retentum.” Cic. Orat. de Harusp. Resp. [c. 9.] ↩
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Tit. 1. l. iii. C. [lib. i.] de summa Trinit. ↩
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L. 43 C. [Cod. lib. i. tit. iii.] de Episc. et Cler. [lex 43.] ↩
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L. 34 C. de Episcopali Audientia. [Ibid. i. iv. 34.] ↩
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Psalm lxxvii. 20. ↩
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“Qui sacerdotes in Veteri Testamento vocabantur, hi sunt qui tunc presbyteri appellantur: et qui tunc princeps sacerdotum, nunc episcopus vocatur.” Raban. Maur. de Instit. Cler. lib. i. cap. 6. [Opp. t. vi. 5. ed. Colon. 1526.] ↩
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1 Tim. v. 17. ↩
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Rom. xiii. 7. ↩
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Deut. iv. 6. ↩
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Matt. v. 14. ↩
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Petr. Blesens. Ep. 5. [t. xii. par. ii. p. 704. Biblioth. Patr. Colon. “Ego, qui conscius secretorum fui, verbum illud confidenter in communem deduco notitiam: verbum enim memorabile est. ‘Sciat,’ inquit, ‘Dominus Archiepiscopus, quod si meus filius electus, aut aliquis episcopus terræ, vel comes, vel aliqua persona illustris, suæ voluntati aut dispositioni contrarie præsumpserit, aut impedierit quo minus opus sibi commissæ legationis adimpleat, inveniet me sui contemptus persecutorem et vindicem, ac si in coronam meam proditorie commisisset.’ ” Peter of Blois was archdeacon of Bath in the reign of Henry II. and wrote this letter from court to Richard, who succeeded Thomas Becket in the primacy, and held it from 1174 to 1183.] ↩
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Psal. lxxvii. 20. ↩
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Isa. iii. 5. ↩
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[Comp. Proverbs xi. 29.] ↩