Note 88 — Chapter VI · DIRECTIONS TO THE PEOPLE CONCERNING THEIR INTERNAL AND PRIVATE DUTY TO THEIR PASTORS, AND THE IMPROVEMENT OF THEIR MINISTERIAL OFFICE AND GIFTS.

Disput. ii. of Church Government, chap. i. and Universal Concord.

[89] Of the difference between fixed and unfixed ministers, see my Disput. ii. iii. of Church Government, and Jos. Acosta lib. v. c. 21, 22, de Missionibus.

[90] Rom. x. 7, 14; Mark xvi. 15; Matt. xxviii. 19, 20.

[91] 2 Cor. v. 19-21; Acts xxvi. 17, 18; Eph. ii. 19; Acts ii. 37-40.

[92] Tit. i. 7; 1 Cor. iv. 1, 2; Matt. xxviii. 19, 20; Acts xx. 32; 1 Cor. iii. 11, 12.

[93] Acts xiv. 23; 2 Tim. ii. 2; Acts xiii. 3; ii. 41, 42; vi. 2; xx. 7, 28; 1 Tim. v. 17; Titus i. 5; Acts xx. 30, 31; Col. i. 28; Eph. iv. 11, 42; Mal. ii. 7; 1 Tim. v. 17.

[94] 1 Cor. xiv. 16, 26; Acts xx. 7, 36; James v. 14; Acts vi. 4; ii. 42; Phil. i. 4; Neh. xi. 24; xi. 17; 1 Cor. xi. 24; x. 16; Heb. vii. 7; Tit. ii. 15; i. 9, 11; 1 Tim. v. 19; iii. 5; Tit. iii. 10; Matt. xviii. 17, 18; 1 Cor. v. 4, 11, 13; Eph. iv. 13, 14; Acts xv.

[95] Princes may force their subjects by the temporal sword which they bear: bishops may not force their flock with any corporal or external violence. Bilson, Christ. Subjection, p. 525.

[96] Dr. Hammond Annot. q. d. The bishops of your several churches, I exhort—Take care of your several churches, and govern them, not as secular rulers, by force, but as pastors do their sheep, by calling and going before them, that so they may follow of their own accord. If you would know the true nature and extent of the bishop's work and office, read carefully the said Dr. Hammond's Paraphrase on Acts xx. 20, 28; Heb. xiii. 7, 17; 1 Tim. v. 17; 1 Thess. v. 12; Heb. xiii.; Annot. a. Tit. iii. 10; 1 Cor. xii. 28; Annot. e. Jam. v. 14; Annot. Acts xi. 30; Annot. b. Acts xiv. 23.

[97] Chrysost. cited by Bilson. p. 525. But if any man wander from the right path of the christian faith, the pastor must use great pains, care, and patience. For he may not be forced, nor constrained with terror, but only persuaded to return entirely to the truth.——A bishop cannot cure men with such authority as a shepherd doth his sheep.—For of all men christian bishops may least correct the faults of men by force, p. 526. Matt. xx. 26; Mark x. 43. See Psal. ciii. 21; civ. 4; Isa. xvi. 6; Jer. xxxiii. 21; Joel i. 9, 13; ii. 17; 2 Cor. xi. 23; Acts xxvi. 26; Rom. xv. 16; Eph. iii. 7; Col. i. 23, 25; 1 Tim. iv. 6; 1 Thess. iii. 2; Col. i. 7.

[98] Functiones in ecclesia perpetuæ sunt duæ, Presbyterorum et Diaconorum: Presbyteros voco cum omni ecclesia veteri eos, qui ecclesiam pascunt verbi prædicatione, sacramentis et clavibus; quæ jure divino sunt individua. Grotius de Imperio, p. 267. c. 10.

[99] Bishop Jer. Taylor of Repentance, Pref. "I am sure we cannot give account of souls of which we have no notice."

[100] Ignat. Epis. ad Philad. Vid. Mead's Disc. of Churches, p. 48-50.

[101] Tertull. de Coron. Milit. c. 3.

[102] It is very observable that Acosta saith, l. vi. c. 12, that they found it an old custom among the Indians to confess their sins to the priests before the gospel came thither.

[103] See more in Dr. Hammond, ibid.

[104] Vid. Canon. Apost. 5. 32. Et Concil. Antioch. c. 5. Et Concil. Carthag. 4. Can. 35.

[105] Vid. Just. Mart. Apol. 2. Vid. Tertul. Apol. c. 39.

[106] I hope all this will tell you what a bishop indeed is.

[107] Grot. de Imp. p. 273. Pastorum est ordinare pastores. Neque id officium eis competit, qua hujus aut illius ecclesiæ pastores sunt, sed qua ministri ecclesiæ catholicæ.

[108] See in Grotius de Imper. sum. potest. p. 269. The necessary distinction of, 1. Ipsa facultas prædicandi sacramenta et claves administrandi, quod Mandatum vocat. 2. Applicatio hujus facultatis ad certam personam, viz. Ordinatio. 3. Applicatio hujus personæ ad certum cœtum et locum, viz. Electio. 4. Illud quo certa persona in certo loco ministerium suum exercet publico præsidio ac publica authoritate, viz. Confirmatio, p. 273. Constat muneris institutionem a Deo esse; ordinationem a pastoribus, confirmationem publicam a summa potestate. So that the doubt is only about election. Which yet must be differenced from consent.

[109] See my Disput. with him of the Successive Visibility of the Church, p. 336.

[110] Cyprian. Epis. 68. Plebs obsequens præceptis dominicis a peccatore præposito separare se debet. Which Grotius de Imper. p. 230, citing saith, Jubentur enim singuli, multo magis universi, cavere prophetas falsos, alienum pastorem fugere, ab iis declinare qui dissidia faciunt et offensas contra doctrinam. 2. Imperatur fidelibus familiarem eorum consuetudinem declinare, qui fratres, &c. 2 Cor. v.; Rom. xvi. 17; John x.; 2 Tim. iii. 6; 2 Thess. iii. 6, 14; 2 Cor. iv. 3, 4.

[111] Satan or their own worldly advantages, saith Dr. Hammond. Dan. i. 12, 13; Ezek. iv. 12, 15. Read c. iii. Acosta excellently rebuking the negligence of their priests that taught the Indians the catechism idly, and without explication, or calling them to account about the sense, and then laid all the fault on the blockishness of the people, when Tota catechizendi ratio erat umbratilis, et ludicræ similis: ego vero (inquit) si homines ingenio acerrimo, et discendi percupidi tales præceptores nacti essent, nihil aliud quam ut duplo ignoratiores evaderent, doceri isto modo arbitrarer. Olim in symbolo addiscendo et intelligendo, mysteriisque fidei agnoscendis viri ingenio præstantes et literatura celebres, diu in catechumenorum ordine tenebantur, cum ecclesiastica disciplina vigeret; neque ante ad fidei sacramentum admittebantur, quam multas ab episcopo de symbolo conciones audissent, diu et multum cum catechista contulissent; post quas omnes curas et meditationes, magnum erat si recta sentirent, consentanea responderent, &c. And he addeth, p. 360, Equidem sic opinor, neque ab ea opinione avelli unquam potero, quin pessimo præceptori omnes esse auditores hebetes credam. A bad teacher hath always bad scholars. Even in the Roman church how little their authority can do against profaneness and negligence, the same Acosta showeth, l. 6. c. 2. p. 519. Cum in provinciali concilio Limensi ab omnibus Peruensibus episcopis cæterisque gravibus viris ad ea vitia emendenda multum operæ et studii collatum sit, atque edita extent egregia decreta de reformatione permulta, nihil tamen amplius perfectum est, quam si ab otiosis nautis de republica moderanda consultatum esset. Bonific. Mogunt. Ep. iii. mentioneth it as the error of a new-sprung sect, that heinous sinners even so continuing may be priests. And Ep. lxxiii. it is said, No man may be made a priest, that hath sinned mortally after baptism, and, Si iis qui tam in episcopatu vel presbyterio positus mortale peccatum aliquod admiserit, non debet offerre panes Domino, quanto magis patienter retrahat se ab hoc non tam honore quam onere, et aliorum locum qui digni sunt non ambiat occupare. Qui enim in erudiendis et instituendis ad virtutem populis præest, necesse est, ut in omnibus sanctus sit, et in nullo reprehensibilis habeatur. Qui enim aliquem de peccato arguit, ipse a peccato debet esse immunis. Auct. Bib. Pat. Tom. ii. p. 81. If there were somewhat too much strictness in the ancient exclusion of them that heinously sinned after baptism from the priesthood, let us not be as much too loose.

[112] Est enim mirabilis quædam continuatio seriesque rerum, ut alia ex alia nexa, et omnes inter se aptæ colligatæque videantur. Cic. De Natur. Deor. pag. 6.

[113] By all this it is easy to gather whether a pastor may do his work per alium. Saith Grotius de Imp. p. 290, 291, Nam illud quod quis per alium facit per se facere videtur ad eas duntaxat pertinet actiones quarum causa efficiens proxima a jure indefinita est. Yet people should labour after such maturity and stedfastness, that they might be able to stand if their pastors be dead or taken from them by persecution, yea, or forsake the truth themselves. Victor. Utic. saith of the people in Africa when their pastors were banished, and others might not be ordained in their steads: Inter hæc tamen Dei populus in fide consistens, ut examina apum cereas ædificantia mansiones, crescendo melleis fidei claviculis firmabatur. Quanto magis affligebantur, tanto magis multiplicabantur. Victor. p. 382.

[114] We may not offer any violence, but only persuade: we have not so great authority given us by the laws, as to repress offenders; and if it were lawful for us so to do, we have no use of any such violent power: for that Christ crowneth them which abstain from sin, not of a forced, but of a willing mind and purpose. Chrys. citante Bilson of Subjection, p. 526. Et ibid. ex Hilar. If this violence were used for the true faith, the doctrine of bishops would be against it: God needeth no forced service. He requireth no constrained confession. I cannot receive any man but him that is willing: I cannot give ear, but to him that entreateth, &c. Ita et Origen. ibid. citat. 2 Cor. i. 24; Gal. i. 7, 8; 2 Cor. x. 8; xiii. 10.

[115] Acts xviii. 24, 26, 27; Rom. xvi. 3; John iii. 8; Eph. iv. 29; 1 Pet. iv. 11; Phil. ii. 15; Matt. v. 16; 1 Pet. iii. 1, 2; 2 Pet. iii. 11: 1 Pet. i. 15, 16; ii. 12; Heb. iii. 13; Heb. x. 24.

[116] 1 Thess. v. 12, 13; 2 Tim. ii. 10; 2 Cor. iv. 15; 1 Thess. iii. 9; i. 5; Matt. xxvi. 56; 2 Tim. iv. 16; Gal. vi. 6, 10; 1 Cor. ix.; Col. i. 24.