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 beholden more unto prelates than unto others their inferiors, 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 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 oftheir 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 emperor 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 powerful 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 inexperienced 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.

4. 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 council 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

Petr. Blesens. Ep. 5.

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, make 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 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 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 persecuter and revenger, than if treason were committed against mine own very crown and dignity." Sith, therefore, by the fathers and first founders of this commonwealth, it hath, upon great experience and forecast, been 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 consequence 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 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 unavoidably 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; at leastwise, without those guides which are the strongest hands that God doth direct them by? "Thou didst lead thy Psal. people like sheep (saith the prophet) 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?

6. 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 things 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 functions; 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,

lxxvii. 20.

What kinds

of honour

ought accordingly to receive honour at the hands of all, but we have just cause exceedingly to fear that those miserable Isa. iii. 5. times of confusion are drawing on, wherein "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 heart they owe neither service, subjection, nor honour. XIX. Now that we have laid open the causes for which be due unto honour is due unto prelates, the next thing we are to consibishops. der is, what kinds of honour be due. The good government either of the church or the commonwealth, dependeth scarcely on any one external thing so much as on the public marks and tokens whereby the estimation that governors 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 virtues; the more virtuous they are, the more they ought to be honoured, if respect be had unto that which every man should voluntarily perform unto his superiors. But the question is now, of that honour which public order doth appoint unto church-governors, in that they are governors; the end where* of is, to give open sensible testimony, that the place which they hold is judged publicly in such degree beneficial, as the marks of their excellency, the honours appointed to be done unto them do import. Wherefore this honour we are to do them, without presuming ourselves to examine how worthy they are and withdrawing it, if by us they be thought unworthy. It is a note of that public judgment which is given of them; and therefore not tolerable, that men in private should, by refusal to do them such honour, reverse, as much as in them lieth, the public judgment. If it deserve such grievous punishment, when any particular person adventureth to deface those marks whereby is signified what value some small piece of coin is publicly esteemed at; it is sufferable that honours, the character of that estimation which publicly is had of public estates and callings in the church or commonwealth, should at every man's pleasure be cancelled? Let us not think that without most necessary cause, the same