He doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be obedient to the Bishop that is over you but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall number them that have the rule over you for they watch for your soules it is too great a burthen for one to be intrusted with the over-sight and give an account for the soules in many congregations The counsell of St Paul to the Thessalonians runs thus q 1 Thes 5.12 We beseech you brethren to know them which labour among you and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are over you in the Lord. However in the writings of the Fathers as the r Orig. of Episc pag. 5. Archbishop of Armagh hath observed which were somewhat neere the Apostles dayes the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same with the word here used by the Apostle is limited unto one whom other of the Fathers doe peculiarly terme a Bishop in what respect you shall heare more anon yet it is cleare by this plaâ—â— of the Apostle that they confined not that Title unto one nor did they set up one under that title or notion Superiour to the rest of the Presbyters who laboured also in the word and doctrine In which regard Å¿ Amâ—â—t in â—oc Beza spake a truth and no more but a truth when he observed from this and other places that the Church was governed a Pastoribus in communi by the Paestors in common or by the common consent and counsell of the Pastours the degree of Episcopacie bâ—ing not as yet invented or found out by the Apostles or Apostolike men Let us proceed St Peter commandeth the Presbyters to t 1 Pet. 5.1 2. feed the flock of God which is amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking the oversight of them or being and performing the office of Bishops amongst them not by constraint but willingly not for filthy lucre but of a ready mind From which and other places it is clear that in Scripture phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so farre from signifying an Order distinct from or superiour to a Presbyter that it imports no other thing then the Office of a Presbyter a truth which u Dissert 1. de presb episc cap 6. Salmasius hath proved at large against Petavius the Jesuite Yea the * Ibid. cap. 3. pag. 172. same learned Critick hath observed that there is as much colour of reason to say that a Senatour and Counsellour were distinct Offices and Orders as to say that a Bishop and a Presbyter are different in Office and in Order For as the Senate and the Counsell did not constitute different bodies but one and the same assembly was understood by both denominations so the particular members of that body were sometimes called Senatours sometimes Counsellours Idem est saith he de Presbyterio Episcopio The Presbyterie and the Episcopium were but one and the same body and convention of Bishops and Presbyters The light of Scripture is so evident and convincing unto all those which doe not shut their eyes against it being prepossessed with other fancies that from thence to omit other testimonies of the Fathers with sundry Divines of note both Protestant and Popish m Dist 60. cap. Null ex urb Papa Sacros or lines dicimus diaconatum Presbyteratum Hos quidem sotos ecclesia primitiva habusse dicitur Gratian and x Sent. lib. 4. dist 24. tit 1. Excellentèr canones duos tantum sacros ordines appellari censent diaconatus scil presbyteraâ—us quia hos solos Ecclesia primitiva legetur habuisse de bissolis praeceptum Apostolihabemus Peter Lumbard have confessed that the Scripture mentioneth no other sacred Orders then of Presbyters and Deacons the primitive Church is said to have these onely and we have the precept of the Apostle concerning these alone As Gratian in his text of the Canon Law so y Dicunt quidem quod in ecclesia prima primitiva coÌ„mune crat officium episcoporum sacerdotum no mina crant communia dist 95. cap. Olim officium crat commune sed in secunda primitiva caeperunt distingui nomiua Presbyter et Episcopus erant prorsus synonyma etiam administratio coÌ„munis erat quia communi consitio sacerdotum regebantur ecclesiae In schismatis ergoremedium ut bicdicitur fact a est praelatio ut unus praeessâ—t quoad quaedam sacramenta quae modò appropriantur episcopis Gloss ikn dist 95. cap. Legimus verb. Postea Johannes Semeca in his Glosse thereon tels us In the first Primitive Church Bishops and Presbyters or Priests were all one both in name and office the names and offices began to be distinguished in the second primitive Church when for a remedy of schisme one was advanced in the Church which was before governed by the common consent of Presbyters in respect of name and administration and some sacraments which are now appropriated to the Bishops Thus Semeca If any shall desire to know of what extent this first primitive Church is none can better informe him then learned Dr USSHER once Divinity Professor at Dublin now Archbishop of Armagh z De succ statu Eccles cap. 1. pag. 19. who having observed out of Hegesippus that during the age of the Apostles the Church continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pure and undefiled Virgin addes in matters of Religion we are not ashamed to appeale to this first Primitive Church for so it hath pleased some to distinguish saith he referring us in the margin to this fore-mentioned Glosse of Semeca And truly as in articles of faith and points of Doctrine against all Romanists with other pretenders of antiquity so in matters of Discipline and this particular point of controversie concerning the Parity or rather Identity of Bishops and Presbyters against all Hierarchists whatsoever we are neither afraid nor ashamed to appeale to this first Primitive Church the Church in the Apostles dayes Before I part with Gratian and the Canon Law I shall adde this out of it we finde there another Originall of this Imparity and distinction in Order between a Bishop and a Presbyter a Horum discretio à Gentilibus maximè introducta est qui suos Flamines alios simpliciter Flamines alios Archiflamines alios Protostamines appellabant Grant decr par 1. dist 21. Vide plura distinct 80. Can. in Illis The difference that now is between an Archbishop a Bishop and a Presbyter was introduced saith Gratian into the Church from the imitation of the Heathenish Hierarchie who so marshalled their Priests that some were Archiflamines some Protoflamines some Flamines The same is acknowledged for the substance of it by the b Vt Rom. veteres olim majores minores Pontifices inter hos unum summum qui omnes sacris praecrant habebant it a nos in Christianismo easdem denominationes servamus Archiepiscopi dicti sunt tanquam primores Episcopi c. Desacr Ord. p.
Church of Smyrna when St John wrote this his Revelation Yet all this makes nothing against what I have delivered as I conceive under favour and with submission to men of greater reading and better judgement For 1. Sundry passages in that Epistle of Ignatius to Polycarpe are as r Margin annot in epist Ignat. ad Polyc. Vedelius hath observed supposititious thrust into them by some one or other out of the pretended Constitutions of Clemens lib. 2. cap. 26. 2. Albeit Ignatius doth in that Epistle salute Polycarpe the Bishop and the Presbyterie yet it doth necessarily follow that he was a Bishop in order distinguished from the Presbytery if he were a Presbyter President of the Presbytery it is a sufficient reason why in this falutation of Ignatius he should be named in the first place and the Presbyterie after him It appeares by Ignatius elswhere that the Presbyters were Counsellors unto and Coassessors with the Bishop in the Presbyterie for so he doth expresly call them Å¿ In epistâ— ad Troll. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the Presbyterie saith he but a sacred Assembly the Counsellours and Coassessours of the Bishop In the Romane common-wealth though all the Patricii or Noblemen were Counsellours of State and Senatours yet there were two chosen out from among the rest who had for honours sake the denomination of Consuls appropriated unto them yet this title of honour did not advance them to a Place or Dignitie of a different Order from or Superiour to the rest of the Patricii they were all Counsellours but these two the Presidents of the Counsell and from this their Orrice they had their name of honour Consules à consulendo How weak a ground the restriction of the name Bishop unto him that is a President of the Presbyterie to prove his distinction in order from thence hath been shewed before out of * Dissert de presb episc pag. 232. Salmafius who hath made it evident that by the same reason a Counsellour and Senatour The Councell and the Senate should constitute different Orders and Offices yea all that the Primate of Armagh whom for his Pietie and Learning I shall ever honour doth in plain termes plead for at leastwise seemes unto me to plead for and doth undertake to prove is only this that he to whom the title of Bishop which was as is confessed by Dr Reynolds whom he alleadgeth at first common to all the Presbyters by whose common counsell and advice all Church affaires were ordered is restrained by the Fathers was a President of the Presbyterie which may easily be granted without any great advantage to the Hierarchists or prejudice to the Presbyterians But if by reason of Presidentship it shall be inferred that the Bishop was in Order and in Office distinct from and superior to the Presbyters I shall for my part be ready to assent unto those which say so on the same conditions that that Old Archbishop of r Faâ—etur Armachanus diversam sententiamâ— esse magis amicum Doctoribus ecclesiae cui paratum se profitetur morem gerere node eâ— divinis differentia ostendatur oraculis mich de Pal. in 4. dist 24. disp 2. Num episc fit ordo Armagh profered to subscribe to the opinion of the Prelates and Doctors who were well-pleased with their assertions that did say there was by divine institution a difference between a Bishop and a Presbyter So that the difference may be manifested out of the divine Oracles and what is affirmed be proved by them 3. True it is that Irenaeus doth indeed set forth Polycarpe under that name Bishop of the Church of Smyrna yea and withall doth say that he was constituted Bishop of that Church by the Apostles yet doth it not follow that he was a Bishop in Order superiour to a Presbyter which I shall prove two wayes 1. By the writings of the Apostles which best of all informe us what orders of Church Officers they did institute a Bishop and Presbyter are one in Order and Office Of this I have spoken before and therefore will but mention it onely I will adde the judgement of that fore-mentioned old and learned Archbishop of Armagh in this point who considering the passages of the Apostle in his Epistle to Timothie wherein there is mention of no other Orders but Bishops and Deacons delivereth it as a u Constant quod inter orcinem Episcopalem inter ordinem Diaconatue non est orao medius quoâ—iam si quis esset non dubium quia iste Doctor maximus qui suum evangelium recepit à Christo ut ipse scrihit ad Gal. 1. suum discctum discipulum Timotheum de illo ordâ—ne instruxisset ei regulas dedisset ficut de superiori inferiori reâ—utas dedit Rich. Armach lib. â—1 quaest Armen cap 5. fol. 84. manifest and unquestionable truth that there is no middle order between them for if there were out of all doubt that great Doctor who received his Gospel from Jesus Christ would have instructed Timothy therein and prescribed rules concerning that as he did concerning the order above and below it 2. Out of Irenaeus himselfe who * Haec dogmata tibi qui ante nos fuerunt prisbyteri qui Apostolorum discipuli â—xtiterunt non tradiderunt Possum coram deo testificarâ— beatum ilum Apost olicum Presbyterum si tale quid audissâ—t reclamatum Iraen in epistâ—ad Plorin Cent. Magd. ent 2. cap. 10. col 134 135. elsewhere cals both Polycarpe himself and other bishops of Asia Disciples of the Apostles Apostolicall Presbyters Under the same notion doth he mention Anicetus Pius Hyginus Telesphorus who are by others called Bishops of Rome giving them no other title then this a In Epist ad victor The Presbyters that were before you Whosoever shall peruse sundry passages in x Iren. lib. 3. adv haer cap. 3. compared with ca. 2. ejud lib. and li. 4. cap. 43. compared with cap 44. 45. Irenaeus will clearly see that in him the Succession of Bishops is all one with the succession of Presbyters I will mention but one and referre the Reader to the rest in the margent if he thinke fit to conâ—ult the authour himselfe y Iren. lib. 4. cap. 43. We must obey saith he those Presbyters which are in the Church those which have a succession from the Apostles as we have shewed Who together with the succession of the Bishoprick or Episcopacie have received the gift of truth according to the good pleasure of the Father The places are so cleare the words so plaine and evident that from thence Spalatensis did rightly inferre z De rep Eccl. l. 2. c. 3. n. 44. In all Presbyters Irenaeus doth both acknowledge and confound one and the same order of Episcopacie though afterwards seeking to avoide the pregnant testimonies which overthrow his position and the position of other Hierarchists he gives this childish and slender answer or rather silly
evasion that a Ibid. n. 42. He cals those which wore true Bishops by the name of Presbyters which how weake it is let any man of understanding judge Wherefore untill I be convinced by clearer evidence to which I shall be ready to yeeld if any be produced I shall say with Chamier b Paustr tom 2. l. 10. de Ocâ— Pont. c. 6. in fine Ausim asserere I dare be bold to maintain it that Presbyters and Bishops are no where distinguished in Irenaeus Thus much for answer to that objection I proceed to another instance How little strength to Episcopall Soveraignty over Presbyters the Epistle of Clemens to the Corinthians doth afford in the commendation of which Author and Epistle c Bishop Hall pag. 129 130 133. one that hath lately stept forth as another Atlas to beare up Episcopacie by head and shoulders is pleased to spend two whole pages at least you may easily perceive if either you peruse the Epistle it self or parallell that passage cited by the forementioned stickler for Prelacie with divers others in d Dissert de Presb. epis p. 202. ad p. 219. Salmasius out of the same Epistle For there you shall finde 1. that Bishops and Presbyters are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both denominations setting forth one and the same order one and the same office 2. That the Church of Corinth at that time and other Churches also were governed not by one but by many Bishops that is to say Presbyters The passages are quoted by that learned Critick at large I will in briefe but point unto them First what the Apostles practise was Clemens there sets downe thus Preaching in cities among the Nations they did constitute the first fruits of them to be Bishops and Deacons over them that should afterward beleeve These Bishops are afterward in many places called Presbyters Blessed are those Presbyters that went before It is a shamefull thing to heare that the ancient and firme Church of Corinth should out of respect unto one or two persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 move sedition against the Presbyters Afterwards he perswades those which had been the authors of the contention to repent and yeeld subjection to the Presbyters From these and sundry other passages planissimè constat saith d Pag. 219. Salmasius it is most evident and cleare that that Church was then governed by Presbyters alone who were also called Bishops all constituted in equall authoritie honour and power in the government thereof Amongst many other that are remarkable I will only touch upon one which seeing the Author is so highly magnified and the Epistle commended with a great deale of silken language bestowed on it might me thinks make some impression on the Commender and others of his Order as it is very pathetically delivered by Clemens Whâ—soever he be amongst you that is of a generous spirit that is of a compassionate disposition whoso is full of love let him say If for my sake there be sedition strife and schismes I depart I am content to be gone whithersoever you will and will doe those things which are commanded me by the people Only let the flock of Christ live in peace with the Presbyters that are set over it Whosoever shall doe this shall purchase to himselfe exceeding great glory in the Lord and every place will readily receive him Thus that holy that Apostolicall man Clemens whose counsell if it might have found entertainment in the hearts of our Prelates and their adherents neither Scotland of late yeeres nor England at this day had met with such commotions and distractions Or if examples and the Presidents of those Fathers in whom because they were Bishops our late e Bishop Hall p. 62. It is our glory comfort we have had such Predecessours Hierarchists do glory as being their Predecessours are likely to be more effectuall with those which would be accounted their posteritie I could put them in minde of Gregorie Nazianzen who was content to lay down his Episcopall honour and to descend from that throne which he knew not well whether he might more properly call an hierarchicall or tyrannicall throne nor did he feare to commit any sacriledge against that holy order or contract on himself the guilt of that crime but d Orat. 28 Carm. de div vitae gen ad pseudoepis finding the Church wasted by contentions States and Kingdomes exceedingly shaken and like to be overturned by warres about that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great and new name as he cals the Episcopall dignitie he willingly did it induced thereunto by a most prevailing argument e Quum certus fit à Deo non excludi quibus thronus eripiatur Cent. Mag. Cent 4. c. 10 col 525. edit Bas 2624. He was assured of this God would not dis-throne him in Heaven though he lost his throne on earth If the example of one induced thereunto by the hope of heaven be not sufficient I could propose to our Prelates for a President the practise of f Lib. de gest cum Emer Don. epis tom 7. col 6 7 638. edit Basan 1542. Austin and almost three hundred African Bishops whose hearts were so enflamed with a desire of union and peace in the Church that they were ready for the procuring of it to lay downe their Bishopricks which in so doing they did not account to be lost but more safely recommended unto God And whereas amongst them all there were but two found to whom this motion was displeasing the brotherly exhortation and reproofe generally of all the rest did make them change their mindes and confent to doe what the rest of their brethren did The exhortation is very ponderous and full of moving arguments Give leave O ye Fathers of the Church unto a poore Presbyter to represent before you what once your Predecessours spake unto them who were loath to part with their dignities for the Churches benefit They propose in the first place that of our Saviour Who so humbleth himselfe shall be exalted and from thence inferre Why should we doubt to offer to our Redeemer the sacrifice of this humilitie Hath he descended from Heaven into humane members that we might become his members and are we afraid to descend from our seats that his very members be not torne in pieces by cruell division There is nothing more sufficient for us then that we be faithfull and obedient Christians This we are still But we are made Bishops for the Christian people therefore let us doe that with our Episcopall honour which may conduce to the Christian peace of Christian people If we be profitable servants why doe we envie the eternall gain of our master for our temporall preferment Our Episcopall dignity will be more fruitfull unto us if being laid down it may rather collect then being retained scatter the flock of Christ Austin the Bishop said My brethren if we have the Lord in our thoughts this higher place
Presidentship over them and so after a sort a Majoritie of administration a Majoritas administrationis quae quidem administratio à jurisdictione pender ex consensu suljectionalt partim constuâ—â—tur sâ—â—ut dicunus â—lectum in cligences ex eo quod habet administrationem ordinariam habere jurisdictionem Conc. Carth. l. 2. c. 13. p. 7.7 ed. Bas cum priv Cas Majest ex off Henrici-Petrina ex consensu subjectionali as Cardinall Cusanus hath it from the free and voluntary act of those who consented to the prelation of the Bishop and subjecting themselves unto him Ordination is one of those acts the power whereof the Bishops doe challenge as one of those Prerogatives which belong to their Order yet if you look into the b Quamvis Chorcpiscopis presbyteris ministerterum communis sit dispensatio quaedam tamen ecclesiasticit regulis sibt prohibita noverint sicut est presbyterorum diacomnorum â—ut virginum consecratio sicut conss iâ—utio altaris ac benedictio velurâ—ctio Syn. Hispal 2. sub Stsekulo can 7. ap Cent Maga cent 7. c. 9. col 142. Canons of the second Councell of Hispalis which was held at least 600. yeares after Christ you shall finde this reckoned up among other particulars which the Presbyters are there commanded to know are prohibited them by Imperiall and Ecolesiasticall constitutions And mark I pray you the reason why they might not meddle with this and other acts x Quoniam quamquam consecrationem habeant Pontificatue tamen apicem non habent quem satis deberi episcopis â—â—thoritate canonum praecipitur â—â— per hoc discâ—â—â—io graduum dignitatis sastâ—gium summi pontificit demâ—nsâ—â—etur Ibid. the name and title of Bishop is by the Canons of the Church limited unto one and by the same power are these Offices limited also that so the difference of degrees which the Church had put betweene a Bishop and a Presbyter and the honour of the Bishop might be manifested So the Fathers in that Councell The same is acknowledged in the y Solum propter authoritatem summe sacerdeti Clericorum ordinatio consecratio reservata est ne a multis discipline ecclesiae vindicata coÌ„cordiam soiveret scandala generaret Concit Aquisgran ap Eocbel decret Eccl. Gald 5. tit 8. ca. 88. pag 784. Councell of Aquisgran an 816. in the dayes of Ludovicus the first Ordination is reserved to the Bishops only for authority or as an ensigne of his honour and for the prevention of scandals and divisions in the Church but as for a difference out of the word of God between a Bishop and a Presbyter they prove at large from the Apostles words to Titus Timothy and Act. 20. that there is none but Bishops and Presbyters are one and the same yet did not this reservation by an Ecclesiasticall canon put the power of Ordination into the hands of the Bishop alone so as that he might doe it without the concurrence of his Presbyters But as the Presbyters were by the Canon of the Church prohibited to ordaine so was the Bishop by the same Canonicall constitutions prohibited to doe it without their consent z Episcopus sine concilio clericorum suorum clericos non ordinet Conc. Carth. 4. can 22. Let not a Bishop ordaine Clergie-men without the counsell of his Clergie saith the Canon of the Councell of Carthage registred by a Dist 24. ca. 6. Episcopus Gratian in the Canon Law which who so will be pleased to consult shall find that his Glossator b Glossa in locum Vide etianâ— dist 67. cap. 1. Glos in ver Sacerdotes Semeca doth answer an objection made to the contrary and proves that the word solus where it is said the Bishop alone may give honour and alone may take it away doth exclude other Bishops but not his own Clergie So that a Bishop with his own Clergie might ordaine without the consent of other Bishops but not doe it alone by his owne peerelesse power without the rest of his Clergie consenting to and concurring with him in the action In this regard it was decreed in the eleventh Councell of Toledo in Spain c Dist 23. cap. Presbyter When a Bishop doth lay his hands on the head of him who was to be ordained let all the Presbyters who are present lay on their hands also by the hand of the Bishop Presbyters have you see a share with the Bishop in the imposition of hands at Ordination which they doe Iren. Forb lib. 2. cap. 11. pag. 163. not only as consenting to the ordination saith Forbesius for the consent of the people was also required yet never were they sharers in this Act of Imposition of hands and Ordination whereby an Ecclesiasticall power is conferred as both he and e De rep Eccl. lib. 2. c. 2. n. 51. p. 187. Spalatensis have observed but by suffrage did they manifest their approbation of the person elected or their election of him that was to be ordained f Tanquam ordinantes seu ordinem conferentes ex porestate ordinandi diviritus accepta gratiam ordinate boc adhibito ritu apprecantes Forb ubi supra but as those which were Co-ordainers with the Bishop and by the power of Ordination received from the Lord praying for grace to be conferred on the person ordained by them and the Bishop This Canonicall restriction of Ordination to the Bishop did no more invalidate the power of Presbyters to ordaine by vertue of their Presbyteriall order then if a Canon should have been made to inhibite a Presbyter to baptize to preach to administer the Sacrament of the Lords Supper in the presence or without the consent of the Bishop it would be of force thence to conclude that a Presbyter as a Presbyter by vertue of his order might not performe these Presbyteriall acts and offices It is not unknowne that long agone even in the dayes of g Dandi quidem Baptism habet jus summus Sacerdos qiuest Episcopus debinc Presbyteri Diaconi non tamen sine Episcopi authoritate propter Ecclesiae honorem Quo salvo salva pax est Tertull de â—ap c. 17. Tertullian there began to be a reservation of Baptisme to the Bishop that Presbyters and Deacons might not doe it without the leave of the Bishop all which was done on the same ground that Ordination was as hath been shewed before for the honour of the Bishop to whom the Church had conferred honour and for the Churches peace yet none did ever inferre from thence that this did properly belong to the Bishop and that a Presbyter might not doe it except he had a Bishops licence But if the h Veteres à Baptismo aâ—i ordinationem argumentatos suisse patet ex Magistro l. 4. dist 25. Sadcel resp ad â—urr Sopb â— â—40 Master of the Sentences may be beleeved albeit Ordination was limited to the Bishop yet did the ancients argue from the
Canons of Coleine speak home to the point and in plaine termes deny the consequence of this or that hereupon we should imagine that Bishops are a distinct Order from Presbyters Albeit say they Christ did institute twelve Apostles in whose place the Bishops are and afterwards chose seventie Disciples whose place in the Church the Presbyters do hold Yet we must not thinke that Bishops did constitute in the Church an order different from Presbyters For in the Primitive Church Bishops and Presbyters were the same which the Epistles of the Apostles Peter and Paul St Hierome also and almost all other ancient Ecclesiastic all writers doe testifie In which regard our learned Junius spake a truth and no more but the truth when he told Bellarmine * Quam patres Episcopos Apostolis Presbyteros 7â— Discipulis succedere affirmaverunt nunquam dâ—xerunt ex institute Christi succedere Quia nunquam instituâ—t Christus ut Aposto is secundum gradum in Ecclesia succedâ—â— etur quae res si fuisset sam Apostolatus surctio ordinaria dicenda suisset Hoc autem verirati rationi adversatur Omnes Dei servi in dectrina Apost olerum successerunt in gradum corum ne mineâ—â— adoptavit Deus Sed 70. Discipulorum vocatio fuit extraordinaria postea in ordinariam â—raducti sunt ut Episcopi Presbyteri essent in t is ecclesiis quibus sunt attributi Quomode ergo inquio dixetunt Dos illos succedere â—empe â—umana ac non divina institutione analogica ratione quadam non autem propria imitatione communi quadam non fingulari necessita e ecclesiae Succedere igitur ex simili non â—utem pari hos iâ—â—is dixere Patres qu a gradus in Ecâ—lesiae non pares sed similes non pleuè sed quodommedo â—bservari putabant alii posse â—â—ii oportere Siqua autem similitudo est tantum secuâ—dum quid remotissima tamen fimâ—â—uco est si verè vera si imaginarie imaginaria Haec verò secundum quid remota est imaginaria simitiâ—â—do ex qua siqui absolute concludunt al solutè falluntâ—â—un controv 5 lib. 1. cap. 14 not 15. When the Fathers said the Bishops succeed the Apostles and the Presbyters succeed the Seventie Disciples they never said they did succeede one the other by Christs Institution but by humane no Divine Ordinance They said they did succeede them because some thought there might be the like degrees after a sort though not fully the like be observed in the Church Yet this likenesse is but in some respect a remote and imaginary fimilitude from which saith he if any doe inferre an absolute conclusion that it is so that it ought to be so they doe absolutely deceive themselves and others This is the summe of Junius more large and satisfactory answere By all which hath been said the Reader may easily discerne on how uncertain grounds the faith of the Hierarchie is built Of much more which might be spoken in this subject I will adde onely one thing Our Saviours act incorporating the Apostles into one collegrate body as we may stile them investing all and each of them with equall power conferring a Superioritie or Primacy to none of them above his fellowes doth plainly evince that he laid a foundation for and gave a plat-forme of an Aristocraticall not Monarchick Governement in the Church The Monarchie he hath reserved to himselfe as his peculiar Prerogative but those to whom he gave a fixed superiority as our Hierarchists speake and commission during terme of life were all conjoyned in an Aristocracy If any desire a reason why our Saviour Christ was pleased in his Apostles to settle an Aristocraticall Government and lay downe this as a standing plat-forme for them and their successours to follow the Archbishop of Spalato shall informe him in whom we have a full and satisfactory reason t Derep. Eccl. lib. 1. c. 12. n. 3. Albeit saith he it is true that in humane Common-wealths a Monarchie but especially that which is tempered by lawes is best yet in the Church Christ did not think it fit that way should be given to a Monarchie though never so well tempered amengst those that are his Ministers this he judged to be worst of all in the Church Observe I pray you his reason for it carrieth a great deale of weight with it u Salvator ipse satis praevidit quam perniciosa foret in Ecclesiae haec Monarchia quam sacilè in tyrannidem illa posset erumpere ideoq ut tyrannis haec vitaretur usus est fimilitudine servorum c. Sciebat enim Monarchiam banc Ecclesiasticam surtim introductam ad tyrannidem apertum tandem transitum facturam Id. ibid. num 4. Our Saviour himselfe did well fore-see how dangerous it would prove in the Church that if once a Monarchie did creepe in by stealth it would open a manifest way to tyrannie to which it would degenerate So Antonius de Dominis well known to be a learned and great Patron of Episcopacie As this reason given by him serveth to overthrow the Papall Monarchie over the whole Church so it doth effectually conclude against an Archiepiscopall over a Provinciall an Episcopall Soveraignty over a Diocesan Church For indeed there are not many steps betweene a Pope and a Prelate Stapleton the Jesuite if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have rightly quoted him hath confessed it * Qui gravid a est ex Archiepiscopo facise parere potest Papam Stapleton an easio matter for an Archibishop impregnated with an ambitious domineering spirit to bring forth a Pope and the practises of our later Prelates have made it evident to all the world that a Diocesan Monarch may quickly become a tyrannicall petti-Pope In a word suppose it should be granted that the thrones promised by our Matt. 19.28 Saviour are thrones Apostolicall and that thereby is meant that power of Ecclesiasticall Jurisdiction which Christ communicated to them his Extraordinarie Delegates and Embassadours which yet is very questionable x Chemnit har Ev. c 132. I ansen conc Ev. c. 100. Cajet Par. divers Divines carrying it another way yea y L. cit cap. 11â— = â—3 Spalatensis affirmes the quite contraty that Christ there speakes not a word of the throne in the Church yet what is all this to an Episcopal throne or to the advancing of a Prelate above the rest of the Presbyters What affinity is there between an Apostolicall and Episcopall throne between an Aristocraticall Government which Christ founded in his Apostles and a Monarchicall Soveraignty which Prelates have usurped We reade indeed in Scripture of z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Rev. 13. a throne which the Dragon did give to the beast on whose head are names of blasphemie but we reade not any where of an Apostolicall throne derived to a Bishop True it is as the Patron of Episcopacie hath told us that in the ancients there is mention of 〈◊〉
est qui inter Presbyteros primus He is the Bishop who is the first among the Presbyters is a cleare testimonie confirming what hath been delivered For it doth declare manifestly as i Paust tom â— l. 9. de Oec Pont. c. 5. n. 8. nihil abud quam inter Presbyteros is qui plures annâ—s in eo muncie Presbyteratus ministriasset Chamier hath well observed what was the degree of a Bishop in the first and purest times of the Church that it was no more then this He was accounted the Bishop who among the Presbyters had ministred longest in the office of a Presbyter Hence the forenamed French Divine doth conclude k Ibid. that at first there was no other difference between a Bishop and the Presbyters then what is between the Deane and Canons in a Cathedrall In reference to this l Sum. contr tract 2. q. 22. Rivetus doth conceive that Tertullian speakes when he saith Praesident probati quique Seniores Approved Elders doe sit as Presidents who have obtained that honour not by price but by testimonie In testimonie of that reverence and respect which age and Senioritie in the Ministery did bespeake at the hands of his fellow Presbyters was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe seat in the Ecclesiasticall Senate assigned unto him to whom the name of Bishop began now to be restrained on the fore-mentioned grounds Like as in the more publike conventions of Bishops and Presbyters assembled in a Councell the chiefest seat was deputed for him that was the ancientest and most venerable On this ground as Eusebius reports saith Rivetus m Hist l. 5. c 22. when the Bishops of Pontus met together Palmos was made President because he was antiquissimus maximè venerabilis the Eldest and most reverend amongst them Hence n Hom. 3. in Act. Apost Chrysostome doth compare the Preeminence of the Bishops over the Presbyters to the Preeminence of the Eldest brother or first-born over his younger brethren who hath indeed a certain preeminence over them but it is a brotherly preeminence not a Lordly or Jurisdictionall prelation as o Fraternam quidem non despoticam neque jurisdâ—ctionatem Spal de rep eccl l. 1. ca. 5. n. 13. Spalatensis doth expresse it the rest of his brethren being by ordinary right his equals in all things excepting age and that honour which is due to him in respect of it the precedencie of primogeniture which doth not invest him with any commanding power over them or put them in subjection unto him The name of Bishop being thus limitted to him that was the Elder Presbyter occasioned the mention of one alone in the writings of those who set downe the succession of Bishops Learned Salmasius hath illustrated this by two examples p Dissert 1. de presb episc ca. â— p. 274. When Athens was governed by nine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Riders the first of them onely gave the name to the yeere whence he was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Romane Emperours did oft-times make many Consuls in a yeer which were called Consules per suffectionem yet these though they had full Consular authority were not registred among the Consuls but onely those which were created in t he beginning of the yeere because they were the Eldest the first Consuls 2. That Primacy which was granted unto him which was the first and eldest Presbyter and was now peculiarly called the Bishop was only at first a Primacy of order no Superiority of power or Jurisdictive dominion that Church affaires should be ordered by him alone without the consent and counsell of the Presbyters Observable to this purpose is that expression of Pius bishop of Rome in his second Epistle to Justus bishop of Vienna q Presbyteri Diaconi non ut majorem sed ut Christi ministrum te observent ap Sal. p. 275. Let the Presbyters and Deacons observe you not as one greater then they but at the Minister of Christ in which you see he doth in plain termes deny that Justus the bishop was greater in point of power and authority then the Presbyters and Deacons You know Reverend and Beloved what was the resolution of r Ad id quod scripserunt mibi compresbyteri nostri Donatus Fortunatus Novatus Gurdius solus rescribere nibil poâ—ui quande à primordio Episcopatus mei staâ—uerim nihil sine consilio vestâ—o fine consensu plebis meae privata sententiagerere Ep. â— exedit Gonlart aliis lib. 3. ep 10. Cyprian Bishop of Carthage from the first entrance to his Episcopacy he determined to doe nothing in the managing of Church affaines of his own head without the counsell of the Presbyters without the consent of the people which he laies down as a reason why he alone could not return an answer to that wherein Donatus and the rest of the Compresbyters did consult him Nor did Cyprian entertaine this resolution and observe it in his practice meerly out of a voluntary humility and condescension as Å¿ De Pent. RoÌ„ li. 1. c. 6. in resp ad tertium arg Bellarmine would beare the world in hand and by this shift elude this pregnant testimonie but he acknowledged himself by his place and Office to be bound thereunto even by that relation wherein he stood to the Presbyters and the Presbyters to him Å¿ Sed cum ad vot per Dei gratiam venero tunc de iis quae velgesta sant vet gerenda sicut mutune bonor poscit in commune tractabimus id ib. by vertue of that honour which they mutually owed one to the other As the Presbyters and people did owe this honour to the Bishop that without his advice and consent they ought not to doe any thing so the Bishop owed the same honour unto them not to doe any thing of his own head without their counsell and consent What Cyprian professeth concerning himself the late learned t Daven det quest q. 41. Bishop of Salisbury confesseth was in all likelihood observed by the rest of the godly Bishops in those dayes How exorbitant from this rule the practices of our Prelates have been the Christian world doth know full well and he that should goe about to reduce them unto it might deservedly be accounted Augiae stabuli repurgator as u Annot. in cypr. loc cit Gonlartius speakes the purger of Augias stable so full of dung and filth that it would be an Herculean labour for to cleanse it True it is that when the title of Bishop was restrained unto one of the Presbyters there did within a little after begin to be a kinde of reservation and restriction of some of those acts and Offices which were before common to all the Presbyters This was done for orders sake pro bono pacis for the preservation of the Churches peace and for the honour of the Bishop who being chosen by the consent of the Presbyters and people had now a