The Remains of John Corbet, Section 6
§ 6. The identity of a Biſhop and Presbyter.
IT is granted by the aſſertors of prelacy, that the names Biſhop and Presbyter are uſed promiſcuouſly: Now they that aſſert two diſtinct offices under promiſcuous names, had need bring clear proof for the diſtinction of thoſe offices: Howbeit I do not merely inſiſt on the names as indifferently uſed; but whereſoever the ſacred office of Presbyterate is ſet forth in Scripture, it is ſet forth as the office of a ſpiritual Paſtor or Biſhop, which is to feed the Flock of God by teaching and ruling it; And ſuch a Presbyter as is a ſacred officer of the Chriſtian Church, but not a Biſhop or Paſtor, is not to be found in Scripture.
Tit. 1.5, 7. ſhews not only an identity of name, but of office. To give order for the admiſſion of none to the office of an Elder but one ſo qualified, becauſe a Biſhop muſt be ſo qualified, is not rational, if the biſhop be of a diſtinct office from the Presbyter, and ſuperior to him.
Act. 20 28 The Elders are called Biſhops, and have the whole Epiſcopal Power to feed the flock by government as well as by doctrine.
1 Pet. 5.12. The elders are exhorted to feed the Flock of God which is among them, and to take the overſight thereof; and under the force of theſe two words foreign the biſhops claim their whole power of government.
1 Tim. 3. The Apoſtle immediately paſſeth from the Biſhop to the Deacon, and takes no notice of ſuch an officer as a Presbyter below a Biſhop, and above a Deacon: And neither this nor any other Scripture doth afford us the leaſt notice of any qualification or ordination, or any ſacred work and duty belonging to a Presbyter, who is no biſhop. Not one place of Scripture doth ſet forth any Presbyter as leſs than a biſhop.
Phil. 1, 1. Paul makes mention of Biſhops and Deacons in the Church at Philippi in the inſcription of his Epiſtle, but no mention of Presbyters that were not biſhops. And it ſeems by that Text that in the Apoſtles times there were more biſhops than one placed in one city; and 'tis to be noted, that Philippi was but a little City under the Metropolis of Theſſalonica.
Thus biſhop and elder in the places aforecited, are names of the ſame office, whatſoever it be; and the Hierarchical Divines grant as much, but are not agreed what office is there ſet forth by thoſe names. One part of them think that thoſe Texts ſpeak of, or at leaſt comprehend ſuch Presbyters as are now ſo called: The other part of them think they ſpeak of ſuch biſhops as are now diſtinct from presbyters: Now they that hold that the ſaid Texts ſpeak of or include ſuch presbyters as are now ſo called, muſt needs hold that ſuch presbyters are paſtors and biſhops in the Scripture ſence of thoſe names, and ſo an identity of the biſhop and presbyter is confeſſed, and it reſts upon them to prove the divine inſtitution of biſhops of a higher order over ſuch presbyters; and they that hold that the ſaid Texts ſpeak of ſuch biſhops as are now diſtinct from presbyters, muſt needs grant, the qualification, ordination, and work of presbyters inferior to biſhops is not ſet forth in Scripture.
If it be ſaid that the order of inferior and ſubject presbyters is of divine inſtitution, and yet not defined or expreſſed in Scripture, let a ſatisfactory proof be brought from ſome other authority of its divine inſtitution, and what its nature is.
If it be ſaid that at firſt the function of a biſhop and presbyter was one, but afterwards it was divided into two, and that the diviſion was made by divine warrant, the aſſerters are bound to prove it by ſufficient authority.
To have the power of the keys, of binding and looſing, of remitting and retaining ſins in Chriſts name, as his commiſſioned Officer, is to have Epiſcopal power, and this power belongs to a Presbyter. The Aſſerters of Prelacy anſwer this, by diſtinguiſhing the power of the keys in foro interiore, or the Court of Conſcience within; and foro exteriore, in the exterior Court, to wit, that of the Church; and ſay that the former belongs to the Biſhop and Presbyter both, and the latter to the Biſhop only. To which I reply, 1. The Scripture makes no ſuch diſtinction; and where the Law diſtinguiſheth not, we may not diſtinguiſh. 2. The diſtinction is vain: for all power that belongs to the Paſtors of the Church purely, reſpects the conſcience, by applying to it the commands, promiſes, and threatnings of God; and it reſpects the conſcience, as having the conduct of the outward man, and that in reference to Church communion, as well as other matters. 3. If Presbyters may in the name of Chriſt bind the impenitent, and looſe the penitent as to the conſcience in the ſight of God, which is the greater and primary binding and looſing; then by parity of reaſon, and that with advantage, they may bind and looſe as to Church-communion, which is the leſſer, ſecondary and ſubſequent binding and looſing.
That Officer is a Biſhop that hath power of authoritative declaring in Chriſts name, that this or that wicked perſon in particular is unworthy of fellowſhip with Chriſt and his Church, and a power of charging the Congregation in Chriſts name not to keep company with him, as being no fit member of a Chriſtian Society; and alſo a power of Authoritative declaring and judging in Chriſts name, that the ſame perſon repenting of his wickedneſs, and giving evidence thereof, is meet for fellowſhip with Chriſt and his church, and a power of requiring the Congregation in Chriſts name again to receive him into their Chriſtian fellowſhip. For theſe are the powers of Excommunication, and Eccleſiaſtical Abſolution; and a Presbyter hath apparently the ſaid powers. As he can undoubtedly declare, and charge, and judg, as aforeſaid, touching perſons in general; ſo by parity of reaſon, touching this or that perſon in particular; all particulars being included in the general. He hath undoubtedly a power of applying the word in Chriſts name, as well perſonally as generally. That a Presbyter hath the ſaid powers, is granted by the Church of England in the common uſage of the Eccleſiaſtical Courts, wherein a Presbyter is appointed to denounce the ſentence of Excommunication, tho the Chancellor doth decree it. And the Excommunication is not compleat, till a Presbyter hath denounced it in the congregation.
That the Apoſtles have no ſucceſſors in the whole of their Office, is confeſſed on all hands; but if they have ſucceſſors in part of their Office, viz. in the Paſtoral Authority, in this reſpect the Presbyters, if any, are their ſucceſſors. Peter exhorting the Preſbyters, ſtiles himſelf their fellow-Presbyter, which is to be underſtood in reſpect of the power of Teaching and Ruling.
The Paſtoral Authority of Presbyters is further cleared in many paſſages in the publick forms of the Church of England touching that Order.
The form of Ordaining Presbyters in this Church, lately was, Receive the Holy Ghoſt; whoſe ſins thou remitteſt, they are remitted; and whoſe ſins thou retaineſt, they are retained; and be thou a faithful diſpenſer of the word of God, and of his holy Sacraments, in the Name of the Father, and of the Son, and of the Holy Ghoſt. Amen. Now the former part hereof is intirely the words uſed by our Saviour, John 20.21, 22. towards the Apoſtles, expreſſing their Paſtoral Authority. And the latter part is no derogation or diminution from the power granted in the former part. If Presbyters are not partakers with the Apoſtles in the Paſtoral Authority, how could they have Right to that Form of Ordination?
Likewiſe this Church did in ſolemn form of words require the presbyters when they were ordained, to exerciſe the diſcipline of Chriſt as the Lord hath commanded, and this Realm hath received the ſame, according to the commandment of God. And that they might the better underſtand what the Lord hath commanded therein, this Church did appoint alſo, That at the ordering of Prieſts there be read for the Epiſtle that portion of Acts 20. which relates St. Paul's ſending to Epheſus, and calling for the Elders of the Congregation, with his exhortation to them, To take heed to themſelves, and to all the flock, whereof the Holy Ghoſt hath made them overſeers, to rule the congregation of God. Or elſe 1 Tim. 3. which ſets forth the Office and due Qualifications of a Biſhop. Theſe portions of Scripture this Church appointed to be read to the Presbyters, as belonging to their Office, and to inſtruct them in the nature of it. And afterwards the Biſhop ſpeaks to them that are to receive the Office of Prieſthood, in this form of words: You have heard brethren, as well in your private examination, as in the exhortation and holy leſſons taken out of the Goſpel, and the writings of the Apoſtles, of what dignity, and how great importance this Office is whereto ye are called; that is to ſay, The Meſſengers, the Watchmen, the paſtors and ſtewards of the Lord, to teach, to premoniſh, to feed, to provide for the Lords Family.
I acknowledg the paſſages here alledged are taken out of the old Book of Ordinanion that was eſtabliſhed in this Church till the late alteration made Anno 1662. If thoſe Alterations ſignifie another meaning about the ſeveral Holy Orders, than what was ſignified in the Old Book, then the ſenſe of the Church of England in theſe times, differs from the ſenſe of the ſame Church in all times preceding the ſaid Alterations. But if they ſignifie no other meaning than what was ſignified in the old Book, my Citations are of force to ſhew what is the ſenſe of this Church, as well of the preſent as of the former times about this matter.
And let this be further conſidered, That the form of ordaining a Biſhop according to the Church of England, imports not the conferring of a higher power, or an authorizing to any ſpecial work, more than to what the Presbyter is authorized. The old form was, Take the Holy Ghoſt; and remember that thou ſtir up the grace of God that is in thee, by impoſition of hands: for God hath not given us the ſpirit of fea…, but of power, and of love, and of ſoberneſs. What is there in this form of words, that might not be uſed to a Presbyter at his ordination? Or what is there in it expreſſive of more power than what belongs to a Presbyter? The new form ſince the late alteration, is, Receive the Holy Ghoſt for the work and office of a Biſhop in the Church of God, now committed to thee by impoſition of our hands, in the name of the Father, and of the Son, and of the Holy Ghoſt, Amen And remember that thou ſtir up the grace of God that is given thee by this impoſition of our hands; f r God hath not given us the ſpirit of fear, but of power, and of love, and of ſoberneſs. And what is there in this form that is expreſſive of any office power that the Presbyter hath not, unleſs theſe words, for the work and office of a biſhop? Now both the name, and work, and office of a biſhop, belongs to the Scripture-presbyter, who is of divine inſtitution; and the presbyter to whom it doth not belong, is but a humane creature, or an ordinance of man.