The Tabernacle of God with Men, Chapter 8
CHAP. VIII. The ſixth Inſtruction. That Biſhops in office above Preſbyters, are no Church-officers of divine inſtitution, it is pleaded by Jerome from Scripture, and the higheſt Goſpel-antiquity.
THere is a Divine Biſhop, one and the ſame with a Presbyter or a Paſtor or Teacher of a Congregation, and Elder labouring in the Word and Doctrine; there is an humane Biſhop, one that pleads his office to be above the Presbyters or Paſtors office; and two things he challengeth above the Presbyter. 1. Power of Ordination. 2. Power of Juriſdiction. Jerome a learned Father, famous about 390 yeeres after Chriſt, in his Epiſtle to Evagrius, and in his Commentary upon the Epiſtle to Titus, ſpeaks clearly to this queſtion, both from Scripture, and from the firſt Goſpel antiquity; I have therefore thought fit to tranſlate that Epiſtle, and thence to obſerve his Arguments, from Scripture, as likewiſe what he produceth from antiquity, that we might at once give double light to this queſtion, knowing well, that where antiquity is uſed againſt the Scripture it is nothing worth, but whereit ſtands fair with the Scripture, it may be a ſecondary confirmation of the true meaning of Scripture, to the impartial enquiter after truth; and an argument fully in force againſt the adverſary, pretending antiquity for his Error. This Epiſtle is directed againſt a certaine perſon who would have a Deacon to be above a Presbyter, againſt whom thus Jerome;
We read in Iſaiah, the fool will ſpeak folly, I hear of one who hath broken forth into ſo great folly, that he would prefer Deacons before Presbyters, that is before Biſhops. For when the Apoſtle teacheth clearly, that Presbyters are the ſame with Biſhops, who may endure that the ſervant of tables and widowes, ſhould lift up himſelfe ſwollen above them, by whoſe prayers the body and blood of Chriſt is conſecrate? Seekeſt thou authority? Heare the Teſtimony, Paul and Timothy, Phil. 1.the Servants of Jeſus Chriſt, to all the Saints in Chriſt Jeſus which are at Philippi, with the Biſhops and Deacons. Acts 20.Wilt thou another example? In the Acts of the Apoſtles thus, Paul writes to the Miniſters (Sacerdotes) of one Church; Take heed to your ſelves and to the whole flock, over which the holy Ghoſt hath made you Biſhops: (for it is the ſame word here, that every otherwhere is tranſlated Biſhops) that yee might rule the Church of the Lord, (ſo he reads it) which he hath purchaſed with his owne blood. And that no man may contentiouſly wrangle, that there were many Biſhops in one Church, hear yet another teſtimony, by which it is moſt manifeſtly proved, Tit. 1.that a Biſhop and Presbyter are one and the ſame. For this end I left thee in Creet, that thou mighteſt redreſſe the things that were wanting, that thou migheſt appoint Presbyters in every City, as I have alſo commanded thee; If any man be without blame, the huſband of one wife, have faithful children, 1 Tim. 4.not accuſed of riot, or diſobedient; for it behooves a Biſhop to be without blame, as the Steward of God. And to Timothy, Neglect not the grace which is in thee, which was given thee by prophecy, with the laying on of hands of the Preſbytery. But Peter likewiſe in his firſt Epiſtle ſaith, 1 Pet. 5.The Elders or Preſbyters which are among you, I intreat, who am your fellow-Elder, and a witneſſe of the ſuffrings of Chriſt, and alſo a partaker of glory to come, which is to be revealed, that yee rule the flock of Chriſt, and overſee it, not of neceſſity, but willingly, according to God, which in the Greek is more ſignificantly expreſt, foreign Biſhoping that is, overſeeing them, from whence the name of Biſhop is drawne.
Do the teſtimonies of theſe ſo great men ſeem ſmall to thee? let the Goſpel-trumpet ſound, the Son of thunder, whom Jeſus loved ſo much, who drunk the flowing ſtreams of doctrine out of his Saviours breaſt; The Presbyter to the elect Lady and to her children, whom I love in the truth. And in another Epiſtle, The Presbyter to the wel-beloved Caius, whom I love in the truth. Hitherto Ierome.
Here we have both clearly affirmed, and ſtrongly confirmed, that a Biſhop in office above a Presbyter, is no where to be found in Scripture, but Biſhop and Presbyter are two names of one and the ſame office, ſo that whatſoever belongs to any Biſhop by vertue of his office, the ſame belongs to every Presbyter, as he is a Presbyter. For clearing both his affirmation and confirmation, we muſt obſerve that in his time the cuſtome of the Church, had obtained that ſome were ſingle Presbyters, others ſo Presbyters, as withall Biſhops challenging above ſingle Presbyters, the Power of Ordination at the leaſt, themſelves likewiſe ordained, not by ſingle Presbyters, (as they called them,) but by Biſhops; and it is pleaded by the Advocates of Epiſcopacy at this day, that the Apoſtles before their death ordained ſeverall Biſhops, in office above Presbyters, (as formerly we laid down,) over the Churches in ſeverall cities, and theſe Biſhops in continuall ſucceſſion ordained others; neither can a Biſhop be ordained by Presbyters, nor a presbyter without a Biſhop; at leaſt ordinarily.
Againſt this Jerome pleads, taxing the great errour of them that would preferre a Deacon to a Presbyter, That it is all one to preferre him to a Biſhop; for according to Scripture, the one is neither greater nor leſſe then the other, neither is there any ſuch diſtinction of ſingle Presbyter from the Biſhop, but they are one and the ſame, and this he ſaith the Apoſtle teacheth clearly; and having affirmed this, he proves it by many Arguments.
1. From the granted operation belonging to the Presbyters office as ſuch, and therefore to every Presbyter, which is to conſecrate the body and bloud of Chriſt. Where is the higheſt officiall operation, there is the higheſt office; but in the hands of every Presbyter is the higheſt officiall operation: (for we may not thinke that either impoſition of hands in Ordination, or paſſing ſentence in excommunication, are acts of higher nature, then conſecrating the elements in the Supper, and this belongs to every Presbyter by vertue of his office,) therefore in the hands of every Presbyter is the higheſt office. The like Argument we have. 1 Tim. 5.17. Thoſe acts which are moſt worthy of honour are the higheſt; but ſuch is labouring in the word and doctrine, belonging to every miniſter of the word, compared with ruling challenged by the Biſhop.
2. Argument from the two firſt teſtimonies, Phil. 1.1. and Acts 20. Of Biſhops above Presbyters, there is but one belongs to a city. But here are many to one city, to Philippi, to Epheſus, and theſe were one and the ſame with Presbyters.
The denyall of the Propoſition he accounts contentious wrangling, whence this diſcourſe proceeds clear.
3. Argument from the ſame teſtimonies; The name of Biſhop is equally given to all the Elders, Phil. 1. All the miniſters ſaluted by that name, (for what reaſon can be imagined, ſuppoſing Biſhops and Elders diſtinct, why he ſhould ſalute only the Biſhops and Deacons, and leave out all the other miniſters?) Acts 20. the ſame who are called Elders, v. 17. are Biſhops, v. 28. The ſame Argument, Tit. 1.5. with the ſeventh.
4. Argument, from the laſt teſtimonie; Where the names are uſed indifferently one for another, and the ſelfe ſame qualifications for office ſubjoyned to each name, there the ſelfe ſame office is ſet out under each name. But ſo it is here. The Apoſtle enjoyning Titus to appoint Elders, —if any be blameleſſe, &c. v. 5, He gives the reaſon, v. 7. for a Biſhop muſt be blameleſſe, &c. If Biſhop and Presbyter be not one and the ſame, the Apoſtle had not reaſoned at all; might it not be replyed? it is true, a Biſhop muſt be blameleſſe, &c. but every Presbyter is not a Biſhop;
Here we may take notice of the miſerable ſhifts of the Jeſuits, and with them our Prelates. The names, ſay they, were then common, but the office diſtinct.
Anſw. 1. Becauſe the names were common, and that perpetually, therefore the father here, according to all reaſon in the world, argues the office one and the ſame. 2. Not only the names are common, but the qualifications for office, are here one and the ſame under thoſe names. The ſelfe ſame office is ſet forth; their gloſſe here doth yet further betray the nakednes of their evaſion. A Presbyter ſay they is comprehened in a Biſhop, for every Biſhop is a Presbyter, (though withal he bemore,) as every Captaine is a Souldier, and therefore the names are common.
Anſw. 1. Where Perſons different in peculiar Calling or Commiſſion, do yet agree in one common denomination, it cannot be ſaid they are one and the ſame; No man faith, (though every Captaine be a Souldier,) that a Captaine and a Souldier are one and the ſame; but here Jerome expreſſeth according to the Scripture, that Biſhop and Presbyter are one and the ſame. 2. In ſuch a difference of Perſons, the leſſe may be affirmed indefinitely, or univerſally of the greater; but not the greater of the leſſe; it is true, every Captain is a Souldier; but it is not true that every Souldier is a Captaine; but here the Biſhop is affirmed of the Elder, Acts 20.17. with 28. and Tit. 1.5. with v. 7. Their ſecond ſhift is as miſerable, (for this hold is ſo weak they are forced to quit it,) That in the Apoſtles times the office of Biſhop and Presbyter was diſtinct, but both at one time conferred upon the ſame Perſons.
Anſw. 1. This is to be wiſe above what is written, no ſuch thing any where hinted. 2. The higheſt operations are aſcribed to the Elders as ſuch to feed, to labour in the word and doctrine, therefore the Biſhops office could not be above theirs. 3. How miſerably then had Jerome argued? What folly is this (ſaith he) that any man ſhould preferre Deacons before Presbyters, (ſpeaking of the Presbyters of his time, when the cuſtome of the Church had obtained that Biſhops were above Presbyters,) that is before Biſhops; and thence carries on his diſpute, that according to divine inſtitution there is no difference. Now if this Jeſuitical Allegation was true, the Anſwer was ready; they had in the Apoſtles time the office of Presbyter and Biſhop both, though diſtinct, yet in one Perſon, as now they are diſtinct in ſeveral Perſons; therefore Presbyters now are not by divine inſtitution equall to them; the truth is, it is one office, which was then in one Perſon undivided, is now divided, and ſo ſhared into ſeverall Perſons.
5. Argument. From 1 Tim. 4.14. If that which is challenged peculiarly to Biſhops, belong to the Preſbyters as ſuch, then their office is not diſtinct; but ſo it is; that which is challenged, &c. Nothing more peculiarly challenged then Ordination, yet is that here by Jerome pleaded for the Presbyters, in this very queſtion, wherin he is pleading the equality of (or identity rather) of Biſhops and Presbyters. The ſame we may argue from Act. 13.1. &c. The ſeparating of Barnabas and Saul to their Miniſtery among the Gentiles by impoſition of hands, cannot well be conceived belonging to any other then to thoſe to whom it belongs to ſet a part by like impoſition of hands, the ordinary Miniſters of the word; at leaſt not to any inferiour to thoſe; But Paul and Barnabas were ſeparate to their Miniſtery, not by Biſhops above Presbyters, but by Prophets and Teachers who were Presbyters. Object. The greater cannot be Ordained by the leſſe; Paul Ordained Timothy. Anſw. This impoſition of hands is of like nature, with Ordination at the leaſt; the Presbyters concurred with Paul.
6. Argument, From 1 Pet. 5.1.2. The Greek word (ſaith he) foreign, over-ſeeing or taking the over-ſight, is more ſignificant, whence the name of a Biſhop is drawn; The Argument is thus. Whatſoever operations belong to the Biſhop by his Office, the ſame belong to the Presbyter by his; therefore they are not diſtinct Officers, but one and the ſame. The former part is proved thus; All that belongs to the Biſhops office, is comprehended in the word foreign which ſignifies to performe the part of a Biſhop; from whence the very name of Biſhop is derived; but whatſoever is comprehended in the word foreign belongs to the Preſbyters by expreſſe teſtimony here; they muſt act the part of Biſhops, which were they not the ſame with Biſhops, would be to uſurpe. Therefore if not onelyonly Ordination but Juriſdiction belongs to Biſhops, the ſame by as authentique Commiſſion belongs to Presbyters or Paſtors and Teachers of ſeverall Congregations. Hence as formerly for Ordination, ſo for Juriſdiction, we may obſerve that it is to be performed without Biſhops diſtinct from and above Presbyters, 1 Cor. 5. per totum, there were then no Biſhops in Corinth.
Object. The Apoſtle there excommunicated, verſ. 3. I have judged already, &c.
Anſw. 1. Some (as Beza for one) hold excommunication prevented by publique rebuke, and repentance thereupon, 2 Cor. 2.6. the word foreign rendred puniſhment, ſignifies rebuke. 2. The Apoſtles judgement was a judgement of doctrinall determination, appointing them what to do, in caſe publike rebuke or admonition ſhould not reclaime him; not of juridicall execution. The Church was to be gathered in the name and with the power of Chriſt, to deliver, &c. 3. Had not this Church the ſame power with thoſe Churches Rev. 2? But they were to proceed by the Apoſtles direction, blamed that they had ſuffered ſuch and ſuch as the Nicolatians, Jezabel, &c. The Apoſtle himſelfe not formally executing, 1 Tim. 5.17. All Church rule is diſtributed among the Elders or Presbyters; therefore to the Elders, as the Elders it belongs; and Elders and Biſhops are one and the ſame.
Adde here (what is obſerved) the word foreign or Biſhop is never mentioned in the New Teſtament as belonging to a perpetuall Church officer, but the actions therein required belong to any teaching Presbyter, are not thoſe peculiar actions challenged to the Biſhops.
7. Argument from this laſt teſtimony, and 2 John 1 & 3 John 1. There is no perpetual office in the Church above that which the Apoſtles hold in common with the perpetual officers, labouring in the word and doctrine, and according to which they ſtile themſelves; but that is the office of Presbyters, as is cleare in theſe teſtimonies.
All theſe Arguments we have here in Ierome's diſcourſe, and thus by him made uſe of; let us adde the
8. Argument. The office of Paſtor or Teacher, is an office of the higheſt denomination after the Apoſtles and Evangeliſts have ceaſed. Epheſ. 4.11. 1. To feed and to teach are higher acts then to rule in way of Diſcipline; 1 Tim. 5.17. 2. Theſe are the only Miniſters of the word, given of Chriſt to the Church in all ages for perfecting the Saints, for the work of the Miniſtry, for edifying the body of Chriſt, verſe 12. But every Miniſter of the word is by his office a Paſtor or Teacher.
Object. But Biſhops above Presbyters may be Paſtors above Paſtors, and Teachers above Teachers.
Anſw. 1. Thoſe acts and the power for them whereby they challenge ſuperiority, cannot make them above, becauſe they are of inferiour nature to the acts of feeding and teaching belonging to every Miniſter of the word.
2. All officers of one denomination, whether above them or below them, are equall in power and office; the Apoſtles and Evangeliſts above them, equall among themſelves; the Deacons below them, equall among themſelves; and what hint is there that theſe middle officers ſhould among themſelves be divided into extremes?
Thus from Scripture. Jerome now goes on to ſhew the equality of Biſhops and Presbyters, as to their office by divine inſtitution, partly by preventing an objection, partly by a famous inſtance in the Church of Alexandria; the objection he prevents in theſe words; But that afterwards one was choſen, who ſhould be preferred before the reſt, it was done for the remedy of ſchiſme, leaſt every one drawing the Church of Chriſt to himſelfe ſhould break it in pieces. The Summe is this; in the Apoſtles times there was no difference, the Scripture holds them forth equall; this difference was made afterwards, occaſioned by ſchiſme, for the healing whereof the Church thought it expedient to take this courſe; but no ground in Scripture for this inequality; and this he expreſſeth yet more clearly in his Commentary upon Tit. 1.5. comparing the fifth and ſeventh v. together, thus he ſpeaks. Let us diligently attend the Apoſtles words, ſaying that thou mayeſt appoint Presbyters in every city, as I had appointed thee, who ſhewing what kind of Presbyter ought to be ordained in his following diſcourſe, thus he inferrs, for it behoves a Biſhop to be blameleſſe, as the ſteward of God; a Presbyter then is the very ſame with a Biſhop, (ſaith he) and before that by the inſtinct of the devill diviſions were made in religion, and they ſaid among the People, I am of Paul, I am of Apollo, but I am of Cephas, the Churches were governed by the Common Councell of the Presbyters; (theſe Presbyters not joyned to the Biſhop, as one above them, as it is here plaine, but all the Presbyters equall among themſelves joyning in this Common-Counſell,) the Father goes on; but after that every one thought thoſe whom he baptized, his owne, not Chriſts; it was decreed in the whole world, that one choſen from among the Presbyters, ſhould be ſet above the reſt, to whom all the care of the Church ſhould belong, and the ſeeds of ſchiſme ſhould be taken away.
1. Here we ſee that this cuſtome came in long after the Apoſtles times generally.
Object. Nay, the Apoſtle ordered it thus in his time; for it is ſaid here, when one ſaid, I am of Paul, another, I am of Apollo, &c. Then was this courſe taken; but it was in the Church of Corinth in the Apoſtles time, that ſo they ſaid.
Anſw. That forme of words Jerome here uſeth aptly to expreſſe the manner of Schiſme, but doth not point at that time, as if the Apoſtle had then taken this courſe, as is manifeſt, 1. When he had proved the equality of Biſhops and Presbyters, from Epiſtles written after the Epiſtle to the Corinthians, he yet ſaith afterwards this courſe was taken. 2. He doth not ſay when the Corinthians ſaid thus, but when they ſaid thus among the people, it was decreed not in Corinth, but in the whole world. 2. And as it was after the Apoſtles times, ſo that it had no ground in their writings, he goes on to ſhew by ſome of the ſame Scriptures, formerly uſed in this Epiſtle to Evagrius, which Scriptures he further in this place inſiſts upon. Some man may think (ſaith he,) that this is not the ſentence of the Scripture, but my owne, that a Biſhop and a Presbyter are one, and that one is the name of age, the other of office or duty; let him read the words of the Apoſtle, Phil. 1.1. Philippi is of Macedonia, and certainly in one city there could not be many Biſhops, as they are called, but becauſe they called the ſame Biſhops at that time, whom they called alſo Presbyters, therefore the Apoſtle ſpake indifferently of Biſhops, as of Presbyters. Yet this may ſeeme doubtfull to ſome men, except it be confirmed by another teſtimony, Acts 20.17, 28. Mark this diligently, (ſaith he,) how he calling the Presbyters of one city of Epheſus, afterwards cals the ſame Biſhops. If any man will receive that Epiſtle which is written to the Hebrews in Pauls name, there alſo the care of the Church is equally divided among many, foraſmuch as he writes to the people. Obey them that rule over you, &c. Heb. 13.17. and Peter who from the firmeneſſe of his faith received his name,—in his Epiſtle ſpeaks, ſaying, the Elders that are among you, I who am likewiſe your fellow Elder, &c. 1 Pe. 5.1.2. Theſe things I have therefore ſpoken, that we might ſhew, that amongſt the Ancient, Biſhops and Presbyters were the ſame, but by little and little, that the miſeries of diſſention may be plucked up, all the care was laid upon one. Therefore as the Presbyters know that they are by the cuſtome of the Church ſubject to him that is ſet over them: ſo let the Biſhops know, that they rather by cuſtome then the truth of the Lords order are greater then Presbyters, and that they ought to governe the Church in Commune; imitating Moſes, who when he had it in his Power alone to rule the People of Iſrael, choſe ſeventy, with whom he would judge the People. Hitherto Jerome upon Tit. 1.1. whoſe diſcourſe is ſo plain and cleare, that the very reading it over, anſwers all cavils ſtarted to obſcure his doctrine, touching the equality of Biſhops and Presbyters by divine inſtitution; and whereas in the cloſe of all he ſeems to parallel the Biſhop and his Presbyters with Moſes and his ſeventy Judges, that this in parallel is according to the cuſtome of the Church, not according to ſcripture rule, is evident by the words immediatly foregoing.