But they will reply: Irenaeus saith, Propter potentiorem principalitatē. Of these words groweth their error. They dream of a Kingdom, and Principality. But Christ saith to his Disciples,1 The kings of Nations rule over them: Vos autē non sic: 2But you may not so. And Origen saith, Qui vocatur ad Episcopatum, non vocatur ad principatum, 3sed ad seruitutem totius Ecclesiae. He that is called to be a Bishop, is not called to a principality, 4but unto the Service of the whole Church. The Principality, that Irenaeus meant, was the Civil Dominion, and temporal state of the City of Rome, in which God had then planted the Empire of the world, and made all Nations subject unto it. And therefore the Church of God being once enkindled there, was more notable, and better known unto all Nations. As for the Bishops of Rome that then were, they had neither lands, nor rents: but lived still under the sword in continual persecution: as S. Paul saith, The ofshavinge of the world, and the vilest of all people, Far from any show, or colour of Principality. Yet that notwithstanding, the Church there was called a principal, and a chief Church above others, because of the Dominion, and Principality of the City. And in this sense, Ecclesia principalis, Is sometime used in the Old Fathers.5 In the Council of Carthage it is written thus: Placuit, ut nemini sit facultas, relicta principali Cathedra, ad aliquam Ecclesiam in Dioecesi constitutam see confer. We think it good, it be lawful for no man, leaving the principal Chair, or Church,6 to go to any other Church within the Diocese. Likewise Paulinus unto Alypius, Dominus in suis te civibus principalem cum principibus populi sui, seed Apostolica meritò collocavit. The Lord hath worthily placed thee in the See Apostolic, a principal one among his Citizens, with the Princes of his people. Thus the Principality, that Irenaeus meaneth, stood not in the preaching of the Gospel, but in the Civil estate, and worldly Dominion: not in the Bishop that professed Christ, but in the Emperor, that was an Heathen: not in the Church, but in the persecutors, and enemies of the Church. Therefore M. Harding reasoning thus, Rome had the power, and Princehood of the world: Ergo, The Bishop there was Head of the Universal Church, seemeth not well to weigh his own Conclusion.
But they wil replie: Irenaeus saith, Propter potentiorem principalitatē. Of these woordes groweth their errour. They dreame of a Kingdome, and Principalitie. But Christe saith to his Disciples,1 The kinges of Nations rule ouer them: Vos autē non sic: 2But you may not so. And Origen saith, Qui vocatur ad Episcopatum, non vocatur ad principatum, 3sed ad seruitutem totius Ecclesiae. He that is called to be a Bishop, is not called to a principalitie, 4but vnto the Seruice of the whole Churche. The Principalitie, that Irenaeus meante, was the Ciuile Dominion, and temporal state of ye Citie of Rome, in whiche God had then planted the Empier of the worlde, and made al Nations subiecte vnto it. And therefore the Churche of God beinge once inkendled there, was more notable, and better knowen vnto al Nations. As for the Bishops of Rome that then were, they had neither landes, nor rentes: but liued stil vnder the swearde in continual persecution: as S. Paule saithe, The ofshauinge of the worlde, and the vilest of al people, Farre from any shew, or colour of Principalitie. Yet that notwithstandinge, the Churche there was called a principal, and a chiefe Churche aboue others, bicause of the Dominion, and Principalitie of the Citie. And in this sense, Ecclesia principalis, Is sometime vsed in the Olde Fathers.5 In the Councel of Carthage it is written thus: Placuit, vt nemini sit facultas, relicta principali Cathedra, ad aliquam Ecclesiam in Dioecesi constitutam se conferre. Wee thinke it good, it be lawful for no man, leauinge the principal Cheyre, or Churche,6 to goe to any other Churche within the Diocese. Likewise Paulinus vnto Alypius, Dominus in suis te ciuibus principalem cum principibus populi sui, sede Apostolica meritò collocauit. The Lorde hath woorthily placed thee in the See Apostolique, a principal one emonge his Citizens, with the Princes of his people. Thus the Principalitie, that Irenaeus meaneth, stoode not in the preachinge of the Gospel, but in the Ciuile estate, and worldly Dominion: not in the Bishop that professed Christe, but in the Emperour, that was an Heathen: not in the Churche, but in the persecutors, and enimies of the Churche. Therefore M. Hardinge reasoninge thus, Rome had the power, and Princehoode of the worlde: Ergo, The Bishop there was Head of the Vniuersal Churche, séemeth not wel to weighe his owne Conclusion.
- 1Matthae. 20.
- 2Luke. 22.
- 3Origen in Isaiah. Ca. 6.Origen in Esai. Ca. 6.
- 41. Timoth. 3.
- 57. Quest. 1. placuit.
- 6Inter Epistolas Augustini. ep. 35
