A Treatise of Episcopacy, Part 2 · Chapter 25
CHAP. XXV. The Ordination lately exerciſed by the Presbyteries in England is valid: Ergo Reordination unneceſſary.
THat valid ordination is not to be repeated, is agreed on by Proteſtants and Papiſts: It is one of the ancient Canons called the Apoſtles, Can. 67. [Siquis Epiſcopus aut Presbyter aut Diaconus ſecundam ab aliquo ordinationem acceperit, deponitor, tam ipſe, quam qui ipſum ordinaverit.
Arg. 1. The way of Ordination which was valid in the Primitive Church is valid now.
But the way of Ordination by meer Presbyters was valid in the Primitive▪ Church: Ergo it is valid now.
The Major needs no proof, at leaſt to the point in hand.
The Minor, I prove.
1. From Hieromes frequently cited words in his Epiſtle to Evagrius, where he tells us, that the Presbyters of Alexandria from the daies of Mark till Heraclas and Dionyſius made or ordained their own Biſhops. Having ſhewed that Biſhops and Presbyters were of one office, he addeth. [Qwa autem poſtea unus elecius eſt, qui caeteris praeponeretur, in ſchiſmatis remedium factum eſt, ne unuſquiſque ad ſe trabens Chriſti eccleſiam rumperet: Nam & Alexandria à Marco Evangeliſta uſque ad Heraclam & Dionyſium Epiſcopos, Presbyteri ſemper unum exſe electum, in excelſori gradu collecatum Epiſcopum nominabant: Quomodo ſi exercitus Imperater in faciat: aut Diaconieligunt exſe quem induſtrium noverint, & Archidiaconum vocent.] Where note, 1. That Hierome undertaking to ſhew how Biſhops were made at▪ Alexandria, mentioneth no other making of them but this by the Presbyters:
2. That [Presbyters made Biſhops] is brought by Hierome as an Argument to prove the Identity firſt, and nearneſs after of their power.
3. That he aſcribeth to the Presbyters the Election, the placing of him in a higher degree and the naming of him a Biſhop.
4. And that he diſtinguiſheth the Presbyters making of a Biſhop thus anciently, from that which followed Heraclas and Dionyſius, which was by epiſcopal ordination or conſecration. Which obſervations are ſufficient to anſwer all their objections that will perſwade men that Hierome ſpeaketh but of Election.
2. This teſtimony is ſeconded by a more full one of Eutychius Patriark of Alexandria, who out of the Records and Tradition of that Church, in his Arabick Originalls thereof ſaith as followeth [according to Seldens Tranſlation in his Commentary pag. 29. 30. [Conſtituit item Mar…us …geli…ta duodecem Presbyteros cum Hanania, qui nempe manerent cum Patriarcha, adeò ut cum vacaret Pratriarch…tus eligerent unum è duodecim Presbyteris cujus capiti reliqui undecim manus imponerent, eumque benedicerent, & Patriarcham …um crearent: & dein virum aliquem niſi quem eligerent, eumque Presbyterum, ſecum conſtituerint loco ejus qui ſic fac…us eſt Patriarcha, u… i…à ſemper extarent duodecim. Neque deſ…it Alexandriae inſtitutum hoc de Presbyteris ut ſcilicet Patriarchas crearentur Presbyteris duodecim, uſque ad tempora Alexandri Patriarchae Alexandrini, qui fuit ex numero illo 318. Is autem vetuit ne deinceps Patriarcham Presbyteri crearent, & decrevit ut mortuo Patriarchâ convenir…nt Epiſcopi qui Patriarcham ordinarent. Decrevit item ut vacante Patriarchatu, Eligerent ſive ex quacunque regione, ſive ex duodecim illis Presbyteris, ſive aliis, ut res ferebat, virum aliquem eximium, eumque Patriarcham crearent▪ atque ità evanuit inſtitutum illud antiquius, quo creari ſolitus a Presbyteris Patriarcha, & ſucceſſit in locum ejus decretum de Patriarchâ ab Epiſcopis creando.
Here you ſee in the moſt full expreſſions that the Presbyters Election, impoſition of hands and Benediction created their Biſhop or Patriark; and alſo choſe and made or ordained another Presbyter in his roome, and ſo ordained both Presbyters and Biſhops.
3. The Tradition or Hiſtory of Scotland telleth us that their Churches were long governed by Presbyters without Biſhops, and therefore had no ordination but by Presbyters.
Hector Bo…thius Hiſtor. Scot. li. 7. fol. 128. 6 [Ante Palladium populi ſuffragiis ex Monac…is & Culdaeis Pontifices aſſumerentur.]
John Major de geſtis Scotorum li. 2. cap. 2. Saith [prioribus illis temporibus per ſacerdotes & monachos ſine Epiſcopis Scoti in fide eruditi ſunt.
Jahan. Fo…donus makes this the cuſtome of the Primitive Church: Scotichr. li. 3. cap. 8. Ante Palladii adventum habebant Scoti fidei Doctores ac Sacramentorum Miniſtratores Presbyteros ſolummodo vel Monachos, ritum ſequentes Eccleſiae primitivae.
Which Biſhop uſher reciting (de primordiis Eccleſ. Brit. p 798. 799. 800.) Saith Quod poſtremum ab iis accep…ſſevidetur qui dixerunt (ut Johan. Semeca in gloſſa decreti Diſt. 93. cap. Legimu) quod in prima primitiva Eccleſia commune erat officium Epiſcoporum & ſacerdot…m, & nomina erant communia & officium commune ſed in ſecunda primitiva c…perunt diſtingui & nomina & officia. So Balaeus Script. Brit. Cent. 14. cap. 6.
All which aſſure us that then only Presbyters could ordaine where there were no other, the ſame we may ſay of the Gothick Churches according to Philoſtorgius Eclog. li. 2. c. 5. That were for ſeventy years after their converſion without a Biſhop Vlphilas being the firſt.
4. Columbanus was no Biſhop but a Presbyter and Monk, nor his Succeſſours that yet Ruled even the Biſhops, as Beda noteth, Hist. li 3. c. 4. & 5. H…here ſolet ipſa Inſula Rectorem ſemper Abbatem Presbyterum, cujus jure & omnis provincia, & ipſi etiam Epiſcopi, ordine inuſitat… debeant eſſe ſubjecti, juxta exemplum primi Doctoris illius (Columbani) qui non Epiſcopus ſed Presbyter extitit & Monachus.]
And theſe Presbyters did not only ordaine (as being the only Church Governours) but they ſent Preachers into England, and ordained Biſhops for England at King Oſwalds requeſt, as Beda at large relateth Eccleſ. Hiſt. l. 3. c. 3. 5. 17. 21. 24▪ 25. The Abbot and other Presbyters of the Iſland Hy, ſent Aydan [& ipſum eſſe dignum Epiſcopatu ipſum ad erudiendos incredulos & indoctos mitti debere decernunt—Sicque illum ordinantes ad praedicandum miſerunt &c. Succeſſit vero ei in Epiſcopatu Finan, & ipſe illo ab Hy Scotorum inſula ac monaſterio deſtinatus. c. 17. & cap. 25. Aydano Epiſcopo de hac vita ſublato. Finan pro illo gradum Epiſcopatus a Scotis ordinatus & miſſus acceperat &c. So cap …4. &c. You will find that the Engliſh had a Succeſſion of Biſhops by the Scotiſh Presbyters ordination: And there is no mention in Beda of any diſlike or ſcruple of the lawfulneſs of this courſe.
Segenius a Presbyter was Abbot of Hy (cap. 5.) when this was done And (cap. 4.) it appears that this was their ordinary cuſtome, though in reſpect to the Churches that were in the Empire, it be ſaid to be, more inuſitato, that Presbyters did Govern Biſhops: but none queſtioned the validity of their ordinations. And the Council at Herudford, ſubjecteth Biſhops in obedience to their Abbots.
And the firſt reformers or Proteſtants here called Lollords and Wicklifiſts held and practiſed ordination by mere Presbyters, as Walſingham reports Hiſt. Angl. An. 1…. 89. and ſo did Luther and the Proteſtants of other Nations, as Pomeranus ordination in Denmark ſhews, and Chytraeus Saxon Chron lib. 14. 15. 16. 17.
5. Leo Mag. Epiſt. 92. cited by Gratian, being conſulted a ruſtico Narbonenſi, de Presbytero vel Diacono qui ſe Epiſcopos mentiti ſunt; & de his quos ipſi clericos ordinâr…nt, anſwered [Nulla ratio ſ…vit ut inter Epiſcopos habeantur qui nec a clericis ſunt electi, nec a plebibus expetiti, &c.—yet thus reſolveth of their ordination [Siqui autèm Clerici ab ipſis Pſeudo- Epiſcopis in eis Eccleſus ordinati ſunt, quae ad proprios Epiſcopos pertinebant, & ordinatio eorum cum conſenſu & judicio preſidentium facta eſt, poteſt …ata haberi▪ ita ut in ipſis Eccleſus perſeverunt.] So that the mere conſent of the proper Biſhops can make valid ſuch Presbyters ordination.
6. F…liciſſimus was ordained Deacon by Novatus one of Cyprians Preſbyters, Schiſmatically, yet was not his ordination made Null by Cyprian; but he was depoſed for Mal-adminiſtration. See Blondel p. 312. 113.
7. Firmilian (in 75 Epiſt. apud Cyprian) Saith [Neceſſariò apud nos fit, ut per ſingulos annos ſeniores & praepoſiti in unum conveniamus ad diſponenda quae curae noſtrae commiſſa ſunt, ut ſi quae graviora ſunt, communi conſilio dirigantur This ſhews that communi conſilio importeth a conſenting Governing Power) &c. Omnis poteſtas & gratia in Eccleſus conſtituta, ubi praeſident majores natu qui & baptizandi, & manum impone…, & ordinandi poſſid…nt Poteſtatem] If any ſay, It is only Biſhops that Formilian ſpeakes of; I anſwer, 1. He had a little before uſed the word (Seniores) (the ſame in ſenſe with Majores natu here) as diſtinct from (Praepoſiti) to ſignifie either all Paſtors in general, or Presbyters in ſpecial. 2. When he ſpeakes of (Majores natu) in general, they that will limit it to Biſhops, muſt prove it ſo limited; and not barely affirme it. 3. The conjunct acts of the office diſprove that: It was the ſame men that had the power of baptizing.
8. The great Council of Nice (the moſt reverend Authority next to the holy Scripture) decreed thus concerning the Presbyters ordained by Melitius at Alexandria and in Egypt [Hi autem qui Dei gratiâ & noſtris precibus adjuti, ad nullum Schiſma deflexiſſe comperti ſint, ſed ſe intra Catholicae & Apoſtolicae Eccleſiae fines ab erroris labe vacuos continuerint, authoritatem habeant tum miniſtros ordinandi, tum eos que clero digni fuerint nominandi, tum denique omnia ex lege & inſtituto Eccleſiaſtico libere exequendi.] If any ſay that the meaning is that theſe Presbyters ſhall ordain and Govern with the Biſhops but not withoutthem, I am of his mind, that this muſt needs be the meaning of theſe words; or elſe they could not be conſonant with the Church Canons: But this ſheweth that ordination belongeth to the Presbyters office, and conſequently that it is no nullity (though an irregulrity as to the Canons) when it is done by them alone Socrat. lib. 5. 6. cap. 6.
9. It is the title of the twelfth Canon Concil. An cyrani [Quod non oportet Chorepiſcopos ordinare niſi in agris & villulis] Now either theſe Chorepiſcopi were of the order of Biſhops or not; If they were, then it further appeareth how ſmall the Churches were in the beginning that had Biſhops, even ſuch as had but Vnum Altare, as Ignatius ſaith; when even in the Countrey Villages they had Biſhops as well as in Cities; notwithſtanding that the Chriſtians were but thinly ſcattered among the Heathens. But if they were not Biſhops, then it is apparent that Presbyters did then ordain without Biſhops, and their ordination was valid. And the Vafrities of the Prelates is diſingenious in this that when they are pleading for Dioceſan Churches, as containing many fixed Congregations, then they eagerly plead that the Chorepiſcopi were of the order of Presbyters: But when they plead againſt Presbyters ordination, they would prove them Biſhops. Read & Can. 10. Concilii Antiocheni.
10. Even in the daies of ignorance and Roman Uſurpation, Bonifacius Mogunt. alias Wilfred, Epiſt. 130 (Auct. Bib. Pat. To 2. p. 105.) tells Pope Zachary (as his anſwer intimateth) that in Gente Boiariorum there, was but one Biſhop, and that was one Vivilo, which the Pope had ordained, and that all the Prebyters that were ordained among them, as far as could be ſound were not ordained by Biſhops, though that ignorant uſurping Pope requireth, as it ſeemeth, that they be reordained, (unleſs Benedictionem ordinationis ſhould ſignifie only the bleſſing or confirmation of their former ordination, which is not like) For he ſaith [Quia indicaſti perrexiſſe te ad gentem Boiariorum, & in…eniſſe eos extra ordinem eccleſiaſticum viventes, dum Epiſcopos non habebant in Provincia niſi unum, nomine Vivilo, quem nos ante tempus ordinavimus, Presbyteros vero quos ibidem reperiſti, ſi incogniti fuerint viri illi à quibus ſunt ordinati, & dubium eſt eos Epiſcopos fuiſſe, an non, qui eos ordinaverunt, ſi bonae actionis & catho…ici viri ſunt ipſi Presbyteri & in miniſterio Chriſti omnemque legem ſanctam …docti, apti, ab Epiſcopo ſuo benedictionem Presbyteratus ſuſcipiant & conſ…r…ntur, & ſi… miniſterio ſacro fungantur.
11. Of old it was the Cuſtom of the Church that Presbyters joyn with the Biſhops in Ordination. Concil. Carth. c. 3. All the Presbyters preſent muſt impoſe their hands on the head of the Presbyter to be ordained with the Biſhop. Which fully ſheweth, that it is an act belonging to their Office, and therefore not null when done by them alone, in certain caſes: and that it was but for order ſake, that they were not to do it without a Biſhop, who was then the Ruler of the Presbyters in that and other Actions.
And its worth noting, That ib. Can. 4. The Biſhop alone without anySee Stillingfleets Iren. p. 379. &c. Presbyters was to lay hands on a Deacon (though not on a Presbyter) Becauſe he was ordained non ad ſacerdotium ſed ad miniſterium, not to the Prieſthood but to a Miniſtery or ſervice, which plainly intimateth what Arch-Biſhop Uſher ſaid to me, that Ad Ordinem pertinet ordinare (quamvis ad Gradum Epiſcopalem ordinationes regere.) The Prieſthood containeth a power to ordain Prieſts; but the Epiſcopal Juriſdiction as ſuch ſufficeth to ordain a Deacon: Or that the Biſhop ordaineth Presbyters, as he is a Presbyter (his Prelacy giving him the government of the action) but he ordaineth Deacons as a Ruler only.
Arg. II. Ordination by Biſhops ſuch as were in Scripture time is valid (and lawful). But the Ordinations in England now queſtioned, were performed by Biſhops, ſuch as were in Scripture times, Ergo the late ordinations in England (now queſtionedare valid and lawful.
The Major ſpeaking de nomine & officio is granted by all. The Minor I prove thus. 1. The Ordinations in England now queſtioned were (many or moſt) performed by the cheif particular Paſtors of City Churches (together with their Colleagues or fellow Presbyters) that had Presbyters under them. But the Cheif particular Paſtors of City Churches having Presbyters under them, were ſuch Biſhops as were in Scripture times: Ergo, the Ordinations in England now queſtioned were performed by Biſhops ſuch as were in Scripture times.
I muſt firſt here explain what I mean by [a particular Paſtor] as in an Army or Navy a General Officer, that taketh up the General care of all is diſtinct from the inferiour, particular Captains, that take a particular care of every Souldier or perſon under their command; ſo in the Church in Scripture times there were 1. General Officers, that took care of many Churches (viz. a general care.) And 2. perticular Biſhops and Presbyters that were fixed in every City or perticular Church, that took a perticular care of every Soul in that Church. It is only theſe laſt that I ſpeak of, that were Biſhops infimi gradûs; not ſuch as the Apoſtles and Evangeliſts; but ſuch as are mentioned Acts 14. 23. and Acts 20. 28. Tit. 1. 5. &c.
Now for the Major it is notoriouſly known, 1. That ordinarily ſome of our Ordainers were City Paſtors. 2. That they had Presbyters under them; viz. one or more Curates, that adminiſtred there with them, or in Oratorics called Chappels in the Pariſh.
foreign is Oppidum, and our Boroughs and Towns Corporate are ſuch Cities as are ſignified by that word: And there are few of theſe but have more Presbyters than one, of whom one is the Cheif, and the reſt ruled by him. Beſides, that one was oft-times Preſident of the Aſſembly choſen by the reſt. For inſtance (if I had ever medled in Ordainings as I did not). 1. I was my ſelf a Paſtor of a Church in a City or Burough. 2. I had two or three Presbyters with me, that were ruled by me: ſo that I was ſtatedly their Chief: I was ſtatedly choſen by the neighbourhood aſſociated Paſtors to be their Moderatour (which was ſuch a power as made Biſhops at Alexandria before the Nicene Council.)
Now that ſuch were Biſhops (ſuch as were in Scripture-times) I prove 1. By the Confeſſion of the Opponents: Doctor Hammond and his followers maintain, that there were no ſubject Presbyters inſtituted in Scripture times; and conſequently that a Biſhop was but the ſingle Paſtour of a ſingle ongregation, having not ſo much as one Presbyter under him, but one or more Deacons (which granteth us more than now I plead for:) and that afterwards when Believers were encreaſed, he aſſumed Presbyters in partem curae: So that our Biſhops which I plead for are of the ſtature of thoſe after Scripture times in the Doctors ſence. Defacto this is granted.
2. The Biſhops in Scripture times were ordained in every City and in every Church, Tit. 1, 5. and Acts 13. 23. So are ours. They had the particular Epiſcopacy over-ſight rule and teaching of all the Flock committed to them, Acts 20. 28. (and if the Angel of the Church of Epheſus were one cheif, he was but one of theſe, and over theſe in the ſame Church and charge). And ſo have our Parochial Paſtours; theſe very words, Acts 20. 28. being read and applyed to them in their ordination. They had the Keys of the Kingdom of Heaven committed to them, and ſo have ours. If it be ſaid, that theſe are but things common to the Biſhop with the Presbyter: 1. What then is proper to a Biſhop? To ſay [Ordination] is but to beg the queſtion: And Ordination it ſelf is not proper in the ſenſe of our own Church, that requireth that Ordination be performed as well by the laying on of the hands of the Presbyters, as of the Biſhop. 2. They uſe themſelves to make the governing or ſuperiority over many Presbyters to be proper to a Biſhop.
3. Thoſe to whom the deſcription of Biſhops in Scripture belongeth are truly and properly Biſhops. But the Deſcription of Biſhops in Scripture agreeth (at leaſt) to the chief particular Paſtors of City Churches, having Presbyters under them; Ergo, ſuch are truly and properly Biſhops.
The Minor (which only needeth proof) is proved by an induction of the ſeveral Texts containing ſuch deſcriptions, as Acts 20. and 13. 23. 1 Tim. 3. and 5. 17. Tit. 1. 5. &c. 1 Theſ. 5. 12. Hebr. 13. 7. 17, 24. 1 Pet. 5. 1, 2, 3. and the reſt.
4. If our Parochial Churches or at leaſt our City Churches (thoſe in each Town Corporate and Borough) be true Churches, then the cheif particular Paſtors of them are true Biſhops, but they are true Churches; Ergo.
Still note, 1. That I ſpeak of Churches as governed Societies in ſenſu Politico; and not as a Company of private Chriſtians.
2. That I ſpeak only of particular Paſtors, or Biſhops infimi gradus, and not of Arch-Biſhops, and General Paſtors. And therefore it they ſay It is not the Presbyters but the Dioceſane, that is the cheif Paſtor of your Pariſh Church: I anſwer, there is none above the Reſident or incumbent Presbyters, that take the particular charge and overſight: The Biſhop takes but the general charge, as a general Officer in an Army. If they do indeed take the particular Paſtoral charge of every Soul, which belongs to the Biſhops infimi gradus, then woe to that man that voluntary takes ſuch a charge upon him, and hath ſuch a charge to anſwer for before the Lord. If they ſay that the Presbyters have the particular charge for teaching and Sacraments, but the Biſhops for ruling. I anſwer, 1. It is Government that we are ſpeaking of, if they are Biſhops infimi gradus, then there are no Biſhops or Governours under them. And if ſo, then it is they that muſt perform and anſwer for Government of every particular Soul. And then woe to them. 2. Governing and teaching are acts of the ſame Office by Chriſts inſtitution, as appears in 1 Tim. 5: 17. Acts 20. 28. &c. And indeed they are much the ſame thing: For Government in our Church ſenſe is nothing but the explication of Gods Word, and the application of it to particular Caſes: And this is Teaching. Let them that would divide, prove, that Chriſt hath allowed a diviſion. If one man would be the general Schoolmaſter of a whole Dioceſs, only to overſee the particular School-maſters, and give them rules, we might bear with them: But if he will ſay to all the particular Schoolmaſters, you are but to teach, and I only muſt govern all your Scholars, (when governing them is neceſſarily the act of him that is upon the place, conjunct with teaching, this man would need no words for the manifeſtation of the vanity of his ambition. The ſame I may ſay of the Maſters of every Science, whoſe government is ſuch as our Church Government is, not Imperial but Doctoral: yea of the Army or the Navy where the government is moſt imperial.
Now for the Argument. 1. The conſequence of the Major is undeniable: becauſe every ſuch Society is eſſentially conſtituted of the Ruling and Ruled parts, as every Common-wealth of the pars imperans and the pars ſubdita: So every organized Church of the Paſtor and the Flock.
2. And for the Minor, if they denyed both our Pariſh Churches, and our City Churches (that is thoſe in Towns Corporate to be true Churches, they then confeſs the ſhame, and open the ulcer and leproſic of their way of governing, that to build up one Dioceſane Church, (which is not of Chriſts inſtitution, but deſtructive of his inſtitution) they deſtroy and pull down five hundred or a thouſand Pariſh Churches, and many City Churches.
If they will alſo feign a ſpecifique difference of Churches as they do of Paſtors, and ſay that Pariſh Churches are Eccleſiae dociae, but Dioceſan Churches are only Eccleſiae gubernatae of which the Pariſh Churches are but parts: I anſwer, 1. The Scripture knoweth no ſuch diſtinction of ſtated Churches: All ſtated Churches for worſhip are to be governed Churches; and the government is but guidance, and therefore to be by them that are their Guides. 2. I have before proved, that every worſhipping Church, that had unum altare was to have a Biſhop or Government by Presbyters at leaſt.
Arg. III. That Ordination which is much better than the ordination of the Church of Rome, or of any Dioceſane Biſhops of the ſame ſort with theirs is valid.
The Ordination now queſtioned by ſome in England, is much better then the Ordination of the Church of Rome, or of any Dioceſane Biſhops of the ſame ſort with theirs, Ergo the Ordination now queſtioned by ſome in England is valid.
The Major will not be denied by thoſe which we plead with; becauſe they hold the Ordination of the Church of Rome to be valid, and their Prieſts not to be re-ordained.
The Minor I prove.
If the Ordination, that hath no Reaſon of its validity alledged, but that it is not done by Dioceſane Biſhops, be much better than the Ordination of ſuch as derive their power from a meer Uſurper of Headſhip over the univerſal Church, whoſe ſucceſſion hath been oft interrupted, and of ſuch as profeſs themſelves Paſtors of a falſe Church, (as having a Head and form of divine Inſtitution), and that ordain into that falſe Church, and cauſe the ordained to ſwear to be obedient to the Pope, to ſwear to falſe Doctrine as Articles of Faith, and ordain him to the Office of making a peice of Bread to be accounted no Bread, but the Body of Chriſt, which being Bread ſtill is to be worſhipped as God by himſelf and others (to paſs by the reſt) than the Ordination now queſtioned in England is much better than the Ordination of the Church of Rome.
But the Antecedent is true: Ergo ſo is the conſequent.
And for the other part of the Minor I further prove it: If the Office and government of the Romiſh Biſhops and of any Dioceſanes of the ſame ſort with them, be deſtructive of that form of Epiſcopacy and Church Government which was inſtituted by Chriſt, and uſed in the Primitive Church, then the Ordination now queſtioned by ſome in England is much better than that which is done by ſuch Dioceſanes.
But the Office and Covernment of the Romiſh Biſhops and of any Dioceſanes of the ſame ſort with them, is deſtructive of that form of Epiſcopacy and Church Government, which was inſtituted by Chriſt and uſed in the Primitive Church. Ergo The Ordination now queſtioned by ſome in England is much better, than that which is done by ſuch Dioceſanes.
The Reaſon of the conſequence is becauſe the Ordination of Presbyters now in queſtion is not deſtructive of the Epiſcopacy and Government inſtituted by Chriſt and uſed in the Primitive Church: Or if it were, thats the worſt that can be ſaid of it. And therefore if other Ordination may be valid notwithſtanding that fault, ſo may it. N. B. 1. I here ſuppoſe the Reader to underſtand, what that Ordination is now queſtioned in England: viz. Such as we affirm to be by Biſhops, not only as Presbyters, as ſuch are called Biſhops, but as the cheif Presbyters of particular Churches, eſpecially City Churches, having Curates under them, and alſo as the Preſidents of Synods are called Biſhops:
2. Note that all I ſay hereafter about Dioceſanes, is to be underſtood only of thoſe Biſhops of a Dioceſs of many hundred or ſcore Churches which are infimi gradus, having no Biſhops under them, who are only Prieſts, who are denied to have any proper Church Government: And not at all of thoſe Dioceſane Biſhops, who are Arch-Biſhops having many Biſhops under them, or under whom each Pariſh Paſtor is Epiſcopus Gregis having the true Church Government of his particular Flock.
And thus becauſe the Major is of great moment, I ſhall handle it the more largely.
The Viciouſnes of the Romiſh Ordinations appeareth thus.
1. In that they commonly profeſs to receive and hold the Ordainers office and power from the Pope: The very office it ſelfe ſay the Italians being from him; And the application and communication of it to the individual ſubject being from him, ſay the Spaniards and French alſo. But the Pope as ſuch hath no power to make Biſhops at all: which I prove
1. Becauſe the very office of a Pope as ſuch is not of Chriſt, yea is againſt Chriſt and his prerogative and Law, and abhorred by him; viz. [An univerſal viſible Vicar or Head of the Church on earth.]
2. Becauſe on their own principles, the Pope can have no power, for want of uninterrupted ſucceſſion of true Ordination, nothing being more plain in Church Hiſtory ſcarce, than that ſuch ſucceſſion is long ago nulled by oft interruptions, as I have proved elſewhere, and as is by many Proteſtants proved.
3. Becauſe the Work that they ordain their Prieſt to is Idolatry, even Bread worſhip; beſides Man worſhip, and Image worſhip.
4. Becauſe all their Prieſts are (in the Trent Oath) ſworn to this Idolatry, and ſworn to renounce all their Senſes to that end, and to renounce the Scripture ſufficiency; and to own the Papal Treaſonable uſurpation, which all are contrary to the Office of Chriſts Miniſters.
Yet are thoſe, that ordained at Rome, received by our Prelates, when they turn to us, without reordination, and their Orders are not taken by them to be null (which I diſpute not now). Much leſs are the late Proteſtant Engliſh Ordinations null.
II. The Viciouſneſs of ſuch other Prelates Ordinations, is proved by all that is ſaid againſt their Calling it ſelf before. And further. 1. Thoſe Prelates, that are choſen by Magiſtrates and not by other Biſhops or the Presbyters of their Dioceſs or People (what ſtale hypocritical pretext ſoever there may be of the contrary) are by the Canons of the Univerſal Church no Prelates. But ſuch are thoſe in queſtion: Ergo—
The Major (to omit many other Canons) I prove from Concil. Nic. 2. Can. 3. in Bin▪ To. 2. p. …93. [Omnem electionem, quae fit a Magiſtratibus, Epiſcopi vel Presbyteri, vel Diaconi, irritam manere, ex Canone dicente, ſi quis Epiſcopus ſecularibus Magiſtratibus uſus, per eos Eccleſiam obtinuerit, deponatur & ſegregetur, & emnes qui cum e… communicant: Oportet enim eum qui eſt promovendus ad Epiſcopatum ab Epiſcopis eligi, quemadmodum a ſanctis Patribus Niceae decretum eſt in Can. qui dicet [Epiſcopum oportet maxime quidem ab omnibus, qui ſunt in provincia conſtitui, &c.]
Argument IV. Orders conferred by ſuch as are in orders, and have the Power of Order equal with the higheſt Biſhops, is valid. But the Orders lately conferred in England and Scotland by thoſe called Presbyters, were conferred by ſuch as were in Orders, and had the power of Order equal with the higheſt Biſhop: Ergo The Orders lately conferred in England and Scotland by thoſe called Presbyters, was valid.
As to the Major, I remember Arch-Biſh. Uſher told me himſelf that it was the argument by which he indeavoured to ſatisfie K. Charles I. 1. That Ordinis eſt ordinare, a man that is in orders as to the ſacred Prieſthood, may caeteris paribus confer Orders; it being like Generation or univocal cauſation. 2. That Hierom tells us the Alexandrian Presbyters did more; for they made their Biſhops: And at this day among the Papiſts, men of inferiour Order muſt with them ordain, or conſecrate, or make their Pope. And Biſhops make Arch-Biſhops: How much more may men of the ſame Order confer what they have, that is the Power of the Prieſthood or Presbyterate. As Abbots (who are no Biſhops) have frequently done.
2. And for the Minor Biſhop Carleton hath theſe words in his Treatiſe of Jurisdiction pag. 7. The Power of Order by all Writers, that I could ſee, even of the Church of Rome, is underſtood to be immediately from Chriſt, given to all Biſhops and Prieſts alike by their conſecration; wherein the Pope hath no priviledge above others Thus teaches Bonavent. in 4. ſent. d. 17. q. 1. Auguſt. Triumph. li: de poteſt. Eccleſ. qu. 1. a. 1. Joh. Gerſon li. de pot. Eccleſ. Conſid. 1. Cardinal Cuſau. li. de conced. Cathol. 2. cap. 13. Cardinal Contarenus Tract. de Eccleſ. poteſt. Pontif. Bellarm. lib. 4. de Rom. Pontif. cap. 22.
In the Canons of Elfrick ad Wolfin Epiſc. in Spelman p. 576. l. 17 Having ſhewed that there are ſeven Orders (1. Oſtiarius. 2. Lector. 3. Exorciſta. 4. Acolythus, 5. Subdiaconus, 6. Diaconus, 7. Presbyter) though the Biſhop for Unity ſake have the priviledge of Ordination and Inſpection, yet he is there declared to be but of one and the ſame (7th.) Order with the Presbyter. Haud pluris intereſt inter Miſſalem Presbyterum & Epiſcopum, quam quod Epiſcopus conſtitutus ſit ad ordinationes conferendas, & ad viſitandum, ſeu inſpiciendum, curandumque ea quae ad Deum pertinent, quod nimiae crederetur multitudini, ſi omnis Presbyter hoc idem faceret. Ambo ſiquidem unum tenent eundemque Ordinem, quamvis dignior ſit illa par… Epiſcopi. This being the Doctrine of the Church of England even in the times of Popery, we have little reaſon (with the Preface to the book of Ordination) to ſay that it is manifeſt in Gods word that they are diſtinct orders. For as it is added Can. 18. Non eſt alius ordo conſtitutus in Eccleſiaſticis miniſtriis (humane and all taken in) praeter memoratos ſeptem iſtos &c.
Dion. Petavius Theolog. D…gmat. To. 4. par. 2. Tomi. 3. Append. c. 2. p. 677 [Alterum eſt, quod nunquam iterare illam (ordinationem) licet ut cum ab haereſi ad Catholicam Eccleſiam revertuntur, qui vere ordinati, eis denu… manus impenitur. And what ordination is valid among the Papiſts, ſee in Johnſons anſwer to my Queſtions.
FINIS.