Five Disputations of Church Government, Chapter 4
CHAP. IV. An uninterrupted Succession of Regular Ordination, is not Necessary.
Sect. 1. HAving proved the Non-necessity of Ordination it self to the Being of the Ministry,Of this I desire the Reader, to peruse what is written by Voctius de desperata Causa Papatus, l. 2. Sect. 2. c. 21. & passim. and Validity of their administrations, I may be the shorter in most of the rest, because they are sufficiently proved in this. If Ordination it self be not of the Necessity which the adversaries do assert, then the Regularity of Ordination cannot be of more Necessity then Ordination itself: Much less an uninterrupted Succession of such Regular Ordination: Yet this also is asserted by most that we have now to do with.
Sect. 2. By Regular Ordination, I mean in the sence of the adversaries themselves, such as the Canons of the Church pronounce not Null, and such as by the Canons was done by such as had Authority to do it: in special, by true Bishops (even in their own sence.)
Sect. 3. And if the unin…errupted succession be not Necessary, then neither is such Ordination at this present Necessary to the being of the Ministry: For if any of our predecessors might be Ministers without it, others in the like case may be so too. For we live under the same Law, and the Office is the same thing now as it was then.
Sect. 4. Argument 1. If uninterrupted Regular Ordination of all our Predecessors be Necessary to the Being of the Ministry, then no man can know that he is truly a Minister of Christ. But the Consequent is false, and intolerable; therefore so is the Antecedent.
Sect. 5. The truth of the Minor is apparent thus. 1. If we could not be sure that we are true Ministers, then no man could with comfort seek the Minstry, nor enter into upon it. For who can have encouragement to enter a calling when he knows not whether indeed he enter upon it or not? and whether he engage not himself in a course of sin, and be not guilty as Vzza of medling with the Ark unlawfully? especially in so great and tender a case where God is so exceeding jealous.
Sect. 6. And 2. who can go on in the Calling of the Ministry, and comfortably do the work, and bear the burden, that cannot know through all his life, or in any administration, whether he be a Minister or a Usurper? What a damp must it cast upon our spirits, in Prayer, Praise, administration of the Eucharist and all publick worship, (which should be performed with the greatest alacrity and delight) when we remember that we are uncertain whether God have sent us, or whether we are usurpers, that must one day hear, [Who sent you? Whence had you your Power? and who required this at your hands?
Sect. 7. And the Consequence of the Major (that we are all uncertain of our Call and office, both Papists and Protestants) is most clear (in case of the Necessity of such successive Ordination) For 1. No man ever did, to this day demomstrate such a succession, for the Proof of his Ministry. Nor can all our importunity prevail with Papists (Italians or French) to give us such a proof. 2. It is a thing impossible for any man now alive, to prove the Regular Ordination of all his Predecessors, to the Apostles daies, yea or any Ordination at all. How can you tell that he that ordained you, did not counterfeit himself to be Ordained? Or at least that he was not ordained by an unordained man? or that his Predecessors were not so? It is a meer impossibility for us to know any such thing; we have no Evidence to prove it:
Sect. 8. Object. But it is probable though not certain: for the Church proceedeth by such Rules, and taketh the matter to be of so great weight, that there is no probability that they would suffer any to go for Pastors or Bishops that are unordained, in so great a case.
Answ. 1. All this is no certainty: and therefore no proof: and no satisfaction to the mind of a Minister, in the forementioned doubts. 2. Yea we have so great reason to be suspicious in the case that we cannot conclude that we have so much as a probab…ly.
Sect. 9. For, 1. We know that there is so much selfishness and corruption in man as is like enough to draw them to deceit. Ordainers may be bribed to consecrate or ordain the uncapable, and the Ordained or Consecrated may be tempted to seek it in their incapacity; and many may be drawn to pretend that they were Ordained or Consecrated when it was no such matter. And so there is not so much a a Probability.
Sect. 10. 2. And we know that there were so many heresies abroad, and still have been, and so much faction and Schism in the Church: that we cannot be sure that these might not interrupt the succession, or that they drew not our predecessors to counterfeit a Consecration or Ordination when they had none, or none that was regular.
Sect. 11. 3. And we know our selves that the thing hath been too usual. When I was young, I lived in a village that had but about twenty houses. And among these there were five that went out into the Ministry. One was an Old Reader whose Original we could not reach. Another was his son, whose self…Ordination was much suspected: The other three had Letters of Orders, two of them suspected to be drawn up and forged by him, and one that was suspected to Ordain himself. One of them, or two at last were proved to have counterfeit Orders, when they had continued many years in the Ministry. So that this is no rare thing.
Sect. 12. Among so many temptations that in so many ages since the Apostles dayes, have befallen so many men, as our predecessors in the Ministry, or the Bishops predecessors have been, it were a wonder if all of them should scape the snare: So that we have reason to take it for a thing improbable, that the succession hath not been interrupted.
Sect. 13. And we know that in several ages of the Church the Prelates and Priests have been so vile, that in reason we could expect no better from men so vicious, then forgery and abuse, he that reads what Gildas and others say of the Brittish, and what even Baronius, much more Espencaeus, Cornelius Mus. and others say of the Romanists; yea he that knows but what state the Bishops and Priests have been in and yet continue in, in our own dayes, will never think it an improbable thing that some of our predecessors should be guilty either of Simony or other vice that made them uncapable, or should be meer usurpers under the name of Bishops and Ministers of Christ.
Sect. 14. Argument 2. If uninterrupted Regular Ordination of all our Predecessors be Necessary to the Being of the Ministry, then can no Bishop or Pastors whatsoever comfortably Ordain: For who dare lay his hand on the head of another, and pretend to deliver him authority, in the name of Christ, that hath no assurance (nor probability neither) that he hath any Commission from Christ to do it? But the Consequent will be disowned by those that dispute against us? therefore so should the Antecedent be also.
Sect. 15. Argument 3. If there be a Necessity of an uninterrupted succession of true Regular Ordination, then no man can know of the Church that he is a member of, or of any other Church on earth, that it is a true Church. (By a Church I mean not a Community, but a Society: not a company of private Christians living together as Christians neighbours, but a Politick Church consisting of Pastor and people associated for the use of publick Ordinances and Communion therein:) But the consequent is false; — &c.
Sect. 16. The Major, or consequence is certain: For no man can know that the Church is a true Political Organized Church, that knows not that the Pastor of it is a true Minister of Christ. Because the Pastor is an Essential constitutive part of the Church in this acceptation. And I have proved already that the truth of the Ministry cannot be known upon the Opponents terms. And for the Minor, I think almost all Church members will grant it me. For though they are ready enough to accuse others, yet they all take their own Churches for true, and will be offended with any that question or deny it.
Sect. 17. Argument 4. If there be a Necessity of an unin…errupted succession of true Ordination, then cannot the Church or any Christian in it, know whether they have any true Ministerial administrations, whether in Sacraments or other Ordinances. For he that cannot know that he hath a Minister, cannot know that he hath the administration of a Minister) But the consequent is untrue, and against the comfort of all Christians, and the honour of Christ, and is indeed the very doctrine of the Infidels and Papists, that call themselves Seekers among us.
Sect. 18. Argument 5. If the Churches and each member of them are bound to submit to the Ministry of their Pastors without knowing that they are regularly ordained, or that they have an uninterrupted succession of such Ordination, then are they quo ad Ecclesiam, true Pastors to them, and their administrations valid, though without Ordination or such a succession. But the Antecedent is true, and granted by all that now we have to deal with. Though they will not grant a known unordained man is to be taken for a Minister, or one whose succession had a known intercision; Yet they will grant that if the Nullity be unknown, it freeth not the people from the obligation to their Pastors.
Sect. 19. Bellarmine (lib 3. de Eccles. c. 10.) was so stalled with these difficulties that he leaves it as a thing that we cannot b… resolved of; that our Pastors have indeed [Potestatem Ordinis & Iurisdictionis] that is, that they are true Pastors. And he saith that [Non habemus certitudinem nisi Moralem, quod illi sint vere Episcopi.] But when he should prove it to us that there is a Moral Certainty, he leaves us to seek and gives us not so much as a ground to conjecture at any probability.
Sect. 20. But he saith that we may know that [some Pastors at least are true: or else God had forsaken his Church.] A…sw. But what the better are we for this, if we know not, which they are that are the true Pastors, nor cannot possibly come to know it?
Sect 21. But he saith that [Quod Christi locum tenent, & quod debemus illi… obedientiam may be known: and thereupon he saith tha… Certe sumus certitudi… infallibili quod isti quos videmus sine veri Episcopi & Pastores nostri: Nam ad hoc non r…quiritur, nec fides nec Character Ordinis, nec legitima Electio, sed solum ut habeantur pro talibus ab Ecclesia.] From all this you may note 1. That they are veri Episcopi & Pastores nostri, that were never ordained, if they are but reputed such by the Church, 2. That we may know this by infallible Certainty, 3. And that we owe them obedience as such. So that as to the Church they are true Pastors without Ordination, and consequen…ly to the Church a succession is unnecessary.
Sect. 22. Yet of such Usurpers he saith [Eos quidem non esse in se veros Episcopos, tamen donec pro talibus habentur ab Ecclesia, deberi illis obedientiam, cum conscientia etiam erro…a obliget.] So that they are not veri Episcopi in se: and yet they are veri Episcopi & Pastores nostri, if Bellarmine say true; And the words have some truth in them, understood according to the distinction which I before gave, Chap. 1. Sect. 5, 6. He hath no such Call as will save himself from the penalty o… usurpation (if he knowingly be an usurper) but he hath such a Call as shall oblige the Church to obey him as their Bishop or Pastor.
Sect. 23 But his reason (Cum conscientia etiam erronea obliget] is a deceit; and neither the only, nor the chie… reason, no… any reason. Not the only nor chief reason; because the obligation ariseth from God, and that is the greatest. Not any reason; 1. Because indeed it is not an Erroneous Conscience, that tells many people that their usurping Bishops or Pastors are to be obeyed as true Ministers. For as it is terminated on the Pastors act or state, it is no act of Conscience at all▪ and therefore no error of conscience. For conscience is the knowledge of our own affairs. And as it is terminated on our own Duty of obeying them, it is not Erroneous; but right; For it is the will of God, that for order sake we obey both Magistrates and Pastors that are setled in Poss…ssion, if they rule us according to the Laws of Christ; at least, if we do not know the Nullity o… their call. 2. And its false that an Erroneous Conscience bindeth, that is, makes us a Duty; For at the same instant it is it self … sin and we are bound to depose it, and change …, and renounce the e…ror. It doth but intangle a man in a Necessity of sinning till it be laid by. But it is God only that can make our duty, and cause such an obligation.
Sect. 24. From the adversaries Concessions then an uninterrupted succession, or present true Ordination is not of Necessity to the being of the Ministry, Church or Ordinances quoad Ecclesiam: for the Church is bound to obey the usurpers, and that as long as they are taken for true Pastors. Which is as much as most Churches will desire in the case.
Sect. 25. And the consequence is easily proved: For where God obligeth his Churches to the obedience of Pastors (though usurpers) and to the use of Ordinances and their Ministration, there will he bless the Ministry and those Ordinances (to the innocents, that are not guilty of his usurpation) and that obey God herein. And consequently the Ordinances shall not be Nullities to them. God would never set his servants upon the use of a means which is but a Nullity; nor will he command them to a duty, which he will blast to them when he hath done without their fault. Its none of the Churches fault that the Bishop or Pastor is an usurper, wh…le they cannot know it, and that any of his Predecessors were usurpers since the Apostles dayes. And therefore where God imposeth duty on the Church and prescribeth means, (as Baptism, Prayer, the Lords Supper, Church-Government &c.) it is certain that he will not blast it, but bless it to … obedient, nor punish the Church so for the secret sin of I know not who, committed I know not where nor when, perhaps a thousand years ago.
Sect. 26. Argument 6. As other actions of usurpers are not Nullities to the innocent Church, so neither is their Ordinanation: and consequently, those that are Ordained by usurpers, may be true Ministers. If their Baptizing, Preaching, Praises, Consecration and administration of the Eucharist, binding and loosing, be not Nullities, it follows undenyably on the same account, that their Ordinations are not Nullities: and consequently, that they are true Ministers whom they ordain; and succession of a more regular Ordination is not of Necessity, to the Ministry, Church or Ordinances.
Sect. 27. Argument 7. If such uninterrupted succession be not Necessary to be Known, then is it not Necessary to the Being of the Ministry or Validity of Ordinances administred; But such a succession is not Necessary to be known: therefore—The Consequence of the Major is plain, because the Being or Nullity of Office and administrations, had never been treated off by God to men, nor had it been revealed, or a thing regardable, but that we may know it: Nor doth it otherwise attain its ends. And that it is not necessary to be known, I further prove.
Sect. 28. If this succession must be known, then either to the Pastor, or to the Church, or both: but none of these: therefore — 1. If it must be known only to the Pastor, then it is not Necessary as to the Church. And yet it is not Necessary to be known to the Pastor himself neither. For (as is shewed) its impossible for him to know it, so much as by a Moral Certainty. His Predecessors and their Ordinations were strange to him. 2. Not to the Church. For it is not possible for them to know it: Nor likely that they should know as much as the true Ordination of their present Pastor according to the Prelatical way, when it is done so far out of their sight.
Sect. 29. If the foresaid uninterrupted succession be necessary to the being of our Ministry, or Churches or Ordinances, then is it incumbent on all that will prove the truth of their Ministery, Churches or Ordinances, to prove the said succession. But that is not true; for then none (as is aforesaid) could prove any of them. Either it is meet that we be able to Prove the truth of our Ministry, Churches and administrations, or not. If not, then why do the adversaries call us to it? If yea: then no man among the Churches in Europe (on their grounds) hath any proof; and therefore must not pretend to the Ministry, Churches or Ordinances, but we must all turn Seekers to day, and Infidels to morrow, by this device.
Sect. 30. Argument 8. The Ministry of the Priests and Levities before the incarnation of Christ, and in his time, was not Null, though they wanted as much or more then such a succession of right Ordination: therefore it is so still with the Gospel Ministery. The Antecedent I shall more fully manifest neerer to the end: Only now observe, that when Abiathar was put out by Solom…n; and when such as were not of the line or Genealogie of the Priests, were put as polluted persons from the Priesthood (Neh. 7.64, 65. and 13 29, 30. Ezra 2.62.) yet were not any of their administrations taken to have been Null.
Sect. 31. Argument 9. If the Ministration or Governing acts of Vsurping Princes may be Valid, and there need no proof of an uninterrupted succession to prove the validity, then is it so also in the Ministry: But the Antecedent is certain; therefore, &c. The Validity of the consequence from the parity of Reason I shall manifest anon.
Sect. 32. Argument 10 If an uninterrupted Succession of Canonical or true Ordination be Necessary to the Being of the Church, Ministry and Ordinances, then Rome and England have lost their Ministry, Churches, and Ordinances. But the Consequent will be denyed by the adversaries; therefore so also must the Antecedent, if they regard their standing.
Sect. 33. Though this be the Argument that I have the greatest advantage to press the adversary with, yet because I have made it good already in two or three other writings (in my Key for Catholicks, and my Safe Religion, and Christian Concord) I shall say but little of it now. But briefly this may suffice: 1. For the Church of Rome, if either Heresie, Infidelity, Sodomie, Adultery, Murder, Simony, violent intrusion, ignorance, impiety, want of due election, or of due consecration, or plurality of Popes at once, can prove an interruption of their succession, I have shewed them already where its proved; But if none of these prove it, we are safe our selves.
Sect. 34 But Grotius (in Discus. Apolog. Rivet.) pleads for them, that if any intercision have been made at Rome, it hath been made up from other Churches.] Answ. 1. That is not proved, but nakedly affirmed. 2. Nor will it serve the Papists turn, that must have all Churches hold from Rome and her succession, and Rome from none, nor to be patcht up from their succession. 3. De facto the contrary is certain: For 1. Those other held their Ministry as from the universal Headship of the Pope; and therefore had themselves their interruptions in the former interruptions of Rome (as being but her members:) and therefore were not capable themselves of repairing of her breaches, 2. The successors of the illegitimate Popes (such as deposed Eugenius, &c.) and men as bad as they, have continued the succession: And t…e Bishops that were consecrated by power received from the illegitimate Popes, were the only persons that were the repairers of the breach. And yet the Pope will hardly yield that he receiveth his power from any of these. 3 There have been greater defects in the succession then this of Consecration, even of due Election, Capacity, yea of an office it self which Christ will own. The Vicechristship of the Pope is no office of Christs planting.
Sect. 35. And 2 For the English Prelates, as they are unable to prove their uninterrupted succession, so the interruption is proved, in that they derived and held their Power from the Vicechrist of Rome, and that qua talis, for so many ages. This was their own profession: and all that they did was as his Ministers by his Authority, which was none.
Sect. 36. Object. But this nulled not the true Authority which they received from the Pope or Prelates as Prelates. Answ. The Pope was uncapable of giving them Authority (and whether the Prelates as such were so too, we shall enquire anon.) And though I grant that (where the person was fit) there was yet a Ministry Valid to the Church (and perhaps to themselves in the main) yet that is because Canonical Ordination is not of Necessity to the Being of the Ministry; (but by other means they might be then Ministers, though this corruption was conjunct, that they received their Power imaginarily from R…me) but that the said Canonical succession was interrupted, by this Papal tenure, and many a delinquency, is nevertheless sure, and sufficient to inforce the Argument as to them that now are our adversaries. But so much shall suffice for the Non-necessity of this succession of a true and Regular Ordination.