Five Disputations of Church Government, Chapter 6
CHAP. VI. Ordination at this time, by English Prelates especially, is unnecessary.
Sect. 1. BEsides what is said against the Necessity of such Prelatical Ordination in it self, I conceive that more may be said against it as things now stand from several accidental reasons, which make it not only unnecessary but sinful, to the most.
Sect. 2 As 1. The Obligation that was upon us from the Law of the Land, is taken off (which with the Prelates themselves is no small argument when it was for them) So that we are no further now obliged, then they can prove us so from Scrip…u…e Evidence; and how little that is, I have shewed before. The English Prel…cy is taken down by the Law of the Land: we are left at Liberty …rom humane Obligations at least.
Sect. 3. If any man say, that it is an unlawful power that hath made those Laws by which Prela…ical Government is taken down. I a…swer, 1. It is such a Power as they obey themselves, and therefore they may permit others to obey it. They hold their estate… and lives under it, and are protected and ruled by it; and profe…s submission and obedience, for the generality of them. And when another Species of Government was up, that commanded … to …ake an engagement, to be true to the Government as … without a King and House of Lords, when our … refused that Engagement as unlawful, the generality of the contrary minded took it (even all that I was acquainted with, that were put upon it) So that I may take it for granted that they judge the power which they obey themselves, to be obeyed by others.
Sect. 4. And 2. I would be glad to hear from them any regardable proof that those that Governed when Paul wrote the 13th Chapter to the Romans had any better Title to their Government; Let them review their own late writings on that subject, and they may have arguments enough that are Valid ad hominem at least.
Sect. 5. The Laws of the Land do make the Acts even of an Usurper Valid while he is in possession, and make it treason to them that do against him that which is treason if it were against a lawfull Prince: and therefore if we granted them what they here affirm, it would be no advantage to their cause. Subjects must look at the present Governours with peaceable subjection: For if they be left to try their Princes titles, and suspend obedience upon their single opinions, you know what will follow.
Sect. 6. And 3. It will be hard to prove that many a Prince that hath ruled in England, had a better Title: Its known that many of their Titles were naught; And yet their Lawes are Valid still, or were so to Posterity. And how can they convey a better title to their Heirs then they had themselves? If you say that the Consent of the People gave them a better, I must return that if that will serve, the people in Parliaments (more then one) and in their real subjection, have consented to this. But this is a subject that requireth much more to be said of it, or nothing at all: and therefore I shall take up here, with this little which he present cause makes necessary.
Sect. 7. And I may add a further Reason; that we are not only disobliged by the Laws from former Prelacy, but we are obliged against it. The Rulers have deposed and forbidden it, And in lawful things it is a duty to obey our Governours. And that the demolishing of the Prelacy, is a lawful thing (in it self considered: For I meddle not with the manner at this time.) I have said enough before to prove. It hath been usual for Princes to decase bad Priests, and heretical or contentious Bishops, and to correct disorders, and restrain usurpations of Prelates among themselves. And if any such thing be now done by our present Governours, I know not any thing of that necessity in the English Species of Prelacy, as will warrant us to d…sobey them.
Sect. 8. And it is a thing that is inconsistent with the Peace and Unity of these Churches: Which is another reason. For 1. We have seen the ill effects of it (which I am not willing to open to the worst) 2. And the multitude of the most conscientious people are against it. 3. And the generality of the most conscionable faithful Ministers are against it; So that it could not be restored, without the apparent ruine of these Churches. 4. And a Learned Reverend Assembly of Divines, chosen out of the several Counties by a Parliament, were against it. 5. And many Parliaments have been against it. 5. And the generality of their adherents in the two Nations, that then lived in their Power, have taken a Solemn Covenant against it. Not against all Episcopacy, but against the English sort of Prelacie. So that it cannot be restored, without incomparably much more hurt, then the continuance of it would have done good, and without setting all these Churches on a flame: So far is it now from being a likely means of Unity or Peace among us.
Sect. 9. And if yet they plead the obligation of the ancient Laws (which is most insisted on by many) I must by way of just excuse, remember them of one thing, which its like they do not forget: that if those Laws are still in force to oblige us to seek Ordination from the Prelates, and to Authorize the Prelates to Ordain, notwithstanding the Laws of later Powers that have repealed them, then it must needs follow that those later Powers are taken for no Powers: and consequently that the same Laws do oblige the Prelates to put the Oath of Allegiance and Supremacy, as to some other Power, upon the O…dained before they lay hands upon them, and oblige the Ordained to take those Oaths, as well as to be so Ordained. For if they be yet of force in one, they are of … in both. And so no man can be Ordained by you … guilty of that which the present Lawes make … forfeiting his life: which I know nothing in the … him to do.
… think I may conclude that it is your own judgement, that men should rather forbear your Ordination, then hazard their lives, or violate the present Laws, because when a Declaration or Order came forth not long ago, prohibiting men of your perswasion that had been sequestred to Preach or Administer Sacraments, the generality of you presently obeyed it, and some wrote for the forbearance that they practised. And if an Ordained man should obey the present power, by forbearing to preach and administer Sacraments, or may forbear these to escape a temporal danger; much more may men do so about your sort of Ordination.
Sect. 11. Moreover 4. We shall be guilty of a fixed Schism among the Refo…ed Church…s, and of making the healing of our breaches impossible, if by our compliance we own your dividing Principle, that [No other are true Ministers or Churches but such as have your Manner of Ordination] For by this Rule all the Ministers in these and other Protestant Nations must be degraded, or taken for no Ministers, and all the Churches for no true Churches (though perhaps they may be confessed Christian Communities,) Nor the Ordinances and administrations true. And do you think these are likely terms for Peace? Will they ever be yielded to by so many Churches? Or is it a desirable thing? Should Rome be so much gratified? And our Churches ruined? and the souls of millions cast away, and sacrificed to your opinions, or Peace? While your Prelacy pretended to no more, but to be the best sort of Government, and your Church to be the best of Churches, we could submit to you in all things that were not flatly sinful: But when you will be the only Churches, and unchurch all others, even the most flourishing Churches for knowledge and holiness, and when you must be the only Ministers, and others must be none, unless they will be Ordained by you; this is enough to put a sober man to a stand, whether he shall not be guilty of notorious schism, by complying with so schismatical a principle, if he subject himself voluntarily to a Prelacy that hath such principles and pretences, and to an Ordination that is administred on these grounds and terms. This was not the ground, nor these the principles of the former English Prelates: and therefore we were more capable of subjection to them or Communion with them. We could have lived in their Communion and in the Communion of the rest of the Protestant Churches that have no Prelacy. But if by innovation, you have made such a change, as that we must separate from all the Reformed Churches and Ministers that have not your kind of Ordination, if we will be your subjects or be Ordained by you according to your grounds, its time for us to look about us, that we escape that separation and schism, that you would lead us into and engage us in by your way of Ordination.
Sect. 12. Among your selves there are many that affirm that if the Pope would have been content with his old Patriarchal Power, and principium unitatis, or primacy of Order, and wave his last four hundred years determinations, or at least not obtrude them on other Churches (as Bishop Bromhall speaks) they could have held communion with him, that now cannot; If Rome would have been content to be a Member of the Catholick Church, though pretendedly the noblest, they could have owned it: But when it will be The Catholick Church, and separate it self from all the rest, unchurching all that are not subject to them, and united in their Government, they then drive us further from Communion with them. Imitate them not in any degree in this Notorious schi…m and separation. Be contented to be Ministers and Churches; and tell not Christ, he hath none but you, and such as you; and tell not Satan, that the Kingdom of Christ is thus cut short, to the honour or rejoycing of his adversary.
Sect. 13. It was not so ridiculous as sad to me, to read in Mr. T. Ps. Self-revenger against Mr. Barlee, pag. 37. and Ordination called a [Notorious Comoe Tragedie, equally sad and ridiculous, which he and others lately acted in Daintry Church, intituled by the Actors, An Ordination of Ministers, but by many of the Spectators, An Ordination of Lay-Preachers to be Lay-preachers still, and (without repentance) for ever uncapable of the Priesthood, by being Ordained by such Priests as were uncapable of Ordaining.] Thus Mr. P.
Sect. 14. And it seems he was of the same judgement, (whoever he was) that would have abused Bishop Vsher, by giving out that he told him, that [as for Holland, he questioned if there was a Church among them, or not, or words fully to that Purpose] Against which abuse of the Dr. the Bishop was fain to vindicate himself, See page 124, 125. Of his Posthumous Judgement.
Sect. 15. Moreover, 5. We know not of almost any Bishops in England, by whom men may be Ordained. Four or five Reverend Learned men of that degree are commonly said to survive among us (whom we much honour and value for their worth) But as these are so distant, and their residence to the most unknown, so the rest (if there be any) are known to very few at all, that I can hear of: Its famed that many Bishops there are; but we know it not to be true, nor know not who they be: and therefore it cannot well be expected, that their Ordination should be sought. If they reveal not themselves and their Authority, and do not so much as once command or claim obedience from the generality of Ministers, how can they expect to be obeyed? If they plead the danger of persecution, I answer, 1. What Persecution do they suffer that are known (above others of their way?) 2. If that will excuse them (when we never heard of any that suffered the loss of a penny for being known to be a Bishop, since the Wars were ended) then it seems, they take the Being of the Ministry and Churches to be but of small moment, that are not worthy their hazzard in a manifestation of their power: And if this excuse them from appearing, it must needs in reason excuse others from knowing them, obeying them, and submitting to them.
Sect. 16. And when they shall declare themselves to be our Bishops, they must in all reason expect that the proof of it as well as the naked affirmation, be desired by us. For we must not take every man for a Bishop that saith he is so. They must shew us according to the Canons that the Clergy of the Diocess lawfully Elected them, and Bishops Consecrated them; which are transactions that we are strangers to. If they take the secret Election of six or seven or very few in a Diocess, to be currant, because the rest are supposed to be uncapable by Schism; 1. Then they shew themselves so exceedingly unjust as to be unmeet for Government, if they will upon their secret presumptions, and unproved suppositions, cut off or censure so many parts of the Clergy, without ever accusing them, or calling them to speak for themselves, or he…ring their Defence. 2. And if upon such presumptuous Censures you make your selves Bishops besides the Canons, you cannot expect obedience from those that you thus separate from, and censure unheard.
Sect. 17. Its known that the English Bishops (as Grotius himself affirmeth) were chosen by the King according to the custom here, the Chapter being shadows in the business: And if the King may make Bishops, he may make Presbyters; and then Ordination is unnecessary. But if you say that the Consecrators make them Bishops, and not the Kings Election, then Rome had many Bishops at once, when ever three or four Popes were consecrated at once (which marrs all succession thence dirived,) and then if some Bishops consecrate one, and some another, both are true Bishops of one Diocess, and many Pastors may be thus Ordained to one Church.
Sect. 18. And it concerneth us before we become their subjects, to have some credible Evidence that they are so Orthodox, as to be capable of the place. And the rather because that some that are suspected to be Bishops (how truly I know not) have given cause of some suspicion: Either by writing against Original sin, or by owning Grotius's Religion, (which what it was I have shewed elsewhere,) or by unchurching the Protestant Churches, and Nullifying their Ministry that have not their kind of Ordination, while they take the Roman Ordination to be Valid, and their Church and Ministry to be true, with other such like.
Sect. 19. And 6. If we should now, when better may be had, subject our selves to the Ordination and Government of the abolished Prelacy, we should choose a more corrupt way of administration, and prefer it to a more warrantable way: (That this way is corrupt, is proved in the former Disputation. That a way more warrantable may be had, I shall prove anon.) Though submission to a faulty way in some cases of Necessity is excusable, yet when we have our choice, the case is altered.
Sect. 20. And a tender Conscience hath very great reason to fear lest by such voluntrary subjection, they should incur moreover this double guilt: 1. Of all the hurt that this corrupt sort of Episcopacy did, before the abolition. 2. And of all the hurt that it might do again if it were introduced: which is neither small, nor uncertain: He that hath seen the fruits that it brought forth but for a few years before the abolition, and weighs the arguments brought against it, methinks should fear to be the restorer of it.
Sect. 21. If any man (as Mr. Thorndike and others do) shall write for a more regular sort of Episcopacy, its one thing to find a tolerable Bishop in his Book, and another thing to find him existent in England: For we know not of any New sort of Regulated Episcopacy planted: and therefore must suppose that it is the Old sort that is in being. Let them bring their Moderate forms into existence, and then its like that many may be more inclined to submit to their Ordination: but their moderate principles having not yet made us any Moderate Episcopacy, I see not how we should be ever the more obliged for them to submit to the Old: but rather are the more justified in disowning it, when their own reformed modell is against it.