Of the Church fiue bookes. By Richard Field Doctor of Diuinity and sometimes Deane of Glocester.

CHAP. 39.

Of Succession, and the exceptions of the aduersaries against vs, in respect of the supposed want of it.

THus then, hauing taken a view of whatsoeuer they can or do alleage, for proofe of the antiquity of their doctrine, which is the first note of the Church assigned by them; a 1.1 let vs come vnto the second, which is Succession, and see if they haue any better successe in it, than in the former. In what sense Succession may bee granted to bee a note of the true Church, I haue shewed already: let vs therefore see how, and what our ad∣uersaries conclude from thence against vs, or for themselues.

By this note, say they, it is easie to prooue, that the reformed Churches are not the true Churches of God. b 1.2 Ecclesia non est, quae non habet sacerdotem, saith Hierome against the Luciferians. It can be no Church, that hath no Mini∣stery. And Cyprian to the same purpose pronounceth, that the Church is no∣thing els, but, Plebs episcopo adunata. Thus therefore from these authorities * 1.3 they reason; Where there is no ministery, there is no Church. But, amongst the Protestants there is no Ministerie: therefore, no Church. The Minor proposition or assumption of this argument wee deny; which they endeuour to prooue in this sorte; There is no lawfull calling to the worke of the Mini∣stery, amongst the Protestants; therefore no Ministery. The defects they suppose to bee in the calling of our Bishops and Ministers, are two fold: first, for that they that ordained them, in the beginning of this alteration of things in the state of the Church, had no power so to doe. Secondly, for that no man may be ordained, but into a voide place, either wherein there neuer was any Pastour or Bishop before, as in Churches in their first foundation: or, wherein there hauing beene, their place is now voide, by the death, depriua∣tion, or voluntary relinquishment of them that possest it before, that so they who are newly elected and ordained, may succeede into the void roomes of such as went before them, and not intrude vpon their charge, wherevnto they are still iustly intituled: Our Bishops and Pastours were ordayned and placed in the beginning of the reformation of religion, where there were Bishops al∣ready in actuall possession. These being the defects, which they suppose to be in the calling of our Bishops & Ministers, let vs see how they prooue that they say.

That they, who ordained our Ministers in the beginning of the alteration of Religion, had no power so to doe, thus they prooue. No Bishop may be estee∣med and taken as lawfully ordained, vnlesse he be ordained of three Bishops at the least; and they, such as haue beene ordained in like sort, and so ascending till we come to the first, whom the Apostles did constitute by their Apostolike authority, receiued immediatly from Christ the Sonne of God, whom the Fa∣ther sent into the world. But the Pastors and Bishops of the reformed Churches had no such ordination; therefore they wanted that calling which should make them lawfull Bishops and Pastours.

It is true, that the auncient Canons regularly admit no ordination, as law∣full, wherein three Bishops at the least doe not concurre. d 1.4 But Bellarmine and his fellowes doe not thinke this number of Bishops imposing hands, to bee absolutely and essentially necessary. For they confesse, that by dispensation, growing out of due and just consideration of the present occasions and state of things, one Bishop alone may ordain, assisted with Abbots, which are but Pres∣byters and no Bishops; nay which by the course of their profession, and origi∣nall of their order, are lesse interessed in the government of the Church, than the meanest Presbyter hauing care of soules. e 1.5 Monachus plangentis non do∣centis officium habet. A Monke is a mourner, hee is no teacher in the Church of GOD. The Romanists thinking therefore, that in some cases, the ordination which is made by one Bishoppe alone, assisted with Presby∣ters, is lawfull and good, cannot generally except against the ordination of the Bishops and Pastours of all reformed Churches. For in England, Denmarke, and some other places, they which had beene Bishoppes in the former corrupt state of the Church, did ordaine Bishops and Ministers, though perhaps precisely three did not alwayes concurre, in euery particular ordination.

But they will say, whatsoeuer may bee thought of these places, wherein Bishoppes did ordaine, yet in many other, none but Presbyters did im∣pose handes; all which ordinations are clearely voyde: and so, by conse∣quent, many of the pretended reformed Churches, as namely those of France, and others, haue no ministerie at all. The next thing therefore to be examined, is, whether the power of ordination bee so essentially annexed to the order of Bishops, that none but Bishops may in any case ordaine. For the clearing whereof we must obserue, that the whole Ecclesiasticall power is aptly divi∣ded into the power of order, and jurisdiction. Ordo est rerum parium dis∣pariumque vnicuique sua loca tribuens congrua dispositio: that is, Order is an apt disposing of things, whereof some are greater, and some lesser, some better, and some meaner, sorting them accordingly into their seuerall ranckes and places. First therefore, order doth signifie that mutuall reference or relation, that things sorted into their seuerall ranckes and places, haue betweene themselues. Se∣condly, that standing, which each thing obtaineth, in that it is better or worse, greater or lesser then another, and so accordingly sorted and placed, aboue or below other, in the orderly disposition of things. The power of holy or Ec∣clesiasticall order, is nothing else, but that power which is specially giuen to men sanctified and set apart from others, to performe certaine sacred, super∣naturall, and eminent actions, which others of another rancke may not at all, or not ordinarily meddle with: As to preach the word, administer the Sacraments, and the like.

The next kind of Ecclesiasticall power, is that of Iurisdiction. For the more distinct and full vnderstanding whereof wee must note, that three things are implyed in the calling of Ecclesiasticall Ministers. First, an election, choyce,

or designement of persons fitte for so high and excellent imployment. Se∣condly, the consecrating of them, and giuing them power and authority to intermeddle with things pertaining to the seruice of God, to performe emi∣nent actes of gracious efficacie, and admirable force, tending to the procuring of the eternall good of the sonnes of men, and to yeeld vnto them, whome Christ hath redeemed with his most precious blood, all the comfortable meanes, assurances, and helpes, that may set forward their eternall saluation. Thirdly, the assigning and diuiding out to each man, thus sanctified to so excel∣lent a worke, that portion of Gods people which hee is to take care of, who must be directed by him in things that pertaine to the hope of eternall saluati∣on. This particular assignation giueth, to them that had only the power of or∣der before, the power of Iurisdiction also, ouer the persons of men.

Thus then it is necessary, that the people of God bee sorted into seuerall portions, and the sheepe of Christ diuided into seuerall flockes, for the more orderly guiding of them, & yeelding to them the meanes, assurances, and helpes that may set them forward in the way of eternall life; and that seuerall men bee seuerally and specially assigned, to take the care and ouersight of seuerall flocks and portions of Gods people. The Apostles of Christ and their successours, * 1.6 when they planted the Churches, so diuided the people of God conuerted by their minsterie, into particular Churches, that each Citty and the places neere adioyning, did make but one Church. Now because the vnity and peace of each particular Chuch of God, and flock of his sheepe, dependeth on the vnity of the Pastour, and yet the necessities of the many duties that are to bee performed in Churches of so large extent, require more Ecclesiasticall Ministers then one; therefore though there bee many Presbyters, that is, many fatherly guides of one Church, yet there is one amongst the rest, that is specially Pastor of the place, who, for distinction sake, is named a Bishop; g 1.7 to whom an eminent and peerelesse power is giuen, for the avoiding of Schismes and factions: and the r•…•…st are but his assistants and coadiutours, and named by the generali name of Presbyters. So that in the performance of the acts of Ecclesiasticall Mini∣stry, when he is present and will do them himselfe, they must giue place: h 1.8 and in his absence, or when being present hee needeth assistance, they may doe no∣thing without his consent and liking. Yea so farre for orders sake is he pre∣ferred before the rest, that some things are specially reserued to him onely, as the ordaining of such as should assist him in the worke of his ministerie, the reconciling of Penitents, i 1.9 confirmation of such as were baptised, by imposi∣tion of hands; dedication of Churches, and such like.

These being the diuerse sorts and kinds of Ecclesiasticall power, it will easi∣ly appeare to all them that enter into the due consideration thereof, that the power of Ecclesiasticall or sacred order, that is, the power and authority to in∣t•…•…ddle with things pertaining to the seruice of God, and to performe emi∣•…•…t actes of gracious efficacie, tending to the procuring of the eternall good of th•…•… sonn•…•…s of men is equall and the same in all those whom we call Presbyters, that is fatherly guides of Gods Church and people: & that, only for orders sake, and the preseruation of peace, there is a limitation of the vse and exercise of the same. Heerevnto agree all the best learned amongst the Romanists them∣selues, freely confessing that that, wherein a Bishop excelleth a Presbyter, is •…•…t a distinct & higher order, or power of order, but a kind of dignity & office 〈◊〉〈◊〉 imployment onely. Which they proue, because a Presbyter, ordained per∣saltum, * 1.10 * 1.11

that neuer was consecrated or ordained Deacon, may notwithstan∣ding doe all those actes that pertaine to the Deacons order, (because the higher order doth alwaies imply in it the lower and inferiour, in an eminent and excel∣lent sort:) But a Bishoppe ordained per saltum, that neuer had the ordination of a Presbyter, can neither consecrate and administer the sacrament of the Lords body, nor ordaine a Presbyter, himselfe being none, nor doe any acte pe∣culiarly pertaining to Presbyters. Whereby it is most euident, that that where∣in a Bishoppe excelleth a Presbyter, is not a distinct power of order, but an e∣minencie and dignity onely, specially yeelded to one aboue all the rest of the same ranke, for order sake, and to preserue the vnitie and peace of the Church. Hence it followeth, that many things which in some cases Presbyters may law∣fully doe, are peculiarly reserued vnto Bishops, as Hierome noteth; n 1.12 Potius ad honorem Sacerdotij, quam ad legis necessitatem; Rather for the honour of their Ministery, then the necessity of any lawe. And o 1.13 therefore wee reade, that Presbyters in some places, and at some times, did impose hands, and confirme such as were baptized: which when Gregory Bishop of Rome would wholly haue forbidden, there was soe great exception taken to him for it, that he left it free againe. And who knoweth not, that p 1.14 all Presbyters in cases of necessity may absolue & reconcile Penitents; a thing in ordinary course appropriated vn∣to Bishops? and why not by the same reason ordaine Presbyters & Deacons in cases of like necessity? For, seing the cause, why they are forbidden to do these acts, is, because to Bishops ordinarily the care of all churches is committed, and to them in all reason the ordination of such as must serue in the Church pertai∣neth, that haue the chiefe care of the Church, and haue Churches wherein to im∣ploy them; which only Bishops haue as long as they retaine their standing: and not Presbyters, being but assistants to bishops in their Churches; If they become enmies to God and true religion, in case of such necessity, as the care and go∣uerment of the Church is deuolued to the Presbyters remaining Catholique & being of a better spirit: so the duty of ordaining such as are to assist or succeede them in the work of the Ministrie pertaines to them likewise. For if the power of order, and authority to intermedle in things pertaining to Gods seruice, bee the same in all Presbyters and that they be limited in the execution of it, onely for order sake, so that in case of necessity, euery of thē may baptise & confirme them whom they haue baptized, absolue & reconcile Penitents, & doe all those other acts, which regularly are appropriated vnto the Bishop alone; there is no reason to be giuen, but that in case of necessity, wherein all Bishops were extin∣guished by death, or being fallen into heresie, should refuse to ordaine any to serue God in his true worship; but that Presbyters as they may do all other acts, whatsoeuer speciall challenge Bishoppes in ordinary course make vnto them, might do this also. Who then dare condemn all those worthy Ministers of God, that were ordained by Presbyters in sundry Churches of the world, at such times as Bishops in those parts, where they liued, opposed themselues against the truth of God, and persecuted such as professed it? Surely the best learned in the Church of Rome, in former times durst not pronounce all ordinations of this nature to bee void. For not onely q 1.15 Armachanus, a very learned and wor∣thy Bishop, but, as it appeareth by Alexander of Hales, many learned men, in his time and before, were of opinion, that in some cases, and at some times, Presbyters may giue orders, and that their ordinations are of force, though to do so, not being vrged by extreame necessity; cannot be excused from ouer great boldnesse and presumption. Neither should it seeme so strange to our ad∣uersaries, that the power of ordination should at some times be yeelded vnto Presbyters, seeing their Chorepiscopi, Suffragans, or Titular Bishops that liue in the Diocesse and Churches of other Bishops, and are no Bishops according to the old course of discipline, do dayly in the Romish Church, both confirme Children and giue orders.

All that may be alledged out of the Fathers, for proofe of the contrary, may be reduced to two heads. For first, whereas they make all such ordinations voide, as are made by Presbyters, it is to bee vnderstood according to the strictnesse of the Canons in vse in their time, and not absolutely in the nature of the thing; which appeares in that they likewise make all ordinations sine * 1.16 titulo to be voide: s 1.17 All ordinations of Bishops ordained by fewer then three Bishops with the Metropolitane: t 1.18 all ordinations of Presbyters by Bishoppes out of their owne Churches without speciall leaue: whereas I am well assured, the Romanists will not pronounce any of these to be voide, though the parties so doing are not excusable from all fault. Secondly, their sayings are to bee vnderstood regularly, not without exception of some speciall cases that may fall out.

Thus then we see, that obiection, which our adnersaries tooke to bee vnan∣swerable, is abundantly answered out of the grounds of their owne Schoole-men, the opinion of many singularly learned amongst them, and their owne daily practise, in that Chorepiscopi or Suffragans, as they call them, u 1.19 being not Bishops, but onely Presbyters, whatsoeuer they pretend, and forbidden by all old Canons to meddle in ordination, yet doe daily with good allowance of the Romane Church, ordaine Presbyters, and Deacons, confirme (with impositi∣on of hands) those that are baptized, and doe all other Episcopall acts, whiles their great Bishops Lord it like princes, in all temporall ease, and worldly bravery.

The next thing they object against vs, is, that our first Ministers, what autho∣rity soeuer they had that ordained them, yet had no lawfull ordination, because they were not ordained & placed in voide places, but intruded into Churches, that had lawfull Bishops at the time of those pretended ordinations; and conse∣quently, did not succeede, but encroach vpon other mens right. To this wee answere, that the Church is left voyde, either by the death, resignation, depri∣uation, or the peoples desertion and forsaking of him that did precede. In some places, our first Bishoppes and Pastours found the Churches voydby death, in some by voluntarie relinquishment, in some by depriuation, and in some by desertion, in that the people, or at least that part of the people that adhe∣red to the Catholique verity, who haue power to choose their Pastour, to ad∣mitte the worthy, and refuse the vnworthy, did forsake the former that were wolues and not Pastours, and submitted themselues to those of a better spirit. Of the three first kindes of voidance, there can bee no question; of this fourth, there may: and therefore I will proue it by sufficient authoritie, and strength of reason.

Cyprian, Cecilius, Polycarpus, and other Bishoppes, writing to the Clear∣gie, * 1.20 and people of the Churches in Spaine, whereof Basilides and Martialis were Bishoppes, who fell in time of persecution, denyed the fayth, & defiled themselues with Idolatry, perswade them to separate themselues from those Bishoppes, assuring them that the people beeing holy, religious, fearing God, and obeying his lawes, may and ought to separate themselues, from impious and wicked Bishoppes, and not to communicate with them in the matters of Gods service, y 1.21 quando ipsa plebs maximè habeat potestatem, vel eligendi dignos sacerdotes vel indignos recusandi; that is, seeing the people hath authority to choose the worthy, and to refuse the vnworthy. And Occam to the same purpose sayth on this sorte: a 1.22 Si Papa & maximè celebres episcopi incidant in haeresin, ad Catholicos deuoluta est potestas omnis iudicandi. If the Pope & the principall Bishoppes of the Christian world doe fall into heresie, the power of all Ec∣clesiasticall iudgement is deuolued to the inferiour Cleargie and people remaining Catholique. This opinion of Cyprian and the rest, if our aduersaries shall dislike or except against, may easily be confirmed by demonstration of reason. For if it do fall out, that the Bishoppes and a great part of the people fall into errour,

heresie, and superstition, I thinke our aduersaries will not deny, but that the rest are bound to maintaine and vphold the auncient veritie; who being not so many, nor so mighty, as to bee able to eiect those wicked ones by a formall course of iudiciall proceeding, what other thing is there left vnto them, but either to consent to their impieties, which they may not doe, or to seperate themselues, which is the thing our aduersaries except against, in the people of our time. Now hauing separated themselues from their former supposed and pretended Pastours; what remaineth, but that they make choise of new to bee ordained and set ouer them; if not by the concurrence of such and so many, as the strictnesse of the Canon doth ordinarily require to concurre in ordinati∣ons, yet by such, as in cases of necessity, by all rules of equity are warranted to performe the same.

Notes

• a 1.1

  Bellar. 4. de notis ecclesiae, c. 8. not. 5.
• b 1.2

  Contra Luci∣ferianos.
• * 1.3

  1 Lib. 4. Ep. 10.
• d 1.4

  Bellarm. l. 4. de notis Eccle∣siae c. 8. nota 5
• e 1.5

  Hier. contra Vigilantium non procul á fine: er ad Heli∣odorum. Alia monachorum est causa, alia clericorum: clerici pascunt oves, ego pas∣cor illi de alta∣ri viv•…•… mihi quasi infructu∣osae arbo•…•…i se∣curis ponitur ad radicem, si munus ad altare non defero. Lindan. Panop. l. 4. c. 75. Mona∣chi olim omnes erant laici, et omnes templi choro exclude∣bantur. Hugo erudit. theol. de Sacram. fid. lib. 2. part. 3. c. 4. ut intrinsecus quietius vivant ordines mini∣sterii divini, per indulgenti∣am Monachis conceduntur, non ad exer∣cendam praela∣tionem in po∣pulo Dei, sed ad celebran∣dam intrinse∣cus communi∣onem Sacra∣menti Dei, quod tamen in principio non ita fuisse dicunt: Monachi quippe et Eremum habitantes olim Presby∣teros habuisse dicuntur.
• * 1.6

  〈◊◊◊〉〈◊◊◊〉 Presby∣t•…•…s •…•…y by •…•…y, a•…•…d 〈◊〉〈◊〉 by 〈◊〉〈◊〉 allo•…•…. 〈◊〉〈◊〉. 〈◊〉〈◊〉. •…•…stus, vt Damas•…•… air, titulos in vib•…•… Rot•…•…. Presby∣t•…•…s d•…•…it. 〈◊〉〈◊〉 in •…•…ta 〈◊〉〈◊〉.
• g 1.7

  〈◊〉〈◊〉. contra •…•…anos.
• h 1.8

  As Christ doth nothing wit•…•…ut 〈◊〉〈◊〉 Father, so do 〈◊〉〈◊〉 with 〈◊〉〈◊〉. whe∣•…•… be Pres∣•…•…, Deacon or 〈◊〉〈◊〉 man. 〈◊〉〈◊〉 ad 〈◊◊〉〈◊◊〉 ha∣•…•…. ad 〈◊〉〈◊〉. 〈◊◊◊◊〉〈◊◊◊◊〉 to 〈◊◊◊◊〉〈◊◊◊◊〉 Pres∣•…•…rs & D•…•…. 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉 B. 〈◊〉〈◊〉, 〈◊〉〈◊〉 the 〈◊◊〉〈◊◊〉 •…•…he Ch•…•…ch. Cen•…•…. 〈◊〉〈◊〉. 1. can•…•…. Presbyteri. sine conscienti•…•… Episcopi nihil faciunt.
• i 1.9

  Epiphanius haeresi. 75. Concilium Anciranum can. 13. •…•…ero. •…•…pist. 〈◊〉〈◊〉 •…•…um: quid facit Episcopus, except•…•… ordinatione, quod non facit Presbyter.
• * 1.10

  k Concil. Carth. 〈◊〉〈◊〉 can. 4. •…•…arth. 3. •…•…an. 31. 32. 158.
• * 1.11

  l Hiero. contra Luciferianos: ob honorem sacerdotij fit, vt soli Episcopi manus im∣•…•…nt. 〈◊〉〈◊〉 Thom•…•… 〈◊〉〈◊〉 •…•…addit. quaest. 40. art. 5. Bonauen. l 4. dist. 24. ar. 2 q. 3. Dominicus á Soto l. 10. de iustitia & 〈◊〉〈◊〉 q. 〈◊〉〈◊〉. a•…•… 2. & in 4. dist. 24. q. 2. art. 3. Armacanus l. 〈◊〉〈◊〉. ostendit nullum praelatum plus habere de potestate sacra∣men•…•… siu•…•…or •…•…nis, quàm sim•…•…ces sacerdotes. Cameracensis in 4. quaest. 4. Contarenus de Sacramentis. lib. 4.
• n 1.12

  Contra Luci∣ferianos.
• o 1.13

  Peruenit ad nos quosdam scandalizatos fuisse quod Presbyteros Chrismate tan∣gere in fronte eos qui bapti∣zati sunt pro∣hibuimus &c. Greg Ianuario episcopo l. 3. in dict. 12. Epist. 26.
• p 1.14

  Carth. 3. can: 32.
• q 1.15

  Videtur quod si omnes Epis∣copi essent de∣functi, sacerdo∣tes minores possent episco∣pos ordinare. Armachanus l. 11. in q. Arme∣norum cap. 7. Alex, de Hales. part. 4. q. 9. memb. 5. art. 1. dicunt quidam quod ex de∣mandatione Papae ordina∣tus potest con∣ferre ordinem quem habet.
• * 1.16

  〈◊〉〈◊〉 Synodus Chalced. can. 6
• s 1.17

  Episcopus praeter iudici∣um metropoli∣tani & finiti∣morum episco∣porum non ordinandus. Concil, Laodi∣cen: can. 12. si episcopus ab omnibus epis∣copis qui sunt in prouinciâ a∣liquâ vrgente necessitate non ordinatur, cer∣tè tres episcopi debent in v∣num esse con∣gregati, ita vt etiam caetero∣rum qui absen∣te•…•… sunt con∣sensum literis teneant, Con∣cil. Nic. can. 4. ^•
• t 1.18

  Concil. Anti∣ochenum can. 13.
• u 1.19

  Concil. An∣citanum can. 13. decrerum Iohannis 3. cp. ad Germaniae episcopos. An∣tiochenum can. 10.
• * 1.20

  1 Li. 1. Ep. 4:
• y 1.21

  Lib. 1: Ep. 4.
• a 1.22

  1 Part. l. 5. 28