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vice of God. Finally learned Calovius faith, Pastors, and Teachers are given by Christ from heaven, for the work of the Mi
A Christo nistry Ephef. 4. 11. wherefore also they who receive their call from dicuntur dothe Church, are divinely given by Cbrifi, and mediately sent by her nari cætitus, because Christ is alwaies present with, and governs his Church. Paftores e Mat. 28. 20.
do Etores Eph. But leaving the first proceed we to the
4. 11. lua propter etiam illi qui ab eccesia vocantur, a Christo cælitus donantur, do mediate per eccle.
Second instance, of a person divinely designed, but ecclefiaftically admitted to Ofice in the Church, which is Timothy, stance is Tiwhose eminency in the work of the Lord is revealed by prophe
abilities were fie, ere he was made a Minister ; 1 Tim. 1. 16. This charge I prophesied of, commit unto thee fon Timothy, according to the prophefie which ere he was went before on thee, that thou by them mightest war a good warfare ; made an offibut notwithstanding those foregoing Prophesies, he is after her. But he ward ordained, which ordination, not those Prophesies, gave ceive the gift him his Office-power ; 2 Tim. 1.6. Therefore I put thee in re- or office till membrance, that y; u ftir up the gift of God that is in thee, by the S. Paul laid laying on of my hands. Do any object, : Tim. 4. 14. Neglect not
him. the gift which is in thee that was given thee by the Prophecy, with the laying on of the hands of the Presbytery. I answer: Although Prophelie, and laying on of hands be both of them named, yet the Text must admit of the former Interpretation, Prophelie relating to the defignation of his perfon, laying on of hands to his actual admission unto Office ; for if Prophesie had conferred the Office, laying on of hands had been superfluous. Expositors sense Prophesie in this Text two waies. First some refer it to the future time, succeeding Timothies ordination. die apopussies by prophesie, being put by an Heterofis (frequent in Scripture) for éis apsonejar unto prophesie : The holy Ghost thereby designing not what
gave him his Office, but what he did after he received it... Thus Beza. Secondly, others refer it to the time paft,or preceding his ordination, expounding it by, i Tim.1.16.So St.Chrisostom, Calvin, Aretius, Piscator, poder Hammond, and A Lapide : Take we it in the first sense, Prophesie is no kin to Revelation, nor doth it concern the point in hand; Accept we it in the latter (which I do with both hands) it gives moft clear evidence to Primitive Church-power and practice, namely to givethe Office, though God himself design the person, and extraordinarily fignify it unto the Church. Aretius
Con ferunt therefore concerning Lucius, Simeon, &c. their Imposition of quod jam de- hands upon St. Paul, faith well, They confer the Office; wbich woordinave
God had before ordained, to mit, that they should be ecclefiaftical fint dottores" teachers among the Gentiles : This he saith the same say we both of ecclefia inter that, and this of Timothy, neither bereby is Gods will subjected gentes. Aret
. to the Churches pleasure uivaus but inltimations of his will are ad AM, 13: 3. reconciled, and joyned
hand in hand; Finally to conclude our Revelation
Animadverfion upon Zanchyes firft Argament for the temporamakes all offi- ryness of some primitive Church-officers
. We are bold not cers perpetu- only to conclude in a direct oppofition thereunto, that Revelaal, nonc tem- tion made no Officer temporary, but to affifine that all Officers po rąry.
are therefore standing, and continuing in the Church, because their Office is founded upon a divine Revelation ; for if their order did not commence in a divine Revelation, it could not be the ordinance of God, since there is no way to manifeft Gods ordinances unto men,but by his own revelation. And fince, when once an ordinance is revealed in virtue of that Revelation (if ever it be one)it becomes a divine, positive, and standing institution, not requiring a successive Revelation, but ordination to perpetuate it into the end of the dispensation whereof it is an Ordinance; because (to keep to the point before us) the primary Revelation shines into all following ordinations, and declares each Minister, from first to last, to be a Minister according to the revealed will of God. And let it be noted, that our clearer apprehensions, applications of, and submislions unto foregoing Revelations, are equally called Revelations in Scripture, as Gods first discovery of new things. Ephes. 5. 17. That the God of our Lord Jesus Chrift, the father of glory may give unto you tbe Spirit of wisdome, and Revelation in the knowledge of him. Do wedoubt what is meant by Revelation in this verse, the next verse will resolve us that thereby the Apostle means only the grace of illumination, and confirmation in the truth, ver. 18. The eyes of your understanding being enlightned, that you may know what is the hope of your calling, and what
riches of the glory of his inheritance in the Saints. Whence cannot be iniagined that God in every infusion of grace into the heart of a Christian, makes fome new, and before unheard of discovery of his will, but only by the lame fpirit, applies the same word co their hearts, as unto' others before ; and at the same time in the same condition. But 'tis time to call cur pen off, from pursuit of this Thean, a'id' having recollected ourselves, let us pause a while, and conclude our answer to Zanchyes first
Argument for the temporaryness of Officers in the first latitnde Zanchys 2. of that term. But we cannot long take breath, for his second argument. challengeth an encounter or our yeilding, he advanceth tor were tempo wards us. And he will maintain Evangelifts to be temporary, rary because Because they were ordained by the Apostles. Our defence is, that they were orApostolical ordination may be considered two wayes.
dained by the 1. Passively, or their own ordination by Christ.
Answered 2. A&tively, or their ordination of others. We are bold to say that neither of those made Apostles, or any fively. other officers ordained by them to be temporary. But we will Secondly, consider either of then severally, we begin with,
a&tively. 1. Apoftolical paflive ordination, or their own ordination fively. Plheir by Christ; I know this point ftri&ly belongs to the tra& con- ordination cerning Apostles, but because I know not whether ever that by Christ work shall see the light, yea or not, our time being in the considered, hand of God, and what ever we purpose, he alone disposeth ment of their of our actions. And because the temporaryness, and vice-A- office proved postolate of the Evangelists cannot be so conveniently, and by three afthroughly refuted, as by searching into the nature, and infti- sertions. tution of the Apoftolick Office'; we will for the evidencing of that truth lay down these three affertions.
First, That Christ is solely, and incommunicably his Churches Legislator,and appoints all officers, and Ordinances appertaining to her, in her proper nature. This will lead us to the Foun, tain head of all purely ecclesiastical authority and power.
Secondly, That Christ ordained the Apostolick Office. This will manifest that the Apoftolical Office and authority, was derived and limited.
Thirdly, That Christ confirmed the Apoftolick Office, at; and after his afcenfion, as a standing Office to be continued with his Church. This will prove that the Apoftolate First Chris it self, was not temporary, I begin with the first of these. was solely,and
First, Christ is solely, and incommunicably his Churches incommuniLegilator, and appoints all Officers, and Ordinances apper- Churches Lea taining unto hergin her proper nature, or as she is his Body,he is gislator. her head. This is a truth evidenced by the light of all authority. Proved by
Firft Prophetical. Ila. 9.6. Vnto us a child is born, unto us a Son testimony. is given, and the Government shall be upon his shoulder, &c. Ezech. First pro
phetical. 34. 23, And I will set up one Shepheard over them, and he mall feed ihem, even my servant David, he shall feed them: And he sail bie their Shepheard. Secondly, Evangelical. Joh. 13. 13. Te call me Master, and
Lord, and ye Jøy well, for so I am ; Mat. 28. 18, 19, 20. And Jesus came, and spake unto tbem, Saying, Al power is given to me in heaven, and in earth, go ye therefore, and teach all nations, bapa! tizing them in the name of the father, and of the son, and of the holy Ghost. Teaching them to observe all things whatsoever I have commanded you, and Lo I am with you to the end of the world,
Thirdly, Apostolical. Jam. 4. 12. there is one Lawgiver who is Apoftolical.
able to save, and to destroy, who art thou that Judgest another. Sto Paul almost every where in his Epistles concurs in this opinion, calling Christ the head. Eph. 1. 22. Eph. 4. 15. Col. 1. 18. the foundation, i Cor. 3. 11. the high Priest, Heb. 6. 20. and the Apostle,Heb. 3. I. i.e. by way of emine:ncy, he being primarily, and inimediatly sent by the father. But no where he (the ApoAtle) testifieth mere fully, for Christs sole Legislatorship, then
in the oft-cited Text, of Ephes. 4. 11, 12, 13, 14. Fourthly,
Fourthly, Paternal. The antient Fathers those lesser Stars in Paternal.
the Churches Firmament, meet in one constellation with the ftars of the first magnitude, or holy writers, and joyntly give their influence, to Chrifts fole Legislatorship. It were easie for me to be copious in this Argument, but to reserve the cloud of witnesses to the tract of Apoftles, where I shall evince this truth by a chain of testimonies, reaching from the primitive times to St. Jeromes, and the next following Century: For the present Idare say, Ineed not multiply quotations in a matter lo plain and obvious, because none moderately versed in their writing can with any forehead deny it, All of them acknowledging Christ to be the sole Legislator, and assigning to Apostles (who ifany might claim a share therein) successo HY into their own orders and office. However we will here insert three or four testimonies, of a like number of very antient, and undoubted authors
. Tertullian, prescribing against HeieHuc igitur ticks, and particularly lashing Marcion faith, This is our pridirigimus prescription, that if our Lord Jesus Christ sent the Apostles
, to preach, fcriptionem in other preachers whom he hath not fent are not to be received. Ireneus Christus mifit (who lived A. C. 180.) writing against some heretical traditionApoftolos ad mongers, who boasted of their knowledge in a more secret, prædicandum, and spiritual Theology; derived unto them from the Apostles alios non efle hands; faith We can reckon them who were instituted Bishops by recipiendos prædicatores,quam quos instituit Christus. Tertull. de prefcript. p. 76. Habemus annames rare eos, qui ab Apoftolis ir tiruti suni episcopi ; nam firecondita mysteria siissent Apostoli que feorfin, latenter reliquis perfeitos. docebant, iis vel maxime iraderent, quibus eviam ecclefias.conimittebant. Iren. adv. Her.lib. 3. ca. 3.
the Apostles, and were their successors; Now had the Apostles known any secret mysteries, röhithy privily, and apart from the rest, they taught unto perfect men; they would with the first have delivered them to tbojë Bishops; unto wohim they committed the Churches. S.Cjprian (who lived A.C.250.) encouraging his Collegué Cornelius, the then Bishop of Rome, not to be moved at the clamor, or rage of hereticks, faith, Brother we ought principally, and Hoc enim
G maxime earnestly to labour what in us lyes, to retain the Lords' unity, delive
frater laborared by the Apostles unto us their
successors. Finally, St. Augustin mus, & lubowriting against Faustus the Manichee, faith, Thou seest how arai-rare debemus lable the authority of the Cathslick Church is in this matter, which, ut unit a tem a upon the sure built Jeats of the Apostles; is upheld untill domino, o per
nobis this day, by a series, and consent of Biships fucceeding: unto
traditam, il quant un possumus obtinere curemus.Cypr. Epift. lib. 2. Epift. 10. Vide in hac re quid ecclefie catholice valeat Authoritas, que ab ipfis fundatiffimis sedibus Apostolorum usque ad bodiernum diem fuccedentium fibimet episcoporum serie, do confenfione firmatur. Aug. lib.ii. con. Faufen cap. 2.
Fifthly, the School learneth us the same lesson, the teacheth, Fifthly SchoThat the Apostles could not constitute another Church, nor deliver a-lastical. nother Faith, nir institute other Sacraments; for which elsewhere Apostoli she assigneth this solid reason; namely, Because it belongs to the non por uerè power of excellency, which is incommunicably Cbrists.
liam ecclėsı am; nec tradere aliam fidem, nec instituere alia Sacramenta. Tho. Aquin. 3. par. fum quaft. 64. art. 2. ad 3. Lugduni. 1562. Quia pertinent ad potestatem excellentis, que comperit soli Chrifto. Tho. Aguin. 3: par. summul.queft. 72. Art. 1, ad. 1.
Sixthly. Pontifician: Modern Papal Divines, although they perceive a huddle of officers, Jacred, and not sacred (wherewith Pontifician.
Sixthly the Primitive Church was not acquainted at least as so many diftinet orders) to be crept into their Church, yet they endeavour might and main, to drive them from Chrifts precept, or example : Thus they bring the Door-keeper into the Church, Fab. Inupon Christs thrusting the Buyers, and Sellers forth of the carnat.scru. Temple, Mat. 21. 12. The Reader, upon his taking the book, ira&t. de ordi-, and reading in the Synagogue. Luk. 4. 17,18. And so of the rest. Let none take offence at the obscurity of our cited Au=1634.
Rothomagi thor, for the same is delivered by Bellarmine : And compre
De clericis. hended in a Definition, and Canon of the Tridentine Council, which faith None but Christ can institute a Sacrament, and anathematimeth gain-Sayers.
dixerit facra legis, ron fuisse omnia a Jesu Christo domino noftro inftituta; doc. Anathema fit. Concil. Trident. Sejl. 7. Can. I.