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¢

11.1'

PEND'

X.

Numb.

Ii.

were

figna inediantia.

Thofe that heard God

fpeak

(if

any

immediately without

Angelical

Interpofition) did

receive God's Commands

mediante

verborrem

igno.

So

did the

Apofìles

that

which

they

had from the Mouth

of

Chrift:

a. God

is

fo

ab

folutely

the Fountain

of

all

Power, that no Man

can either

have

orgive

any

Pow-

er, butderivatively from

him,

and by

his

Commiffìon

i

Man

being no farther the

Efficient

of

Power, than he

is fo

conftituted of

God;

the

general way

ofhis

giving

it,

mutt

be

by

the

Signification

of

God's

Will;

and

fo

far

as

that

can

be fuffhciently

difcovered,

'there

needs

no

more to the Conveyance

of Power. Whether Men

be

properly

efficient Caufes

of Church

Power at

all,

is

a

very hard Queflion,

efjseci-

ally

as

to

thofe

over whom they

have

no fuperior governing Power.

As Spalatens

fir

hath taken great pains to prove

that

Kings or

other

Sovereigns

of the Common-

wealth have

their Commilfìon and Power

immediately from God, though the

Peo-

ple fometimes may choofe

the

Man (for the

Power

was

not

given

to the

People

firft, and

then they

give

it the King

:

but God

lets

them name the -Man,

on

whom

he will immediately confer

it)

fo po{übly

may

it

be

in Ordination

of

Church

-

Officers.

Three

ways

do Men mediate in the Nomination

of

the

Perfon

;

t.

When they

have

Authority

of

Regiment

over others,

and

explenitudine

poteratu

do

convey efficiently to inferior Officers the

Power that

there have.

Thus dotti

the

fupream

Ree&or

of

the Commonwealth to

his

Officers; and

Ergo,

they are

cal-

ed

the Kings Officers, and he

bath the choice

of the

very

Species, as well

as

of

the

individual

Officers.

Now

this

way

of

mediating

is

not

always,

if

at

all neceffary

or

poffible

in the Church

; for

the Papifts

themfelves

confis,

that the Pope

is

Or-

dained or authorized without

this

way

of

Efficiency

:

for

none

have a

Papal Pow

-

er

to

convey to him

;

His Ordination cannot be dílue

Superioris.

And the

Coun-

cil

of

Traut

could

not

agree whether it were

not

the Cafe

of

all Bifhops

to hold

their Office immediately from Chrift, though under the Pope, or whether they

had their Power immediately from the Pope

as

the prime

Seat on

Earth,

of

all

Church Power who

is

to

convey

their

Parts

to

others.

How the

Spanifh

Bifhops

held up

their

Caufe

is

known

:

And it

was

the

old

Do&rine

of

the Church,

that,

all Bifhops

wereequal, and

had

no Power

one over another,

but

all

held their

Pow-

er dire&ly

from

Chrift,

as Cyprian

told them

in

the

Council of

Carthage.

Add to

this,

that the true

old.

Apoftolical Epifcopacy

was

in

each

particular Church, and

not

over many Churches

together

(I

fpeak

of

fixed Bifhops)

till the matter beco-

ming: too big to be capable

of

the

old

Form

Corruptie u»ieu

fuit

generano alterisa

:

and they that upon the

increafe

of

Chriftians, Ihould havehelpt the Swarm into

a

new

Hive, did,

through natural Ambition

of ruling

over

many,

retain

divers

Churches under their Charge, and then,

ceafed

to be

of

the Primitive

fort

of

Bi-

fhops i Non

eadem

fuit

res, non manor

item ;

etiamfi

idem

nomen

retinerent. So

that

truly our Parith Minifters, who

are

foie

or chief Paltors

of

thatChurch are the

old fort

of

Bifhops;

for

as

Ambbrole,

and after him,

Grotiva

argues, qui ante

fe alte

rum henbabebat, Epifcopueeras:

That

is,

in

eadem Ecclefia

qui fuperiorem

non

habet).

So that

not

only

all

Diocefan

Bifhops,

but

alfo

all

Parochial

Bifhops

are

Ordained

perparer,

and fo

not

by

a

governing Communication

of

Power ;

which

is

that

fe-

cond way

of

Ordination,

when men

that

are

of

equal Authority have the

Nomi-

nation of the Perko. Now whether or no

he

that

ordaineth

an

Inferior

as

a Dea-

con,

or

any

other,

do convey

Authority

by

a

proper

Efficiency,

as

having

that

firft

in himfelf which

he

doth

Convey; yet in the Ordination

of

Equals,

it

teems

not

to

be fo,

for they have no Government over

the

particular

Perfons

whom they

Or-

dain, or Churches

to

whom they Ordain

them;

nor

could they

ihemfelves

exercif

that

governing Power over that

other

Congregation, which they appoint another

to

;

fo

that

they

teem

to

be

but

Caufre

Morales,

or

fine

quibue non, as

he

that

Its

the

Wood to the

Fire,

is

of

its

burning, or

as

he that openeth you

the Door

is

of

your

bringing any

thing

into the Houfe

:

So

that

if

you will

call

the

Ordainer

of

an

Infe-

rior

conform

eguivocam,

andthe Ordainer

of

an Equal,

caufam

univoeam,

yet it

is

but as

they

morally and improperly

caufe.

The Third

way

of

Mediating in the

Nomi-

nation

of

the Perfon,

is

by

the meer Eleátion

of

Inferiors,

as

the

Apoftles

did hid

the Church

of

Hierufalem

choofe

out feven Men whom they

might conftitute

Dea-

cons:

I

have

been tedious,

perhaps,

without

need

on

this;

but the Summ

is

this,

that

a

fubordinate

efficient Caufe

is

no

neceffary Medium for

the

conveyance

of

Power, if

at all, yet

not

always

(I

mean a Perfon) but the

Mediatio Signi Voluntatis

Divinse,

may oft ferve without any more

;

or

plainly

in

feveral Cafes,

mediatio

legea

cum

perfan

qualification

may

fuffice,

fine

mediation

juduu.

But

to

come

clofer,

where you

fay

(the

written Word

is

no

fit

Medium)

I

anfwer,

T.

The

written

Word in

cafe

of

a failing

of

Ordainers

is

a

fficient

mediate

Inftrument;

.

bur

though