Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
4. Consid. Election is either to be looked to, quoad jus, or, quoad f•ctum. A people not yet called externally, cannot elect their own Minister, a Synod or others of charity (as Reverend Junius asaith) may choose for them, though, de facto, and in respect of their case, they cannot choose their own Pastor.
4. Consid. Election is either to be looked to, quoad jus, or, quoad f•ctum. A people not yet called externally, cannot elect their own Minister, a Synod or others of charity (as Reverend Junius asaith) may chuse for them, though, de facto, and in respect of their case, they cannot chuse their own Pastor.
aJunius contra Bellarm. de Cl•r. l. 1. c. 7.Iunius contra Bellarm. de Cl•r. l. 1. c. 7.
1. Conclus. The people have Gods right to choose, for so the bword prescribeth. So cTertullian, dEyprian. Non blandiatur sibi plebs, quasi immunis à contagione delicti esse possit, cum sacerdote peccatore communicans & ad injustum ⟨p. 202⟩atque illicitum propositi Episcopatum consensum s•um accommodans, &c. and
Chrysostom saith, all elections of pastors are null, [Greek or Hebrew], without the conscience of the people. And the Council of Nice did write this to the Bishops of Alexandria as
so Nicolaus the Pope in his Decrees saith, the Clergy and people did choose the pope, Reliquus clerus & populus Romanus ad consensum nova electionis pontificis à Cardinalibus factae accedant. So
the Epistles of Ivo Bishop of Chartres, we being called, by the will of God, the Clergy and people of such a City, and this Pope Ur••• practised upon Ivo.
1. Conclus. The people have Gods right to chuse, for so the bword prescribeth. So cTertullian, dEyprian. Non blandiatur sibi plebs, quasi immunis à contagione delicti esse possit, cum sacerdote peccatore communicans & ad injustum ⟨p. 202⟩atque illicitum propositi Episcopatum consensum s•um accommodans, &c. and dnefas sine consensu po•uli: and this Cyprian writ an hundreth yeeres before the Nicen Councell. Bellarmine lo•ed hi• face eto say this custome began in the time of the Nicon Councell. It was not a consuetude fQu•d ipsum (inquit Cyprianus) videmus de Divina autoritate descender•; gIgnatius, It is your part, as the Church of God to chuse the Pastor; 〈non-Latin alphabet〉. So speaketh hee to the people of Philadelphia; and so speaketh hAmbrose to Valentinian, Omitto, quia jam ipse populus judicavit, iOrigen: Requiritur ergo in ordinando sacerd te praesentia populi, &c. and his reason is Scripture, a pastor must be of good report. And kChrysostome saith, all elections of pastors are null, 〈non-Latin alphabet〉, without the conscience of the people. And the Councell of Nice did write this to the Bishops of Alexandria as lTheodoret saith, and the fi•st generall councell of Constantinople wrote the same to Daemasus, Ambrose, and others, as mTheodoret also sheweth nThe councell of Africa is cited by Cyprian producing Scripture, as Acts 1. 23. Acts 6. to prove that the people had their consent in elections; and othe councell of Chalcedon pthe councell of Ancyron, and qof Laodicea; and the Popes owne rCanons say this, sso Nicolaus the Pope in his Decrees saith, the Clergy and people did chuse the pope, Reliquus clerus & populus Romanus ad consensum nova electionis pontificis à Cardinalibus factae accedant. So tGelasius the pope writeth to Philippus and Cernuti•• Bishops, so Stephanus ad Romanum uarchiepiscopum Rav•• natensem, is cited in the glosse to that purpose; in xthe Epistles of Ivo Bishop of Chartres, we being called, by the will of God, the Cle•gy and people of such a City, and this Pope Ur••• practised upon Ivo.
2. Conclus. But elections in the ancient Church were not by one single congregation, but by the Bishops of diverse other Churches. In the ycouncil of Sardis, Si unum tantùm in provincia contigerit remanere Episcopum, suporstes Episcopus con•• care debet Episcopos vicinae provinciae. & cum iis orainare sibi comprovincales Episcopos; quod si id facero negligat, populus convocare debet Episcopos vicinae provinciae & peter• sibi rectorem. ⟨p. 203⟩In the zcouncil of Toledo it was ordained, that the Bishop of Toledo might choose in quibustibee Pr•vinciis, in any provinces about Bishops to be his successors, salvo privilegio unius•njusqu• provinciae. Cardinals are forbidden to usurp to choose a Bishop, if the see vace in the time of a general Council, this was enacted in the council of *Constance and aBasil. The Abbot of Panormo saith, it was obtained of the council of Carthage bto avoid dissension, that they should transfer their right to the Cardinals. So cAlmain and dGerson prove the equity of this by good reasons. That wicked council of Trent, labouring to exalt the popes chair, did abrogate these good acts to the offence of many, as the Author eof the review of the council of Trent showeth; nor should good men stand for Leo his abrogation of what the council of Basil did in this kind, as may be seen in that wicked council of Lateran fwherein much other wicked power is given to the pope and his Legates by Julius III. and Paul the III. and Pius the IIII. and gTheodoret saith, all the Bishops of a Province ought to be at the ordination of a Bishop. The ordination of the worthy, Ambrose, as he hhimself saith, was confirmed by all the Bishops of the East and West. Cornelius Bishop of Rome was confirmed by the Bishops of Africa. More of this may be seen in iZonaras, In kTheodoret lthe council of Carthage and mPetrus a Navarre, who all witness ordination of a Bishop was never done in the ancient Church by one single Congregation, and these destitute of pastors and Elders. The learned say, that Gregory the VII. or Hildebrand did first exclude the people from voicing in elections of pastors. Illiricus saith only from the time of Frederick the XI. about the year, 1300 they were excluded from this power. And though it were true, that the election of Alexander the III.
2. Conclus. But elections in the ancient Church were not by one single congregation, but by the Bishops of diverse other Churches. In the ycouncell of Sardis, Si unum tantùm in provincia contigerit remanere Episcopum, suporstes Episcopus con•• care debet Episcopos vicinae provinciae. & cum iis orainare sibi comprovincales Episcopos; quod si id facero negligat, populus convocare debet Episcopos vicinae provinciae & peter• sibi rectorem. ⟨p. 203⟩In the zcouncell of Toledo it was ordained, that the Bishop of Toledo might chuse in quibustibee Pr•vinciis, in any provinces about Bishops to be his successors, salvo privilegio unius•njusqu• provinciae. Cardinalls are forbidden to usurp to chuse a Bishop, if the see vace in the time of a generall Councell, this was enacted in the councell of *Constance and aBasil. The Abbot of Panormo saith, it was obtained of the councell of Carthage bto avoyde dissension, that they should transfer their right to the Cardinalls. So cAlmain and dGerson prove the equity of this by good reasons. That wicked councell of Trent, labouring to exalt the popes chaire, did abrogate these good acts to the offence of many, as the Author eof the review of the councell of Trent sheweth; nor should good men stand for Leo his abrogation of what the councell of Basil did in this kinde, as may be seene in that wicked councell of Lateran fwherein much other wicked power is given to the pope and his Legates by Iulius III. and Paul the III. and Pius the IIII. and
yConcil. Sardicens. ut ha be•ure. 3. dist. 65.
zConcil. Tolet, 12. can. 6. ut citatur cum longe dist. 63.
was made 400 years before that, by the Cardinals only, without the peoples consent, the Law and Logic both say; from one fact no Law can be concluded. Yea the election of Gregory the VII. (saith nVasquez) was five hundred years before that, and like enough that such a monster and such a seditious head to the Lords anointed to Henry the IIII, as this Gregory was, could violate Christs order. oPlatina saith so; yet Bellarmine, ⟨p. 204⟩Suarez and others grant, in the Apostles time it was so; b•• because it was a positive Law (some say) and others that it was a Church constitution, not a divine Law, the Pope might change it. Yet the Jesuit Sanctius pin his comment proveth it from Scripture, qAzorius saith, it should be common Law, communi jure, rKrantius layeth the blame of wronging the people in this, on Gregory the IX. yea sthe council of Bracare, the tsecond council of Nice; The council of Constantinople. 4 called the eight general Council uthe council of *Laodicea are corruptly expounded by xBellarmin. yVasquez and others: because. 1. They forbid only disorder and confusion. 2. That all the multitude, without exceptionosage, gifts, or sexes, should come, and speak and voice at the election. For in the council of Antioch zit is expressly forbidden that the multitude should be debarred. And we will not deny but a pastor may be sent to a Church of Infidels that knoweth nothing of Christ, without their knowledge, as aRuffinu• saith, that Frumentius was ordained Bishop to the Indians, they knowing nothing of it, Indis nihil scientibus neque cogitantibus. Epiphanius writeth to John Bishop of Jerusalem, that he had ordained Paulinianus a presbyter, the people not consenting. Gregorius ordained Augustine Bishop of England and sent him to them to teach them, Anglis nescientibus. And Gregorius II. ordained Bonifacius a Bishop to be sent to Germany, Germanis nihil de eare cogitantibus. And thus bPerkins, if the Gospel should arise in America, where there were no Ministers, ordination might be wanting. And why not (say I) election also in another case, if as cPetrus Martyr saith well; a woman may be a Preacher of the Gospel; Yea, and a Turk (saith dZanchius) converted by reading the New Testament, and converting others, may baptize them whom he converteth, and be baptized where both ordination and election should be wanting:
was made 400 yeeres before that, by the Cardinalls onely, without the peoples consent, the Law and Logick both say; from one fact no Law can be concluded. Yea the election of Gregory the VII. (saith nVasquez) was five hundred yeeres before that, and like enough that such a monster and such a seditious head to the Lords annoynted to Henry the IIII, as this Gregory was, could violate Christs order. oPlatina sayth so; yet Bellarmine, ⟨p. 204⟩Suarez and others grant, in the Apostles time it was so; b•• because it was a positive Law (some say) and others that it was a Church constitution, not a divine Law, the Pope might change it. Yet the Jesuite Sanctius pin his comment proveth it from Scripture, qAzorius sayth, it should be common Law, communi jure, rKrantius layeth the blame of wronging the people in this, on Gregory the IX. yea sthe councell of Bracare, the tsecond councell of Nice; The councell of Constantinople. 4 called the eight generall Councell uthe councell of *Laodicea are corruptly expounded by xBellarmin. yV•squez and others: because. 1. They forbid onely disorder and confusion. 2. That all the multiude, without exceptionosage, gifts, or sexes, should come, and speak and voyce at the election. For in the councell of Antioch zit is expressely forbidden that the multitude should be debarred. And wee will not deny but a pastor may be sent to a Church of Infidels that knoweth nothing of Christ, without their knowledge, as
nVasquez 3. […]. 3. disp. 144. c. 5. uum. 55.Vasquez 3. 〈…〉. 3. disp. 144. c. 5. uum. 55.
Nor did the people first begin to have hand in election in fTertullians time, as Bellarmine saith, nor yet that the people might love their Bishops, nor yet by mere custom.
Nor did the people first begin to have hand in election in fTertullians time, as Bellarmine saith, nor yet that the people might love their Bishops, nor yet by meere custome.
Conclus. III. It is false our gBrethren say, that the calling of a Minister consisteth principally and essentially in election of the people, for the Apostles were essentially pastors, yet not one of them, except Matthias was chosen by the people. 2. If, as our Brethren say, the peoples after acceptance may supply the want of Election at first, as Jacobs after consent to Leah made her his Wife, yet all the pastoral acts of Word, Sacraments, and censures going before the after consent shall be null, because he wanteth that which most principally and essentially is required in a calling. And all baptized by him must be rebaptized. And what if the people shall never assent, and it is ordinary that hypocrites in hearts will never consent to the Ministry of a gracious pastor, shall his acts of converting, and baptizing be no pastoral acts, and to the hypocrites no pastoral acts: and shall all be Infidels, who are baptized by him? The people are not infallible in their choice, and may refuse a man for a pastor, whom God hath called to be a pastor; election maketh not one a pastor, in foro Dei, then he shall be no pastor whom God hath made a Pastor, because people out of ignorance or prejudice consent not to his Ministry. Nor are we of Dr. Ames judgement, that the calling of a Minister doth essentially consist in the peoples election; for his external calling consisteth in the presbyters separation of a man for such a holy calling, as the Holy Ghost speaketh. We find no Church-calling in all Gods Word of sole election of the people, and therefore it cannot be the essential form of a right calling. All the arguments of Doctor Ames prove, that election is necessary to appropriate a made Minister to such a Congregation, but concludeth not the point.
Conclus. III. It is false our gBrethren say, that the calling of a Minister consisteth principally and essentially in election of the people, for the Apostles were essentially pastors, yet not one of them, except Matthias was chosen by the people. 2. If, as our Brethren say, the peoples after acceptance may supply the want of Election at first, as Iacobs after consent to Leah made her his Wife, yet all the pastorall acts of Word, Sacraments, and censures going before the after consent shall be null, because he wanteth that which most principally and essentially is required in a calling. And all baptized by him must be rebaptized. And what if the people shall never assent, and it is ordinary that hypocrites in hearts will never consent to the Ministry of a gratious pastor, shall his acts of converting, and baptizing be no pastorall acts, and to the hypocrites no pastorall acts: and shall all be Infidels, who are baptized by him? The people are not infallible in their choise, and may refuse a man for a pastor, whom God hath called to be a pastor; election maketh not one a pastor, in foro Dei, then he shall be no pastor whom God hath made a Pastor, because people out of ignorance or prejudice consent not to his Ministery. Nor are we of Dr. Ames judgement, that the calling of a Minister doth essentially consist in the peoples election; for his externall calling consisteth in the presbyters separation of a man for such a holy calling, as the Holy Ghost speaketh. Wee finde no Church-calling in all Gods Word of sole election of the people, and therefore it cannot be the essentiall forme of a right calling. All the arguments of Doctor Ames prove, that election is necessary to appropriate a made Minister to such a Congregation, but concludeth not the poyn.
This question there is moved because of our Brethren, who think. 1. If ordination of pastors by pastors, be so necessary for an ordinary calling to the Ministry, and if Election of people be not sufficient, though they want pastors and Elders then Luther and our Reformers had no calling, for they were called by the Pope and his Clergy, for saith nRobinson when there be no […] Church-officers on Earth to give ordination, we must hold ⟨p. 206⟩with Arians, and expect new Apostles to give ordination; neither can a true, pastor go and seek a calling from a false pastor. Hence observe carefully the following distinctions, to obviate both papists cavillations and our Brethren's doubts.
This question there is moved because of our Brethren, who thinke. 1. If ordination of pastors by pastors, be so necessary for an ordinary calling to the Ministery, and if Election of people be not sufficient, though they want pastors and Elders then Luther and our Reformers had no calling, for they were called by the Pope and his Clergy, for saith nRobinson when there be no 〈…〉 Church-officers on Earth to give ordination, we must hold ⟨p. 206⟩with Arrians, and expect new Apostles to give ordination; neither can a true, pastor go and seek a calling from a false pastor. Hence observe carefully the following distinctions, to obviate both papists cavillations and our Brethrens doubts.
1. Distinct. That is. 1. Properly extraordinary, which is immediately from God, without any other intervening cause; so Moses his calling, when God spake to him out of the Bush to go to Pharaoh and command the letting go of his people, was extraordinary, for, both the matter of the calling, and the persons designation to the charge was immediately from God Luther's calling this way was not extraordinary, because he preached no new Gospel, nor by any immediate calling from God.
1. Distinct. That is. 1. Properly extraordinary, which is immediately from God, without any other intervening cause; so Moses his calling, when God spake to him out of the Bush to goe to Pharaoh and command the letting goe of his people, was extraordinary, for, both the matter of the calling, and the persons designation to the charge was immediately from God Luthers calling this way was not extraordinary, because hee preached no new Gospell, nor by any immediate calling from God.
2. That is extraordinary which is contrary to the Law of of nature. Neither the calling of Luther nor of Hus and Wycliffe was extraordinary; for, that any enlightened of God and members of the Catholic Church should teach, inform, o• help their fellow-members being seduced, and led by blind guides, is agreeable to the Law of nature; but according to our Brethren's grounds Luther's calling here, was not only extraordinary, but unlawful and contrary to a Divine Law. For now when Apostles are ceased, Luther had no warrant (if our Brethren say right) no calling of God, to exercise pastoral acts of preaching, converting souls to Christ, and baptizing through many visible Churches & congregations, because that is (say they) Apostolic; and no man now can be a pastor, but in one fixed congregation whereof he is the elected pastor.
2. That is extraordinary which is contrary to the Law of of nature. Neither the calling of Luther nor of Hus and Wiccliff was extraordinary; for, that any inlightened of God and members of the Catholick Church should teach, informe, o• helpe their fellow-members being seduced, and led by blind guides, is agreeable to the Law of nature; but according to our Brethrens grounds Luthers calling here, was not onely extraordinary, but unlawfull and contrary to a Divine Law. For now when Apostles are ceased, Luher had no warrant (if our Brethren say right) no calling of God, to exercise pastorall acts of preaching, converting soules to Christ, and baptizing through many visible Churches & congregations, because that is (say they) Apostolick; and no man now can bee a pastor, but in one fixed congregation whereof he is the elected pastor.
3. That is extraordinary, which is beside a Divine positi•• Law. So that one should be chosen a pastor in an Island where there be no Elders nor pastors at all, and that the people only give a calling, is extraordinary, and so it is not inconvenient tha• something extraordinary was in our reformers.
3. That is extraordinary, which is beside a Divine positi•• Law. So that one should be chosen a pastor in an Iland where there be no Elders nor pastors at all, and that the people onely give a calling, is extraordinary, and so it is not inconvenient tha• something extroardinary was in our reformers.
4. That is extraordinary, which is against the ordinary corruptions, wicked and superstitious forms of an ordinary calling: so, in this sense, Luther and our reformers calling was extraordinary.
4. That is extraordinary, which is against the ordinary corruptions, wicked and superstitious formes of an ordinary caling: so, in this sense, Luher and our reformers calling was extraordinary.
2. Dist. A calling immediately from God, and a calling from God, some way extraordinary, are far different. An immediate ⟨p. 207⟩calling often requireth miracles to confirm it, especially the matter being new, yet not always; John Baptists calling was immediate, his Sacrament of Baptism beside the positive order of Gods worship, yet he wrought no miracles, but an extraordinary calling may be, where there is an immediate and ordinary revelation of Gods Will, and requireth not miracles at all.
2. Dist. A calling immediately from God, and a calling from God, some way extraordinary, are farre different. An immediate ⟨p. 207⟩calling often requireth miracles to confirme it, especially the matter being new, yet not alwayes; John Baptists calling was immediate, his Sacrament of Baptisme beside the positive order of Gods worship, yet hee wrought no miracles, but an extraordinary calling may be, where there is an immediate and ordinary revelation of Gods Will, and requireth not miracles at all.
3. Dist. Though ordinarily in any horologe the higher wheel should move the lower, yet it is not against ordinary art, that the horologe be so made as inferior wheels may move without the motion of the superior. Though by ordinary dispensation of Gods standing Law, the Church convened in a Synod should have turned about Hus, Wicliff, Luther, to regular motions in orthodox Divinity; yet it was not altogether extraordinary, that these men moved the higher wheels, and laboured to reform them. Cyprian urged Reformation, Aurelius Bishop of Carthage, Augustin and the African Bishops did the like, the Bishop of Rome repining thereat It is somewhat extraordinary that Reformation should begin at Scholars, and not at principal Masters.
3. Dist. Though ordinarily in any horologe the higher wheele should move the lower, yet it is not against ordinary art, that the hotologe be so made as inferiour wheeles may move without the motion of the superiour. Though by ordinary dispensation of Gods standing Law, the Church convened in a Synod should have turned about Hus, Wicliff, Luther, to regular motions in orthodox Divinity; yet it was not altogether extraordinary, that these men moved the higher wheeles, and laboured to reforme them. Cyprian urged Reformation, Aurelius Bishop of Carthage, Augustin and the African Bishops did the like, the Bishop of Rome •epining thereat It is somewhat extraordinary that Reformation should begin at Schollers, and not at principall Masters.
4. Dist. A calling may be expressly and formally corrupt, in respect of the particular intention of the ordainers, and of the particular Church, ex intentione ordinanris & operantis. Thus Luther's calling to be a Monk was a corrupt calling, and eatenus, and in that respect he could not give a calling to others. But that some calling may be implicitly and virtually good and lawful in respect of the intention of the Catholic Church and ex inte•tione op•ris & ipsius ordinationis, he was called •o preach the Word of God.
4. Dist. A calling may be expresly and formally corrupt, in respect of the particular intention of the ordainers, and of the particular Church, ex intentione ordinanris & operantis. Thus Luthers calling to bee a Monke was a corrupt calling, and eatenus, and in that respect hee could not give a calling to others. But that some calling may be implicitely and virtually good and lawfull in respect of the intention of the Catholick Church and ex inte•tione op•ris & ipsius ordinationis, he was called •o preach the Word of God.
himselfe saith, was confirmed by all the Bishops of the East and West. Cornelius Bishop of Rome was confirmed by the Bishops of Africa. More of this may be seene in
Petrus a Navarre, who all witnes ordination of a Bishop was never done in the ancient Church by one single Congregation, and these destitute of pastors and Elders. The learned say, that Gregory the VII. or Hildebrand did first exclude the people from voycing in elections of pastors. Illiricus sayth onely from the time of Frederick the XI. about the yeare, 1300 they were excluded from this power. And though it were true, that the election of Alexander the III.
Ruffinu• sayth, that Frumentius was ordained Bishop to the Indians, they knowing nothing of it, Indis nihil scientibus neque cogitantibus. Epiphanius writeth to Iohn Bishop of Ierusalem, that hee had ordained Paulinianus a presbyter, the people not consenting. Gregorius ordained Augustine Bishop of England and sent him to them to teach them, Anglis nescientibus. And Gregorius II. ordained Bonifacius a Bishop to bee sent to Germany, Germanis nihil de eare cogitantibus. And thus
Perkins, if the Gospell should arise in America, where there were no Ministers, ordination might be wanting. And why not (say I) election also in another case, if as
Zanchius) converted by reading the New Testament, and converting others, may baptize them whom hee converteth, and be baptized where both ordination and election should be wanting:
