Again, either the people be few in number, and simple apt to be led aside, unable to judge of the sufficiency of their Minister, or they be more in number, increased in wisdom, sound in faith, and able to discern betwixt things that ⟨p. 86⟩differ. In the first sense the election of the people is not necessary or essential; But in the second we cannot say he is no Minister that is not chosen by the people, but his calling in that respect is maimed. If the people be few and simple, apt to be deceived, they stand in more need of guidance and direction, both from their own Elders, and other Churches. If the people be many in number, full of wisdom and understanding, their liberty to choose is the greater; and it is the greater wrong to be deprived of it. The practise of the Apostles and the primitive Churches for many ages will confirm this; for sometimes men were propounded to the Church to be chosen: Sometimes the choice was wholly left to them: and was not that for our direction, that more liberty is given where the danger is less, and more restraint and caution used where the danger is more apparent, that if they be left to themselves, either an ill or unfit choice will be made? In reason this is evident, for the child's consent is required in marriage, but the more able he is to choose for himself, the more liberty may parents grant, the less able, the more watchful must they be; and so in this business. Brotherly society requires that we mutually exhort, admonish, reprove and comfort each other as occasion requires, and as need requires. It is a duty of Neighbour-Churches to lend their help to their brethren in the choice and election of their Minister.1 When the Scripture willeth that one should admonish another,2 it is not only a command to every singular man towards his fellow, but also to any whole company too: another society Bellarmine asketh,3 quo jure unus populus Episcopum alterius populi elegere potest? Junius answereth; Certe charitatis jure & communion sanctorum. 4And Paul when he teacheth that all the faithful are members of one mystical body of Christ, who ought to have a mutual care one of another,5 laid the foundation of this policy.
Againe, either the people be few in number, and simple apt to be led aside, unable to judge of the sufficiencie of their Minister, or they be more in number, increased in wisdome, sound in faith, and able to discern betwixt things that ⟨p. 86⟩differ. In the first sense the election of the people is not necessary or essentiall; But in the second we cannot say he is no Minister that is not chosen by the people, but his calling in that respect is maimed. If the people be few and simple, apt to be deceived, they stand in more need of guidance and direction, both from their own Elders, and other Churches. If the people be many in number, full of wisdome and understanding, their libertie to choose is the greater; and it is the greater wrong to be deprived of it. The practise of the Apostles and the primitive Churches for many ages will confirme this; for sometimes men were propounded to the Church to be chosen: Sometimes the choice was wholly left to them: and was not that for our direction, that more libertie is given where the danger is lesse, and more restraint and caution used where the danger is more apparent, that if they be left to themselves, either an ill or unfit choice will be made? In reason this is evident, for the childs consent is required in marriage, but the more able he is to choose for himselfe, the more libertie may parents grant, the lesse able, the more watchfull must they be; and so in this businesse. Brotherly societie requires that we mutually exhort, admonish, reprove and comfort each other as occasion requires, and as need requires. It is a dutie of Neighbour-Churches to lend their helpe to their brethren in the choice and election of their Minister.1 When the Scripture willeth that one should admonish another,2 it is not onely a command to every singular man towards his fellow, but also to any whole company too: another societie Bellarmine asketh,3 quo jure unus populus Episcopum alterius populi elegere potest? Junius answereth; Certe charitatis jure & communione sanctorum. 4And Paul when he teacheth that all the faithfull are members of one mysticall body of Christ, who ought to have a mutuall care one of another,5 laid the foundation of this policie.
- 1Rom 15. 14.
- 2Heb. 3. 13.
- 3Bel. de Cler. li. 1. c. 7.
- 4Jun. animad. contr. 5. l. c 7. not. 13.
- 5Rom. 12. 12.
