Examination of those Plausible Appearances in the Romish Church, Chapter 35 – Chapter 36
CHAP: XXXV. That the example of Iudges in a Commonwealth is impertinent, to proue, that outward ordination is alwaies necessary in the Church.
IT is to as little purpose, to produce the example of a Iudge in a Commonwealth, where no man what necessity soeuer there be, what ability soeuer he hath, may presume to thrust himselfe into that office, without being called to it.
For besides that wee hauehave formerly shewed, that in the time of confusion, the King installeth Iudges himselfe, not binding them to passe through the vsuall formes, there is moreouer this difference to bee considered. The exercising of the office of a Iudge, deriueth it's force and efficacy, from his authority, whence it is that the determinations of Iudges, are not executed because they are iust, but because they are sentences, and determinations, bee it that they are giuen iustly, by the wisdome and equity of the iudge, or vniustly by his ignorance, or corruptnesse But the vertue, and power of the Ministeriall function dependeth not of the authority of him that practiseth it; For if he be ignorant, or hereticall, one who willingly slighteth his charge, and vilifieth his own function, an hucster of Gods word (as the Apostle speaketh) his authority will not make, that when he hath proclaimed peace, peace, there shall be peace by & by, as well as the sentences of Iudges how vniust or silly soeuer they are, faile not for all that to be put in execution. On the other side, if he who exerciseth the function be both of ability and fidelity, though he want the formality of an outward mission, it being impossible for him to obtaine it, and that which he doth without it being necessary, he faileth not effectually, to instruct, exhort, and comfort.
It fareth with him as with a Phisitian whose authority giueth not his doses and recipes vertue to worke▪ and in working to heale, but it is his skill & honesty which direct him in choise of such prescriptions as are proper for the cure, which is the fruit of his labour, and the end he proposeth vntounto himselfe. Otherwise, eueryevery graduated Phisitian would without any more adoe cure the sicke, if it were the authority of the Doctor and not the vertue of his physicke, which did the cure, the choise and application of which dependeth of his knowledge, and fidelity. Whence it commeth to passe also, that if the Phisitian be skillfull, and carefull, the want of authority, in his person, hindereth not, the operation of his doses. From whence by comparison it may be obserued, why in a Iudge outward authority seemeth to be absolutely, and simply necessary, and why in a Pastour notwithstanding, that authority which dependeth of humane authority is not simply necessary: namely because whatsoeuer a Iudge doeth, he doth by that authority, which is lent him from a superiour, his abilities but enabling him to doe that aright, which his deriued authority, maketh him doe effectually: but in a Pastor, if he be sound in knowledge and conscience, the administration of his charge doth alwaies it's work, as effectually and compleatly, as if it were backed and graced by humane authority. It is the good phisick which healeth; the good milke which nourisheth, whether the Phisitian hath taken his degrees or not, whether the nurse were approved of by a Phisitian or no; these circumstances as they bring nothing to the point, so they take nothing from it. Now the Gospell is a medicine (saith the prophet,) milke (saith the Apostle,) the authority then of him who applyeth this medicine, who giueth this milke to suck, or drinke, I say the authority, the commendation of men, can neither augment nor diminish their vertues·
But some will say, that although that authority which dependeth of outward mission, be not alwaies requisite in pastours, yet at least, this defect ought to be supplied by miracles; & here they call vponupon vsus for our miracles. But we aske them againe, where are the miracles of Iohn the Baptist, bIohn. 10.41.of whom it is written that he neuer did any miracles. As for that, after his conception, he leaped in his mothers wombe at the presence of the blessed virgin Mary bearing in her wombe the Lord of the world, this was not done to authorise & confirme his office in to the execution of which he entered a long time after. When Miracles are done to make some enterprise authentique, they are done either immediately before it, or else they accompany it while it selfe is in hand: they are done also publiquely, exposed to the view of all, that they may be the lesse suspected for impostures. But to answere precisely, wee say that when the Gospell was first to be planted, Miracles were very necessary, but that being finished, their necessity ceased. The Miracles wrought to authorize the Gospell anciently, retaine still, at least amongst Christians, their vertue for that effect. If then wee prooue that wee propose the same Gospell, those ancient miracles are ours. Let them admit vsus then to this proofe, in which if wee faile wee will confesse then, that they hauehave good reason to call vponupon vsus for miracles, yea & more then this, that wee were not to be beleeued, though wee should doe very strange ones. For wee read, that the coming of Antechrist shall be with signes and wonders, but wee read not that they who oppose him shall worke miracles: so that if wee should make a trade of doing miracles, or as it were stage-shewes of them, this would make vsus not more iustified, but suspected.
CHAP: XXXVI. That the example of the first reformers fauoureth not schismatiques.
THere remaineth yet the fourth obiection, that it seemeth that this doctrine touching the true markes of diuine calling, to wit, sufficiency, & a necessity to imploy this sufficiency, fauour & encourage schisme. But wee tell them, that this cannot bee. For seeing that he who maketh a schisme hath no necessity to make it, this note agreeth not to a schismaticall teacher who in a tolerable estate of the Church, erecteth a Church apart, seeing that then he emploieth his gifts, without necessity; for the beaten way lying open, what need hath he to betake himselfe to new cross-pathes? but this way being stopt vp to our predecessors, it followeth that they were driuen to a necessity, which presseth not schismatiques. Certainely there is no schisme where their is a iust occasion of separation, & an impossibility of proceeding otherwise, now we say, that such was the misery of the times of our predecessors, that they had iust reason to separate themselues, & thar albeit they had beene vnprouided of that outward Vocation which they had, yet it had beene impossible for them to proceede otherwise then they did. If they offer to deny this truth, wee offer to make it good, hither wee desire to be admitted, setting aside the preiudice: if wee faile in our proofe, wee refuse not to be accounted schismatiques.