Letter of Ministers Requesting Judgment Concerning Nine Positions, Position 7 – Position 8
VII. POSITION. That a Miniſter is ſo a Miniſter of a particular Congregation, that if they diſlike him unjuſtly, or leave him, he ceaſeth to be a Miniſter.
Anſwer.
OUr Anſwer to this conſiſts in two branches. 1. In caſe a Miniſter be ſet aſide by the Church meerly through his own default. 2. By the Churches default without any deſert of his. In the former caſe it is evident he ceaſeth to be a Miniſter to them any longer, as appears in foure concluſions.
1. It is cleare from the Word, that a Paſtor or Teacher in theſe dayes hath no Apoſtolicall power over all Churches, but onelyonly limited to that one Church where God hath ſet him. Paul gives not the Elders at Epheſus a generall Commiſſion to go teach all Churches, but to go feed that one flock over which the holy Ghoſt hath made them over-ſeers. Act. 20. 28. So Peter gives direction to Elders to feed that flock of God onelyonly which was among them, and take the over-ſight thereof. 1 Pet. 5. 2.
2. It is as cleare that all this power of feeding which the Miniſter hath in that Church is nextly derived to him from Chriſt by the Church, who hath ſolemnly called him to the work, and promiſed to obey him therein: for if he have it elſewhere, it muſt be either from Chriſt immediately, or from ſome other men deputed by Chriſt to conferre it on him, or he muſt take it up of himſelfe. Not the firſt, for that was proper to the Apoſtles or Apoſtolicall men, therefore Paul proving his Apoſtleſhip, ſaith he was called not of men, nor by men, but by Jeſus Chriſt himſelf. Gal. 1. 1. Not the ſecond, for we never read in Gods Word that any ordinary Officers, or other beſides the Church, that had any Commiſſion given them from Chriſt to call Miniſters unto Churches. Not the third, for no man taketh this honour, viz. of a Prieſt under the Law, or of a Miniſter under the Goſpel, but he that is called of God, Hebr. 5. 4. Therefore it muſt needs be from Chriſt by the Church.
3. As the Church in the name of Chriſt gave this power to a Miniſter to be what he is, and do what he doth amongſt them: when ſuch a Miniſter ſhall make and manifeſt himſelf apparently, unworthy, and unfit to diſcharge the place, which they thus called him unto, ſo that they may diſcerne that Chriſt the head of the Church hath refuſed him, from being a Miniſter unto him, they may then upon as good grounds depoſe him from it, as they called him to it.
4. When a Church hath thus in Chriſts name put forth this power of ſhutting, as before it did of opening to a Miniſter, then he muſt ceaſe to be a Miniſter unto them any more, for we know no ſuch indelible character imprinted upon a Miniſter, that the Miniſtery ceaſing, the Miniſter ceaſeth alſo.
2. In caſe the Church ſhall without cauſe, or ſufficient weightie cauſe, raſhly or wilfully ſet him aſide whom Chriſt hath ſet over them, and whom they ſo ſolemnly called, and promiſed before the Lord to ſubmit unto, and ſo abuſe their power given them by Chriſt; it is doubtleſſe a very great wrong unto the Miniſter, and ſinne againſt Chriſt himſelfe before whom it was done; and not onelyonly Chriſt himſelf will take it ill at their hands, for ſuch contempt done to him in his Miniſters according to Chriſts ſpeech, Luke 10. 16. He that rejecteth you, rejecteth me. And Gods ſpeech, 1 Sam. 8. 7. They have not caſt off thee but me. But even other Churches alſo may admoniſh them. And if they prove obſtinate therein, withdraw the right hand of fellowſhip from them; and concerning the Miniſter himſelf thus depoſed, ſeeing it is done not by Chriſt, but by the Church without Chriſt, yea againſt the mind of Chriſt, we conceive though he be by them deprived of the execution of his miniſtery among them, yet untill he accepts of a call to another people, he doth yet ſtill remain a Miniſter of Chriſt, in whoſe account (notwithſtanding ſuch depoſition) he hath true right of adminiſtration among that people.
Reply.
THe queſtion is of Miniſters unjuſtly forſaken, or driven from the Church or congregation: and your anſwer is for the moſt part of Miniſters ſet aſide or deprived through their own default. We never purpoſed to ſpeak one word for any unworthy Miniſter whom Chriſt hath put out of office, and therefore your labour to prove that ſuch juſtly rejected by the Church are no longer Miniſters might well have been ſaved. But ſitting them aſide, we will in few words examine your concluſions upon which you bind the certainty of that ſentence you paſſe againſt them.
Firſt, it is certain and clear from the Word, that a Paſtor or Teacher neither in theſe dayes hath, nor in any other age of the Church, ought to have Apoſtolicall power over all Churches. The Apoſtles had onelyonly power to ſerve the Church with the perſonall ſervice of their Apoſtleſhip. But paſtorall power of ordinarie Miniſters or Teachers they never had: and if the Apoſtles had not the power of ordinarie Miniſters, much leſſe can Paſtors receive the power of Apoſtles, for Chriſt gave both the one and the other order. But as the Apoſtles were not Paſtors of that Church to which they preached, and among whom they continued for ſome ſpace; no more do Paſtors become Apoſtles if they preach the Word, or diſpence the Sacraments to another flock or people beſide their own, whereof they have the ſpeciall overſight. But of this matter we have ſpoken before, and of the texts of Scripture here alledged, therefore we will not repeat what hath been ſaid alreadie: onelyonly it ſeemeth ſomewhat ſtrange, that you ſhould cite thoſe texts of Scripture, as if the Apoſtle had ſaid, feed one flock, or feed that flock of God onelyonly. For we find the word (one) or (onelyonly) neither in the text expreſly, nor in the ſenſe for which it is here alledged, viz. as if he might not perform any miniſteriall act in another Congregation upon any occaſion whatſoever.
Secondly, the power of feeding which the Miniſter hath is neither confined to one ſocietie onelyonly, nor nextly derived to him from Chriſt by the Church. The office and authoritie of a Paſtor is immediately from Chriſt. The deputation of the perſon which Chriſt hath deſigned is from the Church miniſterially, but neither virtually nor formally. The conſent of the people is requiſite in the election of Paſtors and Teachers we grant, the direction of the Elders going before or along with them; but the authoritie, office, and gift of a Paſtor is not from the people or Elders, but from Chriſt alone. Whit. de pontq. 1 ca. 1. p. 14.When an Apoſtle was to be choſen in the place of Judas, Act. 1. 22, 23. no one had the handling of that buſineſſe, but Peter declared unto the brethren preſent, what an one ought to be taken, and they preſent two, whereof one was elected by lot. In this example ſomethings are extraordinarie, for one onelyonly was to be choſen, and that immediately by God himſelfe: and ſomethings ordinarie for our imitation. For if Peter would do nothing without conſent of the diſciples, thenmay not ordinarie elections be paſſed without conſent and approbation of the Church, but it is not a popular election, not governed by the fore-direction of Elders, which is concluded from this paſſage of Scripture: but a Church election by the free conſent, and judgement of the faithfull with the fore-leading of the Presbyterie. When Deacons were to be choſen, Act. 6. 1. 6. in the Church of Jeruſalem, it was done by the conſent of the Church. The mutinie of the Helleniſts againſt the Hebrews occaſioned that election, but was no cauſe why it was made by free conſent. The Apoſtles ſhew what perſons muſt be choſen, and who ever thought the Church was left at libertie to chuſe as ſhe pleaſe without direction. But in this election the people did firſt chuſe, the Apoſtles onelyonly directing whom the people ought to make choice of: when moſt commonly the Apoſtles inſtructed the people, and went before them in the election, and they conſented. Act. 14. 23. The Apoſtles by conſent choſe Elders, and ſo in every matter of great importance belonging directly to the whole bodie of the Church, whether ſeverally in one congregation, or joyntly in many, the conſent of the faithfull by obſervation of the Apoſtles was required. Act. 11. 22. and 15. 22. and 16. 4. 1 Cor. 8. 19. But in the primitive times after the Apoſtles, one Church might elect and chuſe a Paſtor for another. As Ignatius exhorts the Phyladelphians, that they would elect a Paſtor for the Church of Antioch. And ſo when the Eaſt Church was infected with Arrianiſme, Baſil. epiſt. 69. 70. 74. thought it a fit meanes to remove the hereſie, if the Biſhops of Italie being ſent thither did condemne the hereſie, and he imploreth the aid of the Biſhops of Italy, France, and all the Eaſt. Cyprian Ep. 13. li. 3.ſaith, all Biſhops ſunt mutuae concordiae glutine copulati: that if any hold hereſie the reſt ſhould help. It would be too long to reckon up examples which in this caſe might be produced. If here it be queſtioned whether your election of the people be eſſentiall to the calling of a Miniſter: We anſwer. 1. A thing is eſſentiall two wayes. Firſt, as abſolutely neceſſarie, ſo that the thing can have no exiſtence without it. Secondly, as neceſſarie to the integritie of the thing, ſo that it is maimed without it.
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 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. When the Scripture willeth that one Rom 15. 14. Heb. 3. 13.ſhould admoniſh another, it is not onelyonly a command to every ſingular man towards his fellow, but alſo to any whole company too: another ſocietie Bellarmine asketh, quo jure unus populus Epiſcopum alterius populi elegere poteſt? Junius anſwereth; Certe charitatis jure & communione Bel. de Cler. li. …. c. 7. Jun. animad. contr. 5. l. c 7. no…. 13. Rom. 12. 12.ſanctorum. And 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, laid the foundation of this policie.
It is a blemiſh in the calling of a Miniſter, if either the people be not fit to chooſe, or being fit they be ſhut forth from the choice, but this maime doth not make a nullitie in his calling; for in every true Church where the word is preached and received, and the Sacraments for ſubſtance rightly adminiſtred, there is a true and lawfull Miniſtery, and a true and lawfull calling of that Miniſtery, though in ſome things defective. In the Church of God all ſound and ſaving truth is to be found, for it is the pillar and ground of truth, and where the true profeſſion of all ſaving truth, with the right uſe of the Sacraments for ſubſtance is to be found, there is the Church, which ordinarily cannot be had, maintained and continued without a lawfull Miniſtery, nor that without a calling. The ſaving truth of God & a lawfull Miniſtery, are both eſſentiall to a true Church. Something of this remaines in every compleat ſocietie that hath any thing of the Church; and for eſſence and ſubſtance they are true in every true, lawfull, compleat ſocietie. The profeſſion of the truth may be true and ſound in all neceſſary and fundamentall points, though mixed with diverſe errors, and the Miniſtery for truth and ſubſtance lawfull, though many wayes deficient. In the true Church there is a true Miniſtery, but the true Church hath continued there by the bleſſing of God, where the election of Miniſters hath been given away by the people, or taken from them. In the primitive Church, when the people had a voyce in the choice of their Paſtor, oftentimes there were factions in the Church, the people ſtood againſt their guides and challenged the whole power of election to themſelves. Sometimes they were divided Theod. hiſt. l. 4. c. 6. Aug Epiſt. 110. & 225. Socrat. hiſt. l 7. c. 34, 35. 39. Zozom. hiſt. l. 2. c. 18, 19. Nazian. in Epitaphium patris Evagr. l. 2. c. 5. 8. Theod. hiſt. l. 5. c. 23. Jun. animadver in Bel. cont 5. l. 1. c. 7. nor. 16, 17. Cartur. reply 2d. part 1. pa. 212. Illiris. catal. teſt. li. 2. tit. Eccleſiae gubern.among themſelves. Sometimes they gave away their power, at leaſt in part, and ſometimes Miniſters were ſet over them without their councell and advice, whoſe Miniſtery notwithſtanding was not reputed voyde and of none effect. If it be objected that many things were amiſſe in thoſe primitive elections, what will follow thence, but that the Miniſtery may be lawfull and good, where there be many wants in the manner of calling? If this be not granted, what ſhall be done when the people and their Elders be divided in the choice of a fit Officer. If the people prevaile againſt their Elders, he whom they chooſe is no Miniſter to them, becauſe not choſen by their ſuffrages: if the Elders againſt the people, he whom they approve is no Miniſter unto theirs, becauſe not choſen by their ſuffrage; And ſo if there be diſſention they muſt ſeperate from, or excommunicate one another, becauſe he is no Miniſter to the one whom the others approve. The Orthodox Paſtors did profeſſe, ſo that the Donatists would returne to the true and Apoſtolicall doctrine, they would not diſallow their Biſhops, that they might underſtand that Catholiques did not deteſt Chriſtian conſecration (as Auguſtine ſpeakes) by humane error. The high Prieſthood was bought and ſold for money, and ſometimes made annuall, and every yeare new high Prieſts created, Sicut iſti praefecti quos ſingulis annis promutant reges, as Sol: Jarchi ſaith. That as every man would lay out more or leſſe money, he ſhould get or loſe the Prieſthood, which may be ſeene in the examples of Jaſon or Menelaus.
Nevertheleſſe, ſo long as the Jewes continued the true Joſ. Antiq. l. 20. c. 18. c. 4. See Ambroſ. de officijs. l. 1. c. 50. Hieron. ad Ocean & Epist. ad Nepotian. T. C. Reply 1. pa. 41. a Rever. Cathol. orth. tract. 2. q. 8. Sect. 3. Cartw. Reply 2. par. 1. pa. 273.Church of God, the Prieſthood was true alſo. The reformed Churches who have ſeperated from the abhominations of Rome, profeſſe the firſt reformers among them received ſome ordinary calling in the Romane Synagogue. They that thinke the baſeſt of Rome, will acknowledge Baptiſme unduely adminiſtred by Prieſts or Jeſuites, to be for ſubſtance the holy Sacrament of Chriſt. And if the Baptiſme of God may be derived from the Miniſtery, it is no abſurditie to thinke that the firſt ſeekers of reformation derived authoritie from Chriſt to preach the Word and adminiſter the Sacraments by them, as Stewards uſed of God to ſet them in that office: for the ſeekers of reformation derived their authoritie from God, and that which is inſtituted by Chriſt, is not made voyde by the corruptions of men.
The third and fourth conſideration we will paſſe over, becauſe from what hath been ſpoken, it is eaſie to underſtand in what ſenſe they may be admitted, and in what denyed, and we have no deſire to trouble you with the examination of that which falleth not into queſtion.
As for the ſecond branch of your Anſwer, that in caſe the Church ſhall without cauſe, or without ſufficient weightie cauſe, raſhly or wilfully ſet him aſide whom Chriſt hath ſet over them, yet he ſtill remaines a Miniſter of Chriſt (untill he accepts of a call from another people) in whoſe account, notwithſtanding ſuch Depoſitions, he hath true right of adminiſtring among that people: We know not well your meaning; if this be your minde that a Miniſter lawfully called and ſet over one Congregation, is to be eſteemed a Miniſter in the uſuall Church, as the particular Church hath unitie with, and is part of the univerſall or Catholique: and as a partie baptized is not baptized into that particular Congregation onelyonly, but into all Churches; and that the Miniſtery is one, Cujus à ſingulis in ſolidum pars tenetur, as Cyprian ſpeakes; and therefore though the Miniſter be unjuſtly caſt off by one Congregation, yet he is not to be eſteemed as no Miniſter, we freely conſent. But if your meaning be that he is onelyonly by right a Miniſter of that particular Congregation, becauſe unjuſtly depoſed, as formerly in the execution of his office he was a Miniſter to them onelyonly, and to none other ſocietie whatſoever, or in what reſpect ſoever; your opinion is contrary to the judgement and practiſe of the univerſall Church, and tendeth to deſtroy the unitie of the Church, and that communion which the Churches of God may and ought to have one with another; for if he be not a Miniſter in other Churches, then are not the Churches of God one, nor the Miniſters one, nor the flocke which they feed one, nor the Communion one which they have each with other. And if the Paſtor derive all his authoritie to feede from the Church, when the Church hath ſet him aſide, what right hath he to adminiſter among that people. If they erre in their depoſition, it is true they ſinne againſt Chriſt. But as they give right to an unworthy man to adminiſter among them, if they call him unjuſtly, ſo they take right from the worthy if wrongſully they depoſe him. The Miniſter is for his Miniſtery the office for the execution, and ſo the Paſtor and the flocke are relatives: And therefore if their Election gave him authoritie among them to ſeed, their caſting him off hath ſtripped him of the ſame power which formerly they gave him. And his miniſtery ceaſing, he ſhould ceaſe to be their Miniſter, if he ſtood as Miniſter onelyonly to that Congregation in every reſpect.
Whit. depont. q. 4. Sec. 10. pa. 559. Certe lex naturae & ratio clamitat cujus est inſtituere ejus eſt deſtruere, ſive deſtituere, ad quem institutio pertinet ad eundem deſtitationem, ſeu deſtructionem pertinere. Rob. aga. B. p. 214. If the Congregation may chuſe and elect their Governours, then they may refuſe and reprobate them.
VIII. POSITION. That one Miniſter cannot performe any miniſteriall act in another Congregation.
Anſwer.
IF you take miniſteriall act improperly as ſometimes it is taken by ſome, onelyonly when the Miniſter of one Church doth exerciſe his gifts of praying and preaching in another Church, being by themſelves ſo deſired. Then we anſwer, in this ſenſe a Miniſter of one Church may do a miniſteriall act in another, which he doth not perform by vertue of any calling, but onelyonly by his gifts; and thus upon any occaſion we mutually perform thoſe acts one in anothers Churches: But if you meane by miniſteriall act, ſuch an act of authoritie and power in diſpenſing of Gods ordinance as a Miniſter doth perform to the Church, whereunto he is called to be a Miniſter; then we deny that he can ſo perform any miniſteriall act to any other Church but his own, becauſe his office extends no further then his call. For that ſolemne charge, Act. 20. 28. is not to feed all flocks, but that one flock onelyonly, over which the holy Ghoſt hath made them over-ſeers. If the queſtion were propounded to any Miniſter ſo exerciſing in an others Church, which was once to our Saviour by the chief Prieſts and Elders: By what power doeſt thou theſe things, and who gave thee this authoritie? let that Miniſter whoſoever he be, ſtudy how to make an anſwer.
Reply.
THe preaching of the Word, publick prayer in the congregation met together ſolemnly to worſhip God, and the adminiſtration of the Sacraments, are acts properly miniſteriall (if any other) to be performed by power and authoritie from Chriſt, as you acknowledge, for the preaching To baptiſe is a duty of the Paſtors paſtoriall office. …. D. Apol Ser. exam. pa. 287.of the Word, and diſpenſation of the Seales in your ſecond Conſideration. But theſe acts one Miniſter may performe in another Congregation, or towards the members of another Church. You know by whom your queſtion hath been propounded touching one Miniſters exerciſing in another Miniſters Church, and how it hath been anſwered; and if you ſee more light and truth then formerly, we would deſire you ſubſtantially to confute what anſwers ſome of you have returned to that demand. To admit (ſaith Mr. J. D.) thoſe that are known members of another Church to Communion in the Sacraments upon fitting occaſions Exam. of texts, pa. 290.I hold lawfull, and do profeſſemy readineſſe to practiſe accordingly. Again, I conceive that (beſides my memberſhip elſe where, and the Apol. exam. of texts. p. 288.right which thoſe Churches give to known paſſants of being admitted to the Communion for a ſhort time) both himſelf and the whole Church acknowledge me for a member with them for the time of my abode in that ſervice, which they teſtified by deſiring the help of my publick labours, and their cheerfull admittance of me to that ordinance during that time without the leaſt ſcruple. And if a Miniſter may pray, preach, bleſſe the congregation in the name of the Lord, and receive the Sacrament with them, being thereunto requeſted; we doubt not but by conſent of the Paſtor and the Congregation he may lawfully diſpenſe the Seals amongſt them alſo as need and occaſion requires.
That diſtinction of preaching by office, and exerciſing his gifts onelyonly, when it is done by a Miniſter, and deſired of none but Miniſters, and that in ſolemne, ſet, conſtant Church-aſſemblies, we cannot find warranted in the Word of truth, and therefore we dare not receive it.
FINIS.
End of the text · Simeon Ashe, Letter of Ministers Requesting Judgment Concerning Nine Positions (1643)