Exhortation Unto Governors and People in Wales, To the reader 1
THus I hauehave ſet downe the exhortation, word for word, as it was in the former impreſſiō, without the altering or deminiſhing of any one thing, (three marginall notes added) ſauing the faults eſcaped in the printing. And hauing heere and there diffuſed my reaſons againſt the dumb miniſters, which I perceiue are not ſo eaſilie to bee gathered out of the ſame, becauſe the moſt part of them were brought in for other purpoſes; I thought good in this place, to ſet them downe ſyllogiſtically, to the end it maye appear vntounto the church of God, vponupon what grounds I denie them to be miniſters. But here firſt the ſtate of the queſtion is to be made knowen,The ſlate of the queſtion is, whether he be anie miniſter at all, good or bad vntounto whome the Lord neuer ſaid go and preach. Mat. 28.18.19. I denye ſuch a one to be any. which is not whether our readers be ſuch, as hauehave the names, & ſupplie the places of miniſters, (for he that will not graunt this, denieth heat to be in the fire) but whether they, by the vnlawfull conſent of our corrupt prelats, ſtealing the names, & intruding themſelues vppon the places of miniſters, that is, hauing a corrupt outward calling, be miniſters indeede. So that for the better vnderſtanding of this controuerſie, I graunt, that in our Churche in thoſe daies of hir ruines, there bee two ſortes of miniſters. Firſt, a miniſter foreign onelyonly in name, which is not a miniſter indeed. Secondly, a miniſter both in name and deede: which alſo is double. Firſt, a miniſter, foreign that is, hauing not only vponupon him the name of a miniſter, but alſo in him theſe thinges which are agreeable vntounto the name, and giuegive the eſſence and being therevnto. Secondly, a miniſter, foreign which both carrieth the name, is pertake of the eſſence thereof, and laboureth to perform indeed whatſoeuer belōgeth vntounto his calling, onelyonly this miniſter is the good miniſter. As for the miniſters foreign if they bee not foreign they are all of them euill miniſters. Of the whiche crue, are all thoſe attainted with the faults ſpoken againſta1. Tim. 3.4.7. in the worde; whome although by the cenſures of the Church, they ſhould bee compelled to leaue, either theyr faultes, or their miniſterie: yet I dare not deny to be miniſters, as long as the church tollerateth them, vnleſſe their offences bee ſuch, as preſently there enſuethb2. King. 23.9. Ezeb. 44.10. a nullitie of their miniſterie before the Lord. Thoſe who are onelyonly miniſters in name (of which ſorte by the reaſons following, I prooue all our readers to bee) are not miniſters indeede, and therefore can by no meanes be accounted miniſters. Eſpeciallie, ſeeing as good and as able miniſters altogether as they are, might in ciuill pollicie bee eſtabliſhed among the ſauadge Caniballs, who feed vponupon mens fleſh, though they ſhould neyther ſuffer any to come amongeſt them, that might teache them true religion, nor reſorte them ſelues where the ſame were profeſſed. For our Liturgie booke of Articles, manner of ordaining of Biſhops and Prieſts, articles agreed vponupon by the cleargie, in the conuocation houſe, might bee tranſlated vntounto their toong; & they by a Lord-Archbiſhop or Biſhop, Caniball, might bee mad Deacons or foule Prieſts, to were a ſurplice, a cloake with ſleeues, a truncke gowne, a cap and tipper, and I thinke bell and babell (ornaments fit inogh for ſuch deformed coxcombs) to read a Goſpell, church women, bid faſting dayes, and holy-daies, profane the Sacramentes, praye at the buriall of the dead, pronounce a curſſe againſt ſinners vppon Aſh-wendſday, and at no time els, ordaine a new Sacrament of the croſſe, in the profanation of baptiſme, viſit the ſicke with a wafer cake, and a wine-bottell, read Homilies, pray for the proſperitie of theeues, pyrates, murtherers, yea, a Pope Cardinall, Arch-biſhop, Lord-biſhop, or any other enemie of God, & his Church, if he trauaile by land or by water, and brieflie to performe whatſoeuer anie reader within wales, by his outwarde calling is bound to do. Now any reaſonable man would denie theſe to be miniſters: howbeit they emoyed the names and roomes agreeable vntounto that function. And I pray you, what difference ſhould there be betweene theſe and our readers, in regard of their miniſterie? In their perſons I graunt ſome might bee ſhewed, but that can be nothing to make their miniſterie diſagree. And this out of all controuerſie is moſt true, that no miniſterie can be where true religion is not, no miniſterie can be out of the church, as we ſee the miniſterie of our readers may. For the Apoſtle inſeperablie ioyneth the gathering' together of the ſaints with theaEpheſ. 4.22. worke of the miniſterie.
Where alſo the importunacie of the diſtinction that they are euill, that they are maimed miniſters, & therfore miniſters is eſier anſwered then propoū ded, by granting thē to be euill & may med miniſters indeed, but ſo euil and ſo maimed, as they are flatly none, & ſo making 2. kinds of euill miniſters, the one ſo euil & ſo maimed as they are none at al, the other in deede euill and maymed, but ſo as they want not the life, whereby a miniſter is a miniſter. A Chyrurgion entering into a campe of diſcomfited and wounded men, ſhoulde finde them all (it maye bee) wounded and maimed in moſt miſerable ſorte; but ſome ſo maimed, as they were not men, but deade corpſes. The ſame is to be ſaid of our foiled and maimed miniſterie in this Lande, wherein all, from the higheſt to the loweſt (ſome few excepted which kepe vsus from beeing like Sodome and Gomoraah (ſhalbe found mangled by Sathan (ſorrowfull and deſperate ſight:) in their verie eſſential parts, but ſome ſo maimed, that they are as dead as the doore naile. Now that all our readers want the very life, eſſence, and beeing whereby a miniſter is a miniſter, that is, are not miniſters in deed. I proue by theſe two reaſons, and hauehave prooued in the booke by the reaſons that ſhall enſue. Whoſoeuer wanteth that life, which is either preſcribed or included in the word, to be the life of a miniſter good or bad, hee hath not ſo much as the life of a badde miniſter, much leſſe of a good. But our readers want both that life, which is preſcribed or included in the worde to be the life of a good miniſter, and that which is the life of a bad miniſter. Therefore our readers hauehave not ſo much as the life of a bad miniſter, much leſſe of a good; The propoſition is moſt manifeſt. For whence learne we, what giueth life and beeing vntounto a miniſter, but out of the woorde? The prooſe of the aſſumption is thus concluded. Firſt, there is no eſſence of that miniſter, either as good or as a bad miniſter, ſet downe to the worde, whereof there is at all no mencion made in worde. The truth hereof Appius Caecus might ſee. Doth the worde ſhewe what life and beeing hee can hauehave, whome it denieth to be at all? But our readers are not mentioned in the word as publik miniſters; Becauſe the word neuer dremt of that miniſter, vntounto whome it is not ſayd: goaMath. 28.19 and teach. Therefore, there is no eſſence or life of our readers mentioned, off in the worde, either as good, or as bad miniſters. Secondly, there is no eſſence or life of that miniſter, either as a good or as a badde miniſter, ſet downe in the word, which is but the ordinance of the church, by the ordinance of the church, I mean eueryevery miniſtery & miniſter, which is not read of in the word, howſoeuer the outward calling be ioyned vntounto it. I know that the very outward calling of a miniſter, is not the ordinance of the church, but the inuiolable preſcript ordinance of God, in the deliuery wherof, the church is but an inſtrument, & I can proue our readers to be neither the ordinance of God, nor of the church in that ſence, whereby the ordinance of the church is takē for the outward calling acording to the word; To the aſſumption. But our readers to make the moſt of them, are no more then the ordinance of the church. Therfore there is no eſſence or life of our readers ſet downe in the worde, either as good or bad miniſters. The aſſumption euerye man will graunt; the propoſition is moſt firme; Becauſe that euerie miniſtera1 Cor. 12.4.11.28. & 4.7. & 9.16.17. 2 Cor: 4.6. Math: 21.25. & 11.11. Rom. 12.6. Ephe: 4.11. Colloſir. 25. good orbPhil: 1.15.16. 1. Cor: 3.3.15. Mat: 7.22. 1. Cor. 9.27. bad, is the ordinance of God, in ſuch ſort, as to whome-ſoeuer the Lorde hath not committedc1. Cor. 4.4. Iohns miniſterie was from God, therfore much more eueryevery miniſtery more eueryevery miniſtery in the king done vnderunder the goſpell. Math. 21.26. & 11.11 the diſpenſation of his will, well he may hauehave the outward calling of a miniſter, he is in deede no more then the ordinaunce of the Church, and ſo wanteth the verie life of a miniſter. For it is not the approbation of the Church by the outward calling, that can giuegive life vntounto that minyſterie which is not heard off in the worde. Becauſe the outwarde calling giueth not the life or beeing vntounto a miniſter, but the birth. So that to make a miniſter, therebe two things required. Firſt, a being or life, which the Lord onelyonly can giuegive. Secondlye, a birth, which the Church as an inſtrument of the ordinance of God, is to beſtow vponupon him by his outward calling. Theſe two things are ſo eſſentially to be required in a miniſter, that whoſoeuer wanteth either of them, he cannot poſſibly be a miniſter. For where is that man that conſiſteth onelye of a ſoule, or onelye of a bodye? where is that man that neuer had life? Or what was is his name that neuer was borne? whervpon it enſueth, that neither he which wanteth either of theſe two partes, muſte not preſume to intermeddle with thoſe actions, which are by the ordinance of God, neceſſarilie tied (as the ſacramentes are) vntounto him that hath both the life and the birth of a miniſter, nor I aduenture to goe vntounto him for thoſe things, which he hath no commiſſion to deliuer. Be a man therefore neuer ſo godly, neuer ſo learned, endued with neuer ſo liuelye faculties of the miniſterie, yet he is no miniſter in deed, vnleſſe he hauehave the ordinaunce of his God vponupon him by his outward calling. The preaching of the word being a gift, and not depending vponupon the very ordination is not ſo tied to the perſon of a miniſter: but that he which hath not the outwarde calling, may offer the trial of his gifts vntounto the church in the publik place, his ſpirite hauing before bene ſubiect vntounto the prophets,a1. Cor. 14. that is, ſuch as hauehave iudgement to diſcerne of his gifts. On the other ſide, beit that a man hauehave the outward calling of the church: yet in deede he is no miniſter, vnleſſe the Lord hath giuen him the life of a miniſter, by committing the woorde of reconciliation vntounto his hands. By this I hauehave ſet down two maine queſtions which trouble many that fear God in theſe daies are decided. Firſt, becauſe the outward calling is eſſentially required in a miniſter, it is therefore thought of ſome to be that, which gyueth the life vntounto a miniſter. As though a childe hath not life in the wombe before it be born, or that his birth be any thing to giuegive him life: I graunt indeed, that a woman cannot glorie of the fruit of her body, vntill it come to the byrth, for the bignes of the woombe may proceede of ſome Tympany. Secondlye, in aſmuch as the manner of the eſſentiall birth of a miniſter, is preſcribed in the worde, which preſcript cannot without ſinne be altered by any, either in taking vponupon them the miniſtery, or in impoſing the ſame vponupon others, ſome are ſeelilie carried away to thinke them, to be no miniſters which hauehave not their birth in euerye point according vntounto this preſcription. The reaſon is no better, then if I ſhould denie him to be a true and a liuing childe, whome I cannot denie to hauehave the life & the birth of a child, becauſe hee iſſued out at his birth by the waye hee ſhould not:Tranq. in vi… I…i. Caeſ. if C. Iulins had beene taken out at hys mothers ſide, ſhoulde it therefore bee needleſſe to warne him to take heede of the Ides of March? abſurd.
The ſecond reaſon againſt theſe vntimely births, I thus frame; Whatſoeuer miniſterie and miniſter, was then vnknowen in the Church, when all thoſe callings flowriſhed therein, which were in any age, or time appointed by the Lord to be in the miniſterie; that miniſterie and miniſter hath not ſo much as the eſſence of a miniſterye or miniſter, good or bad; Euerie one knoweth this, who knoweth Paule to hauehave ſette downe, that the LordaEpheſ. 4.12. ordained not a tranſitorie miniſterie, but ſuche as was to continue vntill his ſecond comming. And more then extream follie were it to thinke him, to ſet downe a being for that miniſter whom he neuer ment to ordain. But our readers & their miniſtery were thē vnknown in the Church, whē al theſe callings flowriſhed therin, which the Lord in any age or time ordained for the miniſterie, I meane in thebRom. 12.3.7. 1. cor 12 28. epheſ. 4.12.13. Apoſtles time. Therfore our readers and their miniſterie, hauehave not ſo much as the eſſence of a miniſterie or miniſters good or bad. Our of theſe two reaſons ariſe two proper differences, between the magiſtracy & the miniſterie. Firſt, there may be a lawfull magiſtracie and magyſtrate according to the woord, whoſe name and office, was neuer heard of before in the worlde, much leſſe read in the word, ſo can there not be a miniſterie or miniſter.Tit. Liui. lib. 3. Cicero in 2. Cat L. Quintius Cincinatus is made Dictator. L. Tarquinius maiſter of the horſe. L. Opimius, the counſel muſt ſee that the cōmon-wealth be not endaungered by any faction, the ſame place both before & after ſuſtained many among the Romans. In our time the care of the publike peace in all the Germaine empire, was committed to Lazarus a Schiuendi.Iohn. Funccinus All theſe were new kindes of magiſtracies at their firſt inſtitution, yet lawfull. The ſecond difference is, that the life and office of a miniſter is preſcibed in the word, contained in his gifts, and ſeuered from his, outwarde calling. But the life of the magiſtracie, is neither preſcribed in the worde, (for ſo there coulde bee no magiſtrates out of the Church, nor any in the Church, but ſuch as are preſcribed in the worde, which were verie impious to thinke) or contained in the gifts of the magrſtracie, not yet ſeperated from his outwarde calling. For the verie outward calling is it, that giueth life vntounto the magiſtracie, though the perſon ſuſtayning it, want gifts to diſcharge the ſame. The reaſon heereof is euident, becauſe the magiſtracie being an humane conſtitutiona1. Pet. 2.13. as the holy ghoſt ſaith, is appropriated vntounto his poſſeſſion vponupon whomſoeuer man beſtoweth the ſame, if hee bee capable to poſſeſſe (though vnfit to execute) what is allotted vntounto him. So cannot the miniſterie bee, vnleſſe hee vponupon whome the Church impoſeth it, be made fitte by the Lorde for the execution thereof. They who thinke the eſſence of a magiſtrate, any more to conſiſt in the gifts of courage, vnderſtanding, wiſdome, fearing God, dealing trulie,bExod 18.21. deut. 1.13. hating couetouſnes, (the onelyonly properties mentioned by Iethro, whence this life of a magiſtrate is falſely gathered) then the being of a miniſter is contained in hisa1. Cor. 4.7. faithfulnes, verie inconſiderately gaine-ſay the Apoſtle Peter in the place before quoted, becauſe hereby they make the magiſtracie not to bee an humaine ordinaunce, but an eccleſiaſticall conſtitution, preſcribed in the word. The obiection therefore that a miniſter ſhold be no more denied to be a miniſter, bicauſe he wanteth gifts, then a magiſtrate denied to bee a magyſtrate, for the ſame defect prooueth not woorth the anſwering. Becauſe the Lorde hath tied a mans inherytance, no otherwaies vntounto him, then hee hath the magiſtracie vntounto that perſon or perſons who hauehave aucthoritie to make a magiſtrate. So that the very magiſtracie, may bee deriued from him by the outwarde calling, as well as the ſubſtantiall intereſt of this inheritance, by the beſt conuaiaunce in law. No ſuch thing beeing tied vntounto the Church, in making a miniſter; Becauſe none can ſay they are in the poſſeſſion of a miniſterie, who hauehave not the ſame from the Lord. And what miniſterie hauehave our readers from him? Any outward thing in the poſſeſſion of man: (of which nature all men knowe the magiſtracie to be:) may bee conuaied really and indeed, (ought not alwaies I graunt) vntounto him vppon whomſoeuer man the poſſeſſour thereof will confer the ſame, and there it ought to be inuiolablie inherent, as long as man whoſe right it is to beſtow it, or take it away, wil hauehave it ſo. Hath a man leſſe intereſt in his money, becauſe, either for want of witte, hee knoweth not how to vſe, or by his leudnes dooth abuſe it? Candanles a foole, is no leſſe a magiſtrate, (a far worſe I deny not) among the Lydians,Herod. lib. 1. Plato de reip. dial. 2. then Egeſilaus among the Lacedemonians, a wiſe and a politike gouernor. The ſame is to be ſaid of Ioab & Benaiah, of Licinius, a perſecutour and Conſtantine a chriſtan emperor. Tib. Ghracchus abuſeth his magiſtracy, the ſenate and people ſin, becauſe they depriue him not, but as long as they tollerat him therin, the magiſtracie is his owne, and therefore not lawfull for any priuate man by diſobedience to rob him thereof. And why ſo? Becauſe the ſwoorde in his hand, is ſtill the Lords ſword, the ſedition & tyrannie in him is his owne. To come to the miniſterie, the Church maketh that wretch a miniſter, vntounto whom it will be ſaid, IaMath. 7.22.23. know thee not, thou worker of iniquitie. But did the Lorde by enduing him with graces meete for the miniſterie, ſay vntounto him go propheſie in my name? hee did. Then there is a miniſterie committed vntounto him, which is, neither his, nor the churches, but the Lordes, the ſame dare not I denie (vntill the Lorde take it awaye) for the foulnes of his handes. Another commeth with the ſame calling of the church, & he ſayth b I am a plain heardman,a Zachary. 13.5. neither prophet, nor the ſonne of a prophet. (Now Lord if it be thy will, bee mercifull vntounto them, conuert them, and disburden thy church of them) but I hauehave my letters of orders from the Lord biſhop, and am in poſſeſſion of the liuing; I knowe no miniſterie he hath. And therefore I denie him to be any more a miniſter for his outward calling ſake, there Herdonius a traiterous and ſlauiſh ſeruant is a magiſtrate, though by treacherie, he with a company of other rogiſh vagabonds like him ſelfe, hath now gotten poſſeſſion of the Capitol. That the ſpech may not ſeeme ſtraunge vntounto any, let men way but the prerogatiue which the Lord reſerueth vntounto him ſelfe, in making miniſters in hys Church: with the priuilege, which hir Maieſtie hath in ordaining magiſtrates within hir dominions. The whole aſſembly of Parliament for ſome cauſes mouing them, ordaine a Lord high Conſtable of England, (as France hath) hir Maieſtie ſheweth hir publik diſliking therof. And that ſhee will hauen) ſuch officer within hir Realme, is he a magiſtrate? hee is none neither wil I acknowledge him for any, as long as it ſhalbe againſt hir wil & pleaſure to hauehave any ſuch within hir dominions. For what magiſtrate is he in this land, which ſhe ſaith to be none as long as the royall prerogatiue is in hir hand. In like maner, what miniſter is he in the Church of God, whome the Lord denieth to be any. The caſe is too to manifeſt.
The diſtinctiō that readers are miniſters of iudgment (that is ſent of the Lorde in iudgement to puniſh the ſinnes in this age) but not miniſters of the merciemercy and grace of God, is as if they were ſayd to be miniſters of an ordinance neuer ordayned: now farre be it we ſhoulde make a miniſtery of an ordinance neuer reuealed, of an ordinaunce that is but temporary. And in very deed I cannot but thinke it a very ſtrange matter, that theſe men who make a conſcience of that which they teach, being alſo wiſe and godly learned, are not aſhamed to be reported the forgers and ſetters abroach of ſuch ſhifting and ſiely ſtuffe. The other obiection concerning the miniſtery vnderunder Moſes, is as faultie For to ſquare the miniſterie of the new couenant, according vntounto the Leuitical prieſthood, is to require the Conſulſhip of Rome, to be framed after the Maioraltie of London, beſides manye other foule inconſequentes it hath in it. I hauehave alreadie ſhewed the weaknes herof, and if it deſerued a further aunſweare, I woulde vouchſafe it the ſame.
The reaſons expreſſed in the booke, are now to be ſet downe. Such of them as are noted with this marke,The thinges which they pretend to ſeeke, I imbrace, their ſeperation I deteſt. * are ſome of the reaſons, whereby I am neceſſarily induced, vtterly to condemne that courſe of thoſe (I hope fearing God) who hauehave made a ſeparation from thoſe miniſters in this lande (& their congregations) who truely preache the worde. And although there bee in our godly aſſemblies manye corruptions, and more wants tollerated, whiche eueryevery Chriſtian heart muſt needs abhorre: yet I proteſt that I would (as to my comfort I doe) ioyne my ſelfe in the publike hearing of the worde, receiuing of the ſacraments, praying, faſting, giuing of almes, and other holy exerciſes, which theſe congregations as the aſſemblies of Gods people, amongſt whō publike ſaluation is to be had, and with theſe miniſters, as the meſſengers of Ieſus Chriſt, whoſe commiſſion from him, to make known vntounto me the way of ſaluation, I dare not deny for my ſoule becauſe there is ſome want in the ſeale, I mean the outward calling. My reaſons are theſe; Where I am obſcure, the booke may giuegive light. The concluſion for breuities ſake I hauehave omitted in the moſt. The Proſyllogiſme or ſecond proof of any doutfull action where it is omitted, is afterwarde concluded in the ſyllogiſme, which ſerueth for a proofe of all my reaſons, where any of them might be thought to be weake.
EueryEvery one that hath the * life of a miniſter good or bad (or that is a miniſter in deede) is ordained of God for the gatheringaRom. 12.3. 1. Cor. 4.11.28. Epheſ. 4.12. together of the ſaintes. For ther is no other miniſter ſpoken of in the word. No bare reader is ordained of God for this end. Therefore no bare reader is a miniſter in deede, or hath the life of a miniſter good or bad. The faithfull prechers in the Church of England hauehave and do ſhewe by the good euidence of their teachinge, whereby ſoules are gathered vntounto the church, and fed therein, that they were ordained of God for this ende. Therefore the ſeperation from them and their aſſemblies, is an vngodly, wicked, and ſciſmatical rent from the viſible body of the churche. An vngodly, wicked, and ſciſmaticall rent, I call it vponupon good deliberation & aduice. Becauſe that ſeperation from the companye where publike ſaluation is had and profeſſed, which is made in ſuch ſort, as if the ſayde company had not the means of ſaluation ſounding in it, or worſhipped God after a falſe maner is wicked, and ſciſmaticall. Such is the rent of theſe men. For as they themſelues do anouch, they are ſeperated from vsus, becauſe in all our meetings the corruptions are ſo great, that we ſerue the true God after a falſe maner, hold not the foundation, and ſo hauehave no meanes to be ſaued among vsus. For the men thē ſelues, I hope the Lorde will recall them, and I am perſwaded the moſt of them hauehave fallen into this ſnare of meare and ſimple ignorance. And woe, woe woe (vnleſſe they repent) will be vntounto them, that in ſmiting and keeping backe the carefull and harmleſſe ſheapheardes, hauehave beene the cauſe of this lamentable diſperſion & ſtraying of the poore ſheep. For the courſe, whiche they take in ſeekinge good things it is to be auoyded, as a courſe very likely to ſhake them from eternall life that continue in it. I know what I ſay. For where is there now any more meanes left for them to be ſaued without their repentaunce (we hauing the onelyonly ordinarie meanes of ſaluation among vsus, as before is prooued) wheras they ſeperate themſelues from vsus, as from thoſe who ſerue the true God after a falſe maner, and plainly ſhew that they would hauehave no ſaluation rather then that whereof wee are by the mercies of God pertakers, through the miniſtery of the worde in our aſſemblies. They cannot deny (& I deſire thē to grant no more then the reaſons folowing, & the former proue in this point) but that ſaluation is to be had by the miniſtery of our preachers. And they alſo know that there is but one ordinary way to be ſaued, which being accounted but in one aſſembly to be the way of ſeruing God after a falſe manner, the paſſage of ſaluation is ſhut vp eueryevery where, vntounto them that are thus ſeduced, for any thing that I know to be reuealed. Shall I becauſe the churche-gouernement is not as yet eſtabliſhedaTit. 1.5. in Creta, or is iniuriouſly kept out, and ſome great corruptions tollerated in ſteade thereof, therefore affirme that thoſe congregations of the Cretians, where the word of god is taught by men of fit gifts; are aſſemblies where the true god is worſhipped after a falſe manner, and yet notwithſtanding thinke I may be ſaued by the worde preached at Philippi (continuing ſtill in the ſame error.) Whereas they that deliuer the worde at Creta, are men endued with as rare gifts from the Lorde, for the worke of the miniſtery, as vpright in life, and hauehave called as many to ſaluation, as they had done who are at Philippi. I doubt hereof. Naye, if I ſeperate my ſelfe from the aſſemblies in Creta, to go to Philippi, it ſhall not be becauſe I deny them to be meetings of Gods people, among whome he ruleth by the ſcepter of the worde, or becauſe I account them prophane ſynagogs, but becauſe I ſee them too ſlacke in growing to that perfection, whereunto they deſire to bee brought, ſo that my departing ſhall not be a ſeparation, but a going forwarde. And while I addreſſe my ſelfe to goe forwarde, I will be ſure not to cut of my ſelfe, from the publike meetinges where the worde preached is inioyned. A ſtrong maner of reformation, for men to cutte them-ſelues off, from the true Churche, to the ende they may hauehave a perfect outward gouernment. The practize of theſe ſilly men might ſeeme to be more tollerable, if they had ioyned themſelues with any Churche vnderunder heauen. Nay, I would ſee what church dareth receiue them as long as they holde theſe congregations for Idolatrous ſynagogs, where that ordinance of God is, by which men are brought out of the kingdome of darknes vntounto the kingdome of Chriſt. EueryEvery one of the ſyllogiſmes noted with this marke, * inferre the former concluſion againſt their practize. I wiſhe their conuerſion from my heart, and will be readie to performe any chriſtian duetie (as a brother) towards them that the Lord hath enabled me.
EueryEvery miniſter(2)2 indeed * of that ordinaunceaEpheſ. 4.13. which is to continue in the church, for the worke of the miniſterie to the worlds end. foreign. Noe bare reader is a miniſter of this ordinance. For this ordinance is the woord preached. Ergo no bare reader is a miniſter indeed.(3)3 EueryEvery miniſter is able * to make the elect to be members ofbEpheſ. 4.13. Chriſt. No bare reader is ſuch an inſtrument. Ergo;(4)4 Euerie miniſter * is a meanes by the worde of the grace of God to giuegive the elect an inheritaunce among them that arecAct. 20.32. ſanctified. None of our readers is ſuch a meanes, ergo:(5)5 Euerie miniſter indeede, is able to feed the * elect with the food of knowledge anddIere. 3.15. vnderſtanding. None of our bare readers are able to do this: ergo:(6)6 Euerie * miniſter at the leaſt, in regard of gifts, is according vntounto the Lords owneeIerem. 3.15. heart, that is, his ordinance reuciled concerning his * choice. None of our readers is ſuch: ergo:(7)7 EueryEvery miniſter is * an inſtrument to make knowen by the word preached, the purpoſeaColoſ. 1.20.23 28. of God concerning mans reconciliatiō. No reder is ſuch: ergo:(8)8 EueryEvery miniſter is able to lay open * the myſteries of ſaluation. No reader is &c:Looke this reaſon in the book. ergo:(9)9 EueryEvery miniſter is an * inſtrument of our newb1. Pet. 1.21. birth. No bare reader is &c: ergo:(10)10 Euerie miniſter is able by the preaching of the Goſpell. to manifeſt thoſe hidden ſecreats, whiche the Prophets them-ſelues could not artaine vntounto,1, Pet, 1.10.12. without great ſearch and enquirie. No bare reader can doo this by preaching: ergo:(11)11 EueryEvery miniſter is * able by his publike miniſtery, to bring the elect vntounto the knowledge of the truth and ſo to ſaluation.c1. Tim. 2.4. No bare reader can doe this: ergo:(12)12 Whoſoeuer are fit in regard of their ſufficiencie to bee their minyſters alone, that would hauehave no God,d2. Chron. 15.3. are no miniſters indeede. All bare readers, not beeing able to lay open the will of the true God, are onelyonly fit to bee their miniſters that would hauehave no God: ergo: they are no miniſters indeede.(13)13 They are no miniſters, whoſoeuer are able to performe the whole worke of their miniſterie without ſtudie, and giuing heed vntounto learning, as thec1. Tim. 3.14.14. apoſtle commandeth. But all our readers (if they can read) can performe the whole work of their calling, as long as they liue, without any further ſtudye: ergo: they are no miniſters indeed1414. EueryEvery miniſter * is able to expound that whichfAct. 8.13.14. cannot be vnderſtoode without an interpretour, viz, that, which is to be learned out of the word concerning the Lorde, & mans ſaluation. Our bare readers cannot do this: ergo:1515. Euerie miniſter * is a miniſter of that waye, whereby the Lord beſtoweth vponupon men the ſpirite of wiſedome, and reuelation through his knowledge.gEze. 2.17: Our bare readers are not ſuch: ergo:1616. EueryEvery * miniſter is able to make the word of God powerfull, either vntounto to death or vntounto life, inaHeb. 4 12.2. 2. chro. 2.1… ſome of the hearers. Our readers are not able to doe this: ergo: 17 Euerye miniſter is * able to deuide the word of God aright12 vntounto the ſeuerall vſe of the hearers.b2. Tim 1.10. co…oſ. 1.5.7. Our readers are not able to do this: ergo:18 18 EueryEvery miniſter is able to tech thoſe that can read,c1. Tim▪ 5.22. & 3.10. as wel as himſelf. No bare reader can do this: ergo:19 19 EueryEvery miniſter can doe ſome thing in regarde of teaching his flocke, which eueryevery chriſtian, who can read well & diſtinctly, is not able to performe. Our readers can not do this: ergo:20 20 whoſoeuer by naturall gifts alone, are able to performe, whatſoeuer belongethto theirdRom 7.7. & 12.3. ephe…. 3.8. 1. coa. 3.10. & 4.7. heb. 5.4. epheſ. 4.7. calling they are no miniſters, bicauſe there is ſome thing (to ſpeak the leaſt) in the miniſtry of eueryevery miniſter whiche cannot poſtiblie bee performed by natural gifts alone. Our readers are able by the onelyonly gifts of nature, to perfourme whatſoeuer belong vntounto their calling, ergo: our readers are no miniſters indeed.21 21 EueryEvery miniſter * hath gifts to labour in Gods husbandrie, and Gods building:22 1. Cor. 3.8. 1. Theſ. 5.2. our readers hauehave not: ergo: 22 Euerye * miniſter hath neceſſarily annexed, vntounto his calling, workes of that admiration, that it maye bee truly ſayd of them, who is fit for theſe things. 2. Cor. 2.16. our readers are not: ergo:23 23. Euerye miniſter is able to make the Lord ſo knowen to the elect, that they dare call vponupon him, in ſaith and full perſwaſion to be hard. Rom. 10.14. & 8.15. our readers cannot do this: ergo: 24. Euerie miniſter is able to cōpare ſpirituall things with ſpirituall things,24 and to ſpeake the wordee1. Cor. 2 13. 1. theſ 4.11. of GOD, as the word of God: our readers are not able to doe this ergo:25 25 Whoſoeuer preſerueth * not knowledge in his lips, that is, wanteth the thing, the w…whereof, in a priuate man, not beeing cenſurable by the church, viz. not being a ſin in it ſelfe, giueth the Lord & the church iuſt cauſe, both to keep them from the myniſterie, and to expell them out of the miniſtery, in whome this want is found, though they bee euerye way els qualified for the miniſtery, according vntounto thea1. Tim. 3.2.7 …ir. 1.6.7. 1. cor. 4.2.1. theſ. 2.2.11 proprieties required in the word, hee is no miniſter. Our readers hauehave this wante in them: becauſe their lips doe not preſerue knowledge: ergo, they are no miniſters indeed. Thus my reaſon is in the booke page 8. drawen out of Mala. 2.7. is to bee concluded. For although a man want all other proprieties of a miniſter, yet being fit to teach, he hath ſome allowaunce from the Lorde to bee a miniſter, whereas the want heere of kepeth back the Lordes whole conſent, from the admiſſion of him into the miniſterie, in whom it is.
The reaſon whereof is, that all other proprieties in a miniſter, ſauing this, are ſuch, as according to the ordinance of God, ought to be in eueryevery chriſtian (as to be modeſt, harberous, no ſtriker, &c.) as well as in the miniſter, though not in the ſame meaſute, this by the Lords inſtitution, is to be in the miniſter onelyonly of neceſſitie: howbeit other chriſtians alſo may be and are capable thereof.26 26 Whoſoeuer vndergoeth that miniſtery,Looke the book page 8. and no other, whereof a Turk, Painime, or Iewe, who will not learne true religion, may be capable, he in deede is no miniſter. Our readers vndergoe no other miniſterie;27 &c. ergo. 27 They whoſe miniſtery make the whole religion of chriſtians, not to hauehave in it, ſo much as one myſtery, (the ſecrecie whereof euen in regard of knowledge, might diſable one, that neuer heard of true religion to be a publike miniſter thereof) are no miniſters in deede. The miniſterye of all bare readers is ſuch▪ ergo,28 28 They are no miniſters, who for their miniſtery alone, call for the wrath of God vponupon the gouern ours and the land, where they are tollerated: our readers though otherwiſe the holieſt men vnderunder heauen call, &c, ergo. 29 All miniſters * maye truely ſay of themſelues,19 2. Cor. 5.20. now then are we ambaſſadours from Chriſte, as though God did beſeeche you through vsus, we pray you in Chriſts ſteade, that you be reconciled vntounto God: Our readers cannot truely ſay, &c: ergo. 30 EueryEvery one that is a miniſter in deed, hath more in him, then parents,30 Look the book page 9. both vnderunder the law, and vnderunder the Goſpell, were and are bound to hauehave in thē, who though they neither coulde nor can read, were and are bounde to reach their children: our readers hauehave not thus much:31 Looke page 10. ergo. 31 EueryEvery miniſter * is a miniſter of the wholſom doctrine ſpoken of by the Apoſtle, 2, Tim. 4, 3: our readers are not: ergo. 32 EueryEvery miniſter, * in what age ſoeuer he liueth,32 Coloſ. 13.29. is able to bring the electe (who are borne citizens of darknes, vntounto the kingdome of Chriſte: our readers cannot do this: ergo.33 33 Euerye miniſter is able by the word preached, to cut of the buds that ſpring, out of the roote of corruptions, that remaine in the regenerate: Our readers are not: ergo, 34 EueryEvery miniſter * is able to make the food of life, to be milke vntounto the weak,34 b 1. Cor. 3.2. heb 5.14 … and ſtrong meat to thē that are capable thereof: our readers are not: ergo. 35 EueryEvery miniſter * is able to make cleare vntounto the elect, what the fellowſhip is, of the miſterie,35 whiche b from the beginning of the world hath bene hid in God: our readers are not:c Ephe 3.9. ergo.36 Looke page 11. 36 They who are miniſters * of thoſe viſions alone, that cannot turne the people from iniquitie, nor diſcouer ſinner, are no miniſters in deed: our readers are ſuch: ergo.37 37 The * people liuinge vnderunder them that are miniſters in deed, may hope for eternall life by their miniſterie, if they faithfully execute the ſame: But the people liuing vnderunder our readers, though they faithfully execute their miniſterie, cannot hope: ergo. 38 Euerie * miniſter is a miniſter of the waye,38 whereby the Lord ordained, he ſhould be publikely ſerued of his people, and they trained vp in his feare: our readers are not: ergo. 39 They are no miniſters * whoſe flockes the Lord may purſue,39 with his eternal curſe, for contenting them-ſelues with their miniſterie, though they faithfully diſcharge, whatſoeuer by their outwarde calling is enioyned them: But the flocks of our readers are ſuch as, &c: ergo. 40 They * are no miniſters,40 whoſe flocks by their miniſterye, cannot ſanctifie the Sabboth: our readers are ſuch: ergo.41 41 They * are no miniſters in deed, that hauehave not gifts to obey Paules charge: Our readers hauehave not:2. Tim. 4.1.2. ergo.42 42 They are no miniſters in deede, whoſoeuer may truely ſay of themſelues, truely wee are no miniſters in deed, b though we hauehave an outwarde calling:aZach. 3.5. our readers may truely ſay thus: ergo. 43 They who are in the eſtate of damnation for continuing in the miniſtery,43. though they be guiltie of no other notorious ſinne, are no miniſters: Suche are our readers: ergo. 44 They are no miniſters, whoſe congregations hauing no other miniſtry,44 ſince they hauehave bene Idolatrous ſynagogs, can neuer by their miniſtery be ſaid to hauehave the outwardbMat. 28.18.19. ephEſ. 1.13. col. 2.11.17. Looke page 24.25. markes of a true Church: But the congregations of our readers are ſuch: ergo. 45 They that are * miniſters in deed, do not ſinne becauſe they do adminiſter the ſacraments: But our readers (as all the godly confeſſe) ſin in preſuming to deal with any action belonging vntounto a miniſter,45 and therfore the ſacraments: ergo. All theſe reaſons, beſides the other ſyllogiſtically ſette down, where I deale with the prophanation of the ſacraments by our readers, are expreſſed in the booke. Now that eueryevery one of theſe ſeuerally, & all iointly are of themſelues alone (none of thē depending vponupon the proofe, that is gotten by the other) ſeuerall, and ioynt demonſtrations, concluding our readers to be no miniſters, I thus prooue.
All theſe reaſons whereof eueryevery one ſeuerally & all ioyntly, do conclude them to be no miniſters in deede, who are not preaching miniſters, they alſo conclude our readers to be no miniſters. But all the former reaſons (or the moſt of them) conclude thē to be no miniſters in deed, which are not preachers, (by preachers; I mean not eueryevery one that can ſpeak for an houre in the pulpit, but ſuch in deed, as ſhew b by the enidence of their reaching,aRom. 10.14. epheſ. 4.12. gal. 3.1.2. cor. 10.4. 1. theſ. 1.5. that they are ordained of God, for the gathering togither of the Saints) therefore alſo they conclude our readers to be no miniſters indeed: VntoUnto the former I ad theſe.46 46 The calling * of euerye one thot is a miniſter in deed, is a ſanctified calling in it ſelfe, to him that is thereunto called, and hath giftes to diſcharge the ſame. But the very calling, (I do not ſay popedomes, archbiſhopriks, pride, couetouſnes, epicuriſm, deteſtable, & wretched ignorance, Lording ouer others, oppoſing themſelues to the Lord Ieſus and his mē bers) of our readers, is an vngodly, and vnſanctified vocation, to bee a calling of the miniſtery, becauſe there is no ſuche miniſterie as they vndergoe, warranted by the worde: ergo, they are no miniſters in deed.47 47 Their * calling is no calling of the miniſtery, and ſo they no miniſters: for the remouing of whoſe miniſterie, it isbMath. 9.38. lawfull * for vsus to pray: But it is lawfull to pray for the remoouing of this dumb miniſtery out of the Church: ergo.48 48 They * are no miniſters, who may betake themſelues without ſinne, to another calling, when the Churche wanteth miniſters, eſpecially if they may exerciſe their miniſterie in peace, Our readers may: ergo. 49 EueryEvery * one that is a miniſter,44 hath that calling vponupon him, whereunto the Lorde according vntounto his ordinance b committeth the charge of ſoules: our readers hauehave no ſuch calling: ergo. 50 EueryEvery miniſter * hauing a flocke committed vntounto him may be,aAct. 20.28. either the Doctor or the Paſtor thereof:50 Our readers can be neither: ergo.51 51 The birth of that which, was neuer conceiued, is no birthe in deede. But our readers are birthes that were neuer conceiued, that is, miniſters by their outward ordination, wheras they neuer had any conception, that is, inwarde calling:52 ergo. 52 They * are no miniſters, concerning whoſe triall, there bee no rules ſet downeb1. Tim. 22. & 3.10. in the word: Such are our readers: ergo. 53 They are no miniſters, the eſſentiall worke of whoſe ſuppoſed miniſterie, may bee performed according vntounto the ordinance of God, by thoſe, who both hauehave a function, diuers from the calling of theſe readers, & deteſt, without offence vntounto Gods children, ſuch a miniſterie, as ignorant readers take vponupon them. This propoſition is moſt true, becauſe there is but one fort of miniſters, namely, the ordinance of God, and not of the Church mentioned in the word: But our readers are ſuch, as the eſſentiall work of their ſuppoſed calling, being the works of a miniſter in deed, may according to the ordinance of God, be performed by thoſe, who both hauehave a function diuers from (yea, contrarie to) theſe readers function, as good is to euill, vz. by preachers, whoſe calling being a ſanctified calling, muſt needes be in nature, not onelyonly diuers from, but contrarie to, the caling of readers, which is not warranted by the worde, a calling warranted and a calling not warranted being contrarie, and deteſt without offence vntounto Gods children, ſuch a miniſterie, as dumb readers take vponupon them. Therefore our bare readers though they hauehave the name and ſupplie the place of miniſters, are not miniſters in deed: And not being in deed miniſters, it is not left vntounto me as a thing indifferent by chriſtian libertie, whether I will communicate with thē or no: Becauſe that of neceſſity, I am bound to com for the ſacraments, vntounto the ordinaunce ofaMath. 21.25. & 11.11. 1. cor. 12.4.11. God, that is, vntounto a miniſter: and not vntounto the ordinance of the church, neither hauehave I any liberty to attempt the contrarie. And as before hath bene prooued, eueryevery miniſter is the ordinaunce ofb1. Cor. 12.5.28 epheſ. 4.7.11. God, & not the ordinance of the Church, ordained when our ſauiour Chriſte led captiuitiecEpheſ. 4.8. math. 28.19. captiue, and not ſince. Nowe our readers being but the ordinance of the Church, ordained ſince that time, and the Church hauing no libertie to ordaine ſacramentes: I hauehave alſo no libertie, no not in the time of neceſſitie, to come vntounto the ordinance of the Church for the ſacramentes: becauſe there I can hauehave no more, for any thing I know, then the Church whence the ordinance is, hath power to giuegive. And I pray you what ſacrament is that, which the bare ordinance of the Church can deliuer?
Theſe be ſome of the reaſons, (and I take no delight in the nomber of them) wherevpon, as on the infallible trueth of Gods ſacred word, I dare boldly conclude the moſt within wales, ſupplying the places of miniſters, to be no miniſters in deed, and to hauehave nothing in them, that giueth life vntounto a miniſter, good or bad. And therevpon I dare as boldly affirme the courſe to bee a wicked and ſiſmatticall courſe, which they take, that ſeperate them ſelues from the publike aſſemblies, where the word preached is truly taught in this land, as from thoſe who ſerue the true God, after a falſe maner. In the examination of whiche reaſons, I proteſt with a good conſcience, that I hauehave ſo laboured, both at the firſt edition of the booke, (ſome reaſons then moouing me to deale more timorouſlie in the action) & ſince that time eſpecialle, as I hauehave not ſuffered my ſelfe to be deceiued by any ſophiſme, or fallation. And I proreſt before the Lord, that vponupon theſe grounds, I both aſſuredly know their courſe, (of whome I hauehave ſpoken, to be dangerous and deteſtable, and am alſo as ſurely perſwaded, that menne not ordained of God for the gathering of the ſaints, are no miniſters whatſoeuer calling they hauehave in the Church, as I beleeue the bleſſed apoſtle Paule to hauehave beene an apoſtle ſent from God. And bicauſe I am one daye to bee reckonad with, before the iudgement ſeat of Ieſus Chriſte, of my ſinceare dealing in both thoſe points, and liue now in the church of God, the leaſt member whereof; Woe be vntounto me if I offende, becauſe alſo I liue vnderunder hir highnes a Chriſtian Magiſtrate, whoſe ſacred ancthoritie I ſubiect my ſelfe vntounto, & reuerence as the royall ordinance of gods owne maieſtie, and whoſe poſitiue lawes and proccdings, as far as I may with a good conſcience tollerate their imperfections, I dare not gain-ſaye, becauſe likewiſe, what I hauehave written, ſhalbe recorded and called in queſtion in the church of God, (when I am gone the way of all fleſh) vntounto whome I am afraide to commend my name, as a brocher of newe doctrines: therefore I hauehave beene carefull to ſette down nothing, but that which will abide the triall of all whoſoeuer, and abide firme againſt all. If any of my godly, teuerēd, & lerned brethren of the church of Englande, will doe me the fauour (which thing I earneſtly requeſt at their hands) in ſhort ſyllogiſms to communicate with mee in writing, their reaſons for the miniſterie of theſe ignoraunt men. I ſhall hauehave cauſe to praiſe the Lord, and thanke them for their louelove towards me in this point alſo, and the eaſier ſatisfie whatſoeuer may be ſayd on the behalf of this vnlearned (I woulde vnknowen) miniſterie. I greatlye reuerence many godlye and learned, that are contrary minded vntounto me in this cauſe; I know my yeares to bee ſubiect vntounto that bolde temerity, hoat, and heady raſhnes, which bleſſed Timothy ina1. Tim. 2.22. conſideration of his age, was bidden by the Apoſtle to auoide: notwithſtanding, in regarde of the cauſe (in humilitie before the Lord, his elect angels and children bee it ſpoken) I may iuſtly (for beit I ſhould) contemne and deſpiſe, almoſt not voucheſafe to anſwer, whatſoeuer man or angell, can bring againſt it. And I dare areſt and attaint, of high treaſon againſt the maieſtie of the higheſt all thoſe, both men and aungels, who either defend the communicating with them lawfull; communicate with them, or tollerate them as miniſters vnderunder their gouernement.