same kinde and therfore well may hee passe by this point This is but a peece of his simple thetoricke carelesly to seeme to passe by that which hee cannot proue For how many Errors can hee name or number that hee is able to justify to be taught in the Ministery of our Church Assemblies what one truth of Religion can hee name that is not or hath not bene when just occasion hath bene offred taught by some of our Ministers I am not ignorant that in his treatises against M. A. H. and M. H. I. hee mustreth a whole troup of pretended Errors but suppose them to bee so many destinct Errors how doth hee proue they are taught in our Ministery or that they are required by law to bee taught Ther is indeed a Conformitie and Subscription required to some of them and a Canon that requires that the late Canons bee reade in Churches some times in the yeare as also that the booke of Articles bee read at the first entrance vpon an Ecclesiastical Church with a testification of assent vnto it But is this Ministerially to teach the Errors contained in the said bookes May not a man in the weacknesse of his judgement and in infirmitie at his first entrance into a calling conforme and subscribe vnto some things not so warantable and true and yet not teach them for truths yea may hee not for all that teach doctrin in it selfe directly countrary to those vntruths yea and yet satisfie also the minde of the law which being humaine and therfore not alwaies perfect may commaunde that very truth to bee taught which being thorowly followed will destroy some vntruths which the same law also requires Further it is one thing to reade the Canons to the people therby to declare vnto them what is required at their hands by their Governors another thing to teach and justifie the Errors countained in them and to testifie an assent vnto some Errors is not Ministerially to instruct the people in those Errors 2. Though it bee noe nue thing that the Ministers of Antichrist should in divers things bring the truth with them Yet this is a nue thing and never hard of before That the Ministers of Antichrist should teach the wholl truth of Christ Iesus for the substāce therof That they should oppose directly and zealously against the maine and foundamentall doctrins of Antichrist That they should professe him to bee Antichrist and that man of sinne and to the sheeding of their blood should exercise their Ministery against Antichrist and his kingdome protesting against him and his Service were it not nue straunge that a man should bee counted a true Subject vnto a Prince then when hee doth openly protest against him Counting him a vsurping Tirant and imploying all the wit power and strength hee hath against him such subjects of Antichrist are our Ministers or by the lawes such they ought to bee Could hee bee said to bee a Minister of Christ that yealding to some externall kites and professing some doctrines of Christian faith doth not withstanding directly openly and professedly renounce Christ and his Seruice and professe himselfe to bee an enemie to him and his Kingdome If it hould not in the one it is not both a nue and strang thing that it should hould in the other 3. M. Iohnson out of his knowledge must teach vs how Sathan can be said by teaching the truth to vtter his owne Ministery or worship or how a Sathanicall Ministery can be vttered when in and by the Ministery nothing but the truth of Christ is administred what is the Ministery of Sathan but the Ministery of Error how can the Ministery of Error bee vttered by teaching the Truth or how can a Ministery be said to be vttered by a truth when it is the Ministery it selfe that vttereth the truth Surely noe more then a Marchandize can bee said to bee vttered by selling of wares and were it not a wonder if a man should vtter his bad Marchandice by selling good sound wares Sathan and Antichrist indeed together with some truths seeke to vtter much falshoode which otherwise they knowe would not be receaued And many of our Ministers are content to yeald to some things which they judge not so counvenient if it did otherwise some good to the State to the end they may vtter the truth But that like Antichrist and Sathan our Ministers should propound this vnto themselues to teach some truths to this end that they might therby vtter falshood and lies fals Ministeries worships is a Malitious imputation and can never bee justified Obj. Beza saith Though Antichrist teach the truth which sometimes hee doth to the end hee may more easily seduce to beleeue his lies yet wee are to stoppe our eares against him least vnder his pretence wee bee deceaved by him pag. 76. Ans Well but it is yet to proue That our Ministers are Antichrists and that they teach the truth to any such wicked intent the contrary is manifest when many of them in regard of the times are countent to yealde to some colourable vntruths that they might therby purchase libertie vnto themselues to aduance the truth of Christ They yeald to some things in appearance Antichristian that they might with more libertie fight against Antichrist Obj. Who knoweth not that Antichrist and his Ministers are hipocriticall frends to Christ vnder the name of Christ fighting against him Ans But who knoweth not that our Ministers if they bee such as our lawes require them to bee are sworn enemies to Antichrist and in the name of Christ and vnder some of Antichrists owne Rites doe fight against him and resist him vnto blood And who knoweth not that many of them haue died for Christ at the foot of Antichrist THE SIXT ARGVMENT IF the present Ministery of the Church of Englande bee a strange Ministery then is it not lawfull in the worship of God to heare it or haue any Spirituall communion therwith But such is the Ministery of the Church Assemblies of England Therfore it is not lawfull in the worship of God to heare it or haue any Spirituall Communion therwith The Assumption is manifest for a strange Ministery is that which is not by the law ordained and giuen for that worke as themselues here to fore haue published and as is proued in the first Reason Answere This Reason differreth not in substance from divers of the former for what is it to bee a strang Ministery but to be a Ministery that is not set by Christ in his Church which is his 1. Reason But to bee a Ministery which deriveth not the power and function from Christ which is his 4. Reason But to bee a Ministery that worketh vpon mens consciences by virtue of a fals Spirituall calling which is his 5. Reason Might hee not with as greate facility out of this method of reasoning haue brought forth 7000. Reasons as theis seaven But how doth hee proue the Assumption of his reason
our people but also by the authoritie of the Magistrate who hath an armed power to hinder any such publique Action who is willing also to permitte and maintaine other true Ministers of the Gospel in those places where hee forbiddeth some If therfore after our publique calling to Minister to such a knowne and publique Church but by the Magistrat also The Magistrate shall haue matter against vs whether just or injust it skilleth not and shall in that regard forbid vs to Minister to our Church I see not by what warrant in Gods word wee should thinke our selues bounde not withstanding to exercise our Ministery still Except wee should thinke such a law of Ministery to ly vpon vs that wee should judge our selues bound to run vpon the sword point of the Magistrate or to oppose sword to sworde It being not the vse of the higher powers in such cases nakedly to forbid but to set a sword to the breast therby to force them which shall refuse And suppose the Magistrate should doe it injustly and against the will of the Church and should therin sinne yet doth not the Church in that regard ceas to bee a Church nor ought shee therin to resist the will of the Magistrate Nether doth shee stand bound in regard of her affection to her Minister how great and deserved soever to deprive her selfe of the protection of the Magistrat by leauing her publique standing to follow her Ministery in private and the darke refusing the benefit of all other publique Ministery which with the leaue and liking of the Magistrate shee may injoy Nether doe I knowe what warrant any ordinarie Minister hath by Gods worde in such a Case so to draw any such Church or people to his private Ministery that therby they should hazzard their outward state and quiet in the Common wealth wher they liue when in some competent Measure they may publiquely with the grace and fauours of the Magistrat inioy the ordinarie meanes of their Salvation by another and except hee haue a calling to Minister to some other Church to bee content to live as a private member till it should please God to reconcile the Magistrate vnto him and so call him againe to his owne Church laboring in meane while privately vpon perticuler occasions offred to strengthen and cofirme in the wayes of God those people that are deprived of his publique labours and I take it to bee the dutie of the people in such a case if they will approue themselues faithfull Christians and good Subjects so to submit to the Ministery of another as that by prayer and all other good dutifull and loyall meanes they may doe their best indevour to obtaine him of whom against their will they haue bene deprived and still to affect and loue him as their Pastor Now if the people doe thus then is that Minister called to bee silent not onely by the Magistrate but by them also though with much greife Obj. It is the dutie of all Ministers and Christians as will as Apostles to obey God and not man when man forbiddeth that which God commandeth or commandeth that which God forbiddeth Ans True but God noe wher that I can find commaundeth either a Minister to Minister publiquely in a publique Church maintained by the Magistrate against the will and in despite of the Magistrate noe more then against the will and in despite of the Church it selfe Obj. Vriah at the commaundement of the King made an Alter after the fashion of that of Damascus but therin sinned though hee offred theron such burnt-offrings as God had appointed much lesse may the Ministery vnder the Gospell bee framed after any nue manner devised by man least of all after Antichrist though in that Ministery many doctrines of the Gospell bee taught and such Sacraments administred as God hath ordained Ans This Example of Vriah the Priest is altogether impertinent vnto that which goeth before It being one thing vpon the commaundement of the Magistrate to forbeare the publique exercise of a true Ministery another thing vpon his commaundement to frame a nue Ministery after a nue manner devized by man or Antichrist After this hee runs out of his way againe to satisfie an objection that hee had propounded and indevoured as far as his learning would giue him leaue to answer before And which doth nothing at all depend vpon any thing that goeth before in this Argument wherin hee resembles some wanton Curs that takes delight to turne round about to catch their owne tailes But let vs see what it is hee saith Obj. Here againe concerning such as plead that they teach the truth and many excellent points of Doctrine It is to bee observed that yet none may therfore heare their Ministery vnder Coler of learning the truth because in yealding to receaue and heare it from Antichrists Ministery They defile the Temple of God and become the Subjects of Antichrist pag. 75. Ans Wher hee againe taketh it as matter that must whether wee will or noe bee graunted vnto him That our Ministery is Antichrists Ministery which needs noe other answer then before yet thus much further 1. That noe Ministery whatsoever so far forth as it teacheth the truth of Christ especially a truth opposite to the doctrine of Antichrist is the Ministery of Antichrist And those which shall submit and subject themselues vnto any Ministery whatsoever onely so far forth as they Minister and teach such truth cannot therin bee said to defile the Temple of God or to bee Subjects of Antichrist but bee obedient to Iesus Christ 2. Our Ministery in divers Congregations of the land at the least Teach not onely many excellent points of doctrin But so much doctrine as is sufficient to the Salvation of him that beleeueth the same even all the maine fundamentall points of Salvation clearly set downe in Gods word yea and for ought any can proue to the countrary All other lesse necessary points so far forth as God hath revealed and convinced their consciences of the truth of them 3. Those amongst vs who make conscience of hearing our Ministery doe not heare them vnder a Colour of learning the truth but onely to this very end and purpose that they might learne the truth and therin the true way of serving and worshipping God according to his owne will Obj. And not to speake of the many errors falshoods which they also teach it is no nue thing that the Ministers of Antichrist should in diuers things teach and bring the truth with them for when Sathan cannot by falshood vtter his wares ordinaunces Ministery worship hee will bee glad to vtter the same by teaching the truth pag. 75.76 Ans 1. Our Errors whether for weight or member or qualitie are not such so great so many but they may be fall vnto true Christians whether Ministers or people yea as M. Iohnson well knoweth many of the Martyrs of Iesus Christ haue liued and died in more and greater Errors of the
him such a Ministery in sundry of our Church Assemblies of which all theise points may bee truely verified their conformitie to the State and their sinne therin if any bee not withstanding The second Argument The Ministery of our Church Assemblies is not the Ministery of Antichrists Apostasie Therfore it is a sinne to seperate from the same The consequent must bee true vntill hee can bring forth any other exceptions against our Ministery then such as appertaine to the Ministery of Antichrists Apostasie The Assumption is proued thus The Ministery of the Church Assemblies of Antichrist is of Priests and Deacons But the Ministery of our Church Assemblies is not the Ministery of Priests and Deacons Therfore it is not the Ministery of Antichrists Apostasie The Proposition is his owne The Assumption if I should follow his learning I might proue thus The Ministery of true Pastors and Teachers is not the Ministery of Priests and Deacons But such is the Ministery of our Assemblies Ergo and for the profe of the Assumption I might send him back againe to my first Argument But I wil leaue such a kind of disputing to himself as his owne peculier and proue it otherwise thus That Ministery which in the maine and essentiall faculties offices therof is opposite to the maine and essential faculties functions offices of Priests and Deacons is not the Ministery of Priests and Deacons But such is our Ministery Therfore it is not the Ministery of Priests and Deacons The Proposition is vndeniable The Assumption may bee proued thus That Ministery which is opposite to the Sacrafice of the Masse is opposite to the maine and essentiall faculties functions and offices of Priests and Deacons Such is our Ministery Therfore it is opposite to the maine and essentiall faculties of Priests and Deacons I doe not see which of theis Premises hee can with any colourable reason deny I will therfore for beare to proceed further in this Argument vntill I see what hee can say against it The third Argument That Ministery which professing Christ by maintaining his covenant with the seales of it doth directly and professedly warre against the Beast and against all that worship his Image and receave his marke in their forehead and hand cannot without sin bee seperated from Such is our Ministery Therfore it cānot without sin be seperated from The Proposition is true For noe Ministery so professing Christ but the true Ministery of Iesus Christ doth directly and professedly warre in manner forme aforesaide The Assumption I proue thus That Ministery which so professing opposeth it self professedly to the Pope of Rome as that great Antichrist which directly and expresly renounceth all Ecclesiasticall homage vnto him or any of his professed cleargie That denieth and disputeth against most effectually all the maine and foundamentall points of Popery which opposeth it selfe to the vttermost of the strength and Power therof to all the professed frends of the Pope and Church of Rome That houldeth and maintaineth all the members therof to bee hereticks and Idolators and in the state of condemnation and such as no good Christian ought to cōmunicate spiritually withall That Ministery I say doth directly warre against the beast and against al that worship his Image c. But all this is donne in and by our Ministery Therefore it doth directly and professedly warre against the Beast c. I know not which of theis Propositions hee can with any face deny but deny either when hee will I shall bee readie to proue them The fourth Argument That Ministery which deriveth the power and functions therof from Christ cannot without sinne bee seperated from The Ministery of our Church Assemblies deriveth the Power and functions therof from Christ Therfore it cannot without sinne bee seperated from The profes of the maine proposition of this fourth Argument will serue to proue this Proposition The Assumptiō is as sufficiently proued by my third and first Argument as his contrary is by his third and first But I further proue it thus If the Power and functions of our Ministery for the substance therof bee the very same for which Christ ascended vp into Heaven to procure for the edification of his body the Church then doth it for the substance therof derive the Power and functions therof from Christ But the first is true therfore the later is true also The Consequent of the Proprosition is vndeniable The Assumption is as vndeniable Except hee can shew any substantiall difference betweene the one and the other The fift Argument That Ministery which worketh vpon the Consciences of men by a true spirituall calling cannot without sinne bee seperated from Such is our Ministery Therfore it cannot without sinne bee seperated from The Proposition cannot bee gaine said The Assumption is proued by my 2. Argument but I further proue it in this manner That Ministery which worketh vpon the Consciences of men onely by a spirituall gift and grace giuen by Christ and directed by the word of God doth worke vpon the consciences of men by a true Spirituall calling Theis doth the Ministery of our Church Assemblies Therfore it worketh vpō the consciences of men by a true Spirituall calling The truth of either of theis Propositions I shal easily proue if they bee deinde The sixt Argument The Ministery of our Church Assemblies is noe strang Ministery Therfore it is a sinne to seperate from it This Anticedent is better proued by my first Argument then his contrary Assumption is by his first Argument I proue it not withstanding thus That Ministery which for the substance therof was practized by Christ the Apostles many worthy and famous Martyrs and witnesses of Iesus Christ in Church Assemblies is no strange Ministery Such is our Ministery for the substance therof Therfore it is no strange Ministery Surely hee will never deny the Proposition Nether can hee deny the Assumption except he can shew a Substantiall difference between the Ministeries aforesaide The seaventh Argument That Ministery which is from Heauen cannot without sinne bee seperated from The Ministery of our Church Assemblies is from Heaven Therfore it cānot without sinne be seperated frō The Proposition is plaine The Assumption is proued by all the former Arguments which in his logick Scholes in his owne cause is profe good enough But I ad a further profe That Ministery which in all the parts and Power therof is principally excercized and directed to bring men to Heaven is a Ministery from Heaven Such is our Ministery aforesaid Therfore it is from Heaven The Proposition is firme It being not possible that that Ministery which is from Earth or hell should bee principally directed and excercized in all the parts and Powers therof to bring men to Heaven The Assumption may not bee denied except hee can shew in what other thing it is more principally excercized and to what other end directed which hee can never doe AN ANSWER TO CERTAINE DEMANDES OFTEN PVBLISHED by M. Iohnson the
deciding wherof as hee saith will end the controversies between him and vs. The first Demande WHether the Lord Iesus Christ haue by his last will and Testament given vnto and set in his Church sufficient ordinarie officers with their calling worke and maintenance for the administration of his holy things and for the sufficient ordinarie instruction guidance and service of his Church to the end of the worlde 1 I Answer directly vnderstanding by Officers spirituall officers that hee hath And that it is a Sinne herein to breake his will and testament ether by depriving the Church of any of those officers or by bringing into it any other kinde with any other kinde of calling or worke then hee hath appointed in the same 2. That not withstanding this the Civill Magistrate hath power to set over the Churches of Christ in his Dominions Commissioners and overseers which are not specially appointed by Christ in his Testament civilly to guide gouerne the Churches to maintaine those priviledges liberties offices orders that Christ hath endowed them with all against all the enemies both without and within the same 3. Concerning the maintenaunce of the Ministers Christ hath set downe no more in his Testament then this in effect That the labourer is worthie of his hire And that for their Ministration of Spirituall things the Churches that enjoy their labours ought to Minister to them of their Temporals But after what especiall manner they shall be maintained he hath for ought appeareth yet to the contrary ether left it to the discretion of the Churches if they haue the free disposition of their temporall goods in their owne hand or of the Christian Magistrate who in such cases may see what is fitter then the Churches themselues The second Demande Whether the Offices of Pastors Teachers Elders Deacons and Helpers be those offices appointed by Christ in his Testament before said Or whether the present ecclesiasticall offices of Arch-Bishops Lord-Bishops Suffraganes Deanes Prebendaries Cannons Pettie Cannons Priests Deacons Arch-Deacons Doctors of Divinitie Chaplins or House-Priests Commissaries Officials Proctors Apparitors Parsons Vicars Curats Vagrant or Mercenary Preachers Church-wardens Sidemen Clarkes Sextons and the rest now had in the Cathedrall and perishionall Assemblies bee those offices oppointed by Christ in his Testament as is aforesaid or no 1. I graunt that the Offices in the first place mentionned are those very offices which Christ hath appointed that there is no Church of Christ but hath vse and need of them And that such are someway defective that want any one of them 2. That yet not withstanding they may bee true Churches that want some of them yea the chiefest of them as thos Assemblies of our owne profession in England haue for many yeares as I take it bin without ether all or chiefest of them And yet they judge themselues true Churches yea though they haue not so much as the Sacraments administred amongst them 3. Where the Civill Magistrate doth his dutie as hee ought and where the Churches haue the benifit of his help for the suppressing of sinne and the relieving of the poor and those that are in any distres which the Apostolicall Churches wanted there the want of some of theis offices may bee the better borne with all and the Church lesse defective that doth want them especially the two latter 4. I graunt that none of those offices here mentioned in the latter part excepting that of Deacons are in name those offices which Christ hath appointed some of them nether in name nor in deed some in deed though not in name Some haue the name of that which indeed they are not Some though they bee set over the Churches Yet are not indeed any proper offices of the Church Some offices here named nether in deed nor name as they are such are ecclesiastical offices but onely schoole Titles and dignities giuen to men eminent in learning for incouragement of others to study good letters especially divinitie 5. All the offices appointed by Christ to bee in his Church to the end of the world in effect and substance may be found conteined vnder some of theis though somwhat disguised with strange names borrowed from the Church of Rome and the principall most necessary are vnder some of theis For many of theis which you dispitfully cal mercenary Preachers Priests House-Priests yea Parsons Vicars Curats are in very deed and truth in office practice whatsoever they are in name The very Pastors and Teachers that Christ hath ordained ministring in his Churches according to their places and callings And those gifts which Christ had bestowed vpon them al the ordinary meanes of salvation As for theis varitie of names most of them arise from that varitie of maintenance that is in our Churches and not of their spirituall offices So that in this manner to dispute against our Churches because the Ministers therof haue such such names is as though one should dispute against the Church of the Iewes in Christs time and haue denied communion with it asking whether Priests Levites and Prophets were not those officers which God had appointed to governe the Church of the Iewes with all Or whether Scribes Pharisies Saduces Captaines of the Temple Rulers of the Synagogues Doctors of the Law Centurions Souldiers the high-Priests Servants c. were those Officers Or as if one disputing against your owne Churches or those which haue though not so fully as you would haue them interteined the same discipline with you should to warrant their seperation from you their condemnation of you as false Churches move the very same question in nature vnto you Asking you whether Pastors Teachers Elders Deacons Helpers be not those Offices which Christ hath appointed in his Testament Or whether Schismaticks Refractaries lay-Aldermen Parish Bishops Consistorians Parish Popes Proctors of spitle houses Dawbers Thackers Tailers Tinkers c. be those Officers for thus it hath pleased some to put theis odious names vpon those which bearre exercise the offices of Pastors Teachers Elders c. The third Demande Whether the callings and entrance into the ecclesiasticall offices aforesaid their administration and maintenance now had and retained in England bee the manner of calling administration and maintenance which Christ hath appointed for the Offices of the Church aboue named or no Not to stand for the avoiding of multiplicity of vnnessarie questions vpon defence of the calling entrance administration and maintenaunce of all I aunswer directly and plainly That the Calling entraunce administration and maintenance of many at the least that are called into ecclesiasticall offices is in very effect and substance the same that Christ hath appointed They are men instructed in the knowledge of good Letters especially in divinitie They haue a gift in some good measure to devide the word of God according to the necessities of the people over whom they are set They haue a desire to do Christ and his Church service in his