more the vphould the Ministery of iniquitie and intisse vnto their stolne waters and hid bread 4. That our Church assemblies are not true visible Churches of Christ vnseperated from the worlde not joyned together in Communion of the Gospell by voluntary Profession of the faith and submission to the Gouerment of Christ but standing in bondage vnto Antichrist The very rehearsall of which reasons is answer sufficient he being notable to proue any of theis assertions but either by the Assumption it selfe that they are brought to proue or one by another circularly Contrarily I affirme 1. That ther is no ordinary Ministeriall office that Christ hath giuen vnto his Church for the worke of his Ministery but our Ministers either haue or by our lawes ought to haue the same 2. That it is a Ministery as opposite for the substaunce therof to the Ministery of Popish Priests Deacons as light is opposit to darknesse 3. That the Pope left not such Priests and Deacons as ours are nor hath any such in his Kingdome But that our Priests and Deacons haue bene vnder God and the Prince the principall Persons that haue driuen the Pope and his Priests and Deacons out of the Realme That it is devilish for any to say that they are devilish except they can proue it by better reasons That they that haue the best gifts doe not intice any to stolne waters or hidden bread or to vphould any Mistery of iniquitie Except the Gospell of Iesus Christ and the true and onely meanes of salvation bee the Mistery of iniquitie 4. That our Church Assemblies being such as by the lawes of the land they ought to bee are so far forth seperated from the world joyned together in the communion of the Gospell by the voluntary profession of faith c. and freed from Antichrist as is sufficient to make them true visible Churches of Christ notwithstanding that many things may bee wanting to the full and desired perfection of them And I doubt not but wee shall bee far more able at any time by reason out of Gods worde to proue theis points then ever M. Iohnson will bee to proue the contrary And yet it were easie to proue any thing by such a jugling Method of Reasoning as M. Iohnson hath gotten For hee can proue you the 1. Reason by the 2 the 2. by the 1. The 3. by the 1. and 2 the 1. and 2. by the 3. The 4. by the 1.2 3. and every of them by the 4. and all 4. by that question which here they are brought to proue THE FIFT REASON EXAMINED Fr. Iohn NOne may heare or haue any Spirituall communion with those Ministers which Minister the holy things of God and worke vpon the Consciences of men by vertue of a fals Spirituall calling Such are the Ministers of the Church Assemblies of Englande Ergo None may heare or haue any Spirituall communion with them Answere This Argument which here hee brings against our Ministery is the very same with the 2. For by a fals Spirituall calling hee meanes a calling proceeding from the Apostasie of Antichrist The Preposition for brevitie sake hee proues by fiue and thirtie places of Scripture And yet who soeuer shall pleas to take the paines to examine them shall finde that nether severally nor joyntly they proue the same The Assumption wheron the whole weight of the controversie leaneth hee proueth onely by the first Argument wherby hee proued the Assumption of the 2. Reason viz. Because they doe it by vertue of their Ministery receaved of their Prelats from their Spirituall Authority which is vsurped and Antichristian And this is all this witnesse hath to say and all the answer it needeth Onely hee wandreth into certaine objections and queries grounded vpon some supposed defences of some of our Ministers Vnto which I will though I neede not giue a breif answer from point to point Obj. Some say they preach not by vertue of their Ministery taken from the Prelats but by vertue of some other calling and Authority Ans I knowe none hauing receaued ordination from the Prelats that neede deny that they preach partly by vertue of the Ministery which they haue taken from them Noe though they hould the calling of Prelates vnlawfull For what is the Ministery which they haue taken from them for the substance therof But after a triall of their gifts a libertie and leaue graunted vnto them to preach the worde of God and administer the Sacraments in such Congregations as they shall bee called vnto Obj. Why will such seeme to renounce that calling receaued of the Prelats and yet blame vs for doing the like Ans They may acknowledge a further calling then that of the Prelats and yet not therin renounce the calling receaved from the Prelates but rather ratifie the same For the Prelats being learned divines and having approued of their gifts and by words and letters Testimoniall giuen libertie to execute the Ministery of the Gospell they doe not therby thrust them into a Ministery but they leaue them to bee further called or chosen either by the people or those Patrons vnto whose fidelitie the people haue committed this charge And therfore this acknowledging of a further calling maketh nothing to the justification of the proude ignorant schism of this Persons Obj. If they preach by virtue of another calling how then stande they Ministers of that Church wher noe other is alowed and how impose they themselues vpon any of their Parishe Assemblies seing the lawes of the land allow onely the Prelacie Priesthood and Deaconry a foresaide Ans Though this should be graunted which hee in his ignorāt simplicitie doth suppose that some amongst vs hauing bene ordained by the Prelates did exercise our Ministery by virtue of another calling and though the law of the land alow noe other yet especially so long as they are permitted to execute their Ministery by those in Authority though it bee by virtue of another calling they are to bee reputed Ministers of that Church that hath vse of their Ministery Obj. How also herein can they avoide to bee both intruders and hipocrits intruders in taking vpon themselues a publique office in that Church against the publique lawes and constitutions therof hipocrits because they pretend in shew one thing to the Prince and State and yet performe another indeede Ans All theis inferences are vpon a fals supposition yet if there were any such Persons they could noe more therin bee said to bee intruders and hipocrits then they of the Seperation are For though the publique lawes should bee against any other calling yet so long as they take an office by a good calling they cannot bee said to intrude themselues Nether doe any such amongst vs if ther bee any such pretend in shew any more then they doe indeed performe for so far forth as any differ in iudgement from the publique lawes of the State they are ready to professe it being called thervnto and they practis
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
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
and roote out of their dominions is the Ministery of Antichrists Apostasie Such is their Ministery Therefore it is the Ministery of Antichrists Apostasy The Assumption is proued in the former reason and in other Treatises and by some of themselues in their Suites to Parlament and if the Prelats and their conforming cleargy deny it they are by their owne Canons excōmunicated ipso facto Answere This sixt Argument is borrowed from the first Reason wher it is brought to proue that our Ministery is not the Ministery of Pastors and Teachers as here it is brought againe to proue that it is the Ministery of Antichrists Apostasy Thus then hee reasoneth the King may and ought to suppresse this Ministery Therfore it is the Ministery of Antichrists Apostasy But how doth hee proue That the King ought to suppresse this Ministery Hee refers vs for the proofe therof especially to the former Reason how doth hee proue it ther Thus. It is the Ministery of Antichrists Apostasie Therfore the king ought to suppresse it Is not this learned stuffe Concerning his other Treatises which hee so often sends vs vnto as if they were in every streete and market place of the lande wee haue not so much idle time to seeke after them and wee presume wee shall find noe better stuffe in them then in this If any amongst vs haue put vp any such suit to the Parlament for the Abollishing of our Ministery in generall let them answer for themselues But the Prelats may well laugh at his simplicity and seelinesse of wit that thinks to fright them with such a bug-beare as this in making them beleeue that they are by their owne Canons excommunicated ipso facto if they deny that the King may and ought to abolish our Ministery Fr. Iohn If it bee such as shall bee abolished by the Lord throughout the power and light of his Gospell The 7. Arg. then is it the Ministery of Antichrists Apostasie The first is true Therfore the latter is true also Answere The same answer will serue to this Argument that was giuen to the former For the Assumption is fals The light of the Gospell shall more and more confirme establish and perfect it and remoue all the defects and blemishes in it his profe is as ridiculous and sophisticall as is the former for hee proues it by the same question that here it is brought to proue for so in effect proceeds his disputation That which shall bee abolished is Antichristian Our Ministery shall bee abolished Ergo It is Antichristian But how doth hee for our learning proue that our Ministery shall bee abolished very learnedly and profoundly thus That which is Antichristian shall be abolished Our Ministery is Antichristian Therfore it shall be abolished For this is the effect of that idle discourse of 2. or 3. leaues viz. pag. 46 -51 tending to proue That Antichrist and all his offices shall be abolished THE THIRD REASON EXAMINED WHat soever Ministery is such none can heare or haue any spirituall communion with it but in so doing hee shall worship the Image of the beast and receaue his Marke in his forehead or hand That Ministery may none heare or haue any spirituall communion with all But the present Ministery of the Church Assemblies of England is such as none can heare or haue any spirituall Communion therwith but in so doing hee shall worship the Beasts image and receaue his marke in his forehead or hand Ergo None may heare or haue any Spirituall communion therwith Answere This Reason for the effect and substance therof differeth not from the seconde for what is it by his owne interpretation to worship the beasts image but to subiect himselfe to the Ministery and worship of Antichrists Apostasie and how is it possible for him to proue this but by runing to the former Reasons for their help therin For the profe of the Assumption hee sets vs downe a tedious and impertinent discours of some six leaues of paper teaching what is meant by the beast his Image and by receaving the marke in the forehead or hand The some and effect wherof is this That by Beast wee are to vnderstand the Romaine Dominion and Antichrists hierarchie withall the offices lawes Pag. 51. 63. and authority appertaining thervnto That by worshipping the Beasts Image may bee vnderstoode the yealding of spirituall subiection to that Antichristian kingdome in the lawes offices and Iurisdiction therof That by receaving the marke in the forehead or hand is publiquely to professe and obserue them not being a shamed of the beasts wayes And this doe all they who submitte to the goverm̄et of Prelats Priests Parsons Vicars booke worship c. Not to contende about this interpretation but to suppose it true ther is nothing in substance here brought to confirme the 3. Reason but that which is in the 2. Reason viz. that therfore wee worship the beast in communicating with our Ministery Because it is the Ministery of Antichrists Apostasie And therfore it needs noe other Answer then what hath bene giuen already Only thus much further That for men so far forth to submit to the Gouerment of such Prelats c. as our lawes doe require is not to yealde spirituall subjection to the Kingdom of Antichriste nor without shame to professe the Beasts wayes For they may not withstanding that bee subject to Christ and his lawes and to fight against the beast Yea though it should be graunted that ther in sundry perticulers they yeald to some things in their vse Antichristian and vnlawfull which the best reformed Churches and Ministers sometimes of ignorance or infirmity may doe and yet remaine the Churches and Ministery of Christ THE FOVRTH REASON EXAMINED NOne may heare or joine in any Spirituall Communion with that Ministery which deriveth not their power and function of Ministery from Christ which is the head for the edification of his Church which is his body Such is the Ministery of the Church Assemblies of England Therfore none may heare or joyne in Spirituall Communion therwith Answere This reason is the same with the first for it is all one To be derived from Christ To be set by Christ in his Church The other words which here hee addeth Doth noe more vary the force of the Argument then a new garment put vpon the same witnesse would make him a nue and different witnesse from himselfe In the profe of the Assumption hee daubes 6. pages bringing therin nothing but his ould brokery the substance wherof is as followeth 1. Pag. 64. 70. That our Ministers haue not these offices which Christ hath giuen to his Church for the worke of his Ministery 2. That it is the Ministery of Deacons and Priests made by the Prelats 3. That they were left in England by the Pope and are still in the Kingdome of Antichrist wher they first rose and theefore is devilish and by consequent the more gifts and truth the Ministers bring with them the