The Unreasonableness of the Separation Made Apparent, Answer 2
THE SECOND SORT OF REASONS TAKEN AS is pretended forth of our owne Writers. EXAMINED.
THE FIRST ARGVMENT TAKEN from the twelue Arguments. EXAMINED.
Fr. Iohn.
AL will-worſhip is Sinne.
To heare or communicate with the preſent Miniſtery of the Church Aſsemblies of Englande, in Church Service in manner and forme preſcribed, is a will-worſhip.
Therfore to heare or communicate with that Miniſtery is Sinne.
Anſwere.
This Sillogiſme is Sophiſticall, conſiſting plainely of foure termes, Except hee make his concluſion this. Ther fore to heare or communicate with that Miniſtery in manner and forme preſcribed is a Sinne. For the third Argument being wil-worſhip. Al the other terms they being no parts therof, muſt bee in the concluſion: If ſo bee the ſillogiſme bee true as every Sophoming boy, in the vniverſitie knoweth: And therfore hee muſt either exclude them out of the Aſſumption, or include them in the concluſion, which hee cannot doe, it being his intent, by theis Arguments to proue it a ſinne to communicate therwith not onelyonly in manner or forme preſcribed, but any other way, And therfore hee Sophiſtically, or rather in ignorant and witleſſe ſimplicity, concluds a generall from a Speciall thus,
It is a will-worſhip to communicate with our Miniſtery in manner and forme preſcribed.
Therfore it is a ſinne to communicate therwith whether in manner or forme preſcribed or any other way.
Wheras a Childe may knowe this, That an Action donne in ſome manner and forme preſcribed may bee a will-worſhip and a ſinne, which donne otherwiſe may bee true worſhip; A man may therfore (if neede bee) graunt both his premiſes and deny his concluſion. Nether will it help him, that the Author of the 12. Arguments, concluded againſt the Ceremonies, in the ſame forme of words, that hee doth here againſt the Miniſtery, It being plain by the ſcope of his wholl diſputation, That though hee do not expreſſe thoſe words in manner and forme preſcribed, in the concluſion; That yet hee vnderſtandeth them, It being not his purpoſe to diſpute abſolutely againſt all vſe of them, but againſt the vſe of them, in that manner and forme that they are preſcribed.
But whatſoever his Concluſion is, The Aſſumption is fals, yea though it ſhould bee graunted that in our Miniſtery ther is ſome will-worſhip performed; yet let vsus ſee how hee proues the Aſſumption.
Fr. Iohn.
All parts of divine worſhip and Service impoſed onelyonly by the will and pleaſure of man vponupon the Communicants in divine ſervice and that of neceſsitie to bee donne, is will-worſhip.
But to heare and Communicate, with the preſent Miniſtery of the Church Aſsemblies of Eugland, in Church Service in manner and forme preſcribed, are ſuch parts of divine worſhip, as is a foreſaid.
Ergo,
To heare and Communicate with the preſent Miniſtery of the Church Aſſemblies of England in manner and forme preſcribed is a will-worſhip.
Anſwere.
The Propoſition is taken forth of the 12. Argumentes and therfore needs noe Anſwer.
The Aſſumption is fals, But hee proueth it thus,
1. Man impoſeth this Miniſtery vponupon man, and God in his word hath not appointed theſe offices and Callings, Nether required any to communicate with them in Church Service in manner and forme preſcribed.
And 2. the people ſtand bound to heare, and communicate with them vponupon paine of Suſpenſion, deprivation, &c. and God muſt hauehave noe ſolemne worſhip in England except it be with communion to the ſame.
Ergo, To heare and communicate with the preſent Miniſtery, &c. is a part of divine worſhip impoſed as a fore ſaide.
The firſt part of the Anticedent is fals and is not proued by any ground taken from the 12. Arguments, for not man onelyonly, but God alſo hath impoſed this Miniſtery, and hath appointed for the ſubſtance therof their offices & Callings of the Miniſters of our Church Aſſemblies; And hath required vsus to communicate with them in Church Service, in that forme and manner, which the law in the true meaning therof, preſcribes, & which many at the leaſt doe practis.
Nether doth the conſequent follow vponupon the ſecond part of the Antecedent, for though humaine lawes vnderunder never ſo great puniſhments, ſhould bind vsus to never ſo great corruptions in Gods Service; yet ſo lang as wee doe not actually communicate in thoſe corruptions, but onelyonly in the true parts of Gods worſhip, our communicating is never the wors; for the ſaid lawes of men, but rather the better. Nether doe wee herein ſtand more bound, then M. Iohnſon and his people doe, when they are in theis dominions: So that it makes as much againſt communicating with their Miniſtery as ours: Though therfore (as the Author of the 12. Arguments hath indevoured to proue) the Ceremonies in Controverſie ſhould be held to be a will-worſhip, and therfore a ſin to vſe them in Gods worſhip, yet it followeth not, by the ſame Argument that it is a ſinne, to communicate with the Miniſtery of our Church Aſſemblies, noe though it ſhould vſe the ſaid Ceremonies, much leſſe, wher and when it vſeth them not, as in ſome places, or at ſome times it doth not, nether is it by law required ſo to doe.
THE SECOND REASON taken from the twelue Arguments. EXAMINED.
Fr. Iohn.
IT is a ſinne againſt God for Chriſtians to pertake with the Miniſtery of ſuch, as accounting thomſelues to bee Servants of Ieſus Chriſt, yet doe in the execution of their Miniſtery giuegive ſpeciall honor to Antichriſt, and his officers.
But the Miniſtery of the Church of England is ſuch.
Therfore it is a ſinne for Chriſtians to pertake therwith.
Anſwere.
Firſt I deny the Propoſition, The true and beſt Miniſters of Ieſus Chriſt, that ever were or ſhall bee ſince the Apoſtles, may in their ignorance, or weacknes, do ſome act in their Miniſtry, that may bring ſome ſpeciall honor to Antichriſt, and yet Chriſtians may lawfully, and without ſinne pertake with ſuch in their Miniſtery. It being not neceſſary, that who ſoever pertaketh, with a Miniſtery ſhould pertake alſo with the accidentall corruptions therof.
Hee tels vsus like a bould and blind biard. That the Propoſition is manifeſt and clear to any that hauehave an ey of Reaſon, and any light of divinitie ſhining in it. And yet it hath not ſo much as any colour of truth, but in the eyes of ſuch owles and bats as himſelfe is; Arg. 2 The Propoſition in the twelue Arguments vntounto which hee would equall and paralel his, is this, It is a ſinne againſt God, for him that is by way of excellency a Servant of Ieſus Chriſt (without a preciſe and directe warrant from him at any time eſpecially in the Solemne worſhip of God) to give ſpeciall honour to Antichriſt and his members; What? muſt it needs follow vponupon this, That it is a ſinne to pertake any manner of way with ſuch a ones Miniſtery, as ſhall in any meaſure commit ſuch a ſinne? muſt the joining with them in any other parts of their Miniſtery needs bee a communicating with them in this ſinne? Hee bids vsus ſee for this 2. Cor. 6.14.17. Rev. 18.4. but what is this to the twelue Arguments, from which hee ſaith this reaſon is taken? And to what end ſhould wee ſee thoſe places, except hee had firſt made vsus to ſee, That our Miniſters in their Miniſtery are Infidels and Belials. That their Miniſtery for the ſubſtance therof is vnrighteouſnes and darkneſſe. That the God wee ſerued in our Miniſtery is an Idoll, That our Aſſemblies are Babylon. And all this becauſe ſome thing happily is donne, by our Miniſters, which (and yet contrary to their intent) is ſome honour to Antichriſt. For except all this bee graunted vntounto him, theis Texts are of noe force to confirme the Prepoſition.
The Aſſumption is as fals as the Propoſition, Nether doth it follow from the Aſſumption, of that Argument of the 12. from which hee would ground it. For though it ſhould bee graunted, That to vſe the Ceremonies in Controverſie in manner and forme preſcribed were to give ſpeciall honors to Antichriſt and his officers. Yet it doth not follow, That the Miniſtery of our Church Aſſemblies, are ſuch that in the execution of their Miniſtery giuegive ſpeciall honour to Antichriſt, and his officers. For ſome of our Miniſters, from whom hee ſeperateth, do not in the execution of their Miniſtery vſe the ſaid Ceremonies at any time, Nether do any of our Miniſters at all times in the execution therof, vſe them, nether are required ſo to doe. The Aſſumption not-withſtanding hee proceedeth to proue thus.
Fr. Iohn.
Such a Conformitie to Antichriſt and his officers as is not onelyonly beſids the word of God, but in a ſpeciall manner derogatory to all reformed Churches that hauehave departed from the Synagogue of Rome, is a ſpeciall honour to Antichriſt and his Officers.
But the Execution of the Miniſtery of the Church of Englande is ſuch.
Ergo,
The Execution of that Miniſtery in manner a foreſaid is to giuegive ſpeciall honour to Antichriſt and his officers.
Anſwere.
The Propoſition is word for word in a manner taken out of the 12. Arguments. And therfore for this controverſie not to bee ſtood vponupon, whether it be true, or fals.
The Aſſumption is fals, and hath noe ground at all from the 12. Argumets. For though it ſhould be graunted. That to vſe the Ceremonies in Controverſie in divine worſhip is ſuch a Conformitie to Antichriſt, and his members, as is ſpecified in the Propoſition; yet noe man except hee hauehave ſome Crack in his braine, can from thence inferre, That the execution of our Miniſtery, is ſuch a conformitie, eſpecially then when in the execution therof, they doe not vſe the ſaid Ceremonies, which none doe at all times, and ſome doe never.
Hee proceeds to proue the Aſſumption, not by any ground taken from the 12. Arguments, but by ſome of the fragements of his owne former reaſonles reaſons, and therfore the maine iſſue of the Argumēt, lying not vponupon any thing, in the ſaid Arguments. This ſecond reaſon of his, cannot bee ſaid to bee taken from the 12. Arguments. And therfore they are noe wiſe guilty of his ſchiſme, nor doe any wayes herein this place, patronize the ſame.
THE THIRD REASON TAKEN OVT OF THE TWELVE Arguments the London Miniſters exceptions, and the Abridgement, &c. EXAMINED.
Fr. Iohn.
IF ſuch bee the State of the Miniſtery of the Church Aſsemblies of England, as they are bound in their Miniſtration vntounto ſuch things, as the vſing of them in Church Service, in manner and forme preſcribed, is a will-worſhip, a giving of ſpecially honour to Antichriſt and his members, a performing of honours more then Civill, even Religions, onelyonly to a humaine power, a warranting of the like vſe of Iewiſh, Turkiſh, Paganiſh or Popiſh obſervations; a doing of Scyſmaticall Actions, an hauing of Spirituall Communion with Papiſts, in the Miſteries of their Idolatry, and Superſtition, Amingling of prophane things with divine, an vſing of vnlawfull things in divine worſhip; An adminiſtring of Sacraments, that are not of divine inſtitution. A ſolemne acknowledging of Speciall homage, to the Spirituall vſurped authoritie of Lord Biſhops, an vſing of humaine Traditions in Gods worſhip as neceſſary to ſalvation, an apparent meanes of the damnation of many Soules. An obſerving of a lieturgy which in the wholl matter, and forms therof, is too like vntounto the maſse booke, &c. Then is it not lawfull to communicate with the Miniſters in their Miniſtery.
But ſuch is the eſtate of the Miniſtery of the Church Aſsemblies of Englande.
Therfore it is not lawfull to communicate with them therin.
Anſwere.
M. Iohnſon thinks ſurely, that in this Argument hee hath out of our owne writings, for ever diſgraced our Miniſtery; But whether here or in the Arguments following, he deale faithfully with our writers, I know not, his bad dealing in this kinde, wee hauehave diſcoured in part before, and doth moſt evidently appeare in one perticuler following, wherein hee moſt ſhamfully and lewdly, as a man void of all common honeſty and grace, maketh the Miniſters of Lincolne to affirme, See pag. 98.That the Prelats are reveiled to bee great Antichriſts, and their Miniſtery, and conſtitution, to bee great troublers of the Church at this day, and that it cannot but bee very ſinfull and hurtfull, to retaine or communicate with them. The Devill himſelfe would hauehave bene a ſhamed in this open manner to hauehave tould ſuch a ly, and therfore hee is to bee truſted, no further, then hee is ſeene; And herein his lewdneſſe is the more to bee ſuſpected, That wher hee rehearſeth many harſh, bitter, and vnſauory ſpeaches againſt our Miniſtery and worſhip, as written by ſome of our ſelues, that retaine communion with the Miniſtery, and worſhip of our Church Aſſemblies; Hee doth not quote the perticuler places, but onelyonly refers vsus to the Authors in generall, as though we had nothing els to doe, but to reede ouer wholl bookes to finde out his Allegations, or that wee muſt take them vponupon his word to bee faithfully reported. But let vsus ſuppoſe, that our men hauehave ſo written; yet ther is noe conſequent in the Propoſition: For what if our Miniſtery were bound to ſay Maſſe, to ſing Mattins. To worſhip the Virgin Mary. To acknowledge the Popes Supremacie, &c. yet for all that it might bee lawfull to Communicate with our Miniſters, in their Miniſtery: Except that in the execution of their Miniſtery they ſubmitted vntounto that which they were bound vntounto. It being one thing, to bee bound, and another thing to fulfill the bonde; he might contrarily with as much witt and vnderſtanding hauehave reaſoned thus, If this bee the eſtate of the Miniſtery of the Church Aſſemblies of Rome, that they are bound in their adminiſtration, to the renouncing of Antichriſt, and all his Idolatry, offices, and will-worſhip; to conforme onelyonly, in their Miniſtery to the Goſpell of Ieſus Chriſt, and to ſuch or dinances as are agreable to the ſame, then it is lawfull to communicate with them in their Miniſtery and worſhip. M. Iohnſon would quickly diſcerne the inconſequence of this Propoſition; And why? becauſe in the execution of their Miniſtery, they fulfill not this bound; And yet hee cannot deny, but that they are, by a ſtranger bond, even a divine bond, bounde vntounto this, then our Miniſters to the contrary.
The conſequent hee ſaith is proued by the Miniſters of Lincolneſhire, Abridgement pag. 17. But to paſſe by his depraving of them before touched, noe ſuch matter can bee concluded from the words, which hee here citeth, yea though hee had dealt faith-fully in the citation of them. For though it ſhould bee graunted that ſome act of ſpirituall fornication ſhould bee donne in our Miniſtery, That wee are to ſeperate from Idolators and Antichriſtians, and to bee as vnlike them as may bee, in their religious obſervations, Though God doe beare a deteſtation of Idolatry, and all the Inticements therof, as vntounto ſpeciall whoredome. Though wee ought to bee a ſhamed of the monuments of Idolatry, and caſt them away with deteſtation. Though wee ſhould bee in ſome danger by them to bee corrupted in Religion, by conforming vntounto Idolators in their Miniſtery and worſhip. Though keeping communion with ſuch Miniſters ſhould be a ſpeciall meanes to harden them in their ſins. Though the Prelats were revealed to bee great Antichriſts. Though the Godly learned hauehave conſtantly taught, that Chriſtians are bound to forſake and caſt of the Miniſtration, Ceremonies, and religious cuſtomes of Pagan, Iewes, Antichriſtian Idolators, and Hereticks, and carefully to ſhum all conformity with them therin; Yet it doth not therupon follow, That if the Miniſters of our Church Aſsemblies bee bound as a foreſaid, that then it is not lawfull to communicate with them in their Miniſtery.
M. Iohnſon therfore muſt bee put to this paines, To proue this conſequent.
For further profe of the former conſequent, he bringeth ſix Reaſons more out of his owne ould and fuſty horn of ſtore which proue the conſequent juſt a baculo ad augulum. To which it ſhall bee needleſſe to giuegive aunſwer, they being profes clean beſids the purpoſe of theis reaſons, which is to juſtify their ſchiſme by grounds taken from our owne writings.
The Conſequent then of the Propoſition being evidently fals, The Aſſumption though it ſhould hauehave never ſo much ground from our owne writings, wil ſtande him in noe ſtead.
THE FOVRTH REASON TAKEN OVT OF THE ADMOnitions to the Parlament. EXAMINED.
Fr. Iohn.
IF the Offices of Arch Biſhops, Arch Deacons, Lord Biſhops, Suffraces, Parſons, Vicars, &c. bee Antichriſtian and contrary to the Scriptures, then the people of God may not communicate with them in their Miniſtery.
Ergo,
The firſt is true.
The later alſo.
Anſwere.
The Conſequent is fals, and hee goeth not about to proue it, by any thing taken out of our owne writings but by a ſtale profe that hath bene anſwered before; and therfore it requires noe anſwer, onelyonly thus much of free bountie. That the offices of Arch Biſhops &c. quatenes tales, are not of the eſſence of the Miniſtery of our Church Aſſemblies but meere Accidents.
The Aſſumption therfore will ſtand him in noe ſteed whether it bee true or fals, and therfore I leaue it to their maintenance from whom hee ſaith hee borroweth it.
THE FIFT REASON TAKEN OVT OF THE offer of Conference. EXAMINED.
Fr. Iohn.
IF the Propoſitions propounded to bee maintained in the offer of Conference bee true, To avoid tediouſnes, I forbeare to ſet them downe as M Iohnſon hath done, but thou ſhalt diſcern what they are afterward in the Anſwer.then is it not lawfull to heare or hauehave any ſpeciall Communion with the preſent Miniſtery of the Church Aſsemblies of Englande.
But thoſe Propoſitions are true.
Ergo,
It is not lawfull to hauehave any Speciall Communion with the ſame.
Anſwere.
The Conſequent is fals; & doth not follow from the ſaid Propoſitions.
1. Though it ſhould be graunted, That all matters meerely Eccleſiaſticall, lawfully impoſed vponupon any Church are ſuch as may bee concluded neceſſarily from the written word of God. Yet in a true conſtituted Church ſome matters meerely Eccleſiaſticall may bee impoſed through humaine frailty, that cannot ſo bee concluded.
2. Though, all humaine ordinances vſed onelyonly or ſpecially in Gods worſhip, whervnto they are not neceſsary of themſelues were ſimply vnlawfull. Yet is not every ſuch humaine ordinance of that nature, that it maketh the Church and Miniſtery wher it is vſed, to bee a fals Church, and Miniſtery, much leſſe thoſe Churches, and that Miniſtery, wherin it is not vſed, but injoined onelyonly.
3. Though it were generally graunted of all, That every true viſible Church of Chriſt is ſuch a Spirituall body politick as is ſpecially inſtituted by Chriſt, or his Apoſtles in the new Teſtament. Yet it will not thence follow, That thoſe Churches, and Miniſteries are not to bee communicated withall, that hauehave any thing in or appertaining to the conſtitution therof not inſtituted by Chriſt; or that ſuch Churches are not true viſible Churches.
4. Though, every true viſible Church of Chriſt or ordinary Aſsemblie of the faithfull, hath by Chriſts ordinance power in it ſelfe immedialy vnderunder Chriſt, to elect and ordaine, deprive and depoſe, their Miniſters, and to execute all other Eccleſiaſticall Cenſures. Yet will it not follow from thence, That all they are fals Churches, and not to bee communicated with all. That doe not or by the lawes of man are not ſuffred to vſe that power, Nether is it ſure the meaning of them who offer the Conference, To maintaine, That they are no true viſible Churches of Chriſt that cannot vſe that power; but are therein ſubject to others; for one may by Chriſts ordinance hauehave a power to doe that which yet in regard of man he hath noe power to doe.
5. Though, the Paſtor of a perticuler congregation ſhould be yealded to bee the higheſt ordinary Eccleſiaſticall officer in any true conſtituted viſible Church of Chriſt. Yet cā it not hence bee concluded, That thoſe Paſtors are fals Paſtors, who are outwardly by mans lawes, ſubjected to a Superior Eccleſiaſtical officer. The Father ordinary is the higheſt officer in the family; yet if the Magiſtrate ſubject the father in ſome matters appertaining to the family to another, Though therin it may bee hee may doe the father ſome wrong, yet doth not the father therby become a fals father, or the family a fals family. Admitte then that this prerogatiue due to Paſtors, to hauehave noe Spirituall officers ſuperior vntounto them, yet is it not ſo eſſential vntounto him, that without the Actuall vſe and poſſeſſion of it, hee cannot bee a true Paſtor; And yet take a true viſible Church in that ſence, which the officers of the conference doe viz. for a perticuler ordinary Aſſembly or Congregation, And then in our owne Churches, The Paſtor is the higeſt, ther being noe Eccleſiaſticall Officer in any ſuch Churches, a boue him.
6. Graunt this, That it is the office of every true. Paſtor to teach and Governe Spiritually one Congregation immediately vnderunder Chriſt. Can it from hence bee concluded, That they are noe true Paſtors, which governe more congregations then one, or which are ſubject in ſome outward things to ſome others beſids Chriſt.
7. Admit, That the offices of Provinciall and dioceſan Biſhops were contrary to the word of God; muſt it needs ther vponupon follow, That thoſe Miniſters, and Churches which are vnderunder them by the lawes of man, are fals: ſuch eſpecially who obey them onelyonly in things which they judge honeſt, and lawfull, and who vnderunder this ſubjection doe no more then they would doe, if they were not ſubject at all vntounto the Biſhops.
A man muſt therfore bring a better head, & wit with him, then M. Iohnſons, That by the Propoſitions of the offer of Conference (how harſh ſoeuer they may ſeeme to bee) can conclude it vnlawfull to joine and communicate with our Church Aſſemblies.
For the profe of this conſequent he bringeth nothing out of our owne writings, but onelyonly to giuegive his reader therby a vomit, ſome of his owne Coleworts, not twiſe, but twiſe twenty times ſodden; To which wee giuegive him leaue to looke an Anſwer, from ſome as idle headded as himſelfe.
THE SIXT ARGVMENT TAKEN OVT OF DIvers Treatiſes Anſwered.This Propoſition being a whol leaf in his booke. I forbeare any further anſer downe, there being in effect little difference in the matter from that which hee hath formerly brought.
Fr. Ihon.
IF the is Aſsertious bee true, That that Church calling for which the Scripture giuegive noe expreſse warrant, is meerely vſurped, and vtterly vnlawfull, That as it is not lawfull to bring in any ſtrange doctrin, ſo is it not lawful, to teach the true doctrine vnderunder the name of any other function then is inſtituted by God, &c.
But the aforeſaid Aſsertions are true.
Therfore it is vnlawful to hauehave communiō with that Miniſtery.
Anſwere.
This Argument being a collection out of our writers doth not differ from the former; as himſelfe graunteth, and therfore needs noe further Anſwer.
The Conſequent is fals, and hee proues it not by any of our owne writers, as hee ought to doe, but ſtil brings vsus profes out of his owne muſty Aumbry.
The Aſſumption therfore borrowed out of our owne writers, will doe him noe pleaſure.
THE SEAVENTH REASON TAKEN OVT OF THE twelue Arguments viz. the tenth. EXAMINED.
Fr. Iohn.
IT is a ſinne againſt Chriſt the ſole head of the Church, to hauehave ſpirituall communion with thoſe Miniſters, which in their Adminiſtratiō of divine things do either by word or deed ſolemly profeſse and yeald a ſpirituall homage to an vſurped ſpirituall Authoritie in the Church.
But ſo do the Miniſters of the Church Aſsemblies of England.
Ergo, It is a ſinne to hauehave communion with the ſame.
Anſwere.
The Propoſition is fals; And hath noe ground from that Propoſition in the 12. Arguments vntounto which hee would match, and forth of which hee would draw it. The Propoſition there is this. It is a ſinne againſt Chriſt, the ſole head of the Church, for any one of his Miniſters, eſpecially in the adminiſtration of divine things, either by words or ſignes, ſolemly to profeſſe, and acknowledge, a ſpirituall homage to a vſurped Sperituall authoritie in the Church. Can hee conclude his propoſition from this doth it hence follow, That becauſe our Miniſters in their Miniſtery if they conforme do in ſome meaſure in infirmitie or ignorance commit ſome ſuch ſinne, That therfore it is a ſinne to communicate with them, in other divine things, wherin they doe not commit the ſame ſinne?
Hee tels vsus, That the Propoſition may not bee gaine-ſaid, and why doth hee tell vsus ſo? becauſe the Author of the 12. Arguments ſaith, his Propoſition may not bee denied. As though there were juſt the ſame reaſon for the one as is for the other; But why may not the Propoſition; Becauſe all Spirituall power vſurped over the Churches of God is an Antichriſtian Authoritie, & to communicate with thoſe Miniſters which Profeſſe Spirituall homage therunto, is to communicate which ſuch as profeſse Spirituall homage to Antichriſt, which muſt needs bee a ſinne againſt Chriſt the head of the Church. A deepe and learned Reaſon. It can bee no ſinne againſt Chriſt, to communicate with them, which in ſome action profeſſe Spirituall homage to Antichriſt, except in their communion, they alſo profeſſe the ſame homage, which like an ignorant diſputant, hee maketh noe queſtion of. As though to joine with one, that doth evill, in that which is good, is alwaies to joine with him in the evill, as though to joine with a glutton in eating neceſſary food, were to joine with him in his gluttony, or to joine with a blaſphemer, in the act of his blaſpheming in reſcuing an inocent out of the hands of Robbers, were to communicate with him in his blaſphemy; But herein hee propounds onelyonly to play the Ape imitating the Author of the twelue Arguments, who ſaith his Propoſition may not bee gaine ſaid, Becauſe all Spirituall Power vſurped over the Churches of God, is an Antichriſtian Authority, and to profeſse ſpirituall homage thervnto, is to profeſſe ſpirituall homage vntounto Antichriſt, which muſt needs bee a ſinne. But what? is there no more Reaſon in this reaſon then in his? If this bee a good Argument to proue that Propoſition for which it is brought, muſt his Argument needs, bee as good to proue his propoſition? what becauſe it is a ſinne to profeſse Speciall homage vntounto Antichriſt muſt it needs alſo bee a ſinne, to communicate alſo with them, who do profeſse ſome homage vntounto Antichriſt, what? to communicate with them in other matters?
The Aſſumption is as fals as the Propoſition, And hath noe ground for the twelue Arguments, for though it were graunted, That to vſe the controverted ceremonies in manner and forme preſcribed were even in the ſolemne worſhip of Chriſt by ſolemne ſignes to acknowledge a ſpirituall homage to a ſpirituall vſurped Authority of Arch Biſhops and Biſhops. Yet doth it not ther-from follow, That our Miniſters in the adminiſtration of divine things, doe the ſame; for none of our Miniſters do alwaies in the adminiſtration of divine things profeſſe any ſuch homage, and ſome do never profeſſe it. And thoſe who profeſſe it, when they doe profeſſe it, propound, and intend noe ſuch matter.
Hee proues the Aſſumption, Thus
They preach the word and adminiſter the Sacraments by virtue of their calling receaved from the Arch-Biſhops and Biſhops, &c. The vanity wherof hath bene ſufficiently ſhewed all-ready hee therin begging one of his ſtale reaſons, and not borrowing any thing, from the twelue Arguments. That which followeth, wherby hee would proue, That the Authority of L. Arch-Biſhops, and Biſhops is vſurped, which he makes the 2. parts of his Aſſumption; is altogether idle, and to noe purpoſe, and donne onelyonly of malice to the Author of the twelue Arguments for otherwiſe, had hee intended herein the convincing of the ſaid Author, and of them which are of his minde, (which is the onelyonly vſe of the later ſort of his reaſons, & which can ſerve for noe other vſe) it had bene ſufficient to hauehave produced his Aſſertion without his profes; for that had bene enough to declare, The Authors conceit.
Hee concludes crowing as if hee were ſome Cock of the game, that had picked out the eyes and broken the necks of al that hauehave bene ſet againſt him. And thus (ſaith hee) the cauſe is yealded by themſelues. And is it not (thinke wee) finely yealded? is it not a feild ſtoutly wonne, Is it any mervaille, that hee makes ſuch out cries againſt the wholl Chriſtian world, that will not follow ſuch a leader.
But I leaue him to his vaine conceits of his owne cauſe, Truſting that any ſober and judicious Chriſtian, will bee able to diſcerne, therin his fond and ignorant vanity. And wher as in the Anſwer of his Reaſons, I hauehave omitted to anſwer to many perticuler paſſages. All things conſidered I ſhall not neede to aske him pardon, I ſhould rather hauehave cauſe to expect thanks, if I had to deale with a reaſonable and good natured adverſary.