The Unreasonableness of the Separation Made Apparent, Answer 3
REASONS OR ARGVMENTS, TENDING TO PROVE THAT IT IS A ſinne to ſeperate from the publique Miniſtery of the Church Aſſemblies of Englande.
DIRECTLY CONTRARY TO Mr. IONHSONS OWNE Reaſons.
AND VSVALLY IN THAT REgard made in the ſame moode and figure.
The firſt Argument.
It is a ſinne to ſeperate from that Miniſtery which is ſet by Chriſt in his Church for the worke of his Miniſterie.
But ſuch is the Miniſtery of the Church Aſſemblies of England.
Therfore it is a ſinne to ſeperate from it.
The profes which he bringeth to confirme the maine Propoſition of his firſt Reaſon, will ſerue to proue this.
The Aſſumption may bee proued thus.
The Miniſtery of true Paſtors and Teachers is the Miniſtery which is ſet by Chriſt in his Church.
The Miniſtery aforeſaid is the Miniſtery of true Paſtors and Teachers.
Therfore it is a Miniſtery ſet by Chriſt in his Church.
The Propoſition is his owne.
The Aſſumption I proue thus.
The Miniſtery which hath in it all things eſſentiall to the office & calling of true Paſtors & Teachers is the Miniſtery of true Paſtors and Teachers.
But ſuch is our Miniſtery.
Therfore it is the Miniſtery of true Paſtors and Teachers.
I think he is not ſo ſimple as to deny the Propoſition.
The Aſſumption is proued thus.
To hauehave ſuch gifts as Chriſt aſcended to heauen to giuegive for the worke of his Miniſtery. To bee outwardly called to that worke by ſuch a Church as profeſſeth the fondamentall points of the Goſpell. To inſtruct the people committed to their Charge, in the doctrine of the law and Goſpell: To adminiſter vntounto them the holy Sacraments of Chriſt, And to bee their month in prayer vntounto God; Are all things eſſentially appertaining to the office of true Paſtors and Teachers.
Such is the Miniſtery of our Aſſemblies.
Therfore it is the true Miniſtery of Paſtors and Teachers.
If hee deny the Propoſition, hee muſt ſhew, what other matters do eſſentially appartaine vntounto their calling which yet hee hath not donne.
For confirmation of the Aſſumption it ſhall bee ſufficient that wee can ſet forth vntounto 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 vntounto 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 vponupon 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 vponupon the Conſciences of men onelyonly by a ſpirituall gift and grace giuen by Chriſt, and directed by the word of God, doth worke vponupon 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.