nor spared not with the gunpowder of his fiery contention and reproaches to blow up with us a multitude of Godly and learned Ministers being of the same iudgement Howsoever I haue mentioned already some testimonies of the most ancient times after the Apostles downeward even while any soundnes of the Gospel did shew it self in the world Notwithstanding that this right and due power of the Church for which wee stand may not be thought a Noveltie as Mr. Paget jestingly intimates and so unbeseeming Christians to embrace it I haue thought it convenient to write some thing further herein that is to shew that the best approoved Authours after the Apostles are directly with us in this thing also affirming that every particular visible Church of Christ hath power to exercise Ecclesiasticall gouvernment and all other Gods spirituall ordinances in and for it self immediately from Christ And this God willing I will doe in order according to the times in which they lived To begin first with Ignatius who was as some ‡ thinke Euseb l. 3. c. 22. Pastour of the Church at Antioch in his writings wee find it manifested that it was then * Anno 90. the manner of visible Churches to come together in one place * Ad Philadelp ad Magnes a Trall to worship God having Bishops Elders and Deacons unto their Officers whom the people freely choose by voyces or lifting up of hands Is it not hence apparent that Congregations in this age were free and could exercise among themselves all Gods ordinances Tertullian relating the manner of Christian Assemblies in his time * Anno 200 sayth * Tertull. Apol. c. 29. They came together into one Congregation for to pray unto God for to reherse the Divine Scriptures and with holy Words to nourish faith stirre up hope and fasten confidence And they used exhortations reproofes and divine Censure Origen * In Iosu Hom. 7. Anno 225. writes much to the same purpose Such as were brought in the third place for sinne unto the Congregation if they stood obstinate by the iudgement of the whole Church were excommunicated from the body the Elders of the Church pronouncing the sentence Observe here hee sayth not that the matter was caried to a Classis and there first determined c. but names onely the Congregation and Elders thereof notwithstanding had there bene any such superiour judicatorie Assembly is it likely hee would haue omitted it and mentioned a subordinate and inferiour one Cyprian Bishop of Carthage * Anno 225 Cypr. l. 3. Epist. 14. 10. sheweth how causes were not handled before the Elders but the whole multitude without whose consent also no thing was done And speaking of calling to the Ministery hee sayth * Li. 1. Ep. 4 the people have power principallie to chuse worthy Ministers and refuse unworthy ones VVhat can be more full and absolute to our purpose then this Eusebius a Anno 305 testifyeth that the Churches of the most famous Cities were in their constitution first but one ordinary constant Congregation as Ierusalem b Eus l. 3.11 Ephesus c L. 3.28 Alexandria d 3.13 Hierapolis e 4.1 Corinth f 3.32 Sardis g 4.22 c. This being so then it followes that primitively they were independent and stood not under any other Ecclesiasticall authority out of themselves Athanasius often sayth that * Anno 330 Epist in pers ad Orthodox Eist ad Soli. vit dege Epist conâ— Nicae c. 9. Eccl. Hist elections excommunications c. according to the Apostles precept ought to be done in the publicke Congregation by the Ministers they taking first the peoples voyce or consent To these wee will adde Epiphanius Ierome Ambrose Cyrill Hillarie and Greg. Nazienzen writers in one age * Anno 380 Touching Ecclesiasticall Gouvernment these to this purpose speake Particular Churches may lawfully ordaine their owne Bishops without other Presbyters assisting them h Epiph conc Haer. 73. and among themselves excommunicate offenders i Id. l. 1. Haeres 30. To. 2. haer 5 In every Congregation there ought to be a Senate or Assembly of Elders k Ieron ad Gal. qu. 10. The power of chusing them is in the people l Ad Rustic Hill ad Const Augu. Ciril in Ioh. 20.21 these with spirituall bridles order men m Amb. Off. l. 1. c. 1. Naziaâ—z in Orat. fâ—r de patr c. VVhat more certaine then that the thing for which wee stand is here justified by all these Ancients They haue not writen dishonorably of the Churches of God sought to disable them from practising Christs ordinances subjected them to other Ecclesiasticall authority out of themselves But contrary wise acknowledged as the truth is that every particular CongregatioÌ„ hath an intyre jurisdiction within it self and so power liberty to chuse her owne Officers excommunicate offenders and the like I say without the approbation of Classis yea against it if there be just cause There are others besides which beare witnes to this truth viz. Augustine a Li. 1. c. 17 de doct Chr. Chrisostome b De Sacerd. l 3. c. 4. Basil c In Constit. Monach. l. 4.14 6.2 7. c. 35. Socrates d Lib. de Offic. Isidorus e Ad Eugen. Bernard f Conci Cart. 3. Can. 22. Nicen. Conc. 330. Concil Constantinop Anno 682. c. Moreover some Councells haue granted so much and Christian Emperours ‡ Distinct. 61. cap. Sacror Codex de Episco l. 38. 29. by their Lawes confirmed it Of all which it may be another time wee shall haue occasion to speake more fully Touching Reformed Churches If wee may take the Confession of their faith for testimony then surely wee haue their consent also with us The Confession of the Bohemian Churches * Harm Conf. ch 14 hath these words The keyes that is Ecclesiasticall Gouvernment are given in trust and graunted to the Pastours and to each severall Ecclesiasticall Societie that is ordinary Congregation whither they be small or great To this the Churches under the Palsgrave ‡ Publicke Catechism in the end of part 2. likewise consented For election of Ministers the Helvetian * Art 16.17 Confession sayth It is right when it is done by the Churches voyce giving and the laying on of hands of the Minister The Confession of the French * Art 30. Churches is the same so Auspurge ‡ Art 14. Also the publicke order set forth in these Low-Countries * Art 31. accordeth therewith The Synod of Middelburgh * 1581. hath these words Let the election of Ministers be in the power of the Church and let it be done by voyces publickely in the Temple The Synod of Tilleburgh in Nasovia determined the like as Zepperus * Polit. Eccl. in fine writeth There is extant a publicke order published in Middelburgh Anno 1602. agreeing with all the former
owne blood This hee cannot indure this hee cannot read with patience against this hee proclames open warre gibes often at it and reproacheth every one that sincerely embraceth the same But let him take heed least for calling good evill Chap. 5.20 God bring not the woe in Esai upon his head As for the unreverend terme it self which hee giveth unto Christs instuution we weigh it not neither are we any more discouraged from the holding of it fast then were our fathers of elder time discouraged from embracing the Gospell Act. 28.22 24.5 1 Cor. 1.23 Act. 24.14 because the enimies of it called it schisme faction folishnes heresie c. It is reported of one Theodotius having denyed Christ that hee might not be blamed for it taught that Christ was meere man and not God So Mr. Paget in the case of Church gouvernment that his owne and other mens faults may not be seene in not using or submitting to it doth labour what hee can to discredit the same But whether the power which wee stand for be schismaticall or his Apostaticall I hope by this Treatise the Reader shall be able to judge 4. Hee saith I have bene injurious unto him in spreading abâ—oad so many untruths against him as are before noted Answ 1. I had a just cause to doe what I did both for the truth sake and his owne too For first if every good subject be bound to his power to maintaine the temporall rights and Lawes of Princes whether it be by discovering of treason suppressing rebellion or the like Then much more ought all Christs subjects to doe what they can Rev. 2.25 to preserve the good estate of his spirituall Kingdome Againe who will not draw his brother out of a deepe pit or well if hee see any way or meanes for it The truth is Mr. Paget through Satan and his owne lust is fallen into many great sinnes and therefore out of Christian compassion to his soule I published the booke being confident if there be any farther course to be taken by me for his recovery this is it because now questionles hee shall see if hee will be contended to open his eyes his errours soundly and effectually refuted 2. Whereas hee saith our writings are untruths I say hee speakes untruely in it for there is nothing set downe there but will be prooved as in part I shall doe in this treatise and more I understand is shortly to come forth Besides I doubt not but Mr. Davenport will doe the like so farre as the thing concerneth him 3. Howsoever hee hath made a large discours in his owne justification notwithstanding hee hath not cleared himself at all in the maine things laid to his charge viz. promiscuous Baptisme and the authority of the Classis Yet hee knowes untill hee proove these two points to be lawfull our whole writing standeth firmely and effectually against him As for the many swâ—llâ—ng 〈◊〉 used throughout his booke in his owne praise In my understanding it had beene better Prov. 27.2 if some other had done it and not his owne mouth In the Olympicks games men did not put garlands and Crownes on their owne heads but waited till others did it In truth self prayse is very unseemely Hence in derision they say Hee dwelt by bad neighbours Besides such persons usually are least credited * Ioh. 8.13 and good reason too for the greatest boasters are commonly the worst dooers * 1 Sam. 15 13. Revel 3.15 c. As the emptiest vessels make the loudest sound driest things the greatest flame so those which proclame as with sound of trumpet their owne goodnes have most times least of it That I may be the lesse offensive in my words I will here speake to Mr. Paget in his owne Pag. 61. Certainly it was a want of modesty and prudency in him to make such disputes in his owne commendation For hee hath vainely praysed himself and wrounged us 7. Pag. 10. Yea in stead of clearing himself hee is more polluted His owne tongue defileth him And therefore his glorying is not good The fift thing wherein I am injurious in his conceit is to our whole Congregation to blot the same with report of infamous contention faction c. Answ 1. As they that stirre up warre and strife Iudg. 11.13 1 King 18.18 impute the cause unto others which lyeth on themselves so dealeth Mr. Paget with me For who hath bene the cause and authour to blot our Congregation with report of infamous contention faction c. but hee chiefly For had hee contained himself within his owne bounds not plaid the Diotrephes suffered the Church to have exercised her owne due power not brought in mens devises amongst us wee had not seene and felt the shame and misery which now wee doe And that all may see whatsoever infamy our Church lyeth under that it is come principally by his meanes I desire these things may be taken into consideration 1 The abuses from time to time done to our Elders that which they jointly doe if it fall not in his line hee termeth it an unrighteous law a bone of contention a rocke of offence In his Letter given into the Consistory 11. Mar. 1632. injurious to the Magristrate destroyers of the liberty of the Church ringleaders to faction c. If they in opinion differ from him then hee makes them parties and so disableth them from judging in the case yea professeth hee will not tollerate the thing I doe let passe to speake of his taxing them for insufficiency of his procureing the Classes to censure them Pag. 18.63 how hee rejects their advise and counceill For of all these things wee shall have a fitter place hereafter This onely by the way I say how sleightly soever hee thinkes of Ruling Elders notwithstanding they have a great place in the Church of Christ such power and authority as taking the consent of the Church with them they may call the Pastour to give them an account of his doing Yea and to depose him from his ministery If there be just cause although Classes and Synods take his part Let no man thinke that this is a new doctrine for our chief Divines teach it If any one * Protestat Kings supr pag. 15. Offer Confer pag. 2. of the Ecclesiasticall Officers themselves shall sinne hee is as subiect to the Censures of the rest as any other member in the Congregation If they shall all sinne scandalously either in the execution of their office Repl. to D. Downames defen l. 2. part 2 pag. 109. Discours of Troub at Franck pag. 162. art 65 or in any other ordinarie manner then the Congregation that chose them freely hath as free power to depose them and to place others in their roome And no marvaill if Protestants write thus For the Papists ingeniously say as much The * Ferus in Act. Apost cap. 11. Church may not onely exact an account of her
THE CHVRCHES Plea for her Right OR A REPLY to an Answer MADE OF MR. IOHN PAGET Against WILLIAM BEST and others WHEREIN The maine points of our present differences are handled And the principall causes of our troubles declared Published by WILLIAM BEST I. Thes 5.21 Proove all things hold fast that which is good Psal 119.128 I esteeme all thy precepts concerning all things to be right and I hate every false way At AMSTERDAM Printed in the Yeare M. DC XXXV A Fore-Speach To the Christian Reader IT was a seasonable saying of Nichodemus * Ioh. 7.51 standing in our Lords defence Doth our Law judge any man before it heare him and know what hee doth I make no question Well-affectioned Reader but thou hast before this time perused Mr. Pagets Booke and hast there seene many words tending to his owne justification and our condemnation Now the thing that I shall desireously request of thee is that thou wilt haue the patience to read over this my Answer to it And when thou hast seriously studied pondered and examined by the unerring rule of Gods Word all that both parties haue said in the whole caraige of this busines judge then as God shall give thee understanding Wishing thee by the way to remember what folly and shame it is for any as Salomon * Prov. 18.13 sayth to answer or give sentence of a matter before hee heare it There are some things which I thinke necessary first of all to informe thee off and that is touching the reasons why I haue set forth this Treatise Also why in the manner it is For the first to let passe the many insultations and exclamations which I haue suffred at some particular mens handes since his writing came forth as if every thing were true that he hath set downe against me I am oftē by name particularly called upon and singled out to defend our Iust Complaint made against him Besides accused of committing many untruths slaunders lies with other crimes little lesse then blasphemy and this not against himself alone but Magistrates Ministers yea all Reformed Churches If I should therefore under these heavie charges say nothing would not most men hence conclude that I am guiltie And so through my silence I should which I dare not doe dishonour God betray the truth and let goe my owne innocency Moreover I conceive that it lay upon me though the meanest of my Brethren to reply considering that the Booke of Complaints was set forth chiefly by my meanes Now my conscience for my part beares me witnes that I did the thing out of love towards God his truth and people and not as is falsely suggested of contention and a peeuish mind And I was thereto mooved the sooner 1. because the same was in many mens hands already and so rather publicke then private 2. We had waited almost a quarter of a yeare for answer but could not obtaine it although M r Paget was spoken unto many times about it 3. It was given out that hee had writen 12 or 15 sheets of paper against us and intended shortly to acquaint the world therewith when this report was brought unto me I thought it requisite having the copies by me immediately to publish them that so seeing hee would publikely write in confutation thereof men might truely understand what our particular grieveances were And these causes of great and good regard led me to doe what I did Of which more is spoken in another place Lastly whereas I haue had occasion to sit many times in our Consistory Hence I haue taken a more full and certaine knowledge of our common Ecclesiasticall affaires I mean observed the unfreenes of our Congregation and her subjection to the power of the Classis and in this regard as I know my self the better able to give testimony of the truth in the matters betwixt us so I thinke my self the more called to speake what I truely may in the just defence of my self and others For the manner of this writing Whosoever shall consider either the subject here treated off or the persons whom it chiefly respecteth will I thinke confesse that there lay a necessity upon mee to use the best meanes I could to haue it done unto some effectuall purpose But for my part I must confesse and so I would haue all men in all places to know that I am not in my self of the abilitie to compose a worke of this nature And therefore thorow my entreatie and desire others more able haue taken some paines for me herein both in seeking out learned Authours as also setting them downe in the places as they stand On whose fidelity skill and care I haue presumed the publishing of them to the world having this confidence in the person or persons that they will stand to justify all the allegations according to the end and use here produced And if just occasion be offered it may be they will adde some thing more thereunto As for the truth of the matter this I owne under my owne hand And to use here Mr. Pagets words for the testimony of this truth I am not ashamed to suffer that reproach which some lay upon me Though I have allready bene smiten on the right checke Preface yet I am ready to turne the other also rather then to forsake this truth which I iudge to be of great importance Yea if I were cast upon my death-bed ready to deliver up my soule in the hands of the Lord I should among my last words professe before men and Angels that the things here pleaded for by me are the holy precepts of the eternall God The reason why I haue not followed him steppe by steppe throughout his Booke but haue principally insisted upon two points viz. promiscuous Baptisme and the due power of the Church is because on these depend all our differences For if it be true as it is here prooved to be most true that it is unlawfull to baptise any infants whose Parents one at least are not members of any visible Church And that every particular Congregation is independent and may yea ought to practise Ecclesiasticall Government and all other Gods spiritual ordinances in and of it self immediately from Christ Then it will follow that our former protest is certainly true against him And so much the premises granted is by himself acknowledged for thus hee sayth If this Church be deprived of that liberty and power which Christ hath given it c. Preface If the Elders be deprived of their power in Government for the good of the Church If I have subiected the Church under the undue power of the Classis c. If these and the like assertions in their Booke he true then is there cause to complaine of the miserable slavery and bondage of this Church and of Tyrannicall government Then is there cause to commend and preferre the liberty and freedome if the Brownists which are not subject unto the power of any
is to shew that members of visible Churches haue onely right unto the publicke ordinances administred therein As for others they are not to be judged that is in those publicke things the Church hath no relation to them nor may I say in this respect haue communion with them And hence I reason thus If the infants in questiō are without then may they not be admitted unto Church communion and so consequently not to baptisme But they are without Therefore c. The proposition is manifest by this Scripture 1. Corint 5.12 The assumption is evident and needeth no proofe After this hee tels us of 3 sorts of persons which may be said to be without 1. Members of a visible Church wanting true faith 2. Infidells and Heathens 3. Those that for the present live not under the Discipline and Gouvernment of some particular Church and yet make profession of the same Religion with the true visible Churches c. This later practise some imperfect communion with them and therefore in some sence may be said to be of such Churches Answ 1. Howsoever the Lord knoweth who are his yet cannot Mr. Paget nor any man else judge men to be without true faith and so no members of the invisible Church specially they standing members of some particular Congregation and therefore his talke here is altogether fruitles and nothing concerneth the place 1. Cor. 5.12 which hee pretendeth to answer 2. The difference which hee puts betweene men without is without warrant of Scripture Paul as Paraeus * Comment on 1. Cor. c. 5. v. 12. p. 272. well observes on this place divides all men into two ranckes the first and greater without the later and lesser within And howsoever th 〈◊〉 〈◊〉 for personall gifts and graces are not alike notwithstanding as they stand in relation to a visible Church-state they differ not But are all alike excluded from actuall communion in the publicke ordinances thereof As wee see in a desert or willdernes diversitie of trees some good some bad some are thornes and brambles others are vines and fig-trees nevertheles in respect of a Vineard or Orchard they are quite out of the same a like 3. For his imperfect communion it is a perfect invention of his owne head for the word of God teacheth no such thing Againe where hee sayth they are members of the Church in some sence and not in another this likewise is another of his fictions And observe here how hee pleads for the prophaine multitude just as doe the Papists for their Pope in one respect hee is a man in another respect hee is more then a man Iew. Defen Apol. 6. part c. 20. Divis 3. p. 784. One way hee may erre another way hee cannot erre But not minding to spend much time about the thing for the naming of it is a sufficient resutation this I say a man must either be a member of a particular Church formally otherwise hee cannot be reputed a visible member of it in any sence or respect at all If hee can proove the contrary by the word of God it lyeth him now upon it to doe it In the meane time let the discreet Reader judge whither hee be not guilty of venting new conceits and opinions of his owne And whither by these his new conceits and opinions hee doe not gratifie the Valentinians Marcionites and Gnostikes Who as Irenaeus a Advers Haer. 8.3 c. 7. l. 1. c. 1 reporteth did seeke to bring into the Church mens devises And whither hee doe not gratify the Trent-Councell b Conc. Trid. Sess 4. dec 1 Fathers and the Papists yea moreover the Cabala or Talmud c 4. Esd 14.26.48 of the Rabbins and the Montanists d Tertul. de praeser adve Haer. c. 52. For the sinne for which these chiefly are condemned is because they haue broched many lies and beastly vanities as if all things concerning faith and manners were not contained in the Scriptures Thus wee haue examined Mr. Pagets Answers to the allegations of Scriptures brought by Mr. Davenport Now least hee should complaine against me for some partialitie I thinke it not amisse to write a few words touching that Scripture which hee mentioneth in pag. 44. namely Mat. 3. If hee cannot find a better ground then this to lay his unlimited Baptisme upon surely then the same will never proove to be lawfull For 1. the persons there specifyed through Iohns doctrine powerfully caried home to their consciences had their hearts deeply wounded ‡ Paraeus Comment in Mat. c. 3. v. 6. p. 29. with the sence of sinne and thereupon made open confession thereof 2. That which they did was done freely * Aret. in Mat. 3. pag. 119. and voluntarily 3. The same was accompanied with a desire * Muscul in Mat. 3. p. 24. and purpose of amendment of life 4. They were members of a visible Church 5. The Baptiser was no ordinary Minister Now then how can Mr. Paget hence proove that men not humbled by the word preached not manifesting any sorrow for sinne not shewing any desire of reformation of life not members of any particular Congregation may neverthelesse haue their infants lawfully baptised by a Pastour or Teacher they saying Yea or nodding with the head to some questions imposed upon them or having others to doe it in their behalfe I doe not thinke it strange that hee could not prevaile as hee sayth with Mr. Davenport by such conference in the point for in truth as this allegation so is the rest there of his talke a rope of sand as an overblowne bladder that will burst of it self and vent the wind thereof without pricking And thus much for this Section SECTION V. WHereas Mr. Paget hath so often called upon me by name to proove the Protestation published against him to wit that hee hath bene many wayes injurious to our Congregation My purpose is by the Lords assistance in this and the following Sections to set downe the same And because all our troubles haue proceeded as it were from two causes viz. the Baptisme of Non-members and the denying of the Churches power I shall therefore speake of these two things the more fully And first of the Baptisme Now the reasons which I haue against it are these ARGVMENT I. To breake that sacred order which God hath set in his visible Church for all his Saints to keepe and walke by is a great sinne But to baptize infants whose Parents are not members of any particular Congregation is to breake that order c. Therefore it is a great sinne to doe it The proposition is evident by these Scriptures 1. Cor. 14.33 ult 1. Cor. 5.13 Num. 23.9.10.11.21 and 24.5.6 1. King 14.1.17 Son 6.4 The assumption is as cleare For let it be observed that unto all Church-actions as there is Faith so order also necessarily required And hence is the difference onely betweene Christian-communion and Church-communion to practise Christian-communion there needeth
Hereticks and wicked persons loosing the penetent the election and ordination of Ministers and the deposition of them againe for just cause Mr. Brightman * On Rev. ch 12. pag. 505. 506. comes Lower downe even unto Constantines time and is of opinion that the primitive puritie of Church Gouvernment was not yet defloured with the dregges of mans invention Neither had Satan brought in Prelaticall pride into the sheep fould of the Lord but the Pastours looked every one to the health of his owne Flocke Hence it appeares that for the space of 200 or 300 yeares after Chrlst * See Mr. Iacob necess Reform pag. 57. c. every visible Church had power to exercise Ecclesiasticall Gouvernment and all other Gods spirituall ordinances the meanes of salvation in and for it self immediately from Christ And this is a thing so certainly true as I thinke Mr. Paget himself will not haue the face to deny it What authoritie then to use anothers * B. Bilson agai Semin p. 221. speach had others after the Apostles death to change the Apostolike Gouvernment But seeing they haue done it what must wee doe Thus leave their inventions and returne backe to the Churches of the Apostolique institution and from them take our patterne and platforme to walke by and thus God teacheth a Eze. 20.18 Exod. 23.2 Mat. 15.24 c. us to doe and learned men also viz. Arnobius b Lib. 2. con Gent. Ignatius c Epist. ad Philadil Iulianus d De Bapt. Heret B. Iewel e Defe Apol. 6. pa. c. 16. div 2. pag. 762. D. Rainolds f Confer 195.459 and others But to goe foreward with our witnesses From these let us ascend to the very first worthies who haue brought us a great part of the light of the Gospel in this later age Zwinglius ‡ Hee was no Lutheran and Luther The first sayth thus * Ad Valen. Comp. Excommunication is not in the Bishops gathered together in a Synod but the right and power thereof is in the Congregation And therefore according to Christs commaundement in Mat. 18. Offenders ought to be brought to the Church whereof they are members ‡ Art 31. Explat Epichirisis de Canon Miss and being obstinate by the Church the Pastour pronouncing the sentence are to be cut off Againe concerning calling to the Ministery hee sayth ‡ Ecclesiastes The right of election is in the whole Church Mr. Luther another excellent witnes of Christ affirmes * Tom. 2. pag. 374. that the Church hath the right and power to judge of any doctrine also of calling the Ministers of the Gospell or if they cease to be faithfull to depose them But is not this contrary to Mr. Pagets new opinion yea altogether For though a Congregation should haue just cause to put downe some Officers notwithstanding by his grounds if they appeale unto Ministers of other Churches and they judge them fit to continue in their places then must they be left alone how vile soever they are so that to speake the truth the power which hee alloweth unto particular Congregations is just nothing Chemnitius another famous man and of rare learning among the followers of Luther is herein with us likewise for hee testifyeth that election * Exam. par pag. 226. 227. 228. Harm in Mat. 18.17 excommunication examination of sentences ‡ Exa Con. Trid. part 1. p. 3. c. belong unto the whole Church Againe observe what hee attributeth in another place to the Congregation what to the guides thereof To the first power * Exam. c. 6. to the later the administration of it Melancton * Loc. com tit de reg Christ hath the like distinction I could here mention many others of them which consent with us fully as Sarcerius a In Mat. 18. Brentius b Exeges in Ioh. 12.23 D. Rungius c In 1. Cor. 5.3.4 Hunnius d In Mat. 16. Osiander e Harm in Mat. 18.17 Salneccer f In Act. 6. Pelargus g In Act. 6. 14. D. Mylius h In 1. Cor 5 Hegendorphin i In Act. 14. c. none of these hold as Mr. Paget that particular visible Churches are noun-adjectives cannot stand without Classes and Synods but on the other side they grant them I mean to the Eldership and Brethren right and power to practise in and among themselves all Gods ordinances For those now whom for distinction sake wee name Calvinists these men I take it are the multitude of Godly and learned Ministers which doe as hee sayth agree in judgement and practise with him Now before I come to lay downe their particular allegations touching our point in controversy This I desire may be observed that it cannot be manifested as I am perswaded that there is among them all one Authour which hath in his Commentaries on the Scriptures taught the doctrine maintained by Mr. Paget here against us It is true some of them grant to the Eldership greatest authority others to the body of the Congregation Notwithstanding none haue bene so erronious as to say that the whole Church I meane Officers and Brethren wants authority to performe in and for it self all Church-services Now for the Authours Peter Martyr a Class ch 5. sect 9. in his common places making the Church a Monarchy in respect of Christ an Aristocracy in respect of the Elders addeth also that because there are matters of great weight and importance referred unto the people as excommunication absolution choosing of Ministers and the like it hath also a consideration of a popular gouvernment Of the same judgement was Iunius b Eccl. l. 3. c. 1. The whole Church sayth hee ought to chuse that is the body consisting of the Eldership and people by equall and common voyces This is the right manner of choosing Ministers With them joynes Musculus c Com. Pl. elect Mini. Viret d Groung Relg l. 3. ch 1. Bullinger e Decat 5.4 Danaeus f In Tim. 5.22 Gualter g Hom. in Act. 13.2 13.22 Sybrandus h Respons ad Hug. p. 159 D. Mornaeus i Hist pa. 542. c. Morell k Tom. 4. fol. 534. Tilenus l Respons ad Com. La Vat. Qu. 8. Epist 14 c. all these I say doe directly affirme the same thing viz. that all particular visible Churches haue full power to ordaine and chuse among themselves fit Ministers Neither can it be gathered to my knowledge anywhere in their writing that unto a full and complete calling of Church Officers any more Ecclesiasticall authority and power is required then that which Christ hath set in every Congregation distinctly and apart To the same purpose they write about excommunication and the absolution or the reconciliation of the excommunicate those are actions they say common to the whole Church and not of any private person or persons Bastingius
2 sect 4. Excommunication precisely and chiefely pertaineth to the Church and that she hath authority to commit the execution thereof to some speciall persons for that purpose and chosen for that end To the same effect Willet a Synops cont 4. qu. 4 p. 2. And Tailor b Comm. on Tit. ch 3. v. 10. p. 712. sayth that excommunication is the common action of the Church and not of any private person or persons VVhat more obvious and cleare by these mens testimonies then that every particular Congregation hath power fully in it self to performe all Gods ordinances But hath not Mr. Paget in the meane time just cause to blush who denies to the Churches of God that due power which the Learned of all professions doe grant unto her For the Non-conformists I have already shewed that they consent fully with us Pag. 23. Notwithstanding some thing more I will here speake of them and the rather because time was when Mr. Paget did esteeme them to be a multitude of Godly and learned Ministers and was or at least made a shew hee was of their judgement and practise Hee that reades the controversy betweene Downame and the Replyer shall there see this very point betwixt Mr. Paget and us largely handled The Doctor stoutly maintaineth Mr. Paget position viz. that particular Churches are dependent and stand under another Ecclesiasticall authoritie out of themselves The other sayth otherwise and often affirmeth * Li. 2. par 2. p. 104. that the administration of all Church-matters at first was in everie congregation the right in the Church the execution in the Presbyterie thereof For this purpose hee instanceth Cenchrea * Li. 1. part 2. p. 22.23 howsoever it was the port of Corinth and not farre from it as Radcliffe or lime House to London yet it was a distinct Church from that of Corinth and alike indued with full power ‡ Note of Ecclesiasticall gouvernment Mr. Parker speakes downe right in this thing and prooves by Text of Scriptures judgement of ancient Fathers Confession of Protestant Divines and many unanswereable reasons that a Pol. Eccl. l. 3. c. 6. all Ecclesiasticall power is alwayes in the whole congregation from hence it flowes as from the fountaine and to the same it returneth as to the sea And here by the way I doe demaund of you Mr. Paget seeing every Minister as the Learned b Par. in 1. Cor. 3.2 Park Pol. Eccl. l. 3. c. 12. Tilen Specu Antichri p. 14. D. Whitak de con qu. 5. p. 118. rightly say is the Churches servant and under her authoritie and administreth for her VVhat warrant then you and others haue to make any decree or sentence against the mind and liking of a whole Church and to require them to submit thereto Me thinkes such doing becomes not servants And whither this be not to be Lords over Gods Heritage contrary to Peters charge I desire the humble and Godly to consider In Title page Vnto these wee will adde the Authour of the English Puritanisme a Booke as the Publisher reports containing the maine opinions of the rigidest sort of those that are called Puritaines * He meanes the foreward professours which stand out against the Ceremonies in the Realme of England among other truths 1. They hold and maintaine that every company Congregation or Assembly of men ordinarily joyning together in the true worship of God is a true visible Church of Christ and that the same title is improperly attributed unto any other convocations Synods Societies combinations or Assemblies whatsoever 2. They hold that all such Churches or Congregations communicating after that manner together in Divine worship are in all Ecclesiasticall matters equall and of the same power and authority and that by the word and will of God they ought to have the same spirituall Priviledges Prerogatives Officers Administrations Orders and formes of Divine worship 3. They hold that Christ Iesus hath not subiected any Church or Congregation of his note this to any other superiour Ecclesiasticall Iurisdiction then unto that which is within it self so that if a whole Church or Congregation shall erre in any matter of faith or Religion no other Church or spirituall Church-Officers have by any warrant from the Word of God power to censure punish or controule the same But are onely to advise them and so to leave their soules to the immediate iudgement of Christ and their bodies to the sword of the civill Magistrate c. 4. They hold that every established Church ought as a speciall prerogive wherewith shee is indued by Christ to have power and liberty to chuse their owne spirituall and Ecclesiasticall Officers c. 5. They hold that if in this choyse any particular Churches shall erre that none upon earth but the Civill Magistrate hath power to controule or correct them for it c. 6. They hold that the Ecclesiasticall Officers and Ministers of one Church ought not to beare any Ecclesiasticall office in another but ought to be tyed unto that Congregation of which they are members and by which they are elected into office c. There is nothing here sayd but many others of our learned Country-men have sayd the like as D. Ames a Casconsc l. 4. c. 29. Mr. Banes b Dioces Triall conclus 4. Mr. Bates c Pag. 66. Mr. Fenner d Against Bridg pag. 15.16 Mr. Vdall e Demonst. Discipl pag. 24.25 c. In the English Church at Franckford in Queene Maries dayes it was agreed upon that ‡ Discours of troub Frank. pag. 115. the Ministers and Seniours severally and iointly shall have no authority to make any manner of Decrees or Ordinances to bind the Congregation or any member thereof But shall execute such ordinances as shall be made by the Congregation and to them delivered Againe None shall be excommunicated untill the matter be first heared by the whole Church That the Ministers and Seniours and every of them be subiect to Ecclesiasticall discipline as other private members of the Church be Neither shall Mr. Hookers * In his answer to Mr. Pagets 20. quest Answ 11. Testimony be unremembred who affirmeth that a particular Congregation may lawfully and without sinne call a Minister without or against the approbation of the Classis And hee gives this reason for it They which had complete and perfect Ministers before any Classis had power fully to call them But a particular Congregation had perfect and complete Ministers perfectly and completely called before any Classis Ergo c. Thus Reader thou mayst perceive that Mr. Paget hath left the way of Non-conformitie yea and shewes himself to it a great adversary Indeed so sore a one that in his own words I may truely say As Herod to kill one infant Pag. 73. spared not to kill a multitude of other infants so hee that hee might undermine us and blow us up into the ayre hee cared not
Assertions I cannot see how Mr. Paget or any other is able to disproove them It is acknowledged on all sides that in the first hundred yeares after the Apostles Ministers and Brethren of sundry Congregations met sometimes to conferre mutually together of common Church-affaires yet so as every particular Congregation had alwayes as the Centuries i Cent. l. 2. c. 4. p. 391. write power and authority in themselves to chuse their Officers reject Heretickes excommunicate offenders and the like So againe for a hundred yeares next after wee read in Eusaebeus k L. 3. c. 22. L. 5. c. 16. L. 3. c. 19. Iraeneus a L. 3. c. 1.2.3 Nicephorus b L. 4. c. 23. and others that neighbour Ministers came often together when there was any daungerous errour broched or weighty points to be determined serving for generall good but this they did of liberty not of duety partly to preserve mutuall society as Zipperus * L. 3. c. 7. sayth and partly that they might hereby be the more able to resist adversaries as Mr. Parker ‡ Eccl. Pol. p. 329. 330 sayth This ancient combination wee hold to be lawfull and necessary that is when there is just occasion that then Ecclesiasticall Officers and others doe come together to conferre of things yea and conclude if they can what they judge meet and good Notwithstanding whatsoever they doe in such cases the same is of no force at all I mean as to be counted a Church-act or sentence unlesse the Church first know it and give their free consent unto it the reason is because the power and authority to make Church-acts is in the body of the Congregation as wee haue before shewed As for any other kind of combinations of many Ministers together otherwise then wee haue here related as the word of God sheweth it not neither doth antiquity If by antiquity the first and best ages of Christian Churches be understood I will not here dispute how things went about Constantines time because as the Learned say viz. Casaubon a Ad Card. Peron Obs 4. p. 30. 31 D. Whitaker b De Rom. Pont. cont 4 pag. 5. Mornaeus * Hist Pap. pag. 37. 38. Brightman ‡ In Apoc. ch 2 p. 67. and others that men began then to devise a new order and manner of Gouverning Churches according as they thought fittest to agree with the times And so much wee find testified by Cyprian e De Lapsis Epist l. 4. c. 4. Eusaebius f Lib. 8. cap. 1. and Ambrose g In 1. Tim. 5. For the change it self This new created Discipline was not Classicall but rather Episcopall so that howsoever they are both children of the earth notwithstanding this I doe affirme that of the two the Hierarchie is the oldest And howsoever Mr. Beza is very streyt to the people hardly granting the liberty which the very Iesuits * Maldon upon Mat. 18. doe yet hee is constreyned to confesse that the first Deacons were chosen by them but sayth hee ‡ In respons ad Tract de Ministr Euang. de grad c. 22. fol. 154.155 this manner of election was neither essentiall nor perpetuall For after when experience taught that confusion and ambition rysing by the occasion of the multitude increasing was to be prevented The Synod of Laodicea prudently tooke order by their 13 Canon that the election of such as were chosen to the sacred Ministerie should not be permitted to the multitude or people My purpose is not to say any thing now of that Synod how of the 59 Canons mentioned by Gratian * Distinct. 16. some are false others foolish and many very superstitious This onely I desire the Reader to note whereas it is here objected that this Synod prohibited the body of the Congregation from using that liberty and power which they before alwayes had in Ecclesiasticall gouvernment and gave it as hee sayth a little after to assembly of Pastours By this testimony then that which I sayd but now is further confirmed namely that the Classicall authority is neither divine nor ancient for this Synod of Laodicea was held after the death of Iovinian the Emperour Anno 370. or thereabout Thirdly hee pretendeth that the Discipline which hee standeth for is a sanctuarie against Tyrannie ‡ Pref. and if men had not libertie to appeale unto Classes they should have cause to bewaile their slaverie and bondage * Pag. 83. Answ 1. It is a strange course when there ariseth a controversy touching two contrary opinions which of them is true and to be embraced to draw the resolution hereof to the consideration of the usefullnes of the opinions or practises questioned As if because a thing is usefull therefore it is to be concluded it is true And not rather in case it be found to be true yea the very truth of God the rule whereof is Gods word therefore wee ought to conclude it is usefull and be carefull to make such use of it as wee are commaunded But what more common now a dayes then for me to obtrude their owne devises upon people upon a bare pretence of the usefullnes of them in mans judgement But in the meane time doe not those which take such courses for the maintenance of their way manifest hereby that their cause is desperate and that it seemes they haue no grounds for their opinions out of the word of God I say when they runne out unto such divinations as these for the supporting of their labouring and wavering cause As for example if the Scriptures doe directly teach That every particular Congregation hath power to exercise Ecclesiasticall Gouvernment and all Gods other spirituall ordinances in and for it self immediately from Christ shall wee not embrace this for a truth unles it appeare in our phantasie more usefull then the contrary 2. Let it againe be observed that the Papists and Hierarchie for their Discipline give the very same reason viz. to preserve the unitie and peace of the Church a Duaran Dist 8. for the avoyding of sehismes and faction b D. White of the Church l. 3. p. 157.158 that there may be no Tyranny and oppression among Brethren c Sand. de visib Mon. l. 5 c. 4. c. yea the corrupting at first of Church-gouvernment was done to prevent evill d Hieron ad Engr. but as one sayth e D. Whita cont 4 pref p. 3. the remedie was worse then the desease And truely so wee may say of all devises of men brought into the worship of God although the Authours doe it to prevent this or that evill notwithstanding the invention it self prooves and wee haue seene it by experience more hurtfull then the thing pretended against 3. I doe deny that this Gouvernment by Classes and Synods serves better for the Churches wellfaire then that which the Apostles instituted and the primitive Churches first practised Wise Politicians in their institutions of Gouvernment doe
hold for an infallible maxime that to reforme corruptions and abuses in states a better course cannot be taken then to reduce things to their primitive originall Hereto agrees D. VVhites * Of the Church l. 2. pag. 49. saying The first in any kind or sort of things is truest and best 4. If it should be granted that particular Congregations by this kind of gouvernment shall haue peace profit credit and other worldly respects yet this is no sufficient reason to induce them to embrace it For 1. wee must seeke peace by lawfull meanes 2. Outward quietnes is not alwayes necessary for the Church the Truth is like unto Camomill the more you presse it downe the faster it groweth and spreadeth further and smelleth sweeter 3. Religion can subsist without externall peace I say safely in the midst of contentions 4. It is better to want this freedom of which hee speaketh holding fast the truth then in sinne to haue it and perish for it 5. It is a rule among Lawers ‡ Bartol Distinct pag. 2. that publicke profit must not take place against Law this holds firme in all cases of Religion To conclude then in Nazianzens * De Moderat in disceptat Servand words Let no man be wiser then is meet not more just then the Law more bright then the sun streaghter then the rule nor pretend more obedience then God requireth c. This hee speakes of Discipline Another of his reasons is this Pag 72.153 The power for which hee standeth hath bene determined limited and agreed upon in many Nationall Synods And all Reformed Churches use it Answ 1. It is a received opinion among the Learned that Councills may erre yea and often haue as I could shew in many particulars Besides who knowes not that almost all the Fathers as they are called were infected with the errour of Millenaries And almost all the Greeke writers and Latine with the doctrine of free-will merits invocation on the Saints and the like And therefore as one well sayth ‡ Sibrand Lubbert de princ Christ l. 7. c. 10. p. 694. Wee must not conclude a thing to be Apostolicall because the Church observeth it And to the same effect write some Papists * Tho Aqui in quod l. 9. Art ult Abb. Panor de elect c. significat 2. These testimonies are all humaine and therefore it is enought if wee say with our Lord ‡ Mat. 19.8 From the beginning it was not so Or as hee sayd once Woman what have I to doe with thee So in matters of faith what haue wee to doe with men Away with mens writings sayth Augustine let the voyce of God sound unto us Let the Booke of God come amongst us Let us heare what Christ saith and what the truth speaketh For our judgements and expositions without these witnesses have no credit sayth Origen 3. This reason is the same which the Papists use viz. the Decrees a Whitak cont 4. Qu. 5. c. 10. Sarav de Tripl Episc in Prolog Io. Ainsw Large writing 2. of Synods the opinions of the Fathers the custome of men and practise of the Church But marke what answer our Protestant Divines make to it No b D. Rain Confer p. 195.257.459 D. Bilson to the Semina part 4. pag. 360.300.301.299 D. More Apol. p. 2. c. 14. Casaub Epi. ad Per. Car. p. 32.33 humaine proofe is sure in Divinity truth is not to be tried by consent of Fathers Never shall they perswade us any thing in matter of Religion which they cannot proove by Moyses and the Prophets Make us good proofes out of Scriptures Otherwise if ye cite not onely 9 but 9 skore Fathers wee regard it not Now this answer will serve me as well seeing Mr. Paget and they doe use one and the same reasoning Another objection which hee hath against us is Because wee haue not framed our accusation and protestation against him before this present seeing the practise hath continued among us many yeares c. Answ Formy part I never knew that our Congregation was in such deepe bondage untill Mr. Hookers troubles began but thought verely that our owne Eldership with the Brethren jointly together had full power among themselves to practise every ordinance of God And the thing specially which induced me so to thinke was his owne words * Arâ—ow against sep pag. 116. writen to Mr. Ainsworth reporting how hee was first made our Minister hee sayth The Dutch Eldership in this City being desired hath for their counsell and help in his ordination deputed three of their Brethren to assist us in this busines c. this they did not as assuming authoritie ‡ Note to themselves over us but in our name and by our request Being now established when as of late another Minister was called unto our Congregation wee used not their help herein as before but his ordination was performed by our owne Ministerie and Eldership without them If the Classis assumed not then any authority unto themselves over us how comes it to passe that they doe it now Or how will it hang together that their power is ancient and yet 20 or 30 yeares past they used it not This to me seemes grosse contradiction and that hee eates his owne words as Saturne did his children But I gesse what hath caused him to tell two contrary tales namely the difference of the people against whom hee hath writen The first were Separatists and therefore no marvaile though against them hee pleaded for a free Congregation for hee well knew that unlesse hee went this way to worke hee should fall with dishonour in the controversie between them The other are the oppressed and burthened members of the English Church in Amsterdam Now to keepe these under their burden and oppression hee sees that hee must let goe his former hold and on the contrary say wee are not a free Congregation but stand under another Ecclesiasticall authoritie out of our selves Thus a good wit will serve a disputant in good stead for by it if hee list hee can as the Poëts fable of their Proteus turne himself into all shapes Like him who having made an excellent speach in the commendation of justice afterwards spake as wittily to the contrary shewing that there was no justice at all in the world Or like a Gentleman of whom I haue heard that in an Assembly of States such as wee call Parliaments was absolutely the best speaker yet nothing respected and that for a most sufficient reason which was this They knew full well hee could speake as well and as moovingly to that which was quite contrary And I willingly professe that Mr. Paget hath a rare faculty this way to turne a thing which way hee will and make it say either I or no or both when hee pleaseth Notwithstanding this I must tell him the very thing which hee speakes off touching Mr. Robinsons Booke is now true concerning his owne former writing It is sicke of King Iehorams incurable desease Arrow pag. 59. the guttes of it fall out day by day Yea hee openlie pluckes out some of bowells thereof with his owne hands There are some other objections of the like nature which hee useth against us partly to disgrace our persons partly our cause as that wee doe not agree among our selves touching the due power of the Church That the practise which wee stand for is Brownisme c. Answ Such cavillations the a Celsus pag. 802. Lactant. l. 4. c. ult Isod Pelus Epist 90. Heathens haue used sometimes against Christian Religion so Papists b Bellar. de not Eccl. against Protestants and the like they c Brone Serm. pag. 103.104 Casend Answ to Abstract p. 210. c. Whitg p. 888. Loe comp cha p. 47. D. Bridg. l. p. 134. against Reformists Now I will not stand to make any particular answer hereto because the folly and vanity of it is sufficiently shewed by others d Iew. Def. Apol. p. 3.8.2.1 Whitak cont 4. qu. 5. c. 8. Sutclift de Eccl. p. 109. D. Mort. Apol 1. l. 2. who haue had occasion hereto-fore to reply unto such idle objections This onely for conclusion I desire may be noted that whereas hee seekes to disgrace Christs Gouvernment and to haue his owne honoured and embraced in this hee doth as one said in Tully of Hortensis when hee immoderately praysed eloquence that hee would have lift her up to heaven that hee himself might have gone up with her So I perceive Mr. Paget would faine haue the Classicall Discipline advanced that hee by it might haue worldly credit also Ioh. 13.17 If ye know these things blessed are ye if ye doe them FINIS ERRATA For were read where pag. 3. l. 13. For fayling read faylings p. 4. l. 22. For partialty read partiality p. 10. l. 33. For contended read contented p. 12. l. 15. For take read talke p. 15. l. 26. For word read world p. 33. l. 27. For conquest read conquer p. 51. l. 22. For notwithstand read notwithstanding p. 74. l. 15. For touching read touch-stone p. 77. l. 25.