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
then to apply Act. 20.28 to the matter in hand whereas Paul appointeth the Ephesian Elders unto the care and charge onely of their owne particular Congregation and no further it followeth necessarily this being writen for our imitation that every Minister under the Gospell is to containe himself altogether within the bounds and circuit of his owne Church and not to exercise any act of his ministerie otherwhere For to doe it is meerely intrusion and a taking of to much upon him 1. Cor. 7.24 Therefore Let every man wherein hee is called therein abide with God Els others will be injured good order broken scandalls raysed and the doer severely punished for his irregular walking Observe againe how Mr. Paget makes use of the Papists argument for thus writeth Scultingius The Calvinists sayth hee object that the authority of Bishops and Archbishops is not from the Apostles Hierarch l. 10. p. 79. because Act. 15. the controversie there was not confirmed by them but by the whole Church Now marke how prittily hee answereth to it This will not follow for the authority of Bishops Archbishops might be exercised at other times in the Apostles dayes although then it were not Thus hee drawes out Antichrist sword against us onely hee puts a new scabbard upon it His third answer is that Pastours and Teachers are bound to exercise some acts of their ministery towards those who are no members of their Church And why so Because they ought to invite and call others even those that are without Prov. 9.3.4.5 Mat. 28.19.20 Answ 1. I would willingly know of him whither his office be so with him and alwayes about him that hee cannot performe some good actions but they must needs be actions of his Ministery I and others are otherwise minded our reason is because wee are told that as a man and wife a father and child so a Pastour and a Flock are relatives Now in my understanding as I am a father I exercise no proper acts of a father but towards my owne children what good soever I doe to others it cannot properly be said to be the act of a father but rather of a freind a neighbour a Christian c. Now let him make further application of it 2. For his two Scriptures 1. Mat. 28.19.20 is very unskilfully quoted for howsoever the Apostles exercised some Acts of their ministery towards men without yet this prooves not that ordinary Ministers may doe so too but onely a thing so conceited of him The other place is answered before 4. Hee saith that a Pastour may administer the Sacraments both of Baptisme and the Lords Supper in neighbour Churches and this hee sayth hee hath prooved against Mr. Ainsworth in Arr. pag. 17.18 and againe from pag. 109. to 114. Answ 1. As Parents love their owne children because they begat them how ill-favored and black soever they are So Mr. Paget in this place applaudeth his old writings because they are the inventions of his owne head I have 3 or 4 times read the places over and I doe assure thee Reader I find not any thing there prooved of which hee here so vainely boasteth For either hee takes that granted which hee is not able to proove to wit that the Elders Deacons and widowes of one Church may administer in another by vertue of office or els like the unwise mans building his whole discours is without foundation Hee tels us that the Eldership of the separated companie of Leiden did help Mr. Ainsworth in his Controversie with Mr. Iohnson VVhat then must it follow that they exercised some acts of their Ministery in another Congregation For sooth so hee concludeth but how truely I will here manifest in this argument If the Magistrates of Amsterdam performe sometime a worke of mercy to the people at Harlem then they exercise there some acts of their Magistracy but the first is true Therefore the second If Mr. Paget will compare his manner of reasoning with this hee shall see that blood is not more like to blood then these two one the other But I gesse what causeth him to erre herein Hee thinketh that Officers of a Church cannot be helpfull in some causes unto other people but they exercise acts of their Ministery But the thing is not so for whatsoever they doe in such cases they doe it not as Officers but as Christians neither can they now doe more though Ministers in other Churches then any other Brother may doe being indued with the like gifts One thing here I cannot let passe and that is touching his unsound reasoning in pag. 110. Hee tels Mr. Ainsworth that his similitude from a Husband is against himself The reason hee gives for it is because a Husband notwithstanding his relation and bond unto his owne wife may yet become a protectour and guide of the poore widow that wants a Husband to performe these dueties If Mr. Paget will stand to justify the true proportion of his argument as it must necessarily hold or els it is mere vanity I will hence proove from his writing that adultery is lawfull for thus I reason That which is the peculiar duety of husbands to be performed towards their wives is to give them due benevolence But husbands notwithstanding the relation and bonds unto their owne wives may performe the peculiar dueties of husbands to poore widowes Therefore husbands notwithstanding the relation and bond unto their owne wives may have the use of the bodies of poore widowes If hee doe not grant this hee reasoneth without reason For I hope hee will not deny but a man that is no husband may performe many kind offices to poore widowes yea I thinke hee will confesse that a man unmaried may doe as many good turnes to poore widowes as any husband If so then of a certainty either hee must maintaine whoordome as I sayd before or confesse that which hee writes here is most impertinent and that the comparison holds no further but thus viz. that any man out of office may in other Congregations performe as much duety as those which are not Ministers there I hope his sinne here was of ignorance rather then of wilfullnes and that hee had a devotion to serve God a right though hee tooke not in this the right way wherein hee will be served And thus much is sufficient to confute whatsoever hee hath there said Let us therefore proceed to the next For his 5 answer I can better understand his meaning then make either sence or good English of it To proove that a Pastour is bound to exercise his Ministery in some acts thereof towards those who are no members of his Church hee brings the example of Classes and Synods where many Ministers doe meet together for the administration of Discipline in them and to determine and decide by a joint authority the cases and controversies of sundry Congregations and this hee sayth is to be seene in Act. 15.1.2 Answ Who seeth not that this plea is none
of the body notwithstanding it will not hence follow that men and women not joyned to any Congregation neither intending so to doe Moreover knowne to be idolaters adulterers and most prophaine persons may be reputed in the covenant by saying Amen or nodding with the head unto a few questions read out of a booke unto them and so lawfully procure the admission of their infants unto the seale of Baptisme Notwithstanding either this hee must proove or otherwise hee is guilty of abusing and mis-applying all these Scriptures ‡ Mat. 5.37 9.28 13.51 Ioh. 21.15 Rev. 22.20 Ps 106.48 1 Co. 14.16 Eccl. 19.8 24.3.4 Deut. 27.14.15 29.1.10.15 Rom. 1.45 c. Ioh. 13.24 Luk. 1.22.62 5.7 Act. 18.20 2. Cor. 8. 4.31 1. Chro. 29.20 2. Chron. 20.28 here heaped together And that the Reader may be better perceive the loosenes of his reasoning I doe intreat him to observe what wee say and what hee sayth unto it Whereas it is the custome of the Dutch Church to baptise many infans whose Parents are not members of any Church when they answer Yea at the Leiturgy of Baptisme publickely or by nodding the head This practise sayth Mr. Davenport and wee too is unlawfull Mr. Paget to justify it stepts in and tels us that in Moyses time in Christs time and after in the Apostles dayes many godly people members of the Church haue in some cases signifyed their meaning and their wills by short speaches and externall gestures And this is all the answer that hee makes to it So that hee maketh a shew of remooving the objection but in truth leaveth it altogether untouched But by his leave seeing hee slides away from the point I must intreat him to come back againe to it and plainely to proove unto us these 3 things which hee very cunningly takes for granted 1. By what authority hee publickely propoundeth certaine questions unto people that are not members of any particular Congregation and will have them to answer with Yea or nodding the head or the like 2. How it can appeare that such are to be counted Christians in the sence of the Scriptures which are visibly wicked men manifest no fruit of faith and repentance but when some questions are mooved to them and then all that they doe is to say Amen or to nod with the head at the afore-sayd questions 3. Seeing it is the judgement of the Learned * D. Cha. ser on Rom. 12 p. 53. Chrisost in Mat. Hom. 38 in Act. Hom. 19. Whitak ag Du. l. 1. de Scri. Defen godly Minist ag Br. p. 98. that the Canonicall Scripture ought onely to be read in the Congregation and no writing besides it Yea and divers Councills * Conc. Hippon cap. 38. Laod. c. 59. haue so concluded I would know then what warrant men have to read a Leiturgie of Baptisme publickely I suppose Mr. Paget is not ignorant that untill hee have cleared these things all that hee hath yet sayd is frivolous and impertinent Lastly let it be againe observed that the Papists * Bellarm. de Ecc. Mil. c. 2 See Sutclif Chal. c. 10. pag. 40. Perk. 3. Vol. pag. 536. and hee joyne here togither and both against the truth for they teach as hee doth Let a man be whatsoever hee will if hee professe the faith it is sufficient to make him a member of the Catholike Church Againe ‡ Stevarâ—â—us Comment in 1 Thess 3 8. p. 115. It is enought to baptisme if a man have the knowledge of the Creed the ten commaundements and Sacraments Would not one thinke that he had bene an apprintise to them in setting up the same trade or craft that they doe Now to the places of Scriptures The first is Act. 11. 21-26 A great number beleeved and turned unto the Lord c. and the Disciples were called Christians To this hee saith It cannot be specified by what words or signes more or lesse they professed their conversion unto God Answ 1. This allegation was not brought to shew by what words or signes the faith full professed their conversion unto God but to proove that men must first beleeve and be joyned to some visible Church before they can be counted Christians in that sence as to procure to use his words the admission of their infants to haue the seale of Baptisme But to this hee saith nothing but takes up a matter which hee needed not and passeth by what hee should haue spoken 2. Be it granted that it cannot be specified by what words c. yet it can be manifested that they shewed such faith and repentance as the grace of God appeared in them vers 23. Now suppose Mr. Paget were to make a Sermon on the doctrine of faith or repentance I doe thinke when hee should come to set downe the evidences of these graces hee would not affirme that Atheists Hereticks theeves murderers c. haue them notwithstanding the Parents of those children for whose Baptisme hee here pleadeth are I say many of them such vile wretches as hee well knowes 3. It is to be inquired whither his meaning be to compare those Disciples and Christians Act. 11.21.26 with the Churchles people in question If so Then I must be bold to tell him that as hee dishonoureth the primitive Saints so himself much more On the otherside if hee say hee intendeth no such thing then hee might haue spared much labour saved charge and spent his time more profitably then to write many words and all just nothing 4. I marvaile what was in his mind when hee wrote this answer Hee asketh How it can be prooved from hence that such as consented unto the doctrine of the Gospel propounded unto them by answering Yea or bowing their heads might not thereupon he admitted unto Baptisme they and their Infants Answ 1. I doe not yet understand how hee rayseth this observation viz. that the beleevers in Act. 11. consented to the doctrine of the Gospel by answering Yea to it or bowing their bodies in testimony of their liking thereof I perceive it is an easy thing to conquest if begging may procure one that But I mind not to give the case so away Therefore I doe deny that ever these embraced the truth in so absurd a sort And seeing this is an assertion of his owne head it lies him now upon to justify it Tertullian * In his booke of prescript ag Heret sayth It is not lawfull for men to flatter themselves with any thing of their owne opinion and judgement nor chuse that which comes in their owne braine Wee have the Apostles for example who taught nothing after their owne pleasure but faithfully the doctrines which they received of Christ. 2. If by pronouncing the doctrine of the Gospell hee meane a reading or saying over of a Lituâ—gie as is the matter in controversy then I doe againe deny that there was in the Apostles dayes any such thing practised 3. If it should be
granted which hee cannot proove that those Christians at Antioch consenied to the doctrine of the Gospell by answering Yea to it or bowing their heads in testimony of their approbation of it Yet this helpes not his case at all unlesse hee can proove 1. That they were not members of any visible Church 2. That their conversation was irreligious 3. That they presented their infants to the Minister in the Congregation and after saying Yea or nodding the head to some questions propounded had them baptised Thus are his answers very wind and no more savour in them then in the white of an egg eaten without salt The next allegation is Gen. 17.10 This is my Covenant which yee shall keepe betweene me and you and thy seed after thee Everie man child among you shall be circumcised Mr. Paget to this answereth It can not hence be shewed that more questions were propounded to the Parents which brought their children to be circumcised then are now in the administration of Baptisme c. Or that such had circumcision denied unto their children which shewed a willingnes to embrace the Covenant by such brief answers and gestures wee speake off Answ Here are words but in truth not a word concerning the matter for which hee bringeth them This Scripture Gen. 17.10 was alledged to shew that such are to be counted Christians children and so consequently to have right unto Baptisme whose Parents at least one of them in externall profession are within the Covenant Thus writeth Mr. Davenport Now if a man read the others reply hee must needs confesse unlesse hee will confesse himself to be a Simplician and ignorant in Logicke and Religion that it is as indisgested a thing as ever was broched by a man of learning much better therefore it had bene if hee had left this loose kind of reasoning and either disprooved some part of the others proofe according to the rules of reason or yeelded to the conclusion which followeth by force of argument But to make a short answer to his speach although it looke not unto the thing for which hee devised it 1. How doth he know that there was a Leiturgie of Circumcision in the Church of God under the Law and that it was propounded to those Parents which brought their children to be circumcised This I lay up on him as another invention of his owne for it is most certaine never was there such a thing practised by the Fathers in old time neither haue the Iewes in these dayes any humane forme among them Besides if their writings * Syntag. In. c. 2. p. 80. Drus praet 〈◊〉 7. Purchas Pil. l. 2. c. 14. sect 4. p. 204.205 be searched which treat of the manner of circumcision there will be found no such thing in them whereof hee speaketh Among many other good properties which hee himselfe saith hee hath one is that * Pag. 104. hee is no inventer of new conceits and opinions But surely if the rest there be not truer then this hee will be found an untrue speaker in them all Further I would know of him what hee intendeth by embracing the Covenant for I perceive hee seeketh advantage by double construction of words Is it his meaning that those which were no Iewes nor members of the Iewish Church yer brought notwithstanding their infants unto the Preists and when they had answered to some questions either by saying Yea or nodding with the head they had them immediately circumcised although themselves remained still out of the communion and fellowship of the Church If this be his meaning as it must needs be unlesse his meaning were to write just nothing then I doe affirme that in this hee hath spoken irreligiously injuriously and untruely 1. Irreligiously to have the seale of the righteousnes of faith to be made an unholy thing 2. Injuriously to accuse Gods chosen of finne causelesly 3. Vntruely and thus I proove it None might eat of the Passeover unlesse they were members of the Iewish Church Exod. 12.6.45 But all circumcised among them might eat of the Passeover vers 44. Therefore all the circumcised among them were members of the Church If the Reader desire to know further about this thing let him him peruse Mr. Ainsworths Annotations on Genes 17. and Exod. 12. and there hee shall see what the Iewes write of it viz. that none are to communicate with the Church in the ordinances of circumcision and the Passeover but such as are members thereof The next Scripture is Rom. 4.11 And hee received the signe of circumcision a seale of the righteousnes of saith which hee had yet being uncircumcised Mr. Pagets answer to this allegation may be cast into 3 heads or branches 1. Abraham is called the father of all that beleeve whither members of a particular Church or not 2. There might be some beleevers in Abrahams time not members of his familie nor under the gouvernment of any particular Church 3. If a sonne or bond servant of Ephron the Hittite were then brought to the knowledge of the true God c. why might not the infant of such a one have bene circumcised though not living in a visible Church Answ I will not say that Mr. Paget hath read Antonies precept in Tully * De Orat. l. 2. who wisheth men if they be troubred about a hard question to say nothing to it But this I can say of him by experience hee fol owes that rule closely For as before so here againe hee useth many words but answereth not at all to the point in hand This Scripture as may be seene in the place ‡ Iust Comp. pag. 5. was brought to proove that as Abraham received circumcision when hee was a member of a visible Church so consequently baptisme which comes in the roome thereof belongeth peculiarly to such as are joyned to some particular Congregation Mr. Paget perceiving as it is probable the strenght of the argument cunningly withdrawes himself from it and that the Reader might not see it hee sets downe 2 or 3 conceited fancies of his owne unto which briefly thus I answer 1. Imagen I should deny that there were in Abrahams time any beleevers out of his family or contrarywise say I grant there were what would hee hence inferre for my part I know not nor yet hee himfelf I am perswaded 2. Concerning his why not I aske of him for his why so Is it the manner of Disputers to propound a case and then aske of the standers by Sirs why may it not be thus If there be any Divine patterne for such a practise it now concerneth you Mr. Paget to shew it If you cannot as I am sure you cannot then I wish you in such cases hereafter to shurt your lips * Pr. 17.28 and so you shall be esteemed a man of the better understand But to deliver you if it may be from your vaine conjectures and doubts As for circumcision it was not commaunded to the Gentles at all
be feared I say againe those that offend this way may justly feare Gods punishment because hee doth not manifest more displeasure against any sinne then the prophanation of his ordinances nor threatneth to inflict soorer punishments upon any then offenders herein a Levit. 10.2.4 Chron. 13.10 And this is the judgment of sundry of our best Divines viz. Iunius b Anal. expl Levit. c. 10 p. 27. Brentius c Comment in Am. c. 4. v. 4.6 Piscator d Observ 3. in Levit. 10. Paraeus e In Am. 2.12 Cartwright f Catech. pag. 102. and others SECTION VI. HOwsoever I could be well contended in these our differences to deale with Mr. Paget by the Scriptures alone as the booke of all truth knowing as Augustine * De Doct. Christ l. 2. c. 9. sayth that all things concerning faith and manners are contained in them Notwithstanding in regard hee * Pag. 15. vainely boasteth to be caried away with the streame of the Learned who concurre in judgement with him c. I haue thought good to make inquirie about the opinions of men in this matter betwixt us as being loth hee should oppresse the truth and make all men afraid of it by making them beleeve that is desolate and forsaken of all freinds Beginning therefore with our writers I judge it meet and convenient to alleadge in the foremost place the mature sentence of Maister Cartwright In his Reply to D. Whitgift * Pag. 172. l. 1. hee writes thus I doe see that Maister Doctor doth make of the Holy Sacrament of Baptisme which is an entry into the house of God and whereby the familie of God must onely ‡ Note that enter a common passage whereby hee will have cleane and uncleane Holy and prophane as well those that are without the Covenant as those that are within to passe by and so maketh the Church no Houshold but an Inne to receive whosoever commeth * Iust so doth Mr. Paget I will answer therefore all most in as many words as the questions be asked If one of the Parents be neither drunkard nor adulterer the child is holie by vertue of the Covenant for one of the Parents sake If they be both and yet not obstinate in their sinne whereby the Church hath not proceeded to excommunication themselves yet being of the Church * Note their child cannot nor ought not to be refused Againe a few lines after speaking of Papists and other ungodly men Hee affirmeth absolutely that their children ought not to be baptised In the next place wee will consider the Authour of a certaine Booke Pag. 111.112 entituled The Covenant betweene God and man hee there maintaineth this point which wee here professe Baptisme sayth hee is to be administred to them onely that are in the Covenant and that the Reader might understand whom hee meanes to be in the Covenant Hee addeth immediatelie They are such as professe the faith joyne themselves together in a fellowship craue to have their names enrouled and registred in the Church and so partake of the manifould graces of God which are distributed therein To these wee will adde Maister Viret * Ground Reli. p. 230. a rare light of the Gospell and partner with Mr. Farell in planting the Church at Geneva before Calvin came there None sayth hee are to be baptised but the children of the faithfull and beleevers all except these are to be instructed in the doctrine before they be admitted thereunto Piscator likewise is as plaine as can be They onely sayth hee are to be baptised which belong to the Church On Mat. ch 28. Obse in v. 19. For as in old time they circumcised the children of the Iewes because they belonged to the Church and covenant so now c. Mr. Fenner a Doct. of the Sacra sayth the very same so Paraeus b In Mat. 3.5 Erastus c De excom p. 18.24 Melancton d Loc. Com. pag. 383. Keckerman e System Theol. l. 3. p. 453. speaking of the lawfullnes of the baptising of infants gives this as the reason of it viz. because they are members of the Church The like saying wee find in a Booke named a generall confession of Christian Churches Because God receiveth into his Church the children with the fathers Wee say by the authoritie of Christ infants begotten of faithfull Parents ought to be baptized Also Beza * In 1. Cor. 7.14 sayth Such as doe permit all children to be baptized doe a thing unheard off in the primitive Church Neither may Tertullians testimony be omitted speaking as Iunius interprets him of such children as were strangers from the Covenant of God Let them come when they are growne to yeares Let them come when they have learned and are taught wherefore they come Let them then be made Christians when they can know Christ Moreover this is the unanimous confession of all the Reformed Churches to wit that Baptisme appertaineth to such infants as are in the Church and borne of beleevers And for this reason they say they administer unto them the seale of the Covenant viz. because with their Parents they are received into the Church Thus write the Churches of Saxonie a Harm Conf. Art 18. Bohemia b Chapt. 12. France c Art 35. Scotland d Harm Conf. p. 24. Helvetia e Art 20.21 and Belgcik f Art 34. Object 1. But this thing hath been in these Countries a long time practised and therefore it is not meet that so ancient a custome should be laid downe Answ 1. When the truth is knowne sayth Augustine ‡ L. 2. Ep. ad Gaudent let custome give place unto it For * Ambr. l. 4. Virg. wee must not allwayes imitate whatsoever our Elders have allowed but try by the Scriptures whither the things are good which they allowed And thus doe these Churches * A generall Confess of Christ. Church in their writings professe to the world that they judge it of small force in controversie of Religion to be urged with the bare sentenoes of Fathers or with the Decrees of Councills much lesse with received custome or with continuance of time For wee admit they say no other judge in matter of faith then God himself pronounced in his Word 2. By this custome they give the Anabaptists great advantage and nihilate the best argument which our Divines use against them for the lawfullnes of baptising of infants And that this is so let it be observed that the Reason which they in this point doe stick most too is this namely that children of Christians by the same warrant * Calv. in Mat. 18. v. 10. Gerhard Harm Euang c. 12. pag. 352. Cent. 1. l. 2. c. 4. p. 355. D. Willet on Rom. 6. p. 303. Cartwr Christ Rel. c. 37. p. 223. are now to be baptized that the infants under the Law were circumcised Now I haue prooved before
Testimonies I doubt not but to make it manifest that as the Scriptures so they are also with us and so much shall be declared in the next Section SECTION VIII THe allegations of the Learned which I purpose here to set downe shall be taken 1. From Papists 2. Lutherans 3. Calvinists 4. English Conformists 5. The Non-Conformists 6. Ancient Writers And lastly the Confession of Reformed Churches Howsoever Romes-Champions * Bellarm. de verb. Dei l. 3. c. 5. Rhem. in Mat. 18.17 1. Cor. 5.2 Aegid Topi. Conc. in Ep. Euangel p. 280. Stapl. de auth Eccl. cont Whita c. 1. c. 1. Sect. 5. will haue none now to meddle with Church-Gouvernment but Preists Bishops Prelates c. yet they doe acknowledge that in the primitive Church according to the precept of Christ in Mat. 18. offenders after the first and second admonition were brought to the whole Congregation met in one place together that is the Christians with their Bishop or Pastour and there if they continued impenitent by the consent and approbation of all they were excommunicated by the Minister * Sculting Hier. Anar l. 11. p. 134 Marke I pray thee Reader the marvelous efficacy of the truth which forceth a testimony thereof even from them that are to it the greatest enimies It is here acknowledged as the truth is the right of Ecclesiasticall Gouvernment at first was in the body of every particular Congregation there lay the due power I doe not say chiefly but wholy so that what spirituall power is now assumed above this whither it be Papall or Episcopall whither it be Classicall or Synodall they are humane ordinances and apparent violation of a divine institution Others of them speake * Saravia cont Bez. pag. 62. Schol. Paris in Pol p. 6. as plaine All Ecclesiasticall authority primarily properlie and essentiallie belongeth to the Church to the Officers instrumentallie Ministerially and so farre onely as it respecteth the execution of it Here is nothing sayd to justify Ministers in taking more authoritie to themselves then they grant their congregations but a testimony to the contrary For what they doe is onely Ministerially as the servants of the Church and therefore a most unseemelie thing without the Churches fore knowledge liking and consent to make acts or decrees but more to bind men to the keeping thereof whither they will or no. To these wee will adde Alphonsus a L. 2. c. 24. de inst Har. de Costro and Franciscus Victoria b In relect de potest Eccl. Qu. 2. the Maister of Canus both these affirme that all Bishops doe receive jurisdiction and power immediately from God If so then one needs not to seeke anothers authority for every one in his owne Church may lawfully administer all Gods ordinances whither others otherwhere doe like or not Thus God who brought light out of darkcnes ordered these mens tongues to give witnes unto his truth Neither may Cusanus * De concor Cathol l. 1. c. 11. c. 14.15.16 words be unremembred who speaking on this place To thee will I give the kees sayth this promise of Christ must be referred unto the whole Church Sanders ‡ De visib Mon. l. 1. c 6. Scultingius * Hierarch Anarch l. 4. pag. 103. and others of them give the same exposition viz. that when Christ promised Peter the kees hee in person presented the bodie of the Church According to these mens writing the power of binding and loosing election of Ministers deposition and the like is in the bodie of the Congregation if so then Classes and Synods have it not I mean of right Iohn Ferus a Frier of S. Francis Order but godlier then the ‡ Such as Bucanan describeth in his Franciscanus common sort intreating in his Commentaries writen on the Actes of the example of Peter how hee was required to render a reason of that which hee had done maketh this note upon it Peter the Apostle and chiefe of the Apostles is constrained to give an account to the Church neither doth hee disdaine it because hee knew himself not to be a Lord but a Minister of the Church The Church is the Spouse of Christ and Lady of the House Peter a Servant and Minister wherefore the Church may not onely exact an account of her Ministers but also depose them and reject them altogether if they be not fit So did they in old time verie often But wicked Bishops now will not be reprooved no not of the Church nor be ordered by it as though they were Lords not Mlnisters * Fer. in Act. 11. What can be more for us then this For hee absolutely grants us the thing which wee stand for that is that the Church is above her Officers and therefore may require when there is just occasion a strict account of their actions Yea more if she find them unfaithfull whether it be in carying themselves more like Lords then servants or in stead of executing the degrees and sentences of the Church devise Lawes against her or in stead of maintaining her right freedom and priviledges seeke to bring her into bondage she may put them downe and place better in their roome But it seemes by Mr. Pagets question in pag. 82. if hee had bene in Peters place hee would not have had his matter debated and discussed openlie before the whole multitude of the Church notwithstanding I cannot see how hee could haue avoyded it seeing there was then no Classes for him to haue made his appeale unto I could here produce others of them viz. Gratian a Caus 11. p. 3. 6. Gregorie b Lib. 4. Epist 8.2 P. Aeneas Silvias c De gest Conc. Basil lib. 1. Pope Anacletus d Dist 21. c. in nov Test Sixtus Senensis e Bib. San. l. 8. annot 171. Thomas of Aquine f In 4 sent dist 2.4 qu. 3. art 2. Alexander of Ales g Sum. Theo. part 4 qu. 20. me 5.6 Iohn Scott h In Magist sent l. 4. dist 19. art 1. c. some affirming that the greatest authoritie is in the Church that the kees were given to all the Apostles others that all Bishops are equall in power and the like But wee will leave these men and come to more authenticke witnesses It is affirmed by the Centuries of Meydenburg that from Christs ascension unto Trajans * Cent. 1. c. 4. Cent. 6.7 Col. 591. time which is about a 100 yeares everie particular Church was gouverned by the Bishops Elders and Deacons of the same Moreover describing the state of Christian Churches from Trajans * Cent. 2. c. 7. p. 134. 135. raigne unto Severus that is from the yeare of Christ 100 to 195 thus they write If any read the approoved Authours of this age hee shall see that the order of Gouvernment was popular for all Churches had equall power of teaching purelie the Word of God administration of the Sacraments excommunication of
viz. Ministers-must be chosen with the free consent of the Elders and the whole Congregation By the like authoritie as they were elected they may be deposed But nothing herein must be attempted without the determination of the whole Church VVhat those Synods were of whom Mr. Paget speaketh in pag. 66. who decreed that particular Congregations should not practise among themselves all Gods ordinances I doe not yet know but this I know that no Reformed Church hath made this an Article of their faith And therefore it is certaine if such a thing be it was onely the invention of some particular men For Conclusion now of this Section Howsoever I haue alleidged the opinions of many learned men Notwithstanding it is the word of God which I appeale unto for to haue the matter in controversy betwixt us onely tryed by and herein I doe no more then others doe which know they haue the truth on their side namely to call their opposites unto the Scriptures and to require of them to stand unto the undeceiveable sentence and judgement thereof Thus the Protestants a D. Whita de cont qu. 3 c. 3. D. Morton Apolo Cath. p. 2. l. 1. c. 32. Sutclif def Pont. Rom. l. 2. c. 9. p. 132. B. Iew. Apo. par 2. c. 5. D. 1. doe with the Papists And the Reformists b Par. Pol. Eccl. l. 1. c. 24. c Dever Eccl. Refor rat againe with them And for this purpose hath Zanchy ‡ a worthy speach in his writing unto D. Knols All things touching worship and Discipline ought to be examined not by the uncertain rule of humans judgement but by the touch-stone of Divine Scripture SECTION IX THat those who haue read Mr. Pagets Booke may not thinke that I haue purposely omitted any thing his jests slaunders and unchristian termes excepted which carieth with it the shew of any matter touching the maine points in question I haue thought good in this Section to set downe some brief answers unto certain colourable or rather carnall pretences which hee useth in the defence of himself and cause His first reason is this If particular * Preface Congregations should not stand under any other Ecclesiasticall authoritie out of themselves manifold disorders confusion and dissipation of Churches would follow Answ 1. VVhen God hath established an order for the administration of his owne house what presumption of man dares change it Thinkes hee that hee is wiser then the Almighty and can by his foolish way and devise bring more peace and profit to Gods house then the way of the all wise God But what will not dust and ashes presume to doe against his maker And that with shew of conveniency and to correct and reforme that which they conceive to be imperfect in his doings But it seemes in the meane time that these little consider how streightly the Lord hath forbidden such practises and what dreadfull plagues hee threatneth against men for it As Mr. Paget therefore wisheth others to take heed what new formes of Churches and Church-gouvernment Preface they frame unto themselves or command unto others So I desire that hee himself will make a proffitable use of his owne counsell 2. Be it well considered that God alwayes abhorreth all good intentes of men that are contrary to the good pleasure of his will revealed in his word The Church sayth Whitaker b De Rom. Pont. cont 4. qu. 1. p. 16. must not be gouverned as the wit of man thinketh fit but as Christ the Lord and King thereof will have it 3. This objection taken here up by Mr. Paget is the very same which the Papists and those that way affected use for to haue Ecclesiasticall Gouvernment by Presbyters rejected and their owne Popish Hierarchy everywhere received and practised viz. because the putting by of the later tendeth c Sarav de Tripli Epis in Prolog Sand. de visibl Monar l. 5. c. 4. Sculting Hier. Anarc l. 10. c. 20. l. 11.119.137 c. unto all mischief and the establishing of the former d Whitg Tract 3. c. 4 div 4. divis 8. pag. 169. Loe compl Chu p. 164 causeth uproares in the Church dissipateth it and overthrowes all good order therein 4. If particular Congregations must loose their right and power because of the offences which some men haue committed in the exercise thereof Then surely by the same reason if Mr. Pagets reasoning be worth any thing ought Classes and Synods to lay downe that superiour authority which they haue taken over many Churches because they in many things many times haue offended in and about the execution And this I am sure no good Christian will deny I could give divers instances for it but it needs not Onely it is not amisse to set downe Nazianzens ‡ Epist 42. ad Proc. words who was an Elder or Bishop I am minded sayth hee to shunne all assemblies of Bishops because I never saw any good event in any Councell that did not rather increase then diminish our evills Their contention and ambition passeth my speach VVhither things are better caryed now then they were in his time I will not nor am able to judge 5. If the infirmities of the people be a good reason to take away their liberty in practising among themselves all Gods ordinances then the contrary vertues which oftentimes haue bene found in them as instaying the rage of the Scribes and Pharisies a Mat. 21.26 Act. 3.26 in preferring sincere Christians before Arrians b Zezo l. 7. c. 7. and being themselves sound in the faith c Theod l. 2. cap. 7. when their Ministers haue bene Heretickes is a good reason to maintaine their liberty still Another thing which hee talkes much off Pag. 72. is that the power which the Classis exerciseth is ancient and hence names it the old beaten path Pag. 105. c. Answ 1. Sundry errours are as ancient as the Apostles time yea began before the most famous Churches in the world were planted Therefore as Cyprian d Epist. 63. sayth Wee must not regard what any others did before us or thought fit to be done but what Christ did who was before all 2. Howsoever Mr. Paget for the credit of his cause names it the old and ancient Discipline yet sure I am to proove it so hee never will nor can There are many and I thinke hee knowes it which doe affirme that the Ecclesiasticall Gouvernment by Classes and Synods is a weed that grew many yeares after the Apostles A late devise e Bilson perp gouver c. 16. p. 387 and that in all antiquitie there doth not appeare any one stept thereof f Sutclif Discipl c. 8. p. 138. Also that at Geneva subjecting of Churches to this order first begun g Brancroft surv c. 22. p. 353. Comp. Ch. p. 91. 93. 94. And before Calvin came there everie Congregation was free in it self h Hooke Ecc. Polit. Pref. Touching these