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
* Catechism Quaest 85. speaking of the difference betweene the two kees that of preaching and the other of discipline placeth it in this that the former which is the preaching of the Gospell is committed to the Ministers the other because it appertaineth to the Discipline of excommunication is permitted to the whole Church To him wee will adde Ursinus * Catech. p. 799.800 print at Oxford An. 1587. who teacheth thus Christ in these words Mat. 18.17 If hee refuse to heare the Church c. expresly commaundeth all whosoever being after this sort admonished by the Church will not repent to be by the common consent of the Church excommunicated untill they repent And whosoever are excommunicated they againe professing and shewing in their actions amendment are altogether in like sort received into the Church as they were exiled from it Namely by the judgement of the Elders by the consent of the Church and the authoritie of Christ and the Scripture And that denuntiation whereby one is excommunicated is not in the power of the Minister of the Church but in the power of the Church and is done in the name of the Church because this commaundement was given by Christ unto the Church For hee saith expreslie Tell the Church And of this judgement is Piscator a In 1. Cor. 5. Obs 1. Calvin b Inst 4.1.15 Paraeus c In 1. Cor. 5.5 Keckerman d System Theol. l. 3. Hermingius e In 1. Cor. 5 Tossanus f Comm. in 1. Cor. 5. Polanus g Synt. Theo. l. 7. c. 18. Hyperius h Comm. in 1. Cor. 5. Praedirius i In 1. Cor. 5. Munster k In Mat. 18.17 Danaeus l In Mat. 18. Oecolampadius m In Mat. 18. Beza n Annot. in 2. Thess 3.14 and others And now Mr. Paget what thinke you of these men were they not learned and Godly Ministers Reverend and judicious Divines Are they not authenticke witnesses If you confesse it then marke what followes viz. your position that particular Congregations must stand under other Ecclesiasticall authoritie out of themselves is hence condemned by a jurie of more then 24 men of your owne chusing for an errour and untruth The reason is because these affirme I say all of them that every particular Eldership with the Churches consent may lawfully proceed among themselves to the excommunicating of offenders whensoever there is necessary and just cause Neither doe they say a word that it is a Divine institution that the Ministers of one Congregation must first aske the leave and consent of other Ministers before they can lawfully administer this ordinance of God And therefore I make some question whither you haue not wronged this multitude of learned and Godly Ministers in reporting things of them to the world which they hold not And I haue the more reason thus to thinke considering what Mr. Bucer a In Mat. 16.19 and P. Martyr b In 1. Cor. 16.3.15 write two great lightes that shined sometime in England to wit that Ecclesiasticall power and government is in the whole Church but the authority onely of administration thereof is the Presbyterie and Bishops So as in old time at Rome the power was in the people direction in the Senate But of this sort of testimonies enought is spoken wee come therefore now to the next Touching the English Conformists the formablest of them are for us in this point B. Whitgift a In his defenc ag T.C. p. 180 182. confesseth that in the Apostles time the state of the Church was popular And two pages after I call it popular saith hee because the Church had interest almost in every thing VVith him D. Bilson b Perpet Gouvernm c. 15 p. 361 agrees and writeth thus In the primitive Church the people did propose name elect and decree as well as the Clergie and though the Presbyterers had more skill to judge Yet the people had as much right to chuse their Pastour and if they most of them did agree they did cary it away from the other Againe * chap. 7. pag. 90. Marke well sayth hee the ordaining of the first Deacons they were chosen by the people Mr. Paget in pag. 22. doth acknowledge that Christ hath appointed but one order for the choose both of Pastour and Deacon As hee speakes there the truth so by it hee quite overthrowes his owne cause for if Pastours must be chosen the same way that Deacons are and they if the Apostles precept be kept chosen by the free consent of the Congregation wherein they are to administer then how comes it to passe that Classes and Synods should haue more authority then the people and may if they will disanull whatsoever the others doe herein I know what the Papists and Hierarchy say to justify their taking away from particular Congregations their due power and setting up a superiour one in the roome thereof The first gives this for a reason * Sculting Hierarch Anacr l. 11 pag. 134. The unrulines of the people deserved afterwards to have their liberty taken away The others say thus Why doe ye call us back to the primitive Church As if wee are to be tyed to the first beginnings of things as if ye would bind little infants in their blankets with swalding bondes And as if it were not lawfull for us to change those primitive rudiments which were not then so proffitable in their first originall as they seeme to be pernicious at this day Againe * Apolog. for Church Gouvernm pag. 81. There was some thing ordained by the Apostles that is no lesse hurtfull for our Churches then it was behoofull for those to whom it was appointed Which of these two arguments hee will make use off I yet know not One of them I suppose hee will and must For to say that this superiour power of Classes and Synods is Iure Divino I thinke hee will not any more doe it There being in the Scriptures no proofe yea I may boldly say nor shew of any proofe for it But because I know not what his answer shall be I will therefore say no more for this time onely I thinke it good to put him in mind of what Gerson * De Vit. spirit writeth the authoritie of the primitive Church is above all Churches and therefore it is not in the power of Pope Councill or Church to change the Doctrines and Traditions delivered by the Apostles And so I proceed To these wee will adde 4 more conformable Doctors of England viz. Whitaker Bell Willer and Taylor The first affirmeth * De Conc. qu. 5. p. 178 that Ecclesiasticall authoritie principallie primarilie and essencially belongeth to the whole Church unto Bishops onely accidentally and secondarily So againe ‡ De Rom. Pont. cont 4 qu. 4. c. 3. pag. 562. The chiefe judgement in all criminall cases is the Churches Bell sayth * Regiment of the Church ch
Classis or Synod c. Not to trouble then the Reader with unnecessary discourses I am well contēted in this to joyne issue with him that so all wise and judicious Readers studious of the truth by this meanes may the sooner perceive where the fault is and censure it accordingly Touching Mr. Pagets person I hope all men shall see by the care which I haue had to avoyd all bitternes and unreverend speaches howbeit often provoked to it that I beare no ill will against him truely I doe not For the Lord is a witnnes to my conscience I ly not that I wish his good many wayes and shall be glad to heare that the Lord before his changing doe give him repentance for the evills which hee hath committed against the Congregation and other good Servants of God Howsoever my hope is that his sinne herein hath bene of ignorance and so God for his Sonnes sake will pardon it to him So for the Classis they are men whom I much reverence and worship God with my soule for the gifts and graces which appeare in them Notwithstanding for their assuming unto themselves authority over our Congregation This my mind gives me is their fayling and it cannot by Gods Word be justified Besides wee are a people of another Nation whose language they know not at least most of them and therefore to me it seemes strange that they should undertake the care and charge of us being in this regard most unfit for it I am perswaded put aside this last age there will not be found an example of the like practise anywhere since the Apostles dayes To draw unto a conclusion the thing that I chiefly ayme at is that the Churches of God hereafter may keepe practise the ordinances of Iesus Christ and not under a pretence to haue things better then the Lords owne institutions to give place unto the sinfull devises of men Let us consider Moyses words Ye shall observe to doe as the Lord your God hath commaunded you Deut. 5.32 You shall not turne aside to the right hand or to the left When worldly Princes make any statutes their subjects are carefull strictly to doe them without putting thereto ought of their owne How much more c. And as for any answer that shall be made unto this Treatise this I shall desire in it 1. that all by-matters be layd aside and the truth followed in love without gibes reproaches bitternes c. things unbeseeming the Saints of God Esa 8.20 2. That Scripture-proofes be brought for the matters in cōtroversy betwixt us To the Law and to the testimony All Scripture saith Paul is given by inspiration of God 2. Ti. 3.16 and is profitable for doctrine for reproofe for correction for instruction in righteousnes 3. I doe wish that whatsoever shall be writen may be done to the glory of God as of sincerity and for the truths sake In short I suppose few will take it amisse that I haue now answered for my self considering how often he hath called upon me for it Where is his warrant where is his proofe c. And seldome am I named but am charged with lying slaundering and the like Besides it is given out that hee professeth a marvelous desire to see his Booke answered before hee dies Now as hee shall haue his content herein so God grant that hee make that good use of it as hee ought and I wish hee may WILL. BEST The CHVRCHES plea for her right OR A Reply to an Answer made of M. IOHN PAGET against WILLIAM BEST and others Wherein the said WILLIAM BEST cleares himself of the imputations laid upon him and makes it evident unto all men that the cause and ground of our present troubles hath chiefly proceeded through Mr. PAGETS unjust dealing with his people SECTION I. THat Mr. PAGET might the easier perswade the Reader to be on his side Answer to the Preface and to thinke his case right and good hee seeketh in the Preface of his Booke to disgrace exceedingly the publisher of the just complaint against his unjust doings And this hee doth two wayes First in affirming that hee sought helpe of the Brownists Secondly that hee is a simple person one of the least understanding among the Subscribers ANSWER 1. IT is untrue that I sought any helpe of them For I never spake to any of them about the thing but onely to the Printer And it was nothing but this viz. that hee should make a title Page answerable to the copy whereas therefore hee insinuateth that the Brownists were chief agents in the worke and encouraged me and others against him This is not so For to my knowledge not any of them were made acquainted with the thing untill I brought it to the presse And the reason why I made use of him it was not because of his Religion but because hee was an English Printer and therefore the more fit as I thought to be imployed But indeed a simple man may easily gesse for what end and use hee names these men hee doth it much like Sanballats devise against Nehemiah to have matter for an evill report Neb. 6.13 and that hee might reproach me Hee knew well these people are hated of the world and spoken in many places badly off and therefore doubted not but most men would give sentence wholy on his side when they should heare that his opposites sought helpe of them And that which I here say I say it on good ground For whensoever in his harsh and passionate writing hee goeth about as often hee doth to make us vile in the eyes of all men hee compares us with the Brownists not prooving against us any sinne but concludeth wee doe evill whensoever in any thing wee accord with them Many instances I could give for proofe hereof as for example in pag. 6. seeking to discredit many of us about the Lords Supper hee tells us our plausible speaches and pretences of reverence to it are such as the Brownists will say So in another place charging us with pretended reverence to the Classes and Synods Hee saith the Brownists themselves will seeme to give as much Pag. 84. Againe to reproach some of the Brethren for certaine exercises which they used privately in their families wee are told that the thing is worse then that which the Brownists doe Pag. 105. VVhen wee complaine against him for depriving us of much heavenly meanes of edification Hee answereth that the same may be found in such as Mr. Ainsworth Mr. Iohnson Mr. Robinson and Mr. Iacob Pag. 121. Now is not this fine reasoning and well beseeming a Teacher in Israel * The like doughty reasons hee gave to Mr. Daven to perswade him to be of his judgement in pag. 40.41 in truth as very a Simplician as hee makes mee to be yet I suppose I would not write to so small a purpose For in my understanding hee reasoneth to this effect The Iesuits and other
have justly deserved farther Censure ANSWER 1. IT is a note as God noteth it by Ezechiel of an unfaithfull sheapheard that hee seekes not that which was lost How directly this note appeareth in Mr. Paget may be seene here and els where in writing For howbeit hee hath set mee and others forth before all men for heynous offendours most sinfull walkers Ch. 33.4 deservers of Church Censures c. notwithstanding to this day he hath not performed a brothers duety Mat. 18.15 16. Lev. 19.17 Prov. 25.9 much lesse a Pastours towards any of us in using meeke and Christian meanes to bring us if wee goe astray in to the right way againe If an earthly father should tell openly his childrens faults abroad but never at home mention them unto them hee would be and justly too greatly condemned for it Then how much more is Mr. Paget to be discommended that did not endeavour to make his people to see their faults untill they did see them out in print under his hand Hee can teach us that it is our duety to advertise him of his defects and neglects in private but it seemes hee takes not the care which he should Pag. 94. to practise his owne doctrine The which thing makes his case the worse for to him that knoweth to doe good Iam. 4. ult and doth it not to him it is sinne That is his offence is the greater and answerable to it without true repentance will his punishment be Luk. 12.47 Our dealing with him hath bene otherwise for wee brought nothing forth publikely against him before wee had used other meanes for his recovery Yea till wee found the wound incurable Mich. 1.9 he in his courses incorrigible so farre I say from giving us any hope of amendement as that hee deprived us quite of all power to meddle any further with him and answered us not much unlike the old Iewes Ier. 2.25 I have loved strangers and after them I will goe I know in pag. 15. hee beareth the Reader in hand as if wee had not shewed his sinnes unto him out of the Word of God and hence abuseth a saying in Iob. But many can testify the contrary to wit that his sinnes have bene shewed to him out of the word of God I say many times by many persons not Brethren onely but our Elders too privately and openly as is to be seene in the Records of our Church where they doe protest both against his doeings and the Classis also But saith hee I am not convinced of my errour So may any offendor say although his lies and vanities should be never so soundly refuted It is reported of one Anaxagoras that hee affirmed that the snow was black and when it was alledged that the sence the eye the sight judged it to be white hee answered it did not as much as seeme white to him Cic. in Lucull Aca. Quaest l. 4. because hee knew that the water of which it was concealed is black Men might say what they list against him but they could not satisfy him nor solve his reason If Mr. Paget were not overmuch conceited touching his opinions in question I am perswaded hee would leave them For sufficient hath bene said for his conviction therein 2. For my gooing to the Assembly of the Remonstrants It is true I have bene there and Mr. Paget afterwards had a little speach with me about it But no word of God to my remembrance did hee then alledge to convince * Act. 18. ult 2 Tim. 3.16.17 my conscience of the unlawfullnes of the thing Moreover hee should have done well to have told his Readers what my answer was at the same time unto him I spake as hee knowes to this effect If I goe astroy it is through your occasion in casting stumbling blocks * Mat. 18.6 dayly in my way so many and great that my spirits is even broken within me For your caraiges are so evill against us in seeking to hinder us from the benefit of good Ministers that I cannot live under yours with any comfort What reliefe my poore distressed soule then had of him I shall never forget For I may say and that truely as Iob did in the like case hee was a miserable comforter a Physician of no value Iob 16.2.5 The mooving of his lips was so farre from asswaging my grief that on the contrary hee heaped up words against me to encrease mine affliction In the reading of this accusation it comes to my mind what I have sometimes seene in the Country where I lived viz. many poore sheepe even forced to runne into deserts hedges briars through the impatience rage of some feirce froward Shepheards either in setting their dogs on them or running in themselves furiously amongst them the which folly and indiscretion had they not shewed none of their flocke would have gone astray The application of this I referre to Mr. Paget Let him consider of it take advise and speake his mind and if hee please compare with it Ierem. 23.1 3. If to resort to the Assembly of the Remonstrants be so heynous an offence before the Lord that it deserveth as hee saith the Censure of the Church how then comes it to passe that hee deales in this thing so badly with others Hee is a member of the Classis and hath therein according to his owne doctrine equall authority with the rest over the Dutch Church here in Amsterdam Now it is well knowne to him and such as sitt with him that many of the Dutch members doe resort frequently unto the Assembly of the Remonstrants Notwithstanding doth Mr. Paget tell them of their great wickednesse exhort his fellow Presbyters to admonish them for it and to cut them of from the Church except they repent The truth is as farre as I can understand hee is quite dumbe this way and stirres not at all in it and therefore it is certaine that that which hee here brings in against me is either done out of some disaffection unto my person or els hee shewes great impartiality to say the best of it But it seemes hee is not carefull to have his ministery like a glasse in which all may behold their sports but rather to the spiders web which holdeth the lesser Flyes but lets the greater passe through at their pleasure And here I may well returne backe unto him Arrow against separ pag. 323. liu 31 his owne words having taxed Mr. Ainsworth for partialitie Let all men of conscience iudge what sincerity there is in your course Thus hee can take occasion to blame another and yet fall fouler himself into the same fault 4. Whereas hee intimateth that hee in the name of the Eldership hath admonished me for the open violation of the Sabbath I desire the Reader to take knowledge that no such thing was ever done by him neither did I know that either hee or the Elders had any such thing against me
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
other then a meere begging of the question hee bringeth in the Classes and Synods for his proofe whereas hee should first have prooved that the power which they assume over many Churches is lawfull Before I come to lay downe my particular answers to it I shall entreat him in his next Booke to resolve me these few Questions 1. VVhither the Assembly mentioned in Act. 15. were a Synod or Classis 2. How it can be manifested from that place that both are divine institutions as here is affirmed 3. How hee can naturally from thence rayse this doctrine viz. excommunications and elections of Ministers are actions belonging unto Classes and Synods 4. VVhither it be Iure Divino that Ecclesiasticall Officers of many Churches are necessarily bound to determine by joint authority the cases of many particular Congregations or whither it be a thing arbitrary and left unto every mans liberty 5. Whither all such cases and controversies as are decided by many Ministers combined into Classes and Synods must so stand as that particular Congregations may not if they thinke fit reject the same and practise otherwise then hath bene there determined by joint authority I haue the more hope that Mr. Paget will give a direct answer to these questions Pag. 39. Seeing a good conscience hee sayth suffers not a man to be neutrall nor to suspend his judgement when it is desireously desired but forceth him to beare witnesse unto the truth c. To the point now I doe deny that this place Act. 15. prooveth any such thing for which it is alledged For 1. here was no combination of many Ministers of divers Churches but onely a few messengers sent from Antiochia unto the Congregation at Ierusalem about a controversy there specifyed Hence it is affirmed by many learned men * D. Bridg. pag. 1224. that as this was an assembly of one onely particular Church so it binds * D. Whita De conc Q 2 p. 6. and p. 67. onely but in a speciall or particular meeting 2. As Mr. Cartwright ‡ Refut Rhemist on the place saith Paul and Barnabas went not up to Ierusalem to submit their judgement to the judgement of the Apostles for that had diminished the authoritie of their doctrine then which there was no greater in the Word they being both infallablie directed by the Holy Ghost Onely they went up to conferre with them and for countenance of the truth in respect of men and for the stopping of the mouthes of such deceivers as pretended they were sent * Vers 24. by the Apostles In a word that no suspition might remaine in the minds of the people as if Paul in doctrine differed from the rest 3. If Ierusalem lay north-ward 200 miles from Antioch as I read * Itiner Novi Testo fol. 96. it did Surely then hee hath small reason to bring this Scripture as the ground and foundation of the Classicall Assembly yea and to tell us ‡ Pag. 88. that it is a remarkable place of Scripture to warrant the exercise of that power which wee deny And a little after This one allegation is sufficient to evince the falshood of their assertion But before you make such hasty conclusions haue a little patience to heare us to speake for our selves I pray how can you proove that the officers of these two Churches being two hundred miles asunder were combined and mett ordinarily together as the Classes doe to determine the cases of many Churches Or how doe you proove that there was any Officer at all of Antioch in Ierusalem at this time Briefly or how doe you proove that the Brethren sent from Antioch exercised authority in the Church at Ierusalem yet all this you must make good otherwise you are guilty of abusing and perverting the Scripture in affirming that the power which the Classis exerciseth was practised at Antioch and Ierusalem and by Apostolicall direction This you have spoken but it is untrue Notwithstanding had you rested in Stev Ofw. testimony your fault had bene small in comparison what it is now through your great presumtion to take God for your witnes Ier. 23.31 in a thing which hee never spake Behold saith the Lord I am against the Prophets that use their tongues and say Hee saith it 4. It is certaine Vers 12.22 De Conc. Q 8. c. 3. Qu. 3. c. 3. p. 96.97 that at Ierusalem not onely the Apostles and Elders mett together but as Luke expresseth it the Church also being interested in the thing And therefore gave sentence with the rest to the decree then made Observe what D. Whitaker replyes unto Bellarmine denying the multitude to be called It was alwayes sayth hee the practise of the Apostles in common cases to call the whole Church together and no doubt but they did so here Now there was no need to have it mentioned seeing it had bene their constant custome formerlie so to doe Mr. Parker ‡ Polit. Eccl. l. 3. c. 12. pag. 108.126.334 affirmes the same So the Authours of the Cent. * Cent. 1. l. 2 c. 9. p. 547.548 And it seemes in Cyprians ‡ Lib. 4. Epist. 16. time the Church was not deprived of her right herein howsoever the Papists * Bellarm. de Conc Ecc. l. 1. c. 16. pag. 39. in those dayes teach otherwise and Mr. Paget and others doe otherwise practise 5. Howsoever the Church at Antioch sent some Brethren with Paul and Barnabas unto the Church at Ierusalem notwithstanding and let it be well observed they did not this as being a dependent body and standing under another Ecclesiasticall authoritie out of themselves For as Mr. Parker * Polit. Eccl. l. 3. c. 20. p. 301. 314. excellently prooves it the Church at Antioch at this time had absolute power in for her self to haue ended the controversy and might haue done it I say in respect of authority without acquainting therewith any other Congregation at all To the same purpose another sayth * D. Whita Conc. Qu. 1. c. 1. The Church of Antioch sent not to Ierusalem as being bound in duety thereto But in regard it was the chief place of Religion therefore they made choose freelie of that Congregation as knowing them to be best able to resolve the controversie True it is the Hierarchie * D. Whit. g. T. C. 3. deny this of whose opinion Mr. Paget must either be or els the Classes as they now rule must fall to the ground for any relief that this Scripture Act. 15. will yeeld unto them 6. When the Hierarchie alledge Act. 15. to proove their Diocesan and Provinciall Synods lawfull marke how they are answered by the Reformists The particular acts of the Apostles in cases alike Park Polit. Eccl. l. 3. c. 20. p. 315. 316. must alike be observed If this reason be effectuall as indeed it is against them then it is no lesse effectuall against the Classes Now I haue in part
Congregation Therefore no Pastour can rightly administer the Sacraments but in his owne Congregation The last of this argument which onely may be doubted of I proove thus That which is a proper worke of an Apostle is not to be done by any ordinarie Minister To administer officiallie in more Congregations then one is a proper worke of an Apostle Therefore c. The proposition is certain the assumption is taught generally by learned men For in this very thing they doe distinguish ordinary Ministers from Apostles the first being tyed to one onely Flock The later having power and libertie to exercise their Ministerie any where Plainly to this purpose writeth D. Whitaker The Apostles saith hee received the kees from Christ and power of teaching and remitting sinnes as common Bishops of the whole World but all others of their owne Churches In these things therefore which the Apostles had extraordinarily Bishops succeed them not that is in that power which is truely and properly Apostolicall Marke what hee counteth Apostolicall namely to be a common Bishop that is to exercise a power in more Churches then one Here I will passe over Rom. 14.5.23 because I find nothing in his answer which concerneth the matter in controversie betweene us The Scriptures following are these viz. Act. 11.21.26 Gen. 17.10 Rom. 4.11 Act. 2.39 But before hee comes to answer those Scriptures in particular hee makes a great complaint unto the Reader against Mr. Davenport and his opposite Brethren for some unjust doing in the question betweene them and their trespasse is because they have sayd promiscuous baptizing of all infants without difference Hence hee rayseth this observation A man that reads their writings might easilie be brought to doubt whither Turkes or Iewes Mahometists or Heathens or infidelles of what Nation or sect soever did sometime present their children to baptisme and that it was the custome of the Dutch Church to baptise such being presented Answ I will not contend with him whither it may be possible that any should be such Simplicians as to make so groundles an inference But this I say and will proove it also that Mr. Paget goes about to deceive his Readers in that hee would have them to conceive that it is not their manner to baptise all infants brought to them but they make a distinction admit some others not And whither this be so I appeale to his owne conscience are not Bastards received constantly to Baptisme If the Parents are knowne to be drunkards swearers blasphemers excommunicates Hereticks c. notwithstanding their children are still baptised if they are brought to the Congregation Yea more then this If the Parents come not at all to nod the head of which thing wee shall speake hereafter yet this hinders not the infants baptising for it is enought if a girrle of 16 or 17 yeares doe bring it and there bow with the rest to some questions propounded to them Now then let all judicious Readers judge If wee had not just cause to name it a promiscuous baptising Seeing as I said those which are not members of any Congregation nor worship God in any Congregation but live rather without God in the world make a mocke of sin and count it their grace that they are graceles even those vile varlets when they will may haue their seed baptised I say as freely and ordinarily as those which are members and men knowne to feare God As for his mentioning of Turkes Iewes c. it is vainely done for all know that such doe not present their children to our baptisme and therefore I wish him hereafter rather in sincerity to seeke the truth then with shifts cavills and evasions the maintenance of his case and credit Notwithstanding this I must tell him I am verily perswaded that it would require all the witt and skill Mr. Paget hath to proove that such Parents whose children hee and others sometime baptise are not a great deale worse in life and conversation then many Iewes Turkes and Heathens The next thing undertaken by Mr. Paget is to proove that men may be reputed in the Covenant by testification of their faith and repentance though it were by a word or gesture of the body witnessing their consent thereunto so farre as to procure the admission of their infants to have the seale of circumcision or Baptisme as appeareth from the holy records Answ 1. Hee layeth downe here a manifest untruth to speake the best of it in affirming that the Iewes under the Law might lawfully admit infants to the seale of circumcision before the Parents of them were joyned actuall members to that visible Church For this I gather to be his meaning from these words So farre as to procure the admission of their infants to have the seale of Circumcision Besides it must either thus be understood or hee understood not his owne saying For our question respects onely such infants whose Parents are not joyned to any Church And therefore this must needs hold a just proportion with it Now whither this be not a great presumption in him let all judge that are wise to sobriety for to affirme a thing against the expresse commaundement of God and continuall practise of the Saints of purpose to uphold by it and unlawfull and sinfull practise Hee that feares the Lord and his righteous judgements as hee ought will take heed not to devise such unsounds tenets 2. For the 20 Scriptures or more which hee hath here quoted the truth is Pag. 152. not one of them either hurts our case or helpes his For 1. I would know of him whither to say Yea Amen so be it whereby an externall profession of faith love and thankfullnes is shewed towards God his meaning be that this consisteth in the pronunciation of the letters syllables or words Againe whither by nodding with the head hee intendeth simply the gesture without any respect to the fitnes of the doer of it If hee say hee meanes nothing saving bare speaking and bare bowing Then I say it is a blasphemous saying for it is possible that a bird or a beast may doe so much But on the contrary if hee say hee respecteth the qualification and condition of the speakers and nodders then his whole matter fals to the ground because the speakerss and nodders in question are altogether for the present unfit and uncapable to performe any Religious worke for as I sayd they are knowne to deny God in workes Psal 50. and hate to be reformed what then haue such to doe to take Gods word into their mouth or if they would yet what calling hath Mr. Paget to put such a thing upon them Briefly though hee will doe it yet what reason haue wee to repute them for all this in the Covenant seeing wee find in Scripture no warrant to justify the action 2. Be it granted that the Church and people of God in some cases haue declared their consent by saying Yea Amen so be it or by a gesture
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
effect the very same speach so Mr. Cartwright * Repl. to Whitg l. 1. p. 25. 26. and B. Bilson * Perpet Gouvernm pag. 3. Eccl. Polit. l. 4. p. 148. likewise Hooker gives a reason for it namely because the first state of things was best c. and therefore it must needs follow that customes Lawes and Ordinances devâ—sed since are not so good for the Church of Christ but the best way is to cut off later inventions and to reduce things unto the ancient state wherein at the first they were And this agrees with Tertullians * Cont. Mar. l. 4. c. 5. saying of old That is truest which is first that is first which is from the beginning that is from the beginning which is from the Apostles ARGVMENT II. If Christ in Mat. 18.17 where hee saith Tell the Church doth meane a particular Congregation Then hath every particular Congregation an intyre power in and of it self to exercise Ecclesiasticall gouvernment and all other Gods spirituall ordinances But the first is true Therefore the second The proposition is cleare and certain maintained by the most judicious Divines viz. Vrsinus a Explica p. 2. p. 534. Zwinglius b Explan Act. 8. D. Andrewes c Tort. tort pag. 42. Chemnitius d In Mat. 18.17 Aretius e Idem Pelargius f Idem Hunnius g Idem Vatablus h Idem Munster i Idem Beza k De Eccl. l. 1. ca. 13. Erasmus l Paraph. in Mat. 18. D. Whitaker m De Rom. Pont. cont 4. Q 1. p 86 Cartwrith n Confut. Rhem. in Mat. 18. D. Fulke o Idem Parker p Polit. Eccl. l. 3. p. 79. and others The Assumption is prooved thus That Church which Christ intendeth in Mat. 18. hath absolute power in and of it selfe to performe all Gods ordinances but Christ intendeth in Mat. 18. a particular Congregation Therefore everie particular Congregation hath absolute power in and of it self to performe all Gods Ordinances Moreover let it be observed that this Church in Mat. 18. is given as a plat-forme or example unto all Churches to walke by As Moyses was to make the Arke in every respect proportionable unto the patterne which hee saw in the Mount even so c. ARGVMENT III. Whatsoever was commaunded to the 7 Churches to be practised by each of them apart in and for themselves that no Church of God must now omit But Ecclesiasticall gouvernment was commaunded to the 7 Churches to be practised by each of them apart in and for themselves Therefore no Churches of God must omit the practise of Ecclesiasticall gouvernment apart in and for themselves The proposition cannot be doubted off For as Chytraeus a In Rev. c. 1. p. 29. 54. Artopeus b In cap. 1. p. 11. Bullinger c In Rev. 2. Hom. 8. Brightman d In Rev. 1.2 3. ch and others write All Churches from these ought to learne what gouvernment to exercise what doctrines to teach what persons to excommunicate who to receive and to comfort and the like The assumption is prooved clearely in chap. 2. ver 2.14.20 c. Moreover Mr. Perkins * Expos upon ch 2. v. 20. ch 3. v. 7. speaking of those Churches sayth God gave to every of them power and authoritie to preach the Word administer the Sacraments represse evill men decerne false Prophets to exclude all obstinate sinners from all spirituall priviledges among them ARGVMENT IV. If the Church of Corinth had power and authoritie within her self to exercise Ecclesiasticall gouvernment Yea and did it I meane the Ministerie and the rest of the Church there Then ought not particular Congregations now to stand under any other Ecclesiasticall authoritie out of themselves But the first is true Therefore the second The first part is unquestionably certain and of this judgement was D. Willet a Cont. 9. Cent. 1. D. Fulke b Answ to the Rhem. 1. Cor. 5.4 Zanehy c In praecep 4. c. 19. p. 688 Bucer d De Regn. Chr. l. 1. c. 9 Piscator e In 1. Cor. 5. Obser 1. D. Andrewes f Tort. tor pag. 42. Pet. Martyr g 1. Cor. 5. Polanus h Synt. Theo. l. 7. c. 19. D. Feild i Of the Church l. 1. c. 5. Paraeus k In 1. Co 5 de Eccom Zwinglius l Epichir de Can. Missae ad Valent comp and others Againe whereas the Papists and Hierarchy doe say much after Mr. Pagets new doctrine that the Church of Corinth had not sole and alone authoritie in it self to exercise Ecclesiasticall gouvernment our writers viz. Mr. Cartwright * Refutat Rhem. 1. Cor. 5.4 Mr. Parker * Pol. Eccl. l. 3. c. 4. p. 1. 7. 18. c. others doe soundly refute them and proove the contrary by many reasons The latter part is prooved before in the Minors of the 1. and 3 arguments ARGVMENT V. Such actions the Church may lawfullie doe wherein no Law of God is broken But there is no Law of God broken when particular Congregations doe in and among themselves exercise all Gods ordinances Therefore they may lawfully doe it The proofe of the proposition doth arise from the definition of sinne which as Augustine a Cont. Fau. l. 22. c. 27. Ambrose b Lib de Paridis c. 8 truely define it is either a deed or word or thought against some Divine Law Lombard c Lib. 2. 35. Aquinas d Th. 12. Qu. 71. and other Schoolemen as they are called agree hereto The assumption is manifested in our first Argument the first part of it ARGVMENT VI. If the Apostle gave commaundement unto the Eldership of Ephesus for the whole administration of all ordinances in that Church Then may the Eldership of every particular Congregation administer among themselves all Gods ordinances But the first is true Therefore the second The Major is prooved two wayes 1. By Scripture Act. 28. vers 17.28 2. By the testimony of the learned Whitaker * Rom. Pont. Cont. 4. Qu. 1. c. 1. p. 12 Cont. 2. Qu. 5. c. 6. pag. 281. 284. The Minor is undeniable For as Mr. Brightman ‡ On the Apoc. ch 12 pag. 505. sayth there was one forme of gouvernment in all Churches namely that that is delivered us in the acts of the Apostles and the rest of their writings There are extant at this present divers Treatises * See Park Pol. Eccl. l. 2 c. 40. p. 324.325 c. Defen of godly Min. agai Bridg. slaund p. 133.134 c. to proove that Christ hath instituted but one onely forme of Church gouvernment common to all Churches ordinary perpetuall and best Thus wee haue prooved the affirmative part of our assertion to wit that every particular Congregation hath power in and for it self immediatelie from Christ to exercise Ecclesiasticall Gouvernment and all other Religious
ordinances wee will now speake a little of the other part that is proove that particular Congregations doe not stand under any other Ecclesiasticall authoritie out of themselves viz. Classes and Synods ARGVMENT VII Such Offices and callings without which the Church of God is complete and perfect for Gonvernment are superfluous and humane But the Church of God may be complete and perfect for Gouvernment without Classicall and Synodicall Offices and callings Therefore these Offices and callings are superfluous and humane This argument the Protestants haue used against the Pope and the Reformists against Bishops Arch-Bishops Chancellours c. Now the same is every-way as firme and good against Synods Classes for without them the Church of God is fully brought to complete perfection and unity D. Fulke * Learn Disc Eccl. Gouv pag. 10.11 confidently affirmeth so much That which D. Whitaker * De Conc. Qu. 1. p. 22.23 writes of generall Councills is by Mr. Parker * Polit. Eccl. l. 3. p. 133. applyed and rightly unto particular Synods The Church of God sayth hee can well subsist without them for she was sometimes without them besides wee are not bound by any speciall commaundement of God to haue them ARGVMENT VIII Whatsoever Gouvernment cannot be found commaunded in the writen Word of God ought not to haue any place in the Church of God But the Gouvernment of Classes and Synods over many partioular Congregations cannot be found commaunded in the writen Word of God Therefore it ought not to haue any place in the house of God The first part is grounded upon these Scriptures Esa 8.20 Mat. 2.8 ult 1. Thess 5.21 Gal. 5.1 2. Tim. 1.13 Likewise this is the judgement of many learned men Athanasius * Epist in prae ad Orthod sayth The Ecclesiasticall Canons come from the Apostles Cyprian ‡ Diaco c. quae Athan. Apo. 2. inseritur sayth From the Scriptures doe spring and thither doe returne whatsoever the Ecclesiasticall Discipline doth require Iulius * Repleo D. Whitg l. 1. p. 25. sayth Not shew of eloquence but Apostolicall Canons are required Mr. Cartwright ‡ sayth Nothing should be placed in the Church but what God in his Word hath commaunded The like Theodoret a 1. Cor. 11. Ambrose b In 1. Co. 7 Ignatius c Epist 2. ad Smyrn Augustine d Epist. 119 Cyrill e In Ioh. 1. and others The second part is also as manifest for if wee once grant as all Learned haue granted that the Churches of the Apostolique constitution were independent bodies and exercised Ecclesiasticall gouvernment in and of themselves then it must follow that Classicall Assemblies c. haue their rise wholy from the pleasure and will of man ARGVMENT IX That Gouvernment which meerly tendeth unto the taking away from particular congregations their due power is unlawfull But the Gouvernment of Classes and Synods as they now are doth meerly tend unto the taking away from particular congregations their due power Therefore that Gouvernment is unlawfull The Major of this argument may easily be prooved by sundry places of Scriptures viz. 1. Thessal 4.6 3. Ioh. 9. Prov. 22.28 Deut. 19. â—4 Gal. 5.1 Also it is grounded upon the definition of justice which is as Tully a L. 3. Offic. Iustinian b Instit l. 1. tit 1. p. 2. and others say to give every one his owne And so much imports the word according to the Etymologie or precise signification of it both in Greeke c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist l. 5. Ethic. c. 7. and Laten d Im à jure Funger Ety Triling p. 4050. The Minor is as manifest 1. by Mr. Pagets owne testimony in pag. 66. where hee confesseth that they haue concluded among themselves in their Synods that no particular Congregation without the leave and consent of the Classis shall proceed to the election of Ministers excommunication of offenders and the like As they have gone in this act farre bejond their calling for as Mr. Barlow * ‡ Expos on 2. Tim. 1. v. 13. doct 6 pag. 357. sayth No man under the degree of a Prophet or an Apostle may prescribe Gods Church and children patternes so by it is the whole power of Churches in a manner taken quite away For instance say the Classes and Synods will not permit that a Congregation shall reject some convicted Heretickes then they must if they will beleeve Mr. Paget let them alone in their communion against Gods expresse commaundement and so obey men rather then God Tit. 3.10 Againe put case some Churches doe want Ministers yet notwithstand if the Classes and Synods will not give them leave to chuse any except unfit and insufficient persons then it seemes by this Synodall Canon they must take such or remaine destitute still Againe this is cleare by their practise likewise for albeit they are no members of our Church notwithstanding they take authority over us and over our Eldership too yea in truth so much authority as any Lord can doe over his servant for so long as hee doth what his maister will haue him doe hee is left alone but if hee meddle with things against the others liking hee is immediately commaunded to cease and so must not proceed further Now what is our case otherwise so long as wee doe that which contenteth Mr. Paget and them wee are suffered otherwise though wee doe jointly conclude an action yet it must not stand for wee are told it doth not belong unto us * So saith Mr. Paget in his answ to a certain writing given in the Consist Mar. 12. 1632. and therefore must give it over So that in the words of the Prophet ‡ Ier. 4.13 See before pag. 16.17.18 wee may justly complaine Woe unto us wee are spoyled ARGVMENT X. It is a sinne against God to add any thing to that forme and manner of ordering Churches which Christ our heavenly Prophet hath set forth unto us in the New Testament To subject particular Congregations under any other Ecclesiasticall authoritie out of themselves is to add unto that forme manner of ordering Churches which c. Therefore it is a sinne to doe it The proposition cannot be excepted against for the Scriptures herein are evident Deut. 4.2 Iosh 1.7 Prov. 30.6 Gal. 3.15 Rev. 22.18.19 If it be a capitall crime to adulterate the Kings coyne How much more c. And of this judgement are many learned men viz. Augustine a L. 30. c. 18. cont Faust Basil b Moral c. 14. Chrisostome c In Agg. c. 1 Cyrill d In Levit. l. 9. Bede e In 1. Pet. 5 Cope f In Prov. 30.6 D. Abbots g Agai Hill pag. 15. Brentius h In Exod. 35. p. 168. Mr. Cartwright i In Prov. 30.6 Melancton k Vpon Col. 2 23. p. 381. Elton and others The Assumption cannot for shame be denyed onely because the weight of the
controversy leaneth upon it I will speake further of it in the next Section There are yet other reasons to proove our Assertion the which I will here lay downe more briefly 1. If every Eldership haue alike and equall power as Hierome a Ep. ad Ena Cyprian b L. de unitâ— Eccles Bucer c De Bâ—gâ— Chr. l. 1. c. 15. and others affirme then may not the Officers of one Congregation seeke by authority to suppresse the acts and decrees concluded in another 2. It is against sence that a Minister should undertake the care of more Churches then one onely who reads in Scriptute of a steward over many families a sheepheard over divers Flockes c. Nature hath ordained sayth Aristotle * Lib. 1. c. 2 one unto one 3. Is it alike thing that the Classicall power should be of Gods approoving and yet hee never mention it in his word This argument the Hierarchy ‡ Iew. Defe Apol. 2. par c. 3. divis 5. use against Popish Offices and the Reformists * D. Laten Syons Plea p. 9. against theirs Now let the discreet Reader judge if it proove not the point in hands as well Here I may not omit Zwinglius * Zwingl Art 8. expl speach speaking of Synods Wee willingly beleeve sayth hee that you are a representative Church for a true Church you are not But I pray you shew us whence you fetch this name Who hath given you this name who hath given you power to make Canons impose things on mens shouldiers grieve their consciences c. And a little after hee sayth Of this representative Church I find nothing in the Holy Scriptures out of mens devises any may faigne what they list wee rest in the Holy Scripture against which thou mayst not attempt any thing if thou be a Christian. 4. Whosoever shall deny our afore-said assertion must of necessity hold two distinct formes of Church gouvernment to be lawfull one where particular Congregations doe in and of themselves exercise all Gods ordinances the other where they stand under another Ecclesiasticall authority out of themselves Now to hold this is directly all one as to hold two wayes to heaven distinct and opposite in themselves which is very scandalous in Religion and that which cannot stand with truth 5. Let it be observed that for this reason among others the Learned ‡ D. Whita cont 4. qu. 4 Chamier l. 6. conject 2. say the Pope is Antichrist viz. because hee will haue men to appeale from their owne Churches unto him and to stand unto his sentence and decree And doe not the Classicall Assemblyes and Synods take upon them an authority much like to it in subjecting many Congregations to them requiring appeales to be made to them and that the Iudicatory as Mr. Pagets * In his Letter given into the Consistory phrase is belongeth to them as if their power were above all Churches 6. VVhat more meet and reasonable then that every mans case be there heard and determined where the fault was committed so sayth Cyprian * Cypr. lib. 1 Epist 3. It is not fit that they over whom the Holy Ghost hath made us overseers should goe too and fro Hee speaketh of carying matters away from their owne Church unto others * See pag. 35.36 7. Note the effect if it should be otherwise which is that every particular Congregation must hence necessarily loose her owne proper right in gouvernment and so of a Mistres become a servant in stead of being superiour wilfully vassall and enslave her self which thing is contrary to Gods will revealed in his word * Gal. 5.1 1. Co. 7.23 2. Ti. 1.13 Heb. 4.14 Revel 2.25 8. Seeing the Apostles wheresoever they constituted any Church with doctrine immediately established in it Ecclesiasticall gouvernment ‡ Park Pol. Eccl l. 1 20 for without this as D. Ames * De consc l. 4. c. 24. pag. 214. sayth there could have beene no conbling of the parts and members together It must needs follow that the Primitive Churches were independent bodies and stood not under any other Ecclesiasticall authority out of themselves Now how Mr. Paget will be able to proove a change of this gouvernment I doe not yet see especially considering that the Learned as I shewed before * Pag. 72. doe hold that there is but one certaine necessary and perpetuall forme and manner of ordering Churches And this also is the judgement of Calvin a Calv. ad Sad. P. Martyr b In Rom. 3.21 D. Bilson c Perp. Gov. 338. c. yea the Confession of the Churches of France d Harm conf art 29 of the Low Countries e Harm art 30. and Scotland f Treat of the Discipl of that Church in a word to this the Papists g Sander visib Mon. l. 1. c. 6. ascent 9. By the titles given to all particular Congregations it appeares evidently that Ecclesiasticall authority is or at least ought to be in every one of them distinctly wholie intyrely viz. a Kingdome h Mat. 3.2 Family i Eph. 2.19 a Body k 1. Cor. 12.20 a Queene l Psal 45. c. For what more senceles then to say a Kingdome or family standing under another Politicall or Oeconomicall gouvernment out of themselves a body having all parts and members and yet may neither receive in nor put out without anothers leave and consent many such absurdities * See Park Pol. Eccl. 3. p. 23. 321.322 Iun. Eccl. l. 1. c. 4. D. Whitak cont 4. Qu. 1. p. 38. followeth Mr. Pagets lately-devised Tenets 10. The acts of the Apostolique Churches proove directly our assertion For it is without all contradiction that they elected their owne Ministers excommunicated offenders sent messengers and performed all other Church matters among themselves Lastly let it be observed that Mr. Paget in this accordeth with the Papists * Bellar. de Eccl. l. 5. c. 5 and Hierarchy * D. Downa D. Bridges others for they say as hee doth that particular Churches are not independent bodies but stand under another Ecclesiasticall authority out of themselves The which thing our writers deny and proove the contrary By this time I suppose the indifferent Reader perceiveth that the Scriptures are every way for us and against Mr. Paget in this controversy betwixt us Now hee should doe well seeing wee dispute about a matter of faith appertaining to life and salvation to rest in them as the onely touching for triall of all truth Notwithstanding considering hee makes so much a doe about the multitude of learned and Godly Ministers being of the same judgement and practise with him Pag. 73. according as Festus knowing Paul to haue appealed unto Caesar did reasonably resolve saying Vnto Caesar shalt thou goe so I am well contented to heare what reverend and judicious Authors doe say herein And if Mr. Paget will stand unto their
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
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
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
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
neither was it a seale of the Covenant of grace to Noe and his seed But was commaunded to Abraham and his seed and house-hold and such onely as would be of that Church and partake of the Passeover Therefore it not being commaunded to Noes sonnes such as abode in his faith howbeit scattered afarre of were doubles in the Covenant of grace still and saved as well as wee I say without circumcision for the same was not imposed on them And this is the judgement of learned men viz. Paraeus a Comment in Rom. 3.1 9.4 D. Willet b Comment Rom. ch 3. Q. 1. p. 146 Galatine c Lib. 11. c. 7. pag. 581. and the Hebrew writers d Maimony in Misneth Treat of Kings ch 10 sect 7. Treat circums ch 1. sect 3.6 say as much The next Scripture is Act. 2.39 For the promise is unto you and to your children and to all that are afarre off Even as many as the Lord our God shall call His whole answer hereto is this Though the promise be made unto such as are called yet who can shew that such are not to be counted outwardlie called and in some measure within the priviledge of the Covenant who being themselves alreadie baptized and withdrawing themselves from other sects and Churches doe bring their infants unto the true Church to be baptized being there also readie to make a publicke profession of their faith before the Congregation Thus hee Answ 1. For his phrase here to count men outwardly called I see no warrant for it in all the Scriptures For whomsoever in the judgement of charity wee can judge to be outwardlie called them I take it are by us to be judged inwardly called also Philip. 1.7 1. Cor. 13. I confesse indeed if wee haue respect unto God then it may be said that some are onely outwardlie called But who these some are wee cannot tell and therefore wee may not give sentence in it Ro. 14.14 If hee say that hee intended both then I answer 1. Hee should haue done well to haue spoken out plainly so 2. Then it must follow that all such Parents whose infants hee and others baptise be their conversation never so bad are notwithstanding in his opinion the elect and chosen of God 3. Hee ought not to keepe backe one of them from his Congregation if they desire to be members thereof Againe But if hee say hee judgeth them not to be inwardly called then by his owne confession it must follow that they want true faith and repentance and so hee giveth and that of knowledge holy things to the unworthy and to persons wholy uncapable thereof 2. I cannot tell what hee intendeth by the priviledge of the Covenant if hee meane Baptisme then I answer This ordinance is given to the Church and no person lawfully may be admitted to it unlesse hee be a member thereof * See the two next Sections If hee have any other meaning when I know it I shall be ready to give a further answer to it 3. For what reason doth hee add these words viz. and withdrawing themselves from other sects and Churches Is it not because as I sayd before hee would haue people thinke that it is not their practise to baptise all infants brought unto them Me thinkes if his heart perswades him that his case is good hee should not seeke thus closely to with-draw the Reader from the question but speake out clearely in it and to this purpose say It is the custome of the Dutch Church and my practise also that what infants soever are brought unto us for Baptisme to baptise them be the Parents of them holy or unholie members of any particular Church or not Yea howsoever wee know that the children presented unto us are Bastards yet if the Parents or in their absence some other doe shew a consent unto certaine questions either by nodding with the head or saying Yea Amen or so be it wee put them not backe neither ought wee but give them the holie seale of remission and pardon of finne Indeed this had bene plaine dealing and nothing but the truth And therefore whereas hee tels us of men outwardlie called withdrawing themselves from other sects And againe * Pag. 145. of having more knowledge of the truth c. then some of those that are members of the Church What is this but meere dawbing for what use serves it but like the rough garment to deceive Hee knowes and wee know it too If infants be brought in the manner aforesayd all is well it matters not whose children they be viz. whither English Dutch French c. nor how vile and wicked the Parents of them haue formerly alwayes bene to that houre and time I would not speake so often of this thing but that hee constraineth me to it in regard hee laboureth to hide from the Readers the true knowledge of the point in question But hence let it be considered whither in this hee give not cause of just suspition unto them to thinke that hee is ashamed to appeare a Defendant ‡ So hee cals himself in pag. 146. in the case as it stands simply and nakedly betweene us The last Scripture is 1. Cor. 5.12 For what have I to doe to judge them also that are without doe not yee judge them that are within To this first Mr. Paget answereth It is not plainely discribed how Mr. Davenport applies this sentence to the question in hand it had bene good if hee had shewed how hee had drawne his argument from hence Answ M r Paget among many Disputers had the least reason to make a complaint this way for hee in his writing not onely leaves the maine points in controversy untouched but also for the unnecessary matters which hee bringeth in they are such oracles or rather riddles as to understand them a man had need hee were either another Oedipus or had hee himself present to expound them Notwithstanding hee should have remembred that hee being the doer of the things in this controversy the burden of prooving lay directly on his shoulders And therefore it had bene his part plainely to have demonstrated from the Scripture that which hee affirmeth touching the Classis and Baptisme for one testimony or argument rightly drawne from the Apostolicall writings to justify these assertions will easily draw us to acknowledge them But till then though hee write ten volumes more and each of them ten times greater then this yet never shall hee be able to convince the conscience of any indifferent Reader in the points which hee hath undertaken to be a Defendant to wit 1. that particular Congregations are to be dependent bodies and to stand under other Ecclesiasticall authoritie out of themselves 2. That infants may be baptized whose Parents are not joyned to any particular visible Church But to the point This Scripture fitly serves to proove the point in hand for the scope and drift of the Apostle there
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