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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90523	A defence of church-government, exercised in presbyteriall, classicall, & synodall assemblies; according to the practise of the reformed churches: touching I. The power of a particular eldership, against those that plead for a meere popular government, specially Mr Ainsvvorth in his Animadversion to Mr Clyft. &c. II. The authority of classes and synods, against the patrons of independencie: answering in this poynt Mr Davenport his Apologeticall reply, &c. and Mr Canne his Churches plea, &c, sent forth first by W. Best, and afterwards for this part of it, under the title of Syons prerogative royall. By Iohn Paget, late able and faithfull pastour of the Reformed English Church in Amsterdam. Hereunto is prefixed an advertisement to the Parliament, wherein are inserted some animadversions on the Cheshire Remonstrance against Presbytery: by T.P.	Paget, John, d. 1640.; Paget, Thomas, d. 1660.	1641 (1641)	Wing P166; Thomason E117_1; ESTC R16734	348,418	298

A DEFENCE OF CHVRCH-GOVERNMENT Exercised in PRESBYTERIALL CLASSICALL SYNODALL ASSEMBLIES According to the practise of the Reformed Churches Touching I. The power of a particular Eldership against those that plead for a meere Popular Government specially Mr AINSVVORTH in his Animadversion to Mr Clyft c. II. The authority of Classes and Synods against the Patrons of Independencie answering in this poynt Mr DAVENPORT his Apologeticall Reply c. and Mr CANNE his Churches Plea c sent forth first by W. Best and afterwards for this part of it under the title of Syons Prerogative Royall By IOHN PAGET late able and faithfull Pastour of the Reformed English Church in Amsterdam Hereunto is prefixed an Advertisement to the Parliament wherein are inserted some Animadversions on the Cheshire Remonstrance against Presbytery by T. P. MDCXLI Printed by H. A. for Thomas Vnderhill dwelling at the signe of the Bible in Woodstreet LONDON AN Humble Advertisment to the high Court OF PARLIAMENT Right Honorable and most prudent Patriots IT is the divine observation of Ecclesiastes the Sonne of David King in Ierusalem (a) Eccles 3.1 7. To every thing there is a season A time to keepe silence and a time to speake Truly it hath seemed to be a time to keepe silence in some by-gone yeeres in England when the (b) Amos 5.13 prudent Ministers of God were necessitated to keepe silence through the evill of the times having beene (c) Isa 29.21 made offenders for a word as if their doctrine had beene (d) Amos 7.10 conspiracy against the State and the land not able to beare all their words Howbeit for the English (e) Isa 62.1.6 Zion and Ierusalems sake the Lords remembrancers could not hold their peace nor keepe silence in secret but (f) Isa 26.20 entring into their chambers and shutting the doores about them to hide themselves as it were for a litle moment have powred out their complaints and supplications before the Lord who is (g) Psal 65.2 a God that heareth prayers and (h) Math. 6.6 seeth in secret waiting on him till the indignatiō should be overpast But now it seemeth there is a time to speake in England And (i) Prov. 15.23 a word spokē in due season how good is it sith (k) 1. Cor. 16.9 a great doore effectuall is opened by a longed-for hopefull Parliament Oh how admirable it is even to amazement that the hearts and tongues of the people of God throughout the English nation have beene so graciously enlarged (l) Hos 14.2 in taking words with them not only (m) Zach. 12.12 13 14. in their humiliations apart in families but also on the dayes (n) 2. Chron. 20.3.4 appointed by authority for solemne prayer fasting to (o) Ezr. 8.21 seeke a right way for themselves and for their litle ones and for all their substance speaking and crying unto the Lord (p) Amos 7.5 Cease we beseech thee by whom shall English Iacob arise for he is small Yea and is it not exceedingly marvellous also how after supplicating God in such sort their (q) Act. 17.16 Spirits were stirred in them to speake to your Honors of the cure-all-court of Parliament in their manifold Petitions for Reformatiō contributing votes by thousands of severall Counties And what though (r) 1. Cor. 16.9 there be many adversaries that doe murmur and repine at those (f) Luk. 19.39 40. wel-approved zelots May it not be thought that if they had held their peace the stones would immediately have cryed out The blessed tidings of this reviving state of English affaires spreading abroad in sundry countreys is come also into the Vnited Netherlands to refresh as (t) Prov. 25.25 good news is wont from a farre countrey such of us of the English nation who have been enforced by home-oppressions to seeke for liberty imployment and livelihood as the (v) 2. Chro. 11.13 14. Priests Levites in Israel did on somwhat the like occasion who yet in our measure (x) Ier. 51.50 Psal 137.5 6. remember the Lord afarre of not daring through forgetfulnes to let goe out of minde our most endeared native countrey (y) Psal 122.6.9 Let them prosper that love and seeke the welfare of England Hence your Honors most humble advertiser convinced of not (z) 2. King 7.9 doing well to remaine altogether silēt readily tooke hold on the opportunity of the ensuing treatise as (a) Luk. 19.3 4. Zacheus climbed up into a Sycomore tree to see his Saviour because of the presse and litlenes of his stature to insert a word to be as (b) Mark 12.42 the widows farthing some addition to the great stock of more able qualified seekers of Reformation Most noble and right worthy Sirs It were much to have beene wished t 'had never beene (c) 2. Sam. 1.20 told in Gath that the (d) Psal 12.1 Mic. 7.1 2. godly men have ceased and the faithfull failed in England Woe is us t is too notoriously knowne how that divers worthies of the Lord of b. m. (e) 2. King 2.12 the chariots and horsmen of the English Israel who by (f) Psal 46.4 the christalline streames of pure doctrine made glad the citty of God had their (g) Reve. 11.7 untimely deaths hastened by sharpe tempests of persecution raised against them by the Hierarchie through their Summoning Traducing Reproching Suspending Excommunicating Depriving Fining Imprisoning trampling on them as unsavory salt or as broken and despised vessels cast to the wals Others have beene constrained to provide for their breathing as they could by removing into forraine parts after much suffering at home and thereby exposed to the bitter miseries (h) Psal 56.8 Isa 16.3 4. of wanderers being debarred of the pleasant land of their nativity ancient habitations naturall kinred familiar acquaintance meanes of subsistance accustomed aire and wonted manners of people and instead thereof (i) Ezek. 3.5 6. cast into a land of strangers and of a strange language as a greater aggravation of their most disconsolate condition Yea (k) Psal 44.17 all this come upon them onely for their (l) Act. 24.16 endeavoring to keepe consciences void of offence towards God towards men in refusall of conformity to some superstitious ceremonies subscription to the Canon albeit they never refused to subscribe according to * Stat. Q. Eliz. 13.12 the law of the land whereas otherwise they were orthodoxe and painfull in their ministery and unblamable in their conversation approving themselves to the (m) 2. Cor. 4.2 consciences of their adversaries Moreover they were such as highly prized the Church-assemblies of England and diligently frequented and joyned in the solemne administration of the word Sacraments and prayers so farre as they could free themselves from their owne personall pollutions and defilements as (n) Mat. 23.1 2 3. our Lord Christ directeth in such case A true report of some Prelaticall

to assemble for to excommunicate him but not to heare him by the word convinced in the triall of his cause they may as well teach the people they are bound to come to eat the bread and wine in the Lords supper but not bound to heare the word teaching preparing them hereunto ANSVV. 1. In coming to the Lords supper every man is bound unto a speciall particular examination preparation of himself by his owne knowledge to convince judge himself 1. Cor. 11.28 31. but in coming to the excommunication of offendours a man may lawfully content himself with the testimony of others touching their conviction and so rest in the judgment of the Church Deut. 19.15 16 17. ch 17 8-13 neither doth the Scripture in any place require more of us 2. A man may be fitted prepared unto the Lords supper though he doe not heare the word of God taught and preached at the same time when he comes thereunto True faith repentance make men worthy lawfull communicants able to discerne the body of the Lord though by some meanes they be hindred from hearing the Word immediately before 1. Cor. 3.21 22. Ioh. 6.40 And therefore to follow you in your owne comparison as a man may lawfully come to the Lords supper though he have not heard the word before so may he lawfully come to the excommunication of a sinner and consent thereunto though he have not bene present at his conviction before but onely heare it testifyed by others 3. If you finde no difference but that men are alike bound to come to heare the examination conviction of offendours to come to the Lords supper why doe you not then censure those among you that after your Sermon ended doe depart when you enter upon these convictions disputations continuing sometimes untill eight nine or tenne a clock in the night as well as those that after Sermō should depart refuse to eat the Lords supper with you Doth not your owne conscience and practise reprove you in this poynt H. AINSVV. We doe so understand Gods law that when it commandeth us any thing it doth also command us to use all meanes for the right holy performance of it and all will be little enough ANSVV. Thus doe we also understand the Law but the Question is whether all the meanes for the right and holy performance of this judgement of excommunication cannot be used unlesse all the members of the Church be present at the conviction of the excommunicate The reader is to consider whether this be justly proved by you H. AINSVV. The people therefore that were bound to stone an Idolater in Israel were bound by that Law Thou shalt not slay the innocent Exod. 23.7 to looke that he were duely convicted of the crime ANSVV. But could not the people know that an Idolater were duely convicted unlesse they themselves were all present at his examination conviction By this kinde of reasoning 1. You condemne the just lawfull warre undertaken against the enimies of Church Common-wealth you might as well say that because no souldier may slay the innocent therefore every particular souldier is bound to be present in the assembly of the Rulers where the cause of the warre is tryed and there to heare the examinations convictions of the wrong-doers But how was this possible in Israel where so many hundred thousands were sometimes assembled together unto the warre 2. Chron. 13.2 3. c. or how should it now possibly be observed in our times how should private souldiers with good conscience goe into the field unlesse they may rest in the testimony of their Governours touching the cause of the warre 2. By that commandement Thou shalt not slay the innocent Exod. 23.7 those also are condemned that suffer the innocent to be slaine having authority power in their hands to hinder the same thus according to your reasoning the King or other supreme Magistrates of any country that should suffer any person to be slaine or punished within their dominions should be bound to be present at their examination conviction in like manner contrary to the liberty that God hath given unto Princes in appointing sending Governours for the punishment of evill doers 1. Pet. 2.13 14. And divers other the like unreasonable consequences would follow upon this manner of arguing H. AINSVV. And now by this law Be not partaker of other mens sinnes Keep thy selfe pure 1. Tim. 5.22 every soule that is bound to cast out a man condemned for heresy or other sinne is also bound to see him convicted lest Diotrephes cause to cast out faithfull brethren 3. Ioh. 9 10. ANSVV. 1. The errour of this collection applyed to the Question in hand appeareth by your owne practise when those members of your Church who having bene sick or absent while any person is condemned for heresy or other sinne doe yet upon the testimony of the Church reject him as an excommunicate and cast him out of their society Here you allow a rejection of offendours by such as have not bene present to see their conviction 11. Your errour in this allegation may likewise appeare in this that those who are excommunicate by one true Church are also to be rejected by other true Churches that have not bene present to see the conviction of such persons Luk. 10.16 Matt. 18.18 Ioh. 20.23 1. Cor. 5.3 2. Cor. 2.10 This shewes that a man may keep himselfe pure resting in the testimony of others and that the place 1. Tim. 5.22 is not to be applyed against them that doe upon the witnesse of a Church reject offendours 111. As for Diotrephes causing to cast out faithfull brethrē 1. There is no appearance in the text alledged 3. Ioh. 9 10. that this was done for want of the peoples presence his love of preheminence his tyranny might be exercised in their presence as well as in their absence 2. The reader is here to mark the contradiction of H. Barrow unto you and his further errour who will not have this casting out of the faithful by Diotrephes to be understood of excommunication (c) H. Barr. Refut of Giff. p. 165. nor to be meant of the abuse of any censure of the Church c. 3. For rash excommunications actuall casting out of brethren name any true Church where ever this sinne hath prevayled so notoriously as among yourselves and the Anabaptists where the popular order hath bene most in use If you looke upon all the Reformed Churches their practise where the people are not bound to be present at the conviction and examination of offendours I thinke your owne heart will tell you your mouth will acknowledge that the like rash unjust excommunications have not bene executed among them as among yourselves other Sects of Separatists that use the same manner of proceeding which you doe H. AINSVV. He that stands out to excommunication will commonly plead his cause

a soule shall sinne through ignorance against any of the commandements of the Lord concerning things which ought not to be done shall doe against any one of them the word schegagah there used cōtaining under it all sinnes of infirmity ignorance errour forgetfulnes or unadvisednes Now the holyest men on earth being ready to offend on this manner every day houre if for every dayly unadvised word or deed they had bene bound to bring a sacrifice no other way to purge their sinne thē had it bene utterly impossible to have kept this ordinance I. In respect of the cost and charges especially for the poore described by this argument that he * hamsucran terumah wants an offering so impoverished that he was not able to bring an oblation Esa 40.20 The poore soule that had but two mites Mark 12.42 44. and the poore man that had but one lamb lying in his bosome 2. Sam. 12.3 could not purge their dayly sinnes with sacrifices for them all especially considering that in this sinne-offering here spoken of they must of necessity bring either a shee-goat or a lamb-female without blemish Lev. 4.28 32. there was no respect of the poore to spare them or to dispense with them for bringing a sacrifice of lesse price as yet in other cases we see they were dispensed withall Lev. 14.21 22 30 31. 12.6 7 8. whereupon the mother of Christ being very poore as appeareth hence brought a paire of turtle-doves or two young pigeons Luk. 2.24 which had not bene lawfull if she had bene able to have brought a lamb Now if the Lord had this care to ease the burden of the poore leper at his cleansing and of the poore woman at her purification which might fall out to be but once in the yeare or once in a life time and to many never in their life then how much more agreeable is it to the mercy of God that the charges of the poore should have bene respected in those sacrifices which they might have had occasion to offer even every day in the yeare but hence we may gather that this sacrifice was not of necessity imposed upon them Yea it had bene impossible for the richer sort to have sustained this charge especially in the yeares of dearth or scarsity All the cattell upon the mountaines of Israel with the sheep of Kedar and Nebaioth were not so many as the knowne sinnes of Israel which needed this sacrifice II. In respect of the labour and travell this order was not possible to be observed when for every knowne sinne they should take a journey to Ierusalem many of the Israelites dwelling divers dayes journeys from the Temple Abraham travelling from Beersheba in the South to offer his sonne in the mount of Morijah where the Temple was afterwards built 2. Chron. 3.1 came not thither before the third day Gen. 22.2 3 4. And some others that dwelt in the Tribes Northward from Ierusalem were as farre againe distant from the Temple as appeares by the (i) Cl. Ptol. Geogr. l. 5. c. 16. tab 4. Geographicall description of that country so that to goe and come to performe that sacrifice could not be much lesse then a weeks work unto divers of them every week in the yeare they might have occasion to take this journey if this sacrifice Lev. 4. had bene exacted of them Yea as Ioseph Mary having bene at the feast when they had come a dayes journey homeward from Ierusalem seeking the child Iesus and not finding him in the company did returne back againe to Ierusalem Luk. 2.43 44 45. so many sinners having offered this sacrifice and comming homeward might in the way come to the knowledge of some new sinne and so be forced to goe back to Ierusalem to offer againe yea and this so often that all their life long they might doe no other work but travell up and downe to offer sacrifices But seeing it was impossible for the tribes and families of Israel to endure such travell we may therefore conclude from hence that both Mr Ainsworth and Mr Smith have erred in teaching that Israel was bound unto such a rule But against this it may be objected from the interpretation of the Rabbines alledged by Mr Ainsworth that these errours for which the Sinne-offering was to be brought were not so many common but few and rare and that therefore there was no such impossibility of purging them by sacrifice Therefore to cleare the Text and to vindicate the ordinance of God from the absurd traditions of the Thalmudists and that it may appeare how men have corrupted the Rules of admonition discipline as well in the Old as in the New Testament I will briefly poynt out some of their vaine glosses shew their contrary extremities about this particular statute The errours sinnes for which this sacrifice was appointed are in one extremity restrained too much by the Jew-doctours I. By expounding them onely of such works and deeds as are distinguished from thoughts and from words Because the Text sayth shall doe (k) H. Ains Annot. on Lev. 4.2 this they restraine to deeds and facts and therefore they teach that the Blasphemer because his sinne was in word not in deed was not to bring this sinne-offering This glosse is a vaine and false collection because the H. Ghost in the Scripture doth ordinarily describe the words speeches and savings of men under the phrase of doing as appeares Psal 15.2 3. with vers 5. Psal 50.19 20. with vers 21. And what reason is there that the sinnes of standering rayling cursing perjury blasphemy being repented of should not be purged by sacrifice as well as other hainous facts deeds II. By a second restriction of these errours in deeds and facts unto the transgressing of negative commandements onely Herein they (l) Ibidem shew themselves partiall in the Law dividing it into 613 commandements those againe into 248 affirmative cōmandements according to the supposed number of bones in a mans body 365 negative cōmandements according to the number of dayes in the yeare the sinne-offering they require onely for the breach of negative cōmandements pretending a reason from the Text which makes mention of all the cōmandements concerning things which should not be done Hereupon they say that no sinne-offering is to be brought for neglecting of Circumcision or the Passeover because they are affirmative commandements And thus at once they cast out 248 kindes of sinnes according to the number of the affirmative cōmandements from having any part in the Sinne-offering And this their exposition is not onely alledged but allowed approved of Mr Ainsw when he saith (m) Annot. on Lev. 5.1 The sinne-offerings in ch 4. were for greater offences in doing things forbidden of God viz. in the negative commandements And to prevent an objection that might be made against this distinction he sayth (n) Annot. on Lev. 4.2 Other sinnes viz. against