owne blood This hee cannot indure this hee cannot read with patience against this hee proclames open warre gibes often at it and reproacheth every one that sincerely embraceth the same But let him take heed least for calling good evill Chap. 5.20 God bring not the woe in Esai upon his head As for the unreverend terme it self which hee giveth unto Christs instuution we weigh it not neither are we any more discouraged from the holding of it fast then were our fathers of elder time discouraged from embracing the Gospell Act. 28.22 24.5 1 Cor. 1.23 Act. 24.14 because the enimies of it called it schisme faction folishnes heresie c. It is reported of one Theodotius having denyed Christ that hee might not be blamed for it taught that Christ was meere man and not God So Mr. Paget in the case of Church gouvernment that his owne and other mens faults may not be seene in not using or submitting to it doth labour what hee can to discredit the same But whether the power which wee stand for be schismaticall or his Apostaticall I hope by this Treatise the Reader shall be able to judge 4. Hee saith I have bene injurious unto him in spreading abâ—oad so many untruths against him as are before noted Answ 1. I had a just cause to doe what I did both for the truth sake and his owne too For first if every good subject be bound to his power to maintaine the temporall rights and Lawes of Princes whether it be by discovering of treason suppressing rebellion or the like Then much more ought all Christs subjects to doe what they can Rev. 2.25 to preserve the good estate of his spirituall Kingdome Againe who will not draw his brother out of a deepe pit or well if hee see any way or meanes for it The truth is Mr. Paget through Satan and his owne lust is fallen into many great sinnes and therefore out of Christian compassion to his soule I published the booke being confident if there be any farther course to be taken by me for his recovery this is it because now questionles hee shall see if hee will be contended to open his eyes his errours soundly and effectually refuted 2. Whereas hee saith our writings are untruths I say hee speakes untruely in it for there is nothing set downe there but will be prooved as in part I shall doe in this treatise and more I understand is shortly to come forth Besides I doubt not but Mr. Davenport will doe the like so farre as the thing concerneth him 3. Howsoever hee hath made a large discours in his owne justification notwithstanding hee hath not cleared himself at all in the maine things laid to his charge viz. promiscuous Baptisme and the authority of the Classis Yet hee knowes untill hee proove these two points to be lawfull our whole writing standeth firmely and effectually against him As for the many swâ—llâ—ng 〈◊〉 used throughout his booke in his owne praise In my understanding it had beene better Prov. 27.2 if some other had done it and not his owne mouth In the Olympicks games men did not put garlands and Crownes on their owne heads but waited till others did it In truth self prayse is very unseemely Hence in derision they say Hee dwelt by bad neighbours Besides such persons usually are least credited * Ioh. 8.13 and good reason too for the greatest boasters are commonly the worst dooers * 1 Sam. 15 13. Revel 3.15 c. As the emptiest vessels make the loudest sound driest things the greatest flame so those which proclame as with sound of trumpet their owne goodnes have most times least of it That I may be the lesse offensive in my words I will here speake to Mr. Paget in his owne Pag. 61. Certainly it was a want of modesty and prudency in him to make such disputes in his owne commendation For hee hath vainely praysed himself and wrounged us 7. Pag. 10. Yea in stead of clearing himself hee is more polluted His owne tongue defileth him And therefore his glorying is not good The fift thing wherein I am injurious in his conceit is to our whole Congregation to blot the same with report of infamous contention faction c. Answ 1. As they that stirre up warre and strife Iudg. 11.13 1 King 18.18 impute the cause unto others which lyeth on themselves so dealeth Mr. Paget with me For who hath bene the cause and authour to blot our Congregation with report of infamous contention faction c. but hee chiefly For had hee contained himself within his owne bounds not plaid the Diotrephes suffered the Church to have exercised her owne due power not brought in mens devises amongst us wee had not seene and felt the shame and misery which now wee doe And that all may see whatsoever infamy our Church lyeth under that it is come principally by his meanes I desire these things may be taken into consideration 1 The abuses from time to time done to our Elders that which they jointly doe if it fall not in his line hee termeth it an unrighteous law a bone of contention a rocke of offence In his Letter given into the Consistory 11. Mar. 1632. injurious to the Magristrate destroyers of the liberty of the Church ringleaders to faction c. If they in opinion differ from him then hee makes them parties and so disableth them from judging in the case yea professeth hee will not tollerate the thing I doe let passe to speake of his taxing them for insufficiency of his procureing the Classes to censure them Pag. 18.63 how hee rejects their advise and counceill For of all these things wee shall have a fitter place hereafter This onely by the way I say how sleightly soever hee thinkes of Ruling Elders notwithstanding they have a great place in the Church of Christ such power and authority as taking the consent of the Church with them they may call the Pastour to give them an account of his doing Yea and to depose him from his ministery If there be just cause although Classes and Synods take his part Let no man thinke that this is a new doctrine for our chief Divines teach it If any one * Protestat Kings supr pag. 15. Offer Confer pag. 2. of the Ecclesiasticall Officers themselves shall sinne hee is as subiect to the Censures of the rest as any other member in the Congregation If they shall all sinne scandalously either in the execution of their office Repl. to D. Downames defen l. 2. part 2 pag. 109. Discours of Troub at Franck pag. 162. art 65 or in any other ordinarie manner then the Congregation that chose them freely hath as free power to depose them and to place others in their roome And no marvaill if Protestants write thus For the Papists ingeniously say as much The * Ferus in Act. Apost cap. 11. Church may not onely exact an account of her
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
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
* 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
2 sect 4. Excommunication precisely and chiefely pertaineth to the Church and that she hath authority to commit the execution thereof to some speciall persons for that purpose and chosen for that end To the same effect Willet a Synops cont 4. qu. 4 p. 2. And Tailor b Comm. on Tit. ch 3. v. 10. p. 712. sayth that excommunication is the common action of the Church and not of any private person or persons VVhat more obvious and cleare by these mens testimonies then that every particular Congregation hath power fully in it self to performe all Gods ordinances But hath not Mr. Paget in the meane time just cause to blush who denies to the Churches of God that due power which the Learned of all professions doe grant unto her For the Non-conformists I have already shewed that they consent fully with us Pag. 23. Notwithstanding some thing more I will here speake of them and the rather because time was when Mr. Paget did esteeme them to be a multitude of Godly and learned Ministers and was or at least made a shew hee was of their judgement and practise Hee that reades the controversy betweene Downame and the Replyer shall there see this very point betwixt Mr. Paget and us largely handled The Doctor stoutly maintaineth Mr. Paget position viz. that particular Churches are dependent and stand under another Ecclesiasticall authoritie out of themselves The other sayth otherwise and often affirmeth * Li. 2. par 2. p. 104. that the administration of all Church-matters at first was in everie congregation the right in the Church the execution in the Presbyterie thereof For this purpose hee instanceth Cenchrea * Li. 1. part 2. p. 22.23 howsoever it was the port of Corinth and not farre from it as Radcliffe or lime House to London yet it was a distinct Church from that of Corinth and alike indued with full power ‡ Note of Ecclesiasticall gouvernment Mr. Parker speakes downe right in this thing and prooves by Text of Scriptures judgement of ancient Fathers Confession of Protestant Divines and many unanswereable reasons that a Pol. Eccl. l. 3. c. 6. all Ecclesiasticall power is alwayes in the whole congregation from hence it flowes as from the fountaine and to the same it returneth as to the sea And here by the way I doe demaund of you Mr. Paget seeing every Minister as the Learned b Par. in 1. Cor. 3.2 Park Pol. Eccl. l. 3. c. 12. Tilen Specu Antichri p. 14. D. Whitak de con qu. 5. p. 118. rightly say is the Churches servant and under her authoritie and administreth for her VVhat warrant then you and others haue to make any decree or sentence against the mind and liking of a whole Church and to require them to submit thereto Me thinkes such doing becomes not servants And whither this be not to be Lords over Gods Heritage contrary to Peters charge I desire the humble and Godly to consider In Title page Vnto these wee will adde the Authour of the English Puritanisme a Booke as the Publisher reports containing the maine opinions of the rigidest sort of those that are called Puritaines * He meanes the foreward professours which stand out against the Ceremonies in the Realme of England among other truths 1. They hold and maintaine that every company Congregation or Assembly of men ordinarily joyning together in the true worship of God is a true visible Church of Christ and that the same title is improperly attributed unto any other convocations Synods Societies combinations or Assemblies whatsoever 2. They hold that all such Churches or Congregations communicating after that manner together in Divine worship are in all Ecclesiasticall matters equall and of the same power and authority and that by the word and will of God they ought to have the same spirituall Priviledges Prerogatives Officers Administrations Orders and formes of Divine worship 3. They hold that Christ Iesus hath not subiected any Church or Congregation of his note this to any other superiour Ecclesiasticall Iurisdiction then unto that which is within it self so that if a whole Church or Congregation shall erre in any matter of faith or Religion no other Church or spirituall Church-Officers have by any warrant from the Word of God power to censure punish or controule the same But are onely to advise them and so to leave their soules to the immediate iudgement of Christ and their bodies to the sword of the civill Magistrate c. 4. They hold that every established Church ought as a speciall prerogive wherewith shee is indued by Christ to have power and liberty to chuse their owne spirituall and Ecclesiasticall Officers c. 5. They hold that if in this choyse any particular Churches shall erre that none upon earth but the Civill Magistrate hath power to controule or correct them for it c. 6. They hold that the Ecclesiasticall Officers and Ministers of one Church ought not to beare any Ecclesiasticall office in another but ought to be tyed unto that Congregation of which they are members and by which they are elected into office c. There is nothing here sayd but many others of our learned Country-men have sayd the like as D. Ames a Casconsc l. 4. c. 29. Mr. Banes b Dioces Triall conclus 4. Mr. Bates c Pag. 66. Mr. Fenner d Against Bridg pag. 15.16 Mr. Vdall e Demonst. Discipl pag. 24.25 c. In the English Church at Franckford in Queene Maries dayes it was agreed upon that ‡ Discours of troub Frank. pag. 115. the Ministers and Seniours severally and iointly shall have no authority to make any manner of Decrees or Ordinances to bind the Congregation or any member thereof But shall execute such ordinances as shall be made by the Congregation and to them delivered Againe None shall be excommunicated untill the matter be first heared by the whole Church That the Ministers and Seniours and every of them be subiect to Ecclesiasticall discipline as other private members of the Church be Neither shall Mr. Hookers * In his answer to Mr. Pagets 20. quest Answ 11. Testimony be unremembred who affirmeth that a particular Congregation may lawfully and without sinne call a Minister without or against the approbation of the Classis And hee gives this reason for it They which had complete and perfect Ministers before any Classis had power fully to call them But a particular Congregation had perfect and complete Ministers perfectly and completely called before any Classis Ergo c. Thus Reader thou mayst perceive that Mr. Paget hath left the way of Non-conformitie yea and shewes himself to it a great adversary Indeed so sore a one that in his own words I may truely say As Herod to kill one infant Pag. 73. spared not to kill a multitude of other infants so hee that hee might undermine us and blow us up into the ayre hee cared not
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
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
THE CHVRCHES Plea for her Right OR A REPLY to an Answer MADE OF MR. IOHN PAGET Against WILLIAM BEST and others WHEREIN The maine points of our present differences are handled And the principall causes of our troubles declared Published by WILLIAM BEST I. Thes 5.21 Proove all things hold fast that which is good Psal 119.128 I esteeme all thy precepts concerning all things to be right and I hate every false way At AMSTERDAM Printed in the Yeare M. DC XXXV A Fore-Speach To the Christian Reader IT was a seasonable saying of Nichodemus * Ioh. 7.51 standing in our Lords defence Doth our Law judge any man before it heare him and know what hee doth I make no question Well-affectioned Reader but thou hast before this time perused Mr. Pagets Booke and hast there seene many words tending to his owne justification and our condemnation Now the thing that I shall desireously request of thee is that thou wilt haue the patience to read over this my Answer to it And when thou hast seriously studied pondered and examined by the unerring rule of Gods Word all that both parties haue said in the whole caraige of this busines judge then as God shall give thee understanding Wishing thee by the way to remember what folly and shame it is for any as Salomon * Prov. 18.13 sayth to answer or give sentence of a matter before hee heare it There are some things which I thinke necessary first of all to informe thee off and that is touching the reasons why I haue set forth this Treatise Also why in the manner it is For the first to let passe the many insultations and exclamations which I haue suffred at some particular mens handes since his writing came forth as if every thing were true that he hath set downe against me I am oftē by name particularly called upon and singled out to defend our Iust Complaint made against him Besides accused of committing many untruths slaunders lies with other crimes little lesse then blasphemy and this not against himself alone but Magistrates Ministers yea all Reformed Churches If I should therefore under these heavie charges say nothing would not most men hence conclude that I am guiltie And so through my silence I should which I dare not doe dishonour God betray the truth and let goe my owne innocency Moreover I conceive that it lay upon me though the meanest of my Brethren to reply considering that the Booke of Complaints was set forth chiefly by my meanes Now my conscience for my part beares me witnes that I did the thing out of love towards God his truth and people and not as is falsely suggested of contention and a peeuish mind And I was thereto mooved the sooner 1. because the same was in many mens hands already and so rather publicke then private 2. We had waited almost a quarter of a yeare for answer but could not obtaine it although M r Paget was spoken unto many times about it 3. It was given out that hee had writen 12 or 15 sheets of paper against us and intended shortly to acquaint the world therewith when this report was brought unto me I thought it requisite having the copies by me immediately to publish them that so seeing hee would publikely write in confutation thereof men might truely understand what our particular grieveances were And these causes of great and good regard led me to doe what I did Of which more is spoken in another place Lastly whereas I haue had occasion to sit many times in our Consistory Hence I haue taken a more full and certaine knowledge of our common Ecclesiasticall affaires I mean observed the unfreenes of our Congregation and her subjection to the power of the Classis and in this regard as I know my self the better able to give testimony of the truth in the matters betwixt us so I thinke my self the more called to speake what I truely may in the just defence of my self and others For the manner of this writing Whosoever shall consider either the subject here treated off or the persons whom it chiefly respecteth will I thinke confesse that there lay a necessity upon mee to use the best meanes I could to haue it done unto some effectuall purpose But for my part I must confesse and so I would haue all men in all places to know that I am not in my self of the abilitie to compose a worke of this nature And therefore thorow my entreatie and desire others more able haue taken some paines for me herein both in seeking out learned Authours as also setting them downe in the places as they stand On whose fidelity skill and care I haue presumed the publishing of them to the world having this confidence in the person or persons that they will stand to justify all the allegations according to the end and use here produced And if just occasion be offered it may be they will adde some thing more thereunto As for the truth of the matter this I owne under my owne hand And to use here Mr. Pagets words for the testimony of this truth I am not ashamed to suffer that reproach which some lay upon me Though I have allready bene smiten on the right checke Preface yet I am ready to turne the other also rather then to forsake this truth which I iudge to be of great importance Yea if I were cast upon my death-bed ready to deliver up my soule in the hands of the Lord I should among my last words professe before men and Angels that the things here pleaded for by me are the holy precepts of the eternall God The reason why I haue not followed him steppe by steppe throughout his Booke but haue principally insisted upon two points viz. promiscuous Baptisme and the due power of the Church is because on these depend all our differences For if it be true as it is here prooved to be most true that it is unlawfull to baptise any infants whose Parents one at least are not members of any visible Church And that every particular Congregation is independent and may yea ought to practise Ecclesiasticall Government and all other Gods spiritual ordinances in and of it self immediately from Christ Then it will follow that our former protest is certainly true against him And so much the premises granted is by himself acknowledged for thus hee sayth If this Church be deprived of that liberty and power which Christ hath given it c. Preface If the Elders be deprived of their power in Government for the good of the Church If I have subiected the Church under the undue power of the Classis c. If these and the like assertions in their Booke he true then is there cause to complaine of the miserable slavery and bondage of this Church and of Tyrannicall government Then is there cause to commend and preferre the liberty and freedome if the Brownists which are not subject unto the power of any
nothing in them tending that way whereto you stretch them wee say and this is the most that the Magistrates will have us to take one that can speake Dutch and one in this Countrie Now may not they require so much and wee doe it and yet wee keepe still our power If Mr. Paget had but read our words charitably hee should haue seene that which hee inferreth from them to be directly in them contradicted For marke all Readers that haue sence wee say the Magistrates will have us to take one c. doth it not then follow that wee confesse they permit us to use the libertie and power which Christ hath given us yea encourage us to it yet so as wee chuse a man to their liking For conclusion then I shall exspect in his next Booke that hee either blot out this slaunder or make acknowledgement of his fault herein and to induce him the more unto it I wish him to read the Wise-mans saying Devise not evill against thy Neighbour Prov. 3.29 seeing hee dwelleth securelie by thee Lastly let it be noted how unprofitable hee is unto the peace of this Citie in that hee seeketh by untrue reports to set debate betwene the Rulers and people The Scripture saith In the multitude of people is the Kings honour As it is a fathers glory to haue a large posterity a shepheards prayse a great flock so it is a Gouvernours dignity and credit to exercise authority over many faithfull subjects But certain it is Mr. Paget hath bene an occasion not onely to drive some families hence but also a principall hinderer of many and those very rich in the world from coming hither the which thing tendeth unto the great hurt both of Church and Common-wealth and what I here speake I can make it good by many faithfull and honest witnesses The 8 injury is to all the Reformed Churches in publishing complaints against such lawfull authoritie as is exercised by them Answ 1. VVhen M. Paget by the Scriptures hath prooved the matters in controversy betweene us lawfull viz. the power of the Classis and his riffrafe Baptisme then I will by Gods grace acknowledge my fault herein till then I shall alwayes professe that hee hath borne false witnesse against his neighbour A thing in his writings too common with him 2. Observe here how Mr. Paget professeth plain Brownisme and condemneth the Church of England and that hee doth so I proove it thus All Reformed Churches use a Classicall gouvernment so saith hee But the English Church useth no such Therefore it is no Reformed Church and so consequentlie false VVhat Apologie hee can make to vindicate his reputation I yet know not but it may be wee shall see something of it in his next booke The 9 injury that hee taxeth me with is to all that seeke Reformation and desire the same Discipline that is practised in these Churches this their Booke being a stumbling block in the way Answ 1. I suppose by the seekers here after his Discipline hee meaneth the English non-conformists Now in this hee abuseth them and his Readers too for howsoever they would willingly shake off the Prelates yoke notwithstanding it is not to come under his Classicall authoritie but rather to erect that single uncompounded Policie which hee seemes to gibe at whereby particular Congregations are made to be independent Not standing under any other Ecclesiasticall authority out of themselves And that this is so I can proove it by many testimonies In a certain booke set out under the name of all the unconformable Ministers in the Realme they write thus Wee confine * Protestat King suprem pag. 12.13 and bind all Ecclesiasticall power within the limits onely of one particular Congregation Holding that the greatest Ecclesiasticall power ought not to streitch beyond the same and that it is an arrogating of Princelie supremacie * Marke this for any Ecclesiasticall person or persons to take upon themselves Ecclesiasticall jurisdiction over many Churches And a little after Wee hold that those Ecclesiasticall persons that make claime to greater power and authoritie then this especiallie that make claime Iure Divino * This Mr. Paget doth of power and Iurisdiction to meddle with other Churches then that one Congregation of which they are or ought to be members doe usurpe upon the supremacie of the civill Magistrate c. The Refuter of D. Downames Sermon handleth this point largely and prooveth from the Scriptures and best writers that every particular Congregation Repl 1. l. 3. p. 185. l. 1. part 2. p. 22 23.68 ought to haue absolute gouvernment in it self and that no Officer by vertue of his office may meddle with the affaires and matters of any Church except his owne To these wee will add D. Fulke a man famous and of rare learning in his Learned Discours of Ecclestasticall Gouvernment hee saith There ought to be in every Church an Elde ship Pag. 84. which ought to have the hearing examination and determining of all * Note this matters pertayning to the Discipline and Gouvernment of that Congregation I could name many more but it needs not specially because I shall have occasion to speake againe of the thing in another place Yet this may not be forgotten VVhereas there are many hundreds of our Country-men in New-England they have not erected there any Classicall Gouvernment but every particular Church exerciseth her owne I say within her self wholy which is a sure argument to proove that the foreward professours in England approove not of this kind of gouvernment here pleaded for although hee would feigne haue his Reader to thinke so 2. Whereas hee saith that our Booke is a stumbling block laid in the way of Reformation I suppose it will appeare so farre otherwise as that hee himself will be found chiefly in fault this way And therefore I wish him to be well advised what hee writes hereafter least the reasons which hee layeth downe for his gouverning of many Churches be applyed by the Popes men unto the Hierarchy and to as good purpose too And truely I cannot see but this may well be so considering that both their Disciplines tend unto the taking away of the Churches Right the difference is In the Hierarchy one doth it In the Classes more notwithstanding in this they joyne together viz. in depriving Churches of their due and lawfull power Tenthly hee saith I am injurious to all that are grieved for the offence arising by this fact hee being the cause of their grief Answ 1. If any grieve to see errour discovered the truth cleared good men justifyed unjust doers reprooved it is their fault and sinne But the writings published by me serve for this end and use 2. If any haue given occasion unto others of sorrow it is principally himself in that he hath by unlawfull meanes keept from us the profitable preaching of the mord whereby wee should have bene much furthered in the way to life and glory
that no infant under the Law was to be circumcised except hee were a member of that visible Church seeing therefore they leave this patterne it must follow as I sayd that they make the argument voyd and of no effect and so refute their owne writings and destroy againe the things which they haue builded 3. Seeing by comparing their practise with their profession they are not so true to their owne grounds as they ought this custome becomes the greater blot and dishonour unto them That they are not true to their grounds I have manifested before To which this further may be added In a Synod held at Dort Anno 1578. it was there agreed that all Parents before they brought their children to be baptized should got unto the Ministers or Elders that so they might give notice unto the Church whose child it was that should be baptized Now for what end should the Parents be enjoyned to acquaint the Church Officers with this thing unlesse their meaning was that none but members children should be baptised If they had intended that things should be as they are now baptise all brought to the Congregation then truely with reverence be it spoken they made a very unnecessary article for what need is there of telling the Church whose children they are if all brought there must be baptised Lastly let it be considered whither the unsound doctrine of the Papists get not countenance by this custome who teach * Aegid Topiar in Epist. Euang. p. 293. that Gods commaundements must sometime give place unto mens traditions Object 2. Compassion towards infants mooveth many Ministers to baptise them Answ Wee may not doe any thing against the expresse will of God under a pretence to shew mercy unto others ‡ 1. King 20.42 that pitty which the godly are to manifest must be rightly-bowelled * 1. Pet. 3.8 that is commaunded of God both for the matter and manner of it It is well knowne that Origen ‡ August de Civit. Dei lib. 21. c. 17 through to much compassion of the wicked thought that the Divels themselves should be saved at lenght unlesse men therefore are carefull to set bounds unto their affections their affections will lead them bejond their bounds To conclude this point my hearts desire is that every godly Minister would be pleased duely to regard these things It was no dishonour unto Iob that hee tooke the councill of his hand-maid Neither did it darken Apollos reputation that hee learned some thing of Aquila and Priscilla A wise Generall of a feild dispiseth not the advise of the meanest souldier in matters of greatest waight Wee are told of a Papist * Picus Mirand an Papa sit supra Concil that wee ought to beleeve a simple plaine Husband man c. if hee speake the truth For my part I should not presume to commend what I haue said to their judicious consideration unlesse I had by diligent inquiry first seene the same to be a truth and so setled my conscience in the certainty of it SECTION VII TO let his scoffes alone which hee merrily puts forth in pag. 71. 72. I will here give him a direct answer unto the thing which hee there demaundeth that is What that due power is by which wee would have the Church to be gouverned and unto which wee would willingly be subjected It is that Polity-Ecclesiasticall which the Lord Iesus the King of his Church hath ordained in the New Testament and given unto all the Churches of his Saints whereby they are to chuse and call into office such as are fit and exercise all other spirituall ordinances in among themselves immediately from him This gouvernment wee hold to be the perfection of all as comprehending in it whatsoever is excellent in all other bodies politicall As man being the perfection of all creatures comprehends in his nature what is excellent in them all Having being with the elements life with the plants sence with beasts and with the Angells reason Those which haue written about the Politike gouvernment of common-wealths as Aristotle a L. 5. Pol. c. 1. l. 3. c. 11. Herbertus b L. 1. Hist Pol. Tolosanus c Lib. 4. c. 5. Bodin d L. 2. c. 7. l. 6. c. 74. Iunius e Par. 1. Qu. Pol. Qu. 4. Danaeus f L. 4. Pol. c. 5. Richterus g Dict. axim 63. Althusius h C. 32. Pol. Contarinus i Hist. Venet. others doe mention three kindes as lawfull and good Monarchicall Aristocraticall and Democraticall Now all these three formes as the Learned ‡ D. Whita cont 4. Q. 1 pag. 14. Refut D. Down Serm. l. 2. par 2. pag. 106. Pet. Mart. loc com Clas 4. c. 5. pag. 783. Keckerm System S.S. Theol. lib. 3. p. 400. judiciously observe haue their places in the Church of Christ In respect of him the head it is a Monarchy in respect of the Eldership an Aristocracy in respect of the body a popular state Further I doe affirme that this Ecclesiasticall gouvernment is unchangeable ordinary best and perpetuall common to all true Churches and unto which all estates must be subject as brethren so every officer likewise And good reason too for it is a matter of faith a point of the Gospell yea of the substance of it and necessary to salvation so farre I meane as other of Gods ordinances But not to speake any more of the necessity and excellency of this Church Gouvernment there being in print many learned Treatises of it I will here lay downe my reasons to proove the former Assertion viz. that every particular visible Church hath from Christ absolute intyre power to exercise in and of herself everie ordinance of God and so is an independent body not standing under any other Ecclesiasticall authoritie out of it self And this I will doe if God permit ARGVMENT I. If those Churches planted by the Apostolique institution had power fullie in themselves immediately from Christ to practise all his ordinances Then have all Churches the like power now But the first is true Therefore the second The proposition is cleare and certaine by these Scriptures 1. Cor. 5.2.3 Act. 14.23 2. Cor. 16.2 Col. 2.5 2. Thess 3.14 The assumption is acknowledged by sundry of our best Divines That first gouvernment of the Church sayth Mr. Brightman * On Revel chap. 2 p. 65 edit 3. is common to all times and places and that it is not to be permitted to be at the arbitrement of men to follow what way they list but that alwayes in reforming a Church wee must have recourse unto the first beginnings to the which as our onely rule wee must call back whatsoever strayeth from it and that they are not to be turned tuned according to the crookednes and jarring sound of the succeeding Churches Mr. Parker * Polit. Eccl. l. 1. c. 23. pag. 59. l. 3. p. 95. 300. hath in
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
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
Ministers but depose them and reject them altogether if they be not fitt Hence then wee see when a Congregation is injured by any of her Officers she wants not power in her self immediately from Christ to redresse it and therefore if she suffer continuall misery it is her owne fault and so deserveth the lesse pitty But to proceed 2. Hee hath made our Church to lie downe in her shame by his invective writing against many members thereof matching them many times with the vilest enimies that ever God had as Corah Pag. 2.3 and the Rebels with him the Apostates Israëlites the murderers of Christ the persecurors of the Saints and other most notorious Hereticks and blasphemers But himself unto meeke Moyses to the good Prophets yea to the Lord and Christ and to Iohn Hus the Bohemian that faithfull Martyr of Christ Againe to say nothing of the contemptible termes which hee useth * Prov. 8.8 nor of his aggravations in seeking to set Magistrates †Pag. 29.30 and Ministers * Pag. 73. and all at variance with us truely his mocking ‡ 72.100.102.103.122.151 Arrow p. 52.65 354. is intollerable In this hee is farre from that gravity which should be in a Minister of God specially in a man of his yeares sober dealing would better become him for as Paul saith such things are not seemely But in truth I find this to be his constāt practise in all his writings I would hee did once see it and consider the dishonour which hee causeth unto the Church by it The Preacher * Eccles 12.10 sought to find out acceptable words and that which was written was upright even words of truth 3. To come more particularly to his accusation why doth hee terme that which wee haue done infamous contention c. so in pag. 4. a faction in the Church I take it hee speaketh this because wee have opposed his courses if this be his meaning then I answer 1. Diotrephes might haue framed the like objection when the brethren withstood him 3. Ioh. and on as good ground too 2. Wee know that the Saints are commaunded to contend * Iude 3. Prov. 28.4 for the faith and to hold fast every ordinance of the Lord. If subjects freemen scholers c. will not loose the previleidges of their Country Cities Houses much lesse should the sonnes of God let goe any of their rights which they have in Christ 3. As for keeping peace either with him or others it must be done * Iam. 3.17 Heb. 12.14 Rom. 15.5 with holynes purity and according to Iesus Christ True it is wee may accord with him but how If wee will make our selves the servants of men and yeeld unto that which our consciences perswade us is most unlawfull It is said of Nahash the Ammonite that hee would not be at peace with the men of Iabesh Gilead 1 Sam. 11.2 unlesse hee might thrust out all their right eyes An unreasonable condition Notwithstanding I shall make it appeare unto all men in all places wheresoever this Booke shall come that Mr. Pagets Termes propounded for reconciliation with us are worse a great deale For either wee must make our selves spiritually blind in things necessary to salvation and cast off some of Christs Ordinances and practise in the place thereof humaine devises otherwise for the present there is no hope to be at union with him But as it is in the Proverbe a man may buy gould to deare even so for my part howsoever I desire from my heart to accord with him neverthelesse my care must be so to have it as that I may accord with God and have peace of conscience Now to the next supposed injury The sixt is to the Classis in defaming their gouvernment and proceedings Answ 1. If Mr. Paget had the ability to proove his bould affirmations with inevitable reasons as a speciall faculty to disgrace men by untrue reports hee would be a Disputer one of a thousand What have wee said about the Classis that hee hath any where in his Booke refuted Indeed much windy take hee useth in the thing that the Classis is ancient Pag. 71.72 other Churches stand in as much subjection to it as his This order was in these Countries before his comming over 18.66.25 The Synods have agreed that some things shall not be proceeded with without the advise of the Classis The Classicall Assembly did judge thus and a great deale more hee writes just to this purpose But the Reader shall find grapes on thornes and figgs on thistles assoone as one sound argument in his Booke to justify that power and authority which there is now exercised Notwithstanding whosoever shall read understandingly his Booke will say that hee hath not left this point unprooved out of forgetfullnes but rather of meere poverty as not having any authenticall records of the holy Ghost under the shadow whereof hee could find any shelter to shrowd his Classicall function as a Divine Ordinance 2. But to come neerer the matter whatsoever wee have said of the Classis wee stand strictly to it and are well able to proove it Two things wee have affirmed 1. That wee beleeve that gouvernment which they exercise over such Congregations unto which they stand not properly Ministers is an undue power 2. That wee have found very hard dealing at their hands For the first I shall referre the Reader to Sect. 7.8 I ouching the later if need be I thinke our Elders * They affirme that the resolution of the Classis deprived the Church of her due power 12. Nov. 1631 Answ 2. to the Classis will be witnesses for me Howsoever sure I am Mr. Hookers case cleares it sufficiently they having made an Act altogether against the liking of our Elders and Congregation that hee should not be admitted to the Pulpit of the English Church for any edification ‡ So are the words of their Act. thereof There went hereupon 40 Brethren or more to the Consistory and there shewed their great discontent against that which the Classis had done and earnestly desired their assistance Upon this two Elders two Deacons and two Brethren were sent unto the Classis to entreat them to revoake and cancill the former Act as being demaunded and given out of all due order yea before our Church had propounded him unto them or desired their consent in the thinge Further it was shewed that no man without the consent of the most of the Consistory hath power to aske the question ‡ Not because we approved of their authority but because wee knew it was in vaine to present him to them whether hee be fitt to be our Minister or not Besides wee told them that wee had not bene with the Magistrates and therefore as yet the matter belonged not to them in a word it was promised that unlesse Mr. Hooker would acknowledge their authority * Ier. 2.14 hee should not be presented to them
If a father should withhold from his children seasonable and holesome food were it not a sufficient cause of weeping and mourning For our parts wee cannot judge otherwise of his caraige towards us howsoever hee blesseth himself in it The 11 and last injury is to all that take pleasure in these offences hee being a meanes to harden them in sinne Answ This is onely a begging againe of the question and therefore it is answered before For conclusion then here I may in his owne words say Pag. 32. Such reproaches are quicklie broched but the guilt of them is not so quicklie and easilie taken away Besides these I find many other untruths and reproaches laid upon me in his Booke unto all which I shall give answer in time But as for the writer of them I will say no more but that which the Reader shall find by experience Pro. 25.28 That as abattered city without walles so is hee that cannot rule his affections for his eger desire to fasten upon us hee cared not what hath left his writings naked without all reasonable and honest defence SECTION IV. IN this Section my purpose is to examen Mr. Pagets answers unto certaine Scriptures alleaged by us and Mr. Davenport in our writings First to proove that Christ hath given full power unto every particular Congregation to chuse freelie their owne Ministers wee mentioned Act. 6.3 and 14.23 Mr. Paget to refute us deviseth 8 Answers Pag. 18.19.20.21.22 amongst which there is not one that answereth to the thing at all nor serves his turne in the least for which hee bringeth it It is not necessary that I should here write downe all his words I will therefore onely take the substance of them which is thus 1. Wee accuse other Ministers besides himself 2. The order against which wee complaine hath bene formerlie observed in our Church 3. Wee are partiall because wee disliked not the thing sooner 4. Hee tells us what order the Synods have devised about the calling of Ministers 5. Wee are taught a thing never doubted of that the Elders ought to goe before the people in all the publick actions of the Church 6. If this be not so great absurditie will follow 7. If wee were apart well examined hee assures himself that few of us would be found to agree with one another touching the due order of elections 8. It is an heinous crime no lesse then sacriledge to deprive the Church of her lawfull power But is this to answer or rather in truth to play the Trifler For what are these 8 Replies but so many shifts and windings even miserable starting holes and scope doores for him to fly out at doth hee not here turne his backe upon the case as not willing to stand to it I wish hee would once againe read our Scriptures and his answer to them and to perswade him hereto I will presume though I looke to be requited with shrewd words for my labour to propose it to his view in this manner If the complaint made by William Best and the Subscribers with him be against Mr. Paget others If the order against which they complaine be ancient If they haue done ill in not blaming the thing till now If the Synods haue prescribed and order of calling Ministers If the Elders ought to goe before the Church in all publike actions If hurt will follow otherwise If the Complaynants cannot agree among themselves touching the due order of elections In short if it be a great sinne to deprive the Church of her due power Then doe not these Scriptures Act. 6.3 and 14.23 proove that Christ hath given full power to his Church to chuse freely their owne Ministers But the first is true Therefore the second Mr. Paget needs not to take it amisse that I have syllogistically framed this argument for him For beleeve it unlesse it goe this way a man may say of his reasoning here as of them in the Proverbe Hee asked for hookes and they say they have no mattocks Notwithstanding I doe not impute this to his insufficiency but to the badnes of his case Hee perceiving in likelyhood that these Scriptures made for us and against him thought of a course how to put them by and save his owne credit too and that was by holding his Reader in a long talke For will not many thinke when they shall read 7 or 8 scoore lines writen to confute 3 or 4. But the thing is soundly done 2. For the matter in pag. 20. I would willingly know why he hath writen a whole side to proove that the Gouvernours of the Church ought to goe before c. hath this thing ever bene in question Knoweth hee not that our difference is not about our owne Eldership But whither Officers of other Churches have ought to doe as by power with the administrations of our Congregation This indeed wee deny but nothing els Why therefore doth hee spend time in unncecessary talke If his heart be upright and hee thinke his case good let him speake out plainely and directly in it VVee affirme that the election and ordination of all Ecclesiasticall Officers ought necessarily to be made by the free chose of the Congregation wherein they are to administer and none else have a calling to meddle therewith For this wee bring the word of God Act. 6.3 and 14.23 Not wrested to serve our Turne but understood in that sence which the learned expound it as Cartwright a Refut Rbem on Act. 14.23 Bates b Pag. 66. Vdal c Demonst discip pag. 24.25 Danaeus d In 1 Tim. c. 5. p. 350. Fenner e Sacr. Theol. l. 7. c. 10. pag. 106. Polanus f Syntag. l. 7. c. 16. p. 543 Piscator g In Act. 6. Observ 2. Beza h Annot. in Act. 14.23 the Authors of the admonition to the Parliament i Lib. 1. p. 3 Church gouvernment k Pag. 40. Necessity of Discipline l Pag. 28. Defence of Ecclesiasticall Discipline m Pag. 40. and many others But Mr. Pagets profession and practise is otherwise Hee sayth * Preface that particular Congregations are not independent but stand under other Ecclesiasticall authority out of themselves And to have his Reader to be of the same mind with him hee tels him in pag. 19. and 66. that the Synods in these Countries have agreed to have it so If hee had told us and prooved it that Christ or his Apostles had so commaunded wee would haue embraced it forthwith but not the sooner because men have done it Our reasons are these 1. It doth not belong unto Synods as the Learned * Beza de Eccles c. 5. p. 125. Piscat Thes Theolog. loc 23. p. 372. Iusti. Mart. n Dial. cum i Tripho affirme to make new Articles of Religion nor to bring any thing into Gods house which hee hath not commaunded in his word Ministers sayth one ‡ D. Whita cont 4. quoe
already shewed how quite contrary their doings are unto the example in Act. 15. unto which this further may be added that the matter caried from Antioch to Ierusalem was agreed upon by the whole Church Pag. 338. and sent thither by their mutuall desire and consent And hence our Divines teach that the power of bringing things from one Congregation to another belongeth not to any one officer but to the whole Church If this be true by what word of God then doth Mr. Paget by his ‡ Thus hee is accused by our Elders in the records of our Church Oct. 6. 1631. owne authoritie and without the consent of the Consistory or any one of them cary matters to the Classis and there hee and they together undoe all that which the Elders with the Churches consent had before jointly concluded In pag. 82. after many bitter reproaches hee asketh Where is the warrant of Will Be. and the rest how proove they that I destroy the power of the Church Wee are not to seeke of good proofe for that which wee have spoken for seeing hee most unlawfully carieth our busnesses away to be determined by the Officers of other Churches in this respect hee goeth about to spoyle us utterly A little after hee demaundeth What is to be done if the Elders be in errour whither the matter should be brought to the body of the Congregation VVhy not came the word onely from the Classicall Assembly are they the people Iob 12.2 and must wisedome die with them are the Brethren all Simplicians all novices is there not a wise man among them to judge of cases Indeed it is the manner of those which inclose in their owne hands the common rights of Churches so to upbraid them and in scorne to taxe them with lightnes rudnes pride contention c. But the Spirit of God giveth a better testimony of them * Act. 24. to 42. Phil. 16.7 1 Th. 3.5.6 1 Pet. 1.7 and counteth them meet ‡ Lev. 8.23 Deut. 1.13 Act. 11.12 1 The. 5.21 1 Ioh. 3.1 both to heare and determine of matters But this sayth hee the Brownists doe VVould hee have his Readers thinke that none but they have ever done it If his intent be so then I must tell him that hee goeth about to deceive them for as I shall shew in another place this was the constāt practise of the primitive Churches viz. to have matters debated and discussed openly before the whole multitude of the Church And that hee may have something in the meane time to looke upon Hee may if hee please looke on a Booke intituled A discours of the troubles in the English Church at Franck ford where hee shall find among other Articles agreed upon by the whole Congregation these Art 62. If all the Ministers and Seniors which have authority to heare and determine c. be suspected or found parties If any appeale be made from them that then such appeale be made to the body * Marke this Mr. Paget of the Congregation the Ministers Seniors and parties accepted and that the body of the Congregation may appoine so many of the Congregation to heare and determine the said matter or matters as it shall seeme good to the Congregation Againe Art 67. If any controversy be upon the doubtfull meaning of any word or words in the Discipline that first it be referred to the Ministers or Seniors And if they cannot agree thereupon then the thing be brought and referred to the whole Congregation What sayth Mr. Paget to this I hope hee will not say they were Brownists Notwithstanding it was their practise to have matters brought unto the body of the Congregation howsoever hee speakes contemptuously of it 7. The thing then and there concluded was divine Scripture imposed upon all other Churches of the Gentiles although they had no delegates there v. 22.28 ch 16.4 8. It is observeable how Mr. Paget stumbleth at the same stone and misapplyeth the very same place of Scripture Act. 15. as they Papists * Rhemist on the place Ioh Barn in Act. 15. v. 3. Casp Vlenberg 16. caus c. 16. p. 527. have done before For thus they write Paul and Barnabas condescended to referre the whole controversie and the determination thereof to the Apostles and Ancients at Ierusalem that is to say to commit the matter to be tryed by the Heads and Bishops and their determination in Councill And indeed such application of it better serves the turne of Iesuits and Preists that seeke to set up the Popes supremacie and a Tyrannicall Hierarchie then those that desire to stand for the Rights and Previledges which Christ hath given unto his Church When I begun to read his 6 Answer I thought to have found some great matter in it because hee promised to come neerer unto the place Act. 20.28 but having well perused it my exspectation was frustrated for hee is so farre here from coming neerer the point that in my understanding hee runns quite from it All that hee saith is to this effect Men doe attend to their flock when they labour that the same may be increased Answ 1. It is true But how must this enlargement be made surely not by opening the doore of the fould to take in Lyons wolves foxes c. but such onely as by their fruites appeare outwardly at least to be the sheepe ‡ Esa 35.8 Zach 14.21 Rev. 21.27 Ioel 3.17 of Christ whereas therefore Mr. Pager bringes into the Church the children of a stranger * Ezech. 44.7 so I am told are the words in the text my meaning is refuseth not to baptise bastards the seed of the adulterer and the whoore when they are brought unto him Hee needs not glory in his number for it is not the increase of God * Col. 2.19 Ezech. 16.26 but as the Prophet sayth of whoordomes against him And I wish hee would well consider when Christ shall appeare in the brightnes of his glory and shall sit as a just Iudge at his second coming to aske a strict account of all his actions what hee will say then for this thing seeing hee is not able to alledge one precept or example for it in the whole Scripture 2. Seeing hee increaseth his flocke by baptising such infants whose parents are without How commeth it to passe that hee takes not more care afterwards of them some say * Chrisoft Tom. 1. p. 324. that children by Baptisme are made members of the visible Church and of this opinion Mr. Paget by his writing * Orels I know not for what end hee writes it here seemes to be if so me thinkes then it is hard dealing in a sheepheard to take sheep one day into his fould and presently after to cast them off take no further charge of them neither acknowledge them more for his then those which never were of his flock at all For that which is in his 7 Answer It is onely a peece of false
gathereth some observations from the place Now for me to answer his nothing with some thing it were worth nothing Therefore I will passe this Scripture over notwithstanding I thinke fit taking an example from him to set downe some notes also 1. If the Ministerie ought to be fullfilled then must not Ministers marre their doctrine with passion girding spightfull speaches willfull oppositiō crosse teaching c. of purpose to discountenance the truth and to hinder the growth of knowledge and sincerity 2. They ought not offensively to publish unto the world the personall and secret fealings of Brethren but in the spirit of meekenes privately seeke to restore them 3. In their writings they should not set downe untruths and slaunders continuall begging of the question many words for that which was never doubted of and not a word to proove the points in question but contrarywise by the Scriptures soundly convince the gaine-sayer Act. 18. ult 4. They ought not to bring mens devises into the Congregation and there to set them up as part of Gods worship 5. If the people must say to Archippus take heed c. then must not Ministers when they are admonished for their unsound doctrines and bad gouvernment reject the authority of the Church and shrowd them selves under the arme of flesh of purpose to continue in their evill courses Lastly if they must fulfill their Ministery then should they not in their old age be worse in life and doctrine then they were in former time As Mr. Paget thought it needfull that his Collections should be observed so let every godly Minister consider whither it be not meet that each of these things should be duely regarded of them The third Scripture is taken from 1. Pet. 5.2 Feed the Elock of God which is among you taking the oversight thereof c. To this hee first answereth that sheepheards for the defence and benefit of their Flockes c. have reason to combine themselves together for the performance of some workes of their calling towards the endangered sheep of other flockes as appeareth Esa 34.1 Luk. 2.8 Gen. 29.2.8 Answ Hee wrappeth his owne feet in the snare hee layeth for another for the similitude as hee here applies it makes against himself altogether For 1. Sheepheards are not simply tyed to combine themselves together 2. Neither doe they it but on some speciall occasion 3. For the combination it self it is not to exercise authority over each others Flock but joyntly to help one another in common cases To make now the comparison hold in proportion Ministers of sundry Congregations are not absolutely bound to combine themselves together neither may they so doe but upon some occasion And touching the combination it self it must not be to exercise any power over each others Congregation but either for mutuall assistance to resist the common adversary or to discusse and consider of matters for their better going foreward in piety and godlynes And this which I say is the judgement of our best Divines Wee doe sayth D. Whitaker confidently affirme that at the first Churches were gouverned onely by their owne Ministers Conir 4. Quaest 1. cap. 1. p. 14. and were not subjected to other Churches or Ministers not Colosse to Ephesus not Philippi to Thessalonica not these to Rome nor Rome to any other but they had all equall power in themselves that is independant jurisdiction and gouvernment Neither did they seeke authority otherwhere either from Praelate or Pope Two things our of these words may be gathered 1. That the primitive Churches were all independent bodies not subjected to any other superiour Ecclesiasticall jurisdiction then unto that which was within themselves 2. It was not the manner of members to cary matters away from their owne Church unto men of other Churches under a pretence that they had authority above their owne Eldership and Congregation Notwithstanding contrary to the first of these is Mr. Pagets profession to the later his practise but how able hee is either to refute Mr. Whitaker herein or to justify himself wee shall heare hereafter for hitherto hee hath bene silent in it To his second answer That the word translated feeding doth also signifie to rule and gouverne I grant it Againe where hee sayth If this kind of feeding be restrained unto one Congregation then is all the authoritie and gouvernment of Churches by Classes and Synods overthrowne thereby This I grant too And further that it is unlawfull for Assemblies of Ministers to exercise any act of power in any Congregation besides their owne What doth now follow in his opinion Then Ministers sayth hee may not give their voyces for the decision of controversies in any Congregation besides their owne contrarie to the use of this word of feeding applied to such in Israell as exercised some acts of their Ministerie for the help and benefit of divers Congregations as Ezek. 34.2 c. Answ 1. Doth not Mr. Paget see any difference betweene a Ministers giving of his voyce for the decision of a controversy and exercising an act of power in another Congregation besides his owne indeed it seemes that hee doth not and therefore most confusedly hath here joyned them together But other men can see otherwise and teach otherwise too they can put a plaine distinction betweene a Ministers giving advise and councill in the matters of other Churches and exercising authority and power over them Touching this point learnedly writeth Basil a Epist 48. 52. Cirill b Epist 18. ad Celestin Socrates c Lib. 1. c. 2.14.21.30 Athanius d Apolog. 2. Theodoret e Lib. 2. c. 8 Sozomen f L. 3. c. 10. Mr. Parker g Polit. Eccl. l. 3. p. 335. also affirmeth that when a Congregation seeketh unto others for assistance it is not for office to determine but for their gifts and estimation not to receive precepts but onely for their consent councill and approbation And for confirmation of this hee names B. Iewel D. Rainolds and others which have writen the same Here let it be observed that when wee used the like speach in our Protestation viz. that wee doe reverentlie esteeme of the Classis for councill and advise in all difficult matters c. Mr. Paget very angerly tels us that this is but a lame halting and half reverence no more then that Mr. Iacob and his company did give to Classes and Synods Yea the Brownists themselves doe seeme to give as much Not to speake any thing of his gibing wee say this is as much as God requireth of us and therefore wee may not give more unto them I know Mr. Paget will take this ill for hee loves not to be so streight lased as to haue his authority confined within in one Congregation but let him remember though Adam found more roome when hee was cast out of Paradise then within yet his condition I suppose was never the more comfortable for that 2. For the place in Ezek.
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
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
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
hold for an infallible maxime that to reforme corruptions and abuses in states a better course cannot be taken then to reduce things to their primitive originall Hereto agrees D. VVhites * Of the Church l. 2. pag. 49. saying The first in any kind or sort of things is truest and best 4. If it should be granted that particular Congregations by this kind of gouvernment shall haue peace profit credit and other worldly respects yet this is no sufficient reason to induce them to embrace it For 1. wee must seeke peace by lawfull meanes 2. Outward quietnes is not alwayes necessary for the Church the Truth is like unto Camomill the more you presse it downe the faster it groweth and spreadeth further and smelleth sweeter 3. Religion can subsist without externall peace I say safely in the midst of contentions 4. It is better to want this freedom of which hee speaketh holding fast the truth then in sinne to haue it and perish for it 5. It is a rule among Lawers ‡ Bartol Distinct pag. 2. that publicke profit must not take place against Law this holds firme in all cases of Religion To conclude then in Nazianzens * De Moderat in disceptat Servand words Let no man be wiser then is meet not more just then the Law more bright then the sun streaghter then the rule nor pretend more obedience then God requireth c. This hee speakes of Discipline Another of his reasons is this Pag 72.153 The power for which hee standeth hath bene determined limited and agreed upon in many Nationall Synods And all Reformed Churches use it Answ 1. It is a received opinion among the Learned that Councills may erre yea and often haue as I could shew in many particulars Besides who knowes not that almost all the Fathers as they are called were infected with the errour of Millenaries And almost all the Greeke writers and Latine with the doctrine of free-will merits invocation on the Saints and the like And therefore as one well sayth ‡ Sibrand Lubbert de princ Christ l. 7. c. 10. p. 694. Wee must not conclude a thing to be Apostolicall because the Church observeth it And to the same effect write some Papists * Tho Aqui in quod l. 9. Art ult Abb. Panor de elect c. significat 2. These testimonies are all humaine and therefore it is enought if wee say with our Lord ‡ Mat. 19.8 From the beginning it was not so Or as hee sayd once Woman what have I to doe with thee So in matters of faith what haue wee to doe with men Away with mens writings sayth Augustine let the voyce of God sound unto us Let the Booke of God come amongst us Let us heare what Christ saith and what the truth speaketh For our judgements and expositions without these witnesses have no credit sayth Origen 3. This reason is the same which the Papists use viz. the Decrees a Whitak cont 4. Qu. 5. c. 10. Sarav de Tripl Episc in Prolog Io. Ainsw Large writing 2. of Synods the opinions of the Fathers the custome of men and practise of the Church But marke what answer our Protestant Divines make to it No b D. Rain Confer p. 195.257.459 D. Bilson to the Semina part 4. pag. 360.300.301.299 D. More Apol. p. 2. c. 14. Casaub Epi. ad Per. Car. p. 32.33 humaine proofe is sure in Divinity truth is not to be tried by consent of Fathers Never shall they perswade us any thing in matter of Religion which they cannot proove by Moyses and the Prophets Make us good proofes out of Scriptures Otherwise if ye cite not onely 9 but 9 skore Fathers wee regard it not Now this answer will serve me as well seeing Mr. Paget and they doe use one and the same reasoning Another objection which hee hath against us is Because wee haue not framed our accusation and protestation against him before this present seeing the practise hath continued among us many yeares c. Answ Formy part I never knew that our Congregation was in such deepe bondage untill Mr. Hookers troubles began but thought verely that our owne Eldership with the Brethren jointly together had full power among themselves to practise every ordinance of God And the thing specially which induced me so to thinke was his owne words * Arâ—ow against sep pag. 116. writen to Mr. Ainsworth reporting how hee was first made our Minister hee sayth The Dutch Eldership in this City being desired hath for their counsell and help in his ordination deputed three of their Brethren to assist us in this busines c. this they did not as assuming authoritie ‡ Note to themselves over us but in our name and by our request Being now established when as of late another Minister was called unto our Congregation wee used not their help herein as before but his ordination was performed by our owne Ministerie and Eldership without them If the Classis assumed not then any authority unto themselves over us how comes it to passe that they doe it now Or how will it hang together that their power is ancient and yet 20 or 30 yeares past they used it not This to me seemes grosse contradiction and that hee eates his owne words as Saturne did his children But I gesse what hath caused him to tell two contrary tales namely the difference of the people against whom hee hath writen The first were Separatists and therefore no marvaile though against them hee pleaded for a free Congregation for hee well knew that unlesse hee went this way to worke hee should fall with dishonour in the controversie between them The other are the oppressed and burthened members of the English Church in Amsterdam Now to keepe these under their burden and oppression hee sees that hee must let goe his former hold and on the contrary say wee are not a free Congregation but stand under another Ecclesiasticall authoritie out of our selves Thus a good wit will serve a disputant in good stead for by it if hee list hee can as the Poëts fable of their Proteus turne himself into all shapes Like him who having made an excellent speach in the commendation of justice afterwards spake as wittily to the contrary shewing that there was no justice at all in the world Or like a Gentleman of whom I haue heard that in an Assembly of States such as wee call Parliaments was absolutely the best speaker yet nothing respected and that for a most sufficient reason which was this They knew full well hee could speake as well and as moovingly to that which was quite contrary And I willingly professe that Mr. Paget hath a rare faculty this way to turne a thing which way hee will and make it say either I or no or both when hee pleaseth Notwithstanding this I must tell him the very thing which hee speakes off touching Mr. Robinsons Booke is now true concerning his owne former writing It is sicke of King Iehorams incurable desease Arrow pag. 59. the guttes of it fall out day by day Yea hee openlie pluckes out some of bowells thereof with his owne hands There are some other objections of the like nature which hee useth against us partly to disgrace our persons partly our cause as that wee doe not agree among our selves touching the due power of the Church That the practise which wee stand for is Brownisme c. Answ Such cavillations the a Celsus pag. 802. Lactant. l. 4. c. ult Isod Pelus Epist 90. Heathens haue used sometimes against Christian Religion so Papists b Bellar. de not Eccl. against Protestants and the like they c Brone Serm. pag. 103.104 Casend Answ to Abstract p. 210. c. Whitg p. 888. Loe comp cha p. 47. D. Bridg. l. p. 134. against Reformists Now I will not stand to make any particular answer hereto because the folly and vanity of it is sufficiently shewed by others d Iew. Def. Apol. p. 3.8.2.1 Whitak cont 4. qu. 5. c. 8. Sutclift de Eccl. p. 109. D. Mort. Apol 1. l. 2. who haue had occasion hereto-fore to reply unto such idle objections This onely for conclusion I desire may be noted that whereas hee seekes to disgrace Christs Gouvernment and to haue his owne honoured and embraced in this hee doth as one said in Tully of Hortensis when hee immoderately praysed eloquence that hee would have lift her up to heaven that hee himself might have gone up with her So I perceive Mr. Paget would faine haue the Classicall Discipline advanced that hee by it might haue worldly credit also Ioh. 13.17 If ye know these things blessed are ye if ye doe them FINIS ERRATA For were read where pag. 3. l. 13. For fayling read faylings p. 4. l. 22. For partialty read partiality p. 10. l. 33. For contended read contented p. 12. l. 15. For take read talke p. 15. l. 26. For word read world p. 33. l. 27. For conquest read conquer p. 51. l. 22. For notwithstand read notwithstanding p. 74. l. 15. For touching read touch-stone p. 77. l. 25.
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