his call to a pastorall charge 2. Because the five Ministers propounded their private judgment nakedly without shewing their grounds from the Scripture so that they seemed to me to deale by their authority not by argument Now the mere authority that is the bare affirmation of godly and learned men is lesse to be regarded then their reasons and yet their reasons without the word are of no value in Divine matters For all men are lyars apt to be deceived and so to deceive impossibility of erring being proper to the Scriptures which therefore are only fit to be the Canon or rule for the ordering of Ministers concerning their wholl behaviour in the house of God 1. Tim. 3.14.15 Mat. 21.13 Mat. 12.3 Hence Christ and his Apostles 1. reproved disorders by Scripture so Christ did the profaning of the Temple 2 justified things well done by Scripture so Christ did the pulling of the eares of corne 3. resolved answered questions by Scripture so Christ did Mat. 19.4 Mat. 15.4 Mat. 22.29.32 Acts. 2.1.34 Act. 15. in the case of Divorce 4. confuted errours by Scriptures so Christ did the Pharisees and Sadduces 5. confirmed and proved Doctrines by Scriptures so Peter proved the resurrection and ascention of Christ c. 6. gave advice and made orders not by their owne authority but by the direction of the Holy Ghoast which immediate assistance seing we want light must be fetched from Scripture if we will guide others safely by our counsayle without which learned men may erre have erred and doe erre therefore their judgments must be tryed and judged by it and no further be rested in then they agree with it According to that of Ierom Quod ex Scripturâ non habet authoritatem câadem facilitate contemnitur quâ acceptatur Hieron in Math. 23. That which hath not authority from the Scripture is as easily despised as received Seaventh pretence It is the custom of these Churches which all 7. Pretence that are admitted by the Classis doe promise to observe This pretence the Answerer insinuateth in that which he sayd about the forme of Mr. B. calling Ans which was to minister the word and the dependances thereof according to the order of these Reformed Churches and especially with these which are combined with the Classis of Amsterdam Concerning that expression some thing more may be noated in the examination of the seventeenth Section and when we come to the eight and twentith Section For the present Reply we will oppose besides all considerations which have bene formerly alleadged or may be heareafter two things to this custom to prove that this cannot be the order of these Reformed Churches but must be only a disorder crept in and prevayling by mens ossitancie and sleepines which is Sathans best opportunity for the sowing of tares which I shall demonstrate thus First oppose the Confessions of the Reformed Churches to this custom Ham. Confess Sect. 13. and it will be found that they cannot stand together for when they described qui sunt baptisandi who are to be baptised speaking of infants they say they must be the children of persons that are in the Covenant (a) Helvet poster cap. 13. of the people of God (b) Helvet prior art 21. et Bohem c. 21. of holy parents (c) Gallic Art 35. of those to whom the promises belong (d) Belgic Art 34. who are inserted into the Church and only them (e) Saxon confess Art 13. the true children of Abraham (f) Suevit cap. 17. such as are in alike condition as they were who had right to Circumcision amongst the Iewes Now compare with this doctrine of the Reformed Churches the practise of that place as it hath bene declared and it will appeare that their owne Confessions plead against this custom And how can that be called the order of these Reformed Churches which agreeth not with the doctrine of these reformed Churches Secondly oppose the Canons of the Synods of these countryes to this custom and the thing will be manifested In a Synod held at Dort in the yeare 1578. Art 59. It was referred to the judgment of the Ministers and Elders whether there be any lawfull cause brought by any why the child to be baptised should be deferred from Baptisme and in Art 61. It was ordered that the fathers before they bring their children to baptisme shall goe to the Minister or an Elder that the Church may have notice of the partyes that are to be baptised And in Art 62. They are appoynted to acquaint the Minister what name they will give the child and to shew him how they will educate the child in that Religion In a Synod held at Middleborough in the yeare 1581. the 22. question It is demanded whether the parents of children doe goe first to the Minister or Elders and certify them that they desire to have their children baptised before to see whether they judge it meet to receive such witnesses or not In Art 75. It is questioned whether the Minister should be rebuked when he baptiseth children whose parents appoynt witnesses which stand not for religion Ans The parents shall be wonted as much as is possible that they first speake with the Ministers before they present their children to baptisme c. In a Synod held at Vtricht in the yeare 1590. Art 1. It is decreed that Baptisme is to be administred according to the ordinance of Christ without Godfathers to bind themselves only the father and mother to promise to trayne it up in the Religion Now compare the Canons of these Synods with the custom of that place and they will be found so farr to varye from it that it will appeare not to be the order of these reformed Churches but a disorder crept in as we have said before I will conclude this examination of pretences used in defence of this unwarrantable custom with the judicious censure of Dr. Ames who knew well the miscarriage of this disorder in these countryes De conscientia Cap. 27.4 Incuria illa idcirco neutiquam potest excusari quâ promiscuè sine disermine admittuntur quicunque et a quibuscunque offeruntur Therefore that carelesnes can by no means be excused whereby all promiscuously and without difference are admitted to baptisme by whomsoever they are presented And so much shall suffice for the examination of the twelfth Section and for declaration of the grounds whereupon I durst not bind my selfe by promise or otherwise to rest in the judgment of those five Ministers that is to conforme to the custom of this place in administring Baptisme promiscuously to all that are presensed and by whomsoever The Answer to the 13. Section examined Of the order agreed upon in the Consistory THat which here he calleth an order will upon examination be found very farr from accommodating me I will wright it downe as I received it from the Elders out of the noate which I have in
office of the Elders whom he fitly calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sayth it belongs to them to see that all things in the Church of God be honestly godlily and orderly done And therefore they are to signifye to the ministers if any from other parts come to dwell amongst them concerning whose Religion they are not satisfyed that they may be dealt with before they come to the Lords table Also IF ANY INFANTS ARE TO BE BAPTISED and if there be any thing of that kind which appertaineth to the knowledge of the Overseers for the proffitable and decent administration of the Church Neither is the Answerer only against Mr. Traverse in this but reason it selfe is against him taken from the very foundation of that office in the Church as appeareth in what is already sayd concerning them in the 23. Section compared with what hath bene by me declared against the disorder of promiscuous baptising in the 12. Section 4. He sayth If he had protested against such an order c. Such a protest might have served for a direction to the right use of their power but did not tend to the destruction thereof If it had bene a mere declaration of his judgment and resolution though delivered in forme of a protest and had bene strengthned with good reasons and had bene left to them to consider of it might have served for a correction and direction to the right use of their power without destroying it But when a peremptory and inflexible resolution of opposing what they shall doe against his mind in this matter is held foorth without arguments from the Scripture or good reason to convince them of the aequity of that stiffnes in opposing and when it is not left within themselves but carryed from them to the Classis that by the interposition of their power and authority the Consistory may be hindred from executing or making such an order who seeth not that as by the former they have no direction from him about the right use of their power so by the latter their power is destroyed in this particular which may be proved thus That Act whereby the Elders are hindred that they can not provide for the godly comely and orderly administration of the Church doeth deprive the Elders of their power in government for the good of the Church But this Act of the Answerer in hindring the ending of this difference about baptisme c. by interposing the authority of the Classis for that end was an hindring of them from providing for the godly comely and orderly administration of the Church Ergo. Which proposition will he deny The first But that is taken from the nature of the Elders office as hath bene shewne out of Scripture and reason before And he knoweth it to be true Will he deny the Assumption That is proved by what I have shewen in the 12. Section against promiscuous administration of baptisme as it is in that place whence it will appeare to be not godly nor comely nor orderly and therefore the Elders have power and are bound to provide that it be not done in that Church Sect. 26. In the 26 Section Their second instance whereby they would prove that he depriveth the Elders of their power in government for the good of the Church by carrying matters out of their hands which might and should have bene ended in the Consistory Compl. is that agreement which was amongst them that I should have a yeares time to goe on in assisting the Answerer c. Now let us see how this is answered Ans 1. First He sayth it is untrue that the Elders agreed I should have a yeares time Reply How unjust this chalenge is may appeare 1. By the report of the Elders themselves who say that it was referred to voyces and by voyces agreed that I should have a convenient time and it was particularly expressed by one of the Elders and not gainsayed by the rest that a yeares time would be convenient for that purpose 2. Not onely they but the Answerer himselfe sayth as much in effect For in the 18. Section he reporteth that I made this offer unto them that if the Consistory desired it I would continue as an assistant in preaching for a convenient time that I might therein acquaint my selfe with the Dutch ministers the orders of the Classis and Synod and state of this Congregation c. But though our Elders liked of this offer sayth he and thought good to desire him to remaine with us as an assistant as is before sayd yet I thought it not safe sayth he speaking of himselfe without first taking advise of the Classis Whereby it is manifest that the Elders liked of the offer as it was made by me But they knew that I was of opinion that lesse then a yeares time could not be convenient for those purposes and that I meant that time when I spake of a convenient time yet if they had agreed that six moneths or three monthes should be judged a convenient time I should have rested therein which seing they did not but liked of the offer as it was made by me it seemeth their purpose was to conclude for a yeares time Secondly In stead of answering Ans 2 he recriminateth those that divulge the secret affayres of the Eldership and that untruely Reply The former reply sheweth that the report is not untrue And that the Elders have unlawfully divulged this they put him to prove for they deny that it is unlawfull to acquaint the members with passages of this nature which are not to be kept secret in the Consistory when they tend to the injury of the wholl Church Thirdly His third answer is a mere evasion Ans 3 by putting off the fault from himselfe upon the Classis Reply the vanity of which pretence hath bene so often shewen already that I may well praetermit it here Fourthly Ans 4 In his fourth answer he pretendeth to give reasons for his carrying this matter into the Classis which are not reasons but mere pretences First That whilest matters were thus kept in suspence the cord of contention should have bene drawne out and lengthned But who seeth not that this would have cut the cord of contention asunder when a convenient time had bene given for the composing of things to a peaceable conclusion and when the people should see his regard of their desire and content so far expressed Secondly That in the Consistory where he hath most trouble he should have least assistance But by this course he would have lesse trouble in the Consistory the spirits of men being somewhat quieted and contented Besides I see not but he might have escaped many troubles there if he had not made troubles when he found them not Thirdly That in the administration of Baptisme in stead of an Assistant he should have a Resistant But how could he be a Resistant in Baptisme whose worke was only to assist in
be governed The truth is In all this passage appeareth much sarcasticall bitternes unworthy of the learning gravity and holy function of the Answerer Yet I suppose the Complainants would be ready if they were called to answer soberly that they desire no other Church government unto which they would willingly be subject then that which Christ hath appoynted the Church to be under What that is if they know not he aught to teach them If they know it and desire it he aught to lead them out and to goe before them as a faythfull shepheard that the sheep may follow him as he followeth Christ not to praejudice them against any good way by a scoffing proposall of mens differences in judgment about some particular tract or turning in the way to the great scandall and offence of many and the dishonour of the Gospel and the hindrance of Reformation by his joyning with the enimyes thereof in an old cavill which hath turned many out of the way and caused some to returne back to a mere neutrality in religion till the professours of it agree among themselves about the path wherein they will walke Whereas he taketh occasion againe without provocation to mention Mr. Iacob as an enimy to Classes and Synods that I might speake a word in the cause of the dumbe and of the dead I have examined what he hath written concerning this point more upon this occasion then formerly I had done and it may be Treat of Ch. Government Chap. 1. pag. 13. Chap. 7. 88. 89. 90 Confess Art 5. more then else I should have done and doe find that he professeth his agrement that I may use his owne words even to an hayre with Calvin and Beza touching the substance of this matter and that he acknowledgeth with them both the parishionall and Diocesan presbyteryes yea the provinciall and larger too if occasion serve How he explaineth himselfe herein the diligent Reader will easily observe in other passages of the same booke And else where he acknowledgeth that there may be and on occasion there ought to be on earth a consociation of Congregations and Churches and namely by way of Synods but not a subordination or surely not a subjection of the Congregations under any higher spirituall authority absolute save only Christs and the holy Scriptures Whereby it appeareth that the single uncompounded policy which Mr I required is not contrary to the government of these reformed Churches by Classes and Synods rightly ordered Ch. Government Chap. 7. p. 89. nay rather he so farr approveth of it that he sayth it is Apostolicall for many ordinary Congregations consociating together in their spirituall government to have a Diocesan or larger Synod or presbytery over them for their better direction and he addeth such the reformed Churches at this day doe injoy But if he thinck by mentioning the name of Mr. Iacob to leave the Complainants under the suspicion of adhaering to some sect or of depending upon the authority of man not upon the word of Christ for their rule about Church matters he will be found to be injurious not to them alone but to Christ also Mat. 18.17 1. Cor 5. Coll. 2.5 and 4.17 Acts 20.17.28 Rev. 2 3 1. Tim. 3.15 Cha. 5.21 Chap. 6.13 to 17. and to the truth First To Christ seing they acknowledge all that power to be due and thereunto they are willing to submit which by the word is warranted to be that whereby Churches should be governed according to the mind of Christ which agreeth with the patterne which Christ left to his disciples and which the Apostles exactly followed in planting those primitive Churches of Corinth Colosse Ephesus the 7 golden Candlesticks in Asia among whom Christ walked c. and which Paul so streightly charged Timothy to observe in all Church affayres which is no other then the power committed by Christ to particuler Churches as his delegates for the right ordering of themselves in their Church government and in all holy administrations and ordinances according to his command and direction in the Scripture without dependance upon any Classes or Synods or whatsoever humane spirituall power for license or authority to be received from them for their so doing And as they thus acknowledge all that power under which the Church is subjected by warrant of the word to be due so they professe all that power under which the Church is subjected to be undue which the word doeth not warrant and which taketh away from particular Churches that power which by Christ his ordinance is due to them which what is it but to remove the ancient bounds Prov. 22.28 Gal. 5.1.3 Ioh. 9. to thrust the Churches from the libertyes wherein they are commanded to stand fast and to affect an undue praeheminence in the Church Secondly To the truth whilest it is presented to the view of all men under the shew of some singular opinion or errour rather of a particular man or as a forelorne thing deserted of all her witnesses excepting Mr. Iacob whereas so much as the Complainants seeme to require as appeareth in their referring themselves to the warrant of the word hath bene acknowledged by the faythfull witnesses in all ages Heb. 12.1 with which cloud of witnesses we are compassed about as the Israelites were with that pillar of a cloud wherein the Lord went before them by day Exod. 13.21 to lead them in the way Such were the Apostles in their time and those worthyes as Cyprian and those of whom Eusebius taketh notice Cypr. lib. 3 Epist 14. Euseb li. 3 et 4. et 5. in many places and in some succeeding instances before the mistery wraught to its full hight The same thing may appeare to those who are conversant in the wrightings of the Centuriators To these I may add those who have handled the controversyes concerning the necessity and authority of Councills amongst whom I will instance in Dr. Whittaker who Whitt de Concil quest 5. Arg. speaking of the fullnes of that delegated power which Christ hath given to the Church not to the Pope which he applyeth to the Keyes in binding and loosing shutting and opening retayning and remitting sinnes sayth that this power belongeth primarily principally and essentially to the Church but to the severall Bishops onely accidentally secundarily and lâ—sse principally and explaineth himselfe by a rule in philosophy which is that when any power is in two in one necessarily essentially in another contingently and accidentally it is more principally in him in whom it is necessarily and essentially then in him whose it is onely contingently and accidentally As the heate is more principally in the fire then in the water because it is in the water by reason of the fire So sayth he seing this jurisdiction and fullnes of power is given to the Church necessarily and primarily but to the Pope onely secundarily and by the Church it is manifest that it is more
in the Church then in the Pope What that learned wrighter sayth of the Churches power in comparison with the Pope holds in all other paralell instances To these I may add those who have written concerning the right ordering of Churches according to the Scripture I will not stand to give a Catalogue of their names though I might be plentifull therein but will content my selfe with the three wrighters of this kind whom the Answerer pretended in conference with me to make for him and I shall shew them to be strongly against him Mr Cartwright and Mr. Fenner and Mr. Parker men of our owne nation Sect. 4. p. 53. 1. For Mr. Cartwright The very place in his booke whereunto the Answerer referred me I have examined before and have shewen how litle helpe he will have from him De Sacra Theol. lib. 7. p. 279. 2. For M. Fenner He speaking of the Ecclesiasticall presbytery distinguisheth betweene the Eldership of one particular Church which he sayth is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Eldership of many Churches P. 277. 278. The Eldership of the first sort he sayth is a compound office wherein all the Elders doe in the name of the wholl Church administer all the buisenesses of the Church that is of the Lord by common authority and counsaile And for this purpose he alleadgeth many texts out of the old and new testaments These buisenesses he sayth are either judiciary or extrajudiciary Iudiciary buisenesses are such things as are to be defined by the judgment of the Church which are either matters doubtfull which must be defined by the Scriptures or censures to be administred Extrajudiciary buisenesses are Elections ordinations cheife care of disposing the holy treasures keeping of order in the assembly and all things which are to be done Yet in matters of greatest moment and which concerne the good or ruine of the wholl Church he sayth the Elders after consultation had among themselves must tell their opinions to the Church that if they have any thing to counsail or to object it may be brought in and afterwards the opinions and assent of all being declared matters are to be concluded unlesse it be necessary to referr the buisenes to a greater assembly of Elders for the avoyding or composing of differences which is then to be done when the difference is betweene the greater part of the Church And these matters of the greatest moment are the censures excommunication and absolution from it which is to be done in the assembly by the AUTHORITY OF THE WHOLE CHURCH orders also of the greatest moment to be made controversyes of fayth to be composed the elections and just deposing of Ministers other things aequall to these or greater then they all which must be thus transacted as he plentifully declareth from Scripture Thus I have faythfully translated the words of this eminent light in his time Mr. Dudley Fenner who was joyned with Mr. Cartwright in the publick ministry to the English Company in Antwerpe to whom and to that worke of his Mr. Cartwright in an epistle to him praefixed to that booke giveth a singular testimony comparing him to Moses who from Mount Nebo viewed the wholl land of Canaan as it were with one cast of his eye to whom the Answerer him selfe referred me wherein I admire his confidence as to one that made for him The Reader may see how he leaveth the wholl power of jurisdiction in the particular Church and bindeth them no further to make use of other Ecclesiasticall Senats out of themselves then necessity requireth and he doeth not acknowledge that it is a case of that necessity but when the avoyding of troubles and dissentions in the Church makes it necessary And when is that Not when one alone contentiously differeth from all the rest But when the difference is among the greater part And that in such a case the judgment of the wholl Church is first to be tryed and the opinions and assent of all being declared matters are to be concluded Idem ibid p. 280. Else where he sayth that the presbytery of many Churches is to compose and end such things onely as cannot be ended in particular Churches Act. 15.1 to 8. 2. Chron. 20.33 Act. 16.4 And these are cases either proper to those Churches which are brought to them or things common to many Churches and so taken up by them I demand of the Answerer whether he be of this worthy wrighters judgment or not If not why did he referr me to him for satisfaction If yea why is his practise so different from it For in this buisenes though of so great consequence that it indangered the breaking of the Church if I had not sat downe quietly and suffered wrong for peace sake the Answerer alone opposing the desire of the Elders and of the greater part of the Church and the buisenes being proper to the Church and which might have bene ended among themselves yet against the liberty and right of the Church if Mr. Fenners judgement be right he would carry it to the Classis that he might effect his purpose De polit Eccles lib. 3. Chap. 1. 3. For Mr. Parker He largely and strongly proveth this position potestas Ecclesiastica essentialiter primario in ipsâ Fcclâ—siâ tanquam in subjecto proprio residet The power ecclesiasticall doeth essentially primarily reside in the Church it selfe as in its proper subject The sense wherein he thus spake to prevent all suspicion of his pleading for popular confusion he declareth out of Zanchy who sayth Zanch in praecept 4. quest 3. toti Ecclesiae dedisse Christum claves sed ita ut in Ecclesiâ certi essent qui clavibus utantur ad salutem Ecclesiae honoremque Dei That Christ gave the keyes to the wholl Church but so that there should be certaine men that should use the keyes to the good of the Church and glory of God For the proofe of the former that the right of power is in every particular Church he useth five Arguments in the 6 7. chapters then in the 8. chapter he cometh to speak of the excercise and ordinary execution of this power which is he sayth in the Church-officers or rulers yet with this moderation that this dispensation of the Churches power in the officers be according to a well tempered forme partly Aristocraticall partly Democraticall the Church committing those things to the presbytery which it can not commodiously performe by it selfe and retaining that excercise of power which belongs to the dignity authority and liberty which it hath received from Christ Thus he wholy destroyeth that democraty or popular Anarchy which Beza justly condemneth in Morellius and is by some unjustly imputed to those that plead for a due reformation of Churches according to the rules of the word and the primitive patternes Of the first sort of things which the Church committeth to the Rulers because it cannot commodiously performe them by
sufficient evidence whereupon to ground so deepe an accusation as that of Schysme is If so let him shew it by Scriptures or good reason but with all to guide his judgment let him know that the mere preaching as assistant in a Church at the intreaty of the Church is not numbred among those common causes which by the order of these reformed Churches are appropriated to the cognition or consent of the Classes it is in it selfe to be accounted among the things which are proper to particular Churches And is it a Schysmaticall tenet to hold that things proper to particular Churches are under the power of particular Churches which are cheife in matters that are properly their owne what then will he say to that Canon of the Synod at Midleborough Those things shall not be handled in the greater assemblyes which may be ended in the lesser Can. 25. to the Canons of the Synod of 3 Nations Cap. 17. 18. to the Sinod at Emden Cap. 2. to that Canon in the Harmony of the Belgick Sinods that those matters only shall be brought into the Classes which cannot be ended in the Consistory cap. 7. art 6. See Zepperus lib. 3. cap. 5. Were these Synods schysmaticall Conventicles or were their Canons schysmaticall conclusions How then is this which I affirme schysmaticall To brand me with an imputation of schysme he spareth not these Synods which deliver the same thing in effect that I say and all those worthyes who have written concerning Ecclesiasticall discipline or the authority of Councills of whom we spake in the former Section or which have handled the power of particular Churches in chusing their owne Pastors of whom we spake in the foregoing Section Yea I wish he may not be found to beare false witnes against the truth it selfe in the Scriptures which we have declared in both those Sections to warrant so much as I have said in this matter 4. His fourth answer supposeth that eminent men may cause eminent danger by their private opinions The men in whom he instanceth I confesse were not inferiour to either of us in learning But that which he intimateth concerning opinions held by them which tended to the ruine and desolation of Churches if he apply it to this question about the power of particular Churches to admit of Ministers to preach as assistants I cannot acknowledge to be true upon the former grounds but if he meane any other opinions or practises it is nothing to the matter in question 5. In his fifth answer upon his observation that the Complainants in their particular greivances mention me he inferreth that their inordinate desire of me hath made this trouble to the Church But. 1. neither the ground nor the inference is right 1. Not the ground For they mention not me alone but others also 2 Nor the inference For will their complaining of injuryes done to them in a particular reference to me prove their desire of me to be inordinate By what medium Let him frame his Argument into a Syllogisme and it will appeare to be Sophisticall and ridiculous But I spare him 2. How easily may they or I upon the same ground warrant prove that his inordinate desire of having his owne will that I say no more hath made this trouble in the Church by drawing all the lines of the severall Sections in the circle and circumference of their complaint to that as the onely centre But I doe not affect in Circuitu ambulare 6. In his sixt answer which is to their parenthesis wherein they noate that he would have had others that to this day hold the same opinion Such is the invincible power of truth that his owne words concerning those two instances are sufficient to prove the thing which he would deny if what I have written in the 11. Section concerning his private conference with me be compared with what himselfe confesseth Mr. B wrote to him and with his owne acknowledgment of Mr. R. agreement with me in his third and last answer to that instance Nor is his desire of having them complained of for in the injoyment of either of them they had bene happy but his partiall sticking at that in me which he would have passed by in them The 29. Section examined Concerning the undue power of the Classis in making lawes IN this Section they produce the second proofe of the justnes their complaint of his subjecting the Church under an undue power of the Classis viz his giving them power to make lawes and orders whereunto whosoever will be ministers of that Church must submit For proofe hereof they give two instances 1. that they bind Ministers to observe the orders and customs of the Dutch Church 2. their second instance is concerning this order of promiscuous baptising which they made a coÌ„dition of my admittance to that Ministry The justnes of their laying the blame of boath these upon the Answerer they prove 1. Because some of the Dutch preachers themselves have declared their willingnes to cast off some of those customs if the vastnes of their Church would permâ—â— it 2. Because one of them said to the Answerer in the Classis upon occasion of his complaining of my not conforming to their orders you your selfe doe not conforme to all our orders 3. Because they have professed that they should have bene glad that the differences had bene ended among our selves 4. Because he hath of late required of the Elders that an order might be made in the Consistory that whatsoever minister shall hereafter be called to that Church should conforme to that wrighting of the five Ministers Now let us see what answers he pretendeth to make 1. to their complaint against the proceeding of the Classis in this particular 2. to their complaint of his giving this undue power to the Classis First To their complaint of the undue proceeding of the Classis Herein he answereth nothing to the purpose For he neither denyeth the fact nor giveth any satisfaction about the aequity of it In a word he so answereth as if he saught nothing else but how to evade answering and to get some hole to hide his head in Wherefore that the truth in this matter may appeare we will consider two things 1. de facto whether they have made such lawes and orders or not 2. de jure whether they have done it by a due or by an undue power 1. That they have made such lawes and orders can not be denyed For if the praescription of necessary observances be a law if the imposition of any thing with a binding power be a law if the decrees to the obedience whereof men are any way compelled are lawes the things instanced in to witt conformity to their ecclesiasticall customs and promiscuous administration of Baptisme according to the wrighting of the five Ministers were imposed as lawes upon me For did they not bind me to rest in that wrighting and to conforme to those customs
worke of his ministry towards those that are not of his flock charge by denying the Argument in every one of his proofes But enough hath bene said already and my desire is onely to satisfye all men concerning what I wrote to the Classis being called and compelled thereunto 2. The second text is in Coll. 4.17 Say to Archippus Take heed to the ministry which thou hast received in the Lord that thou fullfill it Ans The Answerer sayth the answer made to the former allegation may serve for answer of this Reply It may so even as fitly as for that that is not at all as hath bene shewed in the examination of those Answers onely one thing more we will add from hence to what hath bene said That as the Apostles tooke no such power to themselves to bind ministers to doe the worke of their ministry to those who are not of their Church So the Church also hath not power to require any more of them and therefore the Classis cannot who have no more power then is given them by the Churches in that combination Ans 1. Yet from hence also diverse things are to be observed 1. that if the ministry aught to be fullfilled then not to be lightly forsaken c. Reply True but if the Church give an orderly dimission upon just cause as it was in my case the ministry is not lightly forsaken but fullfilled so farr as the Church did or could reasonably require it and therein that text is satisfyed Ans 2. If the ministry aught to be fullfilled then are the ministers to declare the wholl will and counsaile of God so farr as it is revealed to them for the good of Gods people Act. 20.20.27 Reply True Neither have I bene altogether wanting to the discharge of this duety in my measure and in that manner as might be for the good of Gods people His third answer hath bene replyed unto in Sect. 20. and therefore to add more in this place were but actum agere lost labour As the Answerer would have every godly Minister consider whether it be not meete that each of these things should be duely regarded of them So I could add other considerations and observations which might be not unproffitable yet least I should seeme to render reproach for reproach I will forbeare them and spare him 3. The third Text is in 1. Pet. 5.2 Feed the flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is among you Ans The strength of that objection which is implyed in these words hath bene already taken away in answer to the former allegations Act. 20.28 Reply As in the former places so in this no more is required of Pastors by vertue of their office then to feed that flock to the tending whereof themselves were designed by a singular appointment Ans 1. The similitude taken from shepheards doeth not restrayne ministers from excercising some acts of their ministry towards those who are no members of their Church seing shepheards for the defence and benefit of their flocks combine themselves c. Reply The combination of shepheards is a good embleme of a well ordered combination of diverse ministers For 1. it is in common cases of danger to the flock or for mutuall assistance in difficult cases as appeareth in those instances alleadged by him Gen. 29.7.8.9 Esay 31.4 Luke 2.8 2. it is for the good and helpe not for the hurt hindrance of the flock 3. no one shepheard is streightned in the discharge of any pastorall duety to his flock or bound to performe the office of a shepheard to any other flock or sheepe then those whereunto he is appoynted by the Lord and owner of the flock from whom he receiveth his commission And in such a way of combination among ministers much good may redound to particular Churches and to the Pastors thereof Ans 2. The word translated feeding doth also signifye to rule and governe if this kind of feeding be restrained to one Congregation then is the authority of Classes overthrowne then is it unlawfull for assemblies of ministers to give their voyces for the decision of controversies in any Congregation but their owne contrary to Ezek. 34.12 Reply To feed in this place is to governe as becometh shepheards that are servants Luke 22.27 not as lords of the flock which is there forbidden vers 3. from the appearance whereof they are not free Dr. Ames in 1. Pet. 5.3 1. that will have the Church in any sort to depend upon their authority 2. which prescribe any thing as necessary to be done by Pastor or people which is not drawne out of the Scripture 3. who declare the will of God it selfe too imperiously having no respect to their infirmity with whom they have to doe Now such a government doeth not overthrow any lawfull authority of Classes much lesse doeth it argue it to be unlawfull for assemblies of ministers to give their voyces for the decision of controversies whereby the right ordering of particular Churches is not hindred but furthered Neither doeth that Scripture alleadged by him contradict any thing here spoken nor indeed doeth he shew how it serveth for the purpose for which he produceth it Ans 3. If we consider the persons to whom Peter wrote this Epistle the elect strangers dispersed 1. Pet. 1.1.2 and their manifold necessities in those times of persecution what an unreasonable thing is it to imagine that the ministers of those Countryes might not excercise some act of their ministry for baptising of those dispersed strangers c. Reply Seing the question is onely of the power of the Classis in binding a minister according to the tenour of that wrighting of the five ministers and seing I acknowledge it to be lawfull and professe my readines to baptise those that are not members of this Church if they are members of any true Church I see not how this exception is of any validity against any thing said by me in that wrighting unlesse he will accuse the Apostles of unreasonablenes in not making some order for that Classicall authority which he fancyeth 4. His fourth answer is of no use in this question the premises being considered Another place of Scripture Rom 14.5.23 was alleadged by me to shew that they might not warrantably bind me to the thing in question seing I could not doe it with persuasion of the lawfullnes of it and feared that in doing it I should sinne against Christ Ans 1. The Apostle here speakes of doubting about things indifferent c. Reply 1. If this thing be necessary to the calling and office of a minister which is in question it had concerned them or him to shew in what respect it is necessary whether by any command of Christ which could not be obeyed in the discharge of of the pastorall office without doing this or as a meane necessarily conducing to the ends whereunto the pastorall office serveth 2. If the Apostle will not have men bound to the doing of
he should have laboured privately to convince Mr. Pet. by word or wrighting and have published it thus to the world 3. If he would publish it in such a disorderly unwarrantable manner yet he should have declared the justnes of his reproofe by shewing what rule of the word was transgressed by Mr. Pet. in so doing else he will be found guilty of adding to the word and of making eleven Commandments And for the Complainants at whom he girdeth I say the same thing and doe add that the best way for his owne account and their comfort had bene for him to have joyned with them in desiring the assistance of some faythfull Minister whom God should point out by the earnest and joynt desire of the Congregation that so they might not have justly pleaded for themselves that they have bene constrained to seeke abroad through want of comfortable supply at home Another pretended opposition is betweene Mr. Forbes and Mr. H. touching the authority of Synods and Classes The pretēded opposition betweene Mr. F. Mr. H. examined 1. Had he shewen in what point the opposition did consist I should have answered and shewed that neither did Mr. H. condemne all use of Synods and Classes nor Mr. F. acknowledge all that authority to be due to them which some men for advantage sake ascribe to them or others out of an inordinate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ready sometimes to assume to themselves 2. But be it so though no such thing appeareth in the 21 questions or otherwise that J know that they were herein opposite each to other Did Mr. F. reject or oppose Mr. H. for any such difference Did he not earnestly desire and chearefully imbrace his fellowship in the worke with him Did they not live together for the space of about 2. yeares so like brethren that an indifferent observer might say of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vita Naz. 2. Cor. 12 18. 2. Sam. 10 11. as it was sayd of great Basill and Nazianzen there seemed to be one Soule in two bodies or as Paul sayth of himselfe and Titus Walked we not in the same spirit Walked we not in the same stepps If they had bene absent one from another with what joy with what congratulations yea with what embracements did they meete and intertayne each the other How did they unite their forces as Ioab and Abishai not only against the common adversaries but each for others personall vindication and defence mutually All that I will say to the Answerer for a conclusion of this instance Luk. 10.37 shall be in the words of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. The pretēded opposition betweene Dr. Ames and Mr. Forbes examined Another pretended opposition is between Dr. Ames Mr. F. in three things 1. touching the authority of the Magistrate in causes Ecclesiasticall 2. touching Adoption going before Iustification 3. touching the active obedience of Christ in the point of Iustification In the first of these he joyneth Mr. Parker with Dr. A. in opposition to Mr. F. but he should have shewed whether Mr. F. denyed all authority of the Magistrate in those cases or only some and what that authority is which he denyed them that the Reader might have seene the question rightly stated and then we should have bene able to make a more punctuall answer thereunto then now we can 2. What ever difference of judgment was betweene D. A. and Mr. F. in the 2. other points it is evident to those who knew them that there was much unfeigned love betweene them accompanyed with a Reverend and high esteeme each of the other mutually expressed upon all fitting occasions And so much shall serve for answer to his third pretended answer the Vanity where of that I may use his owne words will appeare to the intelligent Reader by what hath bene replyed I proceed now to the fourth pretended answer To the fourth Ans concerning eminent errours and offences which may be in eminent persons just cause of opposing and refusing them c. Be it so but First Let it be proved that it is so in these persons Reply wherein the Answerer is to prove 3 things 1. That the things charged upon these persons are offences and errours 2. That they are eminent ones 3. That they are just cause of opposing and refusing such eminent men as unfitt for his Congregation Secondly Let these things be proved by Scripture For all men are apt 1 to err and to be in loue with their errours 2 to be harsh and unadvised in their judgement of others First Men are apt to err to be in loue with their errours Chameron of popish praejudices Cap. 1. The cause of which mischeife is the perversenes of their passions which oftentimes so overheate distemper the heart that out of it as it were exhaling thick and black vapours upon the understanding they either disturbe our judgments or altogether dull our apprehensions In which respect an heart chafed with passion leaveth us in a worse case then peircing smokes doe the eyes which bereaue us of our bodily sight For they seing nothing can not be deluded by lying apparitions but by these though the light of the understanding be dimmed yea extinguished yet there remaines a presumptuous conceit of our owne cleare sight and reall comprehension of the truth whence it is that man compassed about with thick darkenes confidently imagineth that he walketh in the sun-shine and he is strongly conceited that he hath then fast hold of the truth when he huggeth an absurd ridiculous fable Secondly from the same cause it is that men are harsh and rash in their censures of others who dissent from those tenets for the defence whereof they are ingaged And as men that looke thorough a coloured glasse thinck that all the things they see thorough it are of the same colour with the glasse so they judging of mens opinions by the errour of their owne distempered fancyes cry out Errours Errours many times causelesly 1 Cor. 1.23 Thus the Panymes puffed up with a conceit of their owne wisdome accounted the doctrines of the christian Religion foolishnes And as their passions increase so their censures will grow more harsh and bitter So that lesser errours shall be accounted haeresies and small infirmityes eminent offenses and trueths themselves shall be miscalled dangerours errours Hiron ad Ripar contra Vigilant Hence it was that Ierom held Vigilantius for an haeretick because he held it unlawfull to pray for the dead and to worship the dead bones and relicques of the Saints and praeferred Mariage before Virginity Thirdly To prevent a scandall against these men and their Tenets let the Reader know that the suspition of falsity is a calumny ordinary to trueth yet trueth is not to be disliked for such imputations under which it is often hid as admirable beauty under a maske or as a solid sparckling diamond under some discolourment But as
it is not safe vllius jurare in verba magistri to rest upon the authority of any man without a warrant from the Scripture Secondly Compare what was alleadged out of Beza himselfe in my 1. Reason in this Section with this passage and what Mr Cartwright answereth to some part of this in the same Section the Reader will see that it may easily be declared that this sentence will not helpe the Advocates for promiscuous baptizing Thirdly Consider the state of the question as Beza maketh it and it will appeare that the infants for whose Baptisme he pleadeth are of such as we may rationally judge to be ingrafted into Christ and elect of God only being fallen by infirmity are delivered unto Sathan that godly sorrow may worke in them repentance But what is this for the justifying of a promiscuous administration of Baptisme to all that are offered in such a place as Amsterdam concerning many of whom we can not rationally have any such persuasion Fourthly The foure things supposed by Beza as cases wherein he dare not give liberty of baptising serve to discover the evill of this custom whereunto that wrighting would have bound me For if all that are presented though they refuse to make knowne before who or what they are must be received may not the infāts of many whose case is desperate in the judgment of the Church who are not only Apostates from it but persecutors yea even the children of Iewes Mores and others such like without the parents consent be offered to baptisme and so be baptised which were to profane the Sacrament 2. Observe how timerously Beza expresseth himselfe about the parents on whom the right of the infant to baptisme dependeth in this case whereby it may seeme that he was not fully cleare in it himselfe Fifthly The cautions and provisoes which Beza giveth to be observed in the baptising of such children of excommunicates as he there speaketh of doe strongly condemne the disorder of that place where the father is so farr from being admonished publickly of his sinne that he is not so much as knowne or inquired after and where they are so farr from taking care for the holy education of the child that they regard not by whom it is presented nor what becommeth of it afterwards 2. De consc lib. 4. cap. 27. Secondly Dr. Ames commeth next to be considered and a passage in his booke of cases to be examined least some ignorantly others willfully wrest it to the countenancing of this disorder which to be farr from his meaning himselfe doeth abundantly declare in the same place For he so expresseth his opinion concerning the baptisme of diverse sorts of infants there mentioned as it may appeare that his judgment was against promiscuous baptising all that are brought according to the controverted custom which I demonstrate thus Resp 2 First he requireth 2. things in such infants as necessary to their admittance 1. That they be in the covenant of Grace in respect of outward profession and aestimation at least in one of the parents 2. That there is hope that they shall hereafter be educated und instructed in the same covenant Both which he affirmeth upon the same ground which we layd in the first Reason viz Because Baptisme is a signe and seale of the covenant But how can they be esteemed Christian parents or what hope can there be of the education of such infants in the covenant when both the parents sureties are altogether unknowne to the Church and that in such a place as Amsterdam where is such a confluence of people of all nations and Sects Resp 3 Secondly He affirmeth that Baptisme doeth most properly belong to those infants whose parents at least one of them is in the Church not out of it And this he affirmeth upon the former ground viz Because Baptisme is the seale of the covenant But who knoweth not that many people are in Amsterdam who are not in the Church but out of it in many respects yet none must be refused that are presented to Baptisme Thirdly He supposeth that those whose parents are unknowne are in charity to be accounted Christians when there is not just cause of presuming the contrary But howsoever this might carry some shew of reason with it in such places where all the inhabitants professe religion and are joyned to some Church yet in such a place as Amsterdam how can a man presume otherwise then the contrary of many that may be offered to Baptisme Fourthly He professeth that a difference must be put betweene the infants of those who in some sort by profession belong to the Church yet doe openly breake the covenant of God and the children of others in the manner of their admittance to Baptisme viz that for the former sort what is required by the Covenant and wanting in them must be supplyed by others And for this he giveth two Reasons 1. Because a distinction must be observed in all holy things betweene the cleane and uncleane 2. Because else the ordinances of God cannot be preserved from all pollution For these reasons he doeth not allow the Baptisme of excommunicates unlesse they have fit suretyes to undertake for their education nor of bastards unlesse their parents have professed their repentance or other godly persons will take upon them the care of their education nor of papists unlesse they be presented by fit suretyes who have power over thē for theire education But is any such care taken any such course observed about the admission of such to Baptisme in Amsterdam Thirdly Mr. Attersoll shall shut up this discourse of times Of the Sacram of Bapt. 2. booke ch 6 whom the Reader may suspect to favour this custom if something be not noated by us to prevent mistakes Now howsoever he may seeme to be some what large in his judgement this way and to yeeld more then either Mr. Beza or Dr. Ames have done in this point it may be more then himselfe would have done if he had fully understood the disorder against which we testifye yet the limitations and cautions which he propoundeth doe discover the evill of that practise concerning which the present question is P. 218 For 1. he denyeth that the infants of Turkes or Iewes may be baptised against the liking and good will of their parents But it is very possible and probable that some such may be offered to Baptisme by any that have stollē them or for some other reason for ought the minister knoweth or demandeth in that place P. 219. 2. In the case of the children of impaenitent persons he supposeth two things without which his plea for their Baptisme falleth 1. That they are so borne in the Church and of it that the Church may be said to be as it were their Mother 2. That they are in the Covenant in regard of their Elders of whom they discend as the Iewes were in Abraham though their next parents were wicked P.
his former practise or else he will protest against their judgement in this matter and carry it to the Classis under a pretence that they were insufficient or partiall or there was some difference How can it be expected to be otherwise if he resolve to carry matters in his way or else to make a difference that there may be some ground for appeale to the Classis as to an higher judicatory Pretence 6 Sixth pretence This manner of admitting those that are brought thus promiscuously is approved by the judgment of the five godly and learned ministers who protest in the presence of God that in this advise they deale sincerely and with a good conscience desiring nothing more then to further my calling Ans This pretence hath so much shew in it that the Answerer himselfe was deceived by it and incouraged to place too much confidence in it as appeareth in the various uses he hath made of it upon severall occasions Jn which respect it will be convenient that we examine it very particularly which that I may doe we will draw the strength of it into fowre heads which we will expresse in so many objections and subnect their severall answers Ob. 1 This custom is approved of by the judgment of the five learned and prudent men Ans 1 It is not sufficient that learned and prudent men approve of a thing unles the grounds whereupon they doe it be delared and approved to be sufficient Tertullian was a learned man Yet Ierom taxeth him for an errour about monogamy Hieron in Tit. Cap. 1 Aug de Civit. dei lib. 21. Cap. 17. Hieron in Zep 3. Aug Epist 28. Chrisost Hom 3. de Lazaro or the unlawfullnes of second marriages Origen was a learned man Yet Augustine accuseth him of an errour about the salvation of the Devills at last Hierom was a learned man yet he erred in holding the merit of the minister to be necessary to the making of the Sacrament Augustine was a learned man yet he erred about the absolute necessity of baptisme to salvation And Chrysostom was a learned mâ—â— Yet he erred when he hold that where spirituall bookes are the Devills have no power These 5 Ancients all men will confesse are not inferiour in learning or prudence to the five Dutch ministers who subscribed that wrighting yet they erred 2. The Answerer himselfe pretendeth the same cause for his not resting in the judgment of more then five as learned and prudent men as these Sect 9. Ans 3. in a question that concerned me Will such a plea hold in that case Then much more in this Ob. 2 Though learned and prudent men may erre apart yet when so many consult together and conclude upon a point their judgment joyntly declared should be rested in The judgment of learned and prudent men is to be received with all due reverence though they severally apart expresse it much more when they joyning together in consultation doe consent and agree in one conclusion provided that the truth doe not suffer praejudice by mens authority In which respect it was learnedly and prudently sayd by Augustine Aug Epist 48. Heare that which the Lord sayth not that which Donatus sayth Rogatus sayth Vincentius sayth Hilarius sayth Ambrose saith Augustine sayth yet these were six learned and prudent men but heare what the Lord sayth 1 Cor 1.12 For to doe otherwise what is it but to say I am of Paul and I of Apollos and I of Cephas which the Scripture condemneth 2. Why may not five together erre as well as five asunder 1. Suppose Tertullian and Lactantius and Victorinus and Ireneus Hieron in Ezek. lib. 11. Cap. 36. and Apollinarius five learned and prudent men who held the errour of the Millenaryes as Ierom reporteth had subscribed a wrighting to assure Ierom of the truth of that opinion would he have thought himselfe bound to rest in that their opinion upon their naked affirmation which he judged to be their errour 2. Suppose that those five learned and prudent men Dr. Ames Mr. Forbes Mr. Hooker Mr. Balmford Mr. Roe had sent such a wrighting of their private judgment against this disorder of promiscuous baptising to this Answerer would he thinck himselfe bound to rest therein If not why doeth he require this of me But they protest in the presence of God that they dealt sincerly 3. Ob. and with a good conscience Ans 2. Sam. 7.25 Nathan dealt sincerely with a good conscience as he thought and would have protested if it had bene required when he advised David about building a Temple to the Lord incouraged him thereunto Yet he erred Peter thought he dealt sincerely and with a good conscience and before Paul had convinced him of his evill it may be would have protested it also in his temporizing first with the Gentiles Gal. 2.11.12 and then with those of the Circumcision yet he erred Those famous lights spoken of before thought they dealt sincerely and with a good conscience in those opinions which they defended yet they erred They desired nothing more then to further the promotion of Mr. D. 4. Ob. to the ministry of the English Church Ans 1. I doe easily beleive that the Dutch Ministers did really desire my setling there and that when they went to the Answerer their purpose was to further it And I am perswaded of them that when they wrote to me they did it upon some incouraging intimations suggested by the Answerer that a letter from them signifying the concurrence and consent of theire judgment with him in this point would prevaile to draw me to yeeld to it I am also confident they were the more apt to approve such courses of accommodation as they saw would best please him vpon a conceit that the Answerer himselfe did much desire me which also themselves did intimate in the wrighting subscribed by them So that their miscarrage in this buisenes was not from any disaffection to me or desire of hindring my settling there but from too much credulity and tractablenes to complye with the Answerer in his way the issue of whose purpose they foresaw not These things being premised I proceed to shew the reason why I could not rest in their conusaile in this particular 2. Two things especially hindred me from resting therein 1. Because the same thing which they propounded only as their private judgment the Answered pressed as a law to me wherein I must rest that is conforme thereunto and this my resting therein must be the condition whereupon he would consent to my setling there else not So that his finger was heavyer upon me in this then their loynes he assumed a power to himselfe of prescribing rules to me which the government of these churces hath not given him yea more then is given to the Classes themselves by any Synod or to any Synod by the word of God to injoyne this thing to a Minister as a condition of
thither This passage I would have passed by Reply if his frequent mentioning my name in the 25. and 26. Sections had not compelled me to examine it The cases wherein they complaine that he hath nedlesly waved the judgment of the Elders are three 1. concerning an order that should have bene made for my accommodation in the question about promiscuous administring Baptisme to all that are brought in that place Sect 25. 2. about be an agreement amongst the Elders that a convenient time should be given me to goe on in assisting the Answerer to see if in that time I could obtayne that this question might be layd aside and informe my selfe more fully concerning the orders and customs of the Dutch Church whereunto my conformity was required Sect 26. 3. Concerning his refusall to let Mr. Weld preach though he confessed he had nothing against him without consent of the Classis c. ibid. Whereby it appeareth that they doe not complaine of his seeking advise of neighbour ministers simply and absolutely but 1. in certaine cases there mentioned And therefore they doe not in their wrighting divide the one from the other into severall Sections for that is his owne contrivement but relate all together in one intire Sentence 2. the cases produced by them are such wherein the matter might have bene determined and concluded by the Eldership without violation of any order established in the government of those Churches 3. The matter was so carryed by him in this needles appeale to the Classis that their agreement was nullifyed These things being premised the insufficiency of his five answers in the 24. Section will be obvious to the indifferent Reader in particulars thus For the first His thincking that the Elders erre in their judgment in such cases as these in question is not a sufficient ground of an appeale as may appeare in reason For so no cause should be ended in their Consistory though the Elders unanimously consēt in their judgment if the Pastor differ from them out of an obstinate will without giving sufficient reason of his dissenting and then to what end are the meetings of the Eldership Whereas he calleth upon them to prove it by Scripture they may with better warrant require him to prove by Scripture the lawfullnes of such appeales in such cases for which they find no word commanding or approving them For the second Unlesse he can prove those agreements amongst the Elders to be sinnes and unfruitfull workes of darkenes he will be found guilty of a double sinne 1. that he opposed the Elders without just cause 2. that he misapplyeth Scripture to justifye his unjust opposition of them For the third It is granted that as Councills may erre so may Consistoryes much more easily and that all obedience aught to be in the Lord. But with all that the protesters against them aught to declare the aequity of their so doing from Scripture or good reason which hath not bene done by the Answerer For the fourth The pretended reason whereby the Answerer would justifye this Act taken from the very foundation of government and institution of diverse judicatories to take away disagreement strife controversies or different pleadings among men will not helpe him in the cases questioned unlesse he can prove 1. that the Classes are of the same use by Divine institution for the helpe of Pastors which have the assistance of their Eldership Deut. 1.12 with Cap. 17.8 whereof that judicatorye was for the helpe of Moses who was not able alone to beare the cumbrances and strifes of the people and of the Kings of Israel afterwards which they deny 2. that the causes in question which he carryed from the Consistory to the Classis 2. Chron. 19 8 9.10 are of the same nature with those causes betweene blood and blood betweene law and commandment statutes and judgments which were deferred to the Levites the Preists and cheife of the Fathers of Israel that men might be warned by them that they trespasse not against the Lord. This also they deny and may justly accuse him of misapplying the Scriptures noated by him in the margine 5. To the fifth It is true that the power of the Elders in government had not bene overthrowne by his bringing any matter unlawfully unto the Classis if it were the manner of the Classis in such cases to remitt the matter to the Consistory againe But what one instance can he produce in the particulars whereof they complaine or in any other case brought by him to them wherein the matter was remitted to the Consistory Why so It was not because the buisenesses were so weighty that it hath bene agreed in the Synods that they shall not be proceeded in without advise of the Classis nor because they concerned many Churches and therefore require the consent of all What then It was because the Elders could not satisfye him nor he them as he intimateth in the answer before But why was he not satisfyed Because he would not be satisfyed unlesse the matter might be carryed according to his will For no sufficient reason was given by him against it at that time So then if he will end a buisenes in the Consistory there it shall be ended but if he see that it will be carryed against his mind there it shall not be ended there but be taken out of their hands and carryed to the Classis where he knoweth how to bring his purpose about Thus he hath two strings to his bow But in the meane time is not the power of the Elders in governmēt overthrowne thereby Sect. 25. Jn the 25. Sect. they speake of an agreement amongst the Elders to make an order that those who were not mēbers of that Church should make themselves knowne to me Compl that I might be satisfyed concerning them before they should present their children to Baptisme in publick which they say would have ended that difference betweene us but he protested against it If this complaint be just is it not a greivance let us weigh his fowre answers to it Ans 1. He sayth there was no order made therefore they speake untrue and they know not what Reply Neither doe they say an order was made but it was agreed that one should be made What untruth is in this If any Is it not in his accusation 2. He sayth there is no evidence in theire Church booke that either the Elders had so agreed or that he had protested against it Nor doe they say it is recorded in the Church booke For how could it be recorded when it was never made and that by his hindring the making of it 3. He sayth If such an order had bene peremptorily resolved upon there had bene just reason for him to have protested against it seing the Consistory hath no power c. Travers de Discipl Ecelcs p. 121. But herein he opposeth Mr. Traverse who in his elaborate treatise de disciplinâ Ecclesiasticâ speaking of the
deny the authority and due power of Synods and Classes to be lawfull and necessary but they complaine of an undue power and authority ascribed to Classes by the Answerer and they declare by instances what that power is which they account undue Now unlesse he can prove that power to be due which they have affirmed to be undue he hath not answered their complaint which is that under pretence of asking and taking their advise he subjecteth the Church under that power which they affirme to be undue That he doeth so subject them hath bene shewed and that he pretendeth onely to aske and take their advise his owne expressions both by speeches at other times and in diverse passages of this booke declare sufficiently 4. His fourth answer is to their saying that the Church never acknowledged any such power to be due whereunto he answereth 1. by shewing the agreement betweene the ancient English inhabitants there the Magistrates and the Dutch Ministers which was to have such an English Church as should accord with the Dutch in the same order of Discipline and Government 2. By declaring that since his first comming but he sayth not how long after his first comming he was admitted to be a member of the Classis 3. By shewing the manner of their receiving members viz by profession of the same fayth with them and by solemne promise covenanting to submit unto the discipline of this Church according to the rule of Christ But what is in all these passages to prove their submission to any undue power and authority of the Classis Nay when they professe to submit unto the discipline of this Church according to the rule of Christ doe they not therein implicitly professe against submission to any undue power of the Classis And as litle doeth the practise of any members since in resorting to the Classis upon occasion of asking their judgment in matters controverted among them establish any undue power of theirs And to what end should those that joyne with his Church leaving their separation come with a protest against the undue power of the Classis when they knew not of their subjection thereunto no more being required of them in their Covenant at their first admission then submission to the discipline of this Church according to the role of Christ As for that which he addeth of their chusing rather to continue as they were then to be of the English Synod this doeth not testifye their acknowledgment of their subjectiō to any undue power of the Classis But how were they under the Classis when not long before that the Answerer himselfe as Mr. Forbes assured me laboured to set up an English Classis or Synod which not succeeding in his indeavour at that time he never after attempted to procure nor would joyne with being after set up at the procurements of others As for St Offw report of Geneva we have already shewne some difference betweene the association of Churches in Geneva and the Classes in these Countryes But be that as it may it makes nothing for the warranting of any undue power of the Classis 5. His fifth answer is to that passage in the complaint when they say that the power which they complaine of is such as the Scriptures doe not in any place give to such a company of Ministers The fault that he findeth herewith is that they doe not alleadge any one place of Scripture to condemne the same As though Negative Arguments from Scripture were not sufficient proofes of the unlawfullnes of a thing in matter of Religion By the helpe of St. Offw booke he accommodateth the 15. of the Acts. concerning the Church at Antioch seeking helpe of the Church at Ierusalem in a difficult question to the present question But what is that to the undue power of the Classis whereof they complaine In his next answer it may be he will give me occasion of shewing that that very place of Scripture maketh strongly against that undue power which he ascribeth to the Classis in the particulars complained of and such like 6. His sixth answer is to that part of the Complaint when they say that the undue authority whereof they complaine is such as doeth not become any except the Apostles that could not erre to have This he sayth is false and absurd and upon this occasion he reproveth me for a like speech in my letter to the Classis touching my consent required to the wrighting of the five Ministers namely that such a subjection is greater then may be yeelded unto any Councill whether of Classes or Synods c. that thereby the wrightings and decrees of men are made infallible and aequall with the word of God which is intolerable Reply Jt is true that I so wrote and that which I wrote herein is true Let us now see what he answereth He sayth what wise man is there that sees not the strange folly and vanity of such assertions as these Iunius was a wise man and yet he saw no folly nor vanity nor strangenes in a like assertion and so was Bogerman who relates it roundly and without haesitancy from him in these words Bogerm Annot in Hug Grot ex Iuni p. 225. Servus mandatum Domini sui referens ad conservum suum obligat illius conscientiam instrumentali ministerio suo at cognitioni suae aut foro suo minimè obligat Hoc nunquam Dominus quisquam daturus nunquam fervus fidelis assumpturus i. e. A servant relating the command of his Lord to his fellow servant bindeth his conscience by his instrumentall ministry that is as I conceive it so farr as he reporteth the Lords mind and command but doeth not bind him to his owne outward jurisdiction This no Lord will ever give nor any faithfull servant assume But did not they assume this and more when they would bind me to rest in that wrighting and to be accountable to them for my conformity to it not having convinced or instructed me that it was the will of our Lord that I should doe so Also Dr. Whittaker was a wise man Whitt de Concil Quest 3. Chap. 2. yet he saw no folly nor vanity nor strangenes in a like assertion For speaking of the definitions of Councills concerning matters to be beleived or to be done he sheweth that to define a thing signifieth either 1. to declare what we are to beleive doe upō the authority of the Scripture because the Scripture teacheth that it aught to be so beleived and done and that therefore they that beleive or doe otherwise are in an errour 2. or else it signifyeth to appoynt and prescribe by their owne authority what we are to beleive or doe so as men must rest in it whatsoever reason they have against it and may not beleive or doe otherwise The first he alloweth and so did I and desired nothing else but to understand some rule from the word warranting me to doe that whereunto they in
that wrighting would have bound me The second way of defining he denyeth to belong to any Councill and affirmeth that it appertayneth onely to God and to Christ and to the Holy Ghost Here I might be large in alleadging wrighters of the most eminent noate affirming the like and the same for substance with me in this matter and many of them expressing their judgments in the same words But these shall suffice till a further provocation Afterwards the Answerer demandeth whether no truth be uttered or described by men in our times whereunto the consent of men may be required But what is this to the matter in question Had they declared it to be a truth I was ready to have testifyed my consent with them in it But that they did not nor hath he done it in all this taedious discourse So that this is to argue ex non concessis from that which is not granted Or will he say that because every truth uttered by men must be consented to therefore we are bound to consent to every thing which men shall utter And to as litle purpose is that which he alleadgeth concerning the subscription which the Reformed Churches require to their confessions of fayth Whereas the matter in question is not comprehended in any Article of those Confessions and out of those very Confessions we doe dispute against it But was not the Answerer driven farr and put hard to his shifts when to make some shew of answer he demanded how I could subscribe my name to my owne wrighting sent to the Classis to shew my consent to it and whether I did thereby make my selfe an Apostle or my wrighting aequall to the word of God To let passe his improper calling it my consent to my owne wrighting my subscription to it was not in reference to my selfe but to the word of God whereunto it is consonant and it testyfyed unto them my persuasion that it agreed therewith but what is this to the subscription which they required to injunctions and praescriptions which were not declared to agree with the Scripture either in that wrighting which they sent or in any conference they had with me though I told them that unicum Argumentum c. Any one Argument from the word should prevayle with me and that besides other times once in the hearing of some of the Elders and others But will it follow that because a man upon persuasion of the truth may subscribe to other mens wrightings or to his owne that therefore he may subscribe to those wrightings concerning the truth whereof he is not persuaded Whilest he was wrighting these things a secret Monitour from within suggested to him that all humane judicatoryes are subject to errour and that when that errour is shewed by the word of God it aught to be corrected But if the question be who may judge of this errour and shew it them Here his answer is defective He sayth one Synod often reformeth that which hath bene decreed by another This sheweth indeed that Synods are subject to errour And doe they not therefore erre because they fetched not their definitions and praescriptions from the Scriptures And is it not the best way for rectifying them to reduce them to that rule And how shall this be done but by the course which those Noble Beraeans tooke by comparing them with Act. 17.11 and examining them by the Scriptures And to whom doeth this belong Indeed the publick Ministeriall power of judging in such cases belongeth to Synods or Councills themselves But the private judgment which Divines call the judgment of practicall discretion belongeth to every Christian So that no man is bound absolutely to submit to or to rest in the judgment of any man or Councill but to trye them by the Scripture and to consent with them no further then they appeare to consent with that rule This the Scriptures abundantly declare Mat. 24.4 1. Thess 5.21 1. Ioh. 4.1 Gal. 1.8 Mat. 23.8 when they command all Christians to beware of Seducers to trye all things to trye the spirits Also when they are called upon to receive the word of Christ onely as their onely Master And to deny men the use of their private judgment in things taught them by their Pastors or injoyned and praescribed by Classes or Synods what is it else but to deprive man of his reason mans understanding of its end which is to search find out the truth yea to deprive Christians of the fruite of their fayth and supernaturall illumination and of the spirit of Revelation 1 Cor 14.20 Eph 4.14 Euseb li. 5. C 12. Or at least to make those of riper yeares to be alwayes as Children in understanding This were to revive the haeresy of Apelles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that people aught not accurately to weigh and examine what is propounded to them Hieron in proem ad Gal from which Ierom was so farr that he much commended Marcella a good woman in Rome for this that she wherever she met him would be putting good questions to him and received his answers not as Pythagoras his schollers did his sayings or as the Answerer would have had me to rest in the judgment of the five Ministers but she examined and weighed all things so that he thought himselfe to have non tam discipulam quam judicem not so much a scholler as a judge and as he allowed a good woman this liberty in trying the wordes of a learned and godly Teather so Hylary giveth the same liberty to all private Christians in examining the decrees of Councells Hylar de Synod adv Arrian Si contraria invicem senserint Concilia debemus quasi judices probare meliora If Councills or Synods differ in their determinations we aught as judges of our owne actions to approve of that which is better Whereas he addeth Yet doeth not this take away their authority for the judging and deciding of controversies For by such reasoning they might take away all government and bring in confusion I grant that it taketh away no due subordinate Ministeriall authority frō them but a supreme Praetorian or Magisteriall authority as that is when they bind men to rest in their determinations without convincing them that they are according to the mind of God in the Scriptures or so much as declaring to them sufficient ground out of the word for their so doing And so to doe is not to take away all or any government but tyranny nor to bring in confusion but to prevent it and to establish order Whereas he addeth that by these and such like injurious speeches they doe exceedingly gratifye many sorts of Libertines Arrians Socinians and other haereticks c. What injury is it to witnesse against undue power which is a testifying against injury And how can the Libertines Arrians c. be gratifyed by pleading against that undue power which is excercised in upholding that disorder of promiscuous baptising which serveth to strengthen
initio vitiosum est non potest tractu temporis convalescere much more will it hold in the Church in such a case as that unwarrantable custom of promiscuous baptising Sect. 12. which I have proved to be unlawfull in Sect. 12. Secondly Seing nothing hath bene said by the Answerer in defence of the proceeding of the Classis in answer to their complaint of their excercising an undue power in this particular let us now see if he answer sufficiently in his owne defence wherein we will with Gods helpe examine what he sayth in answer 1. to the generall charge 2. to the proofes of it First The generall charge is that he hath given them this undue power Hereunto he pretendeth to make five Answers 1. He sayth it is untrue He onely sayth so but doeth not shew it to be untrue by declaring that either the Scriptures or the Nationall Synods or the Church or good reason hath given it them And so seemeth to be content that the suspicion of usurping may lye upon the wholl Classis rather then he should be suspected to have given it them But he will not so evade if what was replyed to the same answer in the foregoing Section be considered and applyed to this also 2. In his second answer he seemeth so to deny his giving them this undue power as withall secretly to confesse that he gave them counsaile to use this power which he hath not proved to be due That it is undue hath bene proved already and that it being so he hath not behaved himselfe as a pastor in the government of the Church in counsailing them to use an undue power over his Church needs no proofe at all the thing done being sufficient evidence against him 3. His third answer is a mere retortion of the complaint upon the Complainants and a recrimination of them for allowing the Consistory to make orders lawes thereupon he demandeth can this power of making lawes and orders be lawfull and due in a Consistory and yet an undue power in the Classis Are they not condemned of themselves For answer hereunto it must be understood 1 That orders and lawes are ill confounded by the Answerer They may make orders who have no power of making lawes So Iunius distinguisheth them fitly Praelatorum non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive mandata dare non praecepta sed ordinationes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiasticall Governours may give orders not lawes not commands not praecepts Else where he sayth the Fathers called them more fitly Canons because a Canon serveth to direct agentem volùntariè one that acteth voluntarily whereas a law necessitate etiam cogit in voluntarium compelleth a man against his will Chameâ—â—â— also expresseth himselfe acutely to the same purpose De ecclesiâ p. 367. 368. saying that the determinatioÌ„s of Churches are more fitly called admonitions and exhortations then lawes and that when they agree with the word they are admonitions in respect of the Church but lawes in respect of God onely to wit because the Church commendeth that which God hath commanded and that which the Church so commendeth is the word of God 2. That all mistake may be prevented the two extremes avoyded of tyranny by ascribing too much power to the Church and of dissolute libertinisme and Anabaptisme by denying its due power in this particular we will declare what authority the Church hath about lawes and orders by distinguishing betweene lawes already made Luke 10.16 Mat 18.17 1 Cor. 4.21 and lawes to be made In the first we grant that Church governours have great authority and power to wit of providing that men yeeld due obedience to all Gods lawes and ordinances which they are to commend and declare to the Church and to exact their obedience thereunto And indeed this is the very end of all Ecclesiasticall authority Rom. 1.5 and 15.18 So that herein they have more power then of admonishing and exhorting and reproving onely they have the power of censuring and thereby of compelling the severall members to their duety and of seeing that all things be done in the house of God decently and in order 1 Cor. 14.40 In this sense I conceive the order to be made in the Consistory is to be understood the things thereby ordered being no other then that rule of having all holy administrations performed decently and in order requireth And being so understood it doeth not at all patronize that undue power of the Classis 1. Because the Church hath that power in her owne matters which the Classis hath not 2. Because this was but an order for my accommodation in my voluntary obedience of the word warranted by the rule but the contrary made by them is a law for the establishing of an evill custom not warranted by the word and to compell me against my will to the observance of it As for the second The things about which lawes are made are either necessary or indifferent Things necessary are things coÌ„manded or forbidden in the Scripture And they are necessary either absolutely or in some considerable respect Things absolutely necessary to godlines are so constituted in the Scripture that no place is left for the impositions of any new law givers About things necessary in some considerable respect Churchgovernours have power to give order as did the Synod at Ierusalem touching those things which they called necessary Act. 15.28 viz necessary during the time of the offence of the Iew which was necessary to be avoyded Hereunto also serveth that rule Let all things be done decently and in order Cor. 14.40 but the rule of that decency must be not the will and pleasure of men but the light of nature Scripture or warrantable custom For so it was in the instances given in that chapter as for men to pray with long hayre woemen bare-headed in those Easterne countryes and for woemen to speake in the Congregation and for many men to speake at once Things indifferent are such as being neyther commanded nor forbidden in the Scripture may be variously permitted or prohibited according to various circumstances And they are eyther improperly or properly so called Things improperly called indifferent are things not necessary but onely expedient in some respect In such cases Churchgovernours have power to declare the decency and expediency of them yea and to advise and perswade the practise thereof but not by standing lawes to bind the people thereunto As the Apostle gave his judgmeÌ„t 1. Cor. 7.25.40 advise coÌ„cerning single life in time of the Churches distresse yea and perswaded to it for avoyding trouble in the flesh vers 26.28 but would not bind them to it neither in point of conscience nor of outward practise as having no commandment from the Lord vers 25. and sayth that such a commandment had bene a snare vers 35. And herein the power of Churchgovernours falleth short of the authority of civill Magistrates who may in civill matters make standing
and binding lawes for any thing expedient to the Common wealth Whereunto subjects are bound readily to submit 1. Pet. 2.13 Things properly called indifferent I doe not find in Scripture that ever Churchgovernours did advise perswade them much lesse charge cōmand them least of all make standing binding lawes to determine them nor doth that place in 1. Cor. 14.40 give them any such power nor have the Apostles themselves received any such authority from Christ as appeareth in the commission given them which was onely to teach men to observe and doe what Christ shall command them Mat. 28.20 Their office being onely ministeriall oeconomicall Christ reserving to himselfe the soveraigne lawgiving power as his praerogative For application of the premises to the case in question I demand whether this custom be thus imposed as a thing properly indifferēt or as expedient or as necessary in some considerable respect or as absolutely necessary If it be properly indifferent why doe they by command make the practise of it necessary If it be expedient let them shew the expediency of it leave men free If it be necessary in those considerable respects let it appeare that the contrary practise will be so offensive or disorderly that for the avoyding of that offence or disorder a minister is bound to doe it If it be absolutely necessary to godlines let the Scripture be shewē that cōmandeth that practise or forbiddeth the cōtrary His fourth answer is not worth a Reply His fifth answer maketh against himselfe For if they leave men at liberty about things indifferent c. wherein they are to be approved as walking according to the rule why doe they bind men by unaequall conditions to this custom which they neither doe nor can sufficiently declare to be commanded by Christ or to be warranted by the rule Let us now see what he sayth to the proofes of the justnes of their laying the blame of this miscarriage upō him rather then upō the Classis First They say that some of the Dutch Ministers themselves are willing to cast off some of their customs if the vastnes of theire Church did not force them thereunto Hereunto he giveth two answers 1. that things simply unlawfull are as well to be cast off in a great Church as in a small Reply True it is a duety as necessary to be done in the one as in the other yet it may more easily be done in the smaller Churches and therefore the sinne of the smaller Churches is the greater if they doe not cast off such an unwarrantable custom The vastnes of their Churches doth only excuse them a tanto not a toto 2. that in the smaller Churches in the villages the same order is observed But. 1. it hath not bene expresly required of any of the Ministers of those Churches as a condition of their admittāce as it was of me that they should rest in such a wrighting which bindeth them to baptize all that are brought 2. It may be questioned whether all the Ministers in those smaller villages doe so promiscuously administer Baptisme as they doe in Amsterdam seing such different sorts of people are not in those villages as in that Citty Secondly They say that one of the Ministers said to the Answerer in the Classis upon occasion of his complaining of my not conforming to all their orders why you your selfe doe not conforme to all our orders Hereunto he pretendeth to give five answers I say pretendeth For the first answer is no answer but onely a question who told this His second answer is that the mind of the Classis is not to be collected by the speech of one Neither doe they say that all of thē are of that mind but that one of them said so whereof it seemeth the rest shewed no dislike and so seemed to consent to it and more then one of them have bene heard to say as much as the Complainants affirme His third answer is that the speech of the Minister is not in right manner repeated by them But if the matter be right it is true in the substance of their report which is sufficient in this case what ever fayling may seeme to be in a circumstance His fourth answer is that this one Minister undertooke in wrighting to satisfye my objections and having replyed to myne answer received no answer to his second wrighting It is true I did not answer his second wrighting 1. Because that wrighting did not sufficiently answer my first 2. Because at that time I wrote to the wholl Classis in which respect there was no use of wrighting to one member of the Classis alone His fifth answer is The nationall Synod at Dort in things indifferent Kercken ordeningh Art 85. doeth allow Churches of other Nations in these Countreys to vary from their customs It is well they doe so and it is fit they should so doe But if it be so 1. why was it required of me that I should conforme to all the orders and customs of the Dutch Church 2. Why was I not allowed to vary from their customs in the practise of promiscuous baptizing seing I professed that I could not doe it with a good conscience and they gave me no grounds from the Scriptures to satisfye my conscience that I might doe it lawfully Thirdly They say that the Dutch Ministers have professed that they should have bene glad that this difference might have bene ended among our selves What sayth the Answerer hereunto Iust nothing And it was his wisdom to be silent here For what could he say He could not deny it and the confession of it to be true would discover him to have bene a greater impediment of the Churches desire and my accommodation then he was willing should appeare And I wish from my heart he had bene as silent in all the rest that I might have passed by all these injuryes in silence warrantably Fourthly They say that he hath required of the Elders that an order might be made in the Consistory that whatsoever Minister shall hereafter be called to that Church should conforme to that wrighting of the five Ministers Hereunto he pretendeth to give five answers but one good one were worth them all His first answer is onely a question as before who told this His second answer is in part negative but upon an ill ground viz because the Classis had already approved and confirmed it Concerning the vanity of that pretence enough hath bene spoken already yet in part he affirmeth it in saying that he shewed it to be unreasonable if that order should not be required of any other minister as well as of me But seing there was no good reason why it should be required of me what reason is there that it should be required of others Is it a good course to hide an injury done to one by professing to doe the same injury to many His third answer is that by the motion of a Dutch Minister and a