neither was it a seale of the Covenant of grace to Noe and his seed But was commaunded to Abraham and his seed and house-hold and such onely as would be of that Church and partake of the Passeover Therefore it not being commaunded to Noes sonnes such as abode in his faith howbeit scattered afarre of were doubles in the Covenant of grace still and saved as well as wee I say without circumcision for the same was not imposed on them And this is the judgement of learned men viz. Paraeus a Comment in Rom. 3.1 9.4 D. Willet b Comment Rom. ch 3. Q. 1. p. 146 Galatine c Lib. 11. c. 7. pag. 581. and the Hebrew writers d Maimony in Misneth Treat of Kings ch 10 sect 7. Treat circums ch 1. sect 3.6 say as much The next Scripture is Act. 2.39 For the promise is unto you and to your children and to all that are afarre off Even as many as the Lord our God shall call His whole answer hereto is this Though the promise be made unto such as are called yet who can shew that such are not to be counted outwardlie called and in some measure within the priviledge of the Covenant who being themselves alreadie baptized and withdrawing themselves from other sects and Churches doe bring their infants unto the true Church to be baptized being there also readie to make a publicke profession of their faith before the Congregation Thus hee Answ 1. For his phrase here to count men outwardly called I see no warrant for it in all the Scriptures For whomsoever in the judgement of charity wee can judge to be outwardlie called them I take it are by us to be judged inwardly called also Philip. 1.7 1. Cor. 13. I confesse indeed if wee haue respect unto God then it may be said that some are onely outwardlie called But who these some are wee cannot tell and therefore wee may not give sentence in it Ro. 14.14 If hee say that hee intended both then I answer 1. Hee should haue done well to haue spoken out plainly so 2. Then it must follow that all such Parents whose infants hee and others baptise be their conversation never so bad are notwithstanding in his opinion the elect and chosen of God 3. Hee ought not to keepe backe one of them from his Congregation if they desire to be members thereof Againe But if hee say hee judgeth them not to be inwardly called then by his owne confession it must follow that they want true faith and repentance and so hee giveth and that of knowledge holy things to the unworthy and to persons wholy uncapable thereof 2. I cannot tell what hee intendeth by the priviledge of the Covenant if hee meane Baptisme then I answer This ordinance is given to the Church and no person lawfully may be admitted to it unlesse hee be a member thereof * See the two next Sections If hee have any other meaning when I know it I shall be ready to give a further answer to it 3. For what reason doth hee add these words viz. and withdrawing themselves from other sects and Churches Is it not because as I sayd before hee would haue people thinke that it is not their practise to baptise all infants brought unto them Me thinkes if his heart perswades him that his case is good hee should not seeke thus closely to with-draw the Reader from the question but speake out clearely in it and to this purpose say It is the custome of the Dutch Church and my practise also that what infants soever are brought unto us for Baptisme to baptise them be the Parents of them holy or unholie members of any particular Church or not Yea howsoever wee know that the children presented unto us are Bastards yet if the Parents or in their absence some other doe shew a consent unto certaine questions either by nodding with the head or saying Yea Amen or so be it wee put them not backe neither ought wee but give them the holie seale of remission and pardon of finne Indeed this had bene plaine dealing and nothing but the truth And therefore whereas hee tels us of men outwardlie called withdrawing themselves from other sects And againe * Pag. 145. of having more knowledge of the truth c. then some of those that are members of the Church What is this but meere dawbing for what use serves it but like the rough garment to deceive Hee knowes and wee know it too If infants be brought in the manner aforesayd all is well it matters not whose children they be viz. whither English Dutch French c. nor how vile and wicked the Parents of them haue formerly alwayes bene to that houre and time I would not speake so often of this thing but that hee constraineth me to it in regard hee laboureth to hide from the Readers the true knowledge of the point in question But hence let it be considered whither in this hee give not cause of just suspition unto them to thinke that hee is ashamed to appeare a Defendant ‡ So hee cals himself in pag. 146. in the case as it stands simply and nakedly betweene us The last Scripture is 1. Cor. 5.12 For what have I to doe to judge them also that are without doe not yee judge them that are within To this first Mr. Paget answereth It is not plainely discribed how Mr. Davenport applies this sentence to the question in hand it had bene good if hee had shewed how hee had drawne his argument from hence Answ M r Paget among many Disputers had the least reason to make a complaint this way for hee in his writing not onely leaves the maine points in controversy untouched but also for the unnecessary matters which hee bringeth in they are such oracles or rather riddles as to understand them a man had need hee were either another Oedipus or had hee himself present to expound them Notwithstanding hee should have remembred that hee being the doer of the things in this controversy the burden of prooving lay directly on his shoulders And therefore it had bene his part plainely to have demonstrated from the Scripture that which hee affirmeth touching the Classis and Baptisme for one testimony or argument rightly drawne from the Apostolicall writings to justify these assertions will easily draw us to acknowledge them But till then though hee write ten volumes more and each of them ten times greater then this yet never shall hee be able to convince the conscience of any indifferent Reader in the points which hee hath undertaken to be a Defendant to wit 1. that particular Congregations are to be dependent bodies and to stand under other Ecclesiasticall authoritie out of themselves 2. That infants may be baptized whose Parents are not joyned to any particular visible Church But to the point This Scripture fitly serves to proove the point in hand for the scope and drift of the Apostle there
other then a meere begging of the question hee bringeth in the Classes and Synods for his proofe whereas hee should first have prooved that the power which they assume over many Churches is lawfull Before I come to lay downe my particular answers to it I shall entreat him in his next Booke to resolve me these few Questions 1. VVhither the Assembly mentioned in Act. 15. were a Synod or Classis 2. How it can be manifested from that place that both are divine institutions as here is affirmed 3. How hee can naturally from thence rayse this doctrine viz. excommunications and elections of Ministers are actions belonging unto Classes and Synods 4. VVhither it be Iure Divino that Ecclesiasticall Officers of many Churches are necessarily bound to determine by joint authority the cases of many particular Congregations or whither it be a thing arbitrary and left unto every mans liberty 5. Whither all such cases and controversies as are decided by many Ministers combined into Classes and Synods must so stand as that particular Congregations may not if they thinke fit reject the same and practise otherwise then hath bene there determined by joint authority I haue the more hope that Mr. Paget will give a direct answer to these questions Pag. 39. Seeing a good conscience hee sayth suffers not a man to be neutrall nor to suspend his judgement when it is desireously desired but forceth him to beare witnesse unto the truth c. To the point now I doe deny that this place Act. 15. prooveth any such thing for which it is alledged For 1. here was no combination of many Ministers of divers Churches but onely a few messengers sent from Antiochia unto the Congregation at Ierusalem about a controversy there specifyed Hence it is affirmed by many learned men * D. Bridg. pag. 1224. that as this was an assembly of one onely particular Church so it binds * D. Whita De conc Q 2 p. 6. and p. 67. onely but in a speciall or particular meeting 2. As Mr. Cartwright ‡ Refut Rhemist on the place saith Paul and Barnabas went not up to Ierusalem to submit their judgement to the judgement of the Apostles for that had diminished the authoritie of their doctrine then which there was no greater in the Word they being both infallablie directed by the Holy Ghost Onely they went up to conferre with them and for countenance of the truth in respect of men and for the stopping of the mouthes of such deceivers as pretended they were sent * Vers 24. by the Apostles In a word that no suspition might remaine in the minds of the people as if Paul in doctrine differed from the rest 3. If Ierusalem lay north-ward 200 miles from Antioch as I read * Itiner Novi Testo fol. 96. it did Surely then hee hath small reason to bring this Scripture as the ground and foundation of the Classicall Assembly yea and to tell us ‡ Pag. 88. that it is a remarkable place of Scripture to warrant the exercise of that power which wee deny And a little after This one allegation is sufficient to evince the falshood of their assertion But before you make such hasty conclusions haue a little patience to heare us to speake for our selves I pray how can you proove that the officers of these two Churches being two hundred miles asunder were combined and mett ordinarily together as the Classes doe to determine the cases of many Churches Or how doe you proove that there was any Officer at all of Antioch in Ierusalem at this time Briefly or how doe you proove that the Brethren sent from Antioch exercised authority in the Church at Ierusalem yet all this you must make good otherwise you are guilty of abusing and perverting the Scripture in affirming that the power which the Classis exerciseth was practised at Antioch and Ierusalem and by Apostolicall direction This you have spoken but it is untrue Notwithstanding had you rested in Stev Ofw. testimony your fault had bene small in comparison what it is now through your great presumtion to take God for your witnes Ier. 23.31 in a thing which hee never spake Behold saith the Lord I am against the Prophets that use their tongues and say Hee saith it 4. It is certaine Vers 12.22 De Conc. Q 8. c. 3. Qu. 3. c. 3. p. 96.97 that at Ierusalem not onely the Apostles and Elders mett together but as Luke expresseth it the Church also being interested in the thing And therefore gave sentence with the rest to the decree then made Observe what D. Whitaker replyes unto Bellarmine denying the multitude to be called It was alwayes sayth hee the practise of the Apostles in common cases to call the whole Church together and no doubt but they did so here Now there was no need to have it mentioned seeing it had bene their constant custome formerlie so to doe Mr. Parker ‡ Polit. Eccl. l. 3. c. 12. pag. 108.126.334 affirmes the same So the Authours of the Cent. * Cent. 1. l. 2 c. 9. p. 547.548 And it seemes in Cyprians ‡ Lib. 4. Epist. 16. time the Church was not deprived of her right herein howsoever the Papists * Bellarm. de Conc Ecc. l. 1. c. 16. pag. 39. in those dayes teach otherwise and Mr. Paget and others doe otherwise practise 5. Howsoever the Church at Antioch sent some Brethren with Paul and Barnabas unto the Church at Ierusalem notwithstanding and let it be well observed they did not this as being a dependent body and standing under another Ecclesiasticall authoritie out of themselves For as Mr. Parker * Polit. Eccl. l. 3. c. 20. p. 301. 314. excellently prooves it the Church at Antioch at this time had absolute power in for her self to haue ended the controversy and might haue done it I say in respect of authority without acquainting therewith any other Congregation at all To the same purpose another sayth * D. Whita Conc. Qu. 1. c. 1. The Church of Antioch sent not to Ierusalem as being bound in duety thereto But in regard it was the chief place of Religion therefore they made choose freelie of that Congregation as knowing them to be best able to resolve the controversie True it is the Hierarchie * D. Whit. g. T. C. 3. deny this of whose opinion Mr. Paget must either be or els the Classes as they now rule must fall to the ground for any relief that this Scripture Act. 15. will yeeld unto them 6. When the Hierarchie alledge Act. 15. to proove their Diocesan and Provinciall Synods lawfull marke how they are answered by the Reformists The particular acts of the Apostles in cases alike Park Polit. Eccl. l. 3. c. 20. p. 315. 316. must alike be observed If this reason be effectuall as indeed it is against them then it is no lesse effectuall against the Classes Now I haue in part
coyne twise or trise told over hee conceiteth that a Minister can not doe a thing in another Congregation but it must follow necessarily to be an act of his Ministerie 1. Cor. 14.24 Now hee should doe better to proove well once the point then to begge it so continually Besides to convince erroneous persons in the Church this is not alwayes a Ministeriall duety as hee unadvisedly affirmeth For men out of office may doe this as the word of God testifyeth and the learned teach * Beza annot in 1. Co. 14. Pet. Mart. in 1. Cor. 14 29.31 Paraeus in 1. Cor. 14.29 D. Ames de conse l. 4. c. 25. p. 215 Zwinglad Valent. compar Antibol avert Kinser Iac. Acont Strat. Sat. Sudek cont Turr. Soph. p. 67.68 Calv. Inst 4 1.12 Harm Syno Belg. pag. 21.22 Mr. Bates pag. 134. Defen Disc ag Bridg. 〈◊〉 129. Erast. True it is Mr. Paget hath bene a deadly enimy alwayes to it Notwithstanding never was hee able besides gibes reproaches to bring any thing to proove the unlawfullnes of it 3. The Churches of God at first had no Officers notwithstanding hee will not say but the Learned and able Brethren among them might convince erronious persons if there were just occasion for it Againe suppose a Church whose Pastours are taken away cannot get the assistance of a neighbour Minister to convince erronious persons then it seemes after his kind of disputing they must either all hold their peace what abilities soever they haue or if any one speake hee performeth a Ministeriall duetie or otherwise his talke here is quite besides the matter or just nothing which of these hee will owne for one hee must I leave it to his owne chose Lastly for these Scriptures Tit. 1.9.10.11 1. Timot. 5.20 they doe not proove any such thing for which hee brings them I grant indeed to refute erronious persons is sometimes a Ministeriall duetie and so is prayer reading the Scriptures expounding them c. Notwithstanding it will not follow when a Pastour doth these things in another Congregation that hee performes a Ministeriall duety or that Brethren out of office may not doe them also Yet this hee must proove otherwise his talke is like a tedious Musician ever turning never playing The 8 and last answer hee divides into 5 heads or branches Touching the 1 2 3 and 5 of them I except against in that they say nothing in the controversie betweene us and therefore they must stand aside In the 4 hee writes that members of the Catholike or Vniversall Church may have their infants baptised though they be not joyned to any particular visible Church To this I answer that hee neither speakes skillfully nor conscionably For 1. by the Catholike Church our Protestant Divines * Piscator Aphorism loc 19. p. 102. Perk. Expos Iude. p. 484. Vrsin Cat. part 2. pag. 347. Pet. Mart. Loc. Com. Class 2 p. 435. Polan Syntag l. 7. c. 4. p. 520. Alsted The. Polem part 4. p. 329. understand the company of Gods elect and chosen and hence name it ‡ D. Whita cont 4. Qu. 1. p. 78. Park Eccl. Polit. l. 3. p. 210. D. Reinol praef 6. Conclus p. 667. invisible spirituall misticall Yea some * Beza in Praef. Nov. Test printed 1561. D. Humphr in the life of Iewel D. Sutclif Chaleng l. 1. doe dislike the terme it self and call it a vaine and fruitles word And well they may for the Scripture hath it not neither is the author of it knowne but supposed * Sanford de Descend Dom. Nost ad in fer lib. 4. p. 28. and 30. to be a Papist But to the matter in hand If no infants out of particular visible Churches ought to be baptised but them whose Parents are knowne to be members of the Catholike Church then it will certainly follow that no infants whose Parents are not members of any visible Church may be baptised because the others are knowne to God onely Observe here how hee confutes himself and brings one argument forth against his owne case And indeed it is just with God that those which contradict the truth should contradict themselves most grosly too 2. Unconscionably to affirme a thing of such waight and consequence without shewing any word of God for confirmation of it doth hee thinke that wee owe him such obedience as to beleeve things because hee saith them If hee doe hee is greatly mistaken for to speake in another mans words Wee are not bound to Mr. Pagets writings wee esteeme them not as Canonicall but wee examen them by the Canonicall and what in them agreeth with the authoritie of Divine Scripture wee receive with his prayse What accordeth not therewith wee refuse with his leave Besides hee knowes well enought that mens sayings are of no force and value in matters of Religion without warrant from the Scriptures So say the Prophets a Deut. 13.1.2.3 Ezech. 13.2 Mich. 7.13 Ier. 23.31 Ezech. 14.9 so sayth Christ b Mat. 15.9 Iob. 5.39 his Apostles c 1. Cor. 3.21 Gal. 1.8 Iam. 2.1 Rom. 16.17.18 and thus write the Learned Tertullian d In Apol. Ignatius e Epist ad Hier. Hierome f In Psal 86 Basil g Serm. ad Adol Ambrose h L. 3. de incar Dom. Augustine i Epist 198. ad Fortun. Chrisostome k In Gal. c. 1. Aquinas l Lib. 9. art ult Calvin m Instit l. 1. c. 10. sect 8. Melancton n Loc. Theo. p. 627.628 Bucanus o Lec Com. p. 532. B. Iewel p Repl. art 1. Div. 29. Defen Apol. p. 604. Chassauio q Loc. Com. p. 98. Vrsinus r In Iesai c. 14. p. 450. and others In his writing against us hee is alwayes calling for testimony Where is their warrant where is their authoritie c. notwithstanding who more forward then himself to send things out into the world without proofe Before I end this point there are a few questions which I thinke very needfull to propound unto him Touching his Catholike or Vniversall Church 1. By what Scriptures the name and nature of it is warranted 2. VVhither all Parents with their infants Iewes Turkes and Pagans excepted be members thereof or not 3. VVhat are the notes of it 4. VVhither wee are to judge all the members of this large Church to be true beleevers 5. If this universall Church be visible then I would know of him why there ought not to be proportionable to it a universall Ministery and gouvernment I suppose hee will be willing to give a direct answer unto these things because hee professeth to have a great desire to informe his opposite Brethren in the truth Pref. The next Scripture is Coloss 4.17 And say to Archippus take heed to the Ministerie which thou hast received of the Lord that thou full fill it To this hee sayth nothing but referreth the Reader to the answer made to the former allegation onely hee
ordinances wee will now speake a little of the other part that is proove that particular Congregations doe not stand under any other Ecclesiasticall authoritie out of themselves viz. Classes and Synods ARGVMENT VII Such Offices and callings without which the Church of God is complete and perfect for Gonvernment are superfluous and humane But the Church of God may be complete and perfect for Gouvernment without Classicall and Synodicall Offices and callings Therefore these Offices and callings are superfluous and humane This argument the Protestants haue used against the Pope and the Reformists against Bishops Arch-Bishops Chancellours c. Now the same is every-way as firme and good against Synods Classes for without them the Church of God is fully brought to complete perfection and unity D. Fulke * Learn Disc Eccl. Gouv pag. 10.11 confidently affirmeth so much That which D. Whitaker * De Conc. Qu. 1. p. 22.23 writes of generall Councills is by Mr. Parker * Polit. Eccl. l. 3. p. 133. applyed and rightly unto particular Synods The Church of God sayth hee can well subsist without them for she was sometimes without them besides wee are not bound by any speciall commaundement of God to haue them ARGVMENT VIII Whatsoever Gouvernment cannot be found commaunded in the writen Word of God ought not to haue any place in the Church of God But the Gouvernment of Classes and Synods over many partioular Congregations cannot be found commaunded in the writen Word of God Therefore it ought not to haue any place in the house of God The first part is grounded upon these Scriptures Esa 8.20 Mat. 2.8 ult 1. Thess 5.21 Gal. 5.1 2. Tim. 1.13 Likewise this is the judgement of many learned men Athanasius * Epist in prae ad Orthod sayth The Ecclesiasticall Canons come from the Apostles Cyprian ‡ Diaco c. quae Athan. Apo. 2. inseritur sayth From the Scriptures doe spring and thither doe returne whatsoever the Ecclesiasticall Discipline doth require Iulius * Repleo D. Whitg l. 1. p. 25. sayth Not shew of eloquence but Apostolicall Canons are required Mr. Cartwright ‡ sayth Nothing should be placed in the Church but what God in his Word hath commaunded The like Theodoret a 1. Cor. 11. Ambrose b In 1. Co. 7 Ignatius c Epist 2. ad Smyrn Augustine d Epist. 119 Cyrill e In Ioh. 1. and others The second part is also as manifest for if wee once grant as all Learned haue granted that the Churches of the Apostolique constitution were independent bodies and exercised Ecclesiasticall gouvernment in and of themselves then it must follow that Classicall Assemblies c. haue their rise wholy from the pleasure and will of man ARGVMENT IX That Gouvernment which meerly tendeth unto the taking away from particular congregations their due power is unlawfull But the Gouvernment of Classes and Synods as they now are doth meerly tend unto the taking away from particular congregations their due power Therefore that Gouvernment is unlawfull The Major of this argument may easily be prooved by sundry places of Scriptures viz. 1. Thessal 4.6 3. Ioh. 9. Prov. 22.28 Deut. 19. â—4 Gal. 5.1 Also it is grounded upon the definition of justice which is as Tully a L. 3. Offic. Iustinian b Instit l. 1. tit 1. p. 2. and others say to give every one his owne And so much imports the word according to the Etymologie or precise signification of it both in Greeke c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist l. 5. Ethic. c. 7. and Laten d Im à jure Funger Ety Triling p. 4050. The Minor is as manifest 1. by Mr. Pagets owne testimony in pag. 66. where hee confesseth that they haue concluded among themselves in their Synods that no particular Congregation without the leave and consent of the Classis shall proceed to the election of Ministers excommunication of offenders and the like As they have gone in this act farre bejond their calling for as Mr. Barlow * ‡ Expos on 2. Tim. 1. v. 13. doct 6 pag. 357. sayth No man under the degree of a Prophet or an Apostle may prescribe Gods Church and children patternes so by it is the whole power of Churches in a manner taken quite away For instance say the Classes and Synods will not permit that a Congregation shall reject some convicted Heretickes then they must if they will beleeve Mr. Paget let them alone in their communion against Gods expresse commaundement and so obey men rather then God Tit. 3.10 Againe put case some Churches doe want Ministers yet notwithstand if the Classes and Synods will not give them leave to chuse any except unfit and insufficient persons then it seemes by this Synodall Canon they must take such or remaine destitute still Againe this is cleare by their practise likewise for albeit they are no members of our Church notwithstanding they take authority over us and over our Eldership too yea in truth so much authority as any Lord can doe over his servant for so long as hee doth what his maister will haue him doe hee is left alone but if hee meddle with things against the others liking hee is immediately commaunded to cease and so must not proceed further Now what is our case otherwise so long as wee doe that which contenteth Mr. Paget and them wee are suffered otherwise though wee doe jointly conclude an action yet it must not stand for wee are told it doth not belong unto us * So saith Mr. Paget in his answ to a certain writing given in the Consist Mar. 12. 1632. and therefore must give it over So that in the words of the Prophet ‡ Ier. 4.13 See before pag. 16.17.18 wee may justly complaine Woe unto us wee are spoyled ARGVMENT X. It is a sinne against God to add any thing to that forme and manner of ordering Churches which Christ our heavenly Prophet hath set forth unto us in the New Testament To subject particular Congregations under any other Ecclesiasticall authoritie out of themselves is to add unto that forme manner of ordering Churches which c. Therefore it is a sinne to doe it The proposition cannot be excepted against for the Scriptures herein are evident Deut. 4.2 Iosh 1.7 Prov. 30.6 Gal. 3.15 Rev. 22.18.19 If it be a capitall crime to adulterate the Kings coyne How much more c. And of this judgement are many learned men viz. Augustine a L. 30. c. 18. cont Faust Basil b Moral c. 14. Chrisostome c In Agg. c. 1 Cyrill d In Levit. l. 9. Bede e In 1. Pet. 5 Cope f In Prov. 30.6 D. Abbots g Agai Hill pag. 15. Brentius h In Exod. 35. p. 168. Mr. Cartwright i In Prov. 30.6 Melancton k Vpon Col. 2 23. p. 381. Elton and others The Assumption cannot for shame be denyed onely because the weight of the
* Catechism Quaest 85. speaking of the difference betweene the two kees that of preaching and the other of discipline placeth it in this that the former which is the preaching of the Gospell is committed to the Ministers the other because it appertaineth to the Discipline of excommunication is permitted to the whole Church To him wee will adde Ursinus * Catech. p. 799.800 print at Oxford An. 1587. who teacheth thus Christ in these words Mat. 18.17 If hee refuse to heare the Church c. expresly commaundeth all whosoever being after this sort admonished by the Church will not repent to be by the common consent of the Church excommunicated untill they repent And whosoever are excommunicated they againe professing and shewing in their actions amendment are altogether in like sort received into the Church as they were exiled from it Namely by the judgement of the Elders by the consent of the Church and the authoritie of Christ and the Scripture And that denuntiation whereby one is excommunicated is not in the power of the Minister of the Church but in the power of the Church and is done in the name of the Church because this commaundement was given by Christ unto the Church For hee saith expreslie Tell the Church And of this judgement is Piscator a In 1. Cor. 5. Obs 1. Calvin b Inst 4.1.15 Paraeus c In 1. Cor. 5.5 Keckerman d System Theol. l. 3. Hermingius e In 1. Cor. 5 Tossanus f Comm. in 1. Cor. 5. Polanus g Synt. Theo. l. 7. c. 18. Hyperius h Comm. in 1. Cor. 5. Praedirius i In 1. Cor. 5. Munster k In Mat. 18.17 Danaeus l In Mat. 18. Oecolampadius m In Mat. 18. Beza n Annot. in 2. Thess 3.14 and others And now Mr. Paget what thinke you of these men were they not learned and Godly Ministers Reverend and judicious Divines Are they not authenticke witnesses If you confesse it then marke what followes viz. your position that particular Congregations must stand under other Ecclesiasticall authoritie out of themselves is hence condemned by a jurie of more then 24 men of your owne chusing for an errour and untruth The reason is because these affirme I say all of them that every particular Eldership with the Churches consent may lawfully proceed among themselves to the excommunicating of offenders whensoever there is necessary and just cause Neither doe they say a word that it is a Divine institution that the Ministers of one Congregation must first aske the leave and consent of other Ministers before they can lawfully administer this ordinance of God And therefore I make some question whither you haue not wronged this multitude of learned and Godly Ministers in reporting things of them to the world which they hold not And I haue the more reason thus to thinke considering what Mr. Bucer a In Mat. 16.19 and P. Martyr b In 1. Cor. 16.3.15 write two great lightes that shined sometime in England to wit that Ecclesiasticall power and government is in the whole Church but the authority onely of administration thereof is the Presbyterie and Bishops So as in old time at Rome the power was in the people direction in the Senate But of this sort of testimonies enought is spoken wee come therefore now to the next Touching the English Conformists the formablest of them are for us in this point B. Whitgift a In his defenc ag T.C. p. 180 182. confesseth that in the Apostles time the state of the Church was popular And two pages after I call it popular saith hee because the Church had interest almost in every thing VVith him D. Bilson b Perpet Gouvernm c. 15 p. 361 agrees and writeth thus In the primitive Church the people did propose name elect and decree as well as the Clergie and though the Presbyterers had more skill to judge Yet the people had as much right to chuse their Pastour and if they most of them did agree they did cary it away from the other Againe * chap. 7. pag. 90. Marke well sayth hee the ordaining of the first Deacons they were chosen by the people Mr. Paget in pag. 22. doth acknowledge that Christ hath appointed but one order for the choose both of Pastour and Deacon As hee speakes there the truth so by it hee quite overthrowes his owne cause for if Pastours must be chosen the same way that Deacons are and they if the Apostles precept be kept chosen by the free consent of the Congregation wherein they are to administer then how comes it to passe that Classes and Synods should haue more authority then the people and may if they will disanull whatsoever the others doe herein I know what the Papists and Hierarchy say to justify their taking away from particular Congregations their due power and setting up a superiour one in the roome thereof The first gives this for a reason * Sculting Hierarch Anacr l. 11 pag. 134. The unrulines of the people deserved afterwards to have their liberty taken away The others say thus Why doe ye call us back to the primitive Church As if wee are to be tyed to the first beginnings of things as if ye would bind little infants in their blankets with swalding bondes And as if it were not lawfull for us to change those primitive rudiments which were not then so proffitable in their first originall as they seeme to be pernicious at this day Againe * Apolog. for Church Gouvernm pag. 81. There was some thing ordained by the Apostles that is no lesse hurtfull for our Churches then it was behoofull for those to whom it was appointed Which of these two arguments hee will make use off I yet know not One of them I suppose hee will and must For to say that this superiour power of Classes and Synods is Iure Divino I thinke hee will not any more doe it There being in the Scriptures no proofe yea I may boldly say nor shew of any proofe for it But because I know not what his answer shall be I will therefore say no more for this time onely I thinke it good to put him in mind of what Gerson * De Vit. spirit writeth the authoritie of the primitive Church is above all Churches and therefore it is not in the power of Pope Councill or Church to change the Doctrines and Traditions delivered by the Apostles And so I proceed To these wee will adde 4 more conformable Doctors of England viz. Whitaker Bell Willer and Taylor The first affirmeth * De Conc. qu. 5. p. 178 that Ecclesiasticall authoritie principallie primarilie and essencially belongeth to the whole Church unto Bishops onely accidentally and secondarily So againe ‡ De Rom. Pont. cont 4 qu. 4. c. 3. pag. 562. The chiefe judgement in all criminall cases is the Churches Bell sayth * Regiment of the Church ch
Ministers but depose them and reject them altogether if they be not fitt Hence then wee see when a Congregation is injured by any of her Officers she wants not power in her self immediately from Christ to redresse it and therefore if she suffer continuall misery it is her owne fault and so deserveth the lesse pitty But to proceed 2. Hee hath made our Church to lie downe in her shame by his invective writing against many members thereof matching them many times with the vilest enimies that ever God had as Corah Pag. 2.3 and the Rebels with him the Apostates Israëlites the murderers of Christ the persecurors of the Saints and other most notorious Hereticks and blasphemers But himself unto meeke Moyses to the good Prophets yea to the Lord and Christ and to Iohn Hus the Bohemian that faithfull Martyr of Christ Againe to say nothing of the contemptible termes which hee useth * Prov. 8.8 nor of his aggravations in seeking to set Magistrates †Pag. 29.30 and Ministers * Pag. 73. and all at variance with us truely his mocking ‡ 72.100.102.103.122.151 Arrow p. 52.65 354. is intollerable In this hee is farre from that gravity which should be in a Minister of God specially in a man of his yeares sober dealing would better become him for as Paul saith such things are not seemely But in truth I find this to be his constāt practise in all his writings I would hee did once see it and consider the dishonour which hee causeth unto the Church by it The Preacher * Eccles 12.10 sought to find out acceptable words and that which was written was upright even words of truth 3. To come more particularly to his accusation why doth hee terme that which wee haue done infamous contention c. so in pag. 4. a faction in the Church I take it hee speaketh this because wee have opposed his courses if this be his meaning then I answer 1. Diotrephes might haue framed the like objection when the brethren withstood him 3. Ioh. and on as good ground too 2. Wee know that the Saints are commaunded to contend * Iude 3. Prov. 28.4 for the faith and to hold fast every ordinance of the Lord. If subjects freemen scholers c. will not loose the previleidges of their Country Cities Houses much lesse should the sonnes of God let goe any of their rights which they have in Christ 3. As for keeping peace either with him or others it must be done * Iam. 3.17 Heb. 12.14 Rom. 15.5 with holynes purity and according to Iesus Christ True it is wee may accord with him but how If wee will make our selves the servants of men and yeeld unto that which our consciences perswade us is most unlawfull It is said of Nahash the Ammonite that hee would not be at peace with the men of Iabesh Gilead 1 Sam. 11.2 unlesse hee might thrust out all their right eyes An unreasonable condition Notwithstanding I shall make it appeare unto all men in all places wheresoever this Booke shall come that Mr. Pagets Termes propounded for reconciliation with us are worse a great deale For either wee must make our selves spiritually blind in things necessary to salvation and cast off some of Christs Ordinances and practise in the place thereof humaine devises otherwise for the present there is no hope to be at union with him But as it is in the Proverbe a man may buy gould to deare even so for my part howsoever I desire from my heart to accord with him neverthelesse my care must be so to have it as that I may accord with God and have peace of conscience Now to the next supposed injury The sixt is to the Classis in defaming their gouvernment and proceedings Answ 1. If Mr. Paget had the ability to proove his bould affirmations with inevitable reasons as a speciall faculty to disgrace men by untrue reports hee would be a Disputer one of a thousand What have wee said about the Classis that hee hath any where in his Booke refuted Indeed much windy take hee useth in the thing that the Classis is ancient Pag. 71.72 other Churches stand in as much subjection to it as his This order was in these Countries before his comming over 18.66.25 The Synods have agreed that some things shall not be proceeded with without the advise of the Classis The Classicall Assembly did judge thus and a great deale more hee writes just to this purpose But the Reader shall find grapes on thornes and figgs on thistles assoone as one sound argument in his Booke to justify that power and authority which there is now exercised Notwithstanding whosoever shall read understandingly his Booke will say that hee hath not left this point unprooved out of forgetfullnes but rather of meere poverty as not having any authenticall records of the holy Ghost under the shadow whereof hee could find any shelter to shrowd his Classicall function as a Divine Ordinance 2. But to come neerer the matter whatsoever wee have said of the Classis wee stand strictly to it and are well able to proove it Two things wee have affirmed 1. That wee beleeve that gouvernment which they exercise over such Congregations unto which they stand not properly Ministers is an undue power 2. That wee have found very hard dealing at their hands For the first I shall referre the Reader to Sect. 7.8 I ouching the later if need be I thinke our Elders * They affirme that the resolution of the Classis deprived the Church of her due power 12. Nov. 1631 Answ 2. to the Classis will be witnesses for me Howsoever sure I am Mr. Hookers case cleares it sufficiently they having made an Act altogether against the liking of our Elders and Congregation that hee should not be admitted to the Pulpit of the English Church for any edification ‡ So are the words of their Act. thereof There went hereupon 40 Brethren or more to the Consistory and there shewed their great discontent against that which the Classis had done and earnestly desired their assistance Upon this two Elders two Deacons and two Brethren were sent unto the Classis to entreat them to revoake and cancill the former Act as being demaunded and given out of all due order yea before our Church had propounded him unto them or desired their consent in the thinge Further it was shewed that no man without the consent of the most of the Consistory hath power to aske the question ‡ Not because we approved of their authority but because wee knew it was in vaine to present him to them whether hee be fitt to be our Minister or not Besides wee told them that wee had not bene with the Magistrates and therefore as yet the matter belonged not to them in a word it was promised that unlesse Mr. Hooker would acknowledge their authority * Ier. 2.14 hee should not be presented to them
nothing in them tending that way whereto you stretch them wee say and this is the most that the Magistrates will have us to take one that can speake Dutch and one in this Countrie Now may not they require so much and wee doe it and yet wee keepe still our power If Mr. Paget had but read our words charitably hee should haue seene that which hee inferreth from them to be directly in them contradicted For marke all Readers that haue sence wee say the Magistrates will have us to take one c. doth it not then follow that wee confesse they permit us to use the libertie and power which Christ hath given us yea encourage us to it yet so as wee chuse a man to their liking For conclusion then I shall exspect in his next Booke that hee either blot out this slaunder or make acknowledgement of his fault herein and to induce him the more unto it I wish him to read the Wise-mans saying Devise not evill against thy Neighbour Prov. 3.29 seeing hee dwelleth securelie by thee Lastly let it be noted how unprofitable hee is unto the peace of this Citie in that hee seeketh by untrue reports to set debate betwene the Rulers and people The Scripture saith In the multitude of people is the Kings honour As it is a fathers glory to haue a large posterity a shepheards prayse a great flock so it is a Gouvernours dignity and credit to exercise authority over many faithfull subjects But certain it is Mr. Paget hath bene an occasion not onely to drive some families hence but also a principall hinderer of many and those very rich in the world from coming hither the which thing tendeth unto the great hurt both of Church and Common-wealth and what I here speake I can make it good by many faithfull and honest witnesses The 8 injury is to all the Reformed Churches in publishing complaints against such lawfull authoritie as is exercised by them Answ 1. VVhen M. Paget by the Scriptures hath prooved the matters in controversy betweene us lawfull viz. the power of the Classis and his riffrafe Baptisme then I will by Gods grace acknowledge my fault herein till then I shall alwayes professe that hee hath borne false witnesse against his neighbour A thing in his writings too common with him 2. Observe here how Mr. Paget professeth plain Brownisme and condemneth the Church of England and that hee doth so I proove it thus All Reformed Churches use a Classicall gouvernment so saith hee But the English Church useth no such Therefore it is no Reformed Church and so consequentlie false VVhat Apologie hee can make to vindicate his reputation I yet know not but it may be wee shall see something of it in his next booke The 9 injury that hee taxeth me with is to all that seeke Reformation and desire the same Discipline that is practised in these Churches this their Booke being a stumbling block in the way Answ 1. I suppose by the seekers here after his Discipline hee meaneth the English non-conformists Now in this hee abuseth them and his Readers too for howsoever they would willingly shake off the Prelates yoke notwithstanding it is not to come under his Classicall authoritie but rather to erect that single uncompounded Policie which hee seemes to gibe at whereby particular Congregations are made to be independent Not standing under any other Ecclesiasticall authority out of themselves And that this is so I can proove it by many testimonies In a certain booke set out under the name of all the unconformable Ministers in the Realme they write thus Wee confine * Protestat King suprem pag. 12.13 and bind all Ecclesiasticall power within the limits onely of one particular Congregation Holding that the greatest Ecclesiasticall power ought not to streitch beyond the same and that it is an arrogating of Princelie supremacie * Marke this for any Ecclesiasticall person or persons to take upon themselves Ecclesiasticall jurisdiction over many Churches And a little after Wee hold that those Ecclesiasticall persons that make claime to greater power and authoritie then this especiallie that make claime Iure Divino * This Mr. Paget doth of power and Iurisdiction to meddle with other Churches then that one Congregation of which they are or ought to be members doe usurpe upon the supremacie of the civill Magistrate c. The Refuter of D. Downames Sermon handleth this point largely and prooveth from the Scriptures and best writers that every particular Congregation Repl 1. l. 3. p. 185. l. 1. part 2. p. 22 23.68 ought to haue absolute gouvernment in it self and that no Officer by vertue of his office may meddle with the affaires and matters of any Church except his owne To these wee will add D. Fulke a man famous and of rare learning in his Learned Discours of Ecclestasticall Gouvernment hee saith There ought to be in every Church an Elde ship Pag. 84. which ought to have the hearing examination and determining of all * Note this matters pertayning to the Discipline and Gouvernment of that Congregation I could name many more but it needs not specially because I shall have occasion to speake againe of the thing in another place Yet this may not be forgotten VVhereas there are many hundreds of our Country-men in New-England they have not erected there any Classicall Gouvernment but every particular Church exerciseth her owne I say within her self wholy which is a sure argument to proove that the foreward professours in England approove not of this kind of gouvernment here pleaded for although hee would feigne haue his Reader to thinke so 2. Whereas hee saith that our Booke is a stumbling block laid in the way of Reformation I suppose it will appeare so farre otherwise as that hee himself will be found chiefly in fault this way And therefore I wish him to be well advised what hee writes hereafter least the reasons which hee layeth downe for his gouverning of many Churches be applyed by the Popes men unto the Hierarchy and to as good purpose too And truely I cannot see but this may well be so considering that both their Disciplines tend unto the taking away of the Churches Right the difference is In the Hierarchy one doth it In the Classes more notwithstanding in this they joyne together viz. in depriving Churches of their due and lawfull power Tenthly hee saith I am injurious to all that are grieved for the offence arising by this fact hee being the cause of their grief Answ 1. If any grieve to see errour discovered the truth cleared good men justifyed unjust doers reprooved it is their fault and sinne But the writings published by me serve for this end and use 2. If any haue given occasion unto others of sorrow it is principally himself in that he hath by unlawfull meanes keept from us the profitable preaching of the mord whereby wee should have bene much furthered in the way to life and glory
7. p. 884. Deu. 16.21 Col. 2.23 Exo. 20.24 are stewards whose duety is not to prescribe new Lawes unto the familie but faithfully to keepe the Lawes of the householder and to doe every thing according to his commaundement 2. All such inventions of men as are devised for any service of God are abhorred by the Lord Hee likes nothing but what hee appointeth himself 3. God promiseth his presence onely in his owne ordinances and therefore wee cannot exspect that hee will either accept or blesse * See Mr. Dod upon 2 Comm. Elton on Colos p. 308 Per. idol last times p. 674. c. that thing which is not done accordingto his revealed will 4. Herein wee obey the Lord ‡ Esa 8.20 1 The. 5.21 1 Ioh. 3.1 Act. 17.11 and walke in the stepts of the faithfull 5. In this wee take no more liberty then others have formerly done Luther in the Preface of the Assertion of the Articles condemned by the Bull of Leo X. Hee sayth I call them to record of this my protestation that I will be urged to yeeld by no mans authority though hee be never so holy a Father but as farre as hee shall be approoved by the judgement of the divine Scriptures And here I will conclude this point in the words of Augustine Wee weigh not the writings of all men be they never so worthie as wee weigh the Canonicall Scriptures but that Ad Fortun. Epist. 111. saving the reverence that is due unto them we may mislike and refuse somewhat in their writings if wee find that they have taught otherwise then the Scriptures will beare Let it here be observed that Mr. Paget pleadeth for his Discipline as the Papists doe for theirs They say * Sculting Hier. Anar 1. pag. 15.19.25 Church gouvernment is not to be taken onely from the Scriptures but from the wholesome precepts of the Fathers and institutions of old Canons I suppose hee dares not affirme that unto the lawfull calling of a Minister God requireth every particular Church to seeke the allowance of the Classis and that they shall not proceed in the thing without their advise Notwithstanding hee doth what hee can to subject us unto this humaine ordinance and will not suffer us otherwise to goe on and therefore as I said hee and they have taken up one devise to bring all Churches if they could into miserable bondage But let him remember the words of Salomon ‡ Prov. 22.28 Remoove not the ancient limit which thy fathers have set This is a great sinne in all places * Iob 24.2 but greatest in the Churches of the Saints Mr. Davenport judgeing it wholy unlawfull to baptise any infant whose Parents one at least are no members of any particular Congregation alleadged for it certaine Scriptures Pag. 133 134. c. unto which Mr. Paget hath answered But whether effectually wee are now to inquire The first is Act. 20.28 Take heed therefore unto your selves and to all the flock over the which the Holy Ghost hath made you overseers c. To this Mr. Paget as before makes 8 Replyes most of which I take them to be so impertinent as not capable indeed of any answer Leaving the first to M r Davenport because it concerneth his owne person wee come to the second where hee writeth thus Suppose Paul in the place alledged had required no more of the Pastours of Ephesus yet might a further duetie have bene laid upon them in some other place of Scripture It is no good kind of disputing to argue thus No more is required of Ministers in such and such a place therefore in no other place at all Answ 1. Be it here noted that these words tend unto the upholding of the vilest errours that can be For from the ground which hee hath here laid downe what Divine truth is there but may be coulorably gaine-said and resisted For example If a man to proove that there are three persons in the Godhead no more should alledge for it 1. Ioh. 5.7 There are three that beare record in Heaven c. Might not a Heathen take up his words and say O Sir it is no good kind of disputing to argue thus No more are mentioned in such and such a place therefore in no other place at all I marvaill how Mr. Paget would be able to stoppe such an adversaries mouth In his next writing I shall exspect to see some thing about it In the meane time I doe advertise him to beware of these rash and inconsiderate sayings Hee cannot be ignorant what a most daungerous worke hee hath set forth once already Seeking by it as one * Mr. Ains Advertism to the Read at the end of the 5. Bookes of Moyses published in England by authority against him truely chargeth him to strike at the very text and to weaken our common faith For which thing hee lyeth to this day under the just Censure and sharpe reproofe of many Godly and Learned men It would be good therefore for him in Iobs ‡ Cha. 40.5 42.6 words to say Once have I spoken but I will not answer yea twise but I will proceed no further Wherefore I abhorre my self and repent in dust and ashes 2. Whereas hee answereth with If or might be this sheweth that being not able to avoyd the force of the Scripture yet unwilling to ascent unto it hee loves to be contentious and to seeke a knot in a rish If there be any place of Scripture to his knowledge that doth require the Pastours of Ephesus to baptise such infants whose Parents are without it had bene his duety to have named it But if hee know no such thing as I am sure hee doth not then let him know that his reasoning is fruitlesse and deceitfull too If a man will be perverse it is no mastery to have a distinction and to say some thing though without brane or sence But what sayth Vives * Lib. 1. de Caus art corrupt They are base wits that are so affected For ingenious minds and natures well given will rather seeke how true that is which they hold then how they may defend it making greater price of verity then victory 3. To answer the thing more fully the ordinary examples of the Godly in Scripture are set downe for our imitation yea and wee are exhorted to follow the same Phil. 4.8.9.10 2 Ti. 3.10 1 Cor. 4.17 10.11 Heb. 13.15 Iam. 5.17 Luk. 4.25.26.27 These things sayth Paul which yee have heard and seene in me doe Hence it is that the Apostle having spoken of the vertues of many true beleevers Heb. 11. likeneth them in chap. 12.1 unto the Cloud which the Israelites had in the desert by which they were guided unto the Land of Canaan And in particular the intent of the holy Ghost in causing the Acts of the Apostles to be recorded was that the same should be as a Cloud to direct us in the way to heaven Now
of the body notwithstanding it will not hence follow that men and women not joyned to any Congregation neither intending so to doe Moreover knowne to be idolaters adulterers and most prophaine persons may be reputed in the covenant by saying Amen or nodding with the head unto a few questions read out of a booke unto them and so lawfully procure the admission of their infants unto the seale of Baptisme Notwithstanding either this hee must proove or otherwise hee is guilty of abusing and mis-applying all these Scriptures ‡ Mat. 5.37 9.28 13.51 Ioh. 21.15 Rev. 22.20 Ps 106.48 1 Co. 14.16 Eccl. 19.8 24.3.4 Deut. 27.14.15 29.1.10.15 Rom. 1.45 c. Ioh. 13.24 Luk. 1.22.62 5.7 Act. 18.20 2. Cor. 8. 4.31 1. Chro. 29.20 2. Chron. 20.28 here heaped together And that the Reader may be better perceive the loosenes of his reasoning I doe intreat him to observe what wee say and what hee sayth unto it Whereas it is the custome of the Dutch Church to baptise many infans whose Parents are not members of any Church when they answer Yea at the Leiturgy of Baptisme publickely or by nodding the head This practise sayth Mr. Davenport and wee too is unlawfull Mr. Paget to justify it stepts in and tels us that in Moyses time in Christs time and after in the Apostles dayes many godly people members of the Church haue in some cases signifyed their meaning and their wills by short speaches and externall gestures And this is all the answer that hee makes to it So that hee maketh a shew of remooving the objection but in truth leaveth it altogether untouched But by his leave seeing hee slides away from the point I must intreat him to come back againe to it and plainely to proove unto us these 3 things which hee very cunningly takes for granted 1. By what authority hee publickely propoundeth certaine questions unto people that are not members of any particular Congregation and will have them to answer with Yea or nodding the head or the like 2. How it can appeare that such are to be counted Christians in the sence of the Scriptures which are visibly wicked men manifest no fruit of faith and repentance but when some questions are mooved to them and then all that they doe is to say Amen or to nod with the head at the afore-sayd questions 3. Seeing it is the judgement of the Learned * D. Cha. ser on Rom. 12 p. 53. Chrisost in Mat. Hom. 38 in Act. Hom. 19. Whitak ag Du. l. 1. de Scri. Defen godly Minist ag Br. p. 98. that the Canonicall Scripture ought onely to be read in the Congregation and no writing besides it Yea and divers Councills * Conc. Hippon cap. 38. Laod. c. 59. haue so concluded I would know then what warrant men have to read a Leiturgie of Baptisme publickely I suppose Mr. Paget is not ignorant that untill hee have cleared these things all that hee hath yet sayd is frivolous and impertinent Lastly let it be againe observed that the Papists * Bellarm. de Ecc. Mil. c. 2 See Sutclif Chal. c. 10. pag. 40. Perk. 3. Vol. pag. 536. and hee joyne here togither and both against the truth for they teach as hee doth Let a man be whatsoever hee will if hee professe the faith it is sufficient to make him a member of the Catholike Church Againe ‡ Stevarâ—â—us Comment in 1 Thess 3 8. p. 115. It is enought to baptisme if a man have the knowledge of the Creed the ten commaundements and Sacraments Would not one thinke that he had bene an apprintise to them in setting up the same trade or craft that they doe Now to the places of Scriptures The first is Act. 11. 21-26 A great number beleeved and turned unto the Lord c. and the Disciples were called Christians To this hee saith It cannot be specified by what words or signes more or lesse they professed their conversion unto God Answ 1. This allegation was not brought to shew by what words or signes the faith full professed their conversion unto God but to proove that men must first beleeve and be joyned to some visible Church before they can be counted Christians in that sence as to procure to use his words the admission of their infants to haue the seale of Baptisme But to this hee saith nothing but takes up a matter which hee needed not and passeth by what hee should haue spoken 2. Be it granted that it cannot be specified by what words c. yet it can be manifested that they shewed such faith and repentance as the grace of God appeared in them vers 23. Now suppose Mr. Paget were to make a Sermon on the doctrine of faith or repentance I doe thinke when hee should come to set downe the evidences of these graces hee would not affirme that Atheists Hereticks theeves murderers c. haue them notwithstanding the Parents of those children for whose Baptisme hee here pleadeth are I say many of them such vile wretches as hee well knowes 3. It is to be inquired whither his meaning be to compare those Disciples and Christians Act. 11.21.26 with the Churchles people in question If so Then I must be bold to tell him that as hee dishonoureth the primitive Saints so himself much more On the otherside if hee say hee intendeth no such thing then hee might haue spared much labour saved charge and spent his time more profitably then to write many words and all just nothing 4. I marvaile what was in his mind when hee wrote this answer Hee asketh How it can be prooved from hence that such as consented unto the doctrine of the Gospel propounded unto them by answering Yea or bowing their heads might not thereupon he admitted unto Baptisme they and their Infants Answ 1. I doe not yet understand how hee rayseth this observation viz. that the beleevers in Act. 11. consented to the doctrine of the Gospel by answering Yea to it or bowing their bodies in testimony of their liking thereof I perceive it is an easy thing to conquest if begging may procure one that But I mind not to give the case so away Therefore I doe deny that ever these embraced the truth in so absurd a sort And seeing this is an assertion of his owne head it lies him now upon to justify it Tertullian * In his booke of prescript ag Heret sayth It is not lawfull for men to flatter themselves with any thing of their owne opinion and judgement nor chuse that which comes in their owne braine Wee have the Apostles for example who taught nothing after their owne pleasure but faithfully the doctrines which they received of Christ. 2. If by pronouncing the doctrine of the Gospell hee meane a reading or saying over of a Lituâ—gie as is the matter in controversy then I doe againe deny that there was in the Apostles dayes any such thing practised 3. If it should be
controversy leaneth upon it I will speake further of it in the next Section There are yet other reasons to proove our Assertion the which I will here lay downe more briefly 1. If every Eldership haue alike and equall power as Hierome a Ep. ad Ena Cyprian b L. de unitâ— Eccles Bucer c De Bâ—gâ— Chr. l. 1. c. 15. and others affirme then may not the Officers of one Congregation seeke by authority to suppresse the acts and decrees concluded in another 2. It is against sence that a Minister should undertake the care of more Churches then one onely who reads in Scriptute of a steward over many families a sheepheard over divers Flockes c. Nature hath ordained sayth Aristotle * Lib. 1. c. 2 one unto one 3. Is it alike thing that the Classicall power should be of Gods approoving and yet hee never mention it in his word This argument the Hierarchy ‡ Iew. Defe Apol. 2. par c. 3. divis 5. use against Popish Offices and the Reformists * D. Laten Syons Plea p. 9. against theirs Now let the discreet Reader judge if it proove not the point in hands as well Here I may not omit Zwinglius * Zwingl Art 8. expl speach speaking of Synods Wee willingly beleeve sayth hee that you are a representative Church for a true Church you are not But I pray you shew us whence you fetch this name Who hath given you this name who hath given you power to make Canons impose things on mens shouldiers grieve their consciences c. And a little after hee sayth Of this representative Church I find nothing in the Holy Scriptures out of mens devises any may faigne what they list wee rest in the Holy Scripture against which thou mayst not attempt any thing if thou be a Christian. 4. Whosoever shall deny our afore-said assertion must of necessity hold two distinct formes of Church gouvernment to be lawfull one where particular Congregations doe in and of themselves exercise all Gods ordinances the other where they stand under another Ecclesiasticall authority out of themselves Now to hold this is directly all one as to hold two wayes to heaven distinct and opposite in themselves which is very scandalous in Religion and that which cannot stand with truth 5. Let it be observed that for this reason among others the Learned ‡ D. Whita cont 4. qu. 4 Chamier l. 6. conject 2. say the Pope is Antichrist viz. because hee will haue men to appeale from their owne Churches unto him and to stand unto his sentence and decree And doe not the Classicall Assemblyes and Synods take upon them an authority much like to it in subjecting many Congregations to them requiring appeales to be made to them and that the Iudicatory as Mr. Pagets * In his Letter given into the Consistory phrase is belongeth to them as if their power were above all Churches 6. VVhat more meet and reasonable then that every mans case be there heard and determined where the fault was committed so sayth Cyprian * Cypr. lib. 1 Epist 3. It is not fit that they over whom the Holy Ghost hath made us overseers should goe too and fro Hee speaketh of carying matters away from their owne Church unto others * See pag. 35.36 7. Note the effect if it should be otherwise which is that every particular Congregation must hence necessarily loose her owne proper right in gouvernment and so of a Mistres become a servant in stead of being superiour wilfully vassall and enslave her self which thing is contrary to Gods will revealed in his word * Gal. 5.1 1. Co. 7.23 2. Ti. 1.13 Heb. 4.14 Revel 2.25 8. Seeing the Apostles wheresoever they constituted any Church with doctrine immediately established in it Ecclesiasticall gouvernment ‡ Park Pol. Eccl l. 1 20 for without this as D. Ames * De consc l. 4. c. 24. pag. 214. sayth there could have beene no conbling of the parts and members together It must needs follow that the Primitive Churches were independent bodies and stood not under any other Ecclesiasticall authority out of themselves Now how Mr. Paget will be able to proove a change of this gouvernment I doe not yet see especially considering that the Learned as I shewed before * Pag. 72. doe hold that there is but one certaine necessary and perpetuall forme and manner of ordering Churches And this also is the judgement of Calvin a Calv. ad Sad. P. Martyr b In Rom. 3.21 D. Bilson c Perp. Gov. 338. c. yea the Confession of the Churches of France d Harm conf art 29 of the Low Countries e Harm art 30. and Scotland f Treat of the Discipl of that Church in a word to this the Papists g Sander visib Mon. l. 1. c. 6. ascent 9. By the titles given to all particular Congregations it appeares evidently that Ecclesiasticall authority is or at least ought to be in every one of them distinctly wholie intyrely viz. a Kingdome h Mat. 3.2 Family i Eph. 2.19 a Body k 1. Cor. 12.20 a Queene l Psal 45. c. For what more senceles then to say a Kingdome or family standing under another Politicall or Oeconomicall gouvernment out of themselves a body having all parts and members and yet may neither receive in nor put out without anothers leave and consent many such absurdities * See Park Pol. Eccl. 3. p. 23. 321.322 Iun. Eccl. l. 1. c. 4. D. Whitak cont 4. Qu. 1. p. 38. followeth Mr. Pagets lately-devised Tenets 10. The acts of the Apostolique Churches proove directly our assertion For it is without all contradiction that they elected their owne Ministers excommunicated offenders sent messengers and performed all other Church matters among themselves Lastly let it be observed that Mr. Paget in this accordeth with the Papists * Bellar. de Eccl. l. 5. c. 5 and Hierarchy * D. Downa D. Bridges others for they say as hee doth that particular Churches are not independent bodies but stand under another Ecclesiasticall authority out of themselves The which thing our writers deny and proove the contrary By this time I suppose the indifferent Reader perceiveth that the Scriptures are every way for us and against Mr. Paget in this controversy betwixt us Now hee should doe well seeing wee dispute about a matter of faith appertaining to life and salvation to rest in them as the onely touching for triall of all truth Notwithstanding considering hee makes so much a doe about the multitude of learned and Godly Ministers being of the same judgement and practise with him Pag. 73. according as Festus knowing Paul to haue appealed unto Caesar did reasonably resolve saying Vnto Caesar shalt thou goe so I am well contented to heare what reverend and judicious Authors doe say herein And if Mr. Paget will stand unto their
is to shew that members of visible Churches haue onely right unto the publicke ordinances administred therein As for others they are not to be judged that is in those publicke things the Church hath no relation to them nor may I say in this respect haue communion with them And hence I reason thus If the infants in questiō are without then may they not be admitted unto Church communion and so consequently not to baptisme But they are without Therefore c. The proposition is manifest by this Scripture 1. Corint 5.12 The assumption is evident and needeth no proofe After this hee tels us of 3 sorts of persons which may be said to be without 1. Members of a visible Church wanting true faith 2. Infidells and Heathens 3. Those that for the present live not under the Discipline and Gouvernment of some particular Church and yet make profession of the same Religion with the true visible Churches c. This later practise some imperfect communion with them and therefore in some sence may be said to be of such Churches Answ 1. Howsoever the Lord knoweth who are his yet cannot Mr. Paget nor any man else judge men to be without true faith and so no members of the invisible Church specially they standing members of some particular Congregation and therefore his talke here is altogether fruitles and nothing concerneth the place 1. Cor. 5.12 which hee pretendeth to answer 2. The difference which hee puts betweene men without is without warrant of Scripture Paul as Paraeus * Comment on 1. Cor. c. 5. v. 12. p. 272. well observes on this place divides all men into two ranckes the first and greater without the later and lesser within And howsoever th 〈◊〉 〈◊〉 for personall gifts and graces are not alike notwithstanding as they stand in relation to a visible Church-state they differ not But are all alike excluded from actuall communion in the publicke ordinances thereof As wee see in a desert or willdernes diversitie of trees some good some bad some are thornes and brambles others are vines and fig-trees nevertheles in respect of a Vineard or Orchard they are quite out of the same a like 3. For his imperfect communion it is a perfect invention of his owne head for the word of God teacheth no such thing Againe where hee sayth they are members of the Church in some sence and not in another this likewise is another of his fictions And observe here how hee pleads for the prophaine multitude just as doe the Papists for their Pope in one respect hee is a man in another respect hee is more then a man Iew. Defen Apol. 6. part c. 20. Divis 3. p. 784. One way hee may erre another way hee cannot erre But not minding to spend much time about the thing for the naming of it is a sufficient resutation this I say a man must either be a member of a particular Church formally otherwise hee cannot be reputed a visible member of it in any sence or respect at all If hee can proove the contrary by the word of God it lyeth him now upon it to doe it In the meane time let the discreet Reader judge whither hee be not guilty of venting new conceits and opinions of his owne And whither by these his new conceits and opinions hee doe not gratifie the Valentinians Marcionites and Gnostikes Who as Irenaeus a Advers Haer. 8.3 c. 7. l. 1. c. 1 reporteth did seeke to bring into the Church mens devises And whither hee doe not gratify the Trent-Councell b Conc. Trid. Sess 4. dec 1 Fathers and the Papists yea moreover the Cabala or Talmud c 4. Esd 14.26.48 of the Rabbins and the Montanists d Tertul. de praeser adve Haer. c. 52. For the sinne for which these chiefly are condemned is because they haue broched many lies and beastly vanities as if all things concerning faith and manners were not contained in the Scriptures Thus wee haue examined Mr. Pagets Answers to the allegations of Scriptures brought by Mr. Davenport Now least hee should complaine against me for some partialitie I thinke it not amisse to write a few words touching that Scripture which hee mentioneth in pag. 44. namely Mat. 3. If hee cannot find a better ground then this to lay his unlimited Baptisme upon surely then the same will never proove to be lawfull For 1. the persons there specifyed through Iohns doctrine powerfully caried home to their consciences had their hearts deeply wounded ‡ Paraeus Comment in Mat. c. 3. v. 6. p. 29. with the sence of sinne and thereupon made open confession thereof 2. That which they did was done freely * Aret. in Mat. 3. pag. 119. and voluntarily 3. The same was accompanied with a desire * Muscul in Mat. 3. p. 24. and purpose of amendment of life 4. They were members of a visible Church 5. The Baptiser was no ordinary Minister Now then how can Mr. Paget hence proove that men not humbled by the word preached not manifesting any sorrow for sinne not shewing any desire of reformation of life not members of any particular Congregation may neverthelesse haue their infants lawfully baptised by a Pastour or Teacher they saying Yea or nodding with the head to some questions imposed upon them or having others to doe it in their behalfe I doe not thinke it strange that hee could not prevaile as hee sayth with Mr. Davenport by such conference in the point for in truth as this allegation so is the rest there of his talke a rope of sand as an overblowne bladder that will burst of it self and vent the wind thereof without pricking And thus much for this Section SECTION V. WHereas Mr. Paget hath so often called upon me by name to proove the Protestation published against him to wit that hee hath bene many wayes injurious to our Congregation My purpose is by the Lords assistance in this and the following Sections to set downe the same And because all our troubles haue proceeded as it were from two causes viz. the Baptisme of Non-members and the denying of the Churches power I shall therefore speake of these two things the more fully And first of the Baptisme Now the reasons which I haue against it are these ARGVMENT I. To breake that sacred order which God hath set in his visible Church for all his Saints to keepe and walke by is a great sinne But to baptize infants whose Parents are not members of any particular Congregation is to breake that order c. Therefore it is a great sinne to doe it The proposition is evident by these Scriptures 1. Cor. 14.33 ult 1. Cor. 5.13 Num. 23.9.10.11.21 and 24.5.6 1. King 14.1.17 Son 6.4 The assumption is as cleare For let it be observed that unto all Church-actions as there is Faith so order also necessarily required And hence is the difference onely betweene Christian-communion and Church-communion to practise Christian-communion there needeth