* 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
gathereth some observations from the place Now for me to answer his nothing with some thing it were worth nothing Therefore I will passe this Scripture over notwithstanding I thinke fit taking an example from him to set downe some notes also 1. If the Ministerie ought to be fullfilled then must not Ministers marre their doctrine with passion girding spightfull speaches willfull oppositiō crosse teaching c. of purpose to discountenance the truth and to hinder the growth of knowledge and sincerity 2. They ought not offensively to publish unto the world the personall and secret fealings of Brethren but in the spirit of meekenes privately seeke to restore them 3. In their writings they should not set downe untruths and slaunders continuall begging of the question many words for that which was never doubted of and not a word to proove the points in question but contrarywise by the Scriptures soundly convince the gaine-sayer Act. 18. ult 4. They ought not to bring mens devises into the Congregation and there to set them up as part of Gods worship 5. If the people must say to Archippus take heed c. then must not Ministers when they are admonished for their unsound doctrines and bad gouvernment reject the authority of the Church and shrowd them selves under the arme of flesh of purpose to continue in their evill courses Lastly if they must fulfill their Ministery then should they not in their old age be worse in life and doctrine then they were in former time As Mr. Paget thought it needfull that his Collections should be observed so let every godly Minister consider whither it be not meet that each of these things should be duely regarded of them The third Scripture is taken from 1. Pet. 5.2 Feed the Elock of God which is among you taking the oversight thereof c. To this hee first answereth that sheepheards for the defence and benefit of their Flockes c. have reason to combine themselves together for the performance of some workes of their calling towards the endangered sheep of other flockes as appeareth Esa 34.1 Luk. 2.8 Gen. 29.2.8 Answ Hee wrappeth his owne feet in the snare hee layeth for another for the similitude as hee here applies it makes against himself altogether For 1. Sheepheards are not simply tyed to combine themselves together 2. Neither doe they it but on some speciall occasion 3. For the combination it self it is not to exercise authority over each others Flock but joyntly to help one another in common cases To make now the comparison hold in proportion Ministers of sundry Congregations are not absolutely bound to combine themselves together neither may they so doe but upon some occasion And touching the combination it self it must not be to exercise any power over each others Congregation but either for mutuall assistance to resist the common adversary or to discusse and consider of matters for their better going foreward in piety and godlynes And this which I say is the judgement of our best Divines Wee doe sayth D. Whitaker confidently affirme that at the first Churches were gouverned onely by their owne Ministers Conir 4. Quaest 1. cap. 1. p. 14. and were not subjected to other Churches or Ministers not Colosse to Ephesus not Philippi to Thessalonica not these to Rome nor Rome to any other but they had all equall power in themselves that is independant jurisdiction and gouvernment Neither did they seeke authority otherwhere either from Praelate or Pope Two things our of these words may be gathered 1. That the primitive Churches were all independent bodies not subjected to any other superiour Ecclesiasticall jurisdiction then unto that which was within themselves 2. It was not the manner of members to cary matters away from their owne Church unto men of other Churches under a pretence that they had authority above their owne Eldership and Congregation Notwithstanding contrary to the first of these is Mr. Pagets profession to the later his practise but how able hee is either to refute Mr. Whitaker herein or to justify himself wee shall heare hereafter for hitherto hee hath bene silent in it To his second answer That the word translated feeding doth also signifie to rule and gouverne I grant it Againe where hee sayth If this kind of feeding be restrained unto one Congregation then is all the authoritie and gouvernment of Churches by Classes and Synods overthrowne thereby This I grant too And further that it is unlawfull for Assemblies of Ministers to exercise any act of power in any Congregation besides their owne What doth now follow in his opinion Then Ministers sayth hee may not give their voyces for the decision of controversies in any Congregation besides their owne contrarie to the use of this word of feeding applied to such in Israell as exercised some acts of their Ministerie for the help and benefit of divers Congregations as Ezek. 34.2 c. Answ 1. Doth not Mr. Paget see any difference betweene a Ministers giving of his voyce for the decision of a controversy and exercising an act of power in another Congregation besides his owne indeed it seemes that hee doth not and therefore most confusedly hath here joyned them together But other men can see otherwise and teach otherwise too they can put a plaine distinction betweene a Ministers giving advise and councill in the matters of other Churches and exercising authority and power over them Touching this point learnedly writeth Basil a Epist 48. 52. Cirill b Epist 18. ad Celestin Socrates c Lib. 1. c. 2.14.21.30 Athanius d Apolog. 2. Theodoret e Lib. 2. c. 8 Sozomen f L. 3. c. 10. Mr. Parker g Polit. Eccl. l. 3. p. 335. also affirmeth that when a Congregation seeketh unto others for assistance it is not for office to determine but for their gifts and estimation not to receive precepts but onely for their consent councill and approbation And for confirmation of this hee names B. Iewel D. Rainolds and others which have writen the same Here let it be observed that when wee used the like speach in our Protestation viz. that wee doe reverentlie esteeme of the Classis for councill and advise in all difficult matters c. Mr. Paget very angerly tels us that this is but a lame halting and half reverence no more then that Mr. Iacob and his company did give to Classes and Synods Yea the Brownists themselves doe seeme to give as much Not to speake any thing of his gibing wee say this is as much as God requireth of us and therefore wee may not give more unto them I know Mr. Paget will take this ill for hee loves not to be so streight lased as to haue his authority confined within in one Congregation but let him remember though Adam found more roome when hee was cast out of Paradise then within yet his condition I suppose was never the more comfortable for that 2. For the place in Ezek.
at all Many other perswasions by words as a so by writing were delivered in Dutch Notwithstanding for all this they would not revoake their sentence but confirmed it a new Is Israel a servant is hee home borne why is hee spoiled But to the point this record to use Mr. Pagets * Pag. 49. words in the like case is an authentick witnes not lyable to exception for what I have here said is recorded in the Acts of our Consistory * Octob. 12. 1631. And that this was to hard a dealing with us I proove it thus 1. There ought to bâ— nothing as Beza * Epist 83. saith imposed on a people against their wills Now imagen that our owne Eldeâ—ship should decree a thing either to be done or not yet could they not enjoyne us by any Law of God to obey them in it further then wee our selves doe see the same to be lawfull and so voluntarily assent unto it And if it be so then by what authority can Officers of other Congregations require us to stand to their acts specially when wee neither like them nor judge them good It seemes Zwinglius was against such doings Ad Valent. Compar for hee saith Whosoever with a Councill of Bishops shall impose on Christian people any Law or observation at their owne liking hee meaneth without the peoples consent hee invadeth the Churches right by a violent commaund Artic. 64. In another place Such Elders as without the Churches consent decree things at their owne pleasure are in name Elders but indeed Tyrants Cyprian * Cypria l. 4 Ep. 21.34.46.26.32 14.31 in sundry places writes that all matters ought to be determined by the Bishops Elders and the people present and consenting Otherwise sayth hee matters are not firme and sure For this very case Chemnitius * Exa Conc. Trid part 1 pag. 3. condemneth the Councill of Trent viz. because they set downe their decrees as it were uncontroulably and not under the examination of the Churches D. Bilson * Cont. Ap. p. 9â— saith that no Councill can bind a whole Church except there be a generall consent 2. Seeing the authority of particular Congregations is as Mr. Parker ‡ Polit. Eccl. l. 3. c. 13. p. 130. saith and largely prooveth it above all Synodes I cannot see what reason a few men haue to take upon them the subjecting of a whole Congregation to their decrees yea and to * Yet thus dealt the Claswith our Eld. because they admitted Mr. Hooker to the Pulpit contrary to their act De Ro. Pont. pract pag. 2. Censure the Eldership if they though with the Churches liking doe contrary to it It was not the manner of Bishops saith D. Whitaker in the primitive times to assume unto themselves jurisdiction and gouvernment over others 3. If it be right * See Park-Pol Eccl. l. 3 c. 12. p. 88. that the common desire of a particular Congregation in things lawfulll should take place before one mans opposition to it then I take it the matter was not well caried when Mr. Paget prevailed against the Eldership and Church too 4. This practise is contrary to the old rule generally received among the learned That ‡ Amb. lib. de dig Sacerd 3. which concerneth all ought of all to be approoved But some may say how is this to be done I answer in the words of D. Fulke * Learned Discours of Eccles disci p. 86. That the Elders sayth hee may have their sentence to be the sentence of the Church they must when they have travailed in examining of cases propound them to the whole multitude that it may be confirmed by their consent Observe here how according to this mans opinion the Classis should first have propounded the thing to our Congregation and if wee jointly had approoved thereof then might they have concluded that it was a Church Act otherwise not 5. Howsoever the Classes have joyned with Mr. Paget against us and they together deprived us of Mr. Hooker and Mr. Davenport notwithstanding hetherto wee have not seene them to warrant their proceedings by the Scriptures and therefore in this respect wee also take it that they have dealt too hardly with us For who knoweth not that in all questions of this nature no other testimony or argument can strike the stroake to perswade the conscience but the word of God for as one * Chrisost in Psal 95. ad finem well saith If any thing be spoken without Scripture the mind of the heareth halteth now sticking at it sometimes turning from it as frivolous sometimes turning to it as probable But when the testimony of the speaker commeth from Divine Scripture it confirmeth both the speach of the speaker and mind of the hearer But as for the Classis all that wee haue yet heard or seene from them for the justification of their Acts against us hath bene either the order * This is the reason they give in their act against Mr. Hooker why hee should not preach it was against the order of the Churches in these Countries of the Church or custome or tradition Now what saith God by Ieremy ‡ Cha. 10.3 The customes of the people are vaine Whatsoever savoreth against the truth is Heresie even old custome said Tertullian * De veland Virg. Custome saith ‡ Cypr. Ep. 74. ad Pomp. another without truth is the mother of errour And in another place * In l. 2. Ep. 3. ad Cicil. Wee must not follow the custome of men but the truth of God To the same purpose speakes Beza ‡ In Luc. 23.27 and others As for orders wee are so farre to be ordered by them as they accord with the order of the Gospell Touching Traditions wee know well enought what they say against them when they deale with the Papists Besides doth not Mr. Page tell us and that * Pag. 37. truely that many worthy Divines are sometimes mistaken Why then may not they be mistaken in our differences In truth wee have the more reason so to thinke considering they bring us no proofe for their doings herein saving bare authoritie And here by the way I thinke good to observe a little of Mr. Pagets talke in pag. 25. having set downe a great part of the Acts and sentences which the Classicall Assembly made against Mr. Hooker also what the Deputies of the Synod did in like manner judge of the thing Hee immediately begins to hold up his head and to looke so big upon us as if there were no remedie but wee must needs runne away and veeld him the cause Had these complaynants saith hee bene wise and considerate persons they would rather have sought to bury the memorie of these things then by their importunate complaints compell me in my owne defence to write these things which otherwise I should not have done But good Sir wherein lyeth the weight of this terrible matter what is it
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
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
that no infant under the Law was to be circumcised except hee were a member of that visible Church seeing therefore they leave this patterne it must follow as I sayd that they make the argument voyd and of no effect and so refute their owne writings and destroy againe the things which they haue builded 3. Seeing by comparing their practise with their profession they are not so true to their owne grounds as they ought this custome becomes the greater blot and dishonour unto them That they are not true to their grounds I have manifested before To which this further may be added In a Synod held at Dort Anno 1578. it was there agreed that all Parents before they brought their children to be baptized should got unto the Ministers or Elders that so they might give notice unto the Church whose child it was that should be baptized Now for what end should the Parents be enjoyned to acquaint the Church Officers with this thing unlesse their meaning was that none but members children should be baptised If they had intended that things should be as they are now baptise all brought to the Congregation then truely with reverence be it spoken they made a very unnecessary article for what need is there of telling the Church whose children they are if all brought there must be baptised Lastly let it be considered whither the unsound doctrine of the Papists get not countenance by this custome who teach * Aegid Topiar in Epist. Euang. p. 293. that Gods commaundements must sometime give place unto mens traditions Object 2. Compassion towards infants mooveth many Ministers to baptise them Answ Wee may not doe any thing against the expresse will of God under a pretence to shew mercy unto others ‡ 1. King 20.42 that pitty which the godly are to manifest must be rightly-bowelled * 1. Pet. 3.8 that is commaunded of God both for the matter and manner of it It is well knowne that Origen ‡ August de Civit. Dei lib. 21. c. 17 through to much compassion of the wicked thought that the Divels themselves should be saved at lenght unlesse men therefore are carefull to set bounds unto their affections their affections will lead them bejond their bounds To conclude this point my hearts desire is that every godly Minister would be pleased duely to regard these things It was no dishonour unto Iob that hee tooke the councill of his hand-maid Neither did it darken Apollos reputation that hee learned some thing of Aquila and Priscilla A wise Generall of a feild dispiseth not the advise of the meanest souldier in matters of greatest waight Wee are told of a Papist * Picus Mirand an Papa sit supra Concil that wee ought to beleeve a simple plaine Husband man c. if hee speake the truth For my part I should not presume to commend what I haue said to their judicious consideration unlesse I had by diligent inquiry first seene the same to be a truth and so setled my conscience in the certainty of it SECTION VII TO let his scoffes alone which hee merrily puts forth in pag. 71. 72. I will here give him a direct answer unto the thing which hee there demaundeth that is What that due power is by which wee would have the Church to be gouverned and unto which wee would willingly be subjected It is that Polity-Ecclesiasticall which the Lord Iesus the King of his Church hath ordained in the New Testament and given unto all the Churches of his Saints whereby they are to chuse and call into office such as are fit and exercise all other spirituall ordinances in among themselves immediately from him This gouvernment wee hold to be the perfection of all as comprehending in it whatsoever is excellent in all other bodies politicall As man being the perfection of all creatures comprehends in his nature what is excellent in them all Having being with the elements life with the plants sence with beasts and with the Angells reason Those which haue written about the Politike gouvernment of common-wealths as Aristotle a L. 5. Pol. c. 1. l. 3. c. 11. Herbertus b L. 1. Hist Pol. Tolosanus c Lib. 4. c. 5. Bodin d L. 2. c. 7. l. 6. c. 74. Iunius e Par. 1. Qu. Pol. Qu. 4. Danaeus f L. 4. Pol. c. 5. Richterus g Dict. axim 63. Althusius h C. 32. Pol. Contarinus i Hist. Venet. others doe mention three kindes as lawfull and good Monarchicall Aristocraticall and Democraticall Now all these three formes as the Learned ‡ D. Whita cont 4. Q. 1 pag. 14. Refut D. Down Serm. l. 2. par 2. pag. 106. Pet. Mart. loc com Clas 4. c. 5. pag. 783. Keckerm System S.S. Theol. lib. 3. p. 400. judiciously observe haue their places in the Church of Christ In respect of him the head it is a Monarchy in respect of the Eldership an Aristocracy in respect of the body a popular state Further I doe affirme that this Ecclesiasticall gouvernment is unchangeable ordinary best and perpetuall common to all true Churches and unto which all estates must be subject as brethren so every officer likewise And good reason too for it is a matter of faith a point of the Gospell yea of the substance of it and necessary to salvation so farre I meane as other of Gods ordinances But not to speake any more of the necessity and excellency of this Church Gouvernment there being in print many learned Treatises of it I will here lay downe my reasons to proove the former Assertion viz. that every particular visible Church hath from Christ absolute intyre power to exercise in and of herself everie ordinance of God and so is an independent body not standing under any other Ecclesiasticall authoritie out of it self And this I will doe if God permit ARGVMENT I. If those Churches planted by the Apostolique institution had power fullie in themselves immediately from Christ to practise all his ordinances Then have all Churches the like power now But the first is true Therefore the second The proposition is cleare and certaine by these Scriptures 1. Cor. 5.2.3 Act. 14.23 2. Cor. 16.2 Col. 2.5 2. Thess 3.14 The assumption is acknowledged by sundry of our best Divines That first gouvernment of the Church sayth Mr. Brightman * On Revel chap. 2 p. 65 edit 3. is common to all times and places and that it is not to be permitted to be at the arbitrement of men to follow what way they list but that alwayes in reforming a Church wee must have recourse unto the first beginnings to the which as our onely rule wee must call back whatsoever strayeth from it and that they are not to be turned tuned according to the crookednes and jarring sound of the succeeding Churches Mr. Parker * Polit. Eccl. l. 1. c. 23. pag. 59. l. 3. p. 95. 300. hath in
effect the very same speach so Mr. Cartwright * Repl. to Whitg l. 1. p. 25. 26. and B. Bilson * Perpet Gouvernm pag. 3. Eccl. Polit. l. 4. p. 148. likewise Hooker gives a reason for it namely because the first state of things was best c. and therefore it must needs follow that customes Lawes and Ordinances devâ—sed since are not so good for the Church of Christ but the best way is to cut off later inventions and to reduce things unto the ancient state wherein at the first they were And this agrees with Tertullians * Cont. Mar. l. 4. c. 5. saying of old That is truest which is first that is first which is from the beginning that is from the beginning which is from the Apostles ARGVMENT II. If Christ in Mat. 18.17 where hee saith Tell the Church doth meane a particular Congregation Then hath every particular Congregation an intyre power in and of it self to exercise Ecclesiasticall gouvernment and all other Gods spirituall ordinances But the first is true Therefore the second The proposition is cleare and certain maintained by the most judicious Divines viz. Vrsinus a Explica p. 2. p. 534. Zwinglius b Explan Act. 8. D. Andrewes c Tort. tort pag. 42. Chemnitius d In Mat. 18.17 Aretius e Idem Pelargius f Idem Hunnius g Idem Vatablus h Idem Munster i Idem Beza k De Eccl. l. 1. ca. 13. Erasmus l Paraph. in Mat. 18. D. Whitaker m De Rom. Pont. cont 4. Q 1. p 86 Cartwrith n Confut. Rhem. in Mat. 18. D. Fulke o Idem Parker p Polit. Eccl. l. 3. p. 79. and others The Assumption is prooved thus That Church which Christ intendeth in Mat. 18. hath absolute power in and of it selfe to performe all Gods ordinances but Christ intendeth in Mat. 18. a particular Congregation Therefore everie particular Congregation hath absolute power in and of it self to performe all Gods Ordinances Moreover let it be observed that this Church in Mat. 18. is given as a plat-forme or example unto all Churches to walke by As Moyses was to make the Arke in every respect proportionable unto the patterne which hee saw in the Mount even so c. ARGVMENT III. Whatsoever was commaunded to the 7 Churches to be practised by each of them apart in and for themselves that no Church of God must now omit But Ecclesiasticall gouvernment was commaunded to the 7 Churches to be practised by each of them apart in and for themselves Therefore no Churches of God must omit the practise of Ecclesiasticall gouvernment apart in and for themselves The proposition cannot be doubted off For as Chytraeus a In Rev. c. 1. p. 29. 54. Artopeus b In cap. 1. p. 11. Bullinger c In Rev. 2. Hom. 8. Brightman d In Rev. 1.2 3. ch and others write All Churches from these ought to learne what gouvernment to exercise what doctrines to teach what persons to excommunicate who to receive and to comfort and the like The assumption is prooved clearely in chap. 2. ver 2.14.20 c. Moreover Mr. Perkins * Expos upon ch 2. v. 20. ch 3. v. 7. speaking of those Churches sayth God gave to every of them power and authoritie to preach the Word administer the Sacraments represse evill men decerne false Prophets to exclude all obstinate sinners from all spirituall priviledges among them ARGVMENT IV. If the Church of Corinth had power and authoritie within her self to exercise Ecclesiasticall gouvernment Yea and did it I meane the Ministerie and the rest of the Church there Then ought not particular Congregations now to stand under any other Ecclesiasticall authoritie out of themselves But the first is true Therefore the second The first part is unquestionably certain and of this judgement was D. Willet a Cont. 9. Cent. 1. D. Fulke b Answ to the Rhem. 1. Cor. 5.4 Zanehy c In praecep 4. c. 19. p. 688 Bucer d De Regn. Chr. l. 1. c. 9 Piscator e In 1. Cor. 5. Obser 1. D. Andrewes f Tort. tor pag. 42. Pet. Martyr g 1. Cor. 5. Polanus h Synt. Theo. l. 7. c. 19. D. Feild i Of the Church l. 1. c. 5. Paraeus k In 1. Co 5 de Eccom Zwinglius l Epichir de Can. Missae ad Valent comp and others Againe whereas the Papists and Hierarchy doe say much after Mr. Pagets new doctrine that the Church of Corinth had not sole and alone authoritie in it self to exercise Ecclesiasticall gouvernment our writers viz. Mr. Cartwright * Refutat Rhem. 1. Cor. 5.4 Mr. Parker * Pol. Eccl. l. 3. c. 4. p. 1. 7. 18. c. others doe soundly refute them and proove the contrary by many reasons The latter part is prooved before in the Minors of the 1. and 3 arguments ARGVMENT V. Such actions the Church may lawfullie doe wherein no Law of God is broken But there is no Law of God broken when particular Congregations doe in and among themselves exercise all Gods ordinances Therefore they may lawfully doe it The proofe of the proposition doth arise from the definition of sinne which as Augustine a Cont. Fau. l. 22. c. 27. Ambrose b Lib de Paridis c. 8 truely define it is either a deed or word or thought against some Divine Law Lombard c Lib. 2. 35. Aquinas d Th. 12. Qu. 71. and other Schoolemen as they are called agree hereto The assumption is manifested in our first Argument the first part of it ARGVMENT VI. If the Apostle gave commaundement unto the Eldership of Ephesus for the whole administration of all ordinances in that Church Then may the Eldership of every particular Congregation administer among themselves all Gods ordinances But the first is true Therefore the second The Major is prooved two wayes 1. By Scripture Act. 28. vers 17.28 2. By the testimony of the learned Whitaker * Rom. Pont. Cont. 4. Qu. 1. c. 1. p. 12 Cont. 2. Qu. 5. c. 6. pag. 281. 284. The Minor is undeniable For as Mr. Brightman ‡ On the Apoc. ch 12 pag. 505. sayth there was one forme of gouvernment in all Churches namely that that is delivered us in the acts of the Apostles and the rest of their writings There are extant at this present divers Treatises * See Park Pol. Eccl. l. 2 c. 40. p. 324.325 c. Defen of godly Min. agai Bridg. slaund p. 133.134 c. to proove that Christ hath instituted but one onely forme of Church gouvernment common to all Churches ordinary perpetuall and best Thus wee haue prooved the affirmative part of our assertion to wit that every particular Congregation hath power in and for it self immediatelie from Christ to exercise Ecclesiasticall Gouvernment and all other Religious
controversy leaneth upon it I will speake further of it in the next Section There are yet other reasons to proove our Assertion the which I will here lay downe more briefly 1. If every Eldership haue alike and equall power as Hierome a Ep. ad Ena Cyprian b L. de unitâ— Eccles Bucer c De Bâ—gâ— Chr. l. 1. c. 15. and others affirme then may not the Officers of one Congregation seeke by authority to suppresse the acts and decrees concluded in another 2. It is against sence that a Minister should undertake the care of more Churches then one onely who reads in Scriptute of a steward over many families a sheepheard over divers Flockes c. Nature hath ordained sayth Aristotle * Lib. 1. c. 2 one unto one 3. Is it alike thing that the Classicall power should be of Gods approoving and yet hee never mention it in his word This argument the Hierarchy ‡ Iew. Defe Apol. 2. par c. 3. divis 5. use against Popish Offices and the Reformists * D. Laten Syons Plea p. 9. against theirs Now let the discreet Reader judge if it proove not the point in hands as well Here I may not omit Zwinglius * Zwingl Art 8. expl speach speaking of Synods Wee willingly beleeve sayth hee that you are a representative Church for a true Church you are not But I pray you shew us whence you fetch this name Who hath given you this name who hath given you power to make Canons impose things on mens shouldiers grieve their consciences c. And a little after hee sayth Of this representative Church I find nothing in the Holy Scriptures out of mens devises any may faigne what they list wee rest in the Holy Scripture against which thou mayst not attempt any thing if thou be a Christian. 4. Whosoever shall deny our afore-said assertion must of necessity hold two distinct formes of Church gouvernment to be lawfull one where particular Congregations doe in and of themselves exercise all Gods ordinances the other where they stand under another Ecclesiasticall authority out of themselves Now to hold this is directly all one as to hold two wayes to heaven distinct and opposite in themselves which is very scandalous in Religion and that which cannot stand with truth 5. Let it be observed that for this reason among others the Learned ‡ D. Whita cont 4. qu. 4 Chamier l. 6. conject 2. say the Pope is Antichrist viz. because hee will haue men to appeale from their owne Churches unto him and to stand unto his sentence and decree And doe not the Classicall Assemblyes and Synods take upon them an authority much like to it in subjecting many Congregations to them requiring appeales to be made to them and that the Iudicatory as Mr. Pagets * In his Letter given into the Consistory phrase is belongeth to them as if their power were above all Churches 6. VVhat more meet and reasonable then that every mans case be there heard and determined where the fault was committed so sayth Cyprian * Cypr. lib. 1 Epist 3. It is not fit that they over whom the Holy Ghost hath made us overseers should goe too and fro Hee speaketh of carying matters away from their owne Church unto others * See pag. 35.36 7. Note the effect if it should be otherwise which is that every particular Congregation must hence necessarily loose her owne proper right in gouvernment and so of a Mistres become a servant in stead of being superiour wilfully vassall and enslave her self which thing is contrary to Gods will revealed in his word * Gal. 5.1 1. Co. 7.23 2. Ti. 1.13 Heb. 4.14 Revel 2.25 8. Seeing the Apostles wheresoever they constituted any Church with doctrine immediately established in it Ecclesiasticall gouvernment ‡ Park Pol. Eccl l. 1 20 for without this as D. Ames * De consc l. 4. c. 24. pag. 214. sayth there could have beene no conbling of the parts and members together It must needs follow that the Primitive Churches were independent bodies and stood not under any other Ecclesiasticall authority out of themselves Now how Mr. Paget will be able to proove a change of this gouvernment I doe not yet see especially considering that the Learned as I shewed before * Pag. 72. doe hold that there is but one certaine necessary and perpetuall forme and manner of ordering Churches And this also is the judgement of Calvin a Calv. ad Sad. P. Martyr b In Rom. 3.21 D. Bilson c Perp. Gov. 338. c. yea the Confession of the Churches of France d Harm conf art 29 of the Low Countries e Harm art 30. and Scotland f Treat of the Discipl of that Church in a word to this the Papists g Sander visib Mon. l. 1. c. 6. ascent 9. By the titles given to all particular Congregations it appeares evidently that Ecclesiasticall authority is or at least ought to be in every one of them distinctly wholie intyrely viz. a Kingdome h Mat. 3.2 Family i Eph. 2.19 a Body k 1. Cor. 12.20 a Queene l Psal 45. c. For what more senceles then to say a Kingdome or family standing under another Politicall or Oeconomicall gouvernment out of themselves a body having all parts and members and yet may neither receive in nor put out without anothers leave and consent many such absurdities * See Park Pol. Eccl. 3. p. 23. 321.322 Iun. Eccl. l. 1. c. 4. D. Whitak cont 4. Qu. 1. p. 38. followeth Mr. Pagets lately-devised Tenets 10. The acts of the Apostolique Churches proove directly our assertion For it is without all contradiction that they elected their owne Ministers excommunicated offenders sent messengers and performed all other Church matters among themselves Lastly let it be observed that Mr. Paget in this accordeth with the Papists * Bellar. de Eccl. l. 5. c. 5 and Hierarchy * D. Downa D. Bridges others for they say as hee doth that particular Churches are not independent bodies but stand under another Ecclesiasticall authority out of themselves The which thing our writers deny and proove the contrary By this time I suppose the indifferent Reader perceiveth that the Scriptures are every way for us and against Mr. Paget in this controversy betwixt us Now hee should doe well seeing wee dispute about a matter of faith appertaining to life and salvation to rest in them as the onely touching for triall of all truth Notwithstanding considering hee makes so much a doe about the multitude of learned and Godly Ministers being of the same judgement and practise with him Pag. 73. according as Festus knowing Paul to haue appealed unto Caesar did reasonably resolve saying Vnto Caesar shalt thou goe so I am well contented to heare what reverend and judicious Authors doe say herein And if Mr. Paget will stand unto their
Testimonies I doubt not but to make it manifest that as the Scriptures so they are also with us and so much shall be declared in the next Section SECTION VIII THe allegations of the Learned which I purpose here to set downe shall be taken 1. From Papists 2. Lutherans 3. Calvinists 4. English Conformists 5. The Non-Conformists 6. Ancient Writers And lastly the Confession of Reformed Churches Howsoever Romes-Champions * Bellarm. de verb. Dei l. 3. c. 5. Rhem. in Mat. 18.17 1. Cor. 5.2 Aegid Topi. Conc. in Ep. Euangel p. 280. Stapl. de auth Eccl. cont Whita c. 1. c. 1. Sect. 5. will haue none now to meddle with Church-Gouvernment but Preists Bishops Prelates c. yet they doe acknowledge that in the primitive Church according to the precept of Christ in Mat. 18. offenders after the first and second admonition were brought to the whole Congregation met in one place together that is the Christians with their Bishop or Pastour and there if they continued impenitent by the consent and approbation of all they were excommunicated by the Minister * Sculting Hier. Anar l. 11. p. 134 Marke I pray thee Reader the marvelous efficacy of the truth which forceth a testimony thereof even from them that are to it the greatest enimies It is here acknowledged as the truth is the right of Ecclesiasticall Gouvernment at first was in the body of every particular Congregation there lay the due power I doe not say chiefly but wholy so that what spirituall power is now assumed above this whither it be Papall or Episcopall whither it be Classicall or Synodall they are humane ordinances and apparent violation of a divine institution Others of them speake * Saravia cont Bez. pag. 62. Schol. Paris in Pol p. 6. as plaine All Ecclesiasticall authority primarily properlie and essentiallie belongeth to the Church to the Officers instrumentallie Ministerially and so farre onely as it respecteth the execution of it Here is nothing sayd to justify Ministers in taking more authoritie to themselves then they grant their congregations but a testimony to the contrary For what they doe is onely Ministerially as the servants of the Church and therefore a most unseemelie thing without the Churches fore knowledge liking and consent to make acts or decrees but more to bind men to the keeping thereof whither they will or no. To these wee will adde Alphonsus a L. 2. c. 24. de inst Har. de Costro and Franciscus Victoria b In relect de potest Eccl. Qu. 2. the Maister of Canus both these affirme that all Bishops doe receive jurisdiction and power immediately from God If so then one needs not to seeke anothers authority for every one in his owne Church may lawfully administer all Gods ordinances whither others otherwhere doe like or not Thus God who brought light out of darkcnes ordered these mens tongues to give witnes unto his truth Neither may Cusanus * De concor Cathol l. 1. c. 11. c. 14.15.16 words be unremembred who speaking on this place To thee will I give the kees sayth this promise of Christ must be referred unto the whole Church Sanders ‡ De visib Mon. l. 1. c 6. Scultingius * Hierarch Anarch l. 4. pag. 103. and others of them give the same exposition viz. that when Christ promised Peter the kees hee in person presented the bodie of the Church According to these mens writing the power of binding and loosing election of Ministers deposition and the like is in the bodie of the Congregation if so then Classes and Synods have it not I mean of right Iohn Ferus a Frier of S. Francis Order but godlier then the ‡ Such as Bucanan describeth in his Franciscanus common sort intreating in his Commentaries writen on the Actes of the example of Peter how hee was required to render a reason of that which hee had done maketh this note upon it Peter the Apostle and chiefe of the Apostles is constrained to give an account to the Church neither doth hee disdaine it because hee knew himself not to be a Lord but a Minister of the Church The Church is the Spouse of Christ and Lady of the House Peter a Servant and Minister wherefore the Church may not onely exact an account of her Ministers but also depose them and reject them altogether if they be not fit So did they in old time verie often But wicked Bishops now will not be reprooved no not of the Church nor be ordered by it as though they were Lords not Mlnisters * Fer. in Act. 11. What can be more for us then this For hee absolutely grants us the thing which wee stand for that is that the Church is above her Officers and therefore may require when there is just occasion a strict account of their actions Yea more if she find them unfaithfull whether it be in carying themselves more like Lords then servants or in stead of executing the degrees and sentences of the Church devise Lawes against her or in stead of maintaining her right freedom and priviledges seeke to bring her into bondage she may put them downe and place better in their roome But it seemes by Mr. Pagets question in pag. 82. if hee had bene in Peters place hee would not have had his matter debated and discussed openlie before the whole multitude of the Church notwithstanding I cannot see how hee could haue avoyded it seeing there was then no Classes for him to haue made his appeale unto I could here produce others of them viz. Gratian a Caus 11. p. 3. 6. Gregorie b Lib. 4. Epist 8.2 P. Aeneas Silvias c De gest Conc. Basil lib. 1. Pope Anacletus d Dist 21. c. in nov Test Sixtus Senensis e Bib. San. l. 8. annot 171. Thomas of Aquine f In 4 sent dist 2.4 qu. 3. art 2. Alexander of Ales g Sum. Theo. part 4 qu. 20. me 5.6 Iohn Scott h In Magist sent l. 4. dist 19. art 1. c. some affirming that the greatest authoritie is in the Church that the kees were given to all the Apostles others that all Bishops are equall in power and the like But wee will leave these men and come to more authenticke witnesses It is affirmed by the Centuries of Meydenburg that from Christs ascension unto Trajans * Cent. 1. c. 4. Cent. 6.7 Col. 591. time which is about a 100 yeares everie particular Church was gouverned by the Bishops Elders and Deacons of the same Moreover describing the state of Christian Churches from Trajans * Cent. 2. c. 7. p. 134. 135. raigne unto Severus that is from the yeare of Christ 100 to 195 thus they write If any read the approoved Authours of this age hee shall see that the order of Gouvernment was popular for all Churches had equall power of teaching purelie the Word of God administration of the Sacraments excommunication of
Hereticks and wicked persons loosing the penetent the election and ordination of Ministers and the deposition of them againe for just cause Mr. Brightman * On Rev. ch 12. pag. 505. 506. comes Lower downe even unto Constantines time and is of opinion that the primitive puritie of Church Gouvernment was not yet defloured with the dregges of mans invention Neither had Satan brought in Prelaticall pride into the sheep fould of the Lord but the Pastours looked every one to the health of his owne Flocke Hence it appeares that for the space of 200 or 300 yeares after Chrlst * See Mr. Iacob necess Reform pag. 57. c. every visible Church had power to exercise Ecclesiasticall Gouvernment and all other Gods spirituall ordinances the meanes of salvation in and for it self immediately from Christ And this is a thing so certainly true as I thinke Mr. Paget himself will not haue the face to deny it What authoritie then to use anothers * B. Bilson agai Semin p. 221. speach had others after the Apostles death to change the Apostolike Gouvernment But seeing they haue done it what must wee doe Thus leave their inventions and returne backe to the Churches of the Apostolique institution and from them take our patterne and platforme to walke by and thus God teacheth a Eze. 20.18 Exod. 23.2 Mat. 15.24 c. us to doe and learned men also viz. Arnobius b Lib. 2. con Gent. Ignatius c Epist. ad Philadil Iulianus d De Bapt. Heret B. Iewel e Defe Apol. 6. pa. c. 16. div 2. pag. 762. D. Rainolds f Confer 195.459 and others But to goe foreward with our witnesses From these let us ascend to the very first worthies who haue brought us a great part of the light of the Gospel in this later age Zwinglius ‡ Hee was no Lutheran and Luther The first sayth thus * Ad Valen. Comp. Excommunication is not in the Bishops gathered together in a Synod but the right and power thereof is in the Congregation And therefore according to Christs commaundement in Mat. 18. Offenders ought to be brought to the Church whereof they are members ‡ Art 31. Explat Epichirisis de Canon Miss and being obstinate by the Church the Pastour pronouncing the sentence are to be cut off Againe concerning calling to the Ministery hee sayth ‡ Ecclesiastes The right of election is in the whole Church Mr. Luther another excellent witnes of Christ affirmes * Tom. 2. pag. 374. that the Church hath the right and power to judge of any doctrine also of calling the Ministers of the Gospell or if they cease to be faithfull to depose them But is not this contrary to Mr. Pagets new opinion yea altogether For though a Congregation should haue just cause to put downe some Officers notwithstanding by his grounds if they appeale unto Ministers of other Churches and they judge them fit to continue in their places then must they be left alone how vile soever they are so that to speake the truth the power which hee alloweth unto particular Congregations is just nothing Chemnitius another famous man and of rare learning among the followers of Luther is herein with us likewise for hee testifyeth that election * Exam. par pag. 226. 227. 228. Harm in Mat. 18.17 excommunication examination of sentences ‡ Exa Con. Trid. part 1. p. 3. c. belong unto the whole Church Againe observe what hee attributeth in another place to the Congregation what to the guides thereof To the first power * Exam. c. 6. to the later the administration of it Melancton * Loc. com tit de reg Christ hath the like distinction I could here mention many others of them which consent with us fully as Sarcerius a In Mat. 18. Brentius b Exeges in Ioh. 12.23 D. Rungius c In 1. Cor. 5.3.4 Hunnius d In Mat. 16. Osiander e Harm in Mat. 18.17 Salneccer f In Act. 6. Pelargus g In Act. 6. 14. D. Mylius h In 1. Cor 5 Hegendorphin i In Act. 14. c. none of these hold as Mr. Paget that particular visible Churches are noun-adjectives cannot stand without Classes and Synods but on the other side they grant them I mean to the Eldership and Brethren right and power to practise in and among themselves all Gods ordinances For those now whom for distinction sake wee name Calvinists these men I take it are the multitude of Godly and learned Ministers which doe as hee sayth agree in judgement and practise with him Now before I come to lay downe their particular allegations touching our point in controversy This I desire may be observed that it cannot be manifested as I am perswaded that there is among them all one Authour which hath in his Commentaries on the Scriptures taught the doctrine maintained by Mr. Paget here against us It is true some of them grant to the Eldership greatest authority others to the body of the Congregation Notwithstanding none haue bene so erronious as to say that the whole Church I meane Officers and Brethren wants authority to performe in and for it self all Church-services Now for the Authours Peter Martyr a Class ch 5. sect 9. in his common places making the Church a Monarchy in respect of Christ an Aristocracy in respect of the Elders addeth also that because there are matters of great weight and importance referred unto the people as excommunication absolution choosing of Ministers and the like it hath also a consideration of a popular gouvernment Of the same judgement was Iunius b Eccl. l. 3. c. 1. The whole Church sayth hee ought to chuse that is the body consisting of the Eldership and people by equall and common voyces This is the right manner of choosing Ministers With them joynes Musculus c Com. Pl. elect Mini. Viret d Groung Relg l. 3. ch 1. Bullinger e Decat 5.4 Danaeus f In Tim. 5.22 Gualter g Hom. in Act. 13.2 13.22 Sybrandus h Respons ad Hug. p. 159 D. Mornaeus i Hist pa. 542. c. Morell k Tom. 4. fol. 534. Tilenus l Respons ad Com. La Vat. Qu. 8. Epist 14 c. all these I say doe directly affirme the same thing viz. that all particular visible Churches haue full power to ordaine and chuse among themselves fit Ministers Neither can it be gathered to my knowledge anywhere in their writing that unto a full and complete calling of Church Officers any more Ecclesiasticall authority and power is required then that which Christ hath set in every Congregation distinctly and apart To the same purpose they write about excommunication and the absolution or the reconciliation of the excommunicate those are actions they say common to the whole Church and not of any private person or persons Bastingius
nor spared not with the gunpowder of his fiery contention and reproaches to blow up with us a multitude of Godly and learned Ministers being of the same iudgement Howsoever I haue mentioned already some testimonies of the most ancient times after the Apostles downeward even while any soundnes of the Gospel did shew it self in the world Notwithstanding that this right and due power of the Church for which wee stand may not be thought a Noveltie as Mr. Paget jestingly intimates and so unbeseeming Christians to embrace it I haue thought it convenient to write some thing further herein that is to shew that the best approoved Authours after the Apostles are directly with us in this thing also affirming that every particular visible Church of Christ hath power to exercise Ecclesiasticall gouvernment and all other Gods spirituall ordinances in and for it self immediately from Christ And this God willing I will doe in order according to the times in which they lived To begin first with Ignatius who was as some ‡ thinke Euseb l. 3. c. 22. Pastour of the Church at Antioch in his writings wee find it manifested that it was then * Anno 90. the manner of visible Churches to come together in one place * Ad Philadelp ad Magnes a Trall to worship God having Bishops Elders and Deacons unto their Officers whom the people freely choose by voyces or lifting up of hands Is it not hence apparent that Congregations in this age were free and could exercise among themselves all Gods ordinances Tertullian relating the manner of Christian Assemblies in his time * Anno 200 sayth * Tertull. Apol. c. 29. They came together into one Congregation for to pray unto God for to reherse the Divine Scriptures and with holy Words to nourish faith stirre up hope and fasten confidence And they used exhortations reproofes and divine Censure Origen * In Iosu Hom. 7. Anno 225. writes much to the same purpose Such as were brought in the third place for sinne unto the Congregation if they stood obstinate by the iudgement of the whole Church were excommunicated from the body the Elders of the Church pronouncing the sentence Observe here hee sayth not that the matter was caried to a Classis and there first determined c. but names onely the Congregation and Elders thereof notwithstanding had there bene any such superiour judicatorie Assembly is it likely hee would haue omitted it and mentioned a subordinate and inferiour one Cyprian Bishop of Carthage * Anno 225 Cypr. l. 3. Epist. 14. 10. sheweth how causes were not handled before the Elders but the whole multitude without whose consent also no thing was done And speaking of calling to the Ministery hee sayth * Li. 1. Ep. 4 the people have power principallie to chuse worthy Ministers and refuse unworthy ones VVhat can be more full and absolute to our purpose then this Eusebius a Anno 305 testifyeth that the Churches of the most famous Cities were in their constitution first but one ordinary constant Congregation as Ierusalem b Eus l. 3.11 Ephesus c L. 3.28 Alexandria d 3.13 Hierapolis e 4.1 Corinth f 3.32 Sardis g 4.22 c. This being so then it followes that primitively they were independent and stood not under any other Ecclesiasticall authority out of themselves Athanasius often sayth that * Anno 330 Epist in pers ad Orthodox Eist ad Soli. vit dege Epist conâ— Nicae c. 9. Eccl. Hist elections excommunications c. according to the Apostles precept ought to be done in the publicke Congregation by the Ministers they taking first the peoples voyce or consent To these wee will adde Epiphanius Ierome Ambrose Cyrill Hillarie and Greg. Nazienzen writers in one age * Anno 380 Touching Ecclesiasticall Gouvernment these to this purpose speake Particular Churches may lawfully ordaine their owne Bishops without other Presbyters assisting them h Epiph conc Haer. 73. and among themselves excommunicate offenders i Id. l. 1. Haeres 30. To. 2. haer 5 In every Congregation there ought to be a Senate or Assembly of Elders k Ieron ad Gal. qu. 10. The power of chusing them is in the people l Ad Rustic Hill ad Const Augu. Ciril in Ioh. 20.21 these with spirituall bridles order men m Amb. Off. l. 1. c. 1. Naziaâ—z in Orat. fâ—r de patr c. VVhat more certaine then that the thing for which wee stand is here justified by all these Ancients They haue not writen dishonorably of the Churches of God sought to disable them from practising Christs ordinances subjected them to other Ecclesiasticall authority out of themselves But contrary wise acknowledged as the truth is that every particular CongregatioÌ„ hath an intyre jurisdiction within it self and so power liberty to chuse her owne Officers excommunicate offenders and the like I say without the approbation of Classis yea against it if there be just cause There are others besides which beare witnes to this truth viz. Augustine a Li. 1. c. 17 de doct Chr. Chrisostome b De Sacerd. l 3. c. 4. Basil c In Constit. Monach. l. 4.14 6.2 7. c. 35. Socrates d Lib. de Offic. Isidorus e Ad Eugen. Bernard f Conci Cart. 3. Can. 22. Nicen. Conc. 330. Concil Constantinop Anno 682. c. Moreover some Councells haue granted so much and Christian Emperours ‡ Distinct. 61. cap. Sacror Codex de Episco l. 38. 29. by their Lawes confirmed it Of all which it may be another time wee shall haue occasion to speake more fully Touching Reformed Churches If wee may take the Confession of their faith for testimony then surely wee haue their consent also with us The Confession of the Bohemian Churches * Harm Conf. ch 14 hath these words The keyes that is Ecclesiasticall Gouvernment are given in trust and graunted to the Pastours and to each severall Ecclesiasticall Societie that is ordinary Congregation whither they be small or great To this the Churches under the Palsgrave ‡ Publicke Catechism in the end of part 2. likewise consented For election of Ministers the Helvetian * Art 16.17 Confession sayth It is right when it is done by the Churches voyce giving and the laying on of hands of the Minister The Confession of the French * Art 30. Churches is the same so Auspurge ‡ Art 14. Also the publicke order set forth in these Low-Countries * Art 31. accordeth therewith The Synod of Middelburgh * 1581. hath these words Let the election of Ministers be in the power of the Church and let it be done by voyces publickely in the Temple The Synod of Tilleburgh in Nasovia determined the like as Zepperus * Polit. Eccl. in fine writeth There is extant a publicke order published in Middelburgh Anno 1602. agreeing with all the former
hold for an infallible maxime that to reforme corruptions and abuses in states a better course cannot be taken then to reduce things to their primitive originall Hereto agrees D. VVhites * Of the Church l. 2. pag. 49. saying The first in any kind or sort of things is truest and best 4. If it should be granted that particular Congregations by this kind of gouvernment shall haue peace profit credit and other worldly respects yet this is no sufficient reason to induce them to embrace it For 1. wee must seeke peace by lawfull meanes 2. Outward quietnes is not alwayes necessary for the Church the Truth is like unto Camomill the more you presse it downe the faster it groweth and spreadeth further and smelleth sweeter 3. Religion can subsist without externall peace I say safely in the midst of contentions 4. It is better to want this freedom of which hee speaketh holding fast the truth then in sinne to haue it and perish for it 5. It is a rule among Lawers ‡ Bartol Distinct pag. 2. that publicke profit must not take place against Law this holds firme in all cases of Religion To conclude then in Nazianzens * De Moderat in disceptat Servand words Let no man be wiser then is meet not more just then the Law more bright then the sun streaghter then the rule nor pretend more obedience then God requireth c. This hee speakes of Discipline Another of his reasons is this Pag 72.153 The power for which hee standeth hath bene determined limited and agreed upon in many Nationall Synods And all Reformed Churches use it Answ 1. It is a received opinion among the Learned that Councills may erre yea and often haue as I could shew in many particulars Besides who knowes not that almost all the Fathers as they are called were infected with the errour of Millenaries And almost all the Greeke writers and Latine with the doctrine of free-will merits invocation on the Saints and the like And therefore as one well sayth ‡ Sibrand Lubbert de princ Christ l. 7. c. 10. p. 694. Wee must not conclude a thing to be Apostolicall because the Church observeth it And to the same effect write some Papists * Tho Aqui in quod l. 9. Art ult Abb. Panor de elect c. significat 2. These testimonies are all humaine and therefore it is enought if wee say with our Lord ‡ Mat. 19.8 From the beginning it was not so Or as hee sayd once Woman what have I to doe with thee So in matters of faith what haue wee to doe with men Away with mens writings sayth Augustine let the voyce of God sound unto us Let the Booke of God come amongst us Let us heare what Christ saith and what the truth speaketh For our judgements and expositions without these witnesses have no credit sayth Origen 3. This reason is the same which the Papists use viz. the Decrees a Whitak cont 4. Qu. 5. c. 10. Sarav de Tripl Episc in Prolog Io. Ainsw Large writing 2. of Synods the opinions of the Fathers the custome of men and practise of the Church But marke what answer our Protestant Divines make to it No b D. Rain Confer p. 195.257.459 D. Bilson to the Semina part 4. pag. 360.300.301.299 D. More Apol. p. 2. c. 14. Casaub Epi. ad Per. Car. p. 32.33 humaine proofe is sure in Divinity truth is not to be tried by consent of Fathers Never shall they perswade us any thing in matter of Religion which they cannot proove by Moyses and the Prophets Make us good proofes out of Scriptures Otherwise if ye cite not onely 9 but 9 skore Fathers wee regard it not Now this answer will serve me as well seeing Mr. Paget and they doe use one and the same reasoning Another objection which hee hath against us is Because wee haue not framed our accusation and protestation against him before this present seeing the practise hath continued among us many yeares c. Answ Formy part I never knew that our Congregation was in such deepe bondage untill Mr. Hookers troubles began but thought verely that our owne Eldership with the Brethren jointly together had full power among themselves to practise every ordinance of God And the thing specially which induced me so to thinke was his owne words * Arâ—ow against sep pag. 116. writen to Mr. Ainsworth reporting how hee was first made our Minister hee sayth The Dutch Eldership in this City being desired hath for their counsell and help in his ordination deputed three of their Brethren to assist us in this busines c. this they did not as assuming authoritie ‡ Note to themselves over us but in our name and by our request Being now established when as of late another Minister was called unto our Congregation wee used not their help herein as before but his ordination was performed by our owne Ministerie and Eldership without them If the Classis assumed not then any authority unto themselves over us how comes it to passe that they doe it now Or how will it hang together that their power is ancient and yet 20 or 30 yeares past they used it not This to me seemes grosse contradiction and that hee eates his owne words as Saturne did his children But I gesse what hath caused him to tell two contrary tales namely the difference of the people against whom hee hath writen The first were Separatists and therefore no marvaile though against them hee pleaded for a free Congregation for hee well knew that unlesse hee went this way to worke hee should fall with dishonour in the controversie between them The other are the oppressed and burthened members of the English Church in Amsterdam Now to keepe these under their burden and oppression hee sees that hee must let goe his former hold and on the contrary say wee are not a free Congregation but stand under another Ecclesiasticall authoritie out of our selves Thus a good wit will serve a disputant in good stead for by it if hee list hee can as the Poëts fable of their Proteus turne himself into all shapes Like him who having made an excellent speach in the commendation of justice afterwards spake as wittily to the contrary shewing that there was no justice at all in the world Or like a Gentleman of whom I haue heard that in an Assembly of States such as wee call Parliaments was absolutely the best speaker yet nothing respected and that for a most sufficient reason which was this They knew full well hee could speake as well and as moovingly to that which was quite contrary And I willingly professe that Mr. Paget hath a rare faculty this way to turne a thing which way hee will and make it say either I or no or both when hee pleaseth Notwithstanding this I must tell him the very thing which hee speakes off touching Mr. Robinsons Booke is now true concerning his owne former writing It is sicke of King Iehorams incurable desease Arrow pag. 59. the guttes of it fall out day by day Yea hee openlie pluckes out some of bowells thereof with his owne hands There are some other objections of the like nature which hee useth against us partly to disgrace our persons partly our cause as that wee doe not agree among our selves touching the due power of the Church That the practise which wee stand for is Brownisme c. Answ Such cavillations the a Celsus pag. 802. Lactant. l. 4. c. ult Isod Pelus Epist 90. Heathens haue used sometimes against Christian Religion so Papists b Bellar. de not Eccl. against Protestants and the like they c Brone Serm. pag. 103.104 Casend Answ to Abstract p. 210. c. Whitg p. 888. Loe comp cha p. 47. D. Bridg. l. p. 134. against Reformists Now I will not stand to make any particular answer hereto because the folly and vanity of it is sufficiently shewed by others d Iew. Def. Apol. p. 3.8.2.1 Whitak cont 4. qu. 5. c. 8. Sutclift de Eccl. p. 109. D. Mort. Apol 1. l. 2. who haue had occasion hereto-fore to reply unto such idle objections This onely for conclusion I desire may be noted that whereas hee seekes to disgrace Christs Gouvernment and to haue his owne honoured and embraced in this hee doth as one said in Tully of Hortensis when hee immoderately praysed eloquence that hee would have lift her up to heaven that hee himself might have gone up with her So I perceive Mr. Paget would faine haue the Classicall Discipline advanced that hee by it might haue worldly credit also Ioh. 13.17 If ye know these things blessed are ye if ye doe them FINIS ERRATA For were read where pag. 3. l. 13. For fayling read faylings p. 4. l. 22. For partialty read partiality p. 10. l. 33. For contended read contented p. 12. l. 15. For take read talke p. 15. l. 26. For word read world p. 33. l. 27. For conquest read conquer p. 51. l. 22. For notwithstand read notwithstanding p. 74. l. 15. For touching read touch-stone p. 77. l. 25.