220. 221. 3. That they have such suretyes as will undertake their education in the true knowledge of God and faith in Iesus Christ But Js it the manner of that place to be satisfyed about these things before they receive them to Baptisme Doe they enquire whether the infant was borne in the Church of what parents or forefathers or how the suretyes will undertake to educate the child in that faith To conclude that all misunderstanding of Mr. Attersoll may be prevented let the Reader consider one or two conclusions by the same Authour in the same chapter P. 211. 1. Conclus That besides the joyning of the word to the outward signe there is necessarily required a fit person to be partaker of the Sacrament 2. Conclus Baptisme is a coÌ„mon seale But as all have not interest to the pasture herbage and priviledges of a coÌ„mons but only such as are Tenants according to the custom of the Manner so all have not title to Baptisme being a SacrameÌ„t of the Church but only such as are the Lords people according to the tenour of the Covenant Apply these conclusions to this custom against which we plead it will be granted that what ever may seeme to an unwary Reader in the slight and superficiall reading of that passage in his booke yet indeed it doeth not serve to justifye the practise about which the question is From the premises I argue thus If such a promiscuous administration of baptisme as the wrighting of those five ministers requireth be contrary to the good customs of the best Churches it is unlawfull But such a promiscuous baptising c. is contrary to the good customs of the best Churches Therefore it is unlawfull So much shall suffice for declaring the grounds whereupon I refused this custom Now let us consider their pretences for it 1. Pretences for it so farr as we can collect out of that wrighting of the five Ministers or otherwise Pretence 1 First pretence None will present their children to be baptised but Christians Ans 1. It is a conclusion amongst the schoolemen that Aq secund secundae art 12. conclu Non sunt infidelium pueri invitis parentibus baptisandi Children of infidells are not to be baptised without theyr parents consent Wherein they suppose that such a case is possible If so why may not the child of a Iew or Moore or Indian be brought by some one or other to baptisme without the parents consent or knowledge And the manner of Amsterdam is to refuse none that are presented by whomsoever whereby it is very possible that some infants may be baptised whose parents are no Christians though the parents would not have them presented 2. Even parents who themselves doe not receive christian Religion may be content to have theyr children baptised either for the gifts sake which are customarily bestowed by those whom they call Godfathers and Godmothers upon the children or for some other advantages respects which in those countryes where Religion hath the countenance of the higher powers may be expected thereby Gen. 34.3 21.22.2 Speed Chron. lib 7. Cap. 36. Have we not read of the Shichemites which were circumcised yet received not the Religion of the Jewes The Chronicles of our land can tell us how the Danes being vanquished propounded to Elfred the 24. Saxon Monarch in England for obtayning of their peace that their king should receive baptisme by which policy he got the country of the East Angles by the gift of K. Elfred his Godfather In those times it was usuall to make baptisme a condition and to compell men to baptisme as king Edmond did the Danes to make them become his subjects which being done they did soone cast off both fayth and fealty at once And are not many of the mind of that Roman pretext of whom Ierom speaketh who said scoffingly to Damasus Facite me Romanae â—rbis espiscopum ero protinus Christanus I will conclude this passage with the censure of learned Dr. Whittaker Whittak praelect de Sacram. p. 291. 292. Absurdè faciunt ij qui infidelium liberos baptizant si parentes volunt baptizari quasi ecclesia suo arbitrio quibus vellet baptismum dare posset They doe absurdly who baptise the children of infidells if the parents be willing to have them baptised as if the Church at their owne pleasure can baptise whom they will Pretence 2 Second pretence If the parents be no Christians yet the suretyes are Ans 1. The customary use of suretyes in baptising infants though it seeme ancient by the mention that is made of them in the Synod of Ments Synod Mâ—gunt Can. 47. Aug. Serm 116. 163. Epist 23. ad Bonif Tertull de Bapt. cap. 18. under the name of Compatres spirituales spirituall fathers and mothers and before that in Augustine under the name of Sponsores and fidejussores suretyes and before him in Tertullian under the name of offerentes presenters yet it is not from the Ancient of dayes it was not from the beginning neither in the first institution of baptisme nor the practise of the primitive Churches in the first Century The first originall of this custom seemeth to be this that they that tooke the child from the minister when it was baptised should be called spirituall fathers and mothers that the difference betweene the first and second birth of the child might be signifyed it being absurd as they thought that the same man should be the father of the child both in respect of generation and of regeneration Hence the Papists drew a spirituall kindred and multiplyed absurd inventions about it Which very originall and abuse it being not of Apostolicall institution should make the Reformed Churches suspect it especially seing it is not of necessary use the charge of educating the child lying upon the parents and the wholl Church being witnesses 2. Admit that in some cases there may be a lawfull use of speciall witnesses or suretyes yet can these give the infant a right to baptisme which had none in the parents That the Covenant is made with parents for themselves and their children Gen 17. 1 Cor 7. and that thereby the children are holy in the parents we read but where doe we read so much of suretyes 3. Admit that in some suretyes the children have a right unto baptisme viz such as were of Abrahams family Gen. 17.3 borne in his house or bought with his money and so such as are members of Christian familyes in a like state yet will it thence follow that such suretyes as many times present children to baptisme in that place partake of the same priviledge of whose familyes the infants are not members nor are their familyes ordered like Abrahams themselves also are some of them notoriously wicked others of them unknowne to the Church and many of them such as have no power to see the child educated and it may be shall never see it after that day Such an one
Cyprianus vigilantissimus Episcopus gloriosissimus Martyr Blessed Cyprian a most vigilant Bishop a most glorious Martyr And comparing Cyprian Stephanus Idem lib. de unico Bap. contr Petil. cap. 14. Donatus together in their different carriage about that question he did not reproach Cyprian as schysmatically affected but shevved that both Cyprian and Stephanus and those that adhaered to them preserved unity each vvith other Idem contr Donat. lib. 5. Cap. 11. and did not as Donatus seperate from the Church for that cause and for himselfe he professed hovvsoever he held as he did touching the Baptisme of Iohn se non acturum pugnaciter c. that he vvould not quarrrell those that held othervvise In latter times Beza shevved the same spirit tovvards Bullinger and Gualter Praef. in lib. de presbyt et excom contr Erast for though they seemed to incline more to Erastus his opinion then he could vvish yet he speaketh honourably of them calling them after their deaths non tantum Tigurinae sed Christianae totius Ecclesiae lumina lights not onely of the Tigurine but also of the wholl Christian Church and elsevvhere they are stiled by him optimi illi beatissimae memoriae fratres summâ tum pietate tum eruditione praediti his excelent brethren of very blessed memory men of singular piety and learning and he taketh occasion to excuse their difference from him in that point not to brand them with any black noate for it Thus in those men the spirit of love vvraught as it had done before them in the Apostles of Christ For howsoever Paul justly reproved Peter as the case required Gal. 2. yet Peter did not lye at the catch as vve say to recriminate him but tooke occasion from some passage in Pauls epistles to make an honourable mention of him saying 2. Pet. 3.15 Account that the long suffering of the Lord is salvation as our beloved brother Paul according to the wisdom given unto him hath written unto you c. such a carriage of differences amongst Christians specially Ministers of the Gospell vvould much conduce to the advancement of the truth and stopping of the mouthes of adversaries vvhich are apt to be opened upon tvvo advantages 1. The differences in judgment amongst professours 2. The bitternes of spirit vvhich they discover in those differences To prevent as much as in me lyeth any hurt that may come from these tvvo praejudices I thinck it requisite that I add a word or two upon occasion of this advantage which some bitter passages in the Answer doe seeme to give all sorts of adversaryes to blaspheme the trueth 1. All sorts of people are apt to object against the truth that the professours of it doe not agree amongst themselves This the ancient Philosophers objected against the Christians in the first 300 yeares after Christ whose mouthes the worthy lights in those times stopped with the different sects among the Philosophers thēselves In like manner I may tell the Papalls of the 26 Schysmes in the Romish Church others of the troubles in Franckford raysed in Queene Maryes daies about bringing in the English liturgy into that place for the effecting whereof they spared not to endanger the life of that famous Godly man Mr. Knocks who opposed it others of Troubles about excommunications in Amsterdam extant to the view of all men and all men of differences about their severall wayes and projects 2. Bellarmine to prove that our Religion doeth not produce holynes in mens lives instanceth in the violence of Luthers spirit which appeared in much bitternes even against those vvho agreed vvith him in opposition to popery because they differed from him in some particular tenets That this is but a fallible signe may appeare not onely in this that shevves of holynes may be vvhere holynes in trueth is not as in that gravity constancy and humility vvhich vvas observeable in that enimy of Gods grace Pelagius Aug. Epist 120. Mat. 7.15 according to our Saviours praediction concerning Wolves in sheepes cloathing but also in this that distempered passions have bene found in eminent servants of God as in the difference betvveene Paul Barnabas the onely vvise God for his ovvne glory many vvayes by some infirmityes stayning the glory of all flesh Hovv hot vvas the contention betvveene Cyprian and Stephanus vvhat violent and troublesome dissention vvas there betvveene Theophilus and Chrisostom also betvveene Cyrill of Alexandria and Theodoret boath Bishops Catholicks boath learned boath godly boath excelent pillars of the Church and yet he that readeth both their vvrightings vvould thinck that boath vvere dangerous enimyes of the Church The invectives of Ierom and Ruffinus one against another are extant and Augustines Epistles vvherein he bevvayled the same Hovv many unkindnesses passed betvveene Chrisostom and Epiphanius Did not the one refuse to pray vvith the other Did not the one chalēge the other for manyfold breaches of Canons Did not the one professe that he hoped he should never dye a Bishop and the other that he should never come alive into his country boath vvhich things fell out according to their uncharitable vvishes Epiphanius dying by the vvay as he vvas returning home and Chrisostom being cast out of his Bishoprick and dying in banishment And these things came to passe 1. partly by the instigatiō of others Thus Epiphanius vvas stirred up against Chrisostom by Theophilus So that their contentions arose from a versatilous wit accompanied vvith a malicious and vindictive spirit in Theophilus imprudence accōpanied vvith too much credulity in Epiphanius 2. partly by some stiffnes inflexibility of spirit in some of them accōpanied vvith much hardnes to be reconciled vvhen once offēded to those vvith vvhom they vvere displeased from vvhich blemish Chrisostom vvas not altogether free and that caused him somevvhat the more trouble 3. partly by mistakes as in the differēce betvveene Theodoret and Cyrill and in the division betvveene the Christians of the East and those of the West the one suspecting the other of haeresy upon a mistake For the Romans beleived three persons in the Trinity but vvould not beleive three hypostases thence the Orientall Christians thought them Sabellians vvho held that there is but one person in the Godhead called by three names The Easterne Christians beleived three hypostases in the Godhead but vvould not admit three persons vvhence they of Rome thought them to be Arrians vvho beleived that there are three distinct substances in the Godhead Athanasius perceiving that they differed not in judgment brought them to accord by shevving them that they meant one thing though their expressions vvere different so that there vvas a difference arising from ill suspition which was grounded upon misunderstanding one another Lastly from an ill guided Zeale whereby beside the former Luther and those that adhaered to him were carryed too far in opposition against Zwinglius about the Sacrament which afterwards Luther saw and confessed to Melancthon a litle
li. 1. Ep. 4. 68. Theod lib 1. cap. 9. Euseb de vit Const. lib. 3. as appeareth in an Epistle written by them to the Church of Alexandria which determination for the peoples free choyse of they re Pastor Constantine the Emperour approved in an Epistle which he wrote ad Antiochenos Secondly After Constantines time the same liberty continued in the Churches till the time of Charles the Great Lodovicus his sonne about the yeare 840 as Azorius the Iesuit confesseth Azo part 2. li. 3. cap. 28. lib. 6. cap. 14. Some thinck that the Councell of Laodicea gave some check to this power of the people in the yeare 338 or thereabouts where they say it was decreed that the election should not be permitted to the people but Calvin expoundeth that Canon as meaning that they should make no election Calv. on Act. 16. without having some ministers or men of judgement to direct them in election and to gather their voyces to provide that nothing be done tumultuously even as Paul and Barnabas where cheife in the election of the Churches Which may very well stand with the liberty of the people in elections But those that wright the Centuryes suspect this Canon and doubt that it is a bastard considering the practise of the Church And well it may be suspected For the Councell of Constantinople under Theodosius Hist triâ—art lib. 9. cap. 14. Concil Carth. 4 â—an 1.22 towards the end of the third Century in an Epistle to Damasus and Ambrose declare that both Nectarius and Flavian were chosen by decree and appoyntment of the people Also about the yeare 420 in the Councell of Carthage the consent of the people is required to the choyse of their Pastor Also the Councell of Basill in Cardinal Cusanus De coÌ„cord Cath. lib. 2 cap. 18. 34. concludeth to the same purpose Rectores ecclesiae per consensum jure divino et humano constitui debent The Governours of the Church aught by Gods law mans to be chosen by the consent of the Church And about the end of the sixt Century Gregory surnamed the Great was choseÌ„ Bishop of Rome by the vote of the people Yea above a thousand yeares were expired before Pope Nicholas the second had prevayld to settle a decree that the power of chusing the Pope should be taken from the Emperour the people who were boath deprived of their right at once and be only in the Cardinalls contrary to Gods word the example of the Apostles the Canons of the Fathers the use of the Primitive Church sayth Banosius truely When election was taken from the people after the eleventh Century Banos de pol. civit Dei Hier. Rom cap. 7. the fourth Toletan Councell sayth Let founders of Churches offer to the Bishop those who are to be ordained Hence it seemeth patronages came in with them unlawfull seeking of Church livings by freinds gifts service to patrons marriages flattery base unwarrantable contracts which whosoever readeth the Councells Centuriatours shall find condemned to the pit of hell from whence they came to be judged as Apostasy Symony worse then haeresy like the sinne of Gehazi Iudas that almes may not be given out of what is gotten that way Pope Leo the fourth calleth it a detestable wickednes the Canon sayth Caus 2 q. 3. they are not to be accounted among the Bishops Here I might shew how many wayes Sathan wraught in those times against this ordinance of Christ the greatnes of their sinne who in these dayes obtrude themselves or are obtruded by others upon Churches without their consent or approbation Of whom the Lord may say I have not sent these prophets yet they run Ier 23.31 And therefore may justly execute upon them that threatning Therefore they shall not proffit thiâ—â—â—ple at all v 32. When things were brought to this sad condition in those darke times of popery the Churches being thus robbed spoyled of their right God raysed up the Waldenses about the yeare 1161 who discovering the hypocrisy tyranny idolatry of the popish Prelats seperated from them chose Pastors to theÌ„selves as the light reformation increased in after times the right of the people was more pleaded by learned men in all countryes as in Germany by Zwinglius c. in England by M. Bucer P. Martyr in France by sundry worthy lights in Geneva by Viret Calvin in the Palatinat by Ursinus others in these countryes among others by famous Iunius whose words I translate thus Iun Ecclesiastus 3.1 It is manifest that the most simple approved way of chusing calling a minister by the testimony of holy Scriptures is that which the Apostles of old held in the Churches the ancient Church imitating them observed The wholl Church did chuse that is the body constituted of the presbytery coÌ„mon people or multitude with aequal common suffrages This is the just manner of Election This sayth he the old Church did observe sometime untill as through mens corruption it comes to passe things begaÌ„ to grow worse to fall backward c. a litle after he sayth Afterwards popery so farr prevayled to usurpe tyraÌ„nise over the Church that now there was no speech of the people viz in the election of ministers whom Christ hath purchased with his blood that they might be his Church Hence came sayth he that barbarous ignorance that heape of all sinnes that sinck of deceit selling the soules of men In the conclusion he answereth some objections At nescit populus dixerit quispiam But some will say the people is ignorant of their duety and right therein Let them be taught they will understand it But they know not how to use this their right They will never know it if they never use it But they are factious often and are devided into parts Let them be reduced to peace by holesom counsail let them be ruled by authority of the word and indeavours of good men that their mindes being united and composed they may doe that which by right belongeth to them to doe At last the reformed Churches did in their publick confessions plead the peoples right in this particular and in their Canons A particular instance of the Synod at Middleborough in the yeare 1581 shall conclude this discourse of times where it is thus concluded Electio sit penes Ecclesiam fiat per suffragium in Templo publicè let the choyse be in the Church and be made by voyces publickly in the Church We will gather up this discourse of the consent of times into an Argument thus The choyse of Ministers by the free consent of the people 3. Arg. hath bene constantly practised by all Churches in the best times since the Apostles dayes Therefore it should be so now In Cyprians time it was observed per provincias universas as he sayth in
answer 7 things 1. That all left not their Country for the same cause 2. That the Church did not desire every one of those 3. That he may lawfully oppose some of these when each of themselves were opposite one to another 4. That in the same eminent persons there may be diverse eminent offences and errours which may be just cause of opposing them and refusing them as unfitt Ministers for some particular Congregations 5. That his opposing of the Election of some of these persons is not a depriving the Church of her power 6. That diverse of these Complainants haue opposed the calling of sundry worthy servants of God 7. That those which were refused were not put back by his authority but either by the Magistrates Classis or Consistory or by their owne voluntary desistance In like manner my reply Reply to these passages shall be 1 more generall to the whole discourse of this Section 2 more especiall to the severall parts First In generall 1. Generally It is to be noated that all his answers tend to the disparagment of the persons whom the Complainants doe so highly reverence To let passe the inhumanity of reproaching the absent and the dead and the impiety of his encouraging the enimyes of God to blaspheme who may easily thinck that they haue just cause to revile and speake evill of these men when they shall see that this Answerer spareth them not and that in print And that I may retort his owne words but more fitly What wonder if they follow when they are so lead forth and by such a grave leader May it please the reader to consider the imprudence of this course Socra 7.2 Socrates reporteth of Atticus Bishop of Constantinople that he was a pious and prudent man and how wonderfully sayth he did he promove the good of the Church by his prudent administration would you know wherein He reconciled those that were at variance about the injury done to Chrysostom to the rest of the Church How was that effected By a course quite contrary to that which this Answerer taketh Not by disparadging Chrysostom as unfitt for the Congregation but by causing the name of Chrysostom to be mentioned in publick with other Bishops Idem cap. 25. I suppose in thancksgiving which plot Proclus one of his successours followed and perfected to the full taking away of that Schysme Idem ibid Cap. 44. For he perswaded the Emperour to translate the body of Chrysostom that had bene buryed else where to Constantinople and to be buryed with much honour and pompe which being done gaue such content to his freinds that their discontent being healed thereby they returned to the Communion of the Church So true is that proverbe Pro. 24.3 Through wisdom is an house and a Church also buylded and by understanding it is established But of contrary causes what can be expected but contrary effects 2. Particularly Secondly more particularly and to the severall particulars I reply thus 1. To the first That we all came out of England for one cause the Answerer acknowledgeth when the sayth wee all agree in the dislike of some coruptions against which we haue testifyed For 1. For that cause we could not injoy our publick Ministry in England 2. Being denyed that we thought it our duety to be of what publick use we might for the service of the Church in any other Country where God should oppn a dore unto us and rather to our Countrimen then others What other particular reason any might haue besids it might concurr as a concausa with others but that still remaineth the cause which was one and the same to us all 2. To the second It is very true and may easily be proved 1. that when an overture hath bene made for any of these men whilest there was hope none opposed their Election but so many as were put upon it expressed their desire of them 2. After the difference betweene this Answerer and any of those men in in some opinion was knowne I appeale to the Church whether they desired not rather that the Answerer would compose such differences betweene him and them by freindly accommodation or passe it by altogether that they might injoy these men then presse things so extreamely to the depriving the Church of them I am confident that the greatest and best part of the Church would answer Yea And I thinck the greatest and best part may well be called the Church and such a declaration of their affection may be judged a sufficient proofe of their desire 3. To the third It is to be observed that he doeth not deny that he opposed some of these men only he knoweth no reason why it should be wondred at First For my part I thinck no man will wonder at it if by reading his answer as he calleth it he have but some such insight into his disposition as Pythagoras is sayd to haue into the stature and strength of Hercules his body by the measure of his foote Secondly Suppose those men are in some few opinions opposite each to other Will that justify his opposing and rejecting them Let him draw his argument into forme of a Syllogisme and it will prove a mere Sophisme and to labour of an aequivocation in the word opposite oppose which in the Antecedent noateth difference in judgement only which may stand with personall concord in the consequent it signifyeth personall opposition and so there be 4 termes in it Thirdly His wholl argument is grounded upon a false supposition For he supposeth that opposition against the person must necessarily or may warrantably follow all difference in judgement The contrary whereof is most true Synodal Dordrecht Rem Sent suae declarat P. 5. When the Arminians odiously exaggerated and objected against the Contra-Remonstrants their different opinions about the object of Praedestination Dr. Twisse learnedly and judiciously wipeth of this aspersion and therein answereth the ground of this Argument by shewing the personall agreement and love betweene those men that so differed and instanceth in Calvin Beza Iunius and Piscator Vindiciae gratiae Digr 1. Sect. 4. each of which had his severall tenet differing from the other and Piscator seemed to differ from them all and yet his high esteeme of them all is manifest 1 of Iunius in his Scholia upon the old testament 2 of Beza in his Scholia upon the New testament 3 of Calvin in his aphorismes gathered out of Calvins institutions 2. in the sweet harmony consent of the Cōtra-Remonstrants in opposing the errours of the Remonstrants and Pelagians which appeared in the determination of the Synod at Dort The same thing is verifyed in those men mentioned in this Section Fourthly The premises being considered it is to be wondred at that he opposeth these men rejecteth them upon this pretence Seing 1. these men in unfeigned brotherly love tender the esteeme one of another and would account it their happines that
that respect whom they could not wel understand through some defect of the English tongue or they re manner of pronouncing it partly in respect of yeares or experience for such a worke whereof some other instances are alleadged by them But of boath these insufficiencyes they acquit Mr. Balmford and blame the Answerer that he hath so needlesly brought him by name upon the stage whilest he coneealeth the names of the other two and wholly hideth others whom they can name Also they say some were desired by him whom they could not thinck fit for them in respect of they re relations and ingagements to other Churches which would suffer much by the losse of them though in other respects they accounted them fit 3. To that which he addeth concerning the fighting of some of these Complainants against his calling they answer and professe that the fighting which he meaneth was not out of disesteeme of or disaffection to Mr. Balmford but for the defence and maintenance of they re right in which case they would have opposed any other For seing how unjustly they were deprived of Mr. Hooker whom they generally desired and having heard that some of the Dutch Ministers had sayd that if they had knowne so much before concerning him as they had then heard matters should not have bene carryed against him as they were whereupon they conceyved hopes that they might yet injoy Mr. Hooker Hence came they re opposition to Mr. B. calling whom they thought the Answerer more forward to bring in that he might deprive them of the other But since that time finding they re expectation and hope frustrate they have wished that Mr. B. had bene setled amongst them Concerning the other two seing the Answerer concealeth they re names I will be silent and am sorry that he concludeth that passage with persisting in his former fault of missappiying so abusing the Scripture which he alleadgeth for his owne purpose Thus long I have bene excercised in a most unpleasing worke of raking in a kennel of reproaches to find out my answer which he directed me to seeke in theyres And in searching I find no such answer to them as I looked for viz a disproofe of this second proofe of the justnes of they re complaint concerning his depriving the Church of the free choyse of they re Pastor For what free choyse have they when they may not have one of they re owne Nation immediately from England but one that can speake Dutch and that one must be so and so principled and framed to the bent of the Answerers spirit as hath bene declared in the former Section why is this required more of the English then of other Nations Why doeth the Answerer presse this as a thing necessary when the Magistrates only propound it as a thing convenient Who seeth not that till he shewed his dislike both the Magistrates and Classis have approved of these very men whom afterwards upon his suggestions against them they have refused How then can it be accounted a slander that they complaine of him for this cause If he have no better answer for me J shall remaine unanswered as they are notwithstanding any thing pretended by him to the contrary Pag. 32. Ans He chargeth me with overlashing more then they and myne assertion with more untrueth then theyres because J used the word Allwayes Reply 1. For them they re assertion hath bene examined and found true and I doubt not upon examination myne will be found true also and that in both he will be found guilty of slander For. 1. in my wrighting these words following will be found added to the former and hath hitherto opposed diverse worthy men that have come immediately from England which addition serveth to restraine the word allwayes to those that came immediately from England as if I should say Allwayes when men have come immediately from England which was the case of Mr. H. Mr. P. and my selfe he hath opposed them and shewed himselfe desirous of one that had lived some time in this country rather So that I make the opposition of those that have come immediately from England a reall proofe of his desire of having one that lived in these countryes which desire when it worketh so strongly as that those that come immediately from England are more narrowly sifted and more violently opposed then others who having lived in these parts consent with them in judgment this I call urging So that suppose this have not bene publickly urged by him allwayes from the first day of his being called to that Church yet if allwayes whensoever men have come immediately from England and have bene much desired by the Church for such I meane he hath found one pretence or other to oppose they re calling when he hath not bene so strict with others my assertion appeareth to be true Secondly I am so farr from overlashing more then they that I râ—straine my selfe much more in limiting my speech to those that have come immediately from England whereas they complaine of his opposing not only those but even such also as had abode sometimes in these Countryes as Mr. Parker Dr. Ames Mr. Forbes who could speake Dutch and yet were opposed refused by him Now where is my overlashing where is the untrueth of my assertion It becommeth him to be very carefull that he shew foorth trueth in his accusation who will charge another with untrueth and to be found wary and moderate in his expressions who will accuse another of overlashing I doubt not the Reader seeth how easily I may retort this chalenge upon him and more justly But I spare him and hasten to examine the following Sections The seaventh Section examined whereunto this title is praefixed The story of some proceedings about the calling of Mr. D. THe Answerer purposing to expose me to all the reproach he can in the 16 following Sections to draw the eyes of passengers as it were to fixe the mind of the Reader upon the ensuing discourse he praefixeth a title written in a larger character then the rest and my name in capitall letters To what speciall purpose his owne heart knoweth and God who is greater then his heart knoweth much betrer As for me The good will of the Lord be done If he deliver me up to be buffeted by the frowardnes of a Masterly fpirit and that when I doe well his grace I hope will inable me to submit to my Fathers good pleasure in the smitings of my fellow servant because Christ my Lord hath also suffered for me leaving me an example And it may be in thc answer of these particulars whereby he thought to blemish me my innocency and his injury shall more fully appeare to all men by the overruling hand of the only wise God then any other way it could have done This the Lord hath done in Iosephs case and others but specially in the crucifying of our Lord whose superscription in great letters upon the
So many parish assemblies of England as have any competent number of good Christians in them united together for to worship God ordinarily in one society so many have essentiall and integrall forme of a visible Church and all they have intire right to Christ and to all the meanes of injoying him however they are defective in the purity of their combination and in the compleate free excercising of their power To prevent all mistake he declareth what he meaneth by essentiall and integrall forme thus The essentiall forme of a visible Church is the covenant of God or true fayth made visible by profession the noates and markes whereof are the word and Sacraments rightly administred and received with fruits of obedience The integrall constituting forme is that state relation or reference which a Congregation of such professours have one to another by vertue of their setled combination the noate or marke whereof is their usuall assembling together into one place and watching one over another So that however the defects and corruptions in those Churches are to be witnessed against and howsoever it is the duety of Christians to indeavour as much as in them is to procure the reformation of those defects and not to partake in the sinnes of any Church Eph. 5.11 and amongst true Churches to make choyse of those whereunto to joyne themselves which are most pure Lib. 4. Cas Cons cap. 24. quest 2. so farr as they are able as the same learned wrighter sayth elsewhere yet to dischurch them wholly to seperate from them as no Churches of Christ or to deny baptisme to the infants of their knowne members is not warranted by any rule in the Scripture that I know nor justifyed by my assertion or practise 2. The practise of the Seperatists themselves sheweth that this assertion doeth not strengthen or countenance the errour of the Brownists in matter of Seperation For they professe to hold spirituall communion with other Churches who doe extend the use of baptisme to as great largenes as England doeth and greater also as I am able with Gods assistance to prove though they freely witnesse against it as a disorder in those Churches which also many Godly learned ministers of these Countryes are so farr from justifying that they confesse it to be unwarrantable and wish it may be reformed By all which it is manifest that there is no such affinity betweene these opinions that the errour of the Brownists could not be refuted by me but that mine owne opinion must fall together As he untruely pretendeth 3. Hereunto I will add that in thus reasoning the Answerer imprudeÌ„tly armeth his opposites against himselfe with his owne weapon Polit. Eccles lib. 1. Cap. 14. eâ— 13. Fresh Suite p. 207. Treat of the necess of seperation For this plea is taken up 1. by the those that plead for the Prelats both of former times whom Mr. Parker hath fitly answered by clearing the seekers of Reformation from this imputation and retorting it upon themselves and of latter times whom Dr. Ames in like manner hath breifly and fitly answered 2. by those of the Seperation for Mr. Canne the Answerer knoweth pretendeth in his booke to prove a necessity of seperation from the Church of England by the Non-conformists principles and professeth to oppose it especially to Dr. Ames onely in the point of seperation Whereby it appeareth that he accounteth him and such like opposites in that point notwithstanding their agreement in some truths Concerning which booke I have many things to say in Dr. Ames his defence which if I should here insert this tractate which already much exceedeth the proportion at first purposed by me would swell to too great a volume But I may well be silent at this time seing others as I heare have undertaken it and a more fit occasion may be given hereafter if it be thaught requisite but especially seing he hath not answered Dr. Ames his second manuduction at all wherein he hath said enough for the clearing of his judgment in this matter nor indeed hath he taken away the force of that litle which the Doctor said in answer to the Rejoynder though he expressed himselfe but in few lines and as answering on another occasion and not dealing professedly against the Separation All which might easily be demonstrated but at this time I purpose to abstaine from by-controversyes As for his objection that I performed not that promise though I had time enough my answer is that he neither required it of me nor incouraged me so to doe by assuring me that the performance thereof would end the difference Nor did it fall fitly in my way to speake of this point in any Argument which I handled in publick afterwards His fourth answer tendeth to a sâ—ighting of my labour of love in 6 moneths assistance of him in a time of their extremity It becommeth unthanckfull men thus to elevate that kindnes which they have not hearts to value nor purpose to requite For this purpose he setteth 6 moneths wherein that wrighting as he sayth was given out by me and 6 yeares resistance which he sayth is procured by my opposition to the practise of the Dutch Church and as much recompence he sayth received by me for that as some godly ministers have in twise 6 moneths Reply Concerning the wrighting I have spoken sufficiently in the 2 and 22. Sections and in other places wherein I shewed how he compelled me to it for declaration of the truth against his unjust reports and how himselfe before he heard of any such wrighting from me had traduced me in the darke in a larger wrighting secretly sent to his freind in N. Concerning the ground of 6 yeares resistance Seing he compelled me thereunto in defence of the truth I cannot helpe it nor am to be blamed for it unlesse it be a fault to beare witnes to the truth when I am called thereunto Concerning the collection which he in too mercenary a phrase calleth a recompence for my labour I answer 1. I received none of it from him though some other English preachers are put to that charge so that to him it was a kindnes 2. I contracted not with him for any recompence to be made me from the Church by his meanes so that in me it was a kindnes 3. I received no gratification from the Churchstock as other Ministers have done by his procurement So that the poore had no damage or hindrance thereby as in some other cases they have had through his holding up these contentions 4. The most of that which was given was from their purses whom he contentiously calleth my freinds 5. What ever I received from them they know I was no gayner by it when the necessary charges of my diet are deducted and the hire of an house which at their request I tooke but never lived in thorough his opposition against me and for which I was constrayned to pay the wholl yeares rent 6. As he made no