all provinces Azorius affirmeth the same thing and sheweth that it was observed in Affrica Graecia Spaine France ubique sayth he and every where 3 Evidence of Reason and so continued to the time of Charles the great and afterward Thirdly The evidence of Reason Reas 1 The Keyes of the Kingdom of heaven are in some sort given to the wholl Church Therefore the power of chusing those whose office it shall be to use them for the Church is in the wholl Church The Antecedent is cleare out of Matth. 16 19. where the Church spoken of is the company of beleivers Mat. 16.19 whose person Peter sustained at that time as appeareth by his answer which was concerning the fayth common to the wholl Church not concerning any buisenes proper to Ministers And under the Keyes all the meanes of aedification are granted unto the Church to be dispensed by such as being chosen by the Church Eccles pol lib 3. cap. 2.3 should receive power from the Church thereunto as Mr. Parker hath abundantly proved and by many witnesses The Argument is undeniable For it is in them to chuse the person whom they will intrust with such weighty matters to whom the things themselves doe primarily belong Nor is it a sufficient foundation of that phrase that they are given to the Church for her proffit and benefit unlesse the Church be able to provide that they be handled by those by whose ministry she may be most proffited and benefited Reas 2 The people of God are commanded to heare the true teachers and avoyd the false ones Therefore they have power to chuse good ones and reject bad ones The Antecedent is cleare in Iohn 10. The Argument is without just exception If not let somewhat materiall be objected against it Will they say The people is rude and cannot judge Thus the Pharises sayd of old Ioh 7.49 but did our Saviour Christ judge of them so Iohn 7.17 I trow not And if it were so it is not necessary to the electiō of the Pastor that all amongst the people should be able to judge without the helps of those that are more skillfull much lesse that they should doe it perfectly but they must have so much knowledge as to shun false teachers Will they say the people are forbidden to heare false teachers but not allowed to depose thē substitute others Let such know Bellar. enerv tom 2. cap. 2. that when they are forbiddē to heare them they are commanded not to be subject to their Ministry and so in effect warranted to depose them as Dr. Ames answereth Bellarmine Reas 3 Pastors are not lords but servants of the wholl Church Therefore the wholl Church have power to chuse theyr Pastors 1. Cor. 3.9 Ch. 4 1. 1. Pet. 5.3 The Antecedēt is cleare For all the workes of Pastors are Ministeriall viz whether they declare Christs will to the Church they command the Church in his name and words not in theyr owne or whether they execute the will of the Church upon particular members they doe it not in theyr owne but in Christs and the Churches name The Argument is good for such a Ministry agreeth very well with this power of the people in chusing theyr Pastor Reas 4 The Church hath full right to preserve the truth as its rightfull possession Therefore the wholl Church have right to chuse theyr Pastor The Antecedent is undeniable For therefore it is called the pillar 1. Tim. 3.5 and ground of truth for else it were but the harbour not the mansion of truth The Argument is as cleare For they who have power to preserve truth have power also to preserve in their owne right those functions which are necessary for the preserving of it which they cannot doe unlesse they have power of chusing their owne Ministers Reas 5 The pastorall relation concernes the wholl Church therefore the choyse of the Pastor is in the wholl Church The Antecedent is cleare in these texts and such like Acts. 2.28 1. Pet. 5.1.2 The Argument is founded upon an axiom of the law proceeding from good reason Quod omnium interest ab omnibus approbari debet That which concerneth all ought to be approved of all Which course we see observed in civill matters as in the choyse of worthy men to stand for severall Countyes in Parliament Also th◠choyse of officers in Corporations is done by common vote the major part of voyces carrying the election Bishop Bilson well weighing the importance of these reasons Perp. govern cap. 15. p. 339. yeelded to the aequity of them saying Well may the peoples interest stand upon the grounds of reason and nature and be derived from the rules of aequity and christian society that each Church and people stand free by Gods law to admit maintaine or obey no mā as their Pastor without their liking-vnlesse P. 360 by law custom or consent they have restrained themselves And a litle after he sayth that the people had as much right to chuse their Pastor as the Cleargy that had more skill to judge and he telleth papalls P. 359. having related the cursing and fighting of the Bishop of Rome till excluding boath prince and people he had reduced the election wholly to the Cleargy that by their leave Assert p. 212. it was not so from the beginning whence the Assertour for true and christian policy argueth thus Whatsoever is derived from christian aequity and society what soever was from the beginning and was left by the Apostles to the Church the same aught still to remaine and must be kept inviolable in the Church But the peoples interest to chuse their Pastor is right is lawfull is free by the law of God standeth upon the grounds of reason and nature is derived from Christian aequity and society was from the beginning c. To his exception unlesse by some law custom or consent the people have restrayned themselves c. or by theyr default or abuse the Canons Councills superiour powers or publick lawes have abridged altered or abrogated the same he answereth that our Saviour reproved the abuse of the law in the Scribes and Pharises but tooke not away the least title of it We grant in like manner that Custom consent Councills superiours lawes may reprove restraine and reforme the disordered unrulines and contentions of the people in and about theyr election and that they may alter abridge or enlarge the manner of elections but that any superiour powers may take this right into their owne hands as he saith from the people or that the people by any law custom or consent c. may transfer their right freedom and interest given deduced unto them by these rules and grounds I doe not yet perceive any good ground or reason for the same For hath the wisdom of God and his providence made us free men and can we without contempt of his grace become bondmen And albeit in some cases
to a Church where he might employ that talent for the best advantage but it appeared to the admiration of those that knew him than God was with him to fit his spirit and increase his gifts for that service A tryall whereof is yet fresh in the memoryes of those in Amsterdam who heard his excelent and proffitable sermons upon Psal 65.4 and Psal 133. the last fruits of his labour in that places Likewise in Rotterdam are many witnesses of his worthy and fruitfull sermons upon the 17. of Iohn They re sorrow for they re Churches losse in his translation thence continued to this day sheweth what experience they had of his fitnes for that worke Ans 6. To the sixth That all learned men for ought the Answerer could heare in these Countryes disliked his leaving his Profession in Franeker none approved him therein Reply 1. Be it so yet 1. this will not prove him unfit to be chosen to that Church seing it fell out long after the motion for his call thither which motion also was before his setling at Franeker 2. learned men may erre in they re judgments and be mistaken in such questions as the Answerer affirmeth especially when they understand not the reasons of those actions intentions which they censure in which cases it is more true then in that wherein he affirmed it that they may justly be corrected by others 2. But that it may appeare they erred who disliked it and that all may be satisfyed concerning Dr. Ames his removeall from Franeker to Rotterdam I will breifely relate the story of it from the testimony of one who was an eye and eare-witnes and upon knowledge wrote to me the words following 1. At his first comming to Franeker he found things in such a frame in the Vniversity that he thought of departing thence before he was setled 2. Vpon the reformation made by the wise and religious care of some few interested in the government of that Academy he had some more hope of content and he continued suffering so much the first yeare that had he not had a greater strength then his owne to support him he had not bene able to have borne it and he lived there his wholl time in continuall opposition and suffering So that in that 12 yeares he indured more I thinck then Mr. P. hath in his life 3. For the place though it may and doth agree with some bodies yet it did not agree with him the ayre being very sharpe in winter which so wraught upon him every yeare that towards the end of winter he was ever so troubled with stoppings and shortnes of breath that he could scarsely goe a flight shot without resting and would alwayes say If I can hold out this winter If I can hold out this winter c. I thinck he had done well for his owne health if he had come away some yeares before 4. For his comming from Franeker 1. he did it not without great counsail and deliberation Indeed contrary to the desire of some of the States of Friesland which truely desired the good of the Academy yet could not being the weaker party defend him in his righteous cause wherein he was left alone which made him the more confident that God did call him thence all his company which were of the best party being plucked away from thence wonderfully which went very neare him as the Professour of Hebrew whose name was Amama a worthy man in his place a right honest man whom the Lord tooke away being yong and of a very healthfull constitution shortly after the Logick Professour a yong likely man and one of that party died also Then another which was Professour of Divinity a worthy and an holy man as any they have in that Country who seing how all things went and having a call to Lewerden which is the head towne of that County left his Professourship and tooke that pastorall charge There were one or two more who seing how things went ranne with the streame and left him alone to strive against it wherein finding his labour in vaine and no hope of redresse this made his being there uncomfortable and him more ready to looke out to Rotterdam being offered where he thought he might doe much good both by his Ministry unto which his owne heart did much incline him and his Academicall imployments by which he thought he might doe as much good at Rotterdam as at Franeker most good he did there being private other incouragements also he had for his change as 1. the proffitable ministry which he hoped there to injoy the want of which did not a litle trouble him 2. the covenant and government of that Church which he did approve of and hoped to be a meanes to establish 3. the society of good people which he promised to himselfe there more then he could possibly obtaine in Franeker there being not one of our Nation and few of the other to be found 5. And for motives 1. his owne inclination upon the foresayd grounds 2. the Church of Rotterdam its call againe and againe renued with Mr. Pet. great desire a long time manifested and the desire of some of the Burgomasters 3. his freinds whom he acquainted with the buisenes they perswaded to it as being a thing that might redound much to his health comfort telling him that many would come to Rotterdam to be helped in they re studies by him that would not come to Friesland and whereas one brought some reasons against it he soone answered and satisfyed him By which narration it seemeth that the learned men who disliked it concealed they re judgments from him if there were any such And the Answerer himselfe cannot well be excused if he disliked it that he hid his dislike that time and now publisheth it after his death to the world To winde up all in a few words 1. Jf things continued in so ill a state at Franeker and there was no hope of reformation 2. Jf the climate did so ill agree with his body 3. If his owne heart upon the motives formerly mentioned was strongly inclined for Rotterdam 4. If all his freinds upon good grounds advised him to it and those that spake with him being of a different opinion were satisfyed with his reasons 5. If the Church and Commonwealth should have the same fruite of his Academicall exercises at Rotterdam which they had at Franeker with advantage of a place more convenient for Students of his ministeriall imployments super-added to the former I pray the Reader to judge whether Dr. Ames his removeall from Franeker deserve a disliking censure from learned men Thus having indeavoured to scatter the myst which else might have hindred the shining forth of this eminent light we leave him in the blessed injoyment of that inaccessible light whereunto he was translated by death above two years since He died in Rotterdam a litle before I came into these countryes and was buried on the 14 day of
bring their infants to the true Church to be baptised whereas 1. it is not required in their manner of administring baptisme that the parent present the infant neyther is the parent at all inquired after it sufficeth if any one present it though parents and presenters are alike unknowne 2. They that bring the infant doe it not with respect to the truenes of the Church which they seldome understand or regard but because baptisme is there administred and it is nearer the place where the child was borne or for such like respects His 4 supposition is that the persons who present their infants are there also ready to make a publick profession of their fayth before the wholl Congregation Reply 1. How can they be called their infants who neither are their parents nor have the education of them and who it may be shall scarse ever see them againe after that time 2. what profession of faith is it to say yea or to nodd the head at a few words in the Liturgy which they understand not many times or regard not when they are uttered it being done by persons otherwise unknowne It is a bad cause which must be pleaded for after this manner when the Advocate flyeth from it and in part hideth it as a thing whereof he is ashamed The 5. Text is 1. Cor. 5.12 which was alleadged to shew that Church ordinances i. e. ordinances which are given to the Church belong onely to the members of some particular Church which we apply to Baptisme a pari from the parity betweene it and another Church ordinance namely the Church censures whereof the Apostle speaketh in that place and limiteth onely to those that are within the Church as belonging onely to them and not to those without Upon the same ground may I limit Baptisme which is another Church ordinance to those that are of a true Church and so within excluding all others from it as men in that respect without And herein what can be denyed will they deny that Baptisme is an ordinance belonging to the Church The Scripture is cleare for it Rom. ◠◠Psal 146.20 Will they deny that Church ordinances are limited to those that are in communion with the Church Reason is against it taken from the title that is given to the members of particular Churches who are called Citizens with the Saints and of Gods houshold Eph. 2.19 Now the liberties of a city or of a house every man knoweth are peculiar to those who are incorporated into that city and family What then Will they deny that there is the same reason of the Sacraments and of the Censures Let them shew the difference in reference to those that are wholly without all Church relation And in the meane space let them consider the ground whereupon the Apostle refuseth to judge those infidells of whom he speaketh He sayth it is because they are without thereby implying that the reason why Church censures did not belong to them was because they were not within the Church of Corinth nor any other by a visible communion therewith Now if that reason be good against the unbeleiving Corinthians why will it not serve against any others that may be truely said to be without in the same respect though not in the same degree And if the reason be sufficient in respect of that ordinance why not of this also seing this is as proper and peculiar to the Church as that and in boath the rule holds Chrisost lib. 3. de sacerd parium par est ratio There is a like reason of things alike And therefore Chrisostom upon this ground that Baptisme is given to the Church as the power of the keyes is inferres that Baptisme is to be administred onely by the ministers as the keyes of the Church are to be excercised dispensed by them and not by every one of the people This I noate onely to shew how I draw my Argument from this place for the Answerers satisfaction which he might easily have perceived if he had had a mind to see it For Mr. Cartwright saw it clearely 1 Reply p. 34. to the 4. differ Demonst of Disc p. 31. ob 5. Cas Cons lib. 4. C. 24 qu 1. R 5. Dr. Feild of the Church 1. booke 12. chap Naz panegyr Bannes secund secundae quest 1. art 10. Gall Confess Harm Sect 13. Art 35. and used it to the same purpose So did the Authour of the Demonstration of Discipline So did Dr. Ames shewing the necessity for all Christians of joyning to a particular Church And that Baptisme belongeth to those onely who are in externall communion with a true Church is not so strange a doctrine in the Churches whether of former or of latter times For former times did not onely deny baptisme to those that were infidells but also to others that were not so farr without even to beleivers whilest they were Catechumens for these were not thought to be farr enough within though they were in vestibulo pietatis and though they were meritô in Ecclesiâ as the Schoolemen speake yet because they were not in it numerô that is though they deserved to be admitted yet because they were not yet actually vnited with the Church and numbred amongst the members of it they were not baptised For latter times that which we have shewen in the grant of Edw 6. to Iohannes a Lasco for the Churches of strangers in the 12 Section is sufficient Whereunto may be added the Confession of the French Church in the Harmony of Confessions But I hasten to examine his pretended answer to that which he sayth is obscurely objected from this place Three sorts of persons he sayth may be said to be without 1. Those that being members of a visible Church are without fayth 2. Open infidells and heathen 3. Those who not living under the discipline and government of some particular Church doe yet make some profession of the same Religion with the true visible Churches and bring their children unto them to be baptised making solemne promise to bring vp their children in the fayth that is professed in those Churches These he sayth in speciall are the persons that in our question are without Reply 1. Seing himselfe excludeth the two first from being comprehended in this question and limits it onely to the last I am content to let passe whatsoever I might have collected out of those particulars 2. For the third sort I except against his implicite report of their practise as imperfect and defective For 1. he intimateth that all whose infants are baptised make profession of the same Religion with the true visible Churches 2. That they bring their children to be baptised 3. That they solemnely promise to bring up their children in the fayth that is professed in those Churches whereas 1. many of them doe not know what that Religion is nor at all live according to the rules of it nor are joyned to any of the Reformed Churches And how
men in Scripture will be found to be a sinne Secondly that this practise agreeth not with the good customes and practises of the Churches of Christ will appeare if we examine the story of times from the first institution of this ordinance First in the Iewish Church circumcision whereunto Baptisme answereth being a Sacrament of the same use that it was of was by Gods appointment Gen. 17.7.8.9.10 11.12.13 Acts. 7.8 Rom. 9.11 a token of the covenant made with Abraham and with his seed after him to be a God unto him and to his seed after him which the Apostle calleth a seale of the righteousnes which is by fayth and therefore by Gods ordinance it was limited to the men children of eight dayes old of his seed or that were borne in his house or bought with his money of any stranger which was not of his seed So that to circumcise any others who were not of that seed to whom this covenant belonged was a sinne And therefore the holy fathers were carefull to follow this rule in keeping this signe joyned with the covenant in those whom they circumcised Mat. 3.6.7 c. Mark 1.4.5 c. Luke 3.3.16 Afterwards Iohn Baptist walked in the same stepps and by the same rule mutatis mutandis administred Baptisme in that Church whereof he was a member requiring of all that came to his baptisme a profession of repentance and amendment of life for remission of sinnes whereof Baptisme was the seale preached Christ unto them This ordinance our Lord Christ after his resurrection established to continue in the Christian Churches giving a commission to his disciples to preach the Gospell to the Gentiles Mat. 28.19 Mark 16 15.16 to gather Churches amongst them and to baptise all such as should beleive throughout the world as a testimony to them that the righteousnes of fayth did belong to them also and not to the Church of the Iewes only Acts. 2.37.38.39.40.41 42.44.46 47. Accordingly the Apostles servants of Christ were carefull to observe this rule in their administring baptisme Thus Peter when he saw those 3000 soules pricked in their hearts preached unto them concerning repentance remission of sinnes Christ the promise baptisme fayth and amendment of life baptised those that gladly received his word and testifyed the same by joyning together in the profession thereof Act. 8.12.13.14 The same course Phillip tooke with the Church that was gathered in Samaria where many were baptised but none till they professed their beleife of the Gospell Act. 9.11 13.14.15 16.17 and their receiving the word of God and therefore it is said expresly when they beleived Phillip preaching the things concerning the kingdom of God and the name of Iesus Christ they were baptised both men and woemen when Ananias was comanded to goe and baptise Paul he objected against it at first till the Lord assured him that he was one to whom that seale of the covenant belonged Act. 10 43.44.47 48. and then he went and did it When Peter and those that came with him sawe that the Holy Ghoast fell on Cornelius and those that were assembled at that time in his house whilest he spake these words To him give all the Prophets witnesse Act. 8.36 37.38 Act. 16 31.32.33 that thorough the name of Iesus whosoever beleiveth in him shall receive remission of sinnes Peter demanded Can any man forbid water that these should not be baptised which have received the Holy Ghoast as well as we And then they were baptised To conclude this catalogue Phillip did not baptise the Eunuch though he desired it till he had given him satisfaction by professing his fayth in expresse words nor Paul the Iaylour and his house-hold till it appeared unto him that they beleived on the Lord Iesus Nor is there any example in the Scripture varying from this course to warrant such a promiscuous administration of baptisme in a place where such heterogeneall mixtures are of people of all sorts sects as Amsterdam is In the times after the first Century what care was taken concerning the persons whom they admitted to baptisme The storyes are cleare concerning those that were adulti though we find litle or nothing concerning infants only that they were baptised by vertue of that right they had to it in their beleiving parents But that which we find concerning the course which they tooke with those of yeares may serve to shew their high esteeme of this ordinance and how farr they were from this promiscuous manner of administring it though we purpose not to examine whether the first simplicity used by the Apostles was in all things observed by them nor how exactly they followed the rule in every particular They divided those that were turned from Gentilisme to imbrace the Christian Religiō into three sorts whom they distinguished by severall names 1. Whilest they were to be catechised and instructed in the grounds of Christan Religion they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Audientes Catechumenists hearers 2. Afterwards having bene compeleatly instructed and earnestly now desiring to be admitted to the Sacrament they were called Competentes petitioners 3. Being found meet they were baptised and then and not before they were called fideles and perfecti perfect and beleivers viz in respect of the outward state and order of the Church with reference to those degrees whereby they must come to be baptised And when they did baptise them a publick tryall was made of their fitnes which aftertimes called Scrutinium the Scrutiny and hereof there were two parts 1. an abrenunciation 2. a profession of fayth 1. The abrenunciation was expressed by the party desiring Baptisme solemnly in expresse words in the Greeke Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this part they accounted of so much importance as that without it either in word or deed expressed they accounted none fit to be baptised 2. The profession of the fayth was openly made and in the hearing of the people by him that desired baptisme some times in a continued speech but more frequently by way of Dialogue and by certaine articles Ambros de Sacram lib. 2. C. Credis in Deum patrem omnipotentem Credo Credis in Dominum Iesum Christum Credo Credis in Spiritum Sanctum Credo This custom at first instituted for and used only by those of yeares who being converted from Gentilisme to Christianity desired baptisme was in aftertimes applyed to the baptisme of infants whose suretyes answered for them Beza epist 8. This came in by abuse sayth Beza and giveth too much advantage to the Anabaptists For if baptisme may not be administred without a profession of fayth present in the infant which if they meane not why is the infant asked concerning its fayth in the suretyes at that time sayth he why stay we not with the Anabaptists which God forbid till the child can professe its owne fayth And therefore elsewhere sayth Beza Beza epist 12. As
more easily received and firmely beleived because he is acquainted fully with all their wayes being one of them and ordinarily in counsail with them 3. But if it be true that the Classis hath such a practise Cyp. Epist l. 1. Epi. 8. Adulterum est impium est sacrilegum est quicquid humano furore instituitur ut dispositio divina violetur Ans 2. Reply and that the government hath established such an order which he will never be able to prove yet that will not free him from guilt seeing by his owne confession such a Custom or Canon is contrary to Christ his ordinance which I will expresse in Cyprians words It is adulterous it is wicked it is Sacrilegious what soever by humaine fury is instituted to the violation of a Divine ordinance His second answer or evasion rather followeth Secondly By involving the Elders with him in the same guilt and blame and retorting an accusation of partiality in that they lay the fault upon him only But who seeth not the insufficiency of this defense that either considereth the reply to the former answer or knoweth his power in the Consistory But what before was sayd by me in defense of the Classis may be a sufficient Apology also for the Elders and Deacons Thirdly By questioning the reason of their not complaining after this manner hitherto But who seeth not Ans 3. Reply that this is a mere evasion For what though they exhibited not a bill of greivances til now It may be they wayted in hope of reformation or it may be these last passages haue ripened the sore and filled up the measure and caused it to run over What consequent is there in these Arguments They complained not thus before therefore they were not injured The sore did not runne before therefore it was not an ulcer This measure did not runne over before therefore it was empty Nor is there more weight in his conclusion of that 3 answer when he appealeth to their consciences whether now also they would not haue kept silence if they could haue brought in Mr. D. even according to this corrupt order used by us as they complaine of it 1. Let the Reader judge whether any others are mentioned in the complaint either Elders Reply Classis or government but only the Answerer Why then doeth he speake in the plurall number saying this corrupt order used by us 2. Is there not a manifest contradiction in this part of the answer For if they could have brought in Mr. D. by their free choyse which himselfe acknowledgeth to be the ordinance of Christ how could they then have brought him in according to this corrupt order whereof they complaine so that why should they not keep silence if the cause of complaint had bene removed as in this case it had bene Answ 4 Let his fourth answer be considered wherein he granteth that the free consent of the people is required unto the lawfull calling of a Minister and that by vertue of those texts Act. 6.3 and 14.23 Reply 1 First If upon that ground this power of the people be established then 1 It is their duety to plead for and to stand fast in their liberty in this particular and that not as a matter arbitrary but necessary seing it is Christ his ordinance 2 That person sinneth against God and the Church who any way depriveth them of it and is bound to give satisfaction if but any one member much more if 22 considerable members complaine of it And this injury is the greater because it reflecteth 1 not upon a singular person but upon a Society 2 not in civill but spirituall immunityes and priviledges 3 Such as are not devolved upon them by the favour of earthly princes but purchased for them by the blood of Christ The aequity of this complaint may be proved out of the Answerers concession thus They who without just and sufficient warrant hinder that the Church cannot injoy these Ministers whom they with one consent desire doe deprive the Church of that liberty and power which Christ hath given it in the free choyse of their Pastor But the person complained of by these 22 subscribers doeth without just and sufficient cause hinder the Church from injoying those whom they with one consent desired Therefore the person complained of doth deprive the Church of that liberty and power which Christ hath given it in the free choyse of their Pastor The Proposition himselfe granteth to be true as hath bene noated The assumption they prove in the following Section by instances as we shall see in due time The Answerer hath sayd nothing hitherto that may serve to weaken the trueth of it In the words following also he rather evadeth it then maketh a direct answer And his evasions are by way of diversion For. 1. He diverteth his Reader from the particular subject of the complaint Pag. 19. Ans 4. Reply telling him of the order of these Churches about this matter whereas for ought I have heard from themselves at any time or now have read in their wrightings that good correspondency with the Christian Magistrate and foreknowledge or advise of the Classis which the Synods of these Churches describe as the order to be observed in the calling of Ministers are not contrary to that liberty and power in the free choyse of their Pastor which they clayme and the Answerer acknowledgeth to be due to the Church by vertue of Christs ordinance But I suppose it will be granted on all sides that the Synods doe not acknowledge any power to be due to the Magistrates or Classis to deprive the Church of any power which Christ hath givē it which is the greivance they now complained of and wherein the Answerer is accused not for observing the order of the Synods but for doing contrary to the intent of the Synods in their orders 2. He diverteth his reader from the question in hand Pag. 20. Ans 5. Reply by propounding another question to be examined which he pretendeth that some object out of Acts 6.3 viz. whether the people ought not to goe before in seeking out officers for themselves That this is a mere diversion will appeare to the indifferent Reader if he examine their wrighting in which he shall not find any word tending that way but rather they complaine that the Elders are too much neglected by the Answerer as will appeare in its place So that the 20. p. is a laborious proving of that which is not in question 3. The pretended absurdityes in his sixth answer Pag. 21. Ans 6. Reply Pag. 21. Ans 7. Reply are to the same purpose with his fifth Answer and serve only to countenance a girde at some neighbour Minister Cui-bono he best knoweth His seventh answer is no more to the purpose then the fifth and sixth For what if these Complainants should not agree one with another touching the due order of Elections and touching the ground thereof from those
places Acts 6. and 14 which if he hath diverse times taught them as he sayth the necessity of the free consent of the people unto the lawfull calling of a Minister out of those texts may be questionable Yet will it thence follow that therefore they may be deprived of men whom they have chosen or desire to choose without just and sufficient cause J suppose not Pag. 22. Ans 8. Reply His eighth and last answer is already examined and replyed upon and declared to be contradictory to himselfe in my reply to the third answer concerning their supposed silence if they could have brought me in according to this order thither I referr the Reader So much shall serve for the fourth Section The answer to the fifth Section examined IN this Section they prove the justnes of their former complaint by instances of men desired by the Church but by him rejected and opposed whereunto he answereth This complaint is confirmed and aggravated by Mr. D. c. Ans Reply If this complaint be just it makes good the title which these complainants give themselves the burthened members and well might I say that they are over burthened with the losse of so many men so much desired by the Church The Answerer himselfe sayth If the complaints be just then is the title just being framed according to the contents and speciall subject of the booke And a litle after If this Church be deprived of that liberty and power which Christ hath given it c. then is there cause to complaine of the miserable slavery and bondage of this Church These be his owne words What have the complainants or I sayd more then this That is a burthen which causeth wearines to him that beareth it Wearines ariseth from the disproportion betweene the faculty and the object hence is paine in the subject and thence are complaints which are more greivous as the burthen is more painfull And as corporall burthens are made intolerable to the body by addition of weight so are inward burthens to the mind by accession of aggravating considerations And in this case the concurrence of many respects maketh the burthen they complaine of exceeding greivous as their love to God to the Church to our Nation to their opposed brethen and to themselves First Their love to God stirreth up indignation in them when they see his servants injuryed and according to the height of their esteeme of the men is the deepenes of their sense of their injuryes Their injury they expresse to be his rejecting and opposing them their owne esteeme of the men they declare in stiling them the most worthy servants of God Such superlative and exuperant titles the persons to whom they are applyed dare not assume to themselves acknowledging themselves to be unproffitable servants and not worthy of that high honour to be called the servants of such a God Yet the persons who thus describe them shew a great esteeme of them To see such disgracefully used not by Ammonites as Davids servants were 2. Sam. 10.2.4.5 thorough causeles jealousyes but by Israelites and to be smitten by their fellow servants to the hinderance of the Lords worke and the furtherance of Sathans projects is very greivous Secondly Their love to the Church stirreth up Zeale in them to promove the good thereof by all possible indeavours both for their brethren and companions sake Psal 122. and because of the house of the Lord our God Whence their greife is increased if in deavours prove successes especially when they are denyed those men whom God seemeth to cast upon them and the Church unanimously desireth to the hinderance of the Churches peace and aedification and when that is done not against some one but against many nor once only but often Thirdly Their love to their Nation and Country stirreth up aemulation causeth much greife discontentment in them at any thing that may reflect reproach or disgrace upon the same as Contentions amongst them which by these actions are made unavoydable will doe especially in such a place as Amsterdam where so many nations living in Concord amongst themselves and with others are observers and admirers at the unnaturalnes of some of ours to their owne countrimen Fourthly Their love to their rejected and opposed brethren stirreth up compassion in them For who can looke upon a silly sheepe scratched in a hedge of thornes whither it fled for shelter without pitty And if Iobs complaint is able to affect any tender spirit when he sayth To him ehat is afflicted pitty should be shewed from his brethren Iob. 6.14.15 but my brethren have dealt deceitfully as a brooke which is then emptyest when the season is hottest and the wearied travayler is in greatest thirst much more will this stirr up Sympathy in a mercifull heart to see brethren not only like waters that fayle but as a violent streame that threatens to overflow and drowne those that should be refreshed to reject and oppose those that should be received cherished Fifthly Their love to them selves and to those that depend upon them stirreth up great desire in them to injoy those meanes which they haue found blessed to them to some of them for their effectuall calling to the obedience of Fayth to others of them for their buylding up and strengthning in their most holy Fayth Hence their greife is increased When they see themselves deprived of that which they haue found so good proffitable As for his girding Epithites in the next words against my person and theire expression I passe it by pittying his distemper Whereas he sayth that in the reproofe of these Complainants Mr. D. may in part read his owne it concerneth me the more strictly and particularly to examine the following passages that I may see how justly he reproveth me being prepared in some good measure I hope to beare patiently and receive thanckfully a just reproofe and to hold forth the truth myne owne innocency against unjust reproaches not respecting any mans person in discharge of my bounden duety We will therefore exactly observe his method and examine his pretended answer 1 To generall assertions 2 To the particular instances severally considered and apart 1. His pretended answer to that which is objected concerning these instances joyntly considered and in generall The thing objected or complained of is that the Church is by the Answerer deprived of her due liberty and power in the free choyse of a Pastor whilest men desired by the Church generally are by him rejected and opposed without sufficient cause This we prove say they by his rejecting and opposing the most worthy servants of God who came out of England for the same cause he did whom the Church with one consent desired as Mr. H. and Mr. D. of later times as also Mr. Pa Dr. A. Mr. F. Mr. P. c. Now let us see what he answereth Ans 1 generally concerning them all joyntly considered And thereunto he seemeth to