THE CHURCH'S Plea for her Right. OR A REPLY to an Answer, MADE OF MR. JOHN PAGET, Against WILLIAM BEST and others. WHEREIN The main points of our present differences are handled: And the principal causes of our troubles declared. Published by WILLIAM BEST.  I. Thes. 5.21. 
Prove all things; hold fast that which is good.  Psal. 119.128. 
I esteem all thy precepts, concerning all things, to be right; and I hate every false way.  
At AMSTERDAM, Printed in the Year M. DC. XXXV.   

A Forespeach To the Christian Reader.  
IT was a seasonable saying of Nichodemus, 
* joh. 7.51.  (standing in our Lord's defence) Doth our Law judge any man, before it hear him, and know what he doth? I make no question (Well-affectioned Reader) but thou hast before this time, perused Mr. Pagets' Book, and hast there seen many words tending to his own justification, and our condemnation. Now the thing that I shall desirously request of thee, is, that thou wilt have the patience, to read over this my Answer to it: And when thou hast seriously studied, pondered and examined, by the unerring rule of God's Word, all that both parties have said in the whole caraige of this business; judge then, as God shall give thee understanding. Wishing thee by the way to remember, what folly and shame it is for any, (as Solomon 
* Prov. 18.13.  saith) to answer) (or give sentence of) a matter before he hear it.  
There are some things, which I think necessary first of all, to inform thee off; and that is touching the reasons, why I have set forth this Treatise: Also, why in the manner it is.  
For the first, to let pass the many insultations and exclamations, which I have suffered at some particular men's hands, since his writing came forth, as if every thing were true that he hath set down against me. I am often by name particularly called upon, and singled out to defend our Just Complaint made against him. Besides accused of committing many untruths, slanders, lies, with other crimes, little less than blasphemy: and this not against himself alone, but Magistrates, Ministers, yea all Reformed Churches. If I should therefore under these heavy charges, say nothing; would not most men hence conclude, that I am guilty. And so through my silence, I should (which I dare not do) dishonour God, betray the truth, and let go my own innocency.  
Moreover I conceive that it lay upon me (though the meanest of my Brethren) to reply; considering that the Book of Complaints was set forth chief by my means. Now my conscience for my part bears me witness, that I did the thing, out of love towards God, his truth and people; and not (as is falsely suggested) of contention and a peevish mind. And I was thereto moved the sooner; 1. because the same was in many men's hands already, and so rather public then private. 2. We had waited almost a quarter of a year for answer, but could not obtain it, although M r. Paget was spoken unto, many times about it. 3. It was given out, that he had written 12 or 15 sheets of paper against us, and intended shortly to acquaint the world therewith: when this report was brought unto me, I thought it requisite (having the copies by me) immediately to publish them: that so (seeing he would publicly write in confutation thereof) men might truly understand, what our particular grieveances were. And these causes of great and good regard, led me to do, what I did. Of which more is spoken in another place. Lastly whereas I have had occasion, to sit many times in our Consistory. Hence I have taken a more full and certain knowledge of our common Ecclesiastical affairs. I mean, observed the unfreenes of our Congregation, and her subjection to the power of the Classis, and in this regard, as I know myself, the better able to give testimony of the truth in the matters betwixt us: so I think myself the more called to speak what I truly may, in the just defence of myself and others.  
For the manner of this writing: Whosoever shall consider, either the subject here treated off; or the persons whom it chief respecteth, will (I think) confess, that there lay a necessity upon me, to use the best means I could, to have it done unto some effectual purpose.  
But for my part, I must confess, (and so I would have all men, in all places to know) that I am not in myself of the ability, to compose a work of this nature. And therefore thorough my entreaty and desire, others (more able) have taken some pains for me herein: both in seeking out learned Authors, as also setting them down in the places as they stand: On whose fidelity, skill and care I have presumed the publishing of them to the world: having this confidence in the person, or persons, that they will stand to justify all the allegations, according to the end and use here produced. And if just occasion be offered, it may be they will add some thing more thereunto.  
As for the truth of the matter, this I own under my own hand. And to use here Mr. Pagets' words, for the testimony of this truth, I am not ashamed to suffer that reproach, which some lay upon me. Though I have already been smitten on the right check, 
Preface.  yet I am ready to turn the other also, rather than to forsake this truth, which I judge to be of great importance. Yea if I were cast upon my deathbed, ready to deliver up my soul in the hands of the Lord, I should among my last words, profess before men and Angels, that the things here pleaded for by me, are the holy precepts of the eternal God.  
The reason why I have not followed him, step by step throughout his Book, but have principally insisted upon two points, viz. promiscuous Baptism, and the due power of the Church, is, because on these depend all our differences: For if it be true (as it is here proved, to be most true) that it is unlawful to baptise any infants, whose Parents (one at least) are not members of any visible Church. And that every particular Congregation, is independent, and may, yea ought to practise Ecclesiastical Government, and all other Gods spiritual ordinances, in, and of itself immediately from Christ: Then it will follow, that our former protest is certainly true against him: And so much (the premises granted) is by himself acknowledged; for thus he saith: If this Church be deprived of that liberty and power, which Christ hath given it, etc. 
Preface.  If the Elders be deprived of their power in Government; for the good of the Church: If I have subjected, the Church under the undue power of the Classis, etc. If these, and the like assertions in their Book he true, then is there cause to complain of the miserable slavery and bondage of this Church, and of Tyrannical government. Then is there cause, to commend and prefer the liberty and freedom, if the Brownists, which are not subject unto the power of any Classis or Synod, etc.  
Not to trouble then the Reader, with unnecessary discourses; I am well contented, in this to join issue with him, that so all wise and judicious Readers, studious of the truth, by this means, may the sooner perceive where the fault is, and censure it accordingly.  
Touching Mr. Pagets' person, I hope all men shall see, by the care which I have had, to avoid all bitterness, and unreverend speeches, (howbeit often provoked to it) that I bear no ill will against him; truly I do not: For the Lord is a witnnes to my conscience, I lie not, that I wish his good, many ways, and shall be glad to hear that the Lord, before his changing, do give him repentance for the evils, which he hath committed against the Congregation; and other good Servants of God. Howsoever, my hope is, that his sin herein hath been of ignorance, and so God for his Son's sake will pardon it to him.  
So for the Classis, they are men whom I much reverence, and worship God with my soul, for the gifts and graces, which appear in them: Notwithstanding for their assuming unto themselves authority over our Congregation: This my mind gives me, is their failing, and it cannot by Gods Word be justified. Besides we are a people of another Nation, whose language they know not, at least most of them; and therefore to me it seems strange, that they should undertake the care and charge of us; being in this regard most unfit for it. I am persuaded, put aside this last age, there will not be found an example of the like practice anywhere, since the Apostles days.  
To draw unto a conclusion, the thing that I chief aim at, is, that the Churches of God hereafter, may keep & practise the ordinances of jesus Christ, and not under a pretence to have things better, than the Lords own institutions, to give place unto the sinful devises of men. Let us consider Moses' words: Ye shall observe to do as the Lord your God hath commanded you: 
Deut. 5.32.  You shall not turn aside, to the right hand, or to the left. When worldly Princes make any statutes; their subjects are careful strictly to do them, without putting thereto, aught of their own. How much more, etc.  
And as for any answer that shall be made unto this Treatise; this I shall desire in it, 1. that all by-matters be laid aside, and the truth followed in love, without gibes, reproaches, bitterness, etc. things unbeseeming the Saints of God. 
Esa. 8.20.  2. That Scripture-proofes be brought, for the matters in controversy betwixt us. To the Law, and to the testimony. All Scripture (saith Paul) is given by inspiration of God, 
2. Ti. 3.16.  and is profitable for doctrine, for reproof, for correction, for instruction in righteousness. 3. I do wish that whatsoever shall be written, may be done to the glory of God, as of sincerity, and for the truth's sake.  
In short, I suppose, few will take it amiss, that I have now answered for myself, considering how often he hath called upon me for it; Where is his warrant? where is his proof? etc. And seldom am I named, but am charged with lying, slandering, and the like. Besides it is given out, that he professeth a marvellous desire, to see his Book answered before he dies. Now as he shall have his content herein, so God grant, that he make that good use of it, as he ought; and I wish he may.  
WILL. BEST.   

The CHURCH'S plea for her right, OR A Reply to an Answer, made of M. JOHN PAGET, against WILLIAM BEST and others.  
Wherein the said WILLIAM BEST clears himself of the imputations laid upon him, and makes it evident unto all men, that the cause and ground of our present troubles, hath chief proceeded through Mr. PAGETS' unjust dealing with his people.  

SECTION I.  
THat Mr. PAGET might the easier persuade the Reader to be on his side, 
Answer to the Preface.  and to think his case right and good: he seeketh in the Preface of his Book, to disgrace exceedingly the publisher of the just complaint, against his unjust doings. And this he doth two ways: First in affirming that he sought help of the Brownists. Secondly that he is a simple person, one of the least understanding among the Subscribers.  
ANSWER.  
1. IT is untrue that I sought any help of them: For I never spoke to any of them about the thing, but only to the Printer: And it was nothing but this, viz. that he should make a title Page answerable to the copy: whereas therefore he insinuateth that the Brownists were chief agents in the work; and encouraged me and others against him. This is not so: For to my knowledge, not any of them, were made acquainted with the thing, until I brought it to the press. And the reason why I made use of him, it was not because of his Religion, but because he was an English Printer, and therefore the more fit (as I thought) to be employed.  
But indeed a simple man may easily guess, for what end, and use he names these men; he doth it (much like Sanballats' devise against Nehemiah) to have matter for an evil report, 
Neb. 6.13.  and that he might reproach me. He knew well, these people are hated of the world, and spoken in many places badly off; and therefore doubted not, but most men would give sentence wholly on his side, when they should hear that his opposites sought help of them. And that which I here say, I say it on good ground; For whensoever in his harsh and passionate writing, he goeth about (as often he doth) to make us vile in the eyes of all men, he compares us with the Brownists, not proving against us any sin, but concludeth we do evil, whensoever in any thing we accord with them. Many instances I could give for proof hereof; as for example in pag. 6. seeking to discredit many of us, about the Lords Supper, he tells us our plausible speeches and pretences of reverence to it, are such as the Brownists will say. So in another place, charging us with pretended reverence to the Classes and Synods. He saith the Brownists themselves will seem to give as much. 
Pag. 84.  Again to reproach some of the Brethren for certain exercises which they used privately in their families; we are told that the thing is worse, then that which the Brownists do. 
Pag. 105.  When we complain against him for depriving us of much heavenly means of edification; He answereth that the same may be found in such as Mr. Ainsworth, Mr. johnson, Mr. Robinson and Mr. jacob. 
Pag. 121.  Now is not this fine reasoning, and well beseeming a Teacher in Israel 
* The like doughty reasons he gave to Mr. Daven. to persuade him to be of his judgement in pag. 40.41. : in truth as very a Simplician as he makes me to be; yet I suppose I would not write, to so small a purpose: For in my understanding he reasoneth to this effect: The jesuits and other Popish Priests teach sundry untruths; Mr. Paget teacheth many things as they do: therefore Mr. Paget teacheth many untruths. If this argument will not pass in Schools, then certainly a great part of Mr. Pagets' Book, wants, as truth, so art too.  
2. For his reputing me to have the least understanding among the complainants: I little esteem thereof; for indeed I know my Talon this way is very small, yet I praise God for it; and do desire to improove the same unto his glory; and wish from my heart, that as Mr. Paget hath received a greater measure of good gifts, so he would hereafter labour to put them to a better use; and not seek by his wit and learning, to discountenance the truth, and countenance error, to the dishonour of God's great Name, the general grief of many good people, and to the hardening of sinners in their perverse and crooked ways. 
Luk. 12.48  He knows well enough were it is written, Unto whomsoever much is given, of him shall be much required.  
3. It doth not well become a man of Mr. Pagets' place and profession, to upbraid any with their simplicity, 
1 Cor. 1.27 Act. 4.13. Mat. 18.19. judg. 6.15.  and meanness gifts; considering how the Lord many times chooseth the foolish things of the world, to bring great things thereby to pass. And truly for mine own part, as weak as I am, yet I trust through Christ to be able to defend our just case undertaken against him, 
Phil. 4.13.  howsoever I know myself in divers respects many ways inferior unto him. And therefore I do entreat him to lay boasting aside; and not glory in the flesh; but to follow the truth in love, 
1 Kings 20 12.  without calumniations and evil speeches, that so our controversy may the better and sooner be ended.  
4. But if I am so ignorant, as he reports me to be, how came it then to pass, that he and others made an Officer of me? the Scriptures forbidden that one of the least understanding should be made a Deacon in any Church of God. 
Act. 6.3. 1. Ti. 3.8.9 Rom. 12.8.  Certainly therefore when I was elected, either you Mr. Paget dealt not well with the Congregation, in not dehorting them from the action; by showing unto them my great unfitness; or otherwise you have now out of some ill will, taken up this thing of purpose against me, in hope by the disabling of me, to honour the more yourself, and your own baddoing by it.  
5. Such as will impartially read your Book, may plainly perceive, that there is in you a very ill property: that is, in not-carying yourself more meekly, and gently, towards him, whom you judge to be the weakest of many. Paul's practice was otherwise, he never shown himself (that we can read) froward, violent and bitter in speeches unto weak and simple men. It was not his manner to gibe, 
2 Cor. 11.29. 2 Tim. 2.24.25. Eph. 6.4. Gal. 6.1.  scoff and gird at them, and to publish abroad unto others their infirmities, of set purpose to exasperate them, and to make them contemptible. The more infirm any member is, in our natural bodies, the more softly we handle it. But have you Mr. Paget dealt so with me? (speak out.) You say, I am simple; I pray what means have you used to make me wiser? Have you hitherto taken any particular course for my bettering? Saveing of late indeed, you have sent forth into the world many untruths against me. If your simple and weak people shall find such hard dealing at your hands, what may be stronger and wiser expect. Well may I say in another man's words, Is this the long suffering spirit of meekness, in seeking to recover the lost. 
Pol. Virg.   
6. If Mr. Paget dare take my testimony, I do assure him, there are many that wonder at his great oversight; how he could without blushing, mention the Brownists in this thing; as thinking to advantage his case any way by it. Considering what a chief agent he hath been unto some, which were some times of them: not only to set their discontented humours upon scandalous enterprises; but to gather up himself, all the personal failing which he could find out among them, and afterwards under other men's names, to publish it in print, whereby to make them odious. Oh me thinks seeing he knew himself faulty this way, he should have been therewith so deeply affected, as (in the words of another) said; As I have done, so hath God requited me. Indeed we read in Scripture, 
judg. 1.7.  that the Lord many times punisheth men in the same kind and manner wherein they have offended 
* Exod. 22.23.24.1. Sam. 15.35. Eccl. 7.21.22. Est. 7.10. Frou. 5.22 Psal. 7.16.  But I perceive Mr. Paget looks upon others, otherwise then on himself, and thinks his neighbours may not take the liberty, to return that back unto him, which he sends abroad.  
But to leave him in the midst of his own thoughts; I do desire thee (good Reader) to take notice, how greatly he hath abused thee, and many others, by a false report, in saying that the Brownists were special Actors in the work, chief agents, setters of us at work, encouragers of us against him. Whereas (I speak it in all good conscience) that not one of them, to my knowledge, did ever meddle with our matters, or helped us at any time, either by word or writing. Indeed when I brought the copies to the press, I entreated the Printer (as I said before) to set it out in a good order, and no other assistance was there sought, either from him, or any other of them.  
Mr. Paget promiseth his Readers in the first page of his Preface, to give some light unto them, for the better decerning and judging of the differences between us. Now truly if this be his best light, I hope the Godly wise will take heed how to follow it. For in truth the light which he here sets up, is much like unto a false latterne, which ill disposed people hang out on some cloven or high place, of purpose to cause the Mariners to miss the haven, and to run their Vessels on the rocks. Much better therefore he had done, if he had followed the Apostles precept; that is, 
Ro. 14.13.  Not have put a stumbling block, or an occasion to fall in his brother's way. For such a practice displeaseth God, and bringeth always at last sorrow and shame unto the doer of it.   

SECTION II.  
TOuching the matter contained in his Book, my answer to it (if God will) shall be thus: First I will show how injuriously he hath dealt with me in particular. Secondly prove, that the things which he maintaineth against us, are unlawful.  
In the 92 page of his Book he proclaims me to be a man that have given great offence, and am become an evil example unto many, by the open violation of the Sabbath in mine own house, and by resorting unto the assembly of the Remonstrants, and have been admonished by him in the name of the Eldership, and have justly deserved farther Censure.  
ANSWER.  
1. IT is a note (as God noteth it by Ezechiel) of an unfaithful shepherd, that he seeks not that which was lost: How directly this note appeareth in Mr. Paget, may be seen here, and else where in writing. For howbeit he hath set me, and others forth before all men, for heinous offenders, most sinful walkers, 
Ch. 33.4.  deservers of Church Censures, etc. notwithstanding to this day he hath not performed a brother's duty, 
Mat. 18.15 16. Leu. 19.17 Prov. 25.9.  much less a Pastors towards any of us, in using meek and Christian means, to bring us, if we go astray, in to the right way again. If an earthly father should tell openly his children's faults abroad, but never at home mention them unto them, he would be (and justly too) greatly condemned for it. Then how much more is Mr. Paget to be discommended, that did not endeavour to make his people to see their faults, until they did see them out in print under his hand. He can teach us, that it is our duty to advertise him of his defects and neglects in private; but it seems he takes not the care which he should, 
Pag. 94.  to practise his own doctrine. The which thing makes his case the worse, for to him that knoweth to do good, 
jam. 4. ult.  and doth it not, to him it is sin. That is, his offence is the greater, and answerable to it (without true repentance) will his punishment be. 
Luk. 12.47  Our dealing with him hath been otherwise; for we brought nothing forth publicly against him, before we had used other means for his recovery: Yea till we found the wound incurable, 
Mich. 1.9.  & he in his courses incorrigible, so fare I say from giving us any hope of amendment, as that he deprived us quite of all power to meddle any further with him, and answered us, not much unlike the old jews, 
jer. 2.25.  I have loved strangers, and after them I will go.  
I know in pag. 15. he beareth the Reader in hand, as if we had not showed his sins unto him out of the Word of God; and hence abuseth a saying in job. But many can testify the contrary, to wit, that his sins have been showed to him out of the word of God (I say) many times, & by many persons, & not Brethren only, but our Elders too, privately and openly; as is to be seen in the Records of our Church, where they do protest both against his do and the Classis also. But saith he, I am not convinced of my error. So may any offendor say, although his lies and vanities should be never so sound refuted. It is reported of one Anaxagoras, that he affirmed, that the snow was black; and when it was alleged, that the sense, the eye, the sight, judged it to be white: he answered, it did not as much as seem white to him, 
Cic. in Lucull. Aca. Quaest. l. 4.  because he knew that the water of which it was concealed is black. Men might say what they list against him, but they could not satisfy him, nor solve his reason. If Mr. Paget were not overmuch conceited touching his opinions in question, I am persuaded he would leave them: For sufficient hath been said for his conviction therein.  
2. For my gooing to the Assembly of the Remonstrants, It is true, I have been there; and Mr. Paget afterwards had a little speech with me about it: But no word of God, to my remembrance, did he then allege, to convince 
* Act. 18. ult. 2 Tim. 3.16.17.  my conscience of the unlawfulness of the thing. Moreover he should have done well, to have told his Readers, what my answer was at the same time unto him. I spoke (as he knows) to this effect: If I go astroy, it is through your occasion, in casting stumbling blocks 
* Mat. 18.6.  daily in my way, so many and great, that my spirits is even broken within me: For your caraiges are so evil against us, in seeking to hinder us from the benefit of good Ministers, that I cannot live under yours with any comfort. What relief my poor distressed soul than had of him, I shall never forget: For I may say (and that truly) as job did in the like case; he was a miserable comforter, a Physician of no value. 
job 16.2.5.  The moving of his lips was so fare from assuaging my grief, that on the contrary, he heaped up words against me to increase mine affliction. In the reading of this accusation, it comes to my mind, what I have sometimes seen in the Country where I lived, viz. many poor sheep, even forced to run into deserts, hedges, briers, through the impatience & rage of some fierce & froward Shepherds; either in setting their dogs on them, or running in themselves furiously amongst them: the which folly and indiscretion had they not showed, none of their flock would have gone astray. The application of this, I refer to Mr. Paget. Let him consider of it, take advise, and speak his mind; and if he please compare with it jerem. 23.1.  
3. If to resort to the Assembly of the Remonstrants be so heinous an offence before the Lord, that it deserveth as he saith the Censure of the Church; how then comes it to pass, that he deals in this thing so badly with others? He is a member of the Classis, and hath therein (according to his own doctrine) equal authority with the rest over the Dutch Church here in Amsterdam. Now it is well known to him, and such as sit with him, that many of the Dutch members do resort frequently unto the Assembly of the Remonstrants. Notwithstanding doth Mr. Paget tell them of their great wickedness▪ exhort his fellow Presbyters to admonish them for it, and to cut them of from the Church, except they repent. The truth is, as fare as I can understand, he is quite dumb this way, and stirs not at all in it, and therefore it is certain, that that which he here brings in against me, is either done out of some disaffection unto my person, or else he shows great impartiality, to say the best of it. But it seems he is not careful to have his ministry like a glass, in which all may behold their sports; but rather to the spider's web, which holdeth the lesser Flies, but lets the greater pass through at their pleasure. And here I may well return back unto him, 
Arrow against separ. pag. 323. liu. 31  his own words: (having taxed Mr. Ainsworth for partiality) Let all men of conscience judge what sincerity there is in your course. Thus he can take occasion to blame another: and yet fall fouler himself into the same fault.  
4. Whereas he intimateth that he in the name of the Eldership hath admonished me for the open violation of the Sabbath. I desire the Reader to take knowledge, that no such thing was ever done by him; neither did I know, that either he, or the Elders, had any such thing against me, till I saw the accusation out in print. And what I here say, Mr. Paget knows it to be true, although with his pen he hath written otherwise. He complains against Mr. Davenport in pag. 42. for want of sincere and plain dealing. And why? because the other without his knowledge did write his words. But what cause have I to complain against him, for want of plain and sincere dealing, for publishing against me many untruths. Notwithstanding I will not bid him, as he doth me, to awaken his frozen and benumbed conscience, (for I have better learned Christ, 
1 Pet. 3.9.  then to render evil for evil) only in all singleness of heart, as before the Lord, I do entreat him, to take more heed hereafter unto his words, and that the Law of truth 
* See Mal. 2.6.  may be in his mouth, and that he will speak it from the heart. He promised the Reader to stand on his watch, and not to do the least wrong to his opposites, 
Preface.  for the greatest which they had done unto him. Thus indeed he spoke; but hath he done so? not in the least. For I may truly say, as the Prophet saith, He hath spoken and done evil things as he could. 
jer. 3.5.  Of which we shall have just occasion to speak more hereafter.  
5. Howsoever he hath charged me with open violation of the Sabbath, yet to prove the thing so, ●ee will never be able to do it, though he strive till his heart ache. And therefore (Christian Reader) thou mayest see, how fare he is from taking good ways to restore me, if I am fallen, as on the contrary he seeks by blotting my name, to keep me onward still in an uneven walking. But to answer him directly; if Mr. Paget had been as forward, to have made inquiry for the truth of the thing, as too forward to publish an untruth about it, he should have heard with his ears, and seen with his eyes, that I am so fare from offending this way, that my care and labour to the contrary hath been an occasion of some difference in my family as also of many jests and reproaches from my neighbours about me. And here let it again be observed, the great partiality of this man: he taxeth me for Sabbath breaking Now if he think, as he speaketh, that it is a sin to buy and sell on that day. Oh how negligent then is he in the work of the Lord, in not being more Z alously earnest, to have the same reformed. He cannot possibly be ignorant, that under his Ecclesiastical Gouvernment (as he takes it) there are many scoores, constantly breakers of the day; I say many ways: notwithstanding he suffereth them alone, and never admonisheth them thereof. But how he will be able to answer this unto God, let he himself look well to it. It may be he thinks to help himself with that devise, which he talks off in pag. 97. viz. a quarter watching; but for my part I verily think, that the Lord will require a strict account 
* Matt. 25.24.  of him, for every soul, whither English or Dutch, that he hath undertaken to be a watch man unto them; and if he have taken upon him a greater charge, than he is able to look unto: Let him consider, whither he may not justly fear, that the Lord will punish him, for his presumption and omission too.  
Lastly whereas he adds the word, open, to have the Reader think, that my offence this way is notorious. I answer, that never to my knowledge was there any door or window in my Shop opened on the Lord's day, to make outwardly any show, whereby to draw people into the same. In a word that which hath been delivered to any, hath been for the most part physical things, for the present use of sick people.   

SECTION III.  
BEcause the fowler will be sure to kill the bird if he can: He therefore chargeth his piece with many shots; that so, if one do miss, yet another may strike her dead. M r. Paget in this place comes out against me, 
Pag. 153. 154.  much like such a gunner, seeking at one shot to shoot all terrible bullets into my sides. But I shall endeavour (the Lord assisting me) to avoid them all, by making it clear and evident (to every indifferent Reader) that I am not injurious in any one of the particulars, wherewith he most injuriously accuseth me.  
First he saith, I am injurious to Mr. Davenport in printing that which he wrote without his consent.  
ANSWER.  
1. HOwsoever Mr. Davenport knew not of it, yet for aught I knew he was not unwilling to have it published.  
2. Though he wrote it, yet the matter jointly concerned us all; therefore it was necessary (as I thought) that it should not lie hid in the hands of a few men; seeing (most probably) by the publishing of it, God would be glorified, the truth cleared, error confuted, and many good Christians comforted.  
3. Howsoever Mr. Paget here finds fault with me; notwithstanding the same thing hath been sometime his own practice. I pray, who gave him leave to set forth Mr. Ainsworth writings; or what consent had he of Mr. Robinson, when he printed certain letters of his, sent privately to D. Ames. I do not mention his doings, to justify my own thereby; but only to show his great partialty, in judging that to be evil in another, which himself notwithstanding is most forward to do. Is not Paul's saying here worthy of remembrance, 
Rom. 2.21.  Thou which teachest another, teachest thou not thyself.  
The second injury which I have done is to some of my fellow-complaynanss, who profess themselves (as he saith) highly offended at the printing thereof.  
Answ. If they be offended, the question is, whether it be not an offence taken, but none given. As for Mr. Paget, he hath not yet proved (nor I think ever will) that I have transgressed in it; and therefore he begs only the question, not being able to bring any word of God to convince me of sin: for suppose I should here reason thus; If some of my fellow complainants, do profess themselves to be highly offended with Mr. Paget, for his bad caraiges, unchristian speeches, and diverse great abuses offered unto many good men: Then hath Mr. Paget been injurious unto them. But some of my fellow complainants do profess thus: Therefore etc. Now let me see what defence he can make for himself, which will not serve to clear me every way as well.  
A third pretended injury is, because a Brownist did print it, with a schismatical addition in the end.  
Answ. I do deny that addition to be schismatical; but contrary wise holy and good, even a duty commanded in Scripture, practised in the best and purest Churches, justified by the most judicious Divines, ancient and modern; as I shall hereafter largely prove. But no marvel that M r. Paget is offended at it, seeing the Godly are there encouraged to stand fast in that freedom and liberty, which Christ hath purchased for them with his own blood. This he cannot endure; this he cannot read with patience; against this he proclaims open war, gibes often at it, and reproacheth every one that sincerely embraceth the same. But let him take heed, least for calling good, evil; 
Chap. 5.20.  God bring not the woe in Esai upon his head.  
As for the unreverend term itself, which he giveth unto Christ's instuution: we weigh it not, neither are we any more discouraged, from the holding of it fast, than were our fathers of elder time, discouraged from embracing the Gospel, 
Act. 28.22. & 24.5. 1 Cor. 1.23 Act. 24.14  because the enemies of it, called it schism, faction, foolishness, heresy, etc. It is reported of one Theodotius, having denied Christ, that he might not be blamed for it, taught that Christ was mere man and not God: So Mr. Paget in the case of Church gouvernment, that his own and other men's faults may not be seen, in not using or submitting to it, doth labour what he can to discredit the same. But whether the power which we stand for, be schismatical, or his Apostatical, I hope by this Treatise, the Reader shall be able to judge.  
4. He saith, I have been injurious unto him, in spreading abroad so many untruths against him, as are before noted.  
Answ. 1. I had a just cause to do, what I did; both for the truth sake, and his own too: For first if every good subject be bound (to his power to maintain the temporal rights and Laws of Princes, whether it be by discovering of treason, suppressing rebellion, or the like: Then much more ought all Christ's subjects to do what they can, 
Rev. 2.25.  to preserve the good estate of his spiritual Kingdom. Again, who will not draw his brother out of a deep pit or well, if he see any way or means for it. The truth is, Mr. Paget through Satan and his own lust, is fallen into many great sins; and therefore out of Christian compassion to his soul, I published the book; being confident, if there be any farther course, to be taken by me for his recovery, this is it; because now (questionless) he shall see (if he will be contended to open his eyes) his errors sound and effectually refuted.  
2. Whereas he saith our writings are untruths. I say he speaks untruly in it; for there is nothing set down there, but will be proved; as in part I shall do in this treatise; and more, I understand, is shortly to come forth. Besides I doubt not, but Mr. Davenport will do the like, so fare as the thing concerneth him.  
3. Howsoever he hath made a large discourse, in his own justification, notwithstanding he hath not cleared himself at all, in the main things laid to his charge, viz. promiscuous Baptism, and the authority of the Classis. Yet he knows until he prove these two points to be lawful, our whole writing standeth firmly, and effectually against him. As for the many sw●ll●ng 〈◊〉 used (throughout his book) in his own praise: In my understanding it had been better, 
Prov. 27.2.  if some other had done it, and not his own mouth. In the Olympics games men did not put garlands and Crowns on their own heads, but waited till others did it. In truth self praise is very unseemly. Hence in derision they say: He dwelled by bad neighbours: Besides such persons usually are least credited 
* joh. 8.13. : and good reason too, for the greatest boasters, are commonly the worst doers. 
* 1 Sam. 15 13. Revel. 3.15. etc.  As the emptiest vessels make the loudest sound, driest things the greatest flame; so those which proclaim, as with sound of trumpet, their own goodness, have most times lest of it. That I may be the less offensive in my words, I will here speak to Mr. Paget in his own: 
Pag. 61.  Certainly it was a want of modesty and prudency in him, to make such disputes in his own commendation. For he hath vainly praised himself, and wrounged us. 
7. Pag. 10.  Yea in stead of clearing himself, he is more polluted. His own tongue defileth him. And therefore his glorying is not good.  
The fift thing wherein I am injurious (in his conceit) is to our whole Congregation, to blot the same with report of infamous contention, faction, etc.  
Answ. 1. As they that stir up war and strife, 
judg. 11.13. 1 King. 18.18.  impute the cause unto others, which lieth on themselves; so dealeth Mr. Paget with me: For who hath been the cause and author to blot our Congregation with report of infamous contention, faction, etc. but he chief: For had he contained himself within his own bounds, not played the Diotrephes; suffered the Church to have exercised her own due power; not brought in men's devises amongst us, we had not seen and felt the shame and misery which now we do. And that all may see, whatsoever infamy our Church lieth under; that it is come principally by his means. I desire these things may be taken into consideration. 1: The abuses from time to time done to our Elders, that which they jointly do; if it fall not in his line, he termeth it an unrighteous law, a bone of contention, a rock of offence, 
In his Letter given into the Consistory 11. Mar. 1632.  injurious to the Magristrate, destroyers of the liberty of the Church, ringleaders to faction, etc. If they in opinion differ from him, than he makes them parties: and so disableth them from judging in the case; yea professeth he will not tolerate the thing. I do let pass to speak of his taxing them for insufficiency of his procureing the Classes to censure them; 
Pag. 18.63.  how he rejects their advice and counceill: For of all these things we shall have a fit place hereafter. This only by the way I say; how slightly soever he thinks of Ruling Elders, notwithstanding they have a great place in the Church of Christ; such power and authority as (taking the consent of the Church with them) they may call the Pastor to give them an account of his doing. Yea and to depose him from his ministry. If there be just cause, although Classes and Synods take his part. Let no man think that this is a new doctrine; for our chief Divines teach it. If any one 
* Protestat. Kings supr. pag. 15. Offer. Confer. pag. 2.  of the Ecclesiastical Officers themselves shall sinne, he is as subject to the Censures of the rest, as any other member in the Congregation. If they shall all sin scandalously, either in the execution of their office, 
Repl. to D. Downames defen. l. 2. part. 2 pag. 109. Discourse of Troub. at Frank pag. 162. art. 65  or in any other ordinary manner, than the Congregation, that chose them freely, hath as free power to depose them, and to place others in their room. And no marvel, if Protestants writ thus: For the Papists ingeniously say as much: The 
* Ferus in Act. Apost. cap. 11.  Church may not only exact an account of her Ministers, but depose them and reject them altogether, if they be not fit. Hence than we see, when a Congregation is injured by any of her Officers, she wants not power in herself immediately from Christ to redress it; and therefore if she suffer continual misery, it is her own fault, and so deserveth the less pity. But to proceed.  
2. He hath made our Church to lie down in her shame, by his invective writing, against many members thereof; matching them many times with the vilest enemies that ever God had, as Corah, 
Pag. 2.3.  and the Rebels with him, the Apostates Israëlites, the murderers of Christ, the persecurors of the Saints; and other most notorious Heretics and blasphemers. But himself unto meek Moses, to the good Prophets, yea to the Lord and Christ, and to john Hus the Bohemian, that faithful Martyr of Christ. Again to say nothing of the contemptible terms which he useth. 
* Prov. 8.8. ; nor of his aggravations, in seeking to set Magistrates 
† Pag. 29.30.  and Ministers 
* Pag. 73. , and all at variance with us; truly his mocking 
‡ 72.100.102.103.122.151. Arrow p. 52.65. 354.  is intolerable: In this he is fare from that gravity which should be in a Minister of God, specially in a man of his years; sober dealing would better become him; for as Paul saith, such things are not seemly. But in truth I find this to be his constant practice in all his writings: I would he did once see it, and consider the dishonour which he causeth unto the Church by it. The Preacher 
* Eccles. 12.10.  sought to find out acceptable words, and that which was written was upright, even words of truth.  
3. To come more particularly to his accusation; why doth he term, that which we have done, infamous contention, etc. so in pag. 4. a faction in the Church. I take it he speaketh this, because we have opposed his courses; if this be his meaning, than I answer: 1. Diotrephes might have framed the like objection, when the brethren withstood him. 3. joh. and on as good ground too. 2. We know that the Saints are commanded to contend 
* jude 3. Prov. 28.4.  for the faith; and to hold fast every ordinance of the Lord. If subjects, freemen, scholars, etc. will not lose the previleidges of their Country, Cities, Houses; much less should the sons of God, let go any of their rights, which they have in Christ. 3. As for keeping peace, either with him or others, it must be done 
* jam. 3.17 Heb. 12.14 Rom. 15.5.  with holiness, purity, and according to jesus Christ. True it is, we may accord with him; but how? If we will make ourselves the servants of men, and yield unto that, which our consciences persuade us, is most unlawful. It is said of Nahash the Ammonite, that he would not be at peace with the men of jabesh Gilead, 
1 Sam. 11.2  unless he might thrust out all their right eyes. An unreasonable condition: Notwithstanding I shall make it appear unto all men, in all places, wheresoever this Book shall come, that Mr. Pagets' Terms, propounded for reconciliation with us, are worse a great deal. For either we must make ourselves spiritually blind, in things necessary to salvation, and cast off some of Christ's Ordinances and practice, in the place thereof humane devises; otherwise for the present there is no hope to be at union with him.  
But as it is in the Proverb, a man may buy gold to dear; even so for my part, howsoever I desire from my heart to accord with him, nevertheless my care must be so to have it, as that I may accord with God, and have peace of conscience. Now to the next supposed injury.  
The sixth is to the Classis, in defaming their gouvernment and proceed.  
Answ. 1. If Mr. Paget had the ability to prove his bold affirmations, with inevitable reasons, as a special faculty, to disgrace men by untrue reports, he would be a Disputer, one of a thousand. What have we said about the Classis, that he hath any where in his Book refuted. Indeed much windy take he useth in the thing; that the Classis is ancient; 
Pag. 71.72.  other Churches stand in as much subjection to it as his: This order was in these Countries before his coming over. 
18.66.25.  The Synods have agreed that some things shall not be proceeded with, without the advice of the Classis. The Classical Assembly did judge thus: and a great deal more he writes just to this purpose. But the Reader shall find grapes on thorns, and figs on thistles, as soon as one sound argument in his Book, to justify that power and authority, which there is now exercised. Notwithstanding whosoever shall read understandingly his Book, will say that he hath not left this point unprooved, out of forgetfulness; but rather of mere poverty, as not having any authentical records of the holy Ghost, under the shadow whereof he could find any shelter, to shroud his Classical function as a Divine Ordinance.  
2. But to come nearer the matter; whatsoever we have said of the Classis, we stand strictly to it, and are well able to prove it. Two things we have affirmed; 1. That we believe, that gouvernment, which they exercise over such Congregations, unto which they stand not properly Ministers, is an undue power. 2. That we have found very hard dealing at their hands. For the first, I shall refer the Reader to Sect. 7.8. I ouching the later, if need be, I think our Elders 
* They affirm that the resolution of the Classis deprived the Church of her due power. 12. Nou. 1631 Answ 2. to the Classis.  will be witnesses for me. Howsoever sure I am, Mr. hooker's case clears it sufficiently; they having made an Act altogether against the liking of our Elders and Congregation, that he should not be admitted to the Pulpit of the English Church, for any edification 
‡ So are the words of their Act.  thereof. There went hereupon 40 Brethren or more to the Consistory, and there shown their great discontent against that which the Classis had done, and earnestly desired their assistance: Upon this two Elders two Deacons and two Brethren were sent unto the Classis, to entreat them to revoake and cancill the former Act, as being demanded, and given out of all due order, yea before our Church had propounded him unto them, or desired their consent in the thing. Further it was showed, that no man without the consent of the most of the Consistory, hath power to ask the question, 
‡ Not because we approved of their authority; but because we knew it was in vain to present him to them.  whether he be fit to be our Minister or not: Besides we told them, that we had not been with the Magistrates, and therefore as yet the matter belonged not to them; in a word it was promised, that unless Mr. Hooker would acknowledge their authority 
* jer. 2.14. , he should not be presented to them at all: Many other persuasions 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 he home borne? why is he spoiled.  
But to the point, this record (to use Mr. Pagets' 
* Pag. 49.  words in the like case) is an authentic witness, not liable 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 prove it thus. 1. There ought to b● nothing (as Beza 
* Epist 83.  saith) imposed on a people against their wills. Now imagen that our own Eldership should decree a thing, either to be done or not; yet could they not enjoin us (by any Law of God) to obey them in it; further than we ourselves do see the same to be lawful, 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 we neither like them, nor judge them good. It seems Zwinglius was against such doings; 
Ad Valent. Compar.  for he saith, Whosoever with a Council of Bishops, shall impose on Christian people any Law, or observation at their own liking (he meaneth without the people's consent) he invadeth the Church's right by a violent command. 
Artic. 64.  In another place: Such Elders as without the Church's consent, decree things at their own 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 (saith he) matters are not firm and sure. For this very case Chemnitius 
* Exa. Conc. Tried part. 1 pag. 3.  condemneth the Council of Trent; viz. because they set down their decrees (as it were) uncontrollably, and not under the examination of the Churches. D. Bilson 
* Cont. Ap. p. 9●.  saith, that no Council can bind a whole Church; except there be a general 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 Synods. I cannot see what reason a few men have, 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) do 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 man's opposition to it, than I take it, the matter was not well carried, when Mr. Paget prevailed against the Eldership and Church too. 4. This practice is contrary to the old rule, generally received among the learned. That 
‡ Amb. lib. de dig. Sacerd. 3.  which concerneth all, aught of all to be approved. But some may say, how is this to be done? I answer in the words of D. Fulke 
* Learned Discourse of Eccles. disci. p. 86. , That the Elders (saith he) 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 man's opinion, the Classis should first have propounded the thing to our Congregation, and if we jointly had approved thereof, then might they have concluded, that it was a Church Act, otherwise not.  
5. Howsoever the Classes have joined with Mr. Paget against us, and they together deprived us of Mr. Hooker, and Mr. Davenport, notwithstanding hitherto we have not seen them, to warrant their proceed by the Scriptures; and therefore in this respect we 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 stroke to persuade 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 cometh from Divine Scripture, it confirmeth both the speech of the speaker, and mind of the hearer. But as for the Classis, all that we have yet heard or seen from them, for the justification of their Acts against us, hath been either the order 
* This is the reason they give in their act against Mr. Hooker, why he should not preach, it was against the order of the Churches in these Countries.  of the Church, or custom, or tradition. Now what saith God by jeremy 
‡ Cham 10.3 , The customs of the people are vain. Whatsoever savoreth against the truth, is Heresy, even old custom, said Tertullian 
* De veland. Virg. . Custom, saith 
‡ Cypr. Ep. 74. ad Pomp.  another, without truth, is the mother of error. And in another place 
* In l. 2. Ep. 3. ad Cicil. : We must not follow the custom of men, but the truth of God. To the same purpose speaks Beza 
‡ In Luc. 23.27. , and others. As for orders, we are so fare to be ordered by them, as they accord with the order of the Gospel. Touching Traditions, we know well enough, what they say against them, when they deal with the Papists.  
Besides doth not Mr. Page. tell us (and that 
* Pag. 37.  truly) that many worthy Divines are sometimes mistaken. Why then may not they be mistaken in our differences? In truth we have the more reason so to think, considering they bring us no proof for their doings herein, saving bare authority.  
And here by the way I think good, to observe a little of Mr. Pagets' talk in pag. 25. having set down a great part of the Acts and sentences, which the Classical Assembly made against Mr. Hooker: also what the Deputies of the Synod did in like manner judge of the thing: He immediately gins to hold up his head, and to look so big upon us, as if there were no remedy, but we must needs run away, and field him the cause. Had these complainants (saith he) been wise and considerate persons, they would rather have sought to bury the memory of these things, then by their importunate complaints compel me, in my own defence, to write these things, which otherwise I should not have done. But (good Sir) wherein lieth the weight of this terrible matter? what, is it because they say Mr. Paget hath proceeded in every respect of this business, with a good conscience? If so, than I answer: Howsoever they thought it, yet absolutely so to conclude, was beyond their calling; my reason is, because it belongeth only unto God 
* jer. 17.10 2. Sa. 17.7. , to judge infallibly of men's consciences. Again, or doth the weight of it, consist in this, viz. because they say he was unfit to be admitted to the Ministry, etc. If so, then in Augustins 
In his 48 Epistle to Vincent.  words, I say, instead of all these learned Fathers, or rather above them all, Paul the Apostle cometh to my mind, to him I run, to him I appeal, from all Writers that think otherwise. And that the opinions held by Mr. Hooker (howbeit condemned by the Classical Assembly and Deputies of the Synods) are justifiable by the word of God, it shall be manifested hereafter. In the mean time I will here give the Reader a full sight of all this great matter, wherewith he thinks to affright us; and thus it may be laid down. Such persons whom the Classical Assembly and the Deputies of the Synod, shall judge unfit to be admitted to the Ministry of the English Church at Amsterdam, they may not be admitted: But so they judged Mr. Hooker; Therefore, etc. To answer this argument; I reason thus. If as many and more, and every way as learned, wise, judicious, godly, etc. as the Classical Assembly, and the Deputies of the Synod, do judge Mr. Hooker fit, to be admitted to the English Church at Amsterdam; then he may lawfully be admitted: But the first is true; Therefore the second. Had Mr. Paget been wise & considerate, he would rather have sought to bury the memory of these things, then by his unnecessary mentioning of them, to compel me in my own defence to write these things, which otherwise I should not have done.  
But let it be granted for reasoning sake, that the truth is on their side, notwithstanding I cannot see, how they can lawfully require us to demit ourselves to their Acts and sentences, till they do lay down, as their decrees, so the word of God, for the confirmation of them; specially in points known unto them to be much doubted of and questioned, both by our Elders and many more. We are men that do profess Religion, and desire to do Gods whole will, and therefore cannot choose but grieve and complain, when those, which take upon them to be our Guides and Teachers, will enjoin us to leave this thing, or do that; and yet bring us nothing from the Scriptures to persuade our consciences to it. D. Whitaker saith 
* Cont. 4. & 8. p. 883.  Ecclesiastical Officers, if they will take heed to their flock, as they ought, must do things, not by force, but by arguments and persuasions. And there is good reason for it; for we well know, that the word of God containeth all things needful to be done, or not done; as may be seen in the places 
a Iosh. 18. Deut. 5.32. Act. 20.30 2 Tim. 3.15.16. joh. 4.25. & 5.39. & 15.17. & 16.13. Rom 15.4. Act. 26.22 23. Mar. 12.24  here quoted. And to this do all our best Divines subscribe old and new; as Athanasius 
b Cont. Gent. , Isychius 
c In Levit. c. 16. l. 5. , Hilary 
d Lib. 6. de Trin. , Epiphanius 
e Lib. 3. Her. 75. , Augustine 
f Epist. 198. ad Fortun. , Chrisostome 
g In Mat. Hom. 19 , Cyrill 
h l. 12. c. 68 in joh. 16. , Lyra 
i In Prov. c. 31. , Bruno 
k In Gal. c. 1 , Bruno 
l In 1 Epist. Pet. c. 5. , Pareus 
m In Rom. 11.26. , Alstedius 
n Praecog. Theol. l. 2. p 127. , Musculus 
o In Mat. 11.3. p. 103 , Mollerus 
p In Ps. 19.8. Ps. 130.  and others. To end now the point, as jotham said to the men of Schechem, so will I say to the Classis; if ye have dealt truly and sincerely with our Elders and Church, then rejoice ye in Mr. Paget, and let him rejoice in you.  
The 7 injury is to the Magistrate, in publishing an unjust complaint against that which was done by them.  
Answ. Solomon 
* Pr. 12.18 Changed 26.22. Ps. 140.4. Prov. 27.4.  saith, There is that speaketh like the piercing of a sword. And the words of a tale bearer, go down into the utmost part of the belly. How well all this agreeth with Mr. Paget, may be seen in this particular, to wit, in seeking to provoke the Magistrates against us. Truly his dealing this way is most cruel; for in pag. 29.30. he perverteth our words, and seeks to make such conclusions from them, as tend to our undoing many ways; as if we should count the Magistrates Tyrants, Church-robbers, Sacriledgious persons, etc. accusations of such nature, as indeed the thinking of them, makes me tremble. Deliver me, O Lord, from the violent man, who hath purposed to overthrow my going. But who can stand before envy.  
Now for answer to it: 1. So long as I have been in these Countries, my care hath been to walk dutifully toward the Higher Powers; not willing at any time, to think of them, look on them, speak of them, or to them; but with much reverence. For sure I am, their authority is from God; and therefore I have, and still do, make conscience to obey their Laws, pay them tribute, pray for them, and give God thankes for them, 
Eccl. 10.20 Rom. 13.2. Tit. 3.1. Mat. 22.21 1 Ti 2.1.2 Psal. 20.1.  as knowing it to be a singular mercy of God towards us, that we do enjoy them.  
2. I am so fare from having the thoughts which he suggesteth, as I do believe (God knows I lie not) that there is not a people on earth, this day, better gouverned than we are; here are wholesome Laws established, good men cherished, evil-doers punished, and the poor comfortably provided for; by which means we lead a quiet and peaceable life in all godliness and honesty.  
3. I marvaill by what rule Mr. Paget went, when he made this threshing instrument of iron out of our writing. 
Amos 1.3.  I suppose his Book learning, will never bear him out in it; but rather it will be generally thought (of the godly wise) that he followed the council of some reasonles passion, than any commendable platform of art and science. But I pray (Sir) are you in good earnest, that a man cannot abuse his interest in the Magistrates, as we said and meant, but it must follow necessarily, that they are Tyrants, Church-robbers, etc. this you say: But I deny that any such thing can be rightly gathered from the place. For 1. we never thought, nor can think, that the Magistrates deprive us of that liberty and power, which Christ hath given to his Church; because we know that they do not take upon them to elect and ordain Ministers, but give approbation unto such as by the Elders and people shall be chosen. 2. Our words have nothing in them, tending that way, whereto you stretch them; we say (and this is the most) that the Magistrates will have us to take one that can speak Dutch, and one in this Country: Now may not they require so much, and we do it; and yet we keep still our power. If Mr. Paget had but read our words charitably, he should have seen that which he inferreth from them, to be directly in them contradicted: For mark, all Readers that have sense, we say the Magistrates will have us to take one, etc. doth it not then follow, that we confess they permit us to use the liberty and power which Christ hath given us, yea encourage us to it: yet so, as we choose a man to their liking. For conclusion then. I shall expect in his next Book, that he either blot out this slander, or make acknowledgement of his fault herein, and to induce him the more unto it: I wish him to read the Wiseman's saying: Devise not evil against thy Neighbour, 
Prov. 3.29.  seeing he dwelleth securely by thee.  
Lastly let it be noted, how unprofitable he is unto the peace of this City, in that he seeketh by untrue reports, to set debate between the Rulers and people. The Scripture saith, In the multitude of people is the King's honour. As it is a father's glory to have a large posterity; a shepherd's praise a great flock: so it is a Gouvernours' dignity and credit, to exercise authority over many faithful subjects. But certain it is, Mr. Paget hath been an occasion, not only to drive some families hence, but also a principal 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 Commonwealth; and what I here speak, I can make it good by many faithful and honest witnesses.  
The 8 injury is to all the Reformed Churches, in publishing complaints against such lawful authority, as is exercised by them.  
Answ. 1. When M. Paget by the Scriptures hath proved the matters in controversy between us lawful; viz. the power of the Classis, and his riffrafe Baptism; then I will (by God's grace) acknowledge my fault herein; till then, I shall always profess, that he hath borne false witness 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 he doth so; I prove it thus: All Reformed Churches use a Classical gouvernment; (so saith he) But the English Church useth no such: Therefore it is no Reformed Church, and so consequently false. What Apology he can make, to vindicate his reputation, I yet know not; but it may be we shall see something of it in his next book.  
The 9 injury that he taxeth me with, is to all that seek Reformation, and desire the same Discipline, that is practised in these Churches: this their Book being a stumbling block in the way.  
Answ. 1. I suppose by the seekers here after his Discipline, he meaneth the English, non-conformists. Now in this he abuseth them, and his Readers too; for howsoever they would willingly shake off the Prelate's yoke, notwithstanding it is not to come under his Classical authority, but rather to erect that single uncompounded Policy (which he seems to gibe at) whereby particular Congregations are made to be independent: Not standing under any other Ecclesiastical authority out of themselves. And that this is so, I can prove it by many testimonies. In a certain book set out, under the name of all the unconformable Ministers in the Realm, they writ thus: We confine 
* Protestat. King. suprem. pag. 12.13.  and bind all Ecclesiastical power, within the limits only of one particular Congregation; Holding that the greatest Ecclesiastical power ought not to streitch beyond the same, and that it is an arrogating of Princely supremacy 
* Mark this. , for any Ecclesiastical person, or persons, to take upon themselves Ecclesiastical jurisdiction over many Churches. And a little after: We hold that those Ecclesiastical persons, that make claim to greater power and authority than this, especially that make claim jure Divino 
* This Mr. Paget doth.  of power, and jurisdiction to meddle with other Churches than that one Congregation, of which they are, or aught to be members, do usurp upon the supremacy of the civil Magistrate, etc. 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.  aught to have absolute gouvernment in itself; and that no Officer (by virtue of his office) may meddle with the affairs and matters of any Church, except his own.  
To these we will add D. Fulke, a man famous and of rare learning, in his Learned Discourse of Ecclesiastical Gouvernment, he saith, There aught to be in every Church an Eld ship, 
Pag. 84.  which ought to have the hearing, examination and determining of all 
* Note this.  matters, pertaining to the Discipline and Gouvernment of that Congregation. I could name many more, but it needs not; specially because I shall have occasion to speak again of the thing in another place. Yet this may not be forgotten. Whereas there are many hundreds of our Countrymen in New-England, they have not erected there any Classical Gouvernment, but every particular Church exerciseth her own, I say, within herself wholly; which is a sure argument to prove, that the forward professors in England approve not of this kind of gouvernment here pleaded for; although he would feign have his Reader to think so.  
2. Whereas he saith that our Book is a stumbling block, laid in the way of Reformation. I suppose it will appear so fare otherwise, as that he himself will be found chief in fault this way. And therefore I wish him, to be well advised, what he writes hereafter, lest the reasons, which he layeth down for his gouverning of many Churches, be applied by the Pope's men unto the Hierarchy, and to as good purpose too. And truly 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 join together; viz. in depriving Churches of their due and lawful power.  
Tenthly he saith I am injurious to all that are grieved for the offence arising by this fact, he being the cause of their grief.  
Answ. 1. If any grieve to see error discovered, the truth cleared, good men justified, unjust doers reproved; it is their fault and sin: But the writings published by me, serve for this end and use. 2. If any have given occasion unto others of sorrow, it is principally himself, in that he hath, by unlawful means, kept from us the profitable preaching of the mord, whereby we should have been much furthered in the way to life and glory. If a father should withhold from his children seasonable and wholesome food; were it not a sufficient cause of weeping and mourning? For our parts, we cannot judge otherwise of his caraige towards us; howsoever he blesseth himself in it.  
The 11 and last injury is to all that take pleasure in these offences, he being a means to harden them in sin.  
Answ. This is only a begging again of the question, and therefore it is answered before: For conclusion then, here I may in his own words say; 
Pag. 32.  Such reproaches are quickly broached, but the guilt of them is not so quickly and easily taken away. Besides these, I find many other untruths and reproaches laid upon me in his Book, unto all which I shall give answer in time. But as for the writer of them, I will say no more, but that which the Reader shall find by experience. 
Pro. 25.28.  That as abattered city without walls, so is he that cannot rule his affections; for his eager desire to fasten upon us, he cared not what, hath left his writings naked, without all reasonable and honest defence.   

SECTION IU.  
IN this Section my purpose is, to examen Mr. Pagets' answers, unto certain Scriptures, alleged by us and Mr. Davenport, in our writings. First to prove that Christ hath given full power unto every particular Congregation to choose freely their own Ministers, we mentioned Act. 6.3. and 14.23.  
Mr. Paget to refute us; deviseth 8 Answers, 
Pag. 18.19.20.21.22.  amongst which there is not one, that answereth to the thing at all, nor serves his turn in the least for which he bringeth it. It is not necessary that I should here write down all his words; I will therefore only take the substance of them, which is thus: 1. We accuse other Ministers besides himself. 2. The order against which we complain, hath been formerly observed in our Church. 3. We are partial, because we disliked not the thing sooner. 4. He tells us what order the Synods have devised about the calling of Ministers. 5. We are taught (a thing never doubted of) that the Elders ought to go before the people in all the public actions of the Church. 6. If this be not so great absurdity will follow. 7. If we were apart well examined, he assures himself that few of us would be found to agree with one another, touching the due order of elections. 8. It is an heinous crime no less than sacrilege, to deprive the Church of her lawful power. But is this to answer, or rather in truth to play the Trifler. For what are these 8 Replies, but so many shifts and windings, even miserable starting holes, and scope doors, for him to fly out at; doth he not here turn his back upon the case, as not willing to stand to it.  
I wish he would once again read our Scriptures, and his answer to them, and to persuade him hereto; I will presume (though I look to be requited with shrewd words for my labour) to propose it to his view in this manner. If the complaint made by William Best, and the Subscribers with him, be against Mr. Paget & others: If the order against which they complain be ancient: If they have done ill in not blaming the thing till now: If the Synods have prescribed and order of calling Ministers: If the Elders ought to go before the Church in all public actions: If hurt will follow otherwise: If the complainants cannot agree among themselves, touching the due order of elections: In short, if it be a great sin to deprive the Church of her due power: Then do not these Scriptures Act. 6.3. and 14.23. prove, that Christ hath given full power to his Church, to choose freely their own Ministers: But the first is true: Therefore the second.  
Mr. Paget needs not to take it amiss, that I have syllogistically framed this argument for him: For believe it, unless it go this way; a man may say of his reasoning here, as of them in the Proverb, He asked for hooks, and they say they have no mattocks. Notwithstanding I do not impute this, to his insufficiency; but to the badness of his case. He perceiving (in likelihood) that these Scriptures made for us, and against him; thought of a course how to put them by, and save his own credit too, and that was by holding his Reader in a long talk. For will not many think, when they shall read 7 or 8 score lines written to confute 3 or 4. But the thing is sound done.  
2. For the matter in pag. 20. I would willingly know, why he hath written a whole side to prove that the Gouvernours of the Church ought to go before, etc. hath this thing ever been in question? Knoweth he not, that our difference is not about our own Eldership: But whither Officers of other Churches, have aught to do (as by power) with the administrations of our Congregation. This indeed we deny, but nothing else. Why therefore doth he spend time, in unnecessary talk? If his heart be upright, and he think his case good, let him speak out plainly and directly in it. We affirm, that the election and ordination of all Ecclesiastical Officers, ought necessarily to be made by the free chose of the Congregation, wherein they are to administer: and none else have a calling to meddle therewith. For this we bring the word of God, Act. 6.3. and 14.23. Not wrested to serve our Turn, but understood in that sense, which the learned expound it, as Cartwright 
a Refut. Rbem. on. Act. 14.23. , Bates 
b Pag. 66. , Vdal 
c Demonst. discip. pag. 24.25. , Danaeus 
d In 1 Tim. c. 5. p. 350. , Fenner 
e Sacr. Theol. l. 7. c. 10. pag. 106. , Polanus 
f Syntag. l. 7. c. 16. p. 543 , Piscator 
g In Act. 6. Observ. 2. , Beza 
h Annot. in Act. 14.23. , the Authors of the admonition to the Parliament 
i Lib. 1. p. 3 , Church gouvernment 
k Pag. 40. , Necessity of Discipline 
l Pag. 28. , Defence of Ecclesiastical Discipline 
m Pag. 40. , and many others.  
But Mr. Pagets' profession and practice is otherwise: He saith 
* Preface. , that particular Congregations are not independent: but stand under other Ecclesiastical authority out of themselves. And to have his Reader to be of the same mind with him; he tells him in pag. 19 and 66. that the Synods in these Countries have agreed to have it so. If he had told us and proved it, that Christ or his Apostles had so commanded, we would have embraced it forthwith; but not the sooner, because men have done it. Our reasons are these; 1. It doth not belong unto Synods (as the Learned 
* Beza de Eccles c. 5. p. 125. Piscat. Thes. Theolog. loc. 23. p. 372. justi. Mart. n Dial. cum i Tripho.  affirm) to make new Articles of Religion, nor to bring any thing into God's house, which he hath not commanded in his word. Ministers (saith one 
‡ D. Whita. cont. 4. quoe. 7. p. 884. Deu. 16.21 Col. 2.23. Exo. 20.24. ) are stewards, whose duty is not to prescribe new Laws unto the family, but faithfully to keep the Laws of the householder, and to do every thing according to his commandment. 2. All such inventions of men, as are devised for any service of God, are abhorred by the Lord: He likes nothing but what he appointeth himself. 3. God promiseth his presence only in his own ordinances; and therefore we cannot expect that he will either accept, or bless 
* See Mr. Dod upon 2 Comm. Elton on Colos. p. 308 Per. idol. last times p. 674. etc.  that thing, which is not done accordingto his revealed will. 4. Herein we obey the Lord 
‡ Esa. 8.20. 1 The. 5.21. 1 joh. 3.1. Act. 17.11 , and walk in the steps of the faithful. 5. In this we take no more liberty, than others have formerly done. Luther in the Preface of the Assertion of the Articles, condemned by the Bull of Leo X. He saith: I call them to record of this my protestation, that I will be urged to yield by no man's authority; though he be never so holy a Father, but as fare as he shall be approved by the judgement of the divine Scriptures. And here I will conclude this point in the words of Augustine: We weigh not the writings of all men, be they never so worthy, as we weigh the Canonical Scriptures: but that, 
Ad Fortun. Epist. 111.  saving the reverence that is due unto them, we may mislike and refuse somewhat in their writings, if we find that they have taught otherwise then the Scriptures will bear.  
Let it here be observed, that Mr. Paget pleadeth for his Discipline, as the Papists do for theirs: They say 
* Sculting. Hier. Anar. 1. pag. 15.19.25. , Church gouvernment is not to be taken only from the Scriptures, but from the wholesome precepts of the Fathers, and institutions of old Canons.  
I suppose he dares not affirm, that unto the lawful calling of a Minister, God requireth every particular Church, to seek the allowance of the Classis; and that they shall not proceed in the thing without their advice. Notwithstanding he doth what he can, to subject us unto this humane ordinance, and will not suffer us otherwise to go on, and therefore (as I said) he and they have taken up one devise, to bring all Churches (if they could) into miserable bondage. But let him remember the words of Solomon 
‡ Prov. 22.28. , Remove not the ancient limit, which thy fathers have set. This is a great sin in all places 
* job 24.2. , but greatest in the Churches of the Saints.  
Mr. Davenport judging it wholly unlawful, to baptise any infant, whose Parents one at least are no members of any particular Congregation; alleged for it certain Scriptures, 
Pag. 133, 134. etc.  unto which Mr. Paget hath answered: But whether effectually, we are now to inquire.  
The first is Act. 20.28. Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, etc.  
To this Mr. Paget (as before) makes 8 Replies; most of which, I take them to be so impertinent, as not capable indeed of any answer. Leaving the first to M r. Davenport, because it concerneth his own person; we come to the second, where he writeth thus: Suppose Paul in the place alleged, had required no more of the Pastors of Ephesus, yet might a further duty have been laid upon them in some other place of Scripture. It is no good kind of disputing, to argue thus, No more is required of Ministers in such and such a place, therefore in no other place at all.  
Answ. 1. Be it here noted, that these words tend unto the upholding of the vilest errors that can be: For from the ground which he hath here laid down, what Divine truth is there, but may be coulorably gainsaid and resisted. For example, If a man to prove that there are three persons in the Godhead, no more; should allege for it 1. joh. 5.7. There are three that bear record in Heaven, etc. Might not a Heathen take up his words, and say: O Sir, it is no good kind of disputing, to argue thus, No more are mentioned in such, and such a place, therefore in no other place at all. I marvaill how Mr. Paget would be able to stop such an adversaries mouth. In his next writing I shall expect to see some thing about it. In the mean time I do advertise him to beware of these rash and inconsiderate sayings: He cannot be ignorant, what a most dangerous work he hath set forth once already. Seeking by it (as one 
* Mr. Ains. Advertism. to the Read. at the end of the 5. Books of Moses, published in England by authority against him.  truly chargeth him) to strike at the very text, and to weaken our common faith. For which thing he lieth to this day, under the just Censure, and sharp reproof of many Godly and Learned men. It would be good therefore for him, in jobs 
‡ Cham 40.5. & 42.6.  words to say, Once have I spoken, but I will not answer, yea twice, but I will proceed no further: Wherefore I abhor myself, and repent in dust and ashes.  
2. Whereas he answereth with If, or might be: this showeth that (being not able to avoid the force of the Scripture, yet unwilling to ascent unto it) he loves to be contentious, and to seek a knot in a rish: If there be any place of Scripture, to his knowledge, that doth require the Pastors of Ephesus, to baptise such infants whose Parents are without: it had been his duty to have named it. But if he know no such thing, (as I am sure he doth not) then let him know, that his reasoning is fruitless and deceitful too. If a man will be perverse, it is no mastery to have a distinction, and to say some thing, though without brane or sense. But what saith Vives 
* Lib. 1. de Caus. art. corrupt.  They are base wits, that are so affected: For ingenious minds and natures well given, will rather seek how true that is, which they hold, then how they may defend it, making greater price of verity than victory.  
3. To answer the thing more fully; the ordinary examples of the Godly in Scripture, are set down for our imitation; yea and we are exhorted to follow the same: 
Phil. 4.8.9.10. 2 Ti. 3.10. 1 Cor. 4.17 & 10.11. Heb. 13.15 jam. 5.17. Luk. 4.25.26.27.  These things (saith Paul) which ye have heard and seen in me, do. Hence it is, that the Apostle, having spoken of the virtues of many true believers, Heb. 11. likeneth them in chap. 12.1. unto the Cloud, which the Israelites had in the desert, by which they were guided unto the Land of Canaan.  
And in particular, the intent of the holy Ghost, in causing the Acts of the Apostles to be recorded; was that the same should be as a Cloud, to direct us in the way to heaven. Now then to apply Act. 20.28. to the matter in hand; whereas Paul appointeth the Ephesian Elders, unto the care and charge only of their own particular Congregation, and no further; it followeth necessarily, (this being written for our imitation) that every Minister under the Gospel, is to contain himself altogether, within the bounds and circuit of his own Church; and not to exercise any act of his ministry otherwhere: For to do it, is merely intrusion, and a taking of to much upon him. 
1. Cor. 7.24.  Therefore Let every man wherein he is called, therein abide with God. Else others will be injured, good order broken, scandals raised, and the doer severely punished, for his irregular walking.  
Observe again, how Mr. Paget makes use of the Papists argument; for thus writeth Scultingius: The Calvinists (saith he) object that the authority of Bishops and Archbishops, is not from the Apostles, 
Hierarch. l. 10. p. 79.  because Act. 15. the controversy there was not confirmed by them, but by the whole Church. Now mark how prettily he answereth to it: This will not follow, for the authority of Bishops & Archbishops might be exercised at other times, in the Apostles days, although then it were not. Thus he draws out Antichrist sword against us, only he puts a new scabbard upon it.  
His third answer is, that Pastors and Teachers are bound to exercise some acts of their ministry, towards those who are no members of their Church. And why so? Because they ought to invite and call others, even those that are without, Prov. 9.3.4.5. Mat. 28.19.20.  
Answ. 1. I would willingly know of him, whither his office be so with him, and always about him, that he cannot perform some good actions, but they must needs be actions of his Ministry. I and others, are otherwise minded; our reason is, because we are told, that as a man and wife, a father and child; so a Pastor and a Flock, are relatives. Now in my understanding, as I am a father, I exercise no proper acts of a father, but towards my own children; what good soever I do to others, it cannot properly be said to be the act of a father, but rather of a friend, a neighbour, a Christian, etc. Now let him make further application of it.  
2. For his two Scriptures; 1. Mat. 28.19.20. is very unskilfully quoted; for howsoever the Apostles exercised some Acts of their ministry towards men without; yet this proves not, that ordinary Ministers may do so too; but only a thing so conceited of him. The other place is answered before.  
4. He saith, that a Pastor may administer the Sacraments, both of Baptism and the Lords Supper, in neighbour Churches; and this (he saith) he hath proved against Mr. Ainsworth in Arr. pag. 17.18. and again from pag. 109. to 114.  
Answ. 1. As Parents love their own children, because they begat them, how ill-favoured and black soever they are. So Mr. Paget in this place, applaudeth his old writings, because they are the inventions of his own head. I have 3 or 4 times read the places over; and I do assure thee (Reader) I find not any thing there proved, of which he here so vainly boasteth. For either he takes that granted, which he is not able to prove; to wit, that the Elders, Deacons and widows of one Church, may administer in another, by virtue of office; or else, like the unwise man's building, his whole discourse is without foundation. He tells us, that the Eldership of the separated company of Leiden did help Mr. Ainsworth in his Controversy with Mr. johnson. What then? must it follow that they exercised some acts of their Ministry in another Congregation? For soothe so he concludeth; but how truly, I will here manifest in this argument. If the Magistrates of Amsterdam perform sometime a work of mercy to the people at Harlem; then they exercise there some acts of their Magistracy; but the first is true: Therefore the second. If Mr. Paget will compare his manner of reasoning with this; he shall see, that blood is not more like to blood, than these two one the other.  
But I guess what causeth him to err herein; He thinketh that Officers of a Church, cannot be helpful in some causes unto other people, but they exercise acts of their Ministry: But the thing is not so; for whatsoever they do in such cases, they do it not as Officers, but as Christians, neither can they now do more, (though Ministers in other Churches) than any other Brother may do, being endued with the like gifts.  
One thing here I cannot let pass, and that is touching his unsound reasoning in pag. 110. He tells Mr. Ainsworth that his similitude from a Husband, is against himself. The reason he gives for it, is, because a Husband, notwithstanding his relation and bond unto his own wife, may yet become a protector, and guide of the poor widow, that wants a Husband, to perform these duties. If Mr. Paget will stand to justify the true proportion of his argument, as it must necessarily hold, or else it is mere vanity: I will hence prove from his writing, that adultery is lawful; for thus I reason: That which is the peculiar duty of husbands, to be performed towards their wives, is to give them due benevolence: But husbands notwithstanding the relation and bonds unto their own wives, may perform the peculiar duties of husbands to poor widows: Therefore husbands, notwithstanding the relation and bond unto their own wives, may have the use of the bodies of poor widows. If he do not grant this, he reasoneth without reason. For I hope he will not deny, but a man that is no husband, may perform many kind offices to poor widows; yea I think he will confess, that a man unmarried, may do as many good turns to poor widows, as any husband: If so, then of a certainty, either he must maintain whoredom, as I said before; or confess that which he writes here, is most impertinent; and that the comparison holds no further but thus; viz. that any man out of office, may in other Congregations perform as much duty; as those which are not Ministers there.  
I hope his sin here was of ignorance, rather than of wilfulness, and that he had a devotion to serve God a right, though he took not (in this) the right way, wherein he will be served. And thus much is sufficient to confute whatsoever he hath there said: Let us therefore proceed to the next.  
For his 5 answer, I can better understand his meaning, then make either sense, or good English of it. To prove that a Pastor is bound to exercise his Ministry, in some acts thereof, towards those, who are no members of his Church; he brings the example of Classes and Synods, where many Ministers do meet together, for the administration of Discipline in them, and to determine and decide by a joint authority, the cases and controversies of sundry Congregations; and this he saith is to be seen in Act. 15.1.2.  
Answ. Who seethe not that this plea, is none other, than a mere begging of the question; he bringeth in the Classes and Synods for his proof, whereas he should first have proved, that the power, which they assume over many Churches, is lawful. Before I come to lay down my particular answers to it, I shall entreat him in his next Book, to resolve me these few Questions. 1. Wither 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 he can naturally from thence raise this doctrine; viz. excommunications and elections of Ministers, are actions belonging unto Classes and Synods. 4. Wither it be jure Divino, that Ecclesiastical 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 man's liberty. 5. Wither 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 think fit) reject the same, and practise otherwise, then hath been there determined by joint authority.  
I have the more hope, that Mr. Paget will give a direct answer to these questions: 
Pag. 39  Seeing a good conscience (he saith) suffers not a man to be neutral, nor to suspend his judgement, when it is desirously desired; but forceth him to bear witness unto the truth, etc.  
To the point now: I do deny that this place Act. 15. prooveth any such thing, for which it is alleged. For 1. here was no combination of many Ministers of diverse Churches; but only a few messengers sent from Antiochia unto the Congregation at jerusalem, about a controversy there specified. Hence it is affirmed, by many learned men 
* D. Bridg. pag. 1224. , that as, this was an assembly of one only particular Church; so it binds 
* D. Whita. De conc. Q 2 p. 6. and p. 67.  only but in a special, or particular meeting.  
2. As Mr. Cartwright 
‡ Refut. Rhemist. on the place.  saith, Paul and Barnabas went not up to jerusalem, to submit their judgement to the judgement of the Apostles; for that had diminished the authority of their doctrine, than which there was no greater in the Word: they being both infallablie directed by the Holy Ghost. Only they went up, to confer with them, and for countenance of the truth, in respect of men, and for the stopping of the mouths of such deceivers, as pretended they were sent 
* Vers. 24.  by the Apostles. In a word that no suspicion might remain in the minds of the people, as if Paul in doctrine differed from the rest.  
3. If jerusalem lay northward 200 miles from Antioch, as I read 
* Itiner. Novi Testo fol. 96.  it did: Surely then, he hath small reason to bring this Scripture, as the ground and foundation of the Classical Assembly; yea and to tell us 
‡ Pag. 88 , that it is a remarkable place of Scripture, to warrant the exercise of that power, which we deny. And a little after, This one allegation is sufficient to evince the falsehood of their assertion. But before you make such hasty conclusions; have a little patience to hear us, to speak for ourselves. I pray how can you prove that the officers of these two Churches, being two hundred miles asunder, were combined, and met ordinarily together (as the Classes do) to determine the cases of many Churches. Or how do you prove that there was any Officer at all of Antioch, in jerusalem at this time? Briefly, or how do you prove, that the Brethren sent from Antioch, exercised authority in the Church at jerusalem; 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 jerusalem, and by Apostolical direction. This you have spoken: but it is untrue. Notwithstanding had you rested in Stev. Ofw. testimony, your fault had been small, in comparison what it is now, through your great presumption; to take God for your witness, 
jer. 23.31.  in a thing which he never spoke. Behold saith the Lord, I am against the Prophets that use their tongues, and say: He saith it.  
4. It is certain, 
Vers. 12.22 De Conc. Q 8. c. 3. & Qu. 3. c. 3. p. 96.97.  that at jerusalem not only the Apostles and Elders met 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 replies unto Bellarmine, denying the multitude to be called: It was always (saith he) the practice 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 been their constant custom formerly so to do. Mr. Parker 
‡ Polit. Eccl. l. 3. c. 12. pag. 108.126.334.  affirms the same: So the Authors of the Cent. 
* Cent. 1. l. 2 c. 9 p. 547.548. . And it seems 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 days teach otherwise, and Mr. Paget and others, do otherwise practise.  
5. Howsoever the Church at Antioch, sent some Brethren, with Paul and Barnabas, unto the Church at jerusalem: notwithstanding (and let it be well observed) they did not this as being a dependent body, and standing under another Ecclesiastical authority out of themselves. For as Mr. Parker 
* Polit. Eccl. l. 3. c. 20. p. 301. & 314.  excellently proves it, the Church at Antioch at this time, had absolute power in, & for herself, to have ended the controversy; and might have done it: I say, in respect of authority, without acquainting therewith any other Congregation at all. To the same purpose another saith 
* D. Whita. Conc. Qu. 1. c. 1. , The Church of Antioch sent not to jerusalem, as being bound in duty thereto: But in regard it was the chief place of Religion, therefore they made choose freely of that Congregation, as knowing them to be best able, to resolve the controversy.  
True it is, the Hierarchy 
* D. Whit. g. T. C. 3.  deny this: of whose opinion Mr. Paget must either be; or else the Classes, (as they now rule) must fall to the ground; for any relief that this Scripture Act. 15. will yield unto them.  
6. When the Hierarchy allege Act. 15. to prove their Diocesan and Provincial Synods lawful, mark 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 effectual (as indeed it is) against them; than it is no less effectual against the Classes: Now I have in part already showed, how quite contrary their doings are, unto the example in Act. 15. unto which this further may be added: that the matter carried from Antioch to jerusalem, was agreed upon by the whole Church; 
Pag. 338.  and sent thither by their mutual desire and consent: And hence our Divines teach, that the power of bringing things from one Congregation to another, belongeth not to any one officer, but to the whole Church. If this be true, by what word of God then, doth Mr. Paget, by his 
‡ Thus he is accused by our Elders, in the records of our Church. Oct. 6. 1631.  own authority, and without the consent of the Consistory, or any one of them, carry matters to the Classis, and there he and they together, undo all that, which the Elders, with the Church's consent, had before jointly concluded.  
In pag. 82. after many bitter reproaches, he asketh, Where is the warrant of Will. Be. and the rest, how prove they, that I destroy the power of the Church?  
We are not to seek of good proof, for that which we have spoken; for seeing he most unlawfully carrieth our busnesses away, to be determined, by the Officers of other Churches, in this respect he goeth about to spoil us utterly. A little after he demandeth, What is to be done, if the Elders be in error, whither the matter should be brought to the body of the Congregation? Why not? came the word only from the Classical Assembly, are they the people, 
job 12.2.  and must wisdom die with them; are the Brethren all Simplicians, all novices; is there not a wise man among them, to judge of cases. Indeed it is the manner of those, which enclose in their own hands the common rights of Churches so to upbraid them, and in scorn to tax them with lightness, rudeness, pride, contention, etc. But the Spirit of God giveth a better testimony of them 
* Act. 24. to 42. Phil. 16.7. 1 Th. 3.5.6 1 Pet. 1.7. , and counteth them meet 
‡ Leu. 8.23 Deut. 1.13. Act. 11.12 1 The. 5.21 1 joh. 3.1. , both to hear and determine of matters.  
But this saith he, the Brownists do: Would he have his Readers think, that none but they, have ever done it. If his intent be so, than I must tell him, that he goeth about to deceive them; for (as I shall show in another place) this was the constant practice of the primitive Churches; viz. to have matters debated and discussed openly, before the whole multitude of the Church. And that he may have something in the mean time to look upon: He may (if he please) look on a Book, entitled: A discourse of the troubles in the English Church at Frank ford, where he shall find, among other Articles agreed upon, by the whole Congregation, these: Art. 62. If all the Ministers and Seniors (which have authority to hear and determine, etc.) be suspected or found parties; If any appeal be made from them, that then such appeal be made to the body 
* Mark this Mr. Paget.  of the Congregation, the Ministers, Seniors, and parties accepted: and that the body of the Congregation may appoine so many of the Congregation, to hear and determine the said matter, or matters, as it shall seem good to the Congregation. Again Art. 67. If any controversy be upon the doubtful meaning of any word, or words in the Discipline; that first it be referred to the Ministers or Seniors: And if they cannot agree thereupon, than the thing be brought and referred to the whole Congregation. What saith Mr. Paget to this? I hope he will not say, they were Brownists: Notwithstanding it was their practice, to have matters brought unto the body of the Congregation, howsoever he speaks contemptuously of it.  
7. The thing then and there concluded, was divine Scripture, imposed upon all other Churches of the Gentiles, although they had no delegates there. v. 22.28. ch. 16.4.  
8. It is observable, how Mr. Paget stumbleth at the same stone, and misapplyeth the very same place of Scripture Act. 15. as they Papists 
* Rhemist. on the place joh Barn. in Act. 15. v. 3. Casp. Vlenberg. 16. cause c. 16. p. 527.  have done before: For thus they writ; Paul and Barnabas condescended to refer the whole controversy, and the determination thereof, to the Apostles and Ancients at jerusalem, that is to say, to commit the matter to be tried by the Heads and Bishops, and their determination in Council. And indeed such application of it, better serves the turn of jesuits and Priests, that seek to set up the Pope's supremacy, and a Tyrannical Hierarchy, than those that desire to stand for the Rights and Previledges, which Christ hath given unto his Church.  
When I begun to read his 6 Answer, I thought to have found some great matter in it; because he promised to come nearer unto the place Act. 20.28. but having well perused it, my expectation was frustrated; for he is so fare here, from coming nearer the point, that in my understanding he runs quite from it. All that he saith is to this effect: Men do attend to their flock, when they labour that the same may be increased.  
Answ. 1. It is true: But how must this enlargement be made? surely, not by opening the door of the fold, to take in Lions, wolves, foxes, etc. but such only, as by their fruits appear (outwardly at least) to be the sheep 
‡ Esa. 35.8. Zach 14.21. Rev. 21.27 joel 3.17.  of Christ: whereas therefore Mr. Pager brings into the Church the children of a stranger 
* Ezech. 44.7. , (so I am told are the words in the text) my meaning is, refuseth not to baptise bastards: the seed of the adulterer, and the whore, when they are brought unto him: He needs not glory in his number; for it is not the increase of God 
* Col. 2.19. Ezech. 16.26. ; but as the Prophet saith, of whoordomes against him. And I wish, he would well consider, when Christ shall appear in the brightness of his glory, and shall sit as a just judge, at his second coming, to ask a strict account of all his actions, what he will say then, for this thing; seeing he is not able to allege one precept, or example for it, in the whole Scripture.  
2. Seeing he increaseth his flock by baptising such infants, whose parents are without: How cometh it to pass, that he takes not more care afterwards of them; some say 
* Chrisoft. Tom. 1. p. 324. , that children by Baptism are made members of the visible Church; and of this opinion Mr. Paget by his writing 
* or else I know not for what end he writes it.  here, seems to be; if so; me thinks then, it is hard dealing in a shepherd, to take sheep one day into his fold, and presently after to cast them off; take no further charge of them, neither acknowledge them more for his, than those which never were of his flock at all.  
For that which is in his 7 Answer: It is only a piece of false coin, twice or trise told over; he conceiteth, that a Minister can not do a thing in another Congregation, but it must follow necessarily to be an act of his Ministry: 
1. Cor. 14.24.  Now he should do better, to prove well once the point, then to beg it so continually. Besides to convince erroneous persons in the Church, this is not always a Ministerial duty; as he unadvisedly affirmeth: For men out of office, may do this, as the word of God testifieth, and the learned teach 
* Beza annot in 1. Co. 14. Pet. Mart. in 1. Cor. 14 29.31. Paraeus in 1. Cor. 14.29. D. Ames de conse. l. 4. c. 25. p. 215 Zwinglad Valent. compar. & Antibol. avert. Kinser. jac. Acont. Strat. Sat. Sudek. count. Turr. Soph. p. 67.68. Calv. Inst. 4 1.12. Harm. Syno. Belg. pag. 21.22 Mr. Bates pag. 134. Defen. Disc. ag. Bridg. 〈◊〉 129. Erast. . True it is Mr. Paget hath been a deadly enemy always to it: Notwithstanding never was he able (besides gibes & reproaches) to bring any thing, to prove the unlawfulness of it. 3. The Churches of God at first had no Officers, notwithstanding he will not say, but the Learned and able Brethren among them, might convince erroneous persons, if there were just occasion for it. Again suppose a Church, whose Pastors are taken away: cannot get the assistance of a neighbour Minister, to convince erroneous persons; than it seems, after his kind of disputing, they must either all hold their peace; what abilities soever they have; or if any one speak, he performeth a Ministerial duty, or otherwise his talk here is quite besides the matter, or just nothing; which of these he will own (for one he must) I leave it to his own chose. Lastly for these Scriptures Tit. 1.9.10.11. 1. Timot. 5.20. they do not prove any such thing for which he brings them. I grant indeed to refute erroneous persons, is sometimes a Ministerial duty, and so is prayer, reading the Scriptures, expounding them, etc. Notwithstanding it will not follow, when a Pastor doth these things in another Congregation, that he performs a Ministerial duty; or that Brethren out of office, may not do them also. Yet this he must prove, otherwise his talk, is like a tedious Musician, ever turning, never playing.  
The 8 and last answer, he divides into 5 heads or branches: Touching the 1, 2, 3 and 5 of them, I except against, in that they say nothing in the controversy between us; and therefore they must stand aside. In the 4 he writes, that members of the Catholic, or Universal Church, may have their infants baptised, though they be not joined to any particular visible Church.  
To this I answer; that he neither speaks skilfully, nor conscionably; For 1. by the Catholic Church our Protestant Divines 
* Piscator. Aphorism. loc. 19 p. 102. Perk. Expos. jude. p. 484. Vrsin. Cat. part. 2. pag. 347. Pet. Mart. Loc. Com. Class. 2 p. 435. Polan. Syntag. l. 7. c. 4. p. 520. Alsted. The. Polem. part. 4. p. 329. , understand the company of Gods elect and chosen, and hence name it 
‡ D. Whita. count. 4. Qu. 1. p. 78. Park. Eccl. Polit. l. 3. p. 210. D. Reinol. praef. 6. Conclus. p. 667.  invisible, spiritual, mystical. Yea some 
* Beza in Praef. Nou. Test. printed 1561. D. Humphr. in the life of jewel. D. Sutclif Challenge. l. 1.  do dislike the term itself, and call it a vain and fruitless word. And well they may; for the Scripture hath it not, neither is the author of it known; but supposed 
* Sanford. de Descend. Dom. Nost. ad in fer. lib. 4. p. 28. and 30.  to be a Papist. But to the matter in hand: If no infants out of particular visible Churches, aught to be baptised; but them, whose Parents are known to be members of the Catholic Church; than it will certainly follow, that no infants, whose Parents are not members of any visible Church, may be baptised, because the others are known to God only. Observe here, how he confutes himself, and brings one argument forth against his own case: And indeed it is just with God, that those which contradict the truth, should contradict themselves most grossly too.  
2. Unconscionably; to affirm a thing of such weight and consequence, without showing any word of God for confirmation of it; doth he think that we own him such obedience, as to believe things, because he saith them: If he do, he is greatly mistaken; for to speak in another man's words; We are not bound to Mr. Pagets' writings, we esteem them not as Canonical; but we examen them by the Canonical: and what in them agreeth with the authority of Divine Scripture, we receive with his praise: What accordeth not therewith, we refuse with his leave.  
Besides he knows well enough, that men's sayings are of no force and value in matters of Religion, without warrant from the Scriptures. So say the Prophets 
a Deut. 13.1.2.3. Ezech. 13.2. Mich. 7.13. jer. 23.31. Ezech. 14.9. , so saith Christ 
b Mat. 15.9. job. 5.39. , & his Apostles 
c 1. Cor. 3.21. Gal. 1.8. jam. 2.1. Rom. 16.17.18. , and thus write the Learned, Tertullian 
d In Apol. , Ignatius 
e Epist. ad Hier. , Hierome 
f In Psal. 86 , Basil 
g Serm. ad Adol. , Ambrose 
h L. 3. de incar. Dom. , Augustine 
i Epist. 198. ad Fortun. , Chrisostome 
k In Gal. c. 1. , Aquinas 
l Lib. 9 art. ult. , Calvin 
m Instit. l. 1. c. 10. sect. 8. , Melancton 
n Loc. Theo. p. 627.628 , Bucanus 
o Lec. Com. p. 532. , B. jewel 
p Repl. art. 1. Diu. 29. Defen. Apol. p. 604.  Chassavio 
q Loc. Com. p. 98. , Vrsinus 
r In jesai. c. 14. p. 450. , and others. In his writing against us, he is always calling for testimony; Where is their warrant, where is their authority, etc. notwithstanding who more forward than himself, to send things out into the world without proof.  
Before I end this point, there are a few questions, which I think very needful to propound unto him. Touching his Catholic or Universal Church. 1. By what Scriptures the name and nature of it, is warranted. 2. Wither all Parents with their infants (jews, Turks and Pagans excepted) be members thereof, or not. 3. What are the notes of it. 4. Wither we are to judge all the members of this large Church, to be true believers. 5. If this universal Church be visible, than I would know of him, why there ought not to be (proportionable to it) a universal Ministry and gouvernment. I suppose, he will be willing, to give a direct answer unto these things, because he professeth, to have a great desire to inform his opposite Brethren in the truth. Pref.  
The next Scripture is Coloss. 4.17. And say to Archippus, take heed to the Ministry, which thou hast received of the Lord, that thou full fill it.  
To this he saith nothing; but referreth the Reader to the answer, made to the former allegation; only he gathereth some observations from the place. Now for me, to answer his nothing, with some thing, it were worth nothing. Therefore I will pass this Scripture over: notwithstanding, I think fit (taking an example from him) to set down some notes also.  
1. If the Ministry ought to be fulfiled; then must not Ministers, mar their doctrine, with passion, girding, spiteful speeches, wilful opposition, cross 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 personal and secret fealing of Brethren; but in the spirit of meekness, privately seek to restore them.  
3. In their writings, they should not set down untruths and slanders, continual begging of the question, many words for that which was never doubted of; and not a word to prove the points in question; but contrariwise by the Scriptures sound convince the gaine-sayer. 
Act. 18. ult.   
4. They ought not to bring men's devises into the Congregation, and there to set them up, as part of God's worship.  
5. If the people must say to Archippus take heed, etc. then must not Ministers, when they are admonished for their unsound doctrines, and bad gouvernment, reject the authority of the Church, and shroud themselves under the arm of flesh, of purpose to continue in their evil courses.  
Lastly, if they must fulfil their Ministry; then should they not in their old age, be worse in life and doctrine, than they were in former time.  
As Mr. Paget thought it needful, that his Collections should be observed; so let every godly Minister, consider whither it be not meet, that each of these things should be duly 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, etc. To this he first answereth; that shepherds for the defence and benefit of their Flocks, etc. have reason to combine themselves together, for the performance of some works of their calling, towards the endangered sheep of other flocks: as appeareth Esa. 34.1. Luk. 2.8. Gen. 29.2.8.  
Answ. He wrappeth his own feet in the snare, he layeth for another: for the similitude, as he here applies it, makes against himself altogether. For 1. Shepherd's are not simply tied to combine themselves together. 2. Neither do they it, but on some special occasion. 3. For the combination itself, it is not to exercise authority over each others Flock; but jointly 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 do; but upon some occasion: And touching the combination itself, it must not be, to exercise any power over each others Congregation; but either for mutual assistance, to resist the common adversary, or to discuss and consider of matters, for their better going forward in piety and godliness.  
And this which I say is the judgement of our best Divines. We do (saith D. Whitaker) confidently affirm, that at the first, Churches were gouverned only by their own 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 equal power in themselves, that is, independent jurisdiction and gouvernment. Neither did they seek 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 superior Ecclesiastical jurisdiction, then unto that which was within themselves. 2. It was not the manner of members, to carry matters away from their own Church, unto men of other Churches; under a pretence, that they had authority above their own Eldership and Congregation: Notwithstanding contrary to the first of these, is Mr. Pagets' profession; to the later his practice: but how able he is, either to refute Mr. Whitaker herein, or to justify himself, we shall hear hereafter; for hitherto he hath been silent in it.  
To his second answer: That the word translated feeding, doth also signify to rule and gouverne. I grant it. Again where he saith: If this kind of feeding be restrained unto one Congregation, then is all the authority and gouvernment of Churches, by Classes and Synods, overthrown thereby. This I grant too. And further, that it is unlawful for Assemblies of Ministers to exercise any act of power, in any Congregation besides their own. What doth now follow in his opinion: Then Ministers (saith he) may not give their voices for the decision of controversies in any Congregation besides their own: contrary to the use of this word of feeding, applied to such in Israel, as exercised some acts of their Ministry, for the help and benefit of diverse Congregations, as Ezek. 34.2. etc.  
Answ. 1. Doth not Mr. Paget see any difference, between a Ministers giving of his voice, for the decision of a controversy, and exercising an act of power in another Congregation besides his own; indeed it seems, that he doth not: and therefore most confusedly hath here joined them together. But other men, can see otherwise; and teach otherwise too: they can put a plain distinction, between a Ministers giving advise, and council 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 only for their consent, council, and approbation. And for confirmation of this, he names B. jewel, D. Rainolds and others, which have written the same.  
Here let it be observed, that when we used the like speech in our Protestation; viz. that we do reverently esteem of the Classis, for council and advise, in all difficult matters, etc. Mr. Paget very angrily tells us, that this is but a lame, halting and half reverence: no more than that Mr. jacob, and his company did give to Classes and Synods: Yea the Brownists themselves do seem to give as much: Not to speak any thing of his gibing; we say, this is as much as God requireth of us; and therefore we may not give more unto them. I know Mr. Paget will take this ill, for he loves not to be so straight lase; as to have his authority confined within in one Congregation; but let him remember, though Adam found more room when he was cast out of Paradise, than within: yet his condition, I suppose was never the more comfortable for that.  
2. For the place in Ezek. 34. it speaketh not any thing, of the thing for which he bringeth it.  
3. Howsoever the Israelites met in sundry places, notwithstanding they were all but one Congregation; for their Synagogues were not entire Churches of themselves; but parts or members of the national Church. And therefore the Priests and Levites, wheresoever they were, exercised not some acts of their Ministry, unto some, that were not members of their Congregation, as he injudiciously affirmeth.  
4. He doth not well, to compare the national shepherds in Israel, unto the Ministers now under the Gospel, who are bound unto particular Congregations; In pag. 66. he seeks to strengthen the authority of Classes and Synods, by the jewish polity and gouvernment: Now the Papists to establish the Sea of Rome, use the same argument. And the truth is, if M r. Paget intent to dispute this way, they will carry it, quite away from him. But I think he will hereafter be more considerate, and speak no further of that manner, and form of Church gouvernment: seeing he knows, the most learned on our side, do condemn the Papists for it; viz. junius 
a Animad. v. Con. 1. l. 3. c. 4. , Calvin 
b Inst. l. 4. c. 6. Sect. 2. , Cartwright 
c Ag. Whitg. l. 2. p. 614. , D. Whitaker 
d Cont. 4. Qu. 1.  and others.  
It is likely M r. Paget would take it amiss, if I should silently pass over one thing, which here, and before in pag. 134. he advertiseth the Reader to take notice of; and that is: that Mr. Ainsworth hath formerly brought against him these Scriptures, viz. Act. 20.28. 1. Pet. 5.2. But have none saving the Separatists, alleged them, to the like purpose as Mr. Davenport here doth; indeed so he insinuateth: Now whither he speak this, as he is persuaded, or of purpose to deceive, I will not determine, neither will I press him for resolution, unless he please. But this I say, the learned do bring these allegations, to the like purpose as Mr. Davenport here useth them; that is, to prove, that ordinary Bishops 
* Repl. to D. Down. Defen. l. 2. part. 2. pag. 141.  and Elders, are restrained and tied to the oversight of one only Congregation. Peter (saith Mr. Cartwrith 
* Ag. Whitg. ●. 1. pag. 67.1. Pet. 5.2. Act. 20.28 ) willeth the Pastors of the Churches, that they should feed the Flocks. What Flocks? Not every one, but those which are committed to their faith and trust; or which dependeth upon them. And so Paul, speaking to the Ministers, or Bishops of Ephesus, willeth them, that they should take heed unto the Flock, over which the Holy Ghost had made them overseers: where he restraineth as Peter did, their oversight and watch to their own particular Flock. 
‡ Eccl. Gouv. p. 31. Deaf. of Discipl. ag. D. Br. pag. 46.  A Pastor (saith another *) must be limited to one only Congregation: And as he is ordained, to the attendance and service thereof, so must he there exercise, and execute that office unto which he is appointed. He that desireth further satisfaction; let him read Cartwrith Grounds of Relig. chap. 52. pag. 305, Polan. Syntag. l. 7. cap. 11. pag. 535. D. Whitaker de Rom. Pont. count. 4. Quaest. 1. pag. 11.12.13. Necessity of Discipl. pag. 38. Refutat. Doctor Downames lib. 2. Sermon. part. 2. pag. 26.70.79.  
Mr. Paget granteth, that Pastors are required in Act. 20.28. and 1. Pet. 5.2. to exercise their Ministry in their own Congregation: Notwithstanding (saith he) this proves not, but they may do the like in other neighbour Churches. I have already in part, shown the dangerousness of this kind of reasoning; in truth it doth not only unclasp the arguments, which our Divines have alleged against Heretics; but also it is a notable ground devised, for Atheists and blasphemers, to gather a number of most wicked positions by it. For example; to prove that we must direct our prayers to God only, our Writers 
* Perk. 3vo. p. 121. Smith Essex Deve p. 15. Wischart pag. 16.  allege Mat. 6.9. When ye pray, say, Our Father, etc. But what may Papists reply hereunto? If they will take their lesson out of Mr. Pagets' Book, thus: That we are to direct our prayers to God, we grant: Howbeit this place proves not; but we may pray also, to Angels in Heaven, to Saints departed, to any Image of wood and stone whatsoever.  
Again to refute their fiction of purgatory, the Learned 
‡ Pola. Synt. l. 7. c. 24. p. 551. and his Symp. Cath. c. 29. th'. 1.2 Gerha. Har. Hist. p. 183 Chem. Har. Hist. c. 122. p. 1750. Pet. Mart. Loc. come. Class. 7. c. 9 p. 619. Alsted. The. Polem. pa. 4 pag. 369. Perk. 3. Vol. p. 227. on Mat. 7.12.  cite Luk. 16.22.23. and 23.43. Mat. 7.13. where we find mention made of a Heaven, a Hell, a streaght-gate, a narrow-gate. But if his doctrine be sound, they may easily put this by, and say; we grant, that these Scriptures prove, there is a Heaven, and a Hell, etc. notwithstanding there may be a third place too (as we hold) for aught is here said to the contrary. To be short; we read in Genesis, that God in the beginning made the world; Adam married Eve, etc. now let this be granted, yet according to his manner of disputing, that may be true too, which the jews fable; to wit, that many lesser worlds were made before; that Adam had another wife besides Eve, named Lillith 
* Bran. Spiegel printed at Craconia 1597. Ben Sirach Quaest. 60. , from whom he was divorced for her pride. I could multiply instances in this kind, to show, that there is not an error so gross and vile, but it may be justified this same way (and as well too) which he hath here devised, to maintain, that Pastors may exercise, all acts of their Ministry, in any Congregation besides their own. He tells us in pag. 89. that by our speeches we do exceedingly gratify many sorts of Libertines, Arrians, Socinians and other Heretics. But the truth is, if he look well, on his own writing, he shall see the thing charged upon us, most true in himself; for besides the former instances; mark how the Papists argue, 
Caes. Baron. Tom. 1. p. 137.  just as he doth: Although there be mention made in Scripture, but of 3 Church Officers, that is, Bishops, Elders, and Deacons, yet there were more, etc.  
Object. But what, if need require, that a Pastor should administer the Sacraments, 
Pag. 134.  both of Baptism and the Lords Supper, in neighbour Churches, that are destitute, and he is desired thereunto.  
Answ. 1. There is no precept, nor example in the Scriptures, to prove that such a thing should be desired: Good minds must use good means also, otherwise they please not God. Obedience is better than sacrifice.  
2. I reason thus; Whosoever rightly administereth the Sacraments: must do it by virtue of a Ministerial calling: But no man can administer the Sacraments by virtue of a Ministerial calling, saving in his own Congregation: Therefore no Pastor can rightly administer the Sacraments, but in his own Congregation.  
The last of this argument, which only may be doubted of, I prove thus: That which is a proper work of an Apostle; is not to be done by any ordinary Minister: To administer officiallie in more Congregations than one, is a proper work of an Apostle. Therefore, etc.  
The proposition is certain; the assumption is taught generally by learned men: For in this very thing, they do distinguish ordinary Ministers from Apostles, the first being tied to one only Flock. The later having power and liberty to exercise their Ministry any where. Plainly to this purpose writeth D. Whitaker, The Apostles (saith he) received the kees from Christ, and power of teaching, and remitting sins, as common Bishops of the whole World: but all others of their own Churches. In these things therefore, which the Apostles had extraordinarily, Bishops succeed them not, that is, in that power, which is truly and properly Apostolical. Mark, what he counteth Apostolical; namely to be a common Bishop, that is to exercise a power in more Churches than one.  
Here I will pass over Rom. 14.5.23. because I find nothing in his answer, which concerneth the matter in controversy between us. The Scriptures following are these; viz. Act. 11.21.26. Gen. 17.10. Rom. 4.11. Act. 2.39. But before he comes, to answer those Scriptures in particular; he makes a great complaint, unto the Reader, against Mr. Davenport, and his opposite Brethren; for some unjust doing in the question between them; and their trespass is, because they have said promiscuous baptising of all infants without difference, Hence he raiseth this observation. A man that reads their writings, might easily be brought to doubt, whither Turks or jews, Mahometists or Heathens, or infidels, of what Nation or sect soever, did sometime present their children to baptism, and that it was the custom of the Dutch Church, to baptise such being presented.  
Answ. I will not contend with him, whither it may be possible, that any should be such Simplicians, as to make so groundless an inference: But this I say, and will prove it also, that Mr. Paget goes about to deceive his Readers, in that he would have them to conceive, that it is not their manner, to baptise all infants brought to them; but they make a distinction; admit some, others not. And whither this be so, I appeal to his own conscience, are not Bastards received constantly to Baptism. If the Parents are known to be drunkards, swearers, blasphemers, excommunicates, Heretics, etc. notwithstanding their children are still baptised, if they are brought to the Congregation. Yea more than this: If the Parents come not at all, to nod the head, (of which thing we shall speak hereafter) yet this hinders not the infants baptising; for it is enough if a girrle of 16 or 17 years, do bring it, and there bow with the rest to some questions propounded to them.  
Now then let all judicious Readers judge; If we had not just cause to name it, a promiscuous baptising: Seeing (as I said) those which are not members of any Congregation; nor worship God in any Congregation; but live rather without God in the world, make a mock of sin, and count it their grace, that they are graceless, even those vile varlets; when they will, may have their seed baptised. I say as freely and ordinarily, as those which are members, and men known to fear God.  
As for his mentioning of Turks, jews, etc. it is vainly done; for all know, that such do not present their children to our baptism; and therefore I wish him hereafter, rather in sincerity to seek the truth; then with shifts, cavils, and evasions, the maintenance of his case and credit. Notwithstanding this I must tell him, I am verily persuaded, that it would require all the wit and skill Mr. Paget hath; to prove that such Parents, whose children he and others sometime baptise, are not a great deal worse in life and conversation, than many jews, Turks and Heathens.  
The next thing undertaken by Mr. Paget, is to prove, that men may be reputed in the Covenant by testification of their faith and repentance, though it were by a word or gesture of the body, witnessing their consent thereunto, so fare as to procure the admission of their infants to have the seal of circumcision or Baptism, as appeareth from the holy records.  
Answ. 1. He layeth down here a manifest untruth; (to speak the best of it) in affirming, that the jews under the Law, might lawfully admit infants to the seal of circumcision; before the Parents of them, were joined actual members to that visible Church. For this I gather to be his meaning, from these words: So fare as to procure the admission of their infants, to have the seal of Circumcision. Besides it must either thus be understood, or he understood not his own saying: For our question respects only, such infants, whose Parents are not joined to any Church. And therefore this must needs hold a just proportion with it. Now whither this be not a great presumption in him? let all judge, that are wise to sobriety; for to affirm a thing, against the express commandment of God, and continual practice of the Saints; of purpose to uphold by it, and unlawful and sinful practice. He that fears the Lord and his righteous judgements, as he ought, will take heed not to devise such unsounds tenets.  
2. For the 20 Scriptures, or more, which he hath here quoted; the truth is, 
Pag. 152.  not one of them, either hurts our case, or helps his. For 1. I would know of him, whither to say Yea, Amen, so be it, (whereby an external profession of faith, love, and thankfulness is showed towards God) his meaning be, that this consisteth in the pronunciation of the letters, syllables, or words. Again whither by nodding with the head, he intendeth simply the gesture, without any respect to the fitness of the doer of it. If he say, he means nothing, saving bare speaking, and bare bowing. Then I say, it is a blasphemous saying; for it is possible, that a bird, or a beast, may do so much. But on the contrary, if he say, he respecteth the qualification and condition of the speakers, and nodders, than his whole matter falls to the ground: because the speakerss and nodders, in question, are altogether (for the present) unfit and uncapable, to perform any Religious work; for (as I said) they are known, to deny God in works, 
Psal. 50.  and hate to be reform: what then have such to do, to take God's word into their mouth; or if they would, yet what calling hath Mr. Paget, to put such a thing upon them. Briefly, though he will do it; yet what reason have we to repute them, for all this in the Covenant; seeing we find in Scripture no warrant to justify the action.  
2. Be it granted, that the Church and people of God, in some cases, have declared their consent, by saying, Yea, Amen, so be it, or by a gesture of the body; notwithstanding it will not hence follow, that men and women, not joined to any Congregation, neither intending so to do: Moreover known to be idolaters, adulterers and most profane persons, may be reputed in the covenant, by saying Amen, or nodding with the head, unto a few questions read out of a book unto them; and so lawfully procure the admission of their infants unto the seal of Baptism. Notwithstanding either this he must prove; or otherwise he is guilty of abusing, and mis-applying all these Scriptures 
‡ Mat. 5.37. & 9.28. & 13.51. joh. 21.15. Rev. 22.20 Ps. 106.48 1 Co. 14.16 Eccl. 19.8. & 24.3.4. Deut. 27.14.15. & 29.1.10.15. Rom. 1.45. etc. joh. 13.24. Luk. 1.22.62. & 5.7. Act. 18.20. 2. Cor. 8. & 4.31. 1. Chro. 29.20. & 2. Chron. 20.28.  here heaped together.  
And that the Reader may be better perceive, the looseness of his reasoning; I do entreat him, to observe what we say; and what he saith unto it: Whereas it is the custom of the Dutch Church, to baptise many infans, whose Parents are not members of any Church; when they answer Yea at the Leiturgy of Baptism publicly, or by nodding the head. This practice, saith Mr. Davenport, and we too, is unlawful. Mr. Paget to justify it, steps in, and tells us, that in Moses' time, in Christ's time, and after in the Apostles days; many godly people; members of the Church, have in some cases, signified their meaning, and their wills, by short speeches, and external gestures: And this is all the answer, that he makes to it. So that he maketh a show of removing the objection; but in truth leaveth it altogether untouched.  
But by his leave, seeing he slides away from the point; I must entreat him, to come back again to it; and plainly to prove unto us these 3 things, which he very cunningly takes for granted. 1. By what authority he publicly propoundeth certain questions, unto people, that are not members of any particular Congregation; and will have them, to answer, with Yea, or nodding the head, or the like. 2. How it can appear, that such, are to be counted Christians, in the sense of the Scriptures, which are visibly wicked men; manifest no fruit of faith and repentance, but when some questions are moved to them; and then all that they do, is to say; Amen, or to nod with the head, at the aforesaid questions.  
3. Seeing it is the judgement of the Learned 
* D. Cham ser. on Rom. 12 p. 53. Chrisost in Mat. Hom. 38 in Act. Hom. 19 Whitak. ag. Du. l. 1. de Scri. Defen. godly Minist. ag. Br. p. 98. , that the Canonical Scripture ought only to be read in the Congregation; and no writing besides it. Yea and diverse Councils 
* Conc. Hippon. cap. 38. Laod. c. 59  have so concluded. I would know then, what warrant men have, to read a Liturgy of Baptism publicly. I suppose Mr. Paget is not ignorant, that until he have cleared these things, all that he hath yet said, is frivolous and impertinent.  
Lastly, let it be again observed, that the Papists 
* Bellarm. de Ecc. Mil. c. 2 See Sutclif. Chal. c. 10. pag. 40. Perk. 3. Vol. pag. 536.  and he join here together; and both against the truth; for they teach (as he doth) Let a man be whatsoever he will: if he profess the faith, it is sufficient to make him a member of the Catholic Church. Again 
‡ Stevar●●us Comment. in 1 Thess. 3 8. p. 115. , It is enough, to baptism, if a man have the knowledge of the Creed, the ten commandments, and Sacraments. Would not one think that he had been, an apprintise to them, in setting up the same trade or craft that they do.  
Now to the places of Scriptures. The first is Act. 11. 21-26. A great number believed, and turned unto the Lord, etc. and the Disciples were called Christians.  
To this he saith: It cannot be specified by what words, or signs, more or less, they professed their conversion unto God.  
Answ. 1. This allegation was not brought, to show, by what words or signs the faith full professed their conversion unto God; but to prove, that men must first believe, and be joined to some visible Church; before they can be counted Christians, in that sense, as to procure (to use his words) the admission of their infants, to have the seal of Baptism. But to this he saith nothing; but takes up a matter, which he needed not; and passeth by, what he should have spoken.  
2. Be it granted, that it cannot be specified by what words, etc. yet it can be manifested, that they shown, such faith and repentance, as the grace of God appeared in them. vers. 23. Now suppose Mr. Paget were to make a Sermon, on the doctrine of faith, or repentance: I do think, when he should come to set down the evidences of these graces; he would not affirm, that Atheists, Heretics, thiefs, murderers, etc. have them; notwithstanding the Parents of those children, for whose Baptism he here pleadeth, are (I say many of them) such vile wretches, as he well knows.  
3. It is to be inquired; whither his meaning be, to compare, those Disciples, and Christians, Act. 11.21.26. with the Churchles people in question: If so? Then I must be bold to tell him, that as he dishonoureth the primitive Saints; so himself much more. On the otherside, if he say, he intendeth no such thing, than he might have spared much labour, saved charge, and spent his time more profitably, then to write many words, and all just nothing.  
4. I marvel, what was in his mind, when he wrote this answer. He asketh, How it can be proved from hence, that such as consented unto the doctrine of the Gospel, propounded unto them, by answering Yea, or bowing their heads, might not thereupon, he admitted unto Baptism, they and their Infants.  
Answ. 1. I do not yet understand, how he raiseth this observation; viz. that the believers in Act. 11. consented to the doctrine of the Gospel, by answering Yea to it, or bowing their bodies, in testimony of their liking thereof. I perceive it is an easy thing, to conquest; if begging may procure one that. But I mind not to give the case so away: Therefore I do deny, that ever these embraced the truth in so absurd a sort; And seeing this is an assertion of his own head; it lies him now upon, to justify it. Tertullian 
* In his book of prescript. ag Heret.  saith, It is not lawful for men to flatter themselves, with any thing of their own opinion and judgement, nor choose that which comes in their own brain: We have the Apostles for example, who taught nothing after their own pleasure, but faithfully the doctrines, which they received of Christ.  
2. If by pronouncing the doctrine of the Gospel, he mean a reading, or saying over of a Liturgy; as is the matter in controversy: then I do again deny, that there was in the Apostles days, any such thing practised.  
3. If it should be granted (which he cannot prove) that those Christians at Antioch, consenied to the doctrine of the Gospel, by answering, Yea to it; or bowing their heads, in testimony of their approbation of it. Yet this helps not his case at all; unless he can prove, 1. That they were not members of any visible Church. 2. That their conversation was irreligious. 3. That they presented their infants to the Minister in the Congregation, and after saying Yea, or nodding the head, to some questions propounded, had them baptised. Thus are his answers very wind, and no more savour in them, then in the white of an egg, eaten without salt.  
The next allegation is Gen. 17.10. This is my Covenant, which ye shall keep, between me and you, and thy seed after thee: Every man child among you shall be circumcised.  
Mr. Paget to this answereth: It can not hence be showed that more questions were propounded to the Parents, which brought their children to be circumcised, then are now in the administration of Baptism, etc. Or that such had circumcision denied unto their children, which shown a willingness to embrace the Covenant, by such brief answers and gestures we speak off.  
Answ. Here are words; but in truth not a word, concerning the matter, for which he bringeth them. This Scripture Gen. 17.10. was alleged to show, that such are to be counted Christians children, (and so consequently to have right unto Baptism) whose Parents (at least one of them,) in external profession, are within the Covenant. Thus writeth Mr. Davenport. Now if a man read the others reply: he must needs confess, unless he will confess himself to be a Simplician, and ignorant in Logic and Religion, that it is as indisgested a thing, as ever was broached by a man of learning: much better therefore it had been, if he had left, this lose kind of reasoning; and either disproved, some part of the others proof, according to the rules of reason; or yielded to the conclusion, which followeth by force of argument.  
But to make a short answer to his speech; although it look not unto the thing, for which he devised it. 1. How doth he know, that there was a Liturgy of Circumcision in the Church of God under the Law? and that it was propounded to those Parents, which brought their children to be circumcised. This I lay up on him, as another invention of his own: for it is most certain, never was there such a thing practised, by the Fathers, in old time; neither have the jews in these days any humane form among them: Besides, if their writings 
* Syntag. In. c. 2. p. 80. Drus. praet. 〈◊〉. 7. Purchas Pil. l. 2. c. 14. sect. 4. p. 204.205.  be searched, which treat of the manner of circumcision, there will be found no such thing in them, whereof he speaketh.  
Among many other good properties, which he himself saith, he hath; one is, that 
* Pag. 104.  he is no inventor of new conceits and opinions. But surely, if the rest there, be not truer than this, he will be found an untrue speaker in them all.  
Further I would know of him, what he intendeth by embracing the Covenant: (for I perceive he seeketh advantage by double construction of words) Is it his meaning, that those, which were no jews, nor members of the jewish Church; yet brought notwithstanding their infants unto the Priests; and when they had answered to some questions, either by saying Yea, or nodding with the head; they had them immediately circumcised, although themselves, remained still, out of the communion and fellowship of the Church. If this be his meaning (as it must needs be, unless his meaning were to write just nothing) than I do affirm, that in this, he hath spoken irreligiously, injuriously and untruly. 1. Irreligiously, to have the seal of the righteousness of faith, to be made an unholy thing. 2. Injuriously to accuse Gods chosen of fin, causelessly. 3. Untruly; and thus I prove it. None might eat of the Passeover, unless they were members of the jewish Church, Exod. 12.6.45. But all circumcised among them, might eat of the Passeover, vers. 44. Therefore all the circumcised among them, were members of the Church.  
If the Reader desire, to know further about this thing; let him him peruse Mr. Ainsworths' Annotations on Genes. 17. and Exod. 12. and there he shall see, what the jews writ of it; viz. that none are to communicate with the Church, in the ordinances of circumcision, and the Passeover, but such as are members thereof.  
The next Scripture is Rom. 4.11. And he received the sign of circumcision, a seal of the righteousness of saith, which he had yet being uncircumcised.  
Mr. Pagets' answer to this allegation may be cast into 3 heads, or branches. 1. Abraham is called the father of all that believe, whither members of a particular Church or not. 2. There might be some believers in Abraham's time, not members of his family, nor under the gouvernment of any particular Church. 3. If a son, or bond servant of Ephron, the Hittite were then brought to the knowledge of the true God, etc. why might not the infant of such a one have been circumcised, though not living in a visible Church.  
Answ. I will not say, that Mr. Paget hath read Antony's precept in Tully 
* De Orat. l. 2. , who wisheth men, if they be troubred about a hard question, to say nothing to it. But this I can say of him by experience; he fol owes that rule closely. For as before, so here again, he useth many words; but answereth not at all to the point in hand.  
This Scripture (as may be seen in the place 
‡ Just Comp. pag. 5. ) was brought to prove, that as Abraham received circumcision, when he was a member of a visible Church; so consequently baptism, which comes in the room thereof, belongeth peculiarly to such, as are joined to some particular Congregation. Mr. Paget perceiving (as it is probable) the strength of the argument, cunningly withdraws himself from it; and that the Reader might not see it, he sets down 2 or 3 conceited fancies of his own, unto which briefly thus I answer.  
1. Imagen, I should deny that there were in Abraham's time any believers, out of his family; or contrariwise, say I grant there were, what would he hence infer? for my part I know not; nor yet he himself, I am persuaded.  
2. Concerning his why not, I ask of him for his why so. Is it the manner of Disputers, to propound a case, and then ask of the standers by, (Sirs) why may it not be thus. If there be any Divine pattern for such a practice, it now concerneth you Mr. Paget to show it: If you cannot (as I am sure you cannot) than I wish you in such cases hereafter to shirt your lips 
* Pr. 17.28 , and so you shall be esteemed a man of the better understand.  
But to deliver you (if it may be) from your vain conjectures and doubts: As for circumcision, it was not commanded to the Gentles at all; neither was it a seal of the Covenant of grace to No and his seed: But was commanded to Abraham, and his seed, and household, and such only as would be of that Church, and partake of the Passeover. Therefore it not being commanded to noah's sons, such as abode in his faith, (howbeit scattered afar of) were doubles in the Covenant of grace still, and saved as well as we: I say without circumcision, for the same was not imposed on them. And this is the judgement of learned men; viz. Paraeus 
a Comment. in Rom. 3.1. & 9.4. , D. Willet 
b Comment. Rom. ch. 3. Q. 1. p. 146 , Galatine 
c Lib. 11. c. 7. pag. 581. , and the Hebrew writers 
d Maimony in Misneth: Treat. of King's ch. 10 sect. 7. & Treat. circums. ch. 1. sect. 3.6.  say as much.  
The next Scripture is Act. 2.39. For the promise is unto you; and to your children, and to all that are afar off; Even as many, as the Lord our God shall call.  
His whole answer hereto is this: Though the promise be made unto such as are called, yet who can show, that such are not to be counted outwardly called, and in some measure within the privilege of the Covenant, who being themselves already baptised, and withdrawing themselves from other sects and Churches, do bring their infants unto the true Church to be baptised, being there also ready to make a public profession of their faith before the Congregation. Thus he.  
Answ. 1. For his phrase here, to count men outwardly called, I see no warrant for it in all the Scriptures: For whomsoever in the judgement of charity, we can judge to be outwardly called, them (I take it) are by us to be judged inwardly called also. 
Philip. 1.7. 1. Cor. 13.  I confess indeed, if we have respect unto God, than it may be said, that some are only outwardly called: But who these (some) are, we cannot tell; and therefore we may not give sentence in it. 
Ro. 14.14.  If he say, that he intended both; then I answer; 1. He should have done well, to have spoken out plainly so. 2. Then it must follow, that all such Parents, whose infants he and others baptise; be their conversation never so bad, are notwithstanding in his opinion the elect and chosen of God. 3. He ought not to keep back one of them, from his Congregation; if they desire to be members thereof. Again, But if he say, he judgeth them not to be inwardly called; then by his own confession, it must follow, that they want true faith and repentance: and so he giveth (and that of knowledge) holy things to the unworthy, and to persons wholly uncapable thereof.  
2. I cannot tell what he intendeth, by the privilege of the Covenant; if he mean Baptism, than I answer: This ordinance is given to the Church, and no person lawfully may be admitted to it, unless he be a member thereof 
* See the two next Sections. . If he have any other meaning, when I know it, I shall be ready to give a further answer to it.  
3. For what reason doth he add these words, viz. and withdrawing themselves from other sects and Churches. Is it not, because (as I said before) he would have people think, that it is not their practice, to baptise all infants brought unto them. Me thinks if his heart persuades him, that his case is good, he should not seek thus closely, to withdraw the Reader from the question; but speak out clearly in it, and to this purpose; say: It is the custom of the Dutch Church, and my practice also: that what infants soever are brought unto us, for Baptism, to baptise them; be the Parents of them, holy or unholy members of any particular Church, or not. Yea howsoever we know that the children presented unto us, are Bastards; yet if the Parents, or in their absence some other, do show a consent unto certain questions, either by nodding with the head, or saying Yea, Amen, or so be it: we put them not back, neither ought we; but give them the holy seal of remission and pardon of fin.  
Indeed this had been plain dealing, and nothing but the truth. And therefore whereas he tells us, of men outwardly called, withdrawing themselves from other sects. And again 
* Pag. 145. , of having more knowledge of the truth, etc. then some of those that are members of the Church. What is this, but mere daubing; for what use serves it, but like the rough garment to deceive. He knows, and we know it too: If infants be brought in the manner aforesaid, all is well: it matters not whose children they be; viz. whither English, Dutch, French, etc. nor how vile and wicked the Parents of them have formerly always been, to that hour and time. I would not speak so often of this thing, but that he constraineth me to it, in regard he laboureth to hide from the Readers, the true knowledge of the point in question. But hence let it be considered, whither in this he give not cause of just suspicion unto them to think, that he is ashamed to appear a Defendant. 
‡ So he calls himself in pag. 146.  in the case, as it stands simply and nakedly between us.  
The last Scripture is 1. Cor. 5.12. For what have I to do, to judge them also that are without, do not ye judge them that are within.  
To this first Mr. Paget answereth: It is not plainly described, how Mr. Davenport applies this sentence, to the question in hand; it had been good, if he had showed, how he had drawn his argument from hence.  
Answ. M r. Paget among many Disputers, had the least reason, to make a complaint this way; for he in his writing, not only leaves the main points in controversy untouched; but also, for the unnecessary matters, which he bringeth in, they are such oracles, or rather riddles; as to understand them, a man had need he were either another Oedipus, or had he himself present to expound them. Notwithstanding he should have remembered, that he being the doer of the things in this controversy, the burden of proving lay directly on his shoulders: And therefore it had been his part plainly to have demonstrated from the Scripture, that which he affirmeth, touching the Classis and Baptism; for one testimony or argument rightly drawn from the Apostolical writings, to justify these assertions, will easily draw us to acknowledge them. But till then; though he writ ten volumes more, and each of them, ten times greater than this; yet never shall he be able to convince the conscience, of any indifferent Reader, in the points which he hath undertaken to be a Defendant; to wit, 1. that particular Congregations are to be dependent bodies: and to stand under other Ecclesiastical authority out of themselves. 2. That infants may be baptised, whose Parents are not joined to any particular visible Church. But to the point.  
This Scripture fitly serves, to prove the point in hand; for the scope and drift of the Apostle there, is to show, that members of visible Churches, have only right unto the public ordinances administered therein. As for others, they are not to be judged; that is, in those public things the Church hath no relation to them; nor may (I say in this respect) have communion with them. And hence I reason thus: If the infants in question are without, then may they not be admitted unto Church communion; and so consequently not to baptism. But they are without; Therefore, etc. The proposition is manifest by this Scripture 1. Corint. 5.12. The assumption is evident, and needeth no proof.  
After this he tells us, of 3 sorts of persons, which may be said to be without. 1. Members of a visible Church, wanting true faith. 2. Infidels and Heathens. 3. Those that for the present live not under the Discipline and Gouvernment of some particular Church, and yet make profession of the same Religion, with the true visible Churches, etc. This later practice some imperfect communion with them: and therefore in some sense may be said to be of such Churches.  
Answ. 1. Howsoever the Lord knoweth who are his; yet cannot Mr. Paget, nor any man else, judge men to be without true faith, and so no members of the invisible Church: specially they standing members of some particular Congregation; and therefore his talk here, is altogether fruitless, and nothing concerneth the place 1. Cor. 5.12. which he pretendeth to answer.  
2. The difference which he puts between men without; is without warrant of Scripture. Paul (as Paraeus 
* Comment. on 1. Cor. c. 5. v. 12. p. 272.  well observes on this place) divides all men into two ranks: the first and greater without; the later and lesser within. And howsoever th' 〈◊〉 〈◊〉, for personal gifts and graces are not alike; notwithstanding, as they stand in relation to a visible Church-state; they differ not: But are all alike excluded from actual communion in the public ordinances thereof: As we see in a desert, or willdernes, diversity of trees; some good, some bad; some are thorns and brambles; others are vines and figtrees: nevertheless in respect of a Vineyard, or Orchard, they are quite out of the same a like.  
3. For his imperfect communion, it is a perfect invention of his own head; for the word of God teacheth no such thing. Again, where he saith, they are members of the Church in some sense, and not in another: this likewise is another of his fictions. And observe here how he pleads for the profane multitude; just as do the Papists for their Pope; in one respect he is a man, in another respect he is more than a man. 
jew. Defen. Apol. 6. part. c. 20. Divis. 3. p. 784.  One way he may err, another way he cannot err. But not minding to spend much time about the thing; (for the naming of it, is a sufficient resutation) this I say, a man must either be, a member of a particular Church formally: otherwise he cannot be reputed a visible member of it, in any sense or respect at all. If he can prove the contrary by the word of God, it lieth him now upon it to do it.  
In the mean time, let the discreet Reader judge, whither he be not guilty of venting new conceits and opinions of his own. And whither, by these his new conceits and opinions, he do not gratify the Valentinians, Marcionites, and Gnostikes: Who (as Irenaeus 
a Advers. Haer. 8.3. c. 7. & l. 1. c. 1  reporteth) did seek to bring into the Church men's devises. And whither he do not gratify the Trent-Councell 
b Conc. Trid. Sess. 4. dec. 1  Fathers, and the Papists: yea moreover the Cabala, or Talmud 
c 4. Esd. 14.26.48.  of the Rabbins, and the Montanists 
d Tertul. de praeser. adve. Haer. c. 52.  For the sin, for which these chief are condemned, is, because they have broached many lies and beastly vanities; as if all things concerning faith and manners, were not contained in the Scriptures.  
Thus we have examined Mr. Pagets' Answers, to the allegations of Scriptures, brought by Mr. Davenport. Now lest he should complain against me, for some partiality: I think it not amiss to write a few words touching that Scripture, which he mentioneth in pag. 44. namely Mat. 3.  
If he cannot find a better ground than this, to lay his unlimited Baptism upon, surely then the same will never prove to be lawful. For 1. the persons there specified, through john's doctrine, powerfully carried home to their consciences: had their hearts deeply wounded 
‡ Paraeus Comment. in Mat. c. 3. v. 6. p. 29.  with the sense of sin; and thereupon made open confession thereof. 2. That which they did, was done freely 
* Aret. in Mat. 3. pag. 119. , and voluntarily. 3. The same was accompanied with a desire 
* Muscul. in Mat. 3. p. 24. , and purpose of amendment of life. 4. They were members of a visible Church. 5. The Baptiser, was no ordinary Minister: Now then how can Mr. Paget hence prove, that men, not humbled by the word preached; not manifesting any sorrow for sin, not showing any desire of reformation of life; not members of any particular Congregation; may nevertheless have their infants, lawfully baptised, by a Pastor or Teacher, they saying Yea, or nodding with the head to some questions imposed upon them, or having others to do it, in their behalf.  
I do not think it strange, that he could not prevail (as he saith) with Mr. Davenport by such conference in the point: for in truth, as this allegation, so is the rest there of his talk a rope of sand, as an overblowne bladder that will burst of itself, and vent the wind thereof without pricking. And thus much for this Section.   

SECTION V.  
WHereas Mr. Paget hath so often called upon me by name, to prove the Protestation published against him; to wit, that he hath been many ways injurious to our Congregation. My purpose is (by the Lord's assistance) in this, and the following Sections; to set down the same. And because all our troubles, have proceeded (as it were) from two causes; viz. the Baptism of Non-members, and the denying of the Church's power. I shall therefore speak of these two things, the more fully. And first of the Baptism: Now the reasons which I have against it, are these.  

ARGUMENT I.  
To break that sacred order, which God hath set in his visible Church, for all his Saints, to keep and walk by, is a great sin.  
But to baptise infants, whose Parents are not members of any particular Congregation, is to break that order, etc.  
Therefore it is a great sin to do it.  
The proposition is evident by these Scriptures, 1. Cor. 14.33. ult. 1. Cor. 5.13. Num. 23.9.10.11.21. and 24.5.6. 1. King. 14.1.17. Son. 6.4. The assumption is as clear. For let it be observed, that unto all Church-actions, as there is Faith, so order also necessarily required: And hence is the difference only, between Christian-communion, and Church-communion: to practise Christian-communion, there needeth nothing but visible Christianity; but to the other, as there must be visible Christianity, so likewise a foregoing joining, of faithful people together, in a spiritual outward society, or body politic. And unless this thing be strictly observed, there will follow many absurdities, and great confusion.  
This may be further illustrated by a similitude, taken from a Corporation, 
Ephes. 2.  to which the Church of God is sometimes compared. We know that many, who are no members thereof; are men, of good lives, peaceable, quiet, profitable, worthy and fit enough to be of the company: Notwithstanding they partake not in the privileges of the freedom; until themselves, by due order, are become freemen.   

ARGUMENT II.  
To use those ways and inventions, in worshipping God, which are not commanded of God, in his word, is unlawful.  
But God hath not commanded in his word, that any Pastor or Teacher, should baptise such infants, whose Parents are without.  
Therefore it is unlawful to do it.  
The first part of this reason is certain by the whole course of the Scriptures, Psal. 119.113. Deut. 12.8. 1. Sam. 15.22.23. Hos. 6.6. Leu. 10.1.2. Mich. 7.18. jer. 5.31. 2. Chr. 26.17.18.19.21. Num. 3.4. Mar. 7.8.9. Col 2.8.9. Mat. 15.2. to 12. Besides this is the constant sentence of all the ancient Fathers (as they are termed) & our later best Divines; to wit, that nothing is to be received, or approved in Religion, which cannot be proved & confirmed by the word of God. And therefore all Traditions, administrations, good intents, and devises of men, without approbation, this way (as vain, hurtful, and superstitious things) are to be rejected. Thus writeth Tertullian 
a Lib. 4. con. Mar. , Origen 
b Hom. 3. in Ler. , Cyprian 
c L. 2. Ep. 3. , Basil 
d Moral. Sum. c. 14. , Augustine 
e Epist. 59 ad Paulin. , Chrisostom 
f Hom. 39 in Act. , Hilary 
g In Mat. cap. 12. , Eusaebeus 
h Li. 5. c. 10. , Theophilact 
i In 1. Cor. cap. 7. , Luther 
k L. de Bab. captain. , Erasmus 
l Annot. in Mat. 11. , Zanchy 
m In praec. 4 , Simler 
n De duab. nat. Christ. p. 42. , D. Whitaker 
o Cont. 4. Qu. 5. , Mr. Brinsley 
p True watch. p. 28. , and others.  
The second part of this reason is as clear as the Sun at noonday, and cannot with any modest face be denied. For we do not read, any where throughout all God's book, that there was ever any such thing imposed, on the Churches of the Apostolic Constitution; or that it was at any time practised in them.   

ARGUMENT III.  
If Baptism in the new Testament, succeedeth in the room of Circumcision, then ought no infants to be baptised, but such whose Parents are (one at least) members of the visible Church.  
But the first is true: Therefore the second.  
The Major is without exception 
* Col 2.11. , granted of all, both Papists 
‡ Ferus in Mat. 28. v. 19 , & Protestants 
* Aret. Com. in Col. 2.11 Pet. Mart. Loc. Com. Class. 2. c. 6. p. 400. D. Willet. come. Rom. 6. Cont. 6. pag. 303. See before pag. 53. . The Minor is proved by proportion or parity, thus: As the jews in old time, could not lawfully circumcise any one, except he were a member visibly of their Church; so now under the Gospel, Baptism administered in the Churches of Christ, is to be administered only unto the members thereof.   

ARGUMENT IU.  
That which God hath set a part, to be a special sign of difference, to distinguish the children of the Church from them without: ought to be given unto them only, unto none else.  
But God hath set Baptism apart for such an end.  
Therefore, etc.  
The Proposition is without all controversy. The assumption is evident, by these Scriptures, gen. 17.7.8. with Col. 2.11.12. Rom. 9.4. Act. 2.38.39. and 16.15.33. Mat. 28.19. Moreover this is acknowledged for a sound truth by many writers; viz. Polanus 
a Synta. li. 6. c. 51. , D. Ames 
b De consc. l. 4. c. 27. pag. 232. , Guilliandus 
c Comm. in Rom. 4. v. 4. , Mr. Bifeild 
d Col. 2. v. 12. p. 57 , the Douai Translators 
e Annot. on Gen. 17. & Exod. 15. , and others. And in special excellently Paraeus: Baptism (saith he 
* Comm. in 1. Cor. 7. 14. ) is a worthy privilege of the Church, and the children thereof: Whereby they are discerned from the children of unbelievers, because they are reputed from the womb in the holis Covenant with their Parents; and therefore is Baptism, the sign of the Covenant given them.   

ARGUMENT. V  
What act soever God promiseth, not to bless, that may not be done:  
But he promiseth not to bless the promiscuous Baptising in question.  
Therefore it may not be done.  
The second part, is only controversal, which I manifest thus;  
If there be no precept, nor example for it, in holy records; then there is no promise of blessing made to it.  
But the first is true. Therefore the second.  
The premises of both parts, are so evident, as that (to use another man's 
‡ Mr. Brad. 12. Arg.  words) he hath no blood of shame running in his veins, that will deny them.  
Unto the former reasons, these further may be added. 1. Though, I believe as Augustine 
a Epist. 28. ad jerem. , Cyprian 
b Epist. ad Hid. , Cirill 
c Comment. in Leu. c. 8. , Origine 
d Comm. on Rom. , Nazianzene 
e In Orat. in S. Lava. , Ambrose 
f L. 2. de Abrah. c. 11 , and many others of the Fathers affirm, that the Church hath received the Baptism of infants from the Apostles; notwithstand this kind in question, from the beginning was not so; but an invention lately taken up. Some say Boniface iv in the year 606. brought it on foot. Others think it is not so ancient.  
2. Whereunto tends it; but to induce the ignorant, to conceive (with the Papists) an absolute necessity of Baptism 
a Rhem. on Rom. 6.5.14. , that the work done pleaseth God 
b Id. Act. 22.5.1. ; puts away original sin 
c Aqui. 2. Sen. dist. 3. : makes the infant a Christian, and a member 
d bellar. de Eccl. mil. l. 3. c. 3. p. 139.  of the Church: justifyeth him 
e Rhem. in Rom. 6. Sect. 1. Pererius in Rom. 6. Disp. 2. annot. 9 ; and that if he die without it, he cannot be saved 
f Duraeus lib. 8. de Paradox.   
3. This custom hindereth many Parents from embracing the way and order of the Gospel, and causeth them (as Mr. Davenport 
* Iust. Compl. pag. 6.  truly said) to live and die Libertines.  
4. By this means God's name is taken in vain 
* Fenner princip. Relig. p. 96. and 106. , 5. and the holy Sacrament greatly abused. Mal. 1.7.12. Heb. 10.29.  
6. The. Church of God defiled, Hag. 2.14.15. Ezech. 44.7. 
* Necs. disc. p. 95. Plain Declarat. of Eccl. Discip. p. 172. .  
7. The Minister a breaker of his Covenant, Mal. 2.8. Lastly, Divine wrath hence justly may be feared. I say again, those that offend this way, may justly fear God's punishment; because he doth not manifest more displeasure against any sin, than the profanation of his ordinances; nor threatneth to inflict soorer punishments upon any, than offenders herein 
a Levit. 10.2.4. Chron. 13.10. : And this is the judgement of sundry of our best Divines; viz. junius 
b Anal. expl. Levit. c. 10 p. 27. , Brentius 
c Comment. in Am. c. 4. v. 4.6. , Piscator 
d Observ. 3. in Levit. 10. , Paraeus 
e In Am. 2.12. , Cartwright 
f Catech. pag. 102. , and others.    

SECTION VI.  
HOwsoever I could be well contended, in these our differences, to deal with Mr. Paget by the Scriptures alone, as the book of all truth; knowing (as Augustine 
* De Doct. Christ. l. 2. c. 9  saith) that all things, concerning faith and manners, are contained in them. Notwithstanding in regard he 
* Pag. 15.  vainly boasteth, to be carried away with the stream of the Learned, who concur in judgement with him, etc. I have thought good to make inquiry about the opinions of men, in this matter, betwixt us; as being loath, he should oppress the truth, and make all men afraid of it; by making them believe, that is desolate, and forsaken of all friends.  
Beginning therefore with our writers: I judge it meet and convenient, to allege in the foremost place the mature sentence of Master Cartwright; In his Reply to D. Whitgift 
* Pag. 172. l. 1. , he writes thus: I do see that Master Doctor doth make of the Holy Sacrament of Baptism (which is an entry into the house of God, and whereby the family of God must only 
‡ Note that.  enter) a common passage, whereby he will have clean, and unclean, Holy, and profane; as well those that are without the Covenant, as those that are within to pass by; and so maketh the Church no Household, but an Inn to receive whosoever cometh 
* Just so doth Mr. Paget.  I will answer therefore all most in as many words, as the questions be asked, If one of the Parents, be neither drunkard, nor adulterer, the child is holy, by virtue of the Covenant, for one of the Parents sake. If they be both, and yet not obstinate in their sin, whereby the Church hath not proceeded to excommunication (themselves yet being of the Church 
* Note. ) their child cannot, nor ought not to be refused. Again a few lines after, speaking of Papists and other ungodly men: He affirmeth absolutely, that their children ought not to be baptised.  
In the next place we will consider the Author of a certain Book, 
Pag. 111.112.  entitled: The Covenant between God and man; he there maintaineth this point, which we here profess: Baptism (saith he) is to be administered to them only, that are in the Covenant, and that the Reader might understand, whom he means to be in the Covenant: He addeth immediately; They are such as profess the faith, join themselves together in a fellowship, crave to have their names enrolled, and registered in the Church, and so partake of the manifold graces of God, which are distributed therein.  
To these we will add Master Viret 
* Ground. Reli. p. 230. , a rare light of the Gospel; and partner with Mr. Farell, in planting the Church at Geneva, before Calvin came there. None (saith he) are to be baptised, but the children of the faithful and believers: all except these, are to be instructed in the doctrine, before they be admitted thereunto.  
Piscator likewise is as plain as can be. They only (saith he) are to be baptised, which belong to the Church: 
On Mat. ch. 28. Obse. in v. 19  For as in old time they circumcised the children of the jews, because they belonged to the Church, and covenant, so now, etc. Mr. Fenner 
a Doct. of the Sacra.  saith the very same, so Paraeus 
b In Mat. 3.5. , Erastus 
c De excom. p. 18.24. , Melancton. 
d Loc. Com. pag. 383.  Keckerman 
e System. Theol. l. 3. p. 453.  speaking of the lawfulness of the baptising of infants; gives this as the reason of it; viz. because they are members of the Church. The like saying we find in a Book, named a general confession of Christian Churches. Because God receiveth into his Church, the children with the fathers: We say by the authority of Christ, infants begotten of faithful Parents, aught to be baptised. Also Beza 
* In 1. Cor. 7.14.  saith, Such as do permit, all children to be baptised, do a thing unheard off, in the primitive Church. Neither may Tertullians' testimony be omitted, speaking (as junius interprets him) of such children as were strangers from the Covenant of God. Let them come when they are grown to years: Let them come when they have learned, and are taught wherefore they come; Let them then be made Christians, when they can know Christ.  
Moreover this is the unanimous confession of all the Reformed Churches, to wit, that Baptism appertaineth to such infants, as are in the Church, and borne of believers. And for this reason (they say) they administer unto them the seal of the Covenant; viz. because with their Parents, they are received into the Church. Thus writ the Churches of Saxony 
a Harm. Conf. Art. 18. , Bohemia 
b Chapt. 12. , France 
c Art. 35. , Scotland 
d Harm. Conf. p. 24. , Helvetia 
e Art. 20.21 , and Belgcik 
f Art. 34.   
Object. 1. But this thing hath been in these Countries, a long time practised; and therefore it is not meet, that so ancient a custom, should be laid down.  
Answ. 1. When the truth is known (saith Augustine 
‡ L. 2. Ep. ad. Gaudent. ) let custom give place unto it. For 
* Ambr. l. 4. Virg.  we must not always imitate whatsoever our Elders have allowed, but try by the Scriptures, whither the things are good, which they allowed. And thus do these Churches 
* A general Confess. of Christ. Church.  in their writings profess to the world; that they judge it of small force in controversy of Religion, to be urged with the bare sentenoes of Fathers, or with the Decrees of Councils, much less with received custom, or with continuance of time; For we admit (they say) no other judge, in matter of faith, than God himself, pronounced in his Word.  
2. By this custom, they give the Anabaptists great advantage; and nihilate the best argument, which our Divines use against them, for the lawfulness of baptising of infants. And that this is so, let it be observed; that the Reason, which they, in this point, do stick most too, is this, namely, that children of Christians, by the same warrant 
* Calv. in Mat. 18. v. 10. Gerhard. Harm. Euang. c. 12. pag. 352. Cent. 1. l. 2. c. 4. p. 355. D. Willet on Rom. 6. p. 303. Cartwr. Christ. Rel. c. 37. p. 223. , are now to be baptised, that the infants under the Law were circumcised. Now I have proved before; that no infant under the Law, was to be circumcised, except he were a member of that visible Church; seeing therefore they leave this pattern; it must follow (as I said) that they make the argument void, and of no effect; and so refute their own writings, and destroy again the things, which they have builded.  
3. Seeing (by comparing their practice, with their profession) they are not so true to their own grounds as they ought, this custom 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 baptised, should got unto the Ministers or Elders, that so they might give notice unto the Church, whose child it was, that should be baptised. Now for what end, should the Parents be enjoined, to acquaint the Church Officers with this thing; unless 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 truly (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 custom, who teach 
* Aegid. Topiar. in Epist. & Euang. p. 293.  that God's commandments, must sometime, give place unto men's traditions.  
Object. 2. Compassion towards infants, moveth many Ministers to baptise them.  
Answ. We may not do any thing against the express will of God, under a pretence to show mercy unto others 
‡ 1. King. 20.42. ; that pity, which the godly are to manifest, must be rightly-bowelled 
* 1. Pet. 3.8 , that is, commanded of God, both for the matter and manner of it. It is well known, that Origen 
‡ August. de Civit. Dei lib. 21. c. 17 , through to much compassion of the wicked, thought that the Devils themselves should be saved at length; unless men therefore, are careful 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, duly to regard these things. It was no dishonour unto job, that he took the council of his handmaid. Neither did it darken Apollo's reputation, that he learned some thing of Aquila and Priscilla. A wise General of a field, despiseth not the advice of the meanest soldier, in matters of greatest weight. We are told of a Papist 
* Picus Mirand. an Papa sit supra Concil. , that we ought to believe a simple plain Husband man, etc. if he speak the truth. For my part, I should not presume to commend, what I have said, to their judicious consideration, unless I had by diligent inquiry first; seen the same to be a truth; and so settled my conscience in the certainty of it.   

SECTION VII.  
TO let his scoffs alone, which he merrily puts forth in pag. 71. 72. I will here give him a direct answer, unto the thing which he there demandeth; that is: What that due power is, by which we would have the Church to be gouverned, and unto which we would willingly be subjected. It is that Polity-Ecclesiasticall, which the Lord jesus, the King of his Church, hath ordained in the New Testament; and given unto all the Churches of his Saints; whereby they are to choose, and call into office, such as are fit, and exercise all other spiritual ordinances, in, & among themselves, immediately from him. This gouvernment we hold, to be the perfection of all, as comprehending in it, whatsoever is excellent in all other bodies political; 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; sense with beasts, and with the Angel's reason.  
Those which have written, about the Politic gouvernment of commonwealths; 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. , junius 
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 do mention, three kinds, as lawful and good. Monarchical, Aristocratical, and democratical. Now all these three forms, (as the Learned 
‡ D. Whita. count. 4. Q. 1 pag. 14. Refut. D. Down. Serm. l. 2. par. 2. pag. 106. Pet. Mart. loc. come. Clas. 4. c. 5. pag. 783. Keckerm. System. S.S. Theol. lib. 3. p. 400.  judiciously observe) have 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 do affirm; that this Ecclesiastical gouvernment, is unchangeable, ordinary, best, and perpetual; 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 Gospel, yea of the substance of it; and necessary to salvation, so fare I mean, as other of God's ordinances. But not to speak any more of the necessity, and excellency of this Church Gouvernment, (there being in print many learned Treatises of it) I will here lay down my reasons to prove the former Assertion; viz. that every particular visible Church, hath from Christ absolute & entire power, to exercise, in, and of herself, every ordinance of God; and so is an independent body, not standing under any other Ecclesiastical authority out of itself. And this I will do, if God permit.  

ARGUMENT I.  
If those Churches, planted by the Apostolic institution, had power fully 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 clear and certain, 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 (saith 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 always in reforming a Church, we must have recourse, unto the first beginnings, to the which, as our only rule, we must call back whatsoever strayeth from it, and that they are not to be turned & tuned according to the crookedness, 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 speech; 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, etc. and therefore it must needs follow, that customs, Laws, and Ordinances, dev●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.   

ARGUMENT II.  
If Christ in Mat. 18.17. where he saith, Tell the Church; doth mean a particular Congregation: Then hath every particular Congregation, an entire power, in, and of itself, to exercise Ecclesiastical gouvernment, and all other Gods spiritual ordinances.  
But the first is true: Therefore the second.  
The proposition is clear, and certain, maintained by the most judicious Divines; viz. Vrsinus 
a Explica p. 2. p. 534. , Zwinglius 
b Explan. Act. 8. , D. Andrew's 
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. count. 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 proved thus: That Church, which Christ intendeth in Mat. 18. hath absolute power in, and of itself to perform all God's ordinances, but Christ intendeth in Mat. 18. a particular Congregation: Therefore every particular Congregation hath absolute power, in, and of itself, to perform all God's Ordinances.  
Moreover let it be observed; that this Church in Mat. 18. is given as a platform, or example unto all Churches, to walk by. As Moses was to make the Ark in every respect proportionable unto the pattern, which he saw in the Mount; even so, etc.   

ARGUMENT III.  
Whatsoever was commanded 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 Ecclesiastical gouvernment, was commanded to the 7 Churches to be practised by each of them, apart, in, and for themselves.  
Therefore no Churches of God must omit the practice of Ecclesiastical 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 writ. All Churches from these, aught to learn, what gouvernment to exercise; what doctrines to teach; what persons to excommunicate; who to receive, and to comfort, and the like.  
The assumption is proved clearly in chap. 2. ver. 2.14.20. etc. Moreover Mr. Perkins 
* Expos. upon ch. 2. v. 20. & ch. 3. v. 7.  (speaking of those Churches) saith: God gave to every of them, power and authority to preach the Word, administer the Sacraments, repress evil men, decern false Prophets, & to exclude all obstinate sinners from all spiritual privileges among them.   

ARGUMENT IU.  
If the Church of Corinth, had power and authority within herself; to exercise Ecclesiastical gouvernment; Yea and did it, I mean the Ministry, and the rest of the Church there: Then ought not particular Congregations now, to stand under any other Ecclesiastical authority 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. Andrew's 
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.  
Again whereas the Papists, and Hierarchy do say (much after Mr. Pagets' new doctrine) that the Church of Corinth had not sole and alone authority, in itself, to exercise Ecclesiastical gouvernment; our writers viz. Mr. Cartwright 
* Refutat. Rhem. 1. Cor. 5.4. , Mr. Parker 
* Pol. Eccl. l. 3. c. 4. p. 1. 7. 18. etc.  & others, do sound refute them, and prove the contrary by many reasons.  
The latter part is proved before, in the Minors, of the 1. and 3 arguments.   

ARGUMENT. V  
Such actions the Church may lawfully do, wherein no Law of God is broken.  
But there is no Law of God broken, when particular Congregations do, in, and among themselves exercise all God's ordinances.  
Therefore they may lawfully do it.  
The proof of the proposition, doth arise from the definition of sin; which as Augustine 
a Cont. Fau. l. 22. c. 27.  & Ambrose 
b Lib de Paridis c. 8  truly 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 Schoolmen (as they are called) agree hereto.  
The assumption is manifested in our first Argument, the first part of it.   

ARGUMENT VI.  
If the Apostle gave commandment 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 God's ordinances.  
But the first is true: Therefore the second.  
The Major is proved two ways. 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.  saith, there was one form 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 diverse Treatises 
* See Park. Pol. Eccl. l. 2 c. 40. p. 324.325. etc. Defen. of godly Min. agai. Bridg. slaund. p. 133.134. etc. , to prove that Christ hath instituted but one only form of Church gouvernment, common to all Churches, ordinary, perpetual, and best.  
Thus we have proved the affirmative part of our assertion, to wit, that every particular Congregation hath power in, and for itself, immediately from Christ, to exercise Ecclesiastical Gouvernment, and all other Religious ordinances; we will now speak a little of the other part; that is, prove that particular Congregations do not stand under any other Ecclesiastical authority, out of themselves; viz. Classes and Synods.   

ARGUMENT VII.  
Such Offices and callings, without which the Church of God is complete, and perfect, for Gonvernment, are superfluous and humane.  
But the Church of God may be complete, and perfect, for Gouvernment, without Classical and Synodical Offices and callings.  
Therefore, these Offices and callings, are superfluous and humane.  
This argument the Protestants have used against the Pope; and the Reformists against Bishops, Arch-Bishops, Chancellors, etc. Now the same is every-way as firm and good, against Synods & Classes; for without them, the Church of God, is fully brought to complete perfection and unity. D. Fulke 
* Learn. Disc. Eccl. Gouv. pag. 10.11.  confidently affirmeth so much. That which D. Whitaker 
* De Conc. Qu. 1. p. 22.23.  writes of general Councils, is by Mr. Parker 
* Polit. Eccl. l. 3. p. 133.  applied, (and rightly) unto particular Synods. The Church of God (saith he) can well subsist without them, for she was sometimes without them: beside we are not bound by any special commandment of God to have them.   

ARGUMENT. VIII.  
Whatsoever Gouvernment cannot be found commanded in the written Word of God; ought not to have any place in the Church of God.  
But the Gouvernment of Classes and Synods, over many partioular Congregations, cannot be found commanded in the written Word of God.  
Therefore it ought not to have any place in the house of God.  
The first part is grounded upon these Scriptures, Esa. 8.20. Mat. 2.8. ult. 1. Thess. 5.21. Gal. 5.1. 2. Tim. 1.13. Likewise this is the judgement of many learned men. Athanasius 
* Epist. in prae. ad Orthod.  saith, The Ecclesiastical Canons, come from the Apostles. Cyprian 
‡ Diaco. etc. quae Athan. Apo. 2. inseritur.  saith, From the Scriptures do spring, and thither do return, whatsoever the Ecclesiastical Discipline doth require. julius 
* Repleo D. Whitg. l. 1. p. 25.  saith, Not show of eloquence, but Apostolical Canons are required. Mr. Cartwright ‡ saith, Nothing should be placed in the Church, but what God in his Word hath commanded. The like Theodoret 
a 1. Cor. 11. , Ambrose 
b In 1. Co. 7 , Ignatius 
c Epist. 2. ad Smyrn. , Augustine 
d Epist. 119 , Cyrill 
e In joh. 1. , and others.  
The second part is also as manifest; for if we once grant (as all Learned have granted) that the Churches of the Apostolic constitution, were independent bodies, and exercised Ecclesiastical gouvernment, in, and of themselves; than it must follow, that Classical Assemblies, etc. have their rise wholly, from the pleasure and will of man.   

ARGUMENT IX.  
That Gouvernment, which merely tendeth unto the taking away, from particular congregations, their due power is unlawful.  
But the Gouvernment of Classes and Synods (as they now are) doth merely tend unto the taking away from particular congregations their due power.  
Therefore that Gouvernment is unlawful.  
The Major of this argument, may easily be proved by sundry places of Scriptures; viz. 1. Thessal. 4.6. 3. joh. 9 Prov. 22.28. Deut. 19 ●4. Gal. 5.1. Also, it is grounded upon the definition of justice; which is, as Tully 
a L. 3. Offic. , justinian 
b Instit. l. 1. tit. 1. p. 2. , and others say, to give every one his own. And so much imports the word according to the Etymology, or precise signification of it; both in Greek 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. l. 5. Ethic. c. 7. , and Latin 
d In à jure. Funger. Ety. Triling. p. 4050. .  
The Minor is as manifest: 1. by Mr. Pagets' own testimony in pag. 66. where he confesseth, that they have concluded among themselves in their Synods, that no particular Congregation, without the leave and consent of the Classis, shall proceed to the election of Ministers, excommunication of offenders, and the like. As they have gone in this act, fare bejond their calling; (for as Mr. Barlow 
* ‡ Expos. on 2. Tim. 1. v. 13. doct. 6 pag. 357.  saith: No man under the degree of a Prophet, or an Apostle, may prescribe God's Church and children patterns:) so by it: is the whole power of Churches (in a manner) taken quite away. For instance; say the Classes and Synods, will not permit, that a Congregation shall reject some convicted Heretics; then they must (if they will believe Mr. Paget) let them alone in their communion, against God's express commandment; and so obey men rather then God. 
Tit. 3.10.  Again put case, some Churches do want Ministers, yet notwithstand, if the Classes and Synods will not give them leave, to choose any, except unfit and insufficient persons; than it seems by this Synodall Canon, they must take such, or remain destitute still.  
Again, this is clear by their practice likewise; for albeit they are no members of our Church; notwithstanding they take authority over us, and over our Eldership too; yea in truth, so much authority, as any Lord can do over his servant; for so long as he doth what his master will have him do; he is left alone; but if he meddle with things against the others liking, he is immediately commanded to cease, and so must not proceed further. Now what is our case otherwise? so long as we do that, which contenteth Mr. Paget and them, we are suffered; otherwise though we do jointly conclude an action yet; it must not stand: for we are told, it doth not belong unto us 
* So saith Mr. Paget in his answ. to a certain writing, given in the Consist. Mar. 12. 1632. , and therefore must give it over. So that in the words of the Prophet 
‡ jer. 4.13. See before pag. 16.17.18. , we may justly complain; Woe unto us we are spoilt.   

ARGUMENT X.  
It is a sin against God, to add any thing, to that form and manner of ordering Churches, which Christ our heavenly Prophet, hath set forth unto us in the New Testament.  
To subject particular Congregations, under any other Ecclesiastical authority, out of themselves, is to add unto that form & manner of ordering Churches, which etc.  
Therefore it is a sin to do it.  
The proposition cannot be excepted against; for the Scriptures herein are evident, Deut. 4.2. Iosh. 1.7. Prov. 30.6. Gal. 3.15. Rev. 22.18.19. If it be a capital crime, to adulterate the King's coin: How much more, etc. And of this judgement are many learned men; viz. Augustine 
a L. 30. c. 18. cont. Faust. , Basil 
b Moral. c. 14. , Chrisostome 
c In Agg. c. 1 , Cyrill 
d In Levit. l. 9 , Bede 
e In 1. Pet. 5 , Cope 
f In Prov. 30.6. , D. Abbots 
g Agai. Hill. pag. 15. , Brentius 
h In Exod. 35. p. 168. , Mr. Cartwright 
i In Prov. 30.6. , Melancton 
k Upon Col. 2 23. p. 381. , Elton, and others.  
The Assumption cannot for shame be denied; only because the weight of the controversy leaneth upon it, I will speak further of it, in the next Section.  
There are yet other reasons to prove our Assertion; the which I will here lay down more briefly.  
1. If every Eldership have alike and equal power, as Hierome 
a Ep. ad Ena. , Cyprian 
b L. de unit● Eccles. , Bucer 
c De B●g● Chr. l. 1. c. 15. , and others affirm; then may not the Officers of one Congregation, seek by authority to suppress the acts and decrees concluded in another.  
2. It is against sense, that a Minister should undertake the care of more Churches than one only: who reads in Scriptute of a steward over many families, a shepherd over diverse Flocks, etc. Nature hath ordained (saith Aristotle 
* Lib. 1. c. 2 ) one unto one.  
3. Is it alike thing, that the Classical power, should be of Gods approving; and yet he never mention it in his word. This argument the Hierarchy 
‡ jew. Deaf. Apol. 2. par. c. 3. divis. 5.  use against Popish Offices; and the Reformists 
* D. Latin. Zion's Plea p. 9  against theirs. Now let the discreet Reader judge, if it prove not the point in hands as well. Here I may not omit Zwinglius 
* Zwingl. Art. 8. expl.  speech, speaking of Synods: We willingly believe (saith he) that you are a representative Church; for a true Church you are not. But I pray you show us, whence you fetch this name? Who hath given you this name? who hath given you power to make Canons, impose things on men's shoulders, grieve their consciences, etc. And a little after he saith: Of this representative Church, I find nothing in the Holy Scriptures, out of men's devises any may feign what they list; we rest in the Holy Scripture, against which thou mayst not attempt any thing, if thou be a Christian.  
4. Whosoever shall deny our aforesaid assertion, must of necessity hold, two distinct forms of Church gouvernment to be lawful; one where particular Congregations do in, and of themselves, exercise all God's ordinances; the other where they stand under another Ecclesiastical authority out of themselves. Now to hold this, is directly all one, as to hold two ways 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 he will have men to appeal from their own Churches unto him; and to stand unto his sentence and decree. And do not, the Classical Assemblies and Synods, take upon them, an authority much like to it, in subjecting many Congregations to them, requiring appeals to be made to them, and that the judicatory (as Mr. Pagets' 
* In his Letter given into the Consistory.  phrase is) belongeth to them; as if their power were above all Churches.  
6. What more meet, and reasonable; then that every man's case be there heard, and determined, where the fault was committed; so saith Cyprian 
* Cypr. lib. 1 Epist. 3. , It is not fit that they, over whom the Holy Ghost hath made us overseers, should go too and fro. He speaketh of carrying matters away from their own 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 lose her own proper right in gouvernment, and so of a Mistress become a servant: in stead of being superior, wilfully vassal and enslave herself, 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, Ecclesiastical gouvernment 
‡ Park Pol. Eccl l. 1 20 ; for without this (as D. Ames 
* De consc. l. 4. c. 24. pag. 214.  saith) there could have been 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 Ecclesiastical authority out of themselves. Now how Mr. Paget will be able to prove a change of this gouvernment, I do not yet see: especially, considering that the Learned (as I shown before 
* Pag. 72. ) do hold, that there is but one certain, necessary, and perpetual form, 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. Gou. 338. etc. , 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 Saunder. visib. Mon. l. 1. c. 6.  ascent.  
9 By the titles given to all particular Congregations, it appears evidently; that Ecclesiastical authority is (or at least ought to be) in every one of them, distinctly, wholly, intyrely; viz. a Kingdom 
h Mat. 3.2. , Family 
i Eph. 2.19. , a Body 
k 1. Cor. 12.20. , a Queen 
l Psal. 45. , etc. For what more senseless, then to say, a Kingdom, or family, standing under another Political, or Economical gouvernment out of themselves; a body having all parts and members, and yet may neither receive in, nor put out without another's leave and consent; many such absurdities 
* See Park. Pol. Eccl. 3. p. 23. & 321.322. jun. Eccl. l. 1. c. 4. D. Whitak. count. 4. Qu. 1. p. 38.  followeth Mr. Pagets' lately-devised Tenets.  
10. The acts of the Apostolic Churches prove directly our assertion: For it is without all contradiction, that they elected their own 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 he doth) that particular Churches are not independent bodies, but stand under another Ecclesiastical authority out of themselves. The which thing our writers deny, and prove 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 he should do well, seeing we dispute about a matter of faith, appertaining to life and salvation; to rest in them, as the only touching for trial of all truth.  
Notwithstanding considering he makes so much a do, about the multitude of learned and Godly Ministers, being of the same judgement and practice with him. 
Pag. 73.  (according as Festus knowing Paul to have appealed unto Caesar, did reasonably resolve, saying, Unto Caesar shalt thou go, so) I am well contented to hear what reverend and judicious Authors do 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 down, 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. count Whita. c. 1. c. 1. Sect. 5.  will have none now, to meddle with Church-Gouvernment, but Priests, Bishops, Prelates, etc. yet they do 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 Pastor; 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 . Mark (I pray thee Reader) the marvellous efficacy of the truth, which forceth a testimony thereof, even from them, that are to it, the greatest enemies. It is here acknowledged (as the truth is) the right of Ecclesiastical Gouvernment, at first was in the body of every particular Congregation; there lay the due power: I do not say chief, but wholly; so that what spiritual power is now assumed above this: whither it be Papal, or Episcopal, whither it be Classical, or Synodall, they are, humane ordinances, and apparent violation, of a divine institution.  
Others of them speak 
* Saravia count. Bez. pag. 62. Scholar Paris. in Pol p. 6.  as plain: All Ecclesiastical authority, primarily, properly, and essentially belongeth to the Church, to the Officers instrumentally Ministerially, and so fare only, as it respecteth the execution of it. Here is nothing said to justify Ministers, in taking more authority, to themselves, than they grant their congregations; but a testimony to the contrary; For what they do, is only 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 we will add Alphonsus 
a L. 2. c. 24. de inst. Har.  de Costro and Franciscus Victoria 
b In relect. de potest. Eccl. Qu. 2. , the Master of Canus; both these affirm, that all Bishops do receive jurisdiction and power immediately from God. If so, than one needs not to seek another's authority; for every one in his own Church, may lawfully administer all God's ordinances, whither others, otherwhere do like or not. Thus God, who brought light out of darkcnes; ordered these men's tongues, to give witness unto his truth.  
Neither may Cusanus 
* De concor. Cathol. l. 1. c. 11. etc. 14.15.16.  words be unremembered; who speaking on this place, To thee will I give the kees, saith, this promise of Christ, must be referred unto the whole Church.  
‡ 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, he in person presented the body of the Church. According to these men's writing, the power of binding, and losing, election of Ministers, deposition, and the like, is in the body of the Congregation; if so, than Classes and Synods have it not. I mean of right.  
john Ferus a Friar of S. Francis Order; but godlier than the 
‡ Such as Bucanan describeth in his Franciscanus.  common sort; entreating (in his Commentaries written on the Acts) of the example of Peter, how he was required to render a reason of that, which he had done; maketh this note upon it: Peter the Apostle, and chief of the Apostles, is constrained to give an account to the Church, neither doth he disdain it; because he 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 only 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 very often: But wicked Bishops now will not be reproved, 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 he absolutely grants us the thing, which we 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 unfaithful, (whether it be in carrying themselves more like Lords then servants, or in stead of executing the degrees, and sentences of the Church, devise Laws against her; or in stead of maintaining her right, freedom and privileges, seek to bring her into bondage,) she may put them down, and place better in their room.  
But it seems by Mr. Pagets' question in pag. 82. if he had been in Peter's place, he would not have had his matter debated and discussed openly before the whole multitude of the Church; notwithstanding I cannot see, how he could have avoided it, seeing there was then no Classes for him, to have made his appeal unto.  
I could here produce others of them; viz. Gratian 
a Caus. 11. p. 3. 6.  Gregory 
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 Alice 
g Sum. Theo. part. 4 qu. 20. me. 5.6. , john Scott 
h In Magist. sent. l. 4. dist. 19 art. 1. , etc. some affirming that the greatest authority is in the Church, that the kees were given to all the Apostles; others that all Bishops are equal in power, and the like. But we will leave these men, and come to more authentic witnesses.  
It is affirmed by the Centuries of Meydenburg, that from Christ's ascension, unto Trajans' 
* Cent. 1. c. 4. Cent. 6.7. Col. 591.  time, which is about a 100 years, every 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.  reign unto Severus, (that is, from the year of Christ 100 to 195) thus they writ: If any read the approved Authors, of this age, he shall see that the order of Gouvernment was popular; for all Churches had equal power of teaching purely the Word of God, administration of the Sacraments, excommunication of Heretics, and wicked persons, losing the penitent; the election and ordination of Ministers, and the deposition of them again for just cause.  
Mr. Brightman 
* On Rev. ch. 12. pag. 505. 506.  comes Lower down, even unto Constantine's time, and is of opinion, that the primitive purity of Church Gouvernment, was not yet deflowered, with the dregges of man's invention: Neither had Satan brought in Prelatical pride into the sheep fouled of the Lord: but the Pastors looked every one, to the health of his own Flock. Hence it appears, that for the space of 200 or 300 years, after Chrlst 
* See Mr. jacob necess. Reform. pag. 57 etc. ; every visible Church, had power, to exercise Ecclesiastical Gouvernment, and all other Gods spiritual ordinances (the means of salvation) in, and for itself, immediately from Christ. And this is a thing so certainly true, as I think Mr. Paget himself, will not have the face to deny it.  
What authority then (to use another's 
* B. Bilson agai. Semin. p. 221.  speech) had others after the Apostles death, to change the Apostolic Gouvernment? But seeing they have done it; what must we do? Thus? leave their inventions, and return back, to the Churches of the Apostolic institution; and from them, take our pattern and platform, to walk by, and thus God teacheth 
a Eze. 20.18 Exod. 23.2. Mat. 15.24. etc.  us to do: and learned men also; viz. Arnobius 
b Lib. 2. con. Gent. , Ignatius, 
c Epist. ad Philadil. , julianus 
d De Bapt. Heret. , B. jewel 
e Deaf. Apol. 6. pa. c. 16. div. 2. pag. 762. , D. Rainolds 
f Confer. 195.459. . and others. But to go forward with our witnesses.  
From these, let us ascend to the very first worthies, who have brought us a great part of the light of the Gospel in this later age, Zwinglius 
‡ He was no Lutheran.  and Luther: The first saith 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 Christ's commandment 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 Pastor pronouncing the sentence, are to be cut off. Again concerning calling to the Ministry, he saith 
‡ Ecclesiastes. , The right of election is in the whole Church.  
Mr. Luther, another excellent witness of Christ, affirms 
* Tom. 2. pag. 374. , that the Church hath the right and power to judge of any doctrine, also of calling the Ministers of the Gospel, or, if they cease to be faithful, to depose them. But is not this contrary to Mr. Pagets' new opinion? yea altogether: For though a Congregation should have just cause to put down some Officers; notwithstanding (by his grounds) if they appeal 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 speak the truth, the power which he 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 he testifieth, that election 
* Exam. par. pag. 226. 227. 228. Harm. in Mat. 18.17 , excommunication, examination of sentences 
‡ Exa. Con. Trid. part. 1. p. 3.  etc. belong unto the whole Church. Again observe what he 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. come. 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 joh. 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. , etc. 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 God's ordinances.  
For those now, whom (for distinction sake) we name Calvinists; these men (I take it) are the multitude of Godly and learned Ministers, which do (as he saith) agree in judgement and practice, with him.  
Now before I come to lay down their particular allegations, touching our point in controversy: This I desire may be observed; that it cannot be manifested, (as I am persuaded) that there is, among them all, one Author, 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 have been so erroneous, as to say, that the whole Church (I mean Officers and Brethren) wants authority to perform in, and for itself, all Church-services. Now for the Authors.  
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 junius 
b Eccl. l. 3. c. 1. , The whole Church (saith he) ought to choose, that is, the body consisting of the Eldership and people, by equal and common voices. This is the right manner of choosing Ministers.  
With them joins 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. , Gualther 
g Hom. in Act. 13.2. & 13.22. , Sybrandus 
h Respons. ad Hug. p. 159 , D. Mornaeus 
i Hist pa. 542. etc. , morel 
k Tom. 4. fol. 534. , Tilenus 
l Respons. ad Com. La Vat. Qu. 8. & Epist. 14 , etc. all these, I say, do directly affirm the same thing; viz. that all particular visible Churches, have full power to ordain and choose 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 Ecclesiastical authority and power is required, then that, which Christ hath set in every Congregation, distinctly and apart.  
To the same purpose they writ, 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 
* Catechism. Quaest. 85.  speaking of the difference, between the two kees, that of preaching, and the other of discipline; placeth it in this: that the former, which is the preaching of the Gospel, is committed to the Ministers; the other because it appertaineth to the Discipline of excommunication, is permitted to the whole Church.  
To him we will add Ursinus 
* Catech. p. 799.800. print. at Oxford An. 1587. , who teacheth thus: Christ in these words Mat. 18.17. If he refuse to hear the Church, etc. expressly commandeth all, whosoever (being after this sort admonished by the Church) will not repent, to be, by the common consent of the Church excommunicated, until they repent. And whosoever are excommunicated, they again professing, and showing 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 authority of Christ, and the Scripture. And that denunciation, 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 commandment, was given by Christ unto the Church. For he saith expressly: 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 think you of these men? were they not learned and Godly Ministers; Reverend and judicious Divines? Are they not authentic witnesses? If you confess it; then mark what follows; viz. your position that particular Congregations must stand under other Ecclesiastical authority out of themselves; is hence condemned, by a jury of more than 24 men, of your own choosing; for an error and untruth: The reason is; because these affirm (I say all of them) that every particular Eldership, with the Church's consent, may lawfully proceed among themselves to the excommunicating of offenders, whensoever there is necessary and just cause. Neither do they say a word; that it is a Divine institution, that the Ministers of one Congregation, must first ask the leave and consent of other Ministers, before they can lawfully administer this ordinance of God.  
And therefore I make some question, whither you have not wronged this multitude of learned and Godly Ministers; in reporting things, of them to the world, which they hold not.  
And I have the more reason thus to think, considering what Mr. Bucer 
a In Mat. 16.19. , and P. Martyr 
b In 1. Cor. 16.3.15.  writ; (two great lights that shined sometime in England) to wit, that Ecclesiastical power and government is in the whole Church; but the authority only of administration thereof, is the Presbytery 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 enough is spoken, we 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 defence. 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 he) because the Church had interest almost in every thing. With 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 Clergy, and though the Presbyterers had more skill to judge; Yet the people had as much right, to choose their Pastor: and if they most of them did agree, they did carry it away from the other. Again 
* chap. 7. pag. 90. , Mark well (saith he) 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 Pastor and Deacon. As he speaks there, the truth: so by it, he quite overthrows his own cause; for if Pastors 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 pass, that Classes and Synods, should have more authority than the people; and may (if they will) disannul, whatsoever the others do herein.  
I know what the Papists and Hierarchy say, to justify their taking away, from particular Congregations, their due power; and setting up a superior one in the room 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 do ye call us back to the primitive Church? As if we are to be tied to the first beginnings of things, as if ye would bind little infants in their blankets, with swalding bonds? And as if it were not lawful for us, to change those primitive rudiments, which were not then so profitable in their first original, as they seem to be pernicious at this day. Again 
* Apolog. for Church Gouvernm. pag. 81. , There was some thing ordained by the Apostles, that is no less hurtful for our Churches, than it was behooveful, for those, to whom it was appointed.  
Which of these two arguments he will make use off, I yet know not: One of them I suppose he will and must. For to say, that this superior power of Classes and Synods, is jure Divino, I think he will not any more do it: There being in the Scriptures, no proof (yea I may boldly say) nor show of any proof for it.  
But because I know not, what his answer shall be, I will therefore say no more for this time; only I think it good, to put him in mind of what Gerson 
* De Vit. spirit.  writeth the authority of the primitive Church, is above all Churches, and therefore it is not in the power of Pope, Council, or Church, to change the Doctrines and Traditions, delivered by the Apostles. And so I proceed.  
To these we will add 4 more conformable Doctors of England; viz. Whitaker, Bell, Willer, and Taylor. The first affirmeth, 
* De Conc. qu. 5. p. 178  that Ecclesiastical authority, principally, primarily, and essentially, belongeth to the whole Church; unto Bishops only accidentally, and secondarily. So again 
‡ De Rom. Pont. cont. 4 qu. 4. c. 3. pag. 562. , The chief judgement in all criminal cases, is the Churches.  
Bell saith 
* Regiment of the Church. ch. 2 sect. 4. , Excommunication precisely and chiefly, pertaineth to the Church; and that she hath authority, to commit the execution thereof to some special persons, for that purpose; and chosen for that end.  
To the same effect Willet 
a Synops. cont. 4. qu. 4 p. 2. . And Tailor 
b Comm. on Tit. ch. 3. v. 10. p. 712.  saith, that excommunication is the common action of the Church, and not of any private person, or persons.  
What more obvious and clear, by these men's testimonies, then that every particular Congregation hath power, fully in itself, to perform all God's ordinances. But hath not Mr. Paget in the mean time, just cause to blush, who denies to the Churches of God, that due power, which the Learned of all professions do grant unto her.  
For the Non-conformists, I have already showed, that they consent fully with us. 
Pag. 23.  Notwithstanding some thing more, I will here speak of them; and the rather, because time was, when Mr. Paget did esteem them, to be a multitude of Godly and learned Ministers; and was (or at least made a show he was) of their judgement and practice.  
He that reads the controversy between Downame and the Replyer, shall there see this very point▪ betwixt Mr. Paget and us, largely handled. The Doctor stoutly maintaineth Mr. Paget position; viz. that particular Churches are dependent, and stand under another Ecclesiastical authority out of themselves. The other saith otherwise, and often affirmeth 
* Li. 2. par. 2. p. 104. , that the administration of all Church-matters, at first was in every congregation, the right in the Church: the execution in the Presbytery thereof. For this purpose he instanceth Cenchrea 
* Li. 1. part. 2. p. 22.23. ; howsoever it was the port of Corinth, and not fare from it, as Radcliffe or lime House to London, yet it was, a distinct Church, from that of Corinth, and alike endued with full power 
‡ Note.  of Ecclesiastical gouvernment.  
Mr. Parker speaks down right in this thing, and proves by Text of Scriptures; judgement of ancient Fathers, Confession of Protestant Divines, and many unanswereable reasons: that 
a Pol. Eccl. l. 3. c. 6.  all Ecclesiastical power is always in the whole congregation, from hence it flows, as from the fountain, and to the same it returneth as to the sea.  
And here by the way, I do demand of you Mr. Paget, seeing every Minister (as the Learned 
b Par. in 1. Cor. 3.2 Park. Pol. Eccl. l. 3. c. 12. Tilen. Specu. Antichri. p. 14. D. Whitak. de con. qu. 5. p. 118.  rightly say) is the Church's servant, and under her authority, and administereth for her. What warrant then, you and others have, to make any decree or sentence, against the mind and liking of a whole Church; and to require them to submit thereto. Me thinks such doing, becomes not servants: And whither this be not, to be Lords over God's Heritage, (contrary to Peter's charge) I desire the humble and Godly to consider.  

In Title page.  Unto these we will add the Author of the English Puritanisme; a Book (as the Publisher reports) containing the main opinions of the rigidest sort of those that are called Puritans 
* He means the forward professors, which stand out against the Ceremonies. , in the Realm of England; among other truths.  
1. They hold and maintain that every company, Congregation, or Assembly of men, ordinarily joining together in the true worship of God, is a true visible Church of Christ, and that the same title is improperly attributed, unto any other convocations, Synods, Societies, combinations, or Assemblies whatsoever.  
2. They hold that all such Churches or Congregations, communicating after that manner together, in Divine worship, are in all Ecclesiastical matters equal, and of the same power and authority, and that by the word and will of God, they ought to have the same spiritual Privileges, Prerogatives, Officers, Administrations, Orders, and forms of Divine worship.  
3. They hold that Christ jesus hath not subjected any Church or Congregation of his, 
note this.  to any other superior Ecclesiastical jurisdiction, then unto that which is within itself: so that if a whole Church, or Congregation, shall err in any matter of faith or Religion, no other Church or spiritual Church-Officers, have (by any warrant from the Word of God) power to censure, punish or control the same; But are only to advise them: and so to leave their souls to the immediate judgement of Christ, and their bodies to the sword of the civil Magistrate, etc.  
4. They hold that every established Church, ought (as a special prerogive, wherewith she is endued by Christ) to have power and liberty, to choose their own spiritual and Ecclesiastical Officers, etc.  
5. They hold that if in this choice any particular Churches shall err, that none upon earth, but the Civil Magistrate, hath power to control, or correct them for it, etc.  
6. They hold that the Ecclesiastical Officers and Ministers of one Church, ought not to bear any Ecclesiastical office in another, but aught to be tied unto that Congregation, of which they are members, and by which they are elected into office, etc.  
There is nothing here said, but many others of our learned Countrymen, have said the like, as D. Ames 
a Casconsc. l. 4. c. 29. , Mr. Banes 
b Dioces. Trial. conclus. 4. , Mr. Bates 
c Pag. 66. , Mr. Fenner 
d Against Bridg pag. 15.16. , Mr. Udall 
e Demonst. Discipl. pag. 24.25. , etc.  
In the English Church at Frankford in Queen Mary's days, it was agreed upon, that 
‡ Discourse of troub. Frank. pag. 115.  the Ministers and Seniors, severally and jointly shall have no authority, to make any manner of Decrees, or Ordinances, to bind the Congregation, or any member thereof: But shall execute such ordinances, as shall be made by the Congregation, and to them delivered. Again, None shall be excommunicated, until the matter be first heard by the whole Church. That the Ministers and Seniors, and every of them; be subject to Ecclesiastical discipline, as other private members of the Church be.  
Neither shall Mr. hooker's 
* In his answer to Mr. Pagets' 20. quest. Answ. 11.  Testimony be unremembered; who affirmeth, that a particular Congregation, may lawfully and without sin, call a Minister, without or against the approbation of the Classis. And he gives this reason for it: They which had complete and perfect Ministers before any Classis; had power, fully to call them: But a particular Congregation, had perfect and complete Ministers, perfectly and completely called, before any Classis. Ergo, etc.  
Thus Reader thou mayst perceive, that Mr. Paget hath left the way of non-conformity, yea and shows himself to it, a great adversary. Indeed so sore a one, that in his own words I may truly say; As Herod to kill one infant, 
Pag. 73.  spared not to kill a multitude of other infants: so he, that he might undermine us, and blow us up, into the air, he cared not, 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 judgement.  
Howsoever I have mentioned already some testimonies of the most ancient times, after the Apostles downward, even while any soundness of the Gospel did show itself in the world. Notwithstanding, that this right and due power of the Church, for which we stand; may not be thought a Novelty, (as Mr. Paget jestingly intimates) and so unbeseeming Christians to embrace it. I have thought it convenient, to write some thing further herein; that is, to show that the best approved Authors, after the Apostles, are directly with us, in this thing also: affirming, that every particular visible Church of Christ, hath power to exercise Ecclesiastical gouvernment, and all other Gods spiritual ordinances, in and for itself immediately from Christ. And this (God willing I will do) in order, according to the times in which they lived.  
To begin first with Ignatius, (who was, as some ‡ think, 
Euseb. l. 3. c. 22.  Pastor of the Church at Antioch) in his writings we 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 voices, or lifting up of hands. Is it not hence apparent, that Congregations in this age, were free, and could exercise among themselves, all God's ordinances.  
Tertullian relating the manner of Christian Assemblies in his time 
* Anno 200 , saith, 
* Tertull. Apol. c. 29.  They came together into one Congregation, for to pray unto God, for to rehearse the Divine Scriptures, and with holy Words to nourish faith, stir up hope, and fasten confidence. And they used exhortations, reproofs and divine Censure.  
Origen 
* In josu. Hom. 7. Anno 225.  writes much to the same purpose: Such as were brought in the third place, for sin unto the Congregation: if they stood obstinate, by the judgement of the whole Church were excommunicated from the body, the Elders of the Church pronouncing the sentence. Observe here, he saith not, that the matter was carried to a Classis, and there first determined, etc. but names only the Congregation, and Elders thereof; notwithstanding had there been any such superior judicatory Assembly, is it likely he would have omitted it, and mentioned a subordinate and inferior one.  
Cyprian Bishop of Carthage 
* Anno 225 Cypr. l. 3. Epist. 14. & 10.  showeth 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 Ministry, he saith 
* Li. 1. Ep. 4 , the people have power principally to choose worthy Ministers, and refuse unworthy ones. What can be more full and absolute to our purpose then this?  
Eusebius 
a Anno 305  testifieth that the Churches of the most famous Cities, were in their constitution first; but one ordinary constant Congregation, as jerusalem 
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. , etc. This being so, than it follows, that primitively they were independent; and stood not under any other Ecclesiastical authority; out of themselves.  
Athanasius often saith, that 
* Anno 330 Epist. in pers ad Orthodox. & Eist ad Soli. vit. dege. & Epist. con●. Nicae. c. 9 Eccl. Hist.  elections, excommunications, etc. according to the Apostles precept, aught to be done in the public Congregation by the Ministers, they taking first the people's voice or consent.  
To these we will add Epiphanius, Jerome, Ambrose, Cyrill, Hilary and Greg. Nazienzen; writers in one age 
* Anno 380 . Touching Ecclesiastical Gouvernment, these to this purpose speak: Particular Churches may lawfully ordain their own 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 jeron. ad Gal. qu. 10. . The power of choosing them, is in the people 
l Ad Rustic. Hill. ad Const. Augu. Ciril in joh. 20.21. , these with spiritual bridles order men 
m Amb. Off. l. 1. c. 1. Nazia●z. in Orat. f●r. de patr. , etc.  
What more certain, then that the thing, for which we stand, is here justified by all these Ancients. They have not written dishonourably of the Churches of God; sought to disable them, from practising Christ's ordinances; subjected them to other Ecclesiastical authority, out of themselves: But contrary wise acknowledged (as the truth is) that every particular Congregation, hath an entire jurisdiction, within itself, and so power & liberty to choose her own 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 bear witness 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. , etc. Moreover some Counsels have granted so much; and Christian Emperors 
‡ Distinct. 61. cap. Sacror. Codex de Episco. l. 38. & 29.  by their Laws confirmed it. Of all which it may be, another time we shall have occasion, to speak more fully.  
Touching Reform Churches; If we may take the Confession of their faith, for testimony, then surely we have their consent also with us. The Confession of the Bohemian Churches 
* Harm. Conf. ch. 14  hath these words, The keys (that is Ecclesiastical Gouvernment) are given in trust, and granted to the Pastors, and to each several Ecclesiastical Society, (that is, ordinary Congregation) whither they be small or great. To this the Churches under the Palsgrave 
‡ Public Catechism. in the end of part. 2.  likewise consented.  
For election of Ministers, the Helvetian 
* Art. 16.17.  Confession saith, It is right when it is done by the Church's voice 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 public 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 voices publicly in the Temple. The Synod of Tilleburgh in Nasovia, determined the like, as Zepperus 
* Polit. Eccl. in fine.  writeth.  
There is extant a public order, published in Middelburgh Anno 1602. agreeing with all the former; viz. Ministers-must be chosen with the free consent of the Elders, and the whole Congregation. By the like authority as they were elected, they may be deposed: But nothing herein must be attempted, without the determination of the whole Church.  
What those Synods were, of whom Mr. Paget speaketh in pag. 66. who decreed that particular Congregations should not practise among themselves, all God's ordinances; I do not yet know; but this I know, that no Reformed Church hath made this an Article of their faith. And therefore it is certain, if such a thing be it was only the invention of some particular men.  
For Conclusion now of this Section: Howsoever I have alleidged the opinions of many learned men: Notwithstanding it is the word of God, which I appeal unto, for to have the matter in controversy betwixt us, only tried by. and herein I do no more, than others do, which know, they have the truth on their side; namely, to call their opposites unto the Scriptures, and to require of them, to stand unto the undeceiveable sentence and judgement thereof.  
Thus the Protestants 
a D. Whita. de cont. qu. 3 c. 3. D. Morton Apolo. Cath. p. 2. l. 1. c. 32. Sutclif. def. Pont. Rom. l. 2. c. 9 p. 132. B. jew. Apo. par. 2. c. 5. D. 1.  do with the Papists: And the Reformists 
b Par. Pol. Eccl. l. 1. c. 24. c Dever. Eccl. Refor. rat.  again with them. And for this purpose hath Zanchy ‡ a worthy speech in his writing unto D. Knolls: All things touching worship and Discipline, aught to be examined, not by the uncertain rule, of humans judgement, but by the touchstone of Divine Scripture.   

SECTION IX.  
THat those, who have read Mr. Pagets' Book, may not think that I have purposely omitted any thing (his jests, slanders, and unchristian terms excepted) which carrieth with it, the show of any matter, touching the main points in question. I have thought good in this Section, to set down some brief answers unto certain colourable (or rather carnal) pretences, which he useth in the defence of himself and cause.  
His first reason is this: If particular 
* Preface.  Congregations should not stand under any other Ecclesiastical authority out of themselves, manifold disorders, confusion and dissipation of Churches would follow.  
Answ. 1. When God hath established an order for the administration of his own house, what presumption of man dares change it? Thinks he, that he is wiser, than the Almighty; and can by his foolish way, and devise, bring more peace and profit to God's house, than the way of the all wise God? But what will not dust and ashes presume to do, against his maker? And that with show of conveniency, and to correct and reform that, which they conceive to be imperfect in his doings? But it seems in the mean time, that these little consider, how straight the Lord hath forbidden such practices; and what dreadful plagues he threatneth against men for it. As Mr. Paget therefore wisheth others, to take heed what new forms of Churches, and Church-gouvernment, 
Preface.  they frame unto themselves, or command unto others: So I desire that he himself will make a profitable use of his own counsel.  
2. Be it well considered, that God always abhorreth all good intentes of men, that are contrary to the good pleasure of his will, revealed in his word. The Church (saith Whitaker 
b De Rom. Pont. cont. 4. qu. 1. p. 16. ) must not be gouverned as the wit of man thinketh fit; but as Christ the Lord and King thereof will have it.  
3. This objection taken here up by Mr. Paget, is the very same which the Papists, and those that way affected use, for to have Ecclesiastical Gouvernment, by Presbyters rejected, and their own Popish Hierarchy, everywhere received and practised; viz. because the putting by of the later, tendeth 
c Sarav. de Tripli. Epis. in Prologue. Sand. de visibls. Monar. l. 5. c. 4. Sculting. Hier. Anarc. l. 10. c. 20. l. 11.119.137 etc.  unto all mischief, and the establishing of the former 
d Whitg. Tract. 3. c. 4 div. 4. & divis. 8. pag. 169. Lo compl. Chu. p. 164 , causeth uproars in the Church, dissipateth it, and overthrows all good order therein.  
4. If particular Congregations must lose their right and power, because of the offences, which some men have committed in the exercise thereof. Then surely by the same reason, (if, Mr. Pagets' reasoning be worth any thing) ought Classes and Synods, to lay down that superior authority, which they have taken over many Churches; because they in many things, many times have offended, in, and about the execution. And this I am sure, no good Christian will deny, I could give diverse instances for it; but it needs not: Only it is not amiss to set down Nazianzens 
‡ Epist. 42. ad Proc.  words; who was an Elder, or Bishop: I am minded (saith he) to shun all assemblies of Bishops, because I never saw any good event in any Council, that did not rather increase, then diminish our evils: Their contention and ambition passeth my speech. Wither things are better carried now, than they were in his time, I will not, nor am able to judge.  
5. If the infirmities of the people, be a good reason to take away their liberty, in practising among themselves all God's ordinances: then the contrary virtues, which oftentimes have been found in them, (as instaying the rage of the Scribes and pharisees 
a Mat. 21.26. Act. 3.26. ; in preferring, sincere Christians before Arrians 
b Zezo. l. 7. c. 7. ; and being themselves sound in the faith 
c Theod l. 2. cap. 7. ; when their Ministers have been Heretics:) is a good reason to maintain their liberty still.  
Another thing which he talks much off, 
Pag. 72.  is, that the power which the Classis exerciseth, is ancient; and hence names it, the old beaten path, 
Pag. 105.  etc.  
Answ. 1. Sundry errors are as ancient as the Apostles time, yea began before the most famous Churches in the world were planted. Therefore as Cyprian 
d Epist. 63.  saith, We must not regard what any others did before us, or thought fit to be done, but what Christ did, who was before all.  
2. Howsoever Mr. Paget, for the credit of his cause, names it, the old and ancient Discipline; yet sure I am, to prove it so, he never will, nor can. There are many (and I think he knows it) which do affirm, that the Ecclesiastical Gouvernment, by Classes and Synods, is a weed that grew many years after the Apostles. A late devise 
e Bilson perp. gouver. c. 16. p. 387 , and that in all antiquity, there doth not appear any one stepped thereof 
f Sutclif. Discipl. c. 8. p. 138. ; Also that at Geneva, subjecting of Churches to this order first begun 
g Brancroft surv. c. 22. p. 353. Comp. Ch. p. 91. 93. 94. . And before Calvin came there, every Congregation was free in itself 
h Hooke. Ecc. Polit. Pref. .  
Touching these Assertions: I cannot see how Mr. Paget, or any other is able to disproove them. It is acknowledged, on all sides, that in the first hundred years after the Apostles, Ministers and Brethren of sundry Congregations, met sometimes; to confer mutually together of common Church-affaires; yet so, as every particular Congregation, had always (as the Centuries 
i Cent. l. 2. c. 4. p. 391.  writ) power and authority in themselves, to choose their Officers, reject Heretics, excommunicate offenders, and the like.  
So again, for a hundred year's next after; we read in Eusaebeus 
k L. 3. c. 22. L. 5. c. 16. L. 3. c. 19 , Iraeneus 
a L. 3. c. 1.2.3. , Nicephorus 
b L. 4. c. 23. , and others, that neighbour Ministers came often together, when there was any dangerous error broached, or weighty points to be determined, serving for general good: but this they did of liberty, not of duty; partly to preserve mutual society; (as Zipperus 
* L. 3. c. 7.  saith) and partly that they might hereby be the more able, to resist adversaries, as Mr. Parker 
‡ Eccl. Pol. p. 329. 330  saith.  
This ancient combination, we hold to be lawful and necessary, that is; when there is just occasion: that then Ecclesiastical Officers and others, do come together, to confer of things; yea and conclude (if they can) what they judge meet and good: Notwithstanding whatsoever they do in such cases, the same is of no force at all, (I mean as to be counted a Church-act, or sentence;) unless the Church first know it, and give their free consent unto it; the reason is, because the power and authority, to make Church-acts, is in the body of the Congregation, as we have before showed. As for any other kind of combinations, of many Ministers together, otherwise than we have here related; as the word of God, showeth it not, neither doth antiquity; If by antiquity the first and best ages of Christian Churches be understood.  
I will not here dispute how things went, about Constantine's time, because as the Learned say; viz. Casaubon 
a Ad Card. Peron. Obs. 4. p. 30. 31 , D. Whitaker 
b De Rom. Pont. cont. 4 pag. 5. , Mornaeus 
* Hist. Pap. pag. 37. 38. , Brightman 
‡ In Apoc. ch 2 p. 67. , and others; that men began then to devise a new order and manner of Gouverning Churches, according as they thought fittest, to agree with the times. And so much we find testified by Cyprian 
e De Lapsis. Epist. l. 4. c. 4. , Eusaebius 
f Lib. 8. cap. 1. , and Ambrose 
g In 1. Tim. 5. . For the change itself, This new created Discipline, was not Classical, but rather Episcopal, so that howsoever they are, both children of the earth, notwithstanding this I do affirm, that of the two, the Hierarchy is the oldest.  
And howsoever Mr. Beza is very strait to the people; hardly granting the liberty which the very jesuits 
* Maldon. upon Mat. 18.  do: yet he is constrained to confess, that the first Deacons were chosen by them, but (saith he 
‡ In respon ad Tract. de Ministr. Euang. de grad c. 22. fol. 154.155.  this manner of election was neither essential, nor perpetual. For after when experience taught that confusion and ambition (rising by the occasion of the multitude increasing) was to be prevented: The Synod of Laodicea prudently took order by their 13 Canon, that the election of such, as were chosen to the sacred Ministry, should not be permitted to the multitude or people.  
My purpose is not to say any thing now of that Synod: how, of the 59 Canons, mentioned by Gratian 
* Distinct. 16. , some are false; others foolish; and many very superstitious. This only I desire the Reader to note, whereas it is here objected, that this Synod, prohibited the body of the Congregation, from using that liberty and power, which they before always had in Ecclesiastical gouvernment; and gave it (as he saith a little after) to assembly of Pastors: By this testimony then, that which I said, but now is further confirmed; namely, that the Classical authority is neither divine nor ancient; for this Synod of Laodicea was held after the death of jovinian the Emperor: Anno 370. or thereabout.  
Thirdly he pretendeth that the Discipline, which he standeth for, is a sanctuary against Tyranny 
‡ Pref.  and if men had not liberty to appeal unto Classes, they should have cause to bewail their slavery and bondage 
* Pag. 83. .  
Answ. 1. It is a strange course, when there ariseth a controversy touching two contrary opinions, which of them is true, and to be embraced; to draw the resolution hereof, to the consideration of the usefulness of the opinions, or practices questioned. As if, because a thing is useful, therefore it is to be concluded it is true: And not rather in case, it be found to be true, yea the very truth of God, the rule whereof is God's word, therefore we ought to conclude, it is useful, and be careful to make such use of it, as we are commanded: But what more common now a days, then for me, to obtrude their own devises upon people, upon a bare pretence of the usefulness of them in man's judgement: But in the mean time do not those which take such courses, for the maintenance of their way, manifest hereby, that their cause is desperate, and that it seems, they have no grounds, for their opinions out of the word of God I say, when they run out, unto such divinations as these, for the supporting of their labouring and wavering cause.  
As for example, if the Scriptures do directly teach: That every particular Congregation hath power to exercise Ecclesiastical Gouvernment, and all Gods other spiritual ordinances, in, and for itself, immediately from Christ; shall we not embrace this for a truth, unless it appear in our fantasy more useful than the contrary.  
2. Let it again be observed, that the Papists and Hierarchy, for their Discipline, give the very same reason; viz. to preserve the unity and peace of the Church 
a Duaran. Dist. 8. , for the avoiding of sehismes and faction; 
b D. White of the Church l. 3. p. 157.158  that there may be no Tyranny and oppression among Brethren 
c Sand. de visib. Mon. l. 5 c. 4.  etc. yea the corrupting at first of Church-gouvernment, was done to prevent evil 
d Hieron. ad Engr. ; but as one saith 
e D. Whita. cont. 4 pref. p. 3.  the remedy was worse than the disease. And truly, so we may say of all devises of men, brought into the worship of God; although the Authors do it to prevent this, or that evil: notwithstanding the invention itself, proves (and we have seen it by experience) more hurtful, than the thing pretended against.  
3. I do deny that this Gouvernment by Classes and Synods, serves better for the Church's wellfaire, then that, which the Apostles instituted; and the primitive Churches first practised. Wise Politicians in their institutions of Gouvernment, do hold for an infallible maxim, that to reform corruptions and abuses in states, a better course cannot be taken, then to reduce things to their primitive original. Hereto agrees D. Whites' 
* 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 have peace, profit, credit and other worldly respects: yet this is no sufficient reason to induce them to embrace it. For 1. we must seek peace by lawful means. 2. Outward quietness, is not always necessary for the Church; the Truth is like unto Camomile, the more you press it down, the faster it groweth, and spreadeth further, and smelleth sweeter. 3. Religion can subsist, without external peace: I say, safely in the midst of contentions. 4. It is better to want this freedom, of which he speaketh, holding fast the truth; then in sin to have it, and perish for it. 5. It is a rule among lawyers 
‡ Bartol. Distinct. pag. 2. , that public profit, must not take place against Law; this holds firm, in all cases of Religion. To conclude then, in Nazianzens 
* De Moderate. in disceptat. Servand.  words: Let no man be wiser than is meet; not more just than the Law, more bright than the sun, streaghter then the rule, nor pretend more obedience than God requireth, etc. This he speaks of Discipline.  
Another of his reasons, is this: 
Pag 72.153▪  The power for which he standeth, hath been 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 Councils may err; yea, and often have; as I could show in many particulars. Besides who knows not, that almost all the Fathers (as they are called) were infected with the error of Millenaries. And almost all the Greek writers and Latin, with the doctrine of freewill, merits, invocation on the Saints, and the like. And therefore as one well saith 
‡ Sibrand. Lubbert. de princ. Christ. l. 7. c. 10. p. 694. , We must not conclude a thing to be Apostolical, 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 humane; and therefore it is enough if we say, with our Lord 
‡ Mat. 19.8.  From the beginning it was not so; Or as he said once: Woman what have I to do with thee. So in matters of faith, what have we to do with men. Away with men's writings, (saith Augustine) let the voice of God sound unto us: Let the Book of God, come amongst us; Let us hear what Christ saith, and what the truth speaketh. For our judgements and expositions without these witnesses, have no credit, saith Origen.  
3. This reason, is the same, which the Papists use; viz. the Decrees 
a Whitak. count. 4. Qu. 5. c. 10. Sarav. de Tripl. Episc. in Prologue. Io. Ainsw. Large writing. 2.  of Synods, the opinions of the Fathers, the custom of men, and practise of the Church. But mark 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.  humane proof is sure in Divinity, truth is not to be tried by consent of Fathers: Never shall they persuade us any thing in matter of Religion, which they cannot prove by Moses and the Prophets. Make us good proofs out of Scriptures; Otherwise if ye cite, not only 9, but 9 score Fathers, we regard it not. Now this answer will serve me as well; seeing Mr. Paget and they, do use one and the same reasoning.  
Another objection which he hath against us; is: Because we have not framed our accusation and protestation against him, before this present; seeing the practice hath continued among us many years, etc.  
Answ. Formy part, I never knew, that our Congregation was in such deep bondage; until Mr. hooker's troubles began; but thought verily, that our own 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 think, was his own words 
* Ar●ow against sep. pag. 116. , written to Mr. Ainsworth; reporting how he was first made our Minister, he saith: The Dutch Eldership in this City being desired, hath for their counsel and help in his ordination; deputed three of their Brethren, to assist us in this business, etc. this they did not, as assuming authority 
‡ 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, we used not their help herein as before; but his ordination was performed by our own Ministry and Eldership without them.  
If the Classis assumed not then, any authority unto themselves over us, how comes it to pass, that they do it now? Or how will it hang together, that their power is ancient; and yet 20 or 30 years past, they used it not. This to me seems gross contradiction; and that he eats his own words, as Saturn did his children.  
But I guess what hath caused him, to tell two contrary tales; namely, the difference of the people against whom he hath written. The first were Separatists; and therefore no marvel though against them he pleaded for a free Congregation: for he well knew that unless he went this way to work; he should fall with dishonour in the controversy between them. The other are the oppressed and burdened members of the English Church in Amsterdam. Now to keep these under their burden and oppression, he sees that he must let go his former hold; and on the contrary say, we are not a free Congregation, but stand under another Ecclesiastical authority out of ourselves.  
Thus a good wit will serve a disputant in good stead: for by it (if he list) he can as the Poet's fable of their Proteus, turn himself into all shapes. Like him, who having made an excellent speech in the commendation of justice, afterwards spoke as wittily to the contrary: showing that there was no justice at all in the world. Or like a Gentleman, of whom I have heard, that in an Assembly of States, such as we call Parliaments, was absolutely the best speaker; yet nothing respected; and that for a most sufficient reason; which was this: They knew full well, he could speak as well, and as moovingly to that which was quite contrary.  
And I willingly profess, that Mr. Paget hath a rare faculty this way, to turn a thing, which way he will; and make it say, either I or no, or both when he pleaseth. Notwithstanding this I must tell him, the very thing which he speaks off, touching Mr. Robinson's Book, is now true, concerning his own former writing: It is sick of King jehorams' incurable disease, 
Arrow pag. 59  the guts of it fall out day by day; Yea he openly plucks out, some of bowels thereof, with his own hands.  
There are some other objections, of the like nature, which he useth against us; partly to disgrace our persons; partly our cause; as that we do not agree among ourselves, touching the due power of the Church: That the practice which we stand for is Brownisme, etc.  
Answ. Such cavillations the 
a Celsus pag. 802. Lactant. l. 4. c. ult. Isod. Pelus. Epist. 90.  Heathens have 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. etc. Whitg. p. 888. Lo 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 showed by others 
d jew. 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 have had occasion hereto-fore to reply unto such idle objections.  
This only for conclusion, I desire, may be noted; that whereas he seeks to disgrace Christ's Gouvernment, and to have his own honoured and embraced; in this he doth, as one said in Tully of Hortensis, when he immoderately praised eloquence, that he would have lift her up to heaven, that he himself might have gone up with her. So I perceive Mr. Paget would fain have, the Classical Discipline advanced, that he by it, might have worldly credit also.  joh. 13.17. 
If ye know these things, blessed are ye if ye do them.   
FINIS.   

ERRATA.  

For were read where pag. 3. l. 13.  
For failing read failings p. 4. l. 22.  
For partialty read partiality p. 10. l. 33.  
For contended read contented p. 12. l. 15.  
For take read talk 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 touchstone p. 77. l. 25.