ANSWER.

IN the title and forefront of this writing, the thinges that first offer themselves unto our view are these: The Argument of it, which is grievances and com­playnts; The persons by whome it was written, and [...]ese described by their profession, members of the Church, by the [Page 2] designation thereof, both in respect of the [...]ation, the English Church, and of [...] place, in Amsterdam; by their condition, the burthened and oppressed, and by the time of yeare, moneth, and day, Anno 163 [...]. Octob. 1 [...].

For the Argument; these grievances and complaynts would have bene more grievous unto me, if the Lord in his goodnes had not provided a Record of the like unjust complaynts against his dearest servants.Exod. 16.2.3. & 17.2-7. Numb. 14.1-10. & 16.1.2.3. & v. 41. with Numb. 12.3. How oft did Israel in the wildernes rise up against Moses and Aaron? sometimes the chieftaines, men of renowne and famous in the congregation; sometimes the whole congregation of Israel; sometimes crying out and lifting up their voyces with weeping; sometimes accusing them as if they had taken too much upon them, and lifted up themselves above the Church of God, and as if they had killed the people of the Lord; yea wishing rather to beare the bur­thens of Egypt, and the cruel yoke of Pharaoh in the house of bon­dage, then to cary the sweet yoke of the Lord under the guidance of Moses the meekest man on earth? What wonder then if I be brought to wade through the fordes of Meribah and Massah, and made to drinke of the waters of strife and contention?

For the persons, Professours and members of the Church. To be opposed and complayned of by such might aggravate the griefe, but that the Holy Ghost sheweth,Sol. Song. 1.5.6. Mat. 23.37 1. Cor. 1.11. & 6.5.6. Gal. 5.15. that the godly have the sons of their mother to be angry against them, and not onely those without, but even the members of the Church, living in her bosome. Israelites un­der the Law, and Christians under the Gospell, have beene instru­ments of trouble and raysers of strife. The Churches of the Iewes, o [...] the Corinthians, of the Galathians and others, are pregnant witnesse hereof, least any should stumble at the like offences.

When they do more particularly designe of what Church they a [...] members, viz. of the English Church at Amsterdam, whereof I am Minister, this is yet further cause of griefe. It was grievous unto David, when those that came out of his owne bowels were the instruments of his trouble and affliction: and so it cannot but be grievou [...] when out of the bowels of the same Church there arise up such [...] are instruments of contention to trouble those that have at least [...] some weake measure endeavoured to doe the office of a father un [...] [Page 3] them.Esa. 1.2. But we see the father of fathers complayning and calling hea­ven and earth to witnesse that he himself had found such dealing; that he had nourished and brought up children, and that yet they had re­belled even against him: and therefore it ought not to seeme strange, if men from men, and fathers from children doe finde cause of com­playnt.

And for the place, that this is done, at Amsterdam, where the contentions of the Brownists are allready so infamous, both to the common reproch of our owne nation here for breeding and sending forth so many contentious persons unto them, and to the common reproch of this City in England, for nourishing and intertayning the same: this I say, doth also make me the more ashamed, to thinke [...]hat occasion is hereby given unto adversaries to reckon us with those other authors of schisme. The very name of this city, and the injury that is done unto it by those that multiply contentions there­in, might justly have restrained these complaynants from doing new wrong unto the City of their habitation, by so great a worke of new strife in the middes thereof.

The condition of those complaynants is described by the title of the burthened and oppressed: but in stead thereof they might much more justly have stiled themselves the burtheners and oppressours, and this both in respect of me and of themselves. They burthen me with a load of slanders in the severall parts of this their writing, as will appeare in the answer thereof: so that as the Lord complayned of ingratefull men,Amos 2.13 I am pressed under you as a cart is pressed that is full of sheaves, so may I complaine of their pressing me with re­proches. The fittest title for this their writing might have bene this, The cart-load of reproches. They burden themselves also and are guilty of their owne oppression, when in this writing they complaine of being subjected unto the undue power of the Classis: for were they not under the wings of this authority and power of the Clas­sis, they would be deprived of that helpe and refuge which the Classis affoordeth unto those that are burdened and oppressed in a particular Congregation.

Moreover it is to be observed how these complaynants intitling themselves indefinitely the burthened and oppressed members of the [Page 4] English Church, doe herein speake ambiguously, and the words may be so understood, as if the body of the Church were here meant by the members of the English Church. But in such a meaning their words are notoriously false. These 21 subscribers are not the Church, but a faction in the Church, and the greatest part of the con­gregation (so far as I heare) doe complaine of these complayners. Those complaynants are such a congregation as David mentioneth in the Psalme,Psal. 58.1. Doe ye indeed speake righteousnes, O Congregation? be speaks not to the whole cōgregation of Israel, but to a congregation in the cōgregation, that is to say to a faction in the Church. The ori­ginall word there used,Elem. carryes in it the signification of a sheafe of corne: for as in a sheafe many stalkes are boūd together, so in a fact [...] many persōs are combined together in an enterprise. The writing [...] these complaynants is like unto Ionath Elem rechokim, Psal. 56. title. which doth not signifye as in the old translation, the dumbe dove in a farre coun­trye, neither would it in such sence agree with these complaynants, who are no dumbe doves, but rather as the clamorous birds. The words doe signify the oppression of a faction of them that are far off, the oppression and trouble which a faction worketh, and a faction of such as are far off and such are these accusers, though not far off as the Philistines in Gash, yet far off from their owne country, and bold in another where they are strangers, and also as farre from truth and equity in this their writing that followes.

The time of their writing these complaints was Anno 1634. Octob. 18. For the yeare it was a time when the Churches of God were in great affliction, by the oppression of Antichrist, the enimy prevayling so much in Dutch-land. And these judgments of God abounding in such measure neere unto us, might have restrayned these men from so insolent an enterprise in such a time. For the day of the moneth it was unto me a day of mourning, when God had taken out of this world a godly member of our Church, and my faithfull servant, who being dead and yet unburyed, and my selfe also weake and sickly,Ezek. 24.17.22. even just at this time, in stead of the bread of men, which neighbours of old used to bring unto mourners for the com­forting of them, these importunate complaynants reached me this re­prochfull writing as a spunge of vineger upon a reede. So was Christ [Page 5] comforted by the Iewes on his crosse;Mark. 15.36. and the servant is not above his Lord.

I have a long time, with great patience borne many reproches; but now being so heynously accused, and so vehemently urged by the importunity of these brethren that have made this most unreasonable and unjust writing against me, I should betray mine owne innocen­cy, and prejudice both the profession of Christianity, and the worke of my ministery, which God hath committed unto me, if I should not give answer unto them, and make an Apology for my selfe, as diverse worthy servants of God in like case have done. And yet how­soever I take liberty to my self to speake freely unto my opposites in shewing them their transgression, my purpose notwithstanding is by the grace of God not to doe the least wrong unto them, for the greatest which they have done unto me. And to this end, I beseech his heavenly Majesty to guide me with his Spirit in all and every one of my answers, that I may not erre from this marke which I have set up unto my selfe:Hab. 2.1. but that being set with the Prophet upon my watch, I may see what he will say unto me, and what I shall answer unto him that reprooveth and reprocheth me.

ANSWEER.

WE see in the subscription two sorts of complaynants; the first such as withdrew themselves from the Lords supper, the other such as notwithstanding their complaynt, did yet hold communion with the Church in the participation of the Sacrament. Of the first sort are those 9 that are formost in the subscription; of the second, those 12 that subscribed last. To the first sort in the first place, I answer,

1. As for those plausible speeches, & pretences of Reverence to the ordinance of God, they are such as that the Brownists themselves will say as much even in the midst of their separatiō. They will be cōtent to professe that they doe not separate out of any contempt or sleight ac­count of the Lords supper, the free injoyment whereof in a right man­ner, they account an especiall priviledge, and whatsoever hindreth them from it a very grievous affliction. Thus far the Brownists may ac­knowledge by their owne principles touching their separation one from another: and what singular thing have these complaynants then spoken in excuse of themselves?

2. From excusing of themselves they proceed to the accusing of me, and complayne that the sinfull proceedings of M^r. Iohn Paget have deprived them of so great a benefit at that time. But had these complaynants well considered their owne wayes, and the way of truth, they would then have left the complaint upon themselves, and upon the proceedings of M^r. Iohn Davenport. As for themselves, it is their slander of me, which they can never proove, that I have de­prived them of the benefit of the Lords supper. And as for M^r. Da­venport, he is guilty of nourishing contention in our Church, while [Page 7] those rootes of bitternes and evill weedes of unjust complaints are watered by him: whiles he himselfe by his writing which was first secretly spread abroad among our people, doth make the like yea & many the very same complaints that these men have. Hereby they are confirmed in their murmurings, and their hands are strengthened unto evill.Booke of Complaints p. 12. His pretence of care to preserve my peace and the Chur­ches, cannot excuse him: he sayth of our Church, had he not exer­cised much patience and industry, it would certainly have fallen from me, &c. But as he doth vainly praise himself and wrong me, so doth he notoriously dishonor and wrong the body of our Church, of which he speakes indefinitely without exception. For 1. he doth hereby accuse our Church generally to be of a schismaticall disposi­tion, either through their blindnes, or of a malicious purpose, in being so ready to break communion, and to rend themselves from their Pastour. His folly & vaine credulity is the more in that he avoucheth this with such a peremptory asseveration, certainly they would have fallen from him. The untruth of this his assertion appeareth in the greater part of the congregation, by the testimony of their respect unto me, and of their hatred of schisme, witnessed partly by their di­ligent attendance upon the ministery of the Word, and partly by their speeches otherwayes. 2. For these complaynants themselves though in their hast and discontentment, they might happily have threatned to leave communion, and to forsake the Church, yet is it not credible, especially for the greater part that they would have bene so wicked and scandalous as M^r. Davenport would have us to beleeve. And even these 9 that abstained lately from the Lords sup­per for once, doe here in this place seek to excuse themselves for it, when they say that they durst not approch to the Lords supper, till they had in some measure discharged their duetyes, &c. which seemes to import they had no absolute purpose of making a rent. 3. His vaine glory in this confident asseveration is so much the greater, in that he arrogates unto himself the hindring of them from so great wicked­nes, ascribing it to his owne great patience and industry; and that otherwise they would certainly haue done it. What is this els but to magnify himself with the diminishing of the grace and power of God; as though God had not other meanes enough without M^r. Da­venport; [Page 8] and without his industry to have sta [...]ed these complaynants from such a scandalous act? It is against modesty and conscience to pronounce so certainly touching the issue of things to come. Yea though these complaynants themselves should all of them still pre­sume to say in like manner, that had it not bene for M^r. Davenport, they would certainly have made a separation, yet were not such rash speeches to be rested upon,Prov. 20.24. & 16.1.9. Ier. 10.23. seeing the Lord doth so often frustrate such vaine purposes and resolutions by persuading the heart of man, and turning it another way. But touching his industry and service in this busines more hereafter. 4. Though some of these inordinate complaynants have gone yet further; though others have gone sometimes to heare the Brownists, and to communi­cate with them in the publicq worship of God; though this be a dan­gerous tempting of God, and offensive divers wayes: yet cannot men certainly conclude a falling away thereupon. The slippery and irregular practises of unsetled persons are so many and divers, that men cannot build a peremptory asseveration touching the issues of them.

3. To come neerer unto the speciall point of the controversy, it is a defective and too short a rule of keeping communion, which they note in shewing their judgement that the personall sin of any man cannot defile the ordinances of God unto us, if we be meet, &c. for nei­ther the personall sin of any man, nor yet the sinnes and corruptions which are in the very estate of a Church, in the ministery, offices, cal­ling, government and order thereof, can defile the ordinances of God unto us, so long as we our selves doe not practise and act evill, nor give any approbation thereof.Luke 1.6.8 with Mat. 15.6.9. For as formerly in the Church of the Iewes, so now presently in diverse true Churches, besides the personall sins of men, there be many corruptions in the ministery, order and government thereof, and yet are not the ordinances of God therein defiled unto such as doe their duty in their owne es­chewing and witnessing against evill.

4. If this rule were not defective, it could not (according to their profession) be any just excuse or warrant unto these complaynants of keeping communion in our Church: for they doe not onely accuse me of personall sin, but shew that the very estate, order and govern­ment [Page 9] of our Church is corrupt [...] thereby. If the Church be depri­ved of that power which Christ hath given it in the free choyce of their Pastour; if the Elders be deprived of their power in govern­ment; if the Church be by me subjected unto an undue power of the Classis, as they complaine; then is the very estate of our Church an enthralled estate, wanting the liberty & power of Christ. And there­fore if either my personall sin, or if the publiq corrupt estate of our Church could defile the ordinances of God unto them, then could they not keepe communion with us, But I suppose it is their uncir­cumspectiō that made them or their scribe to alledge this insufficient rule of keeping communion, rather then their advised and setled judgment.

5. If these complaynants be willing to beare their blame (as they professe here) when their sin is prooved unto them out of the word of God: then let them looke upon these words of God, where he ordeyned by Moses, thatNumb. 9.13. the man which neglected to keepe the Passeover, should beare his sinne; where Christ1. Cor. 11.24.25. commanded to observe the Sacrament of his Supper, in remembrance of him; where the H. Ghost requires that we shouldHeb. 10.25. not forsake the assembling of our selves together. These expresse commandements haue bene transgressed by these that withdrew themselves.

6. Though men may complaine of knowne evilles to preserve themselves from partaking in other mens sins; yet the preposterous order of these men is inexcusable, that first separated from a solemne act of religion with the Church of God,Ier. 8.7. Eph. 4.2 [...].27. & 5.16. Prov. 15.23. & 25.11. and afterwards came to tell the cause thereof; doing that in the last place which should have bene done in the first, contrary to the direction of the Holy Ghost, who teacheth us to know the times, and to redeeme them, and to observe the fit seasons for performing of our dueties.

7. If men have neglected their duety for reforming of evill in others unto the very day of communion in the Lords Supper, and time permit not then to complaine, what remaines then to be done? shall men with these complaynants leave the communion for that time, and so adde to their former neglect a new offence and scandall? we have no such rule or commandement from God: but the negligent are to be humbled in soule presently before the Lord, and pardon is [Page 10] to be des [...]d in Christ, with purpose of performing their duety upon the next opportunity, which being done, they may then with good conscience approch unto the table of the Lord,Isa. 65.24. who is ready instant­ly to forgive.

8. When men pretending to testify against evilles, in stead of just complaints doe bring reproch and slanders, and complaynts of that which is good and lawfull, then in stead of clearing themselves they are more polluted.Iames 3.6. Prov. 17.15. Their owne tongue defileth them. And that this is the case of these complaynants, once guilty for their forsaking of the communion, and double guilty for their testification afterwards, the sequel will plainly manifest.

9. Whereas they tell, how they waited that some thing should have bene done by others, but in vaine, &c. what they meane hereby I know not, except it be of the Eldership calling upon them to shew the reasons of their absence from the Lords Supper, of which they speake also. Now although no man can excuse his owne neglect of duety by wayting on others, yet the waiting of these men in this par­ticular, cannot be sayd to have bene in vayne: for had they not pre­vented it by bringing this their writing, it was agreed in the Elder­ship, that in their visitation before the time of the next following communion, they should have bene spoken unto touching the rea­sons of their absence. And this might have bene done by the Elders, though I was not able through weaknes at that time to have gone about with them.

10. Above others William Best who is the foreman in this sub­scription, hath the least colour of excuse for his offence and disorder in leaving the communion: for he having bene with the Eldership before, and made knowne his complaints both by word & writing; suppose his complaint had bene just, what needed he now to with­draw himselfe for feare of partaking with those sins, against which he had so solemnely testifyed already? It seemes he was more forward then others to complaine, and yet more ignorant then the rest of the nature of lawfull communion.

11. Seeing W.B. could thus finde an opportunity to come unto the consistory, and there to discharge his imagined duety, by shewing his grievances and complaints both by word and writing, and was [Page 11] thereupon presently informed touching his duety in the consistory, and afterwards visited by me at his owne house, and conferred againe withall for his further information: why might not any one of these 9 complaynants have done the like? Hereby it appears how unjust that part of their complaint is, when touching such opportunity they say, that formerly they could not obtaine it. For why might not each of them have taken their desired opportunity as well as he, and in such manner as he did, before any discommunion had bene made by them? But in this also he is most of all to be blamed, that whereas he actually had this opportunity, and full liberty of declaring his minde, he not onely absented himselfe, but also sets his hand and subscribes his name to this complaint as well as others, as if he could not for­merly have obtained that, which he know that he had.

12. The offence of L. C. being a Deacon of the Church, is also the greater in this regard, not onely in leaving the communion where­unto he was bound as a Christian, but also in leaving his service and attendance upon the Lords table, whereunto he was bound as a Dea­con, and which he was wont to performe with the rest of the Dea­cons. Every evill example of such an one becomes a greater stum­bling-block, doth more hurt to others and procureth more blame to themselves.

13. It is to be observed that the 9 first are condemned by the 12 latter subscribers, who though they joyne with the first in the com­plaint, yet did not joyne with them in the schisme, but kept them­selves pure from the scandall of separation. If these 12 did lawfully in communicating with us, then did the other 9 unlawfully in refusing of communion. If they will not learne of me, yet let them receive instruction from their owne fellowes.

14. Before the 9 separatours had resolved upon a matter of so great danger in forsaking the table of the Lord, especially if they had beene so deeply and inwardly grieved, as they pretend, for loosing so great a comfort of the Lords Supper, then it had bene meet for the preventing both of their owne grief and others scandall, that they should have taken advise of M^r. Davenport, with whome they were familiar most of them, and all had opportunity enough thereunto,Prov. 15.22 for by counsaile thoughts are established. To refuse counsell in matters [Page 12] of great weight and danger, when it may easily he had, what is it [...] but to winke with the eyes for feare of seeing the truth? If they had his counsell & refused it, they are in that regard the more culpable, both for committing such an offence at first, and for not repenting of it since.

15. As for the 9 in regard of communion; so in regard of the complaints following, godly wisedome & good conscience required of them all, both of the 9 first & 12 latter complaynants, that they should have the counsell of M^r. Davenport, touching such weighty points of government, as doe concerne the good estate not of our Church onely, but of other reformed Churches in these countries, before they had set their hands unto such heynous accusations, as are here contrived by them. If they did not consult with him, their head­long and head-strong rashnes was extraordinary great. And if he being consulted withall did approve of this their reprochfull wri­ting, then will it appeare that he hath bene an extraordinary author of contention & disturber of our peace: yea such an one as when he himself could not receave a calling into the ministery among us, ac­cording to that manner he liked, did then go about to subvert my ministery, by bringing it into reproch with our people.

ANSWER.

AS there is a liberty and duety of Christians sometimes to ad­monish even those that are no members of the Church: as the bond for performance of this duety is more strait among those that are by covenant united into the same particular Church: and as the Pastour himselfe is not exempted from receaving admonition: so this same relation betwixt Pastour and people, doth binde them in the performance of this duety to him, whome God hath set in his stead to teach and governe his people,2. Cor. 5.20. 1. Thes. 5.12.13. Heb. 13.17. to see that they have both a just ground of their admonition, and that they performe it in a mo­dest and reverent manner. But neither of these things have bene ob­served in the offensive and unconscionable writing of these complay­nants, either towards me or to that whole assembly of Ministers in the Classis, who alltogether with me are most unworthily and inju­riously dealt withall by these persons. If these slanderous accusations be the fruit of their Christian love and affection, what shall be the fruit of their contrary passions? And as for seasonable admonition I marvell that they are not ashamed to speake thereof: for 1. is it seasonable admonition to come now and complaine of matters done above 20 yeares agone, about M^r. Forbes, and M^r. Parker? 2. Is it seasonable admonition for men first to forsake the commu­nion, and afterwards by admonition to tell the cause thereof, in such a preposterous order as the first ranke of the complaynants haue done? 3. Is it seasonable admonition after matters have bene brought unto the Classis, and there judged and my innocency there ma­nifested, to come with new complaints in rehearsing of the same matters, as is oft done in this writing? where shall men lightly finde more unreasonable and more unseasonable admonitions then these?

[Page 14]Againe, to mollify the great evill of their heynous accusations, they make a preamble wherein they make profession of the goodnes, gentlenes and patience which they would have shewed, and this in divers degrees: The first degree of their patience is, that if the injury had bene but personall to any one of them, they would have borne it: But what if it had bene personall to any two of them, had it then bene intolerable, and not to be borne? The second degree of patience and gentlenes in cōceit, is, that if it had bene a meere infirmity, they would have covered it: But I demaund of them, how they know when a fault is committed of meere infirmity? and againe whether no faults are to be covered, but those which are meere infirmities: and if other may be, why doe they boast for the very imagination of that they would doe in this? A third degree of their pretended favour, is to have covered my fault, if it had bene but a private offence. But what if no offence at all have bene committed against them? What if their accusations be notoriously false?Prov. 25.14. Then as he that boasteth of false li­berality, is like unto clouds & winde without raine; so are these men in their boasted favours and patience. And besides even publiq of­fences may be made more publiq then is meet; & yet these men pro­fesse to doe so, when they say in this place, that by these presents they doe testify unto all men, &c. But further they doe not onely boast of that which they were willing to have done, but of that which they have done; for when to aggravate my offence, they doe now say, that they are to be silent no longer, they doe hereby imply, that before this their writing they have used long silence. Now to proove that for­merly they have not bene silent men, I have many witnesses; and first I alledge these two witnesses against them, the Damme, & the Burse, the Market-place and the Exchange: Two other witnesses are the Classis and the Consistory. Againe I alledge two other witnesses England, and Netherlands, through both which the clamours that a [...] here raysed by them are scattered abroad. Ministers and people friends and foes can be witnesses hereof.Prov. 12.10. If formerly they have ben [...] silent, what clamours must I now exspect, when they breake their s [...] lence? The Holy Ghost shewes that the very mercies themselves i [...] some men are cruell; such are the former favours of these complaynants. If favours be such, and their curtesy so hard, how cruell sha [...] their cruelty it selfe be?

[Page 15]To proceede, it is not enough for them to accuse me of sinfull proceedings, but to aggravate the matter, they doe in their preamble avouch that this injury is obstinately persisted in to the great dishonour of God, &c.

1. I answer, that hereby they doe make themselves guilty of great & wicked slander. That person is to be accounted obstinate, who ha­ving his sinne in due manner shewed unto him out of the Word of God, doth yet continue therein without any professed purpose of reformation. But this they have not done unto me, I may truely say with Iob, be it that I haue erred, mine errour remaineth with me:Iob 19.4. though ye magnify your selves against me, yet which of you have convinced me of errour? Let this be considered more particularly.

2. When some of these complaynants have upon occasion objected unto me, that nothing but customes & examples of men were urged against M^r. Davenport; I signifyed unto them at divers times, that if M^r. Davenport would set downe any reasons from the Scripture for the maintenance of his opinion, I would (God willing) endeavour to give him an answer by writing from the Scriptures, and if I could not answer his argumēts & allegations, I would then be of his minde, & labour to joyne with him, and stand for that practise he required. But this offer not being accepted, nor acceptance procured by them, what colour of reason had they to accuse me of obstinacy?

3. If they thinke M^r. Davenports writing which he gave to the Classis with the reasons of his opinion, might serve to convince me, and thereupon inferre that I am obstinate, they are far deceived, for neither is their any such convincing power in any of his allegations, as I hope will be manifested by others. And suppose these complay­ners doe judge otherwise, yet had there bene a few drops of chari­table construction in them, they might at least have conceaved that I erred through the example of so many learned Ministers concurring in judgment with me, and so being caryed away with the streame, that my offence was of ignorance and not of obstinacy. I my selfe doe also judge even of some of these my accusers, that they are igno­rantly seduced through the example of others, rather then of an ob­stinate minde.

4. As for the severall heads of their complaynts, if they meane that [Page 16] I am obstinate in each of them (for they have not excepted any) then is their slander yet the greater; for where & when, or by what Scrip­ture or sound reason have they prooved me an obstinate offendour therein?

But furthermore, it is not yet enough for them simply to accuse me of obstinacy; but they come unto a solemne Testification, and say that by these presents they testify to all men, and principally to the El­ders of this Church, That howsoever M^r. Paget beareth the name, filleth up the place and doth many works of a Pastour. Yet he doth not behave himselfe as becommeth a Pastour, neither in government nor in doctrine towards us. Against this vehement & unjust accusation, I have these comforts wherewith I doe comfort my selfe in God.

1. My unfeigned desire and endeavour hath bene to serve the Lord in the ministery of the Gospell, and thereby to edify his people. Be­fore I was called to the ministery, I felt my heart strongly enclined thereunto, and did so direct my studies, that I might be prepared thereunto. When I was yet a childe, before I was 12 yeares old, I felt this impression & this ardent affection to that calling; and that for this cause to instruct the people of God, and to shew the way of life unto others, and not for the proffit or preferment sake to be obtey­ned thereby. That small patrimony & inheritance of free land which belonged unto me, I ever despised, & was contēt it should be other­wise disposed of for the comfort sake which I exspected from this calling. And for these 38 yeares & upward, wherein I have already continued in the ministery, I am privy to my selfe that this desire hath remayned in me even to this houre. And therefore how weak soever my labors have bene, yet doe I assure my self, that I have not bene deluded with the vaine title and shadow of a Minister.

2. Whatsoever inward desire I had to the work of the ministery yet I never sought the place of a Pastour, till I was lawfully called: did not intrude nor thrust in my self for a Pastour; neither did I ru [...] before I was sent. I went not to fill up the place of a Pastour upon disordered sending for by some particular person without knowledge of the rest, but wayted for an orderly election, and call by th [...] free consent of the congregation. This assurance of a lawfull calling is a shield of comfort against many encombrances & troubles whic [...] doe attend upon the ministery of the word.

[Page 17]3. Being setled in this calling, I have not wanted a comfortable experience of Gods blessing upon my labours. God that worketh by weake meanes, hath oft shewed his grace and power in my great weaknes. I will not speake further hereof what I justly might, nor shew the ample testimony which formerly hath bene given unto me in other places. Onely yet let me remember the testimony of sundry these my opposites, and that at such time when they were offended with me, when there was controversy about M^r. Hooker. In their protestatiō caryed to the Classis by 2 Elders, 2 Deacons, and 2 mem­bers of the Church in the name of divers others. In that writing they testify thus much; for so much as concerns M^r. Paget our teacher, we acknowledge that his life and doctrine is such, that (without flattery it is spoken) we can have no better, who hath continued with us now 20 yeares and more, and hath obtayned great praise with us, and with all that know him. And this was written in the name of the Consistory and of the members of the Church.

4. Whatsoever troubles have befallen me in this calling; whatsoever dangers I have undergone for testifying against the corruptions of the times and places where I lived; yet did I never voluntarily desert or forsake that worke of ministery which was committed unto me. The feare of persecution hath not caused me to make a resignation of my place, nor to looke back whē I had put my hand to this plough of the Lord. And my resolution still is by the grace of God to cleave unto Christ, to take up his crosse and to follow him; and so long as it pleaseth the Lord to graunt me life, strength and liberty, to serve him in the Gospell of his Son, to preach the glad tidings of salvation unto the contrite, and to call men from the paths of errour and de­struction.

Whereas these importunate complaynants doe tell us further in this writing, that they doe by these presents testify unto all men, &c. Though this their writing be vile and most unworthy to be publi­shed unto a few, much lesse unto all men: yet seeing the matters of these complaynts are already for the most part spread far & neare, before this their writing was made, I am therefore content to joyne with them therein, desiring that this my Apology or Answer may go as far, for the satisfaction of all men, to whom either these their pre­sents [Page 18] shall come, or their other former reproches haue already come.

Whereas they adde that they testify this, principally to the Elders of this Church, it is no marvell that they should dedicate this their writing unto them, seing some of these Elders are parties with them, and that in divers poynts as is after to be shewed: Neither can I give a full answer unto this their writing in sundry particulars thereof, but that I am to reprove the Elders as well as them. Those to whom I principally intend this answer, are such as be abused with untrue and unjust complaints already blazed in so many places; and among these I suppose, are divers of these complaynants themselves, who being misled by others without due consideration of that which they have done, by the help of this my answer may come to the sight of their errour and wrong done unto me.

But leaving their preamble and generall proposition, let us now come to the particulars, whereby they would prove that I doe not behave my self as becommeth a Pastour, neither in government nor doctrine.

ANSWER.

FIrst of all, it is to be observed that in this heynous accusatiō they doe not onely accuse me, but the Ministers of these Reformed Churches also, and specially those to whom we are neerest united in this Classis, under which we stand, whose order and practise in the choyse of Ministers I doe for my part labour to follow so neere as I can: & therefore through my sides they wound a multitude of others. Yea the persons themselves are not so much taxed hereby, as the ve­ry government & order of discipline established in these Churches. It is untrue which they say, that I deprive the Church of her power: if the Church be spoyled of the power that Christ gave, this is not to be imputed unto me, seeing this order was here in these Countries established before my cōming unto them: neither is it in my power to alter & change the forme of their government.

[Page 19]Secondly, behold the partiality of this accusation. The order ob­served among us in the choyce of Minister, Elders and Deacons is that practise wherein the whole Eldership together with the Dea­cons have had their hand joyntly so well as I. If the order observed be unlawfull and contrary to Act. 6. & 14. then are they guilty of those disorders & defiled with the transgression of those Scriptures as well as I; seing they have still joyned with me in such elections. And how unreasonable a thing is this, that the blame of such a pro­ceeding which is common to many should be layd upon me alone?

Thirdly, suppose they had indifferently accused the whole Elder­ship together with me for depriving the Church of her power, yet what is the reason that they never framed such an accusation & pro­testation before this present; seeing this practise hath continued among us from time to time so many yeares, even to the last election of Elders and Deacons this last yeare, against which no such excep­tion was made? why have they slept so long, and who hath wakened them at this present? How have they beene meet partakers of the Lords Supper, and preserved themselves from partaking in other mens sins according to their former pretence, while they have not sought reformation of this imagined evill? I leave it to their owne consciences to consider, whether now also they would not have kept silence, if they could have brought in M^r. Davenport even according to this corrupt order used by us as they complaine of it.

Fourthly, To come neerer unto the consideration of these places, Act. 6.3. & 14.23. I acknowledge (as I have also divers times pu­blikely taught in the exposition of these 2 places) that the free con­sent of the people is required unto the lawfull calling of a Minister: neither is the same denyed or excluded in our practise. The Synods of these reformed Churches describing the order to be observed in the calling of Ministers, doe require a choyse to be made by the El­ders and Deacons, approbation of the Magistrates, allowance of the Classis, & in the last place consent of the Congregatiō, before whom the names of the persons called are publikely propounded from the Pulpit divers Lords dayes, that they may take knowledge of the mat­ter & witnes their consent or dissent as they shall finde occasion. This is the order of these Churches & this is our practise, and therefore it [Page 20] is a false accusation of such as affirme the people to be deprived of their power hereby.

Fiftly, whereas some object from Act. 6.3. that the people ought to goe before in seeking out officers for themselves, that is the que­stion to be examined by us. To this end it is to be considered, 1. That the Scripture makes no mention of eitheir teaching or ruling Elders ordeyned at that time when the Deacons were first chosen Act. 6. If there were at that time no Elders, how could they then goe before the rest, as now they may doe in those places where they are? 2. If there were no Elders then, yet the Apostles that were then present may justly be accounted presidents going before the people in that action in stead of ordinary Elders. For though the multitude of dis­ciples being many thousands at that time, be spoken unto for seeking out of Deacons, yet is not the precedency of the Apostles excluded thereby, and it is partly expressed, in that they prescribed both the thing to be done, the number of persons to be elected, and the qua­lity of them. 3. Suppose the Apostles had wholly withdrawne them­selves from that busines of nomination and election of Deacons, yet were there many excellent men full of the Holy Ghost at that time; such as had bene the Disciples of Christ before his death; such as had receaved extraordinary gifts of the Spirit; such as Barsabas, Barnabas, Stephen and others, who then in all reason were to goe before the rest in guiding the action in stead of Elders; according to thatNumb. 8.9.10. example in the Scriptures, where that is asscribed unto the Congre­gation, which of necessity was to be performed by some chiefe per­sons going before the rest with their consent. 4. That other place, Actor. 14.23. where the act of electing is attributed unto Paul and Barnabas, although the consent of the people be shewed thereby, yet doth it withall imply such an order, that they went before others as leaders therein. That one [...]. originall word of electing applyed unto those two persons, doth import a double power of assent in the people; of precedency and presidency in Paul & Barnabas. 5. The titles ofHeb. 13.17. 1. Cor. 12.28. Rom. 12.8. 1. Tim. 5.17. guides, of governours, of foregoers, of forestanders, which the Scripture in other places giveth unto Ministers and Elders, doe like­wise shew, that they were to go before the Church in all the publike actions thereof, and consequently in elections.

[Page 21]Sixthly, unles the meaning of that place Act. 6.3. be thus expla­ned & determined by conference with other Scriptures, men might hence take occasion to run into such uncouth absurdities as by the relation of one of these complaynants, were committed in his pre­sence at the confirmation of a certain English Minister in these coun­tries, where the women being required & called upon to that end, did lift up their hands for testimony of their consent in calling him to be their Minister. For it is sayd that theAct. 6.2.3 multitude of Disciples were called together about the election of Deacons, and required to looke out fit persons for that office; andAct. 6.7. with Act. 9.36. women being in the Scrip­ture called Disciples & reckoned among them, might hereby seeme to have a hand allowed them in this worke, save that in1. Tim. 2.12. other places there is a restraynt to exclude them from such acts of power, where­by they might oversway the voyces of men. And as for the title of brethren, Act. 6.3. that would not easily have cleared the matter, seeing under thatRom. 12.1. 1. Cor. 5.11. & 6.6. title the Holy Ghost useth to speake unto women as well as unto men. Thus also might that infamous and scandalous action of T.F. & E.S. in going about to houses, gathering and wri­ting downe the names of such women and maydes as gave not their consent to the calling of M^r. B. obteyne some colour of defence to the great disturbance of Churches, if those things that are spoken generally and indefinitely in one place, did not receyve a limitation and determination of order from other places.

Seventhly, if these complaynants were ech of them apart well exa­mined touching the due order of elections, and touching the ground thereof from these places Act. 6. & 14. I doe assure my self that very few of them would be found to agree with one an other. It is very probable that they neither vnderstand themselves, nor one an other, but are caryed blindely & inconsiderately in these great and impor­tant charges. A notable evidence hereof we have had already about the gathering of the names of women & maydes by T.E. & E.S. to oppose the election of M^r. B. for at that time when many of the theefe of these complaynants,Iun. 25. 1633. viz. T.F.A.H.I.C.H.D.I.S.D.B. I.P.H.P. & others, came together to the consistory, at that time, there was this remarkable dissention and difference among them, in three kindes. Some of them acknowledged that they did not allow [Page 22] that women should have voyces in the election of Ministers: Some of them professed they could not tell what to judge thereof: Some of them in defence thereof alledged the judgement and practise of certain Ministers for the consent of women. Might not this example have brought them to some feeling of their ignorance & vanity, and have made them to abstaine from such peremptory charges & accu­sations, as they have now presumed to make in this their writing?

Lastly to deprive the Church of that liberty and power which Christ hath given it in the free choyse of Ministers, must needs be an heynous crime & no lesse then sacriledge. And the guilt thereof doth involve not onely the principall agent, but all that are any way acces­sary thereunto, even those that receave a calling from a Church, wan­ting that power which Christ hath given & ordayned for the calling of officers. Now if their accusation be true, concerning the enthralled estate of our Church deprived of their power & liberty by me, then see how these blind accusers, not to speak of others among us, doe enwrap not onely other Elders and fellow Deacons, but themselves also in the sacrilegious crime of entring into their callings, not by the right dore of a free choyse according to Act. 6. & 14. but by a backdore or posterne of unlawfull intrusion without free consent of people, which they say is wanting among vs. For both W. B. former­ly & L.C. now presently a Deacon, have received their office by no other order, then this which I defend and they accuse. If I be guilty of robbing the Church of her power, these also must be theeves in receaving that which I stole. Neither can it help them to say, that their accusation is about the choyse of a Pastour, seeing Christ hath appointed but one order for the choyse both of Pastour & Deacon. And the place alledged by themselves Act. 6. speaks more expresly and immediately of Deacons then of Pastour. Thus the heat of their fiery contention is so vehement, that it burns themselves; as once the mighty men of Babel were consumed by the flame of that fie­ry furnace,Dan. 3.20.22. into which they cast the servants and martyrs of the Lord.

But let us againe hearken what further proofe they bring, to shew that I deprive the Church of that power which Christ gave unto it, &c.

ANSWER.

THis complaint is confirmed & aggravated by M^r. Davenport, when in his writing he sayth of our Church, that had not he exercised much patience and industry, it would certainly have fallen from me, being overburthened with the losse of so many men so much de­sired by the Congregation, &c. These complaynants intitle themselves the burthened members, he intitles them the overburthened; & makes their burthen so great, that had it not bene for him, they would cer­tainly have bene broken and fallen from me. May not these com­playnants thinke that they have great cause to put up Articles of grie­vance, and to complaine of their burthen in that very thing wherein he tells them they are overburthened? What wonder if they follow when they are so led foorth, and by such a grave leader? The vani­ty of M^r. Davenport in this speech is upon other occasion further shewed hereafter. I will now for the present turne me to those com­playnants, and in their reproofe M^r. Davenport may in part read his owne.

For the more generall assertions, I answer 1. Though I and these above mentioned do all agree in dislike of some corruptions, against which we have testified, yet it cannot be shewed that all came out of England for the same cause. Each might have their peculiar reason for that.

2. It is untrue and cannot be prooved, that the Church with one consent desired each of these persons that are here named for in­stances, especially after their opinions were once knowne.

3. What wonder is it that I should oppose some of the persons here named, when each of themselves were opposite one to another? M^r. Davenport both by his owne confession unto me, and in part by testimony of others, is or was opposite to M^r. Hooker touching [Page 24] the admission of Brownists to be members of our Church, while they persisted in their separation from the Church of England, tou­ching private mens preaching, touching repentance going before fayth, &c. M^r. Forbes was mainely opposite to M^r. Hooker touching the authority & use of Synods & Classes. M^r. Parker and D^r. Ames were opposite to M^r. Forbes touching the authority of Magistrates in Ecclesiasticall causes. M^r. Forbes having printed a booke touching Adoption going before Iustification, and touching the active obe­dience of Christ in the point of Iustification, D^r. Ames hath in print also declared himselfe opposite unto him in both those points of doctrine. M^r. Peter hath by his practise declared his judgment, that it is lawfull to communicate with the Brownists in their worship, & by his example hath strengthened divers members of our Church therein, such as sundry of these complaynants are, already too much addicted to resort unto the assembly of schismatiqs & to heare them: but M^r. Davenport hitherto hath shewed himselfe opposite to M^r. Peters herein, &c.

4. Suppose that many worthy and eminent men doe come out of their country for the same cause; this hinders not, but that there may be in the same eminent persons divers eminent offences and errours, which may be just cause of opposing them, and refusing them as un­fit Ministers for some particular congregations, when there may be proffitable use of their labours in some other place of imployment. M^r. Hooker sayd well in this, that every key is not fit for every lock, though both the metall and the make thereof be good.

5. Though either I or any other man doe at any time refuse to give our voyces for the calling of some persons, and doe oppose the ele­ction of them, is this to deprive the Church of her power? cannot I use mine owne liberty in declaring what I judge best for the Church, without destroying the liberty of another? Or if I conceave things to be unjustly caryed & swayed against me in the Church or Consisto­ry, and doe therefore bring the matter to a higher lawfull judicato­ry as the Classis or Synod, that they may judge betwixt us, and deter­mine what is most for the edification of the Church, this doth not proove that I deprive the Church of that liberty and power which Christ hath given unto it. This is the point that ought to be prooved: [Page 25] this is the [...] [...]d be insisted upon. For this these accu­sers bring nothing but a mere assertion, nothing but their bare word, which is far from a proofe, far from convincing their parties to be obstinate in sin.

6. Have not divers of these complaynants also shewed themselves opposite & averse to the calling or sundry worthy servants of God, both godly & learned, which have preached among us, whose names I spare to mention? Are they therefore such as deprive the Church of her power?

To come neerer unto the persons mentioned by them, such as were refused were not by my authority put back, but some of them by au­thority of the Magistrate, as M^r. Parker; or of the Classis, as M^r. Hooker; or of the Consistory in not consenting and agreeing to call them, as M^r. Forbes & M^r. Peters; or by their owne voluntary desi­stance as M^r. Davenport, to avoyd the violent rejection by the Clas­sis, as he himself speakes: Though the authority of the Magistrate did afterwards further restraine us from seeking againe either M^r. Hoo­ker or M^r. Davenport.

To come yet more particularly unto the severall persons that are here objected by them. First for M^r. Hooker, his opinions being made knowne unto the Classis from his owne handwriting, that was translated and shewed unto them,Anno 1631 Octob. 6. the Classicall assembly did there­upon judge, that he could not with edification be allowed hereafter to preach in the English Church of this City. And as for my dealing in that busines, they judged also, as appeareth in the same act & sentence of the Classis, that I had therein proceeded according to a good con­science in every point, and had not done otherwise then the care which I owe unto the Church did require, and therefore for the same ought to be thanked, and not accused or rebuked as having done evill, &c. And af­terwards notwithstanding all opposition made against this act, the Classis still mainteyned & confirmed the same. And when the know­ledge of this controversy did at length come unto the Synod,Anno 1632 Septemb. 7. the de­puties thereof together with the deputies of the Classis, did in like manner judge, that a person standing in such opinions as were in wri­ting shewed unto the Classis, could not with any edification be admitted to the ministery of the English Church at Amsterdam. Had these complaynants bene wise & considerate persons, they would rather have sought to bury the memory of these things, then by their im­portunate [Page 26] complaints to compell me in [...] owne defence, to write these things which otherwise I should not have done.

For M^r. Davenport, let M^r. Davenport himselfe answer for me, though he doe it grudgingly & with a very evill will; for in the midst of his complaints against me, though he seek to lay blame upon me in the beginning, middle and end or his writing; yet in his postscript, after his letter to the Classis, breaking out into complaints against the Classis, he layes upon them the blame of his rejection, tells how they seemed to be offended at his writing, and threatned to com­plaine to the Magistrats; and further he saith, after much debate they concluded that I should have but a moneths time, in which if I did not answer categorically that I would conforme to the orders and customes of the Dutch Church, and to this particularly in question resting in the judgment & resolution of the 5 Dutch Preachers, & joyne with the Classis, or voluntarily desist, they would complaine to the Magi­strats, &c. What remained now to be done but either voluntary desi­stance on my part, or violent rejection on theirs? Now although there be in this postscript sundry faults & an injurious relation of matters to be further examined hereafter; yet thus much may hence appeare, that it was the conclusion of the Classis which caused M^r. Davenport to desist; that they disliked his opinions as well or more then I; and that they thought him not a fit Minister for us in that course of his dissention from us. And why then have not these men directed their grievances and complaints of opposing and rejecting M^r. Davenport rather against the Classis then against me. And how is it, that they are not ashamed afterwards to write and say, we conceave M^r. Paget the onely cause we are deprived of such heavenly meanes for our edification? Herein M^r. Davenport plainly contradicteth them, confessing the Classis to be so strong a cause thereof. And those that are indifferent judges, may easily perceave how unjustly they lay this complaint up­on me. But of M^r. Davenports calling more hereafter.

For M^r. Parker, I answer, 1. Though there was some difference in the maner of proceeding about his call, yet did I not reject him, or oppose his calling. But this I did; I propounded the matter unto the Dutch Ministers, who made some difficulty about it. When M^r. Ha­lius & M^r. Plancius two ancient Ministers, were deputed to deale with us hereabout, I laboured to cleare the difficulties objected by them. Somewhile after a Dutch Minister and an Elder comming to [Page 27] M^r. Thomson, signifyed from the Burgemaisters of this City,Anno 1613 that they desired to keepe friendship with his Majesty of Great Britaine, that therefore we should surcease from the pursuit of this busines. Beside other evidence, I have a copy of that letter, which our Eldership sent unto M^r. Parker, subscribed not onely by me, but by M^r. A. and M^r. T. then our Elders, which may serve for confirmation hereof. And there be some ancient Ministers of the Classis yet living, whose testimony may give further light hereunto. But I spare to speake of many things too long to be related, which might be of use for re­proof of this slander. 2. It is yet to be observed, how to make up their accusation against me, they rake into this busines that fell out above 20 yeares past. If the affayres of these complaynants & their dealings for 20 yeares together, were called to remembrance, what com­plaints might be found against many of them.

For D^r. Ames, 1. I doe not remember that ever his name was propounded in the Eldership, so as that voyces were asked & gathe­red; neitheir is there any evidence in the acts of our Consistory, that either such a proposition or motion was made for him, much lesse of any agreement or resolution to call him. Onely this I remember, that one asking me occasionally in discourse of him, I signifyed so much that I thought him not fit for us, neither could I give my consent for him. A speciall reason of my judgment was this, thatPuritanis­mus Angli­canus, c. 2. art. 3. & 6. edit. Latin. Anno 1610 he denyed the authority of Synods and Classis. For howsoever I acknowledge, he hath written divers learned & worthy treatises of much good use for the Church of God, and many doe justly rejoyce and give thanks for his labours: Yet this opinion and practise according to it, could not choose but procure (in my judgment) great confusion & disturbance of Churches. And how then could I, or any that so judgeth, willing­ly intertayne such an occasion of contention & scandall? Against this opinion of his, I have earnestly contested with him, ever since I was acquainted with him. And howsoever in some of his later writings he hath set downe his opinion more obscurely and covertly, yet fin­ding that he persisted therein, I had no reason to seeke such an assi­stant in government. 2. And besides this, (not to speake of other things) he was generally held to be a man fitter to be a Professour of Divinity in the Schooles, and that his gift was rather Doctorall then Pastorall. And when he left his profession in the University, it was generally disliked of all learned men (so far as I could heare) [Page 28] throughout these countries, none that approoved him therein. Such also as were supposed to be occasion of his removall, were much blamed for it; and had I done it, I should have borne a blame even for this also; for calling him from the Academy, where the Curateurs were so unwilling to leave him.

Anno 1610For M^r. Forbes, About some 24 yeares past, there was a motion of calling him to be Minister among us. One cause of stay was this: He being banished out of Scotland, because of the Declinatour or ap­peale, which he & some others made from certaine civill judges unto the generall Assembly or Synod, as onely judge competent in such an Ecclesiasticall cause as was in question; Hereupon arose some que­stion betwixt us, I thinking such an appeale to be unlawfull, and he on the other side not onely sought to maintaine it, but avouched also that the oath of supremacy touching the Princes power in Ecclesia­sticall causes, which the Ministers of England, whether conformists or non-conformists doe all take, was an unlawfull oath. Upon this I was mooved to enter into a more serious consideration, both of his ap­peale & of my owne oath, & desired of M^r. Forbes that there might be a meeting of Ministers for the hearing of this difference, offering to shew unto him before them the unlawfulnes of his Appeale. But this offer he absolutely refused: and hereupon not onely I, but all our Elders with one consent, seeing he refused to give us satisfaction, did also refuse to proceed in the calling of him. And was this my offence? was it to deprive the Church of that power which Christ gave unto it?

For M^r. Peters, Though at his first comming I gave some way and opposed not such as sought to have him here: Yet after some time of his continuance in the country, when he was called, and con­firmed for Pastour of the English Church at Rotterdam; when after this a new proportion was againe made for calling him hither, I acknowledge that I did not consent unto it. And I thinke it needles to give a reason here, why I gave not my voyce for him: but I doe yet thinke it needfull to enquire of these complaynants these 2 things; 1. Who be their witnesses of my opposing M^r. Peters, for hereby it seemes that some sitting among us, haue unlawfully divulged this, which ought to have bene concealed, and that this accusation is fra­med from the suggestions of such as it least becommeth. 2. This also would be demanded of them, why their complaint is so partially di­rected against me alone, seeing there were others in the Consistory [Page 29] besides me, which did likewise oppose the election of M^r. Peters, and refused to give their voyce for him, and so were as much guilty of robbing and depriving the Church of her power as I. But let us heare their further proofe.

ANSWER.

OUr Saviour teacheth us in doing good, to give good measure,Luk. 6.38. pressed downe, shaken together, and running over. In stead hereof these accusers in doing evill unto me, fill an Ephah with slan­ders; hereof they give a large measure, pressed downe, shaken toge­ther, and running over, as appeareth in this section.

1. It is a slander that I presse others upon the Congregation; seeing in this act of election I use no power, but of giving my voyce or suffrage as the rest doe: other authority I doe not arrogate unto my self: I doe not clayme unto my self any more then one voyce. Every Elder & Deacon hath in like manner a voyce as well as I, in the free choyse of Ministers or other officers. If they conceave any errour to be committed in the election, they have equall liberty and power to seeke redresse by the same ordinary & lawfull meanes as well as I.

2. It is an other vile slander, when they say, I abuse my interest in the Magistrates & Classis to that purpose. It had bene requisite that these accusers should have brought their witnesses for proofe of this charge. But loe in stead of proofe we have nothing but their bare­word, which is not to be admitted.

3. It is a further slander, pressed downe in their measure, which doubles their guiltines, in that they spare not to involve the Magi­strates in the same crime with me. If I procure them & prevayle so far with them, that the Church be thereby deprived of that liberty [Page 30] and power that Christ hath given it, for the free choyse of a Mini­ster, to which purpose this is alledged; then are the Magistrates also guilty in suffring themselves to be abused and corrupted by me or others for me: and this not in a small matter, but in sacriledge and. Church-robbery, in taking away that power which Christ gave. Thus to make me a deceaver, they make them Tyrants, and so that they may wound me, they care not to shoot them thorow also with the arrows of their slander.

4. Their slander is yet the greater & the measure thereof shaken together, when they extend it unto the Classis also, unto the faythfull and godly Ministers, both in the City and Country adjoyning there­unto, as if they were generally so blind and corrupt as to suffer them­selves to be abused by me, and to be caryed away even unto sacri­ledge also to deprive the Church of her liberty & power. So that they may fall upon me, they spare neither Civill nor Ecclesiasticall estate, they neither honour Magistrates nor reverence Ministers. That they may make me vile and filthy, it is here evident, that they spare not to cast the mire and dirt of their reproches into the faces of principall men, both in Church and commonwealth. Who would thinke that W.B. I.Po. T.Fl. Th.Fa. I.Cr. and their fellows should exalt themselves to such a height of pride in bold slandering? I.S. in spe­ciall being a publiq Notary, whose worke is to write downe the te­stimony of witnesses, and ought to know that matters are thereby confirmed; how is it that he sets his hand unto such a slanderous ac­cusation, both of Magistrates & Classis abused by me, and led unto so great sacriledge, and this without pregnant witnes, or if they have sufficient witnes, why did they never bring the same unto me for my conviction before this time?

5. It is to be observed how in the mids of their slander, their very reproch it selfe serves to the clearing of me; for if I have such interest both in the Magistrates & Ministers of the Classis, and can so much prevayle with both, as they here doe write; may not those that are unpartiall, and wise in heart conceave hereby, that I have obtayned this interest in them, not by abusing & corrupting them, but rather by walking uprightly before them, and approoving my wayes in their sight?

6. That which the Magistrates have done is this: After the depar­ture of M^r. Hooker, calling for me & two of our Elders, and exhor­ting [Page 31] us to proceed without delayes unto the choyse of such a Mi­nister as should accord with the Classis, they required also that if it were possible, such an one should be called which could speak dutch, giving this double reason thereof; that both he might be fit to sit in the Classis where the affaires of the Church are debated in the Dutch tongue, and that he might be the mouth of the Church unto the Ma­gistrates upon occasion as necessity should require in those things that were to be treated of with them. And since also they have re­quired that we should choose one out of these countries neere unto us, rather then to send into England for one, giving likewise this double reason thereof; that both they might better informe them­selves touching the state of the Minister that was to be allowed by them; and because it would be a greater repulse & trouble unto the Minister, sent for so far out of England, if it should fall out that they did not like him nor admit of him. Let reasonable men judge whe­ther there be such abuse, and such unspeakable injury as these accu­sers complaine of, upon this act of the Magistrates: especially con­sidering that a Minister called unto this place, which cannot speake Dutch, is in great measure no better then a dumb Minister in respect of one speciall worke of his calling, which is to give advise for the greatest difficulties in the government of these Churches, in the or­dinary meetings of the Classis.

7. Notwithstanding this charge given by the Magistrates, yet when M^r. Davenport was come out of England, although not lawfully sent for, though he could not speake Dutch, yet when there was hope of his accord with us, upon intercession of the Dutch Ministers, who were informed that he agreed with them, the gentlenes and equa­nimity of the Magistrates was such, that they were content to di­spense with his want of the Dutch language, and for supply of our necessity to allow of him. But finding after that they were deceaved in him, that he did not rest in the advise of their Ministers, and that great contention was thereupon raysed among us, what wonder if they renewed their charge more strictly then before?

Lastly, behold here the greatest slander of all, and the measure of their slander running over; whiles in their rash judgment and sinfull taking of the name of God in vayne, they make him a party & an ad­versary against me, by affirming that the Lord hath fought against my course hitherto, &c. for whosoever in their unjust contentions do [Page 32] make the Lord an enemy where he is not, and to fight against such as he doth not, they doe reproch the Lord himselfe, and lay iniquity upon the Lord, making him a partaker with them for maintenance of their sinne. Their proofe that the Lord hath fought against me, is from the great unfitnes of those who have preached here by my nomi­nation or consent in sending for. But this maine proofe is many wayes to their owne just reproofe.

The first that preached here by my consent in sending for him, though not by my nomination was M^r. Balmford, and this after the charge given by the Magistrates. His great unfitnes is their great slan­der that avouch it, unlesse they could proove it. How some of these complaynants fought against his calling is notorious through the country, to the shame and reproch of our Church.

The next that preached here by my consent in sending for, toge­ther with consent of the Eldership, is a man endued with speciall gifts of learning, piety and utterance, adorned with the testimony of wor­thy men in those parts where he lived; and it is another notable slan­der to speake of his great unfitnes. Such reproches are quickly bro­ched, but the guilt of them is not so quickly and easily taken away.

The next that preached here, for whom I have borne many re­proches, before this accusation was written, is a man also of speciall note for his learning and labours in the Church of God, and much commended unto us by divers men of esteeme. Howbeit there was none that made so much scruple in sending for him as I did; neither did I at all give my voyce unto him, but being overswayed by voyces, I yeelded at their desire to write unto him in the name of the Elders and Deacons, and subscribed it as a witnesse of that which the El­dership desired, which was onely to heare him and to take tryall of his gifts. It may here be observed what double & treble injury is done unto me in this busines, 1. how unjustly I am dealt withall by them that tell abroad, and that so falsely the things that are done in the Consistoty. 2. How partially I alone am blamed for that which others did, and I least of all contented unto. 3. How unjustly I am blamed for that, which is absolutely lawfull, namely to take tryall of mens gifts, knowledge and utterance, howsoever they proove upon tryall; for he had no calling, but was onely sent for that we might heare him & confer with him. How ill advised then have these com­playnants bene, upon so weak a foundation to build so haynous an [Page 33] accusation that God hath fought against me? I may better say with the Psalmist, Be mercifull unto me, O God,Psal. 56.1. for man would swallow me up, he fighteth dayly and oppresseth me.

Neither am I fought against by these complaynants onely, but M^r. Davenport also fighteth against me in like manner, when to proove that I did not desire him here, he alledgeth this reason in end of his third writing: because he hath alwayes so much urged to have one that hath lived some yeares in this countrey, and hath hitherto opposed divers worthy men that have come immediately from England, my hope is at an end & I must rest. The answer before given unto the com­playnants, may also serve for answer to M^r. Davenport. Onely in this M^r. Davenport overlasheth more then they; and his assertion hath more untruth in it then theirs, when he sayth, I have alwayes so much urged to have one that hath bene some yeares in this countrey, &c. for I never urged this, till the Magistrates urged us to have considera­tion hereof: and they never urged it till of later time; it was not ur­ged till after M^r. Hooker, and therefore the ignorance of the Dutch tongue was not alledged as any hindrance either of M^r. Hookers calling, or of any other nominated before his time. Here through the importunity of M^r. Davenport breaking in upon me, I shall a while leave these complaynants, and make a necessary digression for the declaration of such things as have bene occasion of the strife raysed up in this place.

ANSWER.

FIrst of all, the decision and determination of matters in our El­dership, hath alwayes bene by most voyces: If three Elders jud­ged one way, though both the Ministers were contrary minded, yet plurality of voyces did still prevaile. I never claymed or usurped such power to give sentence of any controversy by any sole authori­ty of mine; neither doe I ever remember any one resolution conclu­ded without consent of most. And therefore this complaint is a very unjust slander.

2. Though I have often and upon occasion still doe oppose the counsaile and opinions of some Elders, sometimes more, and some­times lesse, it followes not that I therefore deprive them of their power in government. I should be base man-pleaser, and no faith­full servant of Christ, if I should not oppose, contradict and reject that which I conceave to be against right and truth, hurtfull to the Church or to any member thereof.

3. The Elders themselves in those matters that are brought before us, doe in like manner as they judge best, refuse and oppose the counsaile and opinions, both of me and of one an another: Will. B. formerly and La. Co. presently a Deacon, sometimes upon speciall occasion sitting with us, and ordinarily in their owne session about the affaires of the poore, have given contradictory voyces, and some­times reject the counsaile and opinions of one another. What is it then that blindes the eyes of these two complaynants in speciall that from the observation of their owne practise, they cannot see this, that the rejecting of other mens opinions doth not proove a deprivation of power in such? Yea is their any Senate either civill or ecclesiasti­call, wherein this refusall and rejecting of opinions doth not fall out? And therefore most unreasonable are these complaints that argue & in [...]erre a deprivation of power thereby.

[Page 63]4. For my accusing them sometimes of partiality and insufficien­cy to judge, had these complainants noted the particular instances, wherein I so accused them, I should then have given further answer. I doe remember that during the controversy about M^r. Hooker some such thinges have bene spoken. What I then spake with my reasons thereof, which I then alledged, I conceave to be just, but will not now enter into the large narration thereof, upon such a ge­nerall provocation as this is. He that rehearseth a matter, seeketh strife, as doe these complainants, and especially Will. B. that doth hereby violate the agreement made before the deputies of the Sy­nod and Classis, and consented unto by himself that was present, by accusing me of such things as were then ended.

5. As for our Elders being parties, (not to speake of any other things, then of such as these complaynants doe accuse me of in this their present writing) I have just cause to except against them in this controversy about M^r. Davenport, and therefore not to allow them for judges, they being parties, namely these three, M^r. Wa. M^r. Wh. and M^r. Bea. as appeareth divers wayes,

First, these three have divers times professed themselves to be of the same opinion with M^r. Davenport, touching the Baptisme of in­fants, contrary to the receaved order of our owne and the Dutch Church; and therefore are fitter themselves to be judged as parties, then to be allowed for judges of such an accusation, as these com­plainants doe make against me in this writing, for calling M^r. Daven­port his opinion an errour.

Againe these three have by their example allowed and counte­nanced that unwarrantable assembly of so great a multitude meeting in M^r. Wh. his house, without just allowance, and therefore more fit to be judged of the offence that they have given to many there­by, then being parties to be admitted for judges in this controversy, wherein these accusers complaine of me, for depriving them of their benefit obtayned by such an assembly.

Againe, these Elders having made an Act for M^r. Davenport his preaching among us, as an Assistant for a certaine time, not assented unto by me, nor after allowed by the Classis, though these com­playnants come againe, and bring this as an accusation of me, yet are not the Elders, who are now parties, to be allowed for judges to give sentence, whether themselves have done well in making this [Page 64] Act, or whether I did well in not consenting unto them.

Moreover these complaynants doe here accuse me, for bringing matters to the Classis by violence, without consent of the Eldership [...] the Elders themselves have made like complaint heretofore: The Classis hath judged hereof; the Elders have appeared to be parties; how can they then judge of these thinges, without presuming to be judges in their owne cause that is judged already?

Even the Elders themselves have sometimes acknowledged, that when such complaints as these have bene brought unto them, they had no power to judge thereof: When after the refusall of M^r. Hoo­ker by the Classis,Octob. 19. 1631. divers complaynants came unto the Consistory, and complayned of me about the cariage of the busines, it was an­swered them by the Eldership, that the judgement of the matter was out of their hands and in the Classis: How much more ought it now to be so answered unto them, when after so long a time, they come againe and complaine not onely about M^r. Davenport, but about M^r. Hooker also? It must needs be manifest partiality, and our El­ders were justly to be excepted against as parties, if they should resume the same busines, and presume to give a new judgment there­of.

6. As for the insufficiency of our Elders, not to speake of that common insufficiency that is in all men, in regard of spirituall and holy administrations and services,2. Cor. 2.16 of which the Apostle sayth, Who is sufficient for these things? I have just cause to except against their insufficiency in some speciall cases, and namely in such particulars whatsoever have bene already judged and determined in the Clas­sis, but principally in such a weighty and important busines as is this present controversy of these complaynants, which concernes the in­novation and alteration of the discipline and government, so long practised in these Reformed Churches. For not the Classis it selfe, nor yet a Provinciall Synod, hath power to determine and appoint such a state and forme of government, as this writing of my accu­sers pleads for: seeing no inferior judicatory can reverse that which is judged and decreed by a superiour; and therefore can no Classis or Provinciall Synod, abrogate and disanull that which is concluded by a Nationall Synod: Much lesse then is the Consistory of one particular Church sufficient to doe it; least of all may a piece of the Consistory doe it; and such a piece as consists onely of some El­ders [Page 65] [...]i [...]joy [...]d [...] Ministers, one or more, and wanting their assistance therein; especially when the same Elders are knowne to be parties, and justly complained of therein. Thus is their first reason answered; what is their second argument to proove the Elders de­prived of their power in government?

ANSWER.

1. WHat if I protest against the unanimous consent and judge­ment of the Elders in some speciall case, wherein I thinke they erre? doe I therefore deprive them of their power in govern­ment? How can they ever proove this consequence? This imagined consequence is the string that they are still harping upon, but it still jarreth and erreth; they can never bring it into tune, nor ever con­firme it with any good reason. They have made themselves oppo­nents and accusers, and it lyes upon them to bring proofes, but they bring none, neither from Scripture, nor from any good reason. With what face or conscience can these men accuse me, not onely of sin, but of obstinacy in sin, and yet bring such weake and lame reasons, without any vertue or power to convince?

2. If I should not protest against the concordant judgment of Elders, and bring the matter to further tryall, when I conceave their resolutions to be unlawfull & hurtfull to the Church, I should sinne against God and mine owne conscience,Exod. 23.2. Eph. 5.11. in following a multitude to doe evill, and in partaking with the unproffitable works of errour and darknes.

3. Seeing we maintaine against the Romish Church, that Synods and Councells are subject unto errour sometimes, and for proofe thereofEzek. 7.26. Ier. 4.9. 1. Cor. 13.9 Rom. 3.4. Heb. 5.2. many evidences are shewed from the Scriptures; seeing in such cases there is liberty for the servants of Christ, to protest against those resolutions and decrees, which they are in conscience perswa­ded to be erroneous: how much more may we thinke that a Consi­story, where 3 or 4 Elders make an agreement and decree, without consent of their Minister, are subject to errour, and therefore in such [Page 66] case may lawfully be protested against by the same Ministers. If neither Classis nor Synods be exempted from protesting against, what reason is there that I should be blamed for protesting against the least kinde of Eldership, as though they were quite overthrowne thereby? Who knowes not that a child, a servant or subject may sometimes lawfully protest against the commandements of their fa­ther, master, or governour, and refuse to obey them, and yet not de­prive them of their power in government, though in that particular act, which they conceave to be unlawfull and dangerous, they refuse to hearken unto them?Eph. 6.1. Act. 4.19. Now as obedience to superiours ought to be in the Lord; so all agreement and consent to Elders ought to be in the Lord, and no further.

4. Whereas they say further that I carry the matter to the Classis, when it was such as might have bene ended in the Consistory, &c. that I deny, and they cannot proove their assertion. And when is the time, that matters cannot be ended in the Consistory, but then especially, when neither part can satisfy an other touching their differences? When neither Elders can satisfy me, nor I perswade them in that which I beleeve to be just and necessary, then in such case the judge­ment of others is needfull for determination of the question. And therefore in these cases ordinarily matters are brought unto the Classis: When either there is a common busines that concernes ma­ny Churches, and therefore requires the consent of all: or when the busines is so weighty, that by former generall consent of Churches testifyed by their deputies, meeting together in their Synods, it hath bene agreed, that the same shall not be proceeded in without advise of the Classis, such as is the election of Ministers, the excommunica­tion of offenders and the like: or when in matters of lesse impor­tance there is an opposition, strife and disagreement, some thinking wrong to be done to themselves or the Church, when others are op­posite or contrary minded: or when there is but feare or danger of hurt imagined, to seeke counsell for preventing the same. The rea­son hereof is taken from the very foundation of government, andDeut. 17.8 [...]ith 1.12. 2. Chron. 19.8.9.10. institution of divers judicatories, which was to take away disagree­ment, strife, controversies or different pleadings among men.

5. Suppose I had erred in bringing any matter unlawfully unto the Classis, yet had not the power of the Elders in government bene overthrowne thereby, but the blame would have come upon my [Page 67] self; seeing the order and manner of the Classis is in such cases to remit the matter unto the Consistories againe, when it is not duely and lawfully brought unto them.

Come we now to the particular instances, whereby they exem­plify their assertion.

ANSWER.

1. IT seemes these complaynants have bene very careles of wit­nessing the truth, and speake they know not what.Section 13. Ianu. 15. 1634. & Sect. 18. Febr. 11. 1634. For as I have shewed before, there was an order made in the consistory for the ac­commodation of M^r. Davenport, by procuring so far as we could, that the parents, which were no members of the Church, should be sent unto M^r. Davenport, that he might be satisfyed by the exami­nation of them, before their children were baptised: And this order was so made, that the Eldership hath testifyed in the writing thereof, that they were perswaded, upon the observation thereof, no occasion would befall to worke any scruple to M^r. Davenport in that which he feared. And I was so far from protesting against it, that I was the first that propounded the same.

2. As for any other peremptory order to compell and binde the parents to come unto him, or els by an absolute denyall to repell their children from baptisme; I doe not remember that there was any such order agreed upon in the Consistory: neither is there any evi­dence in our Church-booke, that either our Elders had so agreed, or that I had protested therein against them.

3. If any such order had bene peremptorily resolved in the Con­sistory, there had bene just reason for me to have protested against it, seeing the Consistory neither hath power over those which are no members of the Church, to compell them to come unto the pri­vate examination of M^r. Davenport, nor yet sufficient cause to de­prive their infants of Baptisme, so long as the same parents refuse not [Page 68] to make publike profession of their faith before the whole Church, according to the forme observed in the administration of Baptisme. But as for intreaty and perswasion of them to come unto M^r. Da­venport for private examination, I did even more then was meet, as is noted before.

4. If I had protested against such an order, yet had I not deprived the Elders of their power in government thereby. Such a proteste might have served for a correction and direction to guide them to the right use of their power, but did not tend to the destruction thereof. These ill-advised complaynants doe make themselves guil­ty of false accusations, while they want proofe to warrant their un­just inferences. But what other instances doe they bring?

ANSWER.

1. IT is untrue that the Elders agreed he should have a yeares time granted. They thought it not expedient to specify the de­finite time of a yeare; but without limitation they agreed he should have a convenient time. So is it testifyed in the records of this Act.

2. It is here to be observed, how the affaires of the Eldership, which ought to have bene kept secret, are unlawfully divulged con­trary to the lawes thereof; and that untruely also. So was it in the former instance about the order taken for examination of parents, both disorderly and falsely reported abroad, which reports these complaynants have unjustly receaved against me.

3. It is a partiall and odious relation of them, when they speake of my binding M^r. Davenport to the orders and customes of the Dutch, whereas he could not be bound thereunto by me; neither [Page 69] would I take upon my self to bind any man by my authority: He that is bound in such case, must be bound by the authority of a law­full Ecclesiasticall assembly.

4. As for the Elders agreement of an uncertaine convenient time, which might have bene, I know not how long, I did not absolutely oppose it neither, as I might justly have done, but thought it not safe to consent unto it without advise of the Classis, and so is my speech recorded in the Act thereof. The reasons I had were divers, both in respect of my selfe and the Church. For

Hereby, the coard of contention should have bene drawne out, and lengthened among us, whiles matters were kept in suspence, and no conclusion of the busines.

Hereby, in the Consistory, where I had most trouble, I should have had least assistance: no help at all, where I most needed it, and the Church also: seeing he could not sit with us there, while he had no Pastorall charge, but must have bene a loose assistant.

Hereby in the administration of Baptisme, in stead of an Assistant, I should have had a Resistant: his dayly example in refusing to bap­tise such as I should, serving to strengthen others in their opposition and contention against me.

Hereby should have bene hindred the calling of an other Mini­ster, who agreeing with us, might be a true assistant unto me.

Hereby the Church should have wanted the comfort, which an­other Minister lawfully called by vertue of that bond, might have ministred unto them, in such visitations as M^r. Davenport uncalled should not have bene bound unto.

Hereby offence might have bene given unto the Classis, which had formerly disallowed such an agreement of the Elders about the entertaining of M^r. Hooker, as a lecturer or assistant, though not confirmed as a Pastour among us.

And in summe I esteemed this agreement as an act of intrusion for M^r. Davenport, that he having preached so long among us, might afterward not easily or not without difficulty be dismissed, whether he should then agree with us or not: and so had bene no end of dissention.

And though M^r. Davenport in his writing to the Classis doe also complaine of me for this very thing,Book of complains pag. 1.2. & 8. even as these complaynants doe, and doth twise largely repeat this agreement of the Elders, as a [Page 70] matter [...]o worthy to be insisted upon, and professeth his hope that they would assent unto their agreement of the Elders, having bene his owne motion and offer, and as he sayth, so cheerefully embraced by the Elders; yet notwithstanding the Classis found no reason to sa­tisfy his exspectation therein. And for this cause as he had spoken of it in the beginning, and end of his first writing unto them, so he comes againe the third time in his late postscript, and complaines of the Classis,Pag. 9. saying, And who would not have thought that the Classis would have approoved of the desire of the Consistory, that a yeares time should be granted me for the ends aforesayd? Yet on the contrary they seemed to be offended, threatning to complayne to the Magistrates, &c.

It is here also to be observed, how M^r. Davenport goes before these complaynants, and by his example teacheth them to take up this complaint against me. They doe fill the viall of their indignation and contention, out of the cisterne or lake of his complaints. Hee having three severall times objected it, it is not strange that they should be inflamed, when he so often blowes the fire. But why doe they not rather complaine of the Classis as he began at last? And what reason have they to bring such complaints as this, which have bene determined in the Classis upon the complaint of M^r. Daven­port?

A third instance which they alledge, is that I would not let M^r. Weld preach without leave of the Classis, though I professed I had nothing against him. Hereunto I answer,

1. Though there was no particular errour which I imputed unto M^r. Weld, yet for his behaviour in generall, this was an offence and trouble unto me, and made me the more unwilling to have him preach, being a stranger, because he refused to declare himself, and to shew his opinion touching our present controversies: herein I thought he dealt not so plainly as he ought to have done for my sa­tisfaction. And seeing him most familiar with those that were my chiefest opposites, I feared least he might doe as Mr. Hooker had done before, in strengthning and animating them against me, by preaching against that in the afternoone, which I had taught in the forenoone, viz. by his giving allowance unto private men to preach.

2. Even that which I did herein was not unadvised: for going un­to the Dutch Consistory, which consists of many Ministers & many Elders, and desiring their counsell; they though they had no power [Page 71] to judge and determine the matter by their sentence, being but a member of the Classis, as we also are, yet they refused not to give their counsail unto me, which was that I should bring the matter to the Classis; which counsail I also followed.

3. When upon further conference with M^r. Weld, I perceaved in him a peacable disposition, and conceaved that he would not give offence by his preaching among us, I made the same knowne unto the Classis; whereupon he was admitted to preach, and my desire was that he might have done it longer.

Such are the instances whereby they would proove that I de­prive the Elders of their power, and give too litle unto them; let us now proceed unto their next maine complaint, that I give too much power unto the Classis; thereby to manifest that I doe not behave my self as a Pastour in the government of this Church.

ANSWER.

IN this third complaint concerning government, observe these unconscionable slanders in the proposition thereof:

1. It is a slander of the Classis, when they charge it with an unlaw­full or undue power, under which our Church is subjected. This slan­der is against the very state of government and forme of Discipline, observed and practised in these Reformed Churches. Our Church is no otherwise subject unto the Classis, then are all other Churches that stand in the same combination with us, for their mutuall help & benefit. Accusers are to bring proofe: if these accusers can bring proofe from the Word of God, then is it meet that the Classis and every member thereof should confesse their faults, their tyranny, usurpation, unlawfull dominion and undue power that hath bene exercised by them. Then is it meet that this present government should be dissolved, and a new order of discipline established, such an one as Will. Best, Ia. Cr. Nic. Ia. Th. Fl. Aug. Hor. Ios. St. and their companions can shew unto us out of the Word of God. But this is their double guiltines; they are too hasty and quick in accu­sing, [Page 72] and too slow in prooving. They ought to have deferred their accusation, till they had brought their proofes from the Scripture with them.

2. It is another slander when they say, that I have subjected this Church under an undue power of the Classis; that I have brought it under &c. That power which the Classis exerciseth is ancient; the same power which they had long before I either knew them or they me; the same power which hath bene determined, limited & agreed upon in many nationall Synods of old. And as for me, if I had the will, yet have I no power to be the author of such an exployt as they doe here asscribe unto me.

3. It is a further slander and unjust surmise, when they say of me, that I have done this merely for mine owne ends. The purest and per­fectest men on earth, have their mixtures of the flesh with the spirit, defiling their best works; but to say of this imagined enthralment & subjection, that I have done it, and this onely or merely for mine owne ends, as if they were such perfect discerners of the thoughts & intents of the hart, this is a great arrogancy, and a setting of them­selves in Gods stead, whose peculiar it is to searche, and to judge the hart and reynes.

4. If the power of the Classis be an undue power, as they say, then would I faine know of them, what that due power is, by which they would have the Church to be governed, unto which they would willingly be subjected. For my part I could never yet come to the knowledge thereof by any of them. Is it that power of popular government exercised among the Brownists, so as M^r. Aynsworth maintayned it? Or is it that power of an Eldership, which M^r. Iohn­son taught without any Classis? Or is it that kinde of single uncom­pounded policy, which M^r. Iacob required? Or is it any new un­knowne forme of government, which they have found out? If they can shew us what it is, and agree of it among themselves, and shew further that it agrees with the Word of God, then as they desired their complaints against me might be registred, with place left for the names to be subscribed, that after times might know what evilles they had testifyed against: then I say, they may as well desire, that their exployt may be recorded, that their 20 names may be registred, that after times may know who the persons were, that above other learned men have found out where the due power of the Church is.

[Page 73]Let us heare their instances to declare how I subject this Church to the undue power of the Classes.

ANSWER.

IN this instance there be also sundry bold and rude slanders,

1. In saying, I give them power to serve my ends in keeping out any Minister, &c. The power which the Ministers of the Classis have, is not of my gift; they had that power which they exercise be­fore I was. And if by giving of them power, they meane that I ap­proove their power; yet that also is slanderous in making my appro­bation of them, to be an instance and evidence of my ill-governing the Church.

2. In this accusation they are notorious slanderers of the Classis, in making them no better then theeves, unlawfully receaving that power, which I unlawfully give unto them, as if they were my vas­salles and bondslaves to serve my lusts. If it were true which these immodest accusers doe suggest in this writing, then where should men finde either more base flatterers on the one side, or more cruell tyrants and oppressours on the other side, then are the Ministers of this Classis, that like blinde unconscionable judges, for my pleasure, by my suggestions, for causes pretended by me, to serve my ends, should deale so unrighteously, with so eminent and godly men, by executing their undue power upon them? As Herod to kill one in­fant, spared not to kill a multitude of other infants: so these com­playnants that they may undermine me, and blow up me into the ayre, they care not, nor spare not with the gunpowder of their fiery contention and reproches, to blow up with me a multitude of lear­ned and godly Ministers, being of the same judgment and practise.

[Page 74]3. Whereas they say of M^r. Ho [...]ker and M^r. Davenport, that they were such as abhorre all schis [...]; it appeares to the contrary, that they did not abhorre schisme as was meet. Not M^r. Hooker; whiles he maintayned that such of the Brownists, as persisted in their schisme or separation from the Church of England, might lawfully be receaved of us for members of our Church:

Whiles he would not disallow such of our Church, as went to heare the Brownists in their schismaticall assembly:

While he maintayned that private men might preach and expound the Scriptures at set times and places, where the members of sundry families met together, and this without allowance of the Church:

Whiles he maintayned that Churches combined together in the Classis, might choose a Minister, either without or against the con­sent of the Classis, under which they stood.

So to practise in these Reformed Churches, is no other then a plaine act of schisme, a tending from the Classis, and a breaking off from their communion in the government of the Church.

Not M^r. Davenport; whiles he gathered unto himself a great and solemne assembly apart, by preaching unto them at set times in a pri­vate house, without allowance of the Church:

Whiles he approoved the Act of our Elders, in admitting him to preach as an assistant, without the consent of the Classis, in such man­ner as is before noted.

While he maintayneth the power of every particular Church to be chief in its owne particular matters; and applyeth this to the ad­mission of Ministers to preach as assistant, &c. though these Chur­ches be united in Synod and Classis. In all these things they did not abhorre schisme as they ought to have done.

4. Whereas they speake so much of eminent persons refused; who knowes not what imminent danger ariseth by them, when even they sometimes are led aside by their owne spirits, and blinded with love of their owne private opinions? M^r. Ainsworth, M^r. Iohnson, M^r. Robinson were all eminent men, professing godlines, and for learning not inferiour to M^r. Davenport, and yet withall maintey­ned such opinions and practises, some of them more and some lesse, as tended to the ruine & desolation of Churches, so that they could not safely have bene called to the ministery of the Gospell in any of these Reformed Churches.

[Page 75]5. It is here to be observed, how these complaynants as they goe along with their particular accusations of evill and tyrannicall go­vernment, still they make M^r. Davenport the burden of their song. They accuse me that I deprive the Church of that liberty and power that Christ hath given it in the free choyse of their Pastour; This they proove, because Mr. Davenport with others were rejected and opposed, &c. They accuse me of depriving the Elders of their power in government: This they would make to appeare by in­stances, that an order of the Elders for the satisfaction of M^r. Daven­port, by examination of parents was opposed and protested against by me; and because I consented not M^r. Davenport might have a yeares time to goe on in assisting me to preach, &c. They accuse me of subjecting the Church to the Classis, by giving them power to keepe out any Ministers, and they proove it by the instances of M^r. Davenport, &c. And so in other points afterward. They accuses me of bitternes in doctrine, and they would proove it by instances of provoking M^r. Davenport thereby. In the maine circle and cir­cumference of their disputation, M^r. Davenport is the center, and all the chiefe lines of their complaint are drawne from this center. The inordinate desire of M^r. Davenport hath made this trouble to the Church.

6. As for that their parenthesis, wherein they note that I would have had other that to this day hold the same opinion: This M^r. Da­venport himself alledgeth more plainly and expressely, as his first reason, to proove that I never desired to have him. The first instance he bringeth against me, is this;Book of complaints pag. 15. He pressed earnestly to have M^r. Balm­ford of the Haghe, though he gave him the same answer unto the que­stion which I have done, before I came into these parts. Hereunto I answer,

First, it is untrue, and I doe utterly deny it, that M^r. Balmford gave me the same answer unto the question, which M^r. Davenport did: neither can M^r. Davenport ever proove this his assertion. If M^r. Balmford should affirme his answer to have bene the very same; yet ought not his affirmation to be taken against my denyall in such case as this. The reason is evident from the expresse ordi­nance of God, who hath appoynted,Deu. 19.15 Mat. 18.16 Ioh. 8.17. that for determining the truth in controversies, touching matter of fact, two witnesses at the least should be had. One witnesse shall not rise against a man for any [Page 76] trespasse,1. Tim. 5.19. or for any sin, or for any [...] that he offendeth in, &c. In speciall against an Elder, no accusation is to be receaved under two or three witnesses. And therefore can no man with good conscience receave the single testimony of one person against me, as M^r. Da­venport hath done.

Ianuar. 4. 1635. n. stile.Secondly, to take the answer of Mr. Balmford, even as he himself hath now of late set it downe, under his owne hand; yet can it not thence be justly concluded, that it was the same answer, which Mr. Davenport gave. M^r. Balmford sayth, that he being asked whe­ther he would baptise those which were presented to Baptisme, though not children of any member of our Congregation, his an­swer was to this effect, viz. that the case might be that I should, and the case might be that I should not: And more then to this effect (he sayth) he answered not. Now this is not the same with M^r. Daven­port his answer, and that in divers respects, which I could shew: but this may suffice for the present, that even in the writing of the 5 Mi­nisters, confirmed by the Classis, and impugned by M^r. Davenport, there is a liberty reserved in some cases that may fall out, that the Minister doubting whether the infant presented ought to be bapti­sed, may then first require the judgment of the whole Consistory, or if need be of the Classis, and so obtaine further resolution thereby. But this would not satisfy M^r. Davenport, which yet might have sa­tisfyed M^r. Balmford, notwithstanding any thing that appeares in his answer to the contrary.

Thirdly, that M^r. Balmford was not of the same opinion with M^r. Davenport, and therefore could not give the same answer with him, may appeare by that forme of calling, which was sent in wri­ting unto M^r. Balmford, Octob. 18. 1632. when he was called unto this place. For being called to minister the word and the dependances thereof, accor­ding to the order of these Reformed Churches, and especially of these which are combined with the Classis of Amsterdam; and making no exception against this forme, but resting therein after that this que­stion had bene propounded unto him, this is taken for an evidence that he was willing to observe their order in the administration of Baptisme to such as they use to doe, and so it was understood by the Classis. And had M^r. Davenport accepted this call, when it was in the same forme offered unto him, that would also have bene taken for a grant of his professed agreement with us, otherwise then we now finde.

[Page 77]Fourthly, if it be demanded why I did not more particularly and strictly inquire into the opinion of M^r. Balmford, as well as of M^r. Davenport; my answer is, because I found not such ambiguity in the answer of M^r. Balmford unto the other questions, which I had propounded unto him, as I did in the answers of M^r. Davenport, especially concerning the authority of Synods and Classis, about which he made some difficulty, and was hardly drawne to consent: And though at length I conceaved that he agreed with us, yet it seemes that he did in some manner hide his meaning, as appeareth by that which he hath writtē since unto the Classis, touching the power of particular Churches, as being chiefe in their owne particular mat­ters.

Fiftly, considering the estate of that English Church, whereof M^r. Balmford is Minister, and what the practise thereof hath bene in the admission of members, and receaving them unto the Sacra­ments, as hath bene formerly signifyed unto me, I thought there was no reason for me, to be more earnest in enquiring of this matter; wherein I judged him not to use more strictnes then was observed by us.

The other instance to proove that I desired him not, M^r. Daven­port sets downe in these words, And since he hath nominated M^r. Roe of Flushing: though he in answer unto a letter, which M^r. Paget sent unto him concerning this matter, professed himselfe to be of my judge­ments. Hereunto I answer,

1. If I had given my voyce for the calling of M^r. Roe, being of the same judgment with M^r. Davenport, yet would not this proove that for which M^r. Davenport alledgeth it, viz. that I never desired him. It might proove that I desired M^r. Roe more then him, and that I would have borne with the difference of M^r. Roe more then of him, &c. But this cannot proove that I did never desire him, or not at all desire him; seeing there are divers degrees of desire; and for the desire of some friends, a man can tolerate more, then for others whom he yet truely desireth and affecteth, though not in the same measure.

2. The truth is; that nomination which I made of M^r. Roe, was not a giving of my voyce for his calling, but onely a mentioning of his name among many other Ministers in these Countries, that were taken into consideration, and that to this end, that there might be [Page 78] made a further enquiry touching their gifts, and touching their agree­ment with us, by sending for them, that we might heare them, and confer with them, as we have done with divers others, with whom yet we never proceeded so far as to come unto the election of them. This nomination of M^r. Roe was not such an act of election as when I gave my voyce and consent for the calling of M^r. Davenport. And therefore thinges are here notably mismatched together by M^r. Da­venport, which might deceave an ignorant reader.

3. Whatsoever profession M^r. Roe did make of agreeing with the judgment of M^r. Davenport, yet was it not strange or unreasonable for me to hope, that upon cōference with him, he might be brought to leave that his opinion. Why might I not mention his name to this end that he might be sent for, that so I might have had opportu­nity to see whether I could have satisfyed his objections, and taken away his scruples? Seeing so great paines was taken with M^r. Da­venport for his perswasion, not onely by such as were deputed of the Classis, but by sundry others upon occasion, why might not some part of the like love have bene shewed to M^r. Roe also? What an unworthy thing is it, that M^r. Davenport should make such a dispute about himself, touching my desire of him, and spread these com­plaints among our people in such an unwarrantable manner as he hath done?

ANSWER.

THeir second instance to shew how I subject the Church unto the undue power of the Classis, is because I give them power to make lawes and orders, &c. I answer,

1. It is untrue that I give them this power.

2. If I had first given them counsaile to use this power, how doe they proove that this power of making such orders is an undue power? or how can they proove their principall accusation from hence, that I doe not behave my selfe as a Pastour in the govern­ment of the Church?

3. These complaynants themselves doe allow the Consistory to make orders & lawes; they complaine of me, that I protested against making of an order for accommodation of M^r Davenport, by sen­ding the parents unto him, &c. Can this power of making lawes & orders be lawfull and due in a Consistory, and yet an undue power in the Classis? Are they not condemned of themselves?

4. When they say, I give them power to make lawes; they doe in some measure free me from usurpation, in that I doe not arrogate & take this power to my self, but give it unto others. Could they have sayd that I usurpe the power of making lawes, their accusation had bene heavyer.

5. It is false, which they speake of submitting to observe all the orders and customes of the Dutch Church; for neither doe I give, neither doe they take or exercise such power, that whosoever will be Minister of this Church, must submit himselfe to all the orders and customes of the Dutch Church; some of them being of lesser importance, about thinges indifferent and such as might be omitted without offence, for which they would not exclude a Minister.

To that which they say of the Dutch Ministers, willing to cast off some of their customes, if the vastues of their Church (being but one in so great a City) did not force them thereunto, &c. I answer,

1. For thinges that are simply unlawfull, there is the same rea­son [Page 80] of them in a great Church as in a small, and they are to be cast off as well in the one as in the other. To deny baptisme unto such infants as it belongs unto, is simply a sin: To determine that such or such infants are under the covenant, or not under the covenant, is a matter of great weight; and to give wrong sentence therein, either way must needs be a great sinne: neither have I heard of any one Minister among them all, that would deny Baptisme on such a ground as M^r. Davenport doth.

2. Though the Dutch Church in this City be great, yet the Dutch Churches that are in the villages round about, being members of the same Classis with us, are generally or for the most part far lesse then this of ours; and yet even there also in those smaller Congregations the same order is observed for baptising of those infants, whose pa­rents are no members of the Church. And therefore their exception in this regard is vayne.

Whereas they tell of one Minister that should speake of my not conforming to all their orders, and collect thence that they are not willing to tye us so strictly to all their orders &c. I answer,

1. It is needfull to be knowne who hath acquainted these com­playnants with the speeches and voyces of particular men, contrary to the lawes of the Classis. If I should in like disordred manner re­late, and make knowne the particular speeches of severall men, against the opinion of M^r. Davenport, what contention and trouble might arise thereupon?

2. The minde of the Classis and their willingnes to tye us unto their order, is not to be collected by the speech of one, but by the generall sentence and conclusion of the Classis. Any wise man may see what wrong collections these men doe make.

3. The speech of this Minister is not in right manner repeated by them: for neither were his words directed unto me in the second person, neither were they uttered with such an interrogative why, by way of expostulation, to urge me to answer him.

4. This one Minister, even he yea more then many other, hath de­clared himselfe to be far from M^r. Davenport his judgement and practise; by his undertaking in writing to satisfy M^r. Davenport his objections, and scruples; who also after he had receyved an answer from M^r. Davenport, replyed and wrote againe the second time, un­to which writing he receaved no answer from M^r. Davenport.

[Page 81]5. For my not observing every severall custome of the Dutch Church, beside the speciall allowance of the Classis, which I have had in some of them,Kercken­ordeningh Art. 85. I may also alledge for my selfe the resolution of the Nationall Synod at Dort, which in things indifferent doth allow the Churches of other natiōs in these coūtries to vary frō their customes.

Furthermore whereas they tell againe of an order, which (as they heare) I required our Elders of late to make in the Consistory about conformity to a writing of 5 Ministers, &c. I answer,

1. It would here also be demanded of these complaynants, who hath bene the tale-bearer of whom they have heard such thinges out of the Consistory concerning me. For by this and sundry the like instances, it may appeare from whose suggestion and information this slanderous writing hath bene made.

2. I neither did, and what need had I to seeke the confirmation of that writing by a new order in our Consistory, which was alrea­dy approoved and confirmed by the Classis? Upon occasion of an­other speech, I shewed it to be unreasonable, if the observation of that order, conteyned in that writing, should not be required of any other Minister, as well as of M^r. Davenport.

3. It is an odious and suspicious maner of relation, when they say, I got the 5 Ministers to make that writing in mine owne house; when as by the motion of a Dutch Minister, & a speciall friend of M^r. Da­venport, that was the messenger, and by the request of some of our Elders, as hath bene shewed before, they came unto me, and with protestation of their desire to accommodate M^r. Davenport, and to further his calling, they made that writing, and therefore came unto my house, because being weake and sickly, I could not so well goe out of my house to meet them elswhere.

4. Here also there is fit place to shew the untruth of that report, which M^r. Davenport in hisPag. 4. writing to the Classis sets downe tou­ching these 5 Ministers, viz. that upon M^r. Pagers request alone they did in writing declare their private judgment, &c. for being come unto me in such maner as is before noted, they resolved of that course of writing their advise, not upon my motion or request, but upon the motion of one of those Ministers, which was approoved by the rest. But if I had bene the onely seeker thereof, what cause is there for them that meane to deale vprightly to complaine of such a safe and lawfull course?

[Page 82]5. It is also a rash and presumptuous judgment, when they say of that writing, they thinke that no godly man will be absolutely bound unto it, as though they had power to canonize saints & god­ly men, and to put out of that canon all these Ministers of the Clas­sis that confirmed it, with all such as are not of M^r. Davenport his minde in refusing to be bound unto it. Suppose also there had bene errour in it, yet they doe not all ceasse to be godly men that are guilty of entertayning some such errours, and suffring themselves to be bound thereunto.

ANSWER.

1. IT is no act of violence, as they call it, but a just defence and refuge against violence, to refer those thinges to the Classis, which men conceave to be unjustly done, or unjustly delayed in the Consistory: in such cases I have done and still purpose to bring mat­ters unto the Classis. Whereas they say, that so I destroy the power of the Church utterly, this is utterly false and a notorious slander, proceeding either from grosse ignorance, or els from some worse root of bitternes, and they can never justify the same. They have made themselves plaintiffes and accusers, and from such is exspected their proofe, which the defendant is then to answer, when it once ap­peareth. Where is the warrant of W. Best, N. Ia. Ia. Cr. Io. Pol.? &c. where is the evidence of Ios. St. La. Co. Aug. Hors. Tho. Fl. or any of the rest? How proove they that I doe utterly destroy the power of the Church hereby, why are they not ashamed to bring their bare word?

2. Marke here the folly of these complaynants; they pretend to stand for the liberty of the Church, and yet seeke to bring them­selves into bondage. If men should stay from bringing their com­plaints unto the Classis, untill their opposites, whether Elders or any others did consent thereunto, what a miserable servitude would this [Page 83] be? In the title of their complaint, they call themselves the burthe­ned and oppressed members of the English Church, but they might then indeed call themselves burthened and groane under their bur­then, if the least member in the Church being unsatisfyed in the Consistory, might not have liberty to bring their complaints to the Classis, to try where the wilfulnes or the fault is. In the Brownisti­call title of the printed booke, there is proclaymed the miserable sla­very and bondage of the English Church, by reason of the tyrannicall government and corrupt doctrine of M^r. Iohn Paget, but if I should in doctrine oppugne, and in practise deny unto the members of this Church, this liberty of appeale unto the Classis, as they doe here condemne it in me, then might they justly complayne of tyrannicall government and corrupt doctrine, then had they cause to bewayle their slavery and bondage. So unwisely doe they goe about to pluck upon their heads that which they would seeme to put away.

3. They are here againe to be called upon to shew what their meaning is, and what they would have men to doe, when they thinke the Elders to be in errour, and to judge unjustly in any matter. Shall men sit still and looke for no redresse? Or shall men bring the mat­ter to the body of the Congregation to be debated and discussed openly before the whole multitude of the Church, according to the practise of the Brownists? Or what other course doe they require? let them deale plainly, and tell us what they would have.

4. The matter of this accusation about destroying the power of the Church, and taking away the liberty thereof, for bringing mat­ters to the Classis without consent of the Elders, is very like and of the same nature with that act and law of the Elders, and made hereto­fore upon occasion of the controversy about M^r. Hooker: Now seeing that act of the Elders is disannulled by the Classis, and made of no force; seeing the Classis together, with the Deputies of the Synod, have judged and decreed that this unlawfull Act should be rased out of the Church-booke; and seeing this sentence of the Clas­sis hath bene made knowne unto divers of these complaynants, as Th. Fa. Th. Fl. Tho. Ad. and others,Novem. 10. 1631. who came unto the Consisto­ry, to inquire what the Classis had resolved, to whom it was signi­fyed, that some were deputed from the Classis to come unto the Consi­story to disanull that act; and to see it cancelled, this might have bene a warning unto them, not to have set their hands againe unto a new [Page 84] writing in opposition unto the Classis. For though they shewed themselves discontented at that time, and not willing to rest in the resolution of the Classis, yet time and better advice might have taught them more wisedom since, both for themselves and their fel­lowes, whom they ought to have disswaded from such a conten­tious enterprise as is taken in hand by them.

5. Whereas they say they doe reverently esteeme of the Classis for counsell and advise in all difficult matters, &c. These words of com­plement may deceave a simple reader, and happily some of the subscribers themselves that doe not well understand one anothers tenet. For what is this their reverent esteeme? it is but a lame, hal­ting, and half reverence, namely for their counsell and advise, but not for their authority to judge of controversies, and decide them; as they doe further manifest in their next instance. Yea had they but duely esteemed of the counsell of the Classis, though they would not have submitted unto it as a sentence, yet the reverence and respect of it as an wholesome advise, might have bene a meanes to restrayne them from the offensive courses that have bene taken by them. The truth is, that this pretended reverence is no more then that which M^r. Iacob & his company did give to Classes and Synods, for coun­saile and advise.Confess. Art. 38. Yea the Brownists themselves doe seeme to give as much, when they confesse that particular Churches are by all meanes convenient to have the help of one another in all needfull affaires of the Church, as members of one body in the common fayth, under Christ their onely head.

6. Whereas M^r. Davenport himself takes up a like complaint, that I would not hearken to his advise for accommodation without con­sent of the Classis; Book of complaints pag. 3. & 4. besides that which I have answered before, let wise men judge whether his advise was to be preferd, or was so safe for me to follow as the advise of so many godly and judicious men, con­sulting together in the Classis, having also a calling to judge of such matters.Book of complaints pag. 15. He sayth, that he told me the bringing of it to the Classis would make matters worse; but seeing such assemblies of Ministers are therefore called together to make matters better, and to reforme the worse, what reason hath he of such a speech, unlesse he knew of some, that meant to deale the worse, when good counsaile should be given unto them? Though he say further, that some of the Dutch Ministers did approove of what he sayd unto me, and that matters [Page 85] would be worse els: I cannot beleeve that they did simply and abso­lutely speake as he writes, because I know some of them have sayd otherwise unto me, and had he named the Ministers, I should have knowne how to have given him further answer. It may be some have wished that the matter might have bene ended privately, or in the Consistory, viz. by his according and agreeing with us, and that otherwise it would be worse for him, and harder for them to allow of his calling. If it was (as he sayth) unlikely that the Classis would make an order in favour of him, to condemne their owne customes; then was it also unlikely that the Dutch Ministers, members of the Classis, would counsaile or allow any such order to be made by our Consistory for the condemning of them; then was it unlikely, unrea­sonable and not to have bene exspected of M^r. Davenport, that to gratify him, and to gratify the Brownists also, we should have made a new order to strengthen them against us in errour.

ANSWER.

FIrst, it is untrue which they doe here againe repeat, that I sub­ject the Church under the power of the Classis, especially spea­king of an undue power as they doe.

2. This accusation (being the same in effect with some of the for­mer, for whatsoever shew of method is made herein, yet are the parts of their divisions divers times confounded) is not so much or not more against me, then against all the Ministers of these Refor­med Churches, and the discipline that is exercised by them. If the subjection of this Church unto the Classis, will proove that I doe not behave my self as becommeth a Pastour in the government of the Church, for which end it is alledged of these accusers; then may eve­ry one of these Ministers, in this regard, be in like manner accused of not behaving themselves as becommeth Pastours, seeing the Churches whereof they are Pastours, are as much subjected under [Page 86] the power of the Classis, as is this of ours. And if this power of the Classis were taken away by them, then should a principall part of their Church-government be taken away, and their discipline over­throwne: And not onely here, but in the Churches of Scotland, France, Geneva, &c. where the like power and authority of Classi­call Assemblies, as the speciall bond of union, and sinew of govern­ment hath bene established and practised.

3. It is another injury, when they say I subject the Church under the authority of the Classis, under pretence of asking and taking ad­vise of the Classis: for that which men doe under a pretence, that they seeke to doe covertly, and not to be seene therein. Men use to hide themselves and their meanings under the vayle of pretences; but as for me, I have alwayes and doe still openly professe, the authority & power of Synods and Classis, to be lawfull and necessary, as well as their counsaile and advise: I doe in like manner pretend the one as well as the other, and not one under the other.

4. Whereas they speake of our subjection to this power of the Classis, that the Church never acknowledged any such power to be due, &c. this is a plaine falshood. The English that first made suite; the Dutch Ministers that furthered the suit; the Magistrates that granted the suit, did all agree in this, to have such an English Church as should accord with the Dutch, in the same order of discipline & government, and be as the Dutch.

Since my first comming, which was at the first erecting of this Church, I was admitted to be a member of their Classis, with ordina­ry subscription and promise of union with them. Both I and the El­ders ever since as they were deputed thereunto by the Consistory, have from time to time, even unto this present, appeared in the Classis, in the same maner that others did, and both by submission unto their resolutions, and by actuall exercise of the same liberty and power, in giving our voyces equally with them, have so acknowled­ged the authority of Classicall assemblies to be lawfull and just.

Those that are receaved for members of this Congregation, and are newly added to the Church from one communion to another, doe not onely make profession of the same fayth with us, but doe also by solemne promise, covenant to submit unto the discipline of this Church, according to the rule of Christ. And being admitted, di­vers have upon occasion resorted unto the Classis, and have submit­ted [Page 87] unto their authority, for the judgement of such causes and con­troversies, about which there hath bene question among us.

The many Brownists that have come unto us, leaving their sepa­ration, were never receaved nor admitted to come with any protest against this power of the Classis, and subjection thereunto. Th. Fa. of old, when he was receaved of the Dutch Church and since of us, and Th. Ad. with St. Of. Ed. Ph. and Ed. Sc. of later times, which now with other subscribers doe complaine of the undue power of the Classis, had as much reason to have protested against this power at their first admission to the Church. For howsoever the acts and sentences proceeding from this power, have bene multiplyed on sun­dry occasions; yet the power it selfe, and the authority of the Clas­sis, was the same at first, and no other then it is now.

Among many other evidences, there is one pregnant testimony hereof, upon occasion of an English Synod, which M^r. Forbes in speciall laboured to have erected in these Countries: For when he urged us many wayes to have joyned with them, we for many weighty reasons being unwilling thereunto, did in the name of Mi­nisters, Elders and Deacons, with the liking also of sundry of our people acquainted with this busines, declare and testify, both unto Magistrates and the Synod, that as we had no will, so we had no power to withdraw or disjoyne our selves from the Classis, with which we were combined as members of the same, without their consent: and by this testification their power was then acknowled­ged of us.

To omit other thinges in so plaine a case, consider we but one testimony of one of these my accusers, who though (forgetting him­selfe) he hath subscribed unto this protest against the power and au­thority of the Classis, yet hath he of late given great approbation thereof. Sto. Ofw. in his booke against the Brownists, having sayd that it is far from the true Church to admit of disorders, Heady & rash Cen­sures p. 29. though that be not alwayes true, seeing many true Churches are oft defiled with much disorder, and may not therefore be accounted false Churches, yet that which followes is both true, and directly against this accu­sation, which himselfe & others have made. Speaking of an holy or­der observed at Geneva, and in particular how every Church is to use the censures appointed by Christ, he telles how they have their meetings of Ministers and Elders, some lesse and some greater, some [Page] monethly, some yearely, even just according to the order of Classi­call and Synodicall meetings in these Countries; and this also as he sayth, for to give definitive sentence, and for deciding of matters. Now these thinges being actes of power and authority, and more then counsaile and advise, and they commended of him for it, who would thinke he should be so caryed away with the whirlewinde, as to subscribe to the contrary with these complaynants, and to reproch me for subjecting this Church to such a power, which had bene so lately commended of himself?

5. Their insolency in accusing is so much the greater, in that they doe still leave their proofes behinde them. They say touching the power of the Classicall assemblies, that it is such as the Scriptures doe not in any place give to such a company of Ministers: but they doe not alledge any one place of Scripture to condemne the same. Though I for my part have in my sermons divers times alledged sun­dry evidences and grounds of holy Scripture, for proofe and mainte­nance of such authority as is exercised by Synods and Classis; yet now being so [...]hemently and hainously accused by these complay­nants, I waite for their arguments and proofes, which hitherto have not appeared. They are false accusers untill they have justifyed their charge. It is enough for the defendant or party accused, then to give answer when arguments are brought against him.

But these complaynants might yet have seene themselves contra­dicted by their forenamed fellow-complaynant St. Ofw. who brings a remarkable place of Scripture to warrant the exercise of that power,Act. 15. which here they deny. He alledgeth that when a controversy arose at Antioch, they sent to Ierusalem for to bring the Church there unto unity and order, which the Apostles performed; Then he addeth immediately, and the like doe the Reformed Churches here and in France, and at Geneva. Now if the Churches here doe practise and exercise a power, so as was done at Antioch and Ierusalem, and by Apostolicall direction, then is not their power an undue power, nor the Churches unjustly subjected thereunto. This one allegation is sufficient to evince the falshood of their assertion.

6. It is also false and absurd, which they say touching the authori­ty of the Classis, that it is such as doth not become any, except the Apostles, that could not erre, to have: But it is the lesse marvell that these men doe speak on this maner, when as they see Mr. Da­venport [Page 89] himselfe going before them, and using a much like speech in his letter to the Classis, touching his consent required to the wri­ting of the 5 Ministers, namely,Book of complaints and pag. 5. that such a subjection is greater then may be yeelded unto any Councell, whether of Classis or Synods, &c. that thereby the writings and decrees of men are made infallible, and equall with the Word of God, which is intolerable. But what wise man is there that sees not the strange folly and vanity of such assertions as these? Is no truth uttered or described by men in our times, whereunto the consent of men may be required, because there be now no Apostles? Doe not all Reformed Churches at this day re­quire a subscription unto their confessions of fayth in the severall ar­ticles thereof? Doe they hereby make their writings of equall autho­rity with the Word of God, and themselves equall to the Apostles that could not erre? It is far from them. Neither M^r. Davenport, nor these complaynants, shall ever be able to justify these slanderous complaints. Nay if this were true, how could M^r. Davenport sub­scribe his name unto his owne writing sent unto the Classis, to shew his consent unto it? Did he thereby make himself an Apostle or his writing equall with the Word of God? Why may we not shew our consent, and subscribe to other writings of men, upon perswasion of the truth so appearing unto us, as well as he subscribed to his owne?

They are so far from prooving these assertions, that they offer not to goe about it; we acknowledge there is no judicatory on earth, either civill or Ecclesiasticall, either of Consistory, Classis, or Synod, but they are subject to errour: when that errour is shewed by the Word of God, it ought to be corrected. This also is their practise, one Synod often reforming that which hath bene decreed by another. Yet doth not this take away their authority for the judgment and deciding of controversies. For by such reasoning they might take away all government, and bring in confusion.

By these and such-like injurious speeches, they doe exceedingly gratify many sorts of Libertines, Arrians, Socinians and other Here­ricks, which doe therefore so much abhorre the subscriptions requi­red in the Churches of God, because they serve for detection and discovery of their errours. But as the preaching of the Word is not therefore to be condemned, because some preach errour; so are not subscriptions and that consent, which is required to many truthes, [Page 90] therefore to be rejected, though some doe unjustly urge subscription unto errours.

7. Observe here also the inexcusable partiality of these complay­nants, who accuse me for subjecting the Church under the authority of the Classis, and yet frame no such complaint against the Elders of this Church, which (whatsoever some of their opinions have bene or are) yet have they all of them by their practise acknowledged the authority and power of the Classis, where they have sit with others, and have exercised as much authority as any member of the Classis, by giving their voyces for deciding, judging and determining of any controversy, or cause that was brought unto them, as well as the rest. Hereby men may learne the better what to judge of this their writing.

Having heard their complaints in respect of the whole Churches power and liberty, the Elders power in government, and the autho­rity of the Classis, let us now heare what their complaint is in respect of the particular members thereof.

ANSWER.

1. THis accusation is false and slanderous. My desire and indea­vour from my first calling unto this place, hath bene and is, that the vigour of discipline may be mainteyned in our Church; and according to my power, I have laboured that the censures might be executed in due maner, for discouragement, not of the godly, but of the ungodly and offendours; and as well against the richer as the poorer sort, without acception of persons. When care and zeale is shewed in the administration of discipline, commonly the persons reprooved and censured are displeased and discontented: they and their friends doe oft murmure and complaine, and by themselves & by their instruments great troubles are raysed up in the Church. And it comes to passe sometimes that the Ministers of Christ are never [Page 91] more reproached for unrighteous dealing, then when they have done most righteously and zealously in the censure of offendours.

2. This accusation is partiall. For seeing the rebukes and censures of offendours are not concluded nor executed, but by the most voyces and consent at least of the greatest part of the Eldership: if wrong and injustice have bene committed, then if not all, yet the greatest part must be guilty. And what partiality is this, to frame an accusation against me alone, and to complaine of me alone, and to require of me that I alone should answer for that, which others have done with me? This shewes with what conscience they have procee­ded in this worke.

3. This accusation is contradictory to that testimony, which the chiefe of these complaynants themselves have given of me in their protestation unto the Classis, with so great commendation both of my life and doctrine, and in such a measure that they desired no better Pastour, and this in the name of Elders, Deacons, and other mem­bers of the Church, upon occasion of the controversy concerning M^r. Hooker. Hereby they make themselves guilty and trespassers against the truth. If then they spake without flattery, as they pro­fessed; how can they now speake without slander, touching my inju­stice in this kinde, without some new evidence thereof.

4. This accusation is most disordered, for if such evills have bene committed by me in the Eldership, why did not these accusers seeke redresse at the same time? Or if they could get no redresse in the Eldership, why did they not complaine to the Classis? Or if they would not subject the affaires of the Church unto the undue power of the Classis, as they call it, why did they not then bethinke them­selves of some other forme of discipline, that might have affoorded them more redresse of evills? Or if they had now just cause to ab­staine from the communion, for M^r. Davenport his cause, untill they had testifyed against evill, why had they not as just reason then? What good can be exspected to ensue upon such disordred and un­conscionable courses?

5. This accusation can with lesse reason be made by these men, then by many others. For if there have bene a fayling in the Elder­ship, for not censuring of offendours (and what governours of the Church, even the godlyest, doe not sometimes faile?) then hath it bene in the not censuring of the offences of some of these complay­nants. [Page 92] For example, William Bast, the foreman of the subscribers, and the publisher of that scandalous pamphlet of complaints against me, hath given great offence, and is become an evill example unto many, by the open violation of the Sabbath in his owne house, and by his resorting unto the assembly of the Remonstrants. He hath bene admonished by me, and in the name of the Eldership, and hath justly deserved further censure. With what face can he complaine that the censures are not executed upon offenders? Why doth not this complaynant awaken his owne frozen and benummed conscience, to consider better of his owne wayes, before he take up stones to cast at others?

Tho. Flet. another of these complaynants hath heretofore caused great disturbance in our Church, by the disordred and offensive courses taken by him. For (as hath bene noted before) when he sought to hinder the calling of M^r. Balmford, and to discourage him from comming unto us, he then went about from house to house, with a catalogue of names to get and gather the consent, not onely of men, but of women and maydes also, as if they had had power to give voyces in the election of Ministers, and being ad­monished of this scandall by the Eldership, he yet refused to acknow­ledge his fault therein. If we have fayled in censuring offenders, surely there is much cause to remember our remissenes towards him.

And not he onely, but other of these complaynants that were im­portunate in his behalf, have reason to consider their owne guiltines in that which they unjustly impute unto me. For notwithstanding this great disorder of Tho. Fl. which the Elders would have taken into further consideration, yet A.H. H.D. Io. Po. Ia. Cr. Io. St. D.B. and others, comming to the Consistory the evening before the Lords Supper, were urgent to have a present end without fur­ther delay, though Th. Fl. would not acknowledge this his fault, signifying that otherwise they were not willing for this time to come to the communion. This was such an act of violent dealing, in hindring the just censure of offenders and disordred persons, as I doe not remember the like since the Church was first erected. They were so earnest in the busines by threatning a kinde of schisme, that it was thought good by the Eldership, together with the Deacons, to give place unto the importunity of these brethren, and for that [Page 93] time to let passe that which was past; having first shewed what their duety was in such cases, and alwayes reserving our liberty to witnes the truth, and to deale against such errours and disorders hereafter, as occasion should be given.

Moreover, what is it that more hinders the due administration of discipline, causing that the censures are not executed upon such as walke disorderly, then when there is a conspiracy and combination of many persons together in some evill enterprise? It is commonly observed among men, that the multitude of offenders procures im­punity of offences. If men that walke disorderly, would devise how to breake downe the wall of discipline, and free themselves from censure, what readyer course could they take, then to band them­selves in companyes, and so to rush forward in their wayes, and to discourage and weaken the hands of such governours of the Church, as should correct their disorders? Now this is the very practise of these complaynants in this their present enterprise, in this their inju­rious writing: for here they joyne hand in hand, they set name by name, and who shall now stay them?

This consociation in evill makes them in a high degree guilty of that very thing they complaine of in this article. Hereby they streng­then and harden one another in sin. Hereby others are seduced and drawne away, to follow their course, as is noted in the end of the printed booke. And while they walke so disorderly, how can the censures without great difficulty be executed?Prov. 16.5. & 27.17. Yet let these remem­ber the word of the Lord, though hand joyne in hand, the offenders shall not be unpunished.

ANSWER.

1. THe admonition of suspended persons is performed either in the Consistory, when they are sent for thither, or when some are deputed out of the Consistory to goe unto them; or when they are upon occasion spoken unto by one alone. And ech of these wayes have I many a time and oft admonished such persons, that they might be reclaimed, and neither live nor dye in their sins.

[Page 94]2. Seeing suspended persons are ordinarily often admonished be­fore their suspension, the admonition which belongs unto them most properly, is in the Eldership, after that more private admonition hath bene despised of them. If this duety have bene neglected in the El­dership, what partiality is it in these accusers, to complaine of me alone, for that thing which concernes the rest of the Elders, when as they know not which of us be most faulty therein?

3. There is also a difference to be put betwixt suspended per­sons: some of them being more tractable and ready to heare; others more obstinate, and ready to rend those that admonish them with reproches and raylings. And the Scripture shewes that we are not so much bound to admonish the one sort as the other; least the name of God should be taken in vayne, and his holy things despised as well as we rent.

4. The order agreed upon in the Consistory, is this, that in cases of admonition those Elders or Ministers, in whose quarter the per­sons to be admonished doe dwell, are ordinarily to be employed therein before others. Neither doe I know that in my quarter any suspended persons have remayned without admonition by me. And it is unreasonable to blame me for that, which hath bene neglected in anothers quarter.

5. If any of these complaynants had at any time discerned, or thought that there was a defect or neglect of duety, in regard of any one suspended person, and that there was speciall need of admoni­shing such an one; had there bene a Christian consideration of their duety in such case, they might have bene led thereby, either to have advertised me thereof in private, or to have signifyed it unto the El­dership, and to have required their further care therein, at least be­fore they had made such a scandalous protestation to the offence of many.

6. I have the lesse incouragement to the performance of this worke, through the fault of some of these my accusers, and to give instance hereof; A certaine person of our Church being suspended for profaning the Lords-day, and being admonished of this scandall, hath this answer in readines; why doe you not as well suspend such and such persons, and by name Will. Best, for his open Shop upon the Sabbath-day? Thus is this accusers evill example a stumbling block to many, and though the others fault is in a higher degree, and [Page 95] therefore is suspended rather then he, yet even that which is done by him also is very offensive, both for strengthening of others in sinne, and for weakning of us, that should admonish the suspended per­son.

ANSWER.

1. FOr visitation of the sick, it is a duety wherein by the blessing of God, I have had much comfort in ministring of comfort unto others; and therefore have bene carefull to performe the same, according to my power and above my power, both to rich & poore, to English and Dutch, to the members of the Church, and to them that are no members of the Church, to such as were diseased in bo­dy, and to such as have bene afflicted in minde. My labour & wea­rines in going from one side of the City to another upon this oc­casion, hath bene such, that thereupon I have evidently and sensibly fallen into great sicknes. And where more danger was, being called thereunto, I have not refused to visit many visited with the Pest, to comfort them in the time of their anguish: Yea in the most in­fectious places, as where in one poore family, the floore hath bene covered with death, some persons being already dead of the plague, and some ready to give up the ghost, lying so thicke on the ground, that I could scarsely set my foote beside them, being six of them in one small roome, 3 dead, and 3 dying upon their pallets; yet have I with cheerefulnes and comfort gone among them, to exhort them, to pray with them, and to minister the consolations of Christ unto them as need required. And though in regard of weaknes, I am not able to doe so much as I have done; though my strength be lesse, yet I purpose and hope that my care shall be more, and when I can­not goe faster, yet to creepe forth for performance of this duety. Whereas by the favour of the Magistrates there are mainteyned in this City certaine Siecken-troosters, or Comforters of the sick, for assistance of the Dutch Ministers, to supply their place in visiting of the sick, especially when contagious and pestilentiall diseases doe [Page] abound, and thereby the Ministers of the Dutch Church are excu­sed and eased of a great part of their burden, labour and danger in visiting of the sick; yet have I not sought any such help for my excuse in this behalf, but have alone willingly undergone the burden hereof. Had these complaynants well considered of the matter, they would rather have themselves become Siecken-troasters, to supply what was wanting in me,Mat. 25.36 43. &c. Iam. 1.27. 1. Thes. 5.14. then in so scandalous maner to have reproched and accused me; it being also the duety of every particular Christian, to be a visiter and comforter of the sick, and especially it might have bene exspected of some of these complaynants, that have taken upon them so much, even more then they ought in preaching and expoun­ding the Scriptures, when they were not lawfully called thereunto.

2. For visitation of members before the Lords Supper, though I have duely and ordinarily in former times observed it, yet upon the death of M^r. Pot my fellow-minister, and faythfull fellow-labourer in the Lord, the Elders of our Church tooke upon them to free me from that labour, by visiting the members at such time, untill an­other Minister might be provided, which was then hoped would be no long time. When I then intermitted that visitation, it was not that I might live in idlenes, for my labour was double to that it was be­fore, by preaching as many sermons, as both he and I together did before; and withall visited sick persons upon occasion as I could. This being continued for 2 yeares after his death, at length through infirmity of body, rheumes, and hoarsenes of voyce, I was forced to leave some exercises, as that sermon on Wednesdayes, and that before the Lords Supper, preaching onely twise on the Lords-day. After this I had also long sicknesses with many troubles, so that my weak­nes is now very great, and will not permit to indure such travell in visiting as I have done. Common humanity might have taught my accusers to have considered these thinges, and so not to have bene so immodest and unreasonable in reproching of me.

3. As for this solemne visitation of members before the Lords-Supper, seeing it doth not appeare from the Scriptures, that it was any expresse or immediate ordinance of God, yea or that it could be well practised in the primitive Church, when as it seemes they did celebrate the Lords Supper so frequently,Act. 2.42. and even every Lords-day, they ought for this cause also to have beene more sparing in their accusation. Otherwise, where communions are not so frequent, [Page 97] I acknowledge that there is proffitable use thereof, and my purpose also is as the Lord shall inable me to observe the same.

4. For that they speake of divers members never once visited by me in divers yeares, that might also well be, and yet without any fault of mine. For seeing the City where we live, is large and great, and the members of our Church scattered here and there throughout the same in many streates, lanes and corners thereof, it was therefore by order and agreement among our selves devided into divers quar­ters, which were to be visited and attended upon, each knowing his owne quarter, that none might be left unvisited by one or other. And what wonder then, if those members of the Church, which dwelt in an other quarter, were never visited by me, that had my station and speciall watch-assigned unto me in an other place? And thus it is also with the Dutch Ministers in their visitations of their people, whose order we follow herein.

5. For visitation of the sick,Iam. 5.14. seeing it is a duety which the Holy Ghost hath in speciall maner layd upon the Elders of the Church; seeing my care and diligence in performance of this duety, hath not bene inferiour unto the care of the Elders; seeing many members of the Church doe more complaine of the negligence of the Elders in this regard; this shewes how partially and unconscionably these complaynants have framed their accusation in blameing me alone, which yet have had as just excuse as our Elders, of whom they doe not here utter any one word of complaint at all.

6. It is also to be remembred touching the visitation of the sick, that the Apostle exhorts those that are sick to call for the Elders of the Church, that they may pray for them, &c. For being called for,Iam. 5.14. they may with more comfort undertake the worke. And this di­rection of calling for them, ought at least to prevayle so far with men, as to stay them from contumelious reproach of the Ministers, untill they have called or sent for them. And had this bene thought of by these complaynants, it might have stayed them from accusing of me, who (if it were possible) never (to my knowledge) refused to visit any that called for me, whether in my quarter or of an other; whether members of the Church or not.

7. That which should encourage a Minister unto the visitation of the sick, is the peacable entertainment which he findeth when he comes unto them. There be houses that are houses of strife, and some [Page 98] sick persons that are sick of strife, when their desire and will is no satisfyed. The visitation of such doth sometimes exasperate the un­reasonable passion of impatient strife,Prov. 29.17. and therefore as the Lord war­neth all men to withdraw their foot from their neighbours house, when there is feare and danger, that visitation may occasion hatred and indignation,Luke 10.6. even so Ministers also are directed of Christ, to have respect unto this rule of conversation, by observing where the chil­dren of peace doe dwell, and disposing their way accordingly. And in such cases a Minister ought to be excused, if he visit not so often as otherwise he would.

8. For the visitation of the members of the Church before the Lords Supper, I have not had so much encouragement thereunto of later time as formerly I have had. For seeing our maner and order is, that Ministers and Elders goe together about this worke, and seeing some of the Elders have declared, both by word and practise, that they are of M^r. Davenport his minde, touching some of these controversyes, that have bene so offensive among us; if any of these Elders going with me in this visitation, we should finde some mem­bers of the Church, which signify unto us that they are also of Mr. Davenport his judgement, and say that they are troubled in con­science about these thinges, and require resolution of their doubts; what is now to be done? I labour to shew him M^r. Davenport his errour; The Elder with me (if he deale in conscience according to his profession) labours to maintayne M^r. Davenport his opinion, and to resist me in this visitation. If on the contrary we meet with such of our people, as dislike the judgment & practise of M^r. Davenport, and tell how they are offended with such as doe oppugne the disci­pline and order of these Reformed Churches, and require the Elder to shew warrant of his opinion, wherein he takes part with M^r. Da­venport; If hereupon this Elder begin to pleade for M^r. Davenport, what could I doe in conscience but plead against him, and witnesse the truth whereof I am perswaded, and so oppose the Elder going with me? And what trouble then was to be exspected in this visita­tion?

Lastly, besides the former kindes of visitation in time of sicknes, and before the Lords Supper, there is an other kinde of more ordi­nary visitation of members of the Church, when according to the bond of Christian communion and fellowship, those that are neigh­bours [Page 99] and friends doe meet together, especially when the poorer fa­milies, the fatherlesse and the widowes are visited in their wants. It is not enough sometimes to visit the houses of the poore, unlesse the poore be allowed to visit us, unlesse by a loving and kinde invitation they be called unto us; if there be not, as the H. Ghost speaks,Esa. 58.10. a pow­ring out of the soule unto them in familiar conference and conversa­tion together. This duety I have endeavoured according to my power to performe, and that with cheerfulnes & singlenes of heart. This course of visitation hath bene duely and constantly observed by me, neither doe I know that ever any week hath passed for more then 20 yeares together, wherein some or other, more or lesse, have not bene thus visited by me, if not by my going to them or other­wise, yet at least by their comming unto my house, if sicknes or a journey, or some other necessity did not hinder, and that to this end, that we might rejoyce together in the Lord, and that we might com­municate together in the gifts of God, for our mutuall comfort, both theirs and mine. I should have abhorred to speak so much of my self, but that my importunate accusers have compelled me by these complaints: and in such case many men of God have not refused to doe the like.

ANSWER.

FIrst it is untrue which they say concerning the weekly sermons on Wednesdayes, that the Eldership agreed, that upon my refu­sall any other they could get should doe it. It was agreed by the El­dership, that M^r. Davenport should be spoken unto for his assistance therein, but no agreement for any other. This is evident from their owne act thereof.

2. It is also untrue which they write of the Elderships agreement, that any other they could get should doe it. In one sentence they are guilty of double untruth, as before there was an untruth in regard of the persons to be got, so here another untruth in respect of the per­sons [Page 100] by whom they should be got. For this had bene most unreaso­nable, that it should have bene referred unto these complaynants to get whom they could. This had bene many wayes against good or­der.

3. As for M^r. Davenport his preaching in that maner, before we were assured of his accord with us, it had bene a meane to nourish & continue strife in the Congregation; a meanes to delay and hinder the calling of another Minister, as I shewed before in answer to their complaint, which is here idely repeated.

4. Although M^r. Davenport had before offered his assistance in preaching, if the Eldership should desire it, and although the Elders did agree, and conclude for M^r. Davenport, and thereupon deputed some to speake unto him about his assistance in preaching on the weeke dayes, and to intreat him to begin with the preparatory Ser­mon on Saturday next following, &c. yet even they themselves or Mr. Davenport, or both, seeing the inconveniences and danger that might ensue thereupon, did not proceede to put their rash agreement in execution, but (as it seemeth) thought it best to sur­cease, at least untill a better occasion.

5. Whereas they speake of assistance offered unto me without my charge at least, this was but a vayne offer: for as on the other side I needed not to be at any charge for such assistance, so had it bene an unreasonable thing, if in regard of freedome from cost and charges, I should have consented to such a course of assistance, which I con­ceaved to be against the peace of our Church.

6. Suppose their offred assistance had not bene the least charge unto me, yet might it have bene a very great charge unto the Church, if they had payed for it according to the proportion of that collect, that was made for M^r. Davenport, and therefore worthy of consideration in that regard.

7. Whereas they say further of these weekly sermons, that I would neither performe them my selfe, nor suffer, &c. they know, or may know well enough, that I did performe those weekly Sermons my selfe alone, both divers yeares before the comming of M^r. Pot, and after his death for two yeares together, whiles my health and strength permitted, and this without any charge at all unto the Church.

ANSWER.

HAving answered their manifold slanders, touching my beha­viour in the government of the Church, let us now heare what they have to object against my doctrine. And here playing the Rhetoricians, they make a shew of passing by some fault, which they doe not reckon in the number of those particulars that follow. They seeme I say, by a minsing figure of extenuation, to let a fault passe, which yet they doe not. They are content to have somethings, which are no light matters, nor of small reproach, to be reckoned for small in comparison, and to let passe the proofe of them; that so these things, which they professe to stand upon, may be imagined to be the greater and the more heynous. But here they doe not let passe this lighter fault, without a threefold reproach, 1. that my Sermons be sleight; 2. that these sleight Sermons be many. 3. They aggravate it, that this is done by a man of my abilities.

For the sleightnes of my Sermons, I answer,

1. This accusation is slanderous, they have not offered to proove it, neither can they doe it. Whatsoever my weaknes is, yet the doctrines, exhortations, consolations, delivered in my Sermons, being drawne by just consequence from the word of truth, conteyne in them the wisedome of God, and the power of God unto salvation, and therefore not to be sleighted. Whatsoever infirmities have ap­peared in my delivery of this word, they ought from thence to have taken occasion of glorifying God, who perfecteth his power in mans weaknes,2. Cor. 9.12. and will therefore have the treasure of his Gospell to be caryed forth in earthen vessells, and the excellent pearle of the knowledge of Christ, to be kept in2. Cor. 4.7 oystershelles, or vessels made thereof, as the Greek words import, that the excellency of that power might be of God, and not of the Ministers. For as there is a huge difference of price betwixt the base oysters, and the costly pearles that are found therein; so the infinite price and vertue of the Euangelicall pearle is the more to be acknowledged, being found in the ministery of frayle humane shelles.

2. No marvell that I should be sleighted of them, when the most [Page 102] holy Apostles,2. Cor. 10.10. Esa. 53.3. Luke 9.22. Ioh. 10.20. when Paul himselfe was sleighted, as a man whose bodily presence was weake, and his speech contemptible, or of no value; they complayned of him for his sleight Sermons. Even Christ him­selfe was sleighted and rejected of men, made as nothing, esteemed as a mad man, and not to be heard.

3. It is the lesse marvell that I should be thus sleighted by some of these complaynants, that doe magnify themselves, and have set up themselves to be preachers in their ordinary meetings, where divers members of sundry families have met together to heare them, and this without allowance of the Church. It seemes the sermons of Tho. Flet. Ia. Cr. and others, have bene so excellent, that they them­selves, and other of these complaynants, that have bene their hearers, doe so esteeme thereof, that my Sermons, in comparison of theirs, are but sleight Sermons. May I not say to these accusers, as the Apostle once to some among the Corinthians,1. Cor. 4.8.10. Now ye are full, now ye are rich, &c. we are fooles for Christs sake, but ye are wise in Christ, we are weake, yee are strong; yee are honourable, but we are despised. Ye are eminent men, and we are sleight teachers.

For the number of my sleight Sermons, which they will have to be many: I leave it to the judgement of unpartiall hearers of me. And if need be, I am ready to submit the tryall of any of them to the judgement of the learned, having the notes of them all by me. Had these complayners given an instance but of any one Sermon, and shewed wherein the sleightnes thereof did consist, I might then have given a more full answer unto them.

For my Abilities, which they odiously alledge, to aggravate my fault, as if through sloathfullnes and idlenes, I had done the worke of the Lord negligently; I answer, that Abilities are either of body or minde.

For my Ability of body, it is very small, and when I was in the strength of my age, I was but a weake man. But now through age and labour, and much sicknes, my strength is exceedingly decayed, and my weaknes augmented. Yet in this weaknes I have laboured above my ability and strength of body, both in study and in speaking with extension of voyce, so that I have thereupon fallen into further sicknes, and sensibly discerned an increase of my weaknes. And being much troubled with an infirmity of hoarsenes, the thinges that are spoken with a low, weake and hoarse voyce, seeme unto some to [Page 103] be weake and sleight, even to such as regard a sound of words, more then soundnes of matter.

And for Ability of minde, it depends in some part upon the Abi­lity of body:Eccl. 12.12 for when the body is not so able to endure the labour of study, of writing and reading, which are a wearines unto the flesh, then is the minde lesse furnished through want of study. Againe, heavines in the heart of man bringeth it downe; and so the minde is weakned. Now whether many of these complaynants have not sought so much as in them lyes, to make me dejected with heavines, let any judge that reads this their writing, and heares of their other behaviour sutable thereunto. And let themselves thinke whether they be not guilty of giving occasion, that I should make the sleigh­ter Sermons; considering what the Apostle testifyeth,Heb. 13.17 that it is un­profitable for the people to make their Ministers sorowfull. As for me, my desire hath bene, and my resolution is, not to hide my Ta­lent in a napkin, but through the grace of God (by which I am that I am) according to my ability, to imploy the same to the good of Gods Church, hoping at length with the faythfull servants to enter into my Maisters joy.

ANSWER.

IN this their first exception against my doctrine, behold an heape of slanders couched together.

First, they accuse me of selfpreaching; but they doe not tell wherein this self-preaching doth consist. Had they done it, they might have bene more fully refuted. Men preach themselves, when they doe un­lawfully seeke their owne proffit, pleasure or preferment thereby. I have not in my doctrine used any coloured covetousnes to get gaine, or to extort any thing by contributions or collections from them. I have not sought theirs, but them. I have not prophesyed of wine & strong-drinke, nor preached to this end that I might be entertayned [Page 104] with feasting and banquet [...] I [...] not [...] gloriously [...] the prayse of humane eloquence and learning, by alledging th [...] speeches & sentences of Poëts, Philosophers, or Fathers, nor Greeke and Latine language, to amaze the hearers by such vaine oftentation: Neither have I vented new conceits or opinions of mine owne, to please men, or to get honour to my self by such doctrines. Neither doe I know any other reasonable pretence for such a slander.

2. It is another slander, when they say, I mis-apply holy truthes. They say it, but they doe not name any one truth mis-applyed by me; much lesse doe they proove it.

3. An other slander is, that I use such bitternes. And yet they al­ledge no one bitter speech or doctrine uttred by me. If it be enough to accuse, who shall be innocent?

4. That some of them should be discouraged from hearing me, and all of them sent home with sad hearts, it doth not appeare by the behaviour of divers of them. The tryall of their countenance testi­fyeth against them; neither doe these complaynants give instance of any one speech of mine, whereby a godly heart might be either dis­couraged, or unjustly made sad in heart. And yet we know there is a godly sadnes of heart; and it is a blessed thing for the hearers of Gods Word, to be sent home sometimes with such sadnes of heart: such sorow is the seed of joy, and far better is such sadnes of heart, then that madnes of heart, whereby some spurning against the Word of God, doe breake out into contemptuous and scornefull gestures, laughing, giering, winking and nodding at others, and powre out reproches against their Ministers at home and abroad. If any be pricked in their consciences,2. Cor. 7.9.10. I desire it may be a godly sorow, lea­ding unto repentance, not to be repented of. I desire not that any be sent home with such a sadnes and indignation of spirit,1. Kings 20 43. as was that of wicked Ahab, when upon the rebuke of the Prophet, he re­turned so heavily to his house. And for my comfort, I looke unto Iesus Christ, who was yet worse dealt withall, when not some but many even of his Disciples taking offence at his doctrine,Ioh. 6.60.61.67. as if no man could beare his hard sayings, and as if they had bene discoura­ged from hearing of him, went back and walked no more with him.

5. Whereas they speake of some persons, whom they call those of my side; thereby they give to understand the evill whereof they be authors, in making two sides or factions in the Church. Whereas [Page 105] [...] pro [...]essed agreement with me, both in doctrine and discipline, and for ought I knew we were all one, both among our selves and with the Dutch Churches, it seemes that there is now (as if Christ were divided) a divisiō in the Church: some of M^r. Da­venport his side, as these complaynants shew themselves, and some other whom they call those of my side. For my part, I abhor this si­ding; I desire to walke in the old beaten path of that discipline and government, practised by these Reformed Churches, and established in their Classis and Synods. They that stand for innovation, and seeke to shake of the government by the Classis, and deny the au­thority thereof, are guilty of this offensive siding among us.

6. It is a further slander, when they accuse those that cleave unto me, for their enmity, not onely against them, but even against the wayes of godlines, wherein they desire to walke. This is a very haynous charge, which I know not how ever they can justify. And what and how many are those speciall wayes of godlines, wherein these com­playnants endeavour to walke? Why did they not in particular re­hearse them as plaine dealing required, that their meaning might be knowne?

7. How disordred a thing is it, to accuse divers of their brethren, members of the Church with them, and to blot the Church with this reproach, and neither to shew the persons that are to be admoni­shed, nor yet the particular sins whereof they are to be admonished? Why might they not have complayned of them to the Elders, as well as to heape up so many complaints against me? But their par­tiality is evident on ech side. They complaine of me by name, and of these without name.

Lastly, if those wayes of godlines, wherein they desire and in­deavour to walke, be those different practises, wherein some of them have walked, as namely sometimes to leave our exercises, and the worship of God with us, and to goe unto the exercise of the Brow­nists, and to heare them: and beside this to have a new exercise of prophesy among themselves in worse maner, then the Brownists themselves, who allow no such meetings of their people apart from the Church; if these or the like practises be those wayes of godlines, whereof they boast, then have they no just cause to complaine, though many of the Church doe oppose and dislike their course, that is unwarrantable. Yea it is much to be doubted, that these com­playnants [Page 106] doe not [...] themselves, touching these practise [...] and therefore I would [...] of some of them, as of Will. Best, L [...], C [...]. Au. Hor. Ios. S [...]. Tho. Fa. Ham. Den. N. Ia. Ge. B [...]. whether they doe unfeignedly desire, and endeauour to walke in these wayes of godlines, as sometimes to heare the sermons of the Brownists, sometimes to heare the sermons of Tho. Flet. and Ia. Cr. and to tread in the steps of Tho. Ad. and Hen. Pull. that have fre­quented these wayes; yea whether they account these wayes lawfull and warrantable.

ANSWER.

THeir second exception against my doctrine, is for taking a text fit to stir up contention, &c. Hereunto I answer,

Psal. 12.6. & 19.7.1. There is no text of H. Scripture that is fit to stir up contention, seeing every word of God is pure and perfect, and hath in it selfe no fitnes at all to be applyed unto evill, but unto good onely. All ap­plying of any text of Scripture unto contention and errour, is onely from the corruption of man, and deceitfullnes of Satan, in perver­ting the Scripture; and so there is no text of Scripture whatsoever, but it may be perverted and abused unto errour and contention, [...]. P [...]t. 3.16 as well as this fifth of Isaiah. And therefore howsoever these complay­nants shall se [...]ke to excuse their speech, yet can they not be with­out blame in such a broad and loose kinde of expression.

This accusation not onely of my doctrine, but of the very text it selfe for my sake, is not unlike to the accusation made against a cer­taine Minister in England, lately related unto me by a friend. This Minister was complained of in a Bishops court, concerning the [Page 107] doctrine which he had preached, and to aggravate the complaine, it was said, My Lord, the very text which he chose is Puritanicall. But the Bishop reprooving the complaynant, wished him to abstaine from accusing the text it self: and this might serve for a just rebuke of these my accusers, that doe so over-reach in striking at me.

2. This text of Isaiah the fifth touching the vineyard, is so far from being fit to stirre up contention, that on the contrary it is very fit for the repressing of contention, and for the reproofe of contentious persons. This may be observed in speciall, both from the blessing of the vineyard, to have an hedge, vers. 2. and from the desolation of the vineyard, in taking away the wall and hedge thereof, vers. 5. which is done by contention, which violates the order of the Church, which is the wall thereof. Contention also may well be reckoned among the wilde grapes, which the Lord there complaines of, it being comprehended under that oppression, clamor or crying, noted vers. 7.

3. It is speciall comfort unto me to remember, that even as our blessed Lord Iesus, for expounding this very text from Isaiah the fifth touching the parable of the vineyard, was persecuted by the Iewes, and then especially even at that houre they sought to lay hands upon him: Even so these my accusers, at the very same time of my expounding this parable, and for choosing this Text, have now here­upon done unto me this great wrong, by framing this accusatory writing against me, such as I never met withall before, nor ever (to my remembrance) heard of the like in my time by any that made profession of zeale in Religion.

Whereas they doe here againe renew their complaint, and in 3 ar­ticles together doe accuse me of bitternes in teaching against the godly, in the former, in this, and in the Section following, my answer is,

1.Ruth 1.20. Esa. 38.17. Ier. 9.15. Lam. 3.15. It is the will of God and his counsaile to doe speciall good unto men, even unto godly men, by thinges that are specially bitter: In the works of his providence, by sundry afflictions he giveth them much bitternes; in stead of peace they have bitter bitternes; he feedes them with wormwood, and giveth them waters of gall to drinke; he filles them with bitternes, and makes them drunken with wormwood.Deut. 2 [...]. Lev. 26. In his word also, and in all the threats of the Law, the bitternes of sin, and the bitternes of Gods wrath against sinners, is largely propoun­ded [Page 108] unto us: and how can that holy Law be preached for the hum­bling of sinners, except these bitter things be declared unto them? Who knowes not that the principall preservatives of bodily health are the bitterest receipts, and that in time of pestilence for avoyding of infection, men doe willingly use wormewood, and Rue, Angelica, and like bitter herbes and rootes? And if for health of body men re­fuse not bitter compositions, such as Hiera picra, or Holy bitter, how much more for the eternall salvation of the soule ought men to receave those rebukes, and reproofes of sin, which for the present are bitter to the flesh,Prov. 1.25-30. & 5.12. & 12.1. &c. Exod. 12.8 Num. 9.11 but procure pleasures for evermore? The Lord telles us, the cause why men perish, is, because they will not endure reproofe. The reason why men contemne the Gospell, is because they have not learned to know and feele the bitternes of sin. As God ordained that the Paschall Lambe should be eaten with bitter hearbes; so to procure appetite & spirituall hunger after Christ, and his righteousnes, and to enjoy the fruit both of the Law and Gospell, these reproofes of sin, esteemed so bitter, are yet most necessary.

2. There is a great errour in some to account that bitter, which others account sweet: for as unto a corrupt stomack, even the most wholesome and pleasant meates, are unsavoury and bitter; even so unto some corrupt mindes, even the consolations of God seeme strange and unsavoury. Therefore ought every one to beware of errour,Esa. 5.20. and corrupt judgment in discerning of these thinges: for wo be unto them that put bitter for sweet, and sweet for bitter.

3. Of all other those in speciall are most guilty of this sinne, that are wise in their owne eyes, and thinke themselves full and rich in knowledge:Prov. 27.7 for he that is full despiseth an hony combe, and feeles a bitternes and loathsomnes even in the sweetest thinges; whereas on the contrary unto the hungry soule every bitter thing is sweet. Seeing diverse of these complaynants hold themselves so full, that they have set up themselves for Prophets and Preachers, without any due tryall or allowance of their gifts by the Church, what marvell if through this fullnes they count sweet and wholesome thinges to be sleight, unsavoury and bitter?Numb. 11.5.6. with Exod. 16.31. & Psal. 78.24.25. Israël being full loathed Manna, though it was a sweet and pleasant food, of easy digestion, and the taste of it like unto the taste of wafers made with honey; they complayned that their soule was dryed away with that light meate; and they preferred the leekes, onyons & garlick of Egypt, before the wheat of heaven, before Angells food.

[Page 109]It is to be observed, that though in sundry other articles of their complaint, they have alledged (though mis-alledged) particular instances: yet in this complaint of bitternes, they have not brought any particular instances: though they pretend there be many, yet have they not specifyed one passage, either in regard of matter, or harsh phrase to manifest the bitternes of my doctrine. Unto such generall complaints, I can give no other then generall answers.

5. Against this unjust complaint of theirs, I may justly oppose the testimony of a great number of our Congregation, who can and doe testify, that such bitternes hath not bene used by me in my doctrine, but that I have rather bene too remisse in reproofe of such great disorders as have of late crept in among us. It is observed according to the variety of gifts, that some Ministers doe exceede others in the sharp rebuke of sin, and some in the ministring of consolation: and I doe not know that I have bene reputed among the first sort. And for my self, I can with good conscience testify, that I am not privy to my self of wronging them with any bitter or hard speeches in any particular passages in my Sermons. Have I offended in any part of my ministery, I judge it to be in the too much lenity that hath bene used by me.

6. It least of all becommeth these men to complaine of bitternes, whiles they themselves are so notoriously guilty of bitter contention and strife. As David sayd once of his enemies,Psal. 64.3. so may I of this their writing, they have bent it as their bow, and shoot out their arrowes even bitter words. This writing shewes a roote of bitternes in them, which hath sprung up and spread it selfe into so many articles of complaint and reproach, to the defiling of many: And though it be true of all men by nature, that they are a generation of serpents;Ps. 140.3. & 10.7. with Rom. 3.9-13.14. Eph. 4.31. and that which is sayd by the Psalmist of some men, that they have the gall of aspes or adders poyson under their lippes, is by the Apostle applyed unto all men, as being naturally guilty of such bitternes; yet when the same hath in speciall maner broken foorth in some, there is then speciall reason to admonish them, to put away bitternes, cla­mour and reproach.

Whereas they say, I make them vile before the whole Congrega­tion, and to be insulted over by unworthy termes from those of my side, &c. I answer,

1. My labour and study is that sin may be made vile in the eyes of [Page 110] Gods people, and [...] godlines magnifyed. If their owne inordi­nate courses doe not make them vile, and to be disliked of the whole Congregation, then can my doctrine be no offence unto them, but is far from making them vile. The word of the Lord spoken by me is good unto them to walk uprightly, and I am ready to manifest the same in the particulars thereof.

2. For such as shall insult over them by unworthy termes, I doe not approove any such insultations and vaine boastings, but judge them worthy to be reprooved. I exhort and desire with the Apostle, that all men would learne not to thinke of men above that which is written,1. Cor. 4.6. and that no man be puffed up or swell against another for any mans cause.

3. As for insultations, let the intelligent Reader judge, and let those that know the state of this place judge, whether ever the like occa­sion of insulting against our Church was given to all sorts of adversa­ryes, as is now given by these complaynants. Did ever the Brow­nists, or had they ever such colour of insultation as now they have, when they see these members of our Church so complayning of our government and discipline, and of the undue power of the Classis? The title of these their complaints, printed and prefixed by the Brownists, and the conclusion affixed by a Brownist, what are they else but notable insultations over the pretended miserable slavery & bondage of our Church? What can their talke be otherwise? Have not all other adversaryes of discipline, yea and of our fayth and reli­gion, occasion of insulting against us by unworthy tearmes, when they see the writings of M^r. Davenport, and of these complaynants?

4. Whereas they speake againe of those of my side, it is a testimony of their siding against me, and making a faction in the Church. Be­sides the warrant of Scripture before noted, and acknowledged by S [...]ph. Of [...]. I have also the practise and example of the Reformed Churches of Scotland, France, Geneva, and the Netherlands, all on my side against them. Yea what one Church of note in all Europe that is on their sides in these complaints? Why are they not then ashamed through my side to wound all these?

In the end of this exception, they doe yet further blame my doctrine, and say that I strayned the fift verse, which telles what God will doe to his vineyard, and spake altogether of mens disorders in the Ch [...], &c. Hereunto I answer,

[Page 111] [...]. It is a very ignorant evill, and a carping at that which is very lawfull, and oftentimes meet and necessary to be done, in such ma­ner as I did in expounding that verse. For when God telles what he will doe to sinners, seeing in the execution of that judgment he often useth the disorder, errour and malice of men, to correct them by their owne folly, and to make their very sins themselves to be their punishments; therefore in the explication of such judgements, which God threatens to doe, it is meet to shew the disorders and sins of men, by which he fulfilles his threatnings. So when God tells what he would doe to his people, in cutting asunder his staffe that was called bands, Zach. 11.14. and dissolving the brotherhood betweene Iudah and Israëll, what could be more fit for explication thereof, then to shew the disorders, schismes and contentions of those people, and how he used the perversenes of their wills for the performance of his owne will?Esa. 9.19.20.21. When God tels what he will doe in his wrath against the wicked, he shewes withall how he useth their owne wrath mu­tually to consume one another.2. Thess. 2.11. When the Apostle shewes what God will doe, in sending strong delusions unto men to beleeve lyes, &c. How can that text more fitly be explaned, then by decla­ring the Antichristian disorders, errours and confusions of men?Esa. 5.5. And even so when God tels what he would doe, in taking away the hedge and wall of his vineyard, there was just cause for me to tell how that plague is executed, when men by their owne disorders break downe the wall of government many wayes to the desolation of the Church, and therefore to give warning of those disorders to avoyde them.

2. It is untrue which they say, that I spake alltogether of m [...]ns dis­orders in the Church: for both in the second branch of the doctrine, and in the use thereof, I spake also of the worke of God, that inflicted that judgment of taking away the wall of government, and of his hand, that was to be observed and looked unto in such judgments: and for the declaration of this, I then alledged these testimonies of Scripture, Esa. 3.1.2.3.4. Esa. 10.5.6. Esa. 19.14. Ezech. 14.4.10. Esa. 7.18. as may appeare more fully by the notes of my Sermon, which I then preached: And therefore this cavill against my doctrine is doubly unjust.

ANSWER.

1. THe private meetings, or rather the publick meetings in pri­vate houses, which I preached against, were such where pri­vate men doe preach ordinarily at set times and places; where divers members of sundry families doe meet together to heare, and this without allowance of the Church. This is such a disorder, as even the Brownists themselves doe dislike and would not tolerate among them. If I have offended hereabout, it is that I have not preached oftner against the same, there being such occasion given thereunto. If this doctrine be bitter unto them, it ariseth from the root of bitternes in themselves, that cannot endure a just reproofe of such a disordred practise. Would these accusers make good their accusation, why have they not brought some warrant from the Scripture to justify their owne way, or to refute my doctrine? How shameles a thing is it, to accuse me of obstinacy, and not to convince me by the word of God? to testify before all men, that howsoever I beare the name, and fill up the place of a Pastour, yet I doe not the duety of a Pastour, neither in government nor in doctrine, and yet not to manifest my doctrine to be repugnant to the Scriptures? As for other private conferences and godly exhortations and consolations, and mutuall dueties of Christians, I have ever exhorted and encouraged there­unto.

2. Whereas they complaine of manifest injury done of late to M^r. Davenport, &c. This is that which was done by me. Having occasion to expound the institution of the Sacrament of Baptisme, from those words of our Saviour to the Apostles,Mat. 28. [...]9. Goe ye and teach all nations, &c. I shewed from thence what calling the Apostles had; and likewise what calling they ought to have, which take upon [Page 113] [...] publick [...]ery of the word and Sacraments; that they ought not to preach before Christ send them, and bid them Goe, ac­cording to the order he hath appointed in his Church; and this I confirmed by sundry evidences of Scripture. If the practise of M^r. Davenport was lawfull and unblameable, what reason is there either for him, or any of his friends, to be offended at this most ne­cessary doctrine thus generally delivered, and in good maner from so pregnant a text? But if the practise of M^r. Davenport was inor­dinate and unlawfull; there was no reason that I should refuse to speake of such wholesome doctrine, either for feare or favour, either of M^r. Davenport, or these complaynants his friends. And what is this their complaint but to mis-call the manifest truth of God, and to make it a manifest injury? If the publishing of this word shall thus be accounted a reproaching; then may I say with the Prophet,Ier. 20.8. The word of the Lord was made a reproach unto me.

3. When they say, I reproached him in my Pulpit, though there seemes to be some kinde of scorne in this their speech, yet it serves to shew that what I taught it was in the place whereunto I was law­fully called. And even this shewes, that it was the greater insolency in that person, who when as I had in this place in the forenoone taught against the preaching of private men, that he in the after­noone of the same day, in the same place, should oppugne this doctrine they speak of, to the offence of many.

4. To excuse the preaching of M^r. Davenport, without a calling, they give it the name of catechising a family, as if it had bene but a family exercise. What is this but a mockery to deceave and bleare the eyes of such as might read their writing, when as the members of 30 or 40 families or more have bene reckoned to assemble toge­ther in that place? If such a course were lawfull, any sectary under pretence of a family exercise, might set open his dores and gather a multitude of people unto them. And further to open the grounds of Religion (as they speake) in such a catechising as he used, may as well be counted preaching as any other. And Catecheticall Sermons made without a calling or due allowance, may proove as dangerous as any other; whether preached at 3 or at 5 a clock; whether before or after other Sermons ended.

5. It is false they say, that I have injuriously deprived them of those meetings: for not I, but the Classis hath deprived them thereof. Nei­ther [Page] did [...] Classis, as I lawfully might have [...] I use my liberty of having a voyce therein, a [...] I might: but the same of this their meeting, and of the concourse of people [...] heare M^r. Davenport, being noysed and spread abroad through the City, and so comming also to the eares of the Classis, they deputed two Ministers from among them, to en­quire the truth concerning this their meeting, which being done, and they finding the thing to be offensive, after deliberation they appointed two Ministers to goe unto M^r. Davenport and M^r. Wh. in whose house this meeting was, and to admonish them in the name of the Classis, to shew them the danger of this meeting and exer­cise, to the end that they might desist from the same. M^r. Daven­port being absent, the message was delivered unto M^r. Wh. This being so, how partiall and unjust are these accusers thus to complaine of me, and of me alone? Are they deprived of their edification? Why doe they not direct their complaint against the Ministers of the Classis? The truth is, how ever they colour their complaints, they doe indeed defame the Classis through my name, and con­demne the lawfull order of these Reformed Churches, to justify their owne disordred courses.

6. Whereas they say further, that this is done to the griefe of many godly soules; though I will not rashly enter into the judgement of many such as came unto that meeting, nor pronounce sentence tou­ching their godlines, yet this is well knowne, that some of them were such as had dealt very offensively and ungodlily in schisming from the Dutch Church, and leaving their communion, where they might freely and plenteously have enjoyed the meanes of edification, to the joy and comfort of their soules, and even at the same time of their meeting, there being a sermon hard by in the Wester-Kerck, at the same houre when M^r. Davenport preached in M^r. Wh. his house.

7. If that exercise of M^r. Davenport was no more then a lawfull family exercise, [...] by the word of God; why then did they leave it of at the [...]?Deut. 6. Gen. 1 [...]. God requires every Maister of a fami­ly, to instruct his houshold in the knowledge and feare of God, and that commandement of God is to be observed, though any compa­ny of [...] or Class [...]s whatsoever should forbid the same. But it [...] consciences told them, it was not right which [Page 115] they did, in that they were content to dissolve that great meeting▪ and to alter their course. Otherwise they themselves should be guil­ty of that which they unjustly impute unto me: for if it was a­greable to the will of God, then they which for the will of man did abandon and forsake the will of God, are guilty of depriving so ma­ny of their edification, and of procuring so great griefe to so many godly soules.

8. It is to be observed from this complaint as also from sundry other before, that these complaynants did not without some reason in their preamble, testify these thinges (as themselves speake) princi­pally to the Elders of this Church, and as it were dedicate this their slanderous writing unto them: for seeing the most of our Elders have given their approbation, and allowance of this disordred mee­ting, and by their example encouraged others to frequent the same; they might well thinke that without doubt they would be earnest patrones of this their owne practise, and not lightly be drawne to condemne the same. But yet notwithstanding this, their reason is no sound reason; for had they wisely considered withall that these El­ders had by this their practise made themselves parties in the bu­sines, and so fitter to be judged themselves, then to be judges of others: had they also considered, that the Classis being a superiour judicatory, had declared their judgment touching this exercise, they might well have marked how unreasonable it would be to make these Elders the Arbiters of this complaint.

ANSWER.

FIrst concerning the questiō which hath bene betweene M^r. Da­venport and the Classis, about the baptising of such children, whose parents though no members of the Church, yet made them­selves knowne to be Christians by their publike profession of the same fayth with us, by answering to the questions propounded in the administration of Baptisme; although upon occasion I have and still doe say, that it is the errour of M^r. Davenport to deny baptisme unto such; yet is this no reproachfull upbrayding of him, unles these complaynants could convince me of errour for so speaking. When Mr. Davenport signifyed unto me, that he was not of M^r. Hookers opinion in sundry points; that he was of the same opinion with me, this was in effect as much as if he had sayd in expresse words, that M^r. Hooker was in errour: was this a reproachfull upbraiding of him, while he spake but the truth? And as litle reproach was there in my speech touching M^r. Davenport. But had I spoken in the rude language of these complaynants, who (as I noted before) say of that writing which was framed for accommodation of M^r. Davenport, and subscribed first by 5. Ministers, and after confirmed by the Classis, that they thinke no godly man will absolutely be bound un­to it, this had bene indeed a reproachfull and unchristian censure, seeing many godly men have their errours, whereunto they suffer themselves to be bound by an absolute subscription, and promise to observe and maintaine the same by a further degree of approbation, then was required of M^r. Davenport.

Secondly, as for my promise, whereof they make a confused and unjust relation, thus it was. Having spoken in my Sermon of divers errours, and beside others making speciall mention of Arrians, that degrade the Sonne of God from his dignity; of Anabaptists that de­grade all infants from their dignity; of Brownists who degrade such infants from their dignity, whose parents are no members of a par­ticular Church with us, though otherwise of the same Religion and [Page 117] profession with us: hereupon for conclusion, I uttered these words verbatim, as of purpose I writ them downe before to prevent the perverting of them; viz. of this errour of the Brownists I purpose (if the Lord permit) to speake more hereafter, and ere long, when I come to that part of the Catechisme that concernes the Baptisme of infants. This was all the promise that I made in publick, of which there was so much exspectation before hand, and so much talk after. Now had I spoken onely of the Brownists errour about Baptisme; yet had I fulfilled my word, that I spake in publike. But furthermore whereas upon occasion I had elswhere in private spoken to this purpose, that I would also deale against the opinion of M^r. Davenport, in my Sermon at that time which I had nominated; this promise was also performed by me. For the opinion of M^r. Davenport is or was (according to his owne words and writings) that Baptisme is to be denyed to such infants, whose parents being no members of a parti­cular Church, did refuse to submit unto private examination, al­though they made publick profession of fayth in answering to those questions, demanded of them at the baptisme of their children. Now against this opinion I dealt in every argument, that I brought against the opinion of the Anabaptists and Brownists, and made expresse mention thereof, at least 4 or 5 times; and besides this, those answers which I then gave to the severall objections and allegations of the Brownists, touching the baptisme of these infants, were such as did also serve to cleare the question betwixt M^r. Davenport and us, as may further appeare by the notes of my Sermon, which I then wrote more largely then at other times I was wont, fearing such wrong as these complaynants doe unto me; and the testimony of others can likewise serve for confirmation hereof. And therefore most false and injurious is the assertion of these men, that complaine I avoyded the question betweene us.

Thirdly, whereas they tell of M^r. Davenports offer unto me, to declare in publick, how far he differed from the Brownists, it is true indeed, that upon my motion he made such an offer, but therein he neither satisfyed my desire, nor performed his owne promise, though he had time enough to have done it long before he left his publick preaching with us. And had he done this, and withall shewed his reasons why he did so far differ, as he saith from the Brownists in this point; had he reprooved and refuted their opinions, and [Page 118] answered their objections, it would soone have appeared, that [...] had no such warrant to stand so much upon his owne opinion. For there is such a neere affinity betwixt their opinions, that the errour of the Brownists could not be refuted by him, but that his owne opinion must fall together. Their opinions are like twinnes that must live and dye together.

Fourthly, for their exclamation, Is this brotherly dealing thus to use a Minister, who hath so lovingly assisted him and [...] in our neces­sity, &c. It is not strange to heare these complaynants thus to write, and thus to exclame, when they have M^r. Davenport going before them in his writing, where he in like maner complaines, saying,Book of complaints pag. 12. though I have deserved better usage at M^r. Pagets hands for almost 6 moneths assistance of him, and have done and suffered so much to preserve his peace and the Churches, &c. My answer unto them both is, first unto M^r. Davenport.

1. Against his almost 6 moneths assistance, he may set that other 6 moneths time mentioned by himselfe in his Protestation, wherein by his owne confession he had secretly given out a writing against me, that could not but incense the mindes of our people against me. Let him consider what good usage this was thus to traduce me in the darke, 6 moneths together before the publisher thereof did bring it to the presse, and so to the light.

2. For his almost 6 moneths assistance, let it be considered, that more then 6 yeares resistance is by M^r. Davenport procured unto us, by the grounds of contention, which he hath left behinde him in opposition, to the order and practise of these Reformed Churches in divers points before mentioned.

3. For his almost 6 moneths assistance, if it had bene better, yet had M^r. Davenport no cause to upbrayde me with it, and to boast of it before others, seeing for his labour in that time he receaved a larger recompence, by the collection that was made for him, then some other godly Ministers have elswhere receaved for twise 6 moneths assistance and labour in the ministery.

Beside this, I answer unto these complaynants, and wish them to consider further.

1. Before the comming of M^r. Davenport, had be dealt prudent­ly, and meant to be a faithfull and loving assistant unto me, he would first have knowne whether he could have accorded with us, before [Page 119] [...] presented himselfe here as a champion for my oppos [...]et.

[...]. When he was come, had he lo [...]ingly assisted me, be would have laboured to take occasion, to have shewed his consent with me in opposing such opinions and practises, as tend unto schisme, where­by both our Church is most endangered, and I most troubled. This he did not, though the present necessity of our Church did urgently [...] for it at his hand.

3. After his desistance from preaching, had he dealt faythfully & sincerely, as becommeth a Minister of Christ, it is not probable that this slanderous writing had ever bene made by these complaynants his especiall friends, to the great disturbance of our Church, and scan­dall of so many.

Neither helps it to say, he rebuked some of them privately, or that in Mr. Wh. his house, he preached against some that begun to schisme: for their dealing began to be so grosse and shamefull, that though there was no love of me yet if he loved himself and his owne credit, for the purging of himself, he must needes declare that he would not justify the dealing of some of these complaynants. Who knowes not that they which are of one confederacy, may sometimes sharply rebuke some of their confederates for their rash and unad­vised proceedings in some particulars, and yet whet them & streng­then them in their opposition and contention otherwise, for main­tenance of their common opinions.

Fiftly, it is not enough for these complaynants to burthen me with a false relation of things done, unlesse they lay upon me also a burthen of false imaginations, touching my thoughts and intents, which they surmise against me, as though I had not onely done wrong, but all to the end to justify my keeping of him out of the Church; as if I had no other thought of preserving the Church, and avoyding of scandall and faction, and doing right to the infants; but all for mine owne ends, as they spake before, all for carnall respects, without regard of truth or right, without conscience of the com­mandement and will of God. While thus they seeke to aggravate my fault, they doe but aggravate their owne presumptuous slander in their rash judging of my heart, with the ends and intents thereof.

Sixthly, to that [...] say of the Church so much desiring him, and bewayling that they are deprived of him; I answer, the Church de­sired him more at first before they knew his opposition to the Clas­sis, [Page 120] [...] they doe. Yea and many doe [...] by his occasion are sprung up in the Church, wishing that he had ne­ver [...] among us.

Seventhly, it is also false and maketh the heape of their false asser­tions to be the greater, when as they say of having M^r. Davenport; which the Classis at first consented unto, though they knew the diffe­rence. For when the Classis consented, they knew no other, but that the difference was taken away, and that he consented to the judgement and counsaile given him by writing, and that which we had done for his accommodation. When his consent was testifyed and knowne, thereupon our Eldership resolved for him; thereupon some Ministers consented to seeke approbation of the Magistrates; thereupon the Magistrates consented, and thereupon the Classis con­sented, not knowing that the difference remayned. And for the proofe hereof, there is testimony of Magistrates and Ministers, of Classis and Eldership to confirme the same.

Eightly, they complaine that I brought the matter againe to the Classis by force. I answer,

1. How doe these complaynants know in what maner I brought this matter to the Classis? which of the Elders hath told them, or what other witnesses have they of this force that was used.

2. The matter being formerly brought unto the Classis, that had given consent for his calling: the ease so depending they ought in all reason to know the issue thereof.

3. That might rather have bene called an act of force and intru­sion, if our Eldership without consent of the Classis, should have set up M^r. Davenport for a lecturer or assistant.

4. M^r. Davenport having contrary to exspectation refused the calling, which was given unto him by consent of the Classis, it was my duety to acquaint them therewith. If these men would convince me of an offence herein, they must first proove that the discipline & government of these Churches is unlawfull, and that their authority in these affaires is not to be regarded or looked after.

Ninthly, where they say, that I brought the matter unto the Clas­sis, to have them make an order to condemne their owne practise; I had not well understood the meaning, but that M^r. Davenport, from whose writing (as it seemeth) they have taken these words, doth speake more plainly thereof, as being a thing unlike or not to be [Page 121] [...]; if it were unlike or unreasonable that they should make an order to condemne their owne practise, then is it not likely or reasonable that they would allow us to make an order for condemning of their practise: Then also was it not reasonable, that we in favour of M^r. Davenport should make an order to con­demne our owne practise, and to justify the practise of the Brow­nists.

Lastly, to make the measure of their slanderous conceits yet the greater, they conceave that M^r. Paget is the onely cause they are de­prived of such heavenly meanes for their edification. To this I answer,

1. The speciall cause that hath deprived them of M^r. Davenport, is M^r. Davenports owne denyall to administer the Sacrament of Baptisme, according to the order of these Churches; and if any of these complaynants, being of the same judgement, have confirmed Mr. Davenport in this opinion, then are they also causes of this de­privation. And if M^r. Davenport be of the same minde with these complaynants in this their writing, touching the undue power of the Classis, then is there much more cause in himselfe, why they should be deprived of him, least he should harden them in the conceit of that new forme of government, that appeares to be in their heads.

2. Seeing the Classis required of M^r. Davenport, a consent unto that advise given by writing unto him, which he refused; seeing the Magistrates also required our Elders to surceasse from seeking him, either as Pastour or assistant: Seeing M^r. Davenport himselfe in his complaint against the Classis, doth lay blame upon them also, and sayth, What remayned now to be done, Book of complaints pag. 9. but either voluntary desistance on my part, or violent rejection on theirs? with what forehead can it be sayd, that I am the onely cause of depriving them of him? Or will they have all both Magistrates and Ministers to pervert justice onely for my sake without respect of right? How far doth this their contu­melious slander extend it selfe?

3. As for the heavenly meanes of edification (whereof they speake) they are the doctrine of salvation, the publishing of the Covenant, and the seales thereof: and seeing these have bene and may be found in such as M^r. Ainsworth, M^r. Iohnson, M^r. Robinson, M^r. Iacob and the like as well as in M^r. Davenport, who yet in regard of other errours, concerning discipline and government of the Church, were unfit and unworthy to be called or admitted for Pastours in a well [Page] established [...]; why [...] M^r. Davenport also in some [...], though not so deepe in [...] as they especially in such places, where there [...] danger ready to arise thereby.

The like may be observed also for the preaching and prophecying of Ia. Cr. Tho. Flat. and such like. Their preaching & their doctrine was either heavenly meanes for edification, or els they were earthly and carnall:M [...]. 21.25. for our Saviour makes but two kindes, either from hea­ven or of men. If they say unto us, that their exercises were divine and heavenly meanes for edification, we may then well say unto them, that it is no hurt unto the Church of God to be deprived of some heavenly meanes1. Cor. 14 33.40. used in disorder.

ANSWER.

IN the matter of this PROTESTATION observe two speciall parts; whereof the first is a justification of themselves; the second a condemnation of me.

The justification of themselves is marvellous full and perempto­ry, amplifyed with swelling words of great and vaine boasting, whiles they doe protest that they are guiltles or innocent; that they are guiltles of all those evilles; that they are wholly guiltles; that they have done their utmost endeavour for the redresse of the same. But [Page 123] [...] their protestation, in regard of [...] justification of themselves, may appeare divers wayes:

1. They are defiled with the guilt of those manifold slanders, which I have noted in their complaints before, whereunto they have reference in this protestation, in saying all those evilles, wherein they can never, while the world stands, justify themselves by due proofe thereof. Protestations made upon false grounds, are double pollu­tions. And therefore though by this protestation they seeke to cloth themselves with a white stoole and robe of righteousnes, as being wholly guiltles, and spotles in all these matters of complaint; yet let them not thinke that for such a protestation as this, their subscribed names shall be written among those names that have not defiled their garments, and therefore are sayd to walk with Christ in white.Rev. 3.4. Gal. 6.7. This vaine Protestation is a meare delusion and mockery, whereby they deceave themselves; but God is not mocked.

2. They protest falsely, and are no good Protestants in this their Protestation, when as they boast of having done their utmost endea­vour for redresse of evilles; seeing they have not with their utmost care boured to bring the Word of God and good warrant from the Scriptures, to manifest that to be evill, which they complaine of. Onely in their first complaint, they alledge two testimonies of Scripture, which they doe not well understand, as I have shewed be­fore: but for all the rest of their complaints following, touching the weighty controversies of the discipline and government of the Church, they bring no one testimony from the booke of God.Psal. 19.9. 2. Tim. 3.16. Esa. 8.20. It is the word of God, which is the divine instrument for the redresse of evills, for the correcting of errour, and reforming of disorders; and while they have not layde these testimonies of the Lord before us, they have not used that godly endeavour requisite in such cases.

3. They have not done their utmost endeavour for the redresse of evilles; because they have not brought their complaints unto the Classis, under which they stand, to heare both their counsell and their sentence touching the same. They have not endeavoured to make a cleare Remonstrance from the Scriptures, and to shew it unto the Classis, and upon want of redresse there unto the Synod also.

4. They have not done their utmost endeavour for the redresse of evilles, so long as they have not with their utmost care and labour [Page 124] sought the help [...] the redresse of evills, and for the suppo [...] of those that are oppressed. That this ought to be done, is professed by themselves: Tho. Fa. Tho. Flet. Tho. Ad. Ios. Ph. and others have testifyed in the Consi­story,Anno 1631 Nov. 10. that rather then they would loose the liberty of the Church, they would appeale unto the Christian Magistrate. Now in this complaint it is sayd, that I have deprived the Church of that liberty and power, that Christ hath given it in the free choyse of their Pa­stour; that I have deprived the Elders of their power in govern­ment, &c. If the liberty of the Church be thus lost, then by their owne confession, the authority of the Magistrates is to be sought. Therefore they that have made this Protestation of their innocency, and of being wholly guiltles, even for their utmost endeavour for re­dresse, is not just and upright.

5. They are not wholly guiltles, neither have they used their ut­most endeavour for redresse of evilles, if they have not at least used the private counsell of godly and learned men in these Countries neere unto them, for their better information and direction in such a bold enterprise as this. And of all the Dutch, French, English, or Scottish Ministers their neighbours here, who is it that hath given them any counsell or encouragement for this their writing & Pro­testation? If happily M^r. Davenports advise be alledged, they ought to consider that be being but one, and such a one as is many wayes a party joyning in the same complaints, his judgment ought to have bene suspected, and not suddainly or easily rested in; seeing the holy Ghost tels us, that in the multitude of Counsellours is health, as I have formerly noted. If his hand be with them in this busines, it may sooner defile himself, then make them guiltlesse. But if they have not so much as his counsell and approbation, then where is their utmost endeavour, and where is that godly care that ought to have bene used for avoyding of offence?

6. Their complaints of the Churches slavery and bondage, and of the undue power of the Classis, and this their Protestation there­upon, are repugnant to the former profession of the Elders & Dea­cons, with 30 or 40 members of the Church, among whom were the chiefe of these complaynants, who in the question about M^r. Hooker, did acknowledge the authority of the Classis, by pro­mising (as appeareth in the recordSect. 3. before mentioned) that if [Page] [...] [...]selfe [...]o acknowledge [...] the Classis, they would not present him at all, &c.

7. [...] Prote [...]ers themselves, though they here justify themselves, yet can they not justify one another. Those 9 first sub­scribers that separated themselves from the communion, and refused formerly to partake in the Lords Supper with us, and thought it their duety so to doe, for the keeping of themselves guiltles▪ how can they protest before the Lord, that the other 12 which followed not their example, are wholly guiltlesse, as having done their utmost endeavour for the redresse of evilles? Those 12 againe that thought it enough to complaine, and durst not refuse communion; how can they protest, that such separatours are innocent, whom they con­demned by their example? These complaynants that have bene of so different carriage, must needs impute some guiltines one to an­other, and cannot beleeve this Protestation of their fellowes to be true and just.

The second part of their Protestation, is a condemnation of me: They protest before God, that the sinne lyes upon M^r. Iohn Pages, as the principall cause of all those evill [...]; and next upon the Elders con­ditionally, if they doe not t [...]ke their complaint to heart, &c. As for M^r. Iohn Davenport, and themselves, that the sin should lye upon him or them; that either he or they should be principall causes of these evilles, herein it seemes they be as blinde as [...]olles. Having first a [...]ayed themselves in white and shining apparell of [...]gine [...] inno­cency; they seeke in the next place to clothe me with the black to be of confusion. This their dealing with me calls to my remembrance the cruell usage,Io. Fox, Act. & M [...]n. p. 573 Edit. 1610. which the Romanists in the Councell of Constance did heretofore shew unto Iohn Huss the Bohemian, that faithfull Martyr of Christ. Having condemned him to be burned at a stake; they caused a crowne of paper to be made, and set upon his head, whereon were painted three Devilles of wonderfull ougly shape, with this title over their heads, The Arch-Heretick: for this also doe these complaynants. Having kindled a fire of contention to burne me, in so many false accusations; they make this Protestation like a paper-crowne for my head, with black figures upon it, and this title above, The Arch-sinner, or as they entitle me in their owne ex­presse words, The principall cause of all those evilles. But as we heard before, how vaine they have bene in the justification of themselves; [Page] [...] For

1. It [...] sentence of [...]tion against me, before they have heard my answer to their complaints. Had they deser [...]ed the [...] [...]ld prote [...]tion, untill I had be [...]ne p [...]itted to speake for my selfe, and to make mine Apo­logy against their [...], then had there bene more show [...] in th [...] which now in [...]ing. They first protest & [...] sentence against me, and then wait for answer.

2. As they wanted the warrant of holy Scripture for their owne justification, so doe they also for the condemnation of me. When they can proove by the Word of God, that this forme of govern­ment in these Reformed Churches, which standeth in the authority of Classi [...] and Synods, as well as of Consistoryes, is unlawfull; and when they can demonstrate from the Scriptures that new discipline, whereby every particular Congregation is prescribed to be inde­pendent, and not subject to any other Ecclesiasticall power out of it self, &c. then may they ha [...]e some colour of condemning every Mi­nister of these Reformed Churches, and me with them, but not be­fore: and yet neither then also can they justify this Protestation, un­lesse according to their former complaints, they could proove me both obstinate in such errour, and an author of bringing the preten­ded slavery and bondage into our Church.

3. It is to be observed how these complaynants, though they know divers of the Elders to be of the same minde with themselves in sundry of the differences betwixt them and the Classis; yet they scorne to protest against them also, as causes of all these evilles next unto me, conditionally if they doe not take their complaint to heart, &c. Hereby they furnish those Elders with some colourable cause, if they attempt any thing, which these men call a lawfull course, though by others otherwise judged of: for here is shew of answer affoorded unto these Elders, namely that they are complay­ned of; that they are protested against; that they are accused as causes of all these evilles, if they doe not so and so as is exspected from them.

4. If we consider the matter according to the judgement and opi­nion of th [...]se complaynants, it will appeare that they have over­s [...] [...] in accusing the Elders as causes of these pretended [Page] [...] call [...] desires [...] they have [...] for M^r. D [...] ­port, &c. then ought they not to have complayned of them no [...] [...]n­to me. But if they have conscience of the m [...]ters complayned off, they must rather complayne of Magistrates and Ministers of the Class [...]s, and of a great number of the members of our Church, who are more opposite unto their opinions and desires, then are these Elders protested against. And therefore it is against all equity, that they should so injuriously, so partially and so ingratefull deale with their friends, in placing them next unto me, as the causes of evill; when according to their opinion, others more blame worthy should rather come betwixt.

From the matter of their PROTESTATION, come we now to consider the forme of it. They protest before the Lord and his Church. A protestation is more then a simple affirmation, and more then an earnest asseveration. In protestations witnesses are al­ledged and called for; and the word which in Scripture is some­times translated to protest, the very same is sometimes also well translated toDeu. 4.26 & 30.19. call for witnesses, according to the just and right signi­fication thereof. The witnesses which these complaynants call for, are of two sorts; The Lord from heaven, and his Church upon earth.

For the first witnesse; To protest before the Lord, is more then common Protestations; to call him for a witnesse in our protests, doth participate of the nature of an oath, in one speciall part thereof. And hereby may appeare the fearfull sinne of these presumptuous Protestants, who call the Lord for a witnesse of their double fal­shood; of their justification of themselves as wholly guiltles; of their condemnation of me, as a principall and obstinate offender, as [...]ath bene shewed before. The Lord is witnesse of every idle word, though he be not called for, but being called for a witnesse in such a bold Protestation, so voyd of truth, as if men would make the God of truth accessary unto their false assertions, this cannot but kindle the wrath of God, and his jealousye against those that doe so take his Reverend & Glorious Name in vayne, neither will he hold them guiltlesse, though they boastingly hold themselves wholly guiltlesse.Prov. 6.16. &c. The soule of the Lord doth abhorre falshood, and he will be a swift [Page] [...]

For their second witnesse, which is the Church of God: I answer,

1. The Reformed Churches in these Low-Countries, in Scotland, in France, [...], cannot be witnesses of their innocency, nor hold them wholly guiltlesse, seeing they use such a government by Classicall and Syno [...]ll assemblies, as these complaynants doe count a burden, oppression and reproach as an undue power.

2. This particular Church, whereof these men are members, doth not (so farre as I can discerne) justify their Protestation, but com­plaines of these complaynants for their scandalous writing, in re­proach of the government and doctrine taught by me in the same.

3. Even these complaynants being so different as is before noted, cannot be witnesses for the truth of this protestation. Yea I assure my selfe, that if they were severally examined, they neither under­stood what they have subscribed unto; neither yet would agree one with another, touching the meaning of these complaints. And there­fore though they have called Heaven and Earth to record against me, and for themselves yet can they not be cleared by either of them in such maner as they have protested. Their owne witnesses are against themselves.

Whereas in fine they tell the Elders, that they have the chiefest au­thority in the Church, &c. I answer,

1. The Elders that rule well, are worthy of double honour. Their principall dignity is to be examples of the flock in all godlines, and to use their power aright. But to exercise authority, according to the conceits of these men, noted in their complaints, in opposition unto the superiour power, that is in Classes and Synods, the Elders might thereby justly make themselves unworthy of any authority, honour or office at all in the Church of God.

2. If the Elders have the chiefest authority in the Church, how comes it to passe that some of these complaynants doe usurpe and arrogate an authority above them, in preaching and expounding the Scriptures, so as these Elders dare not attempt?

ANSWER.

IN the conclusion of these complaynants observe this heap of offences, partly in the writing, and partly in their deeds attending the same.

1. After so many reproachfull complaints, to conclude and seale up all with such a vehement Protestion, was a great boldnes in sin.

[Page]2. Not to co [...]ent themselves with words, but with pen and incke to write downe their reproaches, was another boldnes in evill-doing.

3. After writing to gather hands and subscription of names, was a further strengthening of themselves in wrong-doing, & a snare unto others.

4. To boast they could have done more; and in such offence to pretend avoyding of offence as here they doe, is so much the more offensive.

5. Besides their owne writing, to require a publick record in the Register of the Church, is a great insolency.

6. Besides publike record, to require a space left for subscription of more names, is a strange impudency.

7. To be so eager in the pursuit hereof, as 5 severall times to come unto the Consistory, in seeking to be registred there, as was done by some of them, is a strange importunity.

8. To be thus importunate and urgent at such time, when I was weake and sickly that I could not come abroad, sometimes to see what they did, was a great inhumanity.

9. To leave their subscribed complaints in the hands of such as without their knowledge might either give copies thereof in wri­ting, as was first done, or might also print the same, as now by one of them it is printed, this was a great unadvisednes, and folly in them.

10. To take the name of God in vayne, by beseeching the Lord to blesse these their unlawfull indeavours, (evē as some of them also had a remarkable day of fasting, and M^r. Davenport with them, about the same time or a litle before they delivered up this writing, as if they did faste to strife and debate, Esa. 58.4. to smite with the fist of wickednes, and to make their voyce to be heard on high,) this is more offensive & a just cause of new humiliation unto them.

Now if these complaynants had their desire fulfilled, what els could be exspected but faction and schisme, and all maner of confu­sion in the Church? If their writing against me be recorded in the Register of the Church, it is reason that my answer be recorded also. If their writing have names subscribed, and place left for whosoever will, to joyne their names with them; it is equall that under my answer a place be left also for whosoever will to underwrite their [Page] names therein. If any new members of the Church be taken on, the like liberty may as well be claymed by them, to subscribe their names as they please, either in the one or other voyd place left for subscription, &c. But who sees not what an intolerable and perni­cious fancie these men have hatched in their braines?

This their practise represents unto us as in a glasse, the lively image of a deadly war, wherein the ordering of the battell is already thus described, or rather prescribed by them:

The 9 first Subscribers being more forward in separating then the rest, are not without reason set formost by themselves, in the Vant-garde of this subscription.

The other 12 that joyne in the complaint, but were not so hasty to leave communion in the Lords Supper, are placed in the middle-ward, with some distinction after the former.

Those that come after, whose names they would have to be writ­ten in the empty space, that is left for them in their desire, they must then bring up the rere of this Army, and so make the Rere-ward. Yea it is noted in the end of their printed booke, that now already,

After these grievances were given unto the Consistory, divers mem­bers more hearing thereof, desired to joyne in the same, and subscribed their names also.

These unknowne adversaries, whose names though they be sub­scribed, are yet hidden from me, are like unto the troopes of reserve, which for the present lurcke in secret and ly in ambuscado, ready to break out, and to make an assault and to fall on, as opportunity shall serve.

This army of complaynants being thus set in aray, and armed for the battell, what contention and strife; what scandall and offence doe they occasion hereby? How ill doth it become these men with prayers and protestations, to require others to thinke upon some lawfull course to be taken for the redresse of evilles; and yet at the same time to devise and desire, and that so importunately, such an unlawfull, disordred and dangerous course for the encrease of evills, as that the like at any time hath scarsely bene heard of? The lawfull course for redresse of evilles, is that plaine high-way, and that ap­prooved order, wherein we are established with these Reformed Churches, namely if any be wronged or unsatisfyed in the Elder­ship, to goe for refuge unto the Classis, and from thence, if need be, [Page 132] to the Synod; unlesse by the Word of God this way be prooved un­lawfull.

To conclude, for all the evident wrongs, which these complay­nants have done unto me, how many and how great so ever they be; though they have sought to blot my name with reproach; though their complaints be now recorded, and their names registred in ma­ny hundred of W. B. his books; yet my prayer unto God for them is, that their offence herein may be blotted out of that record & booke of remembrance that lyeth open before the Lord, and that by their unfeigned repentance, they obtaine grace and favour from God.

And as for me, my hope and confidence is in the Lord, who through his rich grace hath covered all mine iniquities in Christ; and notwithstanding these accusations, in the middes of my weaknes, I can truely say with his reproached servants, according to the measure of the gift of God,Iob 31.35.36.37. Though mine adversary should write a booke against me, I will take it upon my shoulder, and binde it as a crowne unto me. I will declare unto him the number of my steps, &c. The Lord is my light and my salvation,Psal. 27.1. whom shall I feare? The Lord is the strength of my life, of whom shall I be afraid? Though an host encampe against me; though war rise up against me, yet will I wait for the promise of the Lord made unto his servants, namely, that the righ­teousnes of God in Christ being made mine,Esa. 58.8. shall goe before me, and be as the vantgard for my salvation, and that the glory of the Lord shall be my rereward. To this God of glory be praise and honour by Iesus Christ for evermore. AMEN.