these alone, and some leading men in the Lower, were suspected, by their inclination to the Separatists, would divide from the Presbyterians, and so weaken the party opposite to Bishops: but so far as yet can be perceived, that party inclinable to Separation will not be considerable [!] and, whatever it be, these and the rest who are for the Scots discipline, do amicably conspire in one to overthrow the Bishops and ceremonies, hoping, when these rudera' are put away, that they shall well agree to build a new house, when the ground is well swept.' December 19th, Baillie writes, "The Separatists are like to be some help to hold up the Bishops through their impertinency; but we trust, by God's blessing on our labours, to prevent that evil.' 66 b "The godly here," he writes, January 29th, 1640-1, “meet oft in private houses, for in public they dare not; fast and pray, and hear gracious sermons, for whole days, sundry times in the week... In the adverse party, we hear of little devotion in the best of them." And, March 15th, All the English Ministers of Holland who are for New England Way, are now here: how strong their party will be here is diversely reported: they are all on good terms with us. Our only considerable difference will be about the jurisdiction of synods and presbyteries. As for Brownists, and Separatists of many kinds here, they mislike them well near as much as we: of these there is no considerable party. Anent [concerning] private meetings, we know here no difference we have with any. Our questions with them of the New Way we hope to get determined to our mutual satisfaction, if we were rid of Bishops, and till then, we have agreed to speak nothing of anything wherein we differ. Mr. Goodwin, Mr. Hooker, Mr. Baronds [Burroughes,] Mr. Simonds [Simpson,] have all written very gracious treatises of sanctification, which I mind to bring with me. All of them are learned, discreet, and zealous men, well seen in cases of conscience. It were all the pities in the world that they and we should differ in anything, especially in that one which, albeit very small in speculation, yet in practice of very huge consequence for making every congregation an absolute and independent Church over which presbyteries and general assemblies have no power of censure, but only of charitable admonition; my wit sees not how incontinent a National Church should not fall into unspeakable confusions, as I am confident the goodness of God will never permit so gracious men to be the occasions of, let be the authors." "d Dismissing Baillie for awhile, we set before the reader, "Sion's Prerogative Royal: or, A Treatise tending to prove That every Particular Congregation hath, from Christ, absolute and entire power to exercise, in and of Herself, every Ordinance of God: And is an independent body, not standing under any other Ecclesiastical Authority out of itself. By a Wellwisher to the Truth.-1 Cor. iii. 21. 'All, &c.' Psal. cxlix. 9. "This, etc.'-Printed at Amsterdam, in the year 1641." 16mo. pp. 64. "I hope," says the author, to the Courteous Reader, "to make it d P. 253. a P. 220. e b P. 227. c P. 235. "Syon's" so spelied in the original title, and in some Catalogues. perspicuous and plain to every judicious and indifferent [impartial] Reader, That whereas the Papists place the Power of Christ given to the Church, in the Pope; the Protestants, in the Bishops; the Reformed Churches, as they are called, in the Presbytery ;-that neither of them, has right in this thing: but, contrariwise, That Jesus Christ, Lord and King of his Church, hath given the said power of his to all his Saints; and placed it in the Body of every Particular Congregation so that He hath not subjected any Church of His to any Superior Ecclesiastical Jurisdiction than that unto which is in itself." This, he proceeds to do, in the treatise, by arguments grounded on the Scriptures; showing also "what is the judgment of learned men;" and, by giving answer to "such objections as may seem to carry most weight against the same." We do not consider it necessary to enlarge our description of this piece; the information it contains being treated of, up and down, in our pages. If the piece be Canne's, as tradition represents, he will soon be under our notice again. So soon, that we fall at once upon what its author gave intimation of, as recorded in our first volume, p. 546," namely "A Defence of Church Government, Exercised in Presbyterial, Classical, and Synodal Assemblies, according to the Practice of the Reformed Churches: Touching, 1. The Power of a particular Eldership; against them that plead for a mere Popular Government, specially Mr. Ainsworth, in his Animadversion to Mr. Clyfton, etc.' 2. The Authority of Classes and Synods; against the Patrons of Independency: Answering in this point, Mr. Davenport, in his Apologetical Reply, etc.;' and Mr. Canne, his 'Churches Plea, etc., sent forth first by W. Best, and afterwards for this part of it, under the title of Sion's Prerogative Royal.' By John Paget, late able and faithful Pastor of the Reformed English Church in Amsterdam. -Hereunto is prefixed an Advertisement to the Parliament, wherein are inserted some Animadversions on the Cheshire Remonstrance against Presbytery by T. P. [Thomas Paget.]-Lond. 1641." 4to. pp. 255. Commencing with what the latter part of this title relates to, it is in the "Advertisement" described as "That unworthy Remonstrance against Presbytery' represented to the House of Peers from divers Noblemen and Gentlemen of Cheshire, as appeareth by a printed book, under the name of Sir Thomas Aston, Bart., 1641.'-The pretended occasion of the Remonstrance against Presbytery, alleged by the contrivers and subscribers, is 'A Petition; and Positions preached at Chester and Knutsford,' annexed to the Remonstrance. The occasion of the suggested pretence is but a mere pretence; having no just ground at all for neither the Petition nor Positions. . do seek for Presbytery; but seem rather to affect a Popular Government." We judge that this production proceeds upon the principles of Erastianism, because under the cover of placing Presbytery with the Separatists, etc., Prelacy is the object intended to be promoted; for which deceptive procedure, a The full title of the Protestation mentioned there, is "A Protestation made and published by John Davenporte, upon Occasion of a Pamphlet intituled 'A Just Complaint against an Unjust Doer,' published by a nameless Person.Prov. xxvi. 17; Matt. x. 16, 17.-Printed at Rotterdam, 1635." 4to. pp. [6.] these "Cheshiremen" are told that it "behoveth" them to give "righteous judgment."a The Publisher's address, "To the Christian Reader," subscribed R. Paget, Dort, informs us that the former part of "the ensuing treatise was written about the year 1618;" and that the greater part of the Defence "is in way of answer to Mr. Canne, who hath been the forwardest and longest in this part of the plea touching Classes and Synods: it seems also, that he hath not been a little confident of his pains about this work, by the reiterated editions and sundry shapes into which this his writing touching Independent Government hath been cast. The first edition which the Author here deals with, b was seconded with another into which he hath taken only that which concerns this controversy, adorning it with this new and fair title, Sion's Prerogative Royal, 1641;' and this hath been answered by the famous and truly excellent divine of these countries, Dr. Voetius: a third edition it seems hath been put forth, with some additions against the Presbyteries of particular churches, under another title, namely, The Presbyterial Government Examined;' and this also hath been examined and answered by the author of the Assertion of the Government of the Church of Scotland, &c. Edinb. 1641,' in the Postcript thereunto annexed. Thus, a John vii. 24. 6 b"The Church's Plea for her Right: Or, A Reply to an Answer made of Mr. John Paget against William Best and others. Wherein the main points of our present Differences are handled, and the principal Causes of our Troubles declared. Published by William Best.-At Amsterdam, 1635." 4to. pp. 100. "For the manner of this writing,"'-so Best is made to say, in a "Fore-speech to the Christian Reader,"-"whosoever shall consider either the subject here treated of, or the persons whom it chiefly respecteth, will, I think, confess that there lay a necessity upon me to use the best means I could to have it done unto some effectual purpose. But for my part I must confess, and so I would have all men in all places to know, that I am not in myself of the ability to compose a work of this nature; and therefore, through my entreaty and desire, others more able have taken some pains for me herein, both in seeking out learned authors, as also setting them down in the places as they stand: on whose fidelity, skill, and care, I have presumed the publishing of them to the world; having this confidence in the Person, or Persons, that they will stand to justify all the allegations according to the end and use here produced; and if just occasion be offered, it may be they will add something more thereunto... Touching Mr. Paget's person, I hope all men shall see by the care which I have had to avoid all bitterness, and unreverend speeches, howbeit often provoked to it, that I bear no ill will against him; truly I do not... So for the Classis, they are men whom I much reverence, and worship God with my soul for the gifts and graces which appear in them. Notwithstanding, for their assuming unto themselves authority over our Congregation, this my mind gives me is their failing, and it cannot by God's Word be justified. Besides, we are a people of another nation, whose language they know not, at least most of them; and therefore to me it seems strange that they should undertake the care and charge of us, being in this regard, most unfit for it. I am persuaded, put aside this last age, there will not be found an example of the like practice anywhere since the apostles' days... The thing that I chiefly aim at is that the churches of God, hereafter, may keep and practise the ordinances of Jesus Christ, and not, under a pretence to have things better than the Lord's own institutions, to give place unto the sinful devices of men.. It is given out that he professeth a marvellous desire to see his book answered before he dies. Now as he shall have his content herein, so God grant that he make that good use of it as he ought, and I wish he may." The whole work is able and pertinent. Disput. Theol. de Unione Ecclesiarum, carumque Regimine in Classibus et Synodis, par. post. Utraj. 1641. the same writing hath met with several refutations, whereof, though this be the last in birth, yet it was the first in conception.. For the seasonableness of it, let the times speak... That which thou here seest, touching Classes and Synods, was written by the author in the latter days of his pilgrimage.. There are now three years expired since he rested from this and other his labours." We are referred, in the opening page of the treatise itself, for the occasion of the first part of it, to the author having, in his "Arrow against Separation" desired Mr. Ainsworth to set down his reasons concerning whatsoever he thought might be a just cause of refusing communion with that particular congregation whereof he was a minister; "Mr. Ainsworth in his answer, amongst the rest, hath these words, Other things there are, wherein you know we differ from you;.. your Eldership sitteth and judgeth matters apart from the Congregation, &c.'"b a Concerning the interference of the Magistrate to repress "contentions and schisms," after noticing the case of the contention among the Johnsons, Francis and George, brothers, and their father, John, aged seventy; "and, since that time, when the Brownists' have so often schismed and rent in the midst, as in Mr. Johnson and Mr. Ainsworth's division, when they separated one from the other; when, after the death of Mr. Ainsworth, that company rending again in the midst, one half followed John De Cluse, and the other Mr. Canne; when, after the death of Mr. Robinson, his company also, rending in pieces, they forsook their old fellowship together; when Mr. Canne was first rashly elected a minister by the Brownists,' when, shortly after that election, he was censured and deposed from his office, by that half that rejected him and renounced communion with him."d Paget's remark on these various proceedings is, that "in all these and the like controversies they wanted help, and durst not seek the benefit of Classical Government, nor submit their cause unto such an order of trial and censure, lest they should enthral themselves in antichristian bondage,' as they call it." A little longer reflection would have raised a suspicion, whether as these parties entertained so great an abhorrence of Classical Government, it might have arisen from what they had heard or seen of its ill-working! For it seems otherwise impossible that all these "Brownists" should have persisted in arguing against "Classical Government." And what motive but that of principle alone, admitting them even to have been mistaken, could decide their conduct, we are at a loss to conjecture. It would seem strange also that they who denied the Scriptural authority of Classical Government altogether, should ever inquire after the "counsel" it could offer. We take it, that Paget has virtually given up his cause where, concerning "Discipline, or Church Government, appointed of God, [!] and practised in the Reformed Churches," ⚫ he remarks, "although the importance of this controversy doth hereby appear plainly enough; yet do we not hold the same to be so great as some of our opposites do make it, as if the essence of the Church and our own sal Arrow against Separation, sig. f. 2. v. See back, vol. i. p. 326. See back, vol. i. p. 99. • P. 29. See back, vol. i. p. 329. d P. 32. See back, vol. i. p. 516. vation depended hereupon." a He admits too, that The Church of England, and of these Countries, though they have a different order of Church Government, yet, holding, together, the same fundamental truths of the Gospel, they both do hold but one way to Heaven; and so do both mutually acknowledge one another to be in that way.'t Wherefore then, could not Paget concede that much for other Churches which hold" the same fundamental truths?" 6 Canne having said that " It is against sense that a minister should undertake the care of more churches than one only," and asked, "Who reads, in Scripture, of a steward over many families, a shepherd over divers flocks, &c. ?" adding, "Nature hath ordained, saith Aristotle, 'one unto one;' " Paget replies, "then must Mr. Canne be a man against nature' above many other!.. How durst he take the pastoral charge of a church upon him; and this, alone, without assistance of an Eldership? And yet, in the meantime, undertake the care and charge of divers other trades, as of a Printer's work house, in one place; of a Brandery, or aquavita shop, in another place; and 'specially of an Alchymist's laboratory, in another place? Is this paragon of the Separation, a fit man to be an advocate or patron of the churches, to write a book and intitule it The Church's Plea?""e This elaborate but most fallacious treatise may be dismissed with stating the broad assumption in R. Paget's Supplement, that it is a "false" supposition, "That this appertains to the due liberty of the People-To have their judgment sought unto, for the determining of all controversies that arise in the Church:" and with the declaration, that, "We maintain on the other side, that this is no part of the People's privilege, because it is not due unto them by any divine warrant : and herein we are further confirmed, seeing such an order is, in outward appearance, and according to undeniable experience, in the Anabaptists, Brownists, and others, attended with manifold disorders, confusion and dissipation of churches." All this might be alleged of Presbyterian churches of that age, and consequently the absence of a "divine warrant" for Classical Government, could be assumed upon the like premises. But this treatise of Paget's was not intended to be unaccompanied by a special rejoinder. For reasons that appear beneath we are induced to place our particulars in this subordinate position, chiefly to prevent the solecism which would otherwise be created by imagining that they had from their original existence been part of the ingredients which were producing consistency and stability in the minds of those whom they were collectively designed to confirm. The tract alluded to is "The Power of Congregational Churches Asserted and Vindicated: In Answer to a Treatise of Mr. J. Paget, Intituled, 'The Defence of Church Government, exercised in Classes and Synods.' By John Davenport, B.D., and Pastor to the Church in Newhaven in New England.-Isai. i. 26.-London, Printed in the Year 1672." 16mo. pp. 179. The Publisher, who signs himself, "M. N. May 28th, 1672," begins his address to the Reader with these words: "The disposals of God in his providence with reference to the travels of Truth and bringing forth of light, are much to be observed... There hath been a great and overruling Hand exerted, and that very conspicuously, about this present treatise. The reverend and learned and eminently accomplished author, first finished a tractate with this title, and on this subP. 159. P. 160. f P. 247. P. 33. C |