's certaine also that beleevers amongst themselves have charge of each other by vertue of the communion of Saints whereby they all dispersed through the whole world are associated into one body Eph. 4. 1 2 3 4 5 6. and 1 Thes 5. 14 15. and by the duty of Charity which requires this mutuall care from all Lev. 19. Heb. 3. and 10. 3. We reject also the opinion of those who affirme that the Sacraments of the Old and New Testament are signes and seales to confirme this Church-covenant and so instituted by God for the ratifying of it that they are to be administred to those only who are by such a Church-covenant united amongst themselves but to be denied to others though knowne to be Godly who be not in such a Church-communion and strict fellowship Whereas it doth most cleerly appeare out of the holy Scriptures that the Sacraments were instituted by God in his Church chiefly and in the first place to be signes and seales of the Covenant of Grace and of the benefits promised in the Covenant of Grace and of Salvation procured by Christ for us as is manifest by the Sacrament of Circumcision Gen. 17. 7 10. Rom. 4. 11. of the Passeover 1 Cor. 5. of Baptisme Mark 1. 4. Act. 2. 38 39. and 22. 16. Rom. 6. 3 4. Tit. 3. 5. and of the Lords Supper Matth. 26. 26 27 28. 1 Cor. 11. 24 25 26. But in a secondary respect we acknowledge the Sacraments to be seales of our outward ingrafting into the Church visible and our conjunction into one body of the Church Act. 2. 41. 1 Cor. 12. 12 13. and that as we conceive of the Catholicke Church so that he that is baptized is not baptized into the communion only of this or that particular or parochiall Church but is joyned into that one body of the Church Catholike and universall as the whole Ministery of the Church is given by Christ to men to bring them to the unity and conjunction of the Church Catholike and universall and to ingraft them as members into it Eph. 4. 11 12. 1 Cor. 12. 28. Rom. 12. 5 6 7. And as by Excommunication duly performed the person excommunicate is not cast out of this or that particular Church only but is bound all the world over and shut out from the brotherly communion of the Church universall Matth. 18. 17 18. so the Sacraments of Baptisme and the Lords Supper are seales to a man of Ecclesiasticall communion not only in a particular Church but in the Church universall And therefore we hold that these Sacraments are to be administred not to those only who by a Church Covenant have joyned themselves to some particular Church but to all the members of the Church Catholike who have duly prepared themselves for the partaking of them Thus our Belgick Churches deny not the seale of Baptisme to the children of those parents who have not by a confession of faith and submission to Ecclesiasticall Discipline joyned themselves to any particular Church according to the practise of the Jewish Church Josh 5. 4 6. as neither doe we deny the participation of the Lords Supper to those who by reason of the necessity of their calling cannot joyne themselves to any particular Church but are forced to travell through divers Parochiall Churches CHAP. III. Of an institute visible Church Question VVHether no other externall visible Church be described in Scripture and acknowledged by the word of God but a parochiall or particular Church which is confined to such limits as that of necessity it must be such as may be contained and ought to meet ordinarily in one place for the celebrating of Gods publike worship and all the Ordinances of God with mutuall edification so that the constitution of such a Church which by reason of their multitude or some other cause cannot in all their members meet ordinarily in one place for the celebration of the worship of God and exercise of all Gods ordinances is unlawfull and repugnant to the word of God and the Apostles institutions concerning the constitution of a Church described in the holy Scripture Answer VVE judge an externall visible particular Church to be a Church duly and lawfully constituted according to the patterne of the Churches erected by the Apostles which when it may be doth in one Place under the inspection of one Pastor and Elders adjoyned frequent the service of God for their mutuall edification But when by reason of the multitude which God daily addeth to the Church or some other cause it cannot meet in one place but doth in severall places exercise the divine worship of God and the work of the Ministery under more Pastors and Elders joyned into one Consistory Presbytery or Classis the constitution of such a Church we say doth very well agree with the word of God and the Apostolicall institution And therefore wee also conceive that the visible Church described in the holy Scripture is not only a parochiall or particular Church but that there is also a Nationall and Universall Church dispersed through a whole kingdome yea through the whole world which doth in Ecclesiasticall communion make up one body Catholike Yea we affirme that the name Church in Scripture is applyed to a company of Elders with Ecclesiasticall jurisdiction assembled together for transacting Church affaires Therefore concerning a visible Church instituted by the word of God we defend these following positions 1. That the constitution of such a Church which by reason of its multitude or some other cause cannot meet ordinarily in one place for celebrating Divine worship and exercising the ordinances of God is lawfull and consonant to the word of God and the Apostolicall institution though they exercise the worship of God and the work of the Ministry in diverse places under severall Pastors and Elders joyned into one Presbitery This position is proved 1. From the constitution of the Church of Jerusalem instituted and erected by the Apostles which could not meet in one place but must by reason of their multitude meet distributively from house to house in divers places under the inspection of divers Pastors and yet was a visible instituted Church and is called in Scripture a Church in the singular number For the number of that Church was so great that three thousand were added to it in one day Act. 2. 41. and the number of those that beleeved and were added to the Church grew up to the number of five thousand men Act. 4. 4. and the number of those that believed increased daily more and more both of men and women Act. 5. 14. Act. 2. 47. which yet daily met and that in the time of persecution from house to house for performing the exercises of Divine worship Act. 2. 46. and 5. 42. 2. The Church of Ephesus duly constituted according to the word of God was one Church Revel 2. 2. which yet was governed by divers Pastors joyned in a common Presbitery for Ecclesiasticall jurisdiction Acts
which we ought to direct our prayers but also as a prayer which when we pray we may say Pray ye therfore thus saith he Our Father c. Mat. 6. 9. and when ye pray say Our Father c. Luk. 11. 2. Our Lord therfore did not only deliver a rule for prayer but composed this prayer in set words and commended it to us not only for imitatiō but to be used in prayer affording us in mercy a most usefull help for our infirmities and not to be despised and a perfect supply of the defects of our prayers the use whereof though not alwayes necessary yet we judge it oft-times safe and convenient our Lord himselfe suggesting these words and commending the use of them Hence in all the Liturgies of Reformed Churches that are extent the rehearsing the Lords-Prayer is prescribed So Christ hath prescribed us an expresse Form of Baptizing Matth. 28. Mark 16. and though the Churches of Christ are not by absolute necessity tied to the syllables of it yet in the sence and substance of it we must admit no mutation As also the ancient Jewish Church had their set forms in the use of prayers blessings and thanksgivings in the celebration of the Passeover which also Christ by his practise did approve to be retained See Mr Beza on Matth. 26. 20. Paulus Brugensis on Psalm 112. and Scaliger de Emendat Temporum lib. 6. whom he there citeth as also Ainsworth himselfe on Exod. 12. 8. So likewise our Saviour hath by his example prescribed a Forme of words for the Lords Supper Matth. 26. which the Apostolike Church thought good to retain and is by the Apostles proposed to us to imitate as appeareth from 1 Cor. 11. Hence also in almost all Reformed Churches Ecclesiasticall Lyturgies and Formes of Prayers are approved as usefull and conducing to the edification of the Church And in our Belgick Churches Formes of Divine Worship are together with our Psalters and the greater and lesser Catechisme allowed and publikely extant to the view of the whole world and carried to the utmost Indies Masculine is the opinion of the eminent and Reverend Master John Calvin Epist 87. to the Protectour of England As for the Formes of Prayers and Ecclesiasticall rites saith he I much approve it that there be one certain Form extant from which Ministers in their function may not depart as well that thereby provision may be made for the simplicity and unskilfulnesse of some as also that the consent of all the Churches amongst themselves may so more certainly appeare lastly also that the petulant lightnesse of some may be prevented who affect innovations to which end also the Catechisme tendeth as I have before shewed So therefore there ought to be a set Forme of Catechisme of administration of the Sacraments and of publike Prayers These arguments doe also manifestly shew that Ecclesiasticall Communion in Divine Worship may be held with those Churches which retain set Formes of Prayers and Sacraments in the publike Worship For no where hath God commanded that a Christian should separate himselfe from that worship which is performed by a prescript Forme and Christ himselfe hath prescribed to his Churches Formes of Prayer and Sacraments and celebrated the Exercises of Divine Worship according to the appointed Formes of the Jewish Churches and we thinke it uncharitable to condemne all those Godly Churches as guilty of superstition and will-worship which from the times of the Apostles and the Primitive Churches downward even to this day have celebrated the publike Worship of God in prescript and set Formes And therefore we blame the precise singularity of those men who banish all set Formes from the Worship of God and separate themselves from all the Protestant Churches into private and separate Congregations of their own because of the Formes used by the Protestants in the Worship of God FINIS A Table of the Chapters and Questions CHAP. I. Of the Qualification of Church-members p. 1. Q. WHether there be none to be admitted into the Communion of the externall visible Church but who is indued with the reall internall holinesse of Regeneration and with justifying faith in Christ or who upon strict examination doth manifest such evident signes of true faith and reall internall holinesse as may convince the consciences of the Church to which he joyneth himselfe of his sincere faith repentance and communion in Christ and that if any Congregation admit others in whom there is not evident proofe of these signes they admit impure and false Church-members CHAP. II. Of a Church-Covenant p. 13 Q. WHether a Church-Covenant solemnely made between the Members and the Governours of a Church publikely before the whole Church whereby the members of a particular Church are by a publike and expresse agreement and promise associated and united amongst themselves to exercise the feare and sacred worship of God unity of faith brotherly love mutuall edification and all duties of piety in a holy communion with God and amongst themselves be absolutely necessary and essentiall to the constitution of a true Church so that without this Covenant there is no true or pure Church nor true Church-member CHA. III. Of an instituted visible Church p. 24 Q. WHether no other externall visible Church be described in Scripture and acknowledged by the Word of God but a parochiall or particular Church which is confined to such limits as that of necessity it must be such as may be contained and ought to meet ordinarily in one place for the celebrating of Gods publikeworship and all the Ordinances of God with mutuall edification so that the constitution of such a Church which by reason of their multitude or some other cause cannot in all their members meet ordinarily in one place for the celebration of the worship of God and exercise of all Gods ordinances is unlawfull and repugnant to the Word of God and the Apostles institutions concerning the constitution of a Church described in the holy Scripture CHAP. IIII. Of Ecclesiasticall power p. 43 Q. WHether the Ecclesiasticall power or power of the keyes be given by Christ to the multitude or all the members of a Church as the first and immediate subject so as beleevers not bearing any Church office may by themselves immediately exercise all Ecclesiasticall jurisdiction discipline and causes Ecclesiasticall save only the Sacraments And consequently whether private Christians being Church members have such an Ecclesiasticall power as that they may authoritatively admit Church members to Ecclesiasticall communion reprove by Ecclesiasticall authority such as commit offences bind by Excommunication and Church censures absolve from excommunication and authoritatively remit sinnes whether to them also belongeth the conferring the power of the keyes on the Ministers and Pastours of the Church and that power which giveth to the Ministers an Ecclesiasticall office and consequently the examination of Pastours the sending unto and confirming them in that Church office by imposition of hands and againe authoritative suspending and removing
Church and judge of Church affaires so as that the company of beleevers governe and judge by those Elders as their instruments and deputies like as the Kings deputy represents the King himselfe For the multitude of Beleevers in the Church hath not by the Word of God a power of ruling and judging Church affaires by a spirituall jurisdiction and therefore cannot delegate it to the Elders and Presbyters But the Presbyters doe themselves immediately from Christ the King of the Church receive power of ruling and Ecclesiasticall jurisdiction 2 Cor. 5. 20. 1 Cor. 4. 1. In this sense therefore we doe not acknowledge a representative Church Neither doe we acknowledge such a Representative Church as by commission from the multitude of beleevers should have absolute power by their lawes and acts of jurisdiction to bind the multitude and subject their faith and consciences so as without triall they should receive and imbrace what soever should be determined by this Church For this is the Papists tyrannicall Antichristian representative Church in the Pope and his popish Bishops which by Reformed Churches is denied and cast out But this representative Church we acknowledge out of the holy Scriptures viz. a company of Presbyters chosen by the multitude of the Church which by authority and ecclesiasticall jurisdiction received from Christ is set over and takes care of the Church and rules it by spirituall jurisdiction and decrees made consonant to the Word of God to whom the whole multitude of beleevers is bound to yeeld obedience in all things which from the Word of God and by the power by Christ committed to them they decree This governing ministeriall or representative Church is proved by these Arguments 1. From Matth. 18 17 18. Tell the Church This is that Church which hath the power o◠the keyes the power of binding and loosing in heaven and earth But now this power was not given to the whole multitude of beleevers but to the Elders and Governours of the Church who must be obeyed in the Lord under the penalty of Excommunication For the Government of the Church is not a promiscuous and popular Government but is committed by God to the Presbyters and Elders which are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rulers and Guides in the Church This is that Church which is to receive and judge of the beleevers complaints brought before them concerning the scandals and offences of the members of the Church which is the office of the Pastours and Presbyters to whom the Holy Ghost hath prescribed lawes and rules according to which they ought to receive and judge of those complaints Tit. 1. 13. which to all the multitude of beleevers in the Church is not injoyned This is that Church-which hath the power of remitting and retaining sins which was given to the Apostles and their Successours Matth. 16. 18 19. Joh. 20. 21 22. but no where to the whole multitude of beleevers The ruling and ministeriall Church of Presbyters is therefore here understood Whence also saith Beza upon Matth. 16. 18. that in the Holy Scripture the word Church is sometimes used for an Ecclesiasticall Senate as Matth. 18. 17. to wit because convened in the name of the whole Church over which they are set it 's elsewhere called by Paul a Presbytery 1 Tim. 4. 14. and that in this place by Church the Evangelist understands a Colledge of Elders he proveth from hence that he doth after make mention of binding and loosing which power and jurisdiction was allwayes in their power who were therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rulers of the Synagogue And Tremellius in his notes upon the New Testament translated out of Syriack To the Church saith he that is to that Councell instituted by God and the congregation of his Saints that the authority both of binding and loosing according to God should be in their power as appeares in this and the following verse Deodate in his notes on the Italian Bible upon this place expounds Church to be a meeting of them that have the care of governing the Church amongst Christians and the inspection of the order peace and discipline thereof 1 Cor. 5. 3 4. 2 Cor. 2. 6. according to the custome of the Jewish Church which allso had their Consistory for correction of manners The Doctors and Professors of Geneva in their notes on the French Bible in this place do understand those who have the care and ordinary calling of administring Doctrine and Discipline in the Church as there had alwayes been use of it among Gods people but was specially renewed in the Ecclesiasticall Ministery under the Apostles The Dutch interpreters in their notes on the new Dutch translation upon this place expound Church by Church Governors who as it were represent the whole Church 1 Cor. 12. 28. 2 Cor. 2. 6. 2. It 's proved from 1 Cor. 5. where is an Ecclesiasticall assembly described which by a spirituall jurisdiction transacts the Church affairs and represents the Church to wit the Presbytery taking care of the Church discipline which is gathered together with Pauls ministeriall spirit and the power of the Lord Iesus that is the power of the Keys which Christ as Lord of his Church only hath Revel 3. 7. which therefore consisteth only of the Churches Ministers and Christs Embassadors as being they who alone have the ministeriall spirit of the Apostles and the power of the Lord committed to them which is allso gathered together for this end to deliver to Sathan an incestuous person a Church member which exercise is committed not to all the Church-members but to the Ministers and Pastors We must therefore acknowledge a governing and representative Church We reject therefore these opposite opinions following 1. That there is no other Church visible described in Scripture but a particular or parochiall Church which might meet together in one place to celebrate the holy worship of God For there is such a visible Church described in Scripture which hath those attributes given to it which agree not to a particular Church as such as that it 's dispersed through Pontus Galatia Cappadocia Asia and Bithinia 1 Pet. 1. 1. compared with chap. 5. 1 2. that all both Jewes and Greeks whether bond or free make up one body thereof 1 Cor. 12. 13. 2. That a particular visible Church is by the Word of God limited to such bounds as that of necessity they may be ordinarily contained and ought to meet in one place for performing the publike worship of God with mutuall edification For we have shewed that the constitution of such a Church as by reason of their multitude or some other cause cannot ordinarily meet in one place doth well agree with the word of God and Apostolicall institution For the essence and lawfull constitutiō of a Church dependeth not on the outward circumstance of place but on a due Profession of faith and bond of holy communion For as Ames saith that same in
nature averse from all dissention for it is truly that Vine and that Figtree in the parable in the booke of Iudges which being by a message from the Trees called upon to beare rule and to wage warre answered that they could not leave their naturall sweetnesse and be involved in troubles We exhort you therefore in the Lord and do seriously in the abundance of charity require you that you take care to discover a way and meanes whereby you wil endeavour the removall of this lothsome evill of schismes and errors while the disease is yet curable from the midst of your nation of your city Unlesse you do timely withstand the spreading gangrene of separatists and the unlawfull conventicles of schismaticks farewell all sacred discipline of the Church due policy and spirituall government We have had experience in the troubles of our Churches of the subtiltie of those who being day and night intent on innovating leave no stone unmoved go to and fro by sea by land to gaine disciples and patrons of their cause and so at last by force and feare curb and oppresse the cause of Truth and of God The remedie comes too late when evils have gotten strength by long delayes The heavenly affaires of the Church goe to ruine when by worldly reasonings of humane wisdome they are protracted abated retarded setled and unsetled It is not unknowne to the Churches of God what are the dispositions of Hereticks and Schismaticks who study to innovate carry on their affaires subtilly and first like the mysteries of Ceres they keep them close and doe first covently sow the seedes of dissention they love the darke say and unsay and say againe as they find sutable to the affaires and times and are hardly drawn forth in publike but when with open face they come forth to the light they threaten ruine Believe us upon our own experience You must therefore speedily withstand their designes at first These things we advise Deare Brethren with a mind troubled and perplexed yet brotherly and truly pious for we sigh and from the most inward sense of heart cry to God both in private and publike for your civill warrs intestine confusions the dubious and darksome condition of the Church with you We are anxious for you and therfore are forced to change our voice and poure forth the griefe of our heart into your bosome We are transported with zeale for the glory of God the beauty of Gods house the government of Christs Kingdome and the Churches peaceable unity Lord Iesus â—digest this Chaos of confusions let thy Spirit spread itselfe upon these waters of evill fluctuating opinions thou by thy Spirit hast reconciled earth and Heaven by it thou hast joined so many tongues nations and severall sorts of men into one body of the Church which by the same Spirit is knit fast to thee her head vouchsafe therefore to renew that Spirit in the hearts of our brethren that all these confusions and calamities may cease amongst them and may tend to the advantage of godlinesse to thy Church Reverend Brethren we are desirous to repay to you our debts When our country was on a flame by the intestine dissentions about Religion by your help counsell and assistance were our wounds healed our griefes asswaged when you therefore ly under the same disease we labour in way of gratitude to heale you This is our end this is that we aime at This our labour we bestow to this end that the seeds of schismes may be pulled up that the divine government of the Church of Christ may be established amongst you and the true peace of Christs Kingdome brought to you We joyne therfore with these letters our judgement concerning certaine controversies now agitated in your kingdome we omit many others maintained by heretiks and schismatiks which disturbe the peace of the Church nourish dissention and put a stay to the desired reformation of the Churches not that we would call you to give an account at our tribunall far be it from us for we acknowledge that there are amongst you and those bretheren who maintaine the contrary part in these controversies men learned godly lovers of peace who are abundantly sufficient in judging explaining and deciding all these controversies but in quenching a common flame in a city they not without cause runne to help even uncalled whose neighbours house is on fire we are bound not only by the same bonds of Ecclesiasticall unity but by the common danger and hazard of the Reformed Churches to afford our advise and prayers for the removing of those opinions which would bring injurious and destructive damage to our Reformation You have called upon us in your most courteous letters that we would be helpfull to you in your shaken condition by such remedies as by our common advise should be thought meet and we have judged it at this time most sutable to shew to you who are in conflict your diseases and their remedies to signifie the practise and lawes observed by our Churches in their spirituall Government and publike Worship of God and to vindicate them by the Word of God against the erroneous conceits of some Of Some we say for we are assured that the whole body of the Church is not yet infected with this ulcer and therefore what we have gathered out of the publike writings daily published amongst you we desire not to impute to any but those who defend nourish and maintain those perverse opinions or receive them into their Churches If some of those brethren of the contrary opinion do in ought differ from them we wish they would declare so much by publike writing and expresse it by common consent that the Reformed Churches of Christ might be freed from the just feare which their writings have caused them to conceive For not without cause do the godly conceive that those are hatching some monster that use shifts and dare not with open face clearly set downe and maintaine their opinions Therfore by the name of Christ and the love of the spirit we beseech those bretheren that they would clearely sincerely plainely and distinctly without the vizard of Rhetoricall flourishes declare and describe to us their Ecclesiasticall policy and forme of publick worship not here and there a peece but in the whole frame of it and that they would not vent doubtfull expressions in publike but in a due order which tendeth to edification manifest it to the Reformed Churches of Christ if there be ought deficient in their Ecclesiasticall Government that with a peaceable brotherly mind and in a due manner the truth may be searched out and held forth in publike to the eyes of all These things we perswade most deare Brethren with a mind studious of your affaires most desirous of peace well-affected to you solicitous for the cause of the Church of Christ And we pray that God the Father of lights would by the beames of his Holy Spirit inlighten your minds with the knowledge of his
sincere Word unite your hearts in the bands of brotherly love incline your minds to the Kingdomes and Churches Peace Middleburgh in Zeland Octob. 16. 1644. stilo novo Subscribed in the name of the Walachrian Churches by us Jacobus D'Herde President of the Walachrian Classis pro tempore Iodocus Larenus Assessor pro tempore Isaacus Hoornbekius Preacher at Middleburgh Cornelius Beuckelarius Preacher at Vere Melchior Burs Minister of West Souburch Errata PAg. 98. lin 16. And doubtlesse c. to the end of this Section change of letter p. 104. lin ult Luke relates unto p. 105 l. 9. Calvin these words must all be in the same letter as the former and the following p. 113. l. 19. And it appeares c. untill p. 114. l. 13. where he shewes exclusivè all these words must be in other letter p. 114. l. 5. and one dele p. 136. l. 11. Though therefore c. fifteen lines change of Letter p. 137. l. 2. For a Synod c. this whole page and the following unto lin 20. We hold exclusive change of letter p. 97. l. 1. dele being l. 18. read and not to be tedicus p. 98. l. 21. read see examples p. 114. l. 10. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 128. l. 27. dele so p. 137. l. 22. r. this is p. 135. l. 3. and 1◠5 Indices lin 16. 1. Index A Consideration of certain Controversies at this time agitated in the Kingdome of England concerning the Government of the Church of God sent from the Churches of Walachria to the Synod at London to declare the sense and consent of their Churches CHAP. I. Of the Qualification of Church-members Question WHether there be none to be admitted into the Communion of the externall visible Church but who is indued with the reall internall holinesse of Regeneration and with justifying faith in Christ or who upon strict examination doth manifest such evident signes of true faith and reall internall holinesse as may convince the consciences of the Church to which he joyneth himselfe of his sincere faith repentance and communion in Christ and that if any Congregation admit others in whom there is not evident proofe of these signes they admit impure and false Church-members Answer THe Reformed Churches distinguish between the Mysticall invisible Church of Christ which is the Company of Beleevers called who have communion with Christ to which are made all the Promises of heavenly good things in Christ to which no hypocrites can belong which hath the power of Christs Spirit inwardly working and the externall visible Church of Christ which is the company of those who professe the true faith for the exercise of Church-Communion and Fellowship amongst themselves to which hypocrites may belong For any one to be a true member of the invisible Church we require according to the Word of God true justifying faith repentance and spirituall Communion with Christ The admission of members into this Church is Gods work who by effectuall saving Vocation doth ingraft men into the mysticall body of Christ But the admission of members of the Church visible is committed to the care of the Overseers and Pastors of the Church who by the Word of God may admit none other to the compleat externall communion of the Church visible and ought to admit all such who by externall federall holinesse are separated from the world are instructed in the knowledge of God and of the true Religion professe the name of Christ and walking without offence in their outward conversation are accounted in the judgement of Charity as true Beleevers and upon examination of the Eldership concerning these things are received into brotherly and Ecclesiasticall Communion We grant therefore in this question 1. That any one be in foro Dei at Gods tribunall a true member of the Church invisible there is required in him that he be indued with reall internall holinesse of regeneration and justifying faith in Christ 2. That it is mans duty who will duly for Salvation joyne himselfe to the Church that he truly beleeve in Christ and being indued with reall holinesse worship God aright in all his wayes But we affirme that to the externall and visible Church the Pastors are to admit those who professe the true Religion and faith of Christ lead their lives without scandall or being fallen into scandals doe by repentance wash them away in foro Ecclesiae at the Churches Tribunall submit themselves to Discipline publikely frequent all exercises of divine worship and desire Church Communion with us although they doe not manifest such evident signes of Regeneration which may convince the Consciences of the Church of their true faith in Christ Our opinion is proved by these arguments 1. From the admission of members into the Primitive Church in the Apostles time when all who made profession of Faith according to the Word of God and desired Ecclesiasticall Communion living without manifest scandals or having given scandals did by repentance in foro Ecclesiae amend them were by them admitted into the Communion of the Church visible see for instance Act. 2. 41 42 45. Act. 8. 13. Act. 4. 34 37. in so much as even hypocrites had entrance into the Church notwithstanding that the Apostles were indued with an extraordinary spirit of discerning as appeareth in the Examples of Ananias Judas Simon Magus Hymeneus Philetus 2. From the admission of members into the Church of the old Testament where those were admitted into the externall Church and the visible communion thereof who being adorned with federall holinesse did professe the true God of Israel as appeares by the admission of the whole people into that Church Deut. 29. 4 c. Josh 24. 23 c. 3. From the description of the Church visible the nature whereof is described in the Word of God that it is as a Barne wherein the chaffe is gathered together with the Wheat the House of God in which are vessels both of gold and of wood a Net wherein are caught fishes good and bad Matth. 3. 12. and 13. 47. 2 Tim. 2. 20 21. so that to the admission of any to be a member of the Church visible the Pastors can require no more in foro ecclesiastico as a necessary requisite then what may also be found in hypocrites 4. Frō the state and condition of the Churches of God in the time of the Apostles who acknowledged for true Churches of Christ those visible societies amongst whom there were hypocrites carnall men schismaticks and others not indued with reall holinesse of Regeneration and justifying faith to whom notwithstanding the Apostles wrote their Epistles as members of the Church visible See to this purpose the condition of the seven Churches in Asia Rev. 2. 3. Chap. The condition of the Churches of Corinth and Galatia 1 Cor. 1. 11 12. and 3. 3. and 6. 1 2 3. and 11. 17 18. Gal. 1. 6. and 3. 1 2 3 4. and 5. 7 8 9 c. Thus have our Divines determined this controversie
And our assertion is proved 1. From Mat. 16. 17 18. where the Keys of the Kingdome of Heaven are promised to Peter as a Pastor and ordinary Ruler of the Church of God for to those is promised the power of binding and loosing of retaining and remitting sinnes ver 19. which authority is peculiar to Christs Embassadours whom he sendeth into the world with his authority Joh. 20. 20 21 22. 2 Cor. 5. 19 20. To those therefore is the exercise of the Keyes in Excommunication intrusted and not to the whole people to whom they are not promised 2. From Matth. 18. 17 18. We have shewed before that this place is to be understood of a Church representative or Company of Presbyters to whom Christ hath given power whereby they actually cast out the scandalous and obstinate as heathens and publicans from Church-communion which power is not given to the multitude of beleevers 3. Our assertion is evident from 1 Cor. 5. 4 5. You saith the Apostle and my spirit being gathered together in the Name of the Lord Jesus Christ with the power of the Lord Jesus Christ let such a man be delivered to Satan and this rebuke or Church censure was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by many as he writes 2 Cor. 2 6. Surely that by these many the Apostle understandeth not the whole multitude is easily manifest if all were present at the deliberating every one even of the meanest capacity may see there was no reason why Paul should not have written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all for this had been very sutable to commend that cause which the Apostle was urging for from the multitude of those who had by Ecclesiasticall Discipline corrected the incestuous person he endeavours to prevaile with the Corinthians that they would now afford pardon to him upon his repentance And further let it be remembred that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these many are described in the former place to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathered together with the power of our Lord Jesus Christ For since we know that this power is by Christ committed to the Ministery of the Church and lies in the administration of the spirituall Keyes we may easily guesse that by the terme many is to be understood the company of Pastours and Elders to whom the care of Ecclesiasticall Discipline is committed Hence Bullinger on that place 1 Cor. 5. doth thus comment Therefore the ancient Church had a holy Senate of Presbyters which did diligently admonish offenders in the Church sharply correct them yea and exclude them from Church fellowship to wit if it appeared that no amendment might be expected And Hyperius noteth upon this place That by Congregation must not simply be understood the whole multitude amongst whom are mingled many Jewes Ananias's false brethren men vitious who would never suffer that such a sentence should be unanimously passed but rather certaine selected Elders eminent for learning and piety in whose power he would that the Judgement of the Church should be in like causes so that these by a Synecdoche are taken for the whole Church Which hence appeares that Matth. 18. after it was said Tell the Church it is added Where two or three are gathered together in my Name I will be in the midst of them And 2 Cor. 2. 6. he saith Sufficient is the punishment that was inflicted by many And Tertullian in his Apologetick chap. 39. saith that all the approved Elders used to preside If any saith he do so offend as that he be to be debarred from communicating in Prayer and Assemblies and all holy commerce all the approved Elders did preside who attained that honour not for mony but desert CHAP. V. Of the Ecclesiasticall Ministery and the Exercise thereof Question 1. WHether the end and effect of the work of the Ecclesiasticall Ministery be only the Confirmation and Edification of those Church-members who are already converted and truly godly so as that Pastours are not more obliged by vertue of their Ecclesiasticall function to convert the straying soules of such as live in the world and in sins out of Church-communion then all beleevers indued with the gifts of the holy Ghost are by the common duty of Charity bound to doe Answer WE judge that the Word of God duly and truly preached and publikely received is both a meanes of constituting a Visible Church and a note of a true Visible Church and a meanes also of confirming and saving of beleevers who doe already in a visible Church professe the Faith We grant in this Question 1. That private Christians from the common duty of Charity making use of those spirituall gifts which they have received from God for mens edification doe sometimes convert to the faith those souls which went astray and bring those who live in the world out of the Church unto the body of the Church of Christ See John 4. 29. c. 1 Cor. 7. 16. 2. We doe not think that the office of him who preacheth the Word as sent of God and the Church doth conferre any efficacie to the Word preached by him or hath any influence upon the soule of him that is converted For the power of God only and the Spirit which accompanieth the Word preached doth give to the Word preached a vertue and saving efficacy for the Conversion and Salvation of soules 1 Cor. 12. 11. 15. 10. But we affirme that the Word preached by him who is ordained to an Ecclesiasticall Office and doth by his Ecclesiasticall Office authoritatively preach the Word is the ordinary meanes to which God doth by the Efficacy of his Spirit give assistance for the Conversion of those who live in sinne out of Church-communion So that Pastours as Pastours by vertue of their Pastorall Office are the ordinary meanes of the Conversion of those men who live in the world This Assertion is proved 1. Because Faith is given and first attained by the Word preached by those who by an Ecclesiasticall call are sent of God to the Pastorall Office and by vertue of mission and function preach the Word whereby faith is wrought in man See Rom. 10. 14 15. 1 Cor. 3. 19. Gal. 3. 2. 2. Because Pastours of Churches by reason of the Office they beare are Fathers who doe first beget their children to Christ in the Church and by the spirituall seed of God do give spirit and life to those that are dead in sins See 1 Cor. 4. 15. Gal. 4. 19. 2 Cor. 2. 16. 3. Pastours are injoyned as an Office peculiarly belonging to them to preach the Word of God with all meeknesse mildnesse and patience if perhaps God will give repentance to those who are held captives in the shares of the devill 2 Tim. 2. 24 25 26. to open the eyes of those who sit in darknesse and to bring them to the light of the Gospel and of Grace Act. 26. 18. to seek lost sheep for the Lord Ezek. 34. 4 5. and to bring into captivitie to the
there with Pastorall Authority they preach the Word of God administer the Sacraments admit members attend to Ecclesiasticall censures choose Pastours and Church Governours c. and that to the great Edification of those Churches We reject therefore the opposite Assertion of those who affirme that a Pastor may indeed in another particular Church exercise the gifts of Praying and Preaching the Word of God but not by vertue or force of his Pastorall Office but only by reason of gifts which he is to imploy for the common edification but that he may exercise no ministeriall acts which he performeth by Ecclesiasticall power and authority as a Minister of the Church and of God in dispensing the Mysteries of God save only in that Church to which he is fastened by Election for his ordinary Ministery Question 3. WHether the exercise of Prophesie be a perpetuall institution in the Church of God whereby private men who beare no Church-Office may for the exercise of the gifts of the Spirit publikely before the whole body of the Church preach the Word of God with all authority in the Name of God and explain and apply it for instruction confutation reprehension and consolation of the hearers Answer OUr Judgement is that none may publikely in the Church Assembly of the faithfull preach the Word of God in the Name of Christ and of God but he who is sent by a divine Calling for that work as the Protestants demonstrate against the Socinians and Anabaptists from Rom. 10. 14 15. Heb. 5. 4 5. Act. 13. 1 2. 14. 22. Tit. 1. 5. 2 Tim. 2. 2 and other places and arguments and from the examples of all those who either in an extraordinary or ordinary manner were sent to preach the Word Which Mission or sending consisteth not only in conferring gifts whereby an Ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is given by God but in conferring a power whereby is given an Authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach the Word of God which Authority is oft-times not conferred on those on whom yet God bestowes gifts and ability For it is by the Word of God denyed to women in whose lips is the Law of God Prov. 31. 26. and a fitnesse to teach the yonger women Tit. 2. 3 4. It is certain from the Word of God that God injoynes all Beleevers to exhort comfort reprove and edifie one another Heb. 3. 13. 1 Thes 4 18. 5. 14. but it is from the common duty of Charity and the law of Nature that they are thus bound and therefore the word which they declare to their neighbours doth not by the authority of any speciall office bind to obedience those that heare it but by vertue of the subject or matter contained in that word But the Churches Ministers declare the Word of God as Christs Embassadours with authority of speciall Office and power to bind and loose 1 Cor. 4. 1 2. 2 Cor. 5. 20. Joh. 20. 21 22. There is therefore a many-fold difference between the Charitative admonitions of private Christians and the Authoritative preaching of Gods Ministers For 1. the Admonitions of ordinary Christians are to our neighbour privately and as joyned to us by the bond of Charity and the law of nature The Ministers of Churches doe publikely preach the Word of God with pastorall charge of soules and Gods Authority to the Church as a Church over which God hath made them Watchmen and Overseers 2. The Ministers Authoritative preaching the Word hath joyned with it the Ecclesiasticall power of binding and loosing sinners remitting and retaining sinnes Mat. 16. 18 19. Joh. 20. 21 22. which authority is not affixed to the Charitative admonitions of private Christians 3. There is not so absolute and strict an obligation on private Christians for that brotherly correction which is performed by them as the obligation on the Pastors of the Church of God for their office of preaching who may not involve themselves in the affaires of this world to the end that they may wholly attend upon the office of preaching 2 Tim. 2. 4. and who are in a speciall manner to give an account of the Salvation of their hearers committed to them Heb. 13. 17. Ezek. 3. 18. 33. 18. which do not concern private Christians in the exercise of charitative admonition We grant therefore in this cause 1. That it is a duty injoyned on all beleevers to speake the Word of God in private to their neighbours for their mutuall edification and that they are obliged to it from the common duty of Charity and the law of nature 2. That private Christians in an extraordinary case in a Church to be erected or that is decayed and ruined may sometimes publikely preach the Word of God for the planting a Church when there are not such as by Gods ordinary call have received from God power to preach the Word For the positive rituall law of God gives place to the morall law of God when necessitie requires it 3. We grant also that private Christians in some speciall cases and upon a particular occasion may sometimes speake the Word of God in publike by a speciall Calling from God as Martyrs are called to a publike confession of the faith But all this doth not inferre that there is an exercise of Prophesie constantly and ordinarily to be observed in the Church whereby the Word should by private Christians in the Name of Christ and with all authority be publikely preached for the edification of the Church And therefore we maintaine the negative of the question proposed and deny that there is such an exercise to be perpetually retained in the Church of Christ The Reasons on which we ground it are these 1. Because preaching the Word of God in the Name of Christ with the authority of an Embassadour of God is joyned with the administration of the Sacraments Matth. 28. 19 20. yea and there lies a more excellent utility and eminency of the Pastorall Office in preaching the Word then in administration of the Sacraments 1 Cor. 1. 17. But the administration of the Sacraments is not to be permitted to all indifferently who have those gifts as the Protestants doe solidly demonstrate against the Papists and therefore neither the Preaching of the Word 2. No man may take this honour to himself unlesse he be called of God and sent to preach his Word in the Name of God Rom. 10. 14 15. But all who have the gifts of Preaching the Word are not called and sent of God For those who are sent of God are sent either by an immediate and extraordinary call or by a mediate call by the Church but whereas now an extraordinary Mission or Sending is ceased in the Church those are therefore by the ordinary Ecclesiasticall call separated to the Office of Preaching who may lawfully undertake it 1 Tim. 4. 14. 5. 22. 2 Tim. 2. 2 3. 3. Those duties which are required of all those who publikely preach the Word of God in the Name of
Christ are not required of all those Christians that are gifted as that there lyeth on them the Pastorall charge of soules of which they are to give an account to God Heb. 13. 17. that they ought to give themselves wholly to the reading and studying of the Scriptures 2 Tim. 4. 15 16. that they may not apply themselves to the things of this world 2 Tim. 2 4. that in the Name of Christ as his Embassadours they entreat men to be reconciled to God 2 Cor. 5. 20. that they are to distribute to all and every one in the house of God their portion of food in due season Matth. 24. 46. that they are authoritatively in the Name of Christ to remit and retaine sins Joh. 20. 21. Now all these things are not injoyned on all Christians who have received the gifts of the Spirit 4. Hence also the Priviledges and Promises which are made to Pastours who preach the Word in the Name of God are not given to all beleevers who are indued with the gifts of the Spirit as that they are worthy of double honour 1 Tim. 5. 17. that God will by a peculiar and singular assistance of his Spirit be present with them Matth. 28. 20. Luk. 21. 14 15. And so a Prophets recompence and reward is distinguished from the reward of a righteous man Matth. 10. 42. Therefore that labour duty and burden to which these Promises are made is not imposed on all the righteous that are endued with gifts of the holy Ghost We reject therefore the contrary assertion of those who affirme this to be an Ordinance perpetuall and ordinary in the Church that a private Christian indued with gifts either ordinarily or upon occasion being thought fit in the judgement of those to whom it belongs may by the Word of God preach publikely in the Church-Assembly with all authority though he beare no Church Office But to us it 's certain that even under the Old Testament in the Jewish Church every one was not admitted to speake publikely in the Synagogues but that it was the ordinary function of those that are called Scribes and Lawyers the Levites being also for this cause distributed into many places whereupon they are said to sit on Moses chaire If any were indued with extraordinary gifts of Prophecy as the Prophets in Israel this was permitted and injoyned him by the Word of God publikely to preach in Gods Name When the Prophet Amos was forbidden by the chiefe Priest to prophecy at Bethel he doth not challenge this liberty to the Israelites that they might publikely preach the Word of God in Gods Name in the holy Assemblies but pleads his extraordinary Mission whereby he was sent of God to preach this word Amos 7. 14 15. And so perhaps was it permitted to the sonnes of the Prophets who were fitted educated and set apart for the Ecclesiasticall Ministery 1 Sam. 19. 20. In the Synagogues after the reading of Moses and the Prophets was ended there were exhortations added which Exhortations if at any time occasion required and it so seemed good to the rulers of the Synagogue in corrupt times especially it was indeed permitted to some out of order to teach and exhort but they were alwayes such as had testimony of their gifts and of whom there was a generall opinion of their Mission extraordinary or ordinary by reason of the doctrine they preached and the workes they did Thus at Nazareth Christ was permitted in the Synagogue to read and explaine the writings of the Prophets Luk. 4. 16. As one who by reason of his Majestie and Miracles did every where obtain audience as reverend Beza here noteth by which right he taught both in the Temple and every where wherefore also the ordinary Doctors demanded of him by what authority he did it Matt. 21. 23. So we find that Paul and Barnabas were allowed Act. 13. 15. publikely to speake and exhort in the Synagogue at Antioch as being such whose fame was already knowne to those of Antioch for they had before this time for a whole yeare preached the Word of God to many there and brought many to the faith of Christ and Agabus who was joyned with them did by an extraordinary gift of Prophesie foretell to those of Antioch the famine approaching where were also many other Prophets and Doctors who preached the Word of God both to Jews and Greekes See Act. 11. 19 20 21 25 26 27 28. and 13. 1 2. c. But in the practise of the New Testament none but Prophets by gift and Office either extraordinary or ordinary were permitted publikely in the Assembly of beleevers to preach the Word of God in Christs Name as appeareth 1 Cor. 14. 29 30 31. c. The Apostle speakes not of any in the Congregation promiscuously but of Prophets lawfully called to instruct the Church of God saith Beza on this place and therefore they are not to be hearkned to who from hence gather that any of the Assembly may speake in the Church and who reprehend the custome of having only a Sermon preached by one So also in the practise of the Reformed Belgick Church according to their Synodicall Canons none is admitted to the Ministery of the Word but by a lawfull calling and due examination of his doctrine and conversation for the time past No man saith the Synod of Middleburgh Anno 1591. art 6. shall be promoted to the publike preaching of the Word unlesse he be an established Minister of the Church belonging to some certaine Church Yet this Canon excludeth not the exercises of Proposants which are performed the doores being shut nor the offices of those who are sent forth to Churches oppressed under persecution Question 4. WHether those Infants whose next parents doe not by a solemne Church-Covenant joyne themselves to some particular Church are not to be baptized in the Church but are to be accounted as incapable of Baptisme and to have no right to Church-priviledges Answer THe opinion of the Reformed Churches is that a certain Federall holinesse whereby those who are in this manner holy have right to the meanes of Salvation and the Sacrament of Baptisme and whereby they are distinguished from Heathens Turks and such other Infidels 1 Cor. 7. 14. is communicated to a whole Nation or people to whom God so affordeth the tables of his Covenant as that they receive and professe them whom he cals and leades to the state of his visible Church Rom. 11. 16 17 18 19 20. This Federall holinesse is transferred to posterity not by the next parents inherent holinesse by whose faith or unbeliefe their immediate posterity should be deprived of it or confirmed in it but by the mercifull will of God whereby he extendeth the outward priviledges of his Covenant promised to parents even more remote and doth constantly afford it to their posterity professing the faith for many generations even to those whose next parents were ungodly and unfaithfull in the Covenant of God Thus God