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
38. Anni 1604. de potest Ecclesiast thes 14. either by lifting up their hands or in silence approving the Judgement of the Church An Assenting suffrage was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dissenting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Examination was performed by learned grave men chosen out of the Presbytery of Pastours or Colledge of Doctors for this worke for to these above others is this care coÌ„mitted 2 Tim. 2. 2. Act. 20. 30. And for the Judgement of the Examinates sufficiencie and learning that this did chiefly belong to those that labour in the Word is without doubt for the spirits of the Prophets must be subject to the Prophets 1 Cor. 14. 32. The Assent is of the whole Church whereby they acquiesce and rest in the Judgement of the Examiners and those present at the Examination But that this is necessarily required before proceeding to Ordination is a thing manifest All this businesse of Election doth not constitute any one a Pastour but doth judge and declare that person to be fit and sufficiently endued with gifts and decreeth by common consent that he shall be invited to the ministery that the dignity of the Pastorall office may according to the order of Christ be conferred on him For the Peoples Nomination and the whole matter of Election may be rightly performed and yet it may so come to passe that he which is chosen by a people may never be their Pastor to wit if the person elected do justly refuse it or the Presbytery duly determine the Person elected to be unfit for the Ministery of this people But by Ordination if a man be Ecclesiastically sent forth and separated for the Ministery Act. 13. 1 2 3. and the power of the Ministery committed to him 2 Tim. 2. 2. 1 Tim. 4. 14. and he put into possession of the Ministery Act. 6. 6. 1 Tim. 5. 22. This being a potestative act of Ecclesiasticall authority is every where in Scripture attributed to those who have Ecclesiasticall authority to wit to the Presbytery 1 Tim. 4 14. to the Prophets and Teachers that ministred Act. 13. 1 2 3. to the Pastors and Ministers of the Church 1 Tim. 5. 22. 2 Tim. 1. 6. whence allso in the Old Testament God commanded that by Moses an extraordinary Prophet should sacrifices be oâ—fered for Aaron and his sonnes and they anointed when he made them Priests And that this rite in the High Priests was still continued appeares by the instance of Zadik who was by Nathan annointed to be Priest And Numb 8. 10. by imposition of hands of the Elders and the First-borne who enjoyed an Ecclesiasticall function are the Levits put into their office Ordination therefore containes in it the Potestative Mission whereby according to divine appointment a Pastor receiveth the Ecclesiasticall Office Which Mission or sending is so necessary that without it no man may duly undertake an Ecclesiasticall office Rom. 10. 15. 3. We grant that there are some acts of Ecclesiasticall government which by the word of God may not be performed without the agreement consent of the Church For example in excommunication of a Member in a Church private beleevers are by the word of God to exhort and reprove offending brethren to complaine to the Church of the obstinate Matth. 18. 15 16. And by the law of charity as they are brethren in Christ to admonish their Governors if remisse and negligent Col. 4. 17. to avoid a person excommunicate as a heathen and publican Tit. 3. 10. Mat. 18. 17. to reprove him as a brother 2 Thes 3. 14 15. c. All which manifestly require an assent of the people to the excommunication of an offending brother The Exercise of Ecclesiasticall power to preach the word to administer the Sacraments of the Covenant to retain remit sinnes is given to the Church Rulers in some things called commonly the Power of Order severally and a part considered as single Pastors So a Pastor may preach the word and administer the Sacraments without speciall consent either of the whole Church or of the Governours to every act In other things as in the use of the Power of Jurisdiction or Excommunication the exercise and power thereof is given to an Unity not to One to the community of the Governors of the Church not to single Pastors severally for in the Church one single man hath not power of Ecclesiasticall discipline If a Pastor alone do excommunicate any one that excommunication is invalide as well at the tribunall of Christ as of the Church but if one Pastor alone do baptise a person without an Assent of the Church that Baptisme is valide The government of the Church or Kingdome of Christ is Free and Voluntary to which all the children of the Church do voluntarily submit themselves but yet it is a Government properly so called for there is in it Authoritative Iurisdiction and Ecclesiasticall coaction by spirituall punishments on the Soule In reference to the former that this Government is voluntarie the whole people by their free and voluntary consent and agreement do concurre to the Election of the Governors of the Church and the Excommunication of Members But in reference to the latter that the Government of the Church is properly Government the whole people doth not rule or governe in the Church but the Church is divided into Rulers and those that are Ruled and therefore only the Guides and Rulers of Churches in Ecclesiasticall jurisdiction are Christs vicegerents to rule and in his name to command to judge and by Church censures to correct the power of Ecclesiasticall office hath therefore in the government of the Church over and above the peoples consent an authoritative and coactive power of the discipline and rodde of Christ which belongeth not to the people We deny therefore in this controversy that there belongeth to the brotherhood or body of beleevers in the Church an authoritative power wherby they may joine with the Elderâ—hip in an Ecclesiasticall Iudiciall act as Iudges authorised with Christs authority in judging causes ecclesiastically determined We maintaine therefore in this cause these following assertions I. That the Power of the Keyes and the exercise thereof in a constituted Church is not by Christ given to the Brotherhood or People in a Church but to the Presbytery those that have the oversight of Churches or the Pastors and Ruling Elders only This Assertion is proved 1. Because that Office which doth essentially contain the power and exercise of the Keys is not common to all beleevers in a Church but to some specifically chosen for it 1 Cor. 12. 28. Ephes 4. 11 12. To Apostles Pastors c. as such is the power of the Keys given Ioh. 20. 21 22 23. 2 Cor. 5. 20. 1 Tim. 5. 17. Therefore to those onely and not to all beleevers doth this power belong For to those hath God given the power of the Keys who are stewards of the mysteries of God 1 Cor. 4. 1. who are
often testifies that for the glory of his Name and his Covenant made with Abraham he hath constantly kept and continued the grace of his Covenant and the priviledges promised for many ages to those children whose nearest Ancestors rebelling against God and unworthy of all the grace of the Covenant had revolted from God See Psal 106. 35 36 44 45. Isai 63. 10 11. and 51. 1 2 3. Ezek. 20. 8. c. Again Baptisme was also instituted by God to be a signe of our ingrafting into the Communion not only of a Parochiall or Particular Church but of the Church Universall and Catholike 1 Cor. 12. 13. And therefore those who are within the visible Catholike Church though through neglect or want of opportunity or the like they have not joyned themselves to a particular Parochiall Church by a confession of the faith the knowledge and worship of the Covenant are to be admitted to Baptisme as also their children But that any be constituted in the visible Catholike Church it is requisite that he imbrace the tables of Gods Covenant that is that he imbrace the Word of God and the meanes of Salvation and professe the faith of the Christian Church Catholike and the Doctrine and Worship of the Covenant and live in that holy and visible communion with the Church of Christ which distinguisheth them from those that are strangers to the Covenant and insidels We hence affirm therfore that in the Church of Christ Baptisme lawfully may and ought to be administred not only to those infants whose next parents have joyned themselves in a Church-Covenant to some particular Church and in that Church-communion do lead their lives piously but even to Infants of those who have joined thēselves to no Parochial Church and by their wicked wayes have rendered themselves unworthy of the grace of the Covenant if so be they be borne of a Christian stock and baptized parents who professe the faith of the Christian Church the doctrine and worship of the Covenant and by those parents or those that are neere to them under whose power they are be according to the accustomed order of our Churches offered to Baptisme The Reasons on which we ground it are these 1. Because under the Old Testament the Children of the Israelites were admitted to circumcision although their next parents had made defection from God and wallowing in sinnes to their lives end had made the benefit of the Covenant as to themselves voyd As appeareth Josh 5. 2 3 4 5 6 7. where the Children of such Israelites of whom many had dyed in their wickednesse as well as of the godly are commanded to be circumcised 2. Because the childrē even of ungodly parēts who in the visible Church professe the Christian faith and the Doctrine and Worship of Gods Covenant are under the Covenant of God and indued with federall holinesse for their infidelity doth not make the faith of God and his constancy in dispensing the grace of the Covenant without effect Rom. 3. 3. Hence God cals the children of the ungodly Israelites His children although they offered them to Moloch Ezek 16. 20. 23. 37. For the ungodlinesse of their next parents doth not make void the efficacy of the Covenant towards the following posterity which live in the visible Church See Ezek. 20. 18 19 23 36 37 42 43. And therefore those priviledges and promises of federall holinesse belong to them and so the Church ought to conferre on them the Sacraments as seales of that holinesse 3. Because in the New Testament those of yeares were all Baptized by Iohn Baptist and the Apostles Publicans Souldiers and whoever out of Judea and the Regions round about came to his Baptisme without any longer examination if so be they professed the faith and confessed their sins though there were amongst them hypocrites generations of vipers and debauched men And therfore the Infants of such are likewise to be admitted to Baptisme This question Walaeus disputes at large in defence of the practise of the Reformed Churches in his common Places Pag. 494 495. of his Workes in folio We reject therfore the contrary Assertions 1. Of those who deny Baptisme to the children of such as live wickedly and by their ungodly life make the efficacy of their Baptisme to themselves of none effect To these we oppose the judgement of the Professors of Leyden in their Synopsis Theologiae where they thus discourse disput 44. thes 50. Neither yet do we therfore exclude say they from the Communion of this Sacrament those Infants who are borne of a Christian stock and baptised parents though their parents by their ungodly life and corrupt faith have made the efficacy of the Covenant sealed in Baptisme to themselves of none effect if by those parents or those that are neare to them under whose power they are they be according to the order accustomed in our Churches presented to Baptisme because under the new Covenant the sonne doth not beare the iniquity of the father and God notwithstanding remaines the God of such children as himselfe witnesseth Ezek. 16. 23 where he cals the children of the wicked Israelites his children whom they had begotten for God though they offered them to Moloch and out of them also doth God ordinarily gather his Church by the ordinary preaching of the word Wherfore also he commandeth the children of such Israelites many of whom had dyed in their wickednesse as well as of the godly to be circumcised Josh 5. 4 6. and that this ought to be done both the Jewish and the primitive Christian Church have alwayes held without controversy Thus the professors of Leyden 2. Of those who deny Baptisme to the Children of such as have not joyned themselves to any particular Church by a Church-Covenant though they acknowledge them otherwise godly But for that Baptisme doth unite men not to a particular Church only but also to the Universall Church visible we hold that it is to be denyed to none who belong to the universall Church See what we have said above concerning a Church-Covenant CHAP. VI. Of Classes and Synods and their authority Question 1. VVHether Classes and Synods have an authoritative power whereby they may authoritatively judge causes Ecclesiasticall with Ecclesiasticall jurisdiction so as that particular Churches ought to submit themselves to their decrees under the penalty of Ecclesiasticall censure Answer VVEe judge that there is an Ecclesiasticall and sacred communion betweene particular Churches not only as they are joyned in a brotherly communion and professe one common faith and piety but also as they are Churches and bodyes of a spirituall polity and have and exercise a government and Ecclesiasticall discipline in common So Ames himselfe confesseth Medul Theolog. lib. 1 cap. 39. thes 27. That particular Churches as their communion requireth the light of nature and the equity of Scripture rules and examples teach may and very often even ought to enter into mutuall consociation or confederation amongst themselves in Classes
and that golden rule is to be followed To obey God rather then men yet a pious sonne of the Church will not rudely insult on them but with a reverentiall bashfulnesse avoid them as Waldensis elsewhere speakes But when Formes are composed and established by Synod call authority for the promoting and deciding of truth the establishing integritie and order in Church Government they have then Ecclesiasticall and definitive authority whereby they may be imposed on particular Churches in Doctrinall Causes and Ecclesiasticall affaires under the penalty of Ecclesiasticall censure For the spirits of the Prophets are subject to the Prophets 1 Cor. 14. 32 and all the Sonnes of the Church are to be subject to the Discipline of the Church Matth. 18. 17 18. We hold therefore that to Churches congregated in Synods there belongs power by the Word of God that they may be Ecclesiasticall authority prescribe and impose Formes both of Confession of Faith and Ecclesiasticall Government which particular Churches and their Governours and private members are bound to confesse and receive under paine of Ecclesiasticall censure This Assertion is proved 1. Because the Synod at Jerusalem by an ordinary Power Ecclesiasticall did prescribe and impose such a Forme to other Churches in a question in controversie Acts 15. 22 29. and 16. 4. 2. Because those things which the Churches of God ought to beleeve with the certainty of Divine Fiath and undoubted Conscience these may Synods also injoyne by Ecclesiasticall authority to particular Churches For by the Word of God their power extends to require of others obedience to the Faith and may in the Name of Christ with spirituall power bring under those that are obstinate and who stubbornely oppose themselves against the decrees and constitutions of those that are to governe the Church They may therefore by Ecclesiasticall authority impose on others Formes of Faith and of obedience to the Faith drawn up according to the Scriptures 3. Churches have Ecclesiasticall Power to prescribe just and approved meanes for preserving the purity of true Doctrine and the peace and union of Churches and for overthrowing the wicked counsels and endeavours of Hereticks and disturbers 2 Cor. 10. 4 5 6. and 13. 10. Gal. 5. 12. 1 Cor. 4. 21. But Formes of service and confessions determined concerning questions in controversie are approved and just meanes for preserving the purity of Doctrine and the peace of Churches that they be not indangered by distractions and the poison of errours Act. 15. 23 24. c. They may therefore be imposed on particular Churches by Ecclesiasticall authority Accordingly in the ancient Synods of Churches such Symbols Ecclesiasticall Canons Confessions and Declarations of Faith were set forth that they might thereby testifie not only what themselves did beleeve but also what ought to be beleeved by others with whom they would hold their Ecclesiasticall Communion as all the acts of Synods doe testifie in which where they speake concerning Doctrines of Faith they doe by Paul's example Anathematize those who thinke or teach otherwise whence also is that Preface of the Athanasian Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whosoever will be saved before all things it is necessary that he beleeve c. And Calvin rightly Epist 87. to the Protector of England It is requisite to provide against petulant wits who assume to themselves too great a licence and the gate is also to be shut against curious doctrines And the ready course for this purpose is one to wit That there be a summe of Doctrine extant to be received by all and this in preaching to be followed by all and to the observance thereof all Bishops and Ministers to be bound by oath so as none be admitted to the Ecclesiasticall Function but who promiseth to retaine that consent of Doctrine inviolate That there be also a common Forme of Catechisme for the use of children and ignorant people Thus will the truth be made familiar to them and withall they will learne to distinguish it from impostures and corruptions which are apt by degrees to creepe upon the slothfull For this you must be certainly resolved of that the Church of God cannot want Catechising for that therein the true seed of sound doctrine is contained from whence a pure and good harvest is afterward to arise and so to be multiplyed more and more c. Nor yet doth the benefit of a Catechisme consist only in the instruction of Children for there is withall this other benefit that both the people being thereby instructed will be better able to profit in the ordinary hearing of the Word and also if any one being puffed up would bring in some new opinion being called to examination by the Catechisme he will straight be discovered Thus Calvin And thus also in our Belgick Churches is that authority applyed to our Formes of Harmony to wit the Confession the Catechisme and Ecclesiasticall Order decreed and confirmed in Synods that the Profession the Doctrine and observation thereof is by Ecclesiasticall authority injoyned to all who will enjoy the dignity of the Ecclesiasticall Ministery and who live in the holy union of our Churches See the Syned at Embden Anno 1571. art 2. at Dort Anno 1574. art 2. Anno 1578. art 8. c. We reject therefore The opinion of those who grant it indeed lawfull for a private person or even for a particular Church yea and for all the Churches of a Kingdome to make Confessions and Formes of Doctrine and Discipline but hold it unlawfull and unprofitable to prescribe them either by Ecclesiasticall or Civill authority as binding Rules of Faith and Practise that men should be constrained to observe them in Faith and the practise of Divine Worship But now those things that are to be retain'd with that firme faith and unmoved constancy and certainty of mind as that for the profession thereof all beleevers should not doubt to shed their bloud and suffer Martyrdome and the Churches with the certainty of divine faith judge that so they ought to doe those things surely they may by Ecclesiasticall and spirituall authority prescribe to others and constraine men to observance thereof in faith and practise under the penalty of Ecclesiasticall censure But for the profession of the pure faith and of the spirituall Governement of Christ's Kingdome all who are faithfull sonnes of the Church are bound to shed their bloud See Rev. 2. 13. Act. 7. 57 58. Luk. 21. 15 16. Therefore Canons and Rules of this profession prescribed out of the undoubted Word of God may be Ecclesiasticall authority be imposed on the Churches of God by those who are by Office to watch over the purity of Faith and integrity of Ecclesiasticall Government Yea and we may bind our soules by Oath to preserve and professe the saving truth of God in faith and the obedience of faith that we fall not away from the holy Profession and exercise thereof See Psal 119. 106. Nehem. 9 38. And if we may lawfully
Pastors from that function CHAP. V. Of the Ecclesiasticall Ministery and the Exercise thereof p. 66 Q. 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 sinnes 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 Question 2. p. 70. Whether the Minister of a particular Church may not only by vertue of his gifts and from the common duty of Charity but also by vertue of his Ecclesiasticall Function lawfully performe ministeriall acts of his office in the Ecclesiasticall Communion of another particular Church to whose ordinary ministery he is not called Question 3. p. 75 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 explaine and apply it for instruction confutation reprehension and consolation of the hearers Question 4. p. 84 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 CHAP. VI. Of Classes and Synods and their authority p. 89 Q. 1. VVHether Classes and Synods have an authoritative power whereby they may authoritatively judge causes Ecclesiasticall with Ecclesiasticall jurisdiction so as that particular Churches ought to submit themselves to their decrees under the penalty of Ecclesiasticall censure Question 2. p. 103 VVhether Classes and Synods have power of sending or ordaining Pastors in a particular Church Question 3. p. 118 Whether Synods and Classes have power of Excommunication CHAP. VII Of set Formes p. 130 Q. 1. VVHether it be lawfull for Churches to prescribe to themselves constituted lawes and formes and certaine Canons by Ecclesiasticall authoritie wherein Articles of Faith and things necessarily required by God for the Government and Discipline of the Churches are out of the holy Scriptures expounded and determined and things not necessarily required are by Ecclesiasticall power prescribed according to the generall rules of Scripture from the precepts of the law of Nature and holy Prudence for the edification of the Church and the order and decency of Gods Worship and imposed on particular Churches and Church-Governours as bonds of Peace and Vnity Question 2. p. 143 Whether it be lawfull to use in the Church prescript Formes of Prayer Administration of the Sacraments c. or whether those Churches who use them be guilty of superstition and will-worship and whether it be lawfull to hold Ecclesiasticall Communion with those Churches where such Formes in the publike worship are in use FINIS VVE whose names are subscribed Delegates of the Walacrian Classis doe testifie that our Reverend Colleague Mr William Apollonius was injoyned by the said Classis that in these sad troubles of England he should by writing set downe what is the Government practised in the Churches of the United Provinces which we also judge agreeable to the Word of God and what are the Controversies at this time agitated in England concerning the Government of the Church of God and state that controversie by way of Theses and Antitheses shewing the Grounds of them And that we have diligently perused and approved that writing of his We desire from our soule that there were a way of Government as much as may be Uniforme observed in all Reformed Churches for the greater edification of the Church of Christ and the destruction of the kingdome of Satan We pray that the learned and worthy our Brethren and Fellow-labourers in the Kingdome of England would be pleased fairly to interpret this our affection Iacobus D'Herde President of the Wallacrian Classis pro tempore Iodocus Larenus Assessor pro tempore Isaacus Hoornbekius Preacher at Middleburgh Cornelius Beuckelarius Preacher at Vere Melchior Burs Minister of the word at West-Souburch Maximilianus Teellinck Preacher at Middleburgh This writing is set forth by prescript of the 46. Article of Ecclesiasticall Policy established by the most Renowned and Noble the States of Zealand Melchior Burs Minister of the Word at West-Souburch
Sending Rulers to a Church whereby it is committed not to the multitude of beleevers but to the Elders and Church-Governors 1 Tim. 5. 22. 2 Tim. 2. 2. Tit. 1. 5. c. 2. From the Examples of the Apostolick Church wherein the power of sending and ordaining Pastors was reserved to Church-Governors and never committed to the people See examples Act. 6. 6. Act. 13. 1 2 3. 1 Tim. 4. 14. 2 Tim. 1. 6. 3. Because the power of suspension or degrading Ministers of a Church belongeth not to the Multitude For to whom belongs the authority of taking away an Ecclesiasticall Ministery to the same it belongeth to conferre it for in what way any thing is obtained in the same way it is dissolved But no where in Scripture is this committed to the people to passe an Ecclesiasticall censure on false Ministers or Teachers or remove them from the Ministery but is required of the Angels of Churches and their Presbyters Tit. 1. 10 13. Reve. 2. 2 14 15 16 20. Act. 20. 28 29. So also is it decreed by our Belgick Churches that the Election of Pastors and Elders be not transacted without the peoples suffrages or free assent yet that the Mission or Ordination into the Ministery of a Church as also the suspension and degradation of a Minister be done by the Consistoriall Presbitery upon the judgement and assent of the Classis See the Canons of the Synod at Middleburgh Anno. 1591. art 3 4 5 11 58. at the Hagh Anno. 1586. art 4 13 72. at Middleburgh Anno. 1581. art 4 7 64. at Dort Anno. 1619. art 4 5 79. We reject therfore these contrary opinions following I. Of those who ascribe to the people or multitude of beleevers the power of the Keys even where there are no Rulers or Governors so that a Congregation of beleevers joyned in Church-Covenant though wanting Church Governors hath power of excommunication and of exercising all acts of the Keys or Ecclesiasticall jurisdiction and government save only the Sacraments But to us it is certaine from the word of God that that Church to which Christ gave the power of the Keys and the exercise of Ecclesiasticall jurisdiction is an Organicall body of divers members wherein are Eyes Eares Hands and Feet Pastors Rulers and a Flock which is lead and governed 1 Cor. 12. 14 15. Rom. 12. 4 5. 6. Act. 20. 28 29. But now beleevers joyned in Church Covenant destitute of Church Rulers doe not make up such an organicall body And therefore never in Scripture do we meet with a Church which exercised Ecclesiasticall Iurisdiction and the power of the Keys and yet was destitute of Church Rulers See 1 Cor. 5. 4. Act. 20. 28 29. Revel chap. 2. and 3. Therfore to no Church of beleevers wanting Rulers are we to ascribe the Keys of the Kingdome of Heaven II. Of those who affirme that the multitude of a Church doth derive Ecclesiasticall power on the Church-Governors and the Church-Governors are the beleevers servants properly so called the Churches mouth hand and instruments by whose intervention she doth execute her decrees so that the Church of beleevers under Christ the Lord and Head of the Church as his spouse and wife doth communicate government stewardship and legall exercise of Iurisdiction to some certaine men chosen by her selfe who as her servants and deputies by an authority borrowed from the multitude as the first and immediate subject of Ecclesiasticall authority do govern the house of God and exercise the chiefe acts of their function But we in this cause do from the holy Scriptures thus judge 1. That all the Functions and Offices and their authority are instituted by Christ in the Church and House of God and that the Governors of the Church do derive and receive the offices which they beare and their power and authority not from men but from Christ alone and his institution Ephes 4. 11 12. 1 Cor. 12. 26 27 28 29. Act. 20. 28. and that the power of the Keys and all authority of order and jurisdiction is primarily in Christ which Christ doth immediatly communicate to his Apostles and their successors therein 2. That the multitude of beleevers in a Church by this nomination or designation of a person on whom it may according to Christs institution be duly conferred doth effect thus much that the Ecclesiasticall office and the power thereof by the donation of Christ may be applyed to this or that man but doth not derive this power on that person But the Presbytery of Churches by a potestative Mission or authoritative Ordination and imposition of hands doth apply and send forth that person designed by the peoples choice into the possession and exercise of that function and authority So that Church Offices and their authority is immediatly from Christ conferred on the Church Governors but the application of these Offices to these or those men is done by the potestative Mission of the Presbytery with the previous assent or nomination of the people 3. The Pastors therfore in the execution of all acts of their office are not the Churches servants properly called but Governors Guides Fathers Rulers in the Church to whom the people are bound to obey whose Government Rod and authority they ought to submit to and imbrace with due subjection and reverence Heb. 13. 17. 1 Thes 5. 12 13. 1 Cor. 4. 1. And therfore when they are called the Servants of the faithfull 2 Cor. 4. 5. they are called by that name not subjectivè as if they derived and held their authority frō the Church for then were they the servants of men not of God but finaliter or objectivè because they are the servants of God for the Church for whose good and benefit they labour As Christ is called our servant Mat. 20. 28. and the Angells are called ministring Spirits Heb. 1. 14. Yet neither Christ nor the Angells have the authority of their vocation from us but exercise it for our good and service The Church Officers therfore are servants but servants of God and of Christ 1 Cor. 4. 1. in whose name they are Embassadours in all the acts of their Ecclesiasticall functions 2 Cor. 5. 20. and are furnished with his commands 2 Cor. 5. 18. are his Angells Revel 2. 1. and stewards in his house 1 Cor. 4. 1 2 3 10. III. We reject also the opposite opinion of those who teach that the exercise of Excommunication cannot be duly and lawfully done but by the judgement and decree of the people so as the whole multitude of the Church be the Judge in the case of Excommunication Although we grant that no man may in the Church be duly excommunicated without the knowledge and against the consent of the people but that the Exercise of the greater Excommunication ought to be with the assent of the whole people as was said before Yet to set all the Church members in the places of Judges we certainly beleeve would bring anarchy and confusion into the Church
doctrines of faith and discipline and the sence of Scripture being examined by ordinary ministeriall knowledge may by common consent be explained and decided that there may be an agreement also about the proper forme of speaking and proceeding agreable to the phrase and sence of the holy Scripture and of the Church and that it may appeare what those Churches hold which set forth those Confessions and Canons and what they judge out of Scripture that all those Orthodox with whom they will keepe communion should hold that there may be a restraint of licentiousnesse in inventing new opinions and orders to distract and trouble the Church and lastly that there may remain a testimony to posterity of the faith and doctrine of their ancestors that vicious or unnecessary and unprofitable innovations may be avoyded and the purity of doctrine and discipline the concord and peace of the Churches the better preserved They are usefull therfore for the understanding divine Scripture as handmaids with due subjection without any absolutely necessary prescription of using them so that there be an agreement in one and the same true sense but are impediments and hinderances to those only who with Licentiousnesse rather then Liberty endeavour to overthrow and feare not to call in question those principles which are as the foundations of our faith and Christian discipline and who assume to themselves a power to thinke and even to speake what they list which the Scripture doth every where reject as being farre from Christian modesty 4. We attribute therfore to these Formes only an hypotheticall necessity for we acknowledge that necessary occasions of this kind of writings arise only from the Reformations of Churches hereticks and erroneous persons contentions or sophistications fraudulent expressions and interpretations or the adversaries calumnies or the necessity of instructing the ignorant or the testification of a consent with other Churches both ancient and present or a necessary declaring the union of concord and consent 5. Therfore these Formes of faith and discipline are to be composed by the gift of prophecy out of all places of Scripture compared And cannot be prescribed to Churches but by Colledges of Prophets to whom Ecclesiasticall power of government is committed Hence the meeting of Apostles and Elders did by common consent compose explications out of Scripture of opinions in controversy Act. 15. and set out an Epistle wherein by a Form of confession concerning the Question in controversy it was decided and a Canon prescribed to other Churches 6. Wee consider these Forms either as touching the Matter of them which is divine being deduced from Scripture which wee make use of as Indices in explaining and determining dubious senses of Scriptures and Controversies for being searched out by so great diligence of godly Teachers and approved by their consent and received by those Churches wherein wee live wee cannot see that there is too much attributed to these Forms being examined and tryed by Scripture if they be looked upon as Indices of some controverted doctrine or sense of Scripture of which the meditation even of a private Christian much more of a numerous company of Prophets may be an Index Or they are considered Formally as they are Synodicall determinations duly concluded confirmed with Ecclesiaasticall authority carrying in them the unanimous consent of the Prophets as a badge of Ecclesiasticall union and communion and thus wee make use of them as Ecclesiasticall Judges in deciding and explaining Ecclesiasticall controversies in preserving the purity of doctrine and the peace of the Churches And when we consider them jointly wee attribute to them this authority which wee propose in Vrsin's words Their authority saith he is shewed in that it is not lawfull for any one to recede from those doctrines which they recite out of the Word of God nor is any thing to be innovaâ—â—â— in form of exposition or speech without just and necessary causes Yea and if they either have indeed or seeme to have any thing blame-worthy nothing yet is to be attempted in a rash disorderly and turbulent manner nothing to be spread abroad to the contrary without a previous communicating of opinions with such as are teachers and others able to judge of doctrines and the common knowledge and consent of those Churches wherein those Forms of Confessions are received and approved Though therfore the authority and power of Synods which prescribe those Forms be not of it self infallible nor instituted by God to be the supreme and infallible rule of our Faith and therfore cannot by itselfe and its own authority oblige beleevers to beleeve that which is determined in those Forms Yet wee acknowledge in Synods which constitute those Forms the supreame power of Ecclesiasticall judging and determining controversies given by God for avoiding confusion and rending of Churches whereby they may inflict Ecclesiasticall censures on such as openly oppose their decrees Hence have those Forms an excellent force and efficacy to beget in the minds of all a perswasion of the true doctrine therein contained For as the Learned Camero well noteth tom 1. Prelect de Ecclesia in that discourse concerning the Infallability of the Church so often as any thing is decreed by an Assembly of those who are placed in Auâ—â—ority in the Church it makes that this is not rashly and without accurate and grave observation to be rejected For a Synod hath a peculiar assistance of the holy Ghost and so a greater then that which belongs to teachers judging singly and apart They have also more certain meanes of finding out the truth to wit the Prayers and Fastings Disputations c. of the principall Pastors of the whole Church They have also a better course to know what is the opinion of the whole Church concerning a controversie raised and what course the Churches observe therein So that they who doubt of the truth of the Formes constituted in a Synod or upon light and probable reasons judge them to be false and so doe not certainly know them so to be are bound so farre to yeeld obedience to the Formes decreed as may be agreeable to Order and decencie in that Case which obedience is an observance of Christian humilitie and modâ—stie whereby the faithfull in such cases abstain from publike or open Profession of their opinion and condemnation or confutation of the opinion determined in those Formes And this evident because for giving obedience to the decrees of Churches we have the certaine and manifest authority of God commanding to obey them Heb. 13. 17. But for opposing them we have only uncertaine and probable conjectures and in such a case the common rule is to be followed Hold that which is certaine and leave that which is uncertaine Againe to oppose openly the Formes of Churches upon arguments but probable and lesse evident gives an unbridled and endlesse licence of contradicting any Ecclesiasticall decrees whatever Yea when there is any thing of falshood prescribed in those Formes of Churches