'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
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
Profession doth constitute a Church Visible which in Reality and it's internall nature constituteth the Church Mysticall that is Faith Medull lib. 1. cap. 32. thes 7. 3. That there is no visible instituted Church but that which is met together for the performance of all the Ecclesiasticall ordinances of Christ for preaching the word of God and administration of the Sacraments and the exercises of all the offices and spirituall gifts in a constituted Church But Christ speaketh of a Church Mat. 18. 17. met together not for the word and Sacraments but only for the exercise of Church Discipline So likewise is that meeting called a Church wherein the Apostles did not by way of Sermon preach the word nor administer the Sacraments but only told what God had done among the Gentiles Act. 14. 27. 15. 4. or chose some to carry their decrees to others Act. 15. 22. which were acts of Ecclesiasticall jurisdiction And therefore that meeting which meeteth only for the exercise of discipline and Ecclesiasticall jurisdiction is allso a Church and so called in Scripture CHAP. IIII. Of Ecclesiasticall power Question VVHether 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 believers not bearing any Church office may by themselves immediately exercise all Ecclesiasticall jurisdiction discipline and causes Ecclesiasticall save only the Sacramēts And cōsequently whether private Christians being Church members have such an Ecclesiasticall power as that they may authoritatively admit Church members to Ecclesiasticall communiō reprove by Ecclesiasticall authority such as cōmit 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 keys on the Ministers and Pastors of the Church and that power which giveth to the Ministers an Ecclesiasticall office and consequently the examination of Pastors the sending unto and confirming them in that Church office by imposition of hands and againe authoritative suspending and removing Pastors from that function Answer THe Reformed Divines teach that none in the Church of Christ which is his Kingdome may arrogate any power to himselfe but from a divine calling and delegation from Christ for whereas those Ecclesiasticall affaires are administred in the Church in the name of Christ and with his power none may performe them but he to whom they are committed by Christ 1 Cor. 4. 1. and 5. 4. 2 Cor. 5. 20. and when as Christ hath vouchsafed this calling and delegation to administer those holy functions not to all in the Church but to some only 1 Cor. 12. 28 29. Rom. 12. 4 5 6. they therefore deny that this power belongeth to all They allow indeed to all beleevers and godly members in the Church visible a spirituall dignity and authority of Grace whereby they are Kings and Priests to God for divine Grace hath a heavenly authority and majestie accompanying it but deny that authority of Office and Ecclesiasticall power or jurisdiction belongeth to them all We grant in this controversie 1. That the power of the Keyes is given by Christ for the benefit of the whole Church and of all beleevers for their spirituall edification Ephes 4. 11 12. 2. That to all the members of the Church belongeth power to choose their Ministers and Pastours either by suffrages or by free consent For this power is found grounded on rules of holy Scripture Act. 1. 23. and 6. 2 3 4. 14. 22. But by this Election the beleevers doe not conferre or derive the power of the Keyes on the Ministers or Pastours chosen but only designe him on whom the power of that Church office is by divine Institution to be conferred by Ecclesiasticall Ordination The whole derivation of Ecclesiasticall authority and spirituall power on Ministers so farre as it can be ministerially secondarily and subordinately performed by the Church is by the whole Ecclesiasticall Vocation But by Election is only the designation of the person on whom that power is to be conferred and by Ordination he is authoritatively sent and put into possession of that function to which he was by Election designed to be ordained Ordination therefore is an act of Ecclesiasticall jurisdiction as the Bishop of Spalato righly discourseth De repub eccles lib. 2. cap. 3. num 54. but the act of Election or Nomination is not an act of jurisdiction or Ecclesiasticall authority but of the gift of discretion whereby they prove the spirits and discern the voice of the shepheard and choose him by whose teaching they will be lead For the better clearing of this businesse When we consider of a Pastors Calling intirely and absolutely and not in reference to some part of it by it is the whole derivation of Ecclesiasticall right on this or that person performed And thus it comprehendeth Election and Ordination Election hath three parts Examination Approbation and Nomination Examination consists in the triall of his Learning and Gifts and former Conversation Approbation lieth in two things Judgement and Assent Judgement we call that sentence whereby the person examined is judged fit to undertake the Ministery and may profitably performe it Assent is of them who rest satisfied in this judgement Nomination is when one by name is by common advise decerned to be invited to the Ministery of a Church Ordination comprehendeth Mission and Admission Mission or sending is an authoritative act of the Presbytery whereby the Office is conferred on the person elected and he sent and commended to the Church for which he had been designed and put in possession of his Ministery Initiation or Admission is the publike administration of an outward rite wherby the person elected is established in the ministery of that Church and is performed by explaining the divine Institution Prayer and a solemne blessing the common Symbol of this Ordination is Imposition of hands In this whole businesse therefore of Vocation we grant to the people Nomination which was at first in the power of the Presbyters and people in common The Governours of the Church meane while moderating the whole action for they being better able to judge of the quality of their learning and gifts were therefore to performe this charge that according to the canons they were not to follow the people but to leade them for the Election was chiefly the act of Ministers the worke of the faithfull people to consent to that Election distinct 63. cap. Nosse cap. Cum longè For it is cleare by Apostolicall examples and the practise of the Ancients that the Ministers were first to Nominate and the people to assent to that Nomination duly performed or to consult in common about the person to be nominated or lastly if they have any cause why they might justly oppose that Nomination freely to produce their judgement to the Governours of the Church Their consent they signified anciently as Junius acknowledgeth disput
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
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
what manner ought is contracted in the same is it dissolved Hence in a Synod of the Churches was performed the Ordination of the Deacons elected Act. 6. 3. with the common consent of those Churches So 1 Tim. 4. 14. the Presbytery to whome the power of Ordaining is attributed doth not only denote a Parochiall Presbytery of which sort both in townes and in more eminent villages there were anciently one in each but it signifies a colledge of Apostles or Apostolicall men in whose number Paul was one 2 Tim. 1. 6. as the Apostles are sometimes called Elders 1 Pet. 5. 1 2. 2 Joh. ver 1 3. for this was done in the Church of Lystra as the Dutch Translators observe from Acts 16. 1 2. In which the Brethren of Derbe and Iconium were also actors as is evident from the place under whom are included also the Churches of the Region round about as may be gathered from Acts 14. 6. And if those most excellent servants of God whom God had rendred eminent by induing them with most ample gifts and setting them in a degree of an extraordinary and more sublime Ministery would not yet at their own pleasure without the counsels of others admit Timothy though named by the Spirits designation into the order of Presbyters by publike Ordination but thought fit for the observation of order first to acquaint sundry Pastors and Churches with it shall we who are no wayes to be compared with them be yet in doubt what we ought to do for not their sayings only but their doings also should be to us a rule what we ought to say and doe And so in our Belgick Churches according to the order established Ordinations of Pastors are performed with the consent and judgement of the Classis As appeares by the Synod at the Hagh Anno 1586. art 4. at Middleburgh Anno 1591. artic 3 4. at Dort Anno 1619. art 4. We reject therefore the contrary assertion of those who ascribe to particular Churches in a setled state of the Church the absolute power of ordaining their Pastours without the inspection or authoritative jurisdiction of any Classis or Synod Question 3. WHether Synod and Classes have power of Excommunication Answer In this controversy we hold 1. THat a Classis or Synod of Pastors hath power to admonish and rebuke authoritatively and with power Ecclesiasticall such as offend subvert soules by error and commit scandalls Acts 15. 10 24. This admonition reproof and condemnation in this Synod was performed by the Apostles and Elders in order to Ecclesiasticall censure And this power not a power of Order but of Jurisdiction performed not by the concionall key only but the key of Ecclesiasticall discipline For it 's done not by one but by many by the whole Synod ver 6 22. In the society of an Ecclesiasticall body which had power by common advise to decree this rebuke and what ever is determined in this cause about that question for which they came together See ver 2 6 23 24 25. chap. 16. 5. 21. 25. The cause in which it was done was not only a case of conscience but of scandall and publike offence given in Ecclesiasticall communion ver 19 28 29. with 1 Cor. 10. 24 25 26 27. Rom. 14. 14 15. Whereupon it is determined for the peace and edification of the Churches that all troubles and unprofitable burdens should be removed out of the Church ver 2 19 23 24. chap. 16. 4 5. and that in an Ecclesiasticall assembly ver 6 15 22 25. So that this rebuke performed by the Apostles in order to spirituall censure was an act of Ecclesiasticall discipline 2. There belongs also to Synods and Classes this power and exercise of Ecclesiasticall discipline to make Ecclesiasticall laws which are determinations necessary for the observation of morall precepts especially those of the first table and for the ordering the externall Government of the Church that all things be done decently and in order to the common edification of all By this power they establish outward ceremonies sutable to the due administration of the worship of God outward formes of behaviour and things indifferent such as tend to the outward order decency and edification of particular Churches and make rules for directing the discipline of the Churches The Apostles and Elders in the Synod decreed that the Gentiles who had imbraced Christ should abstain from things offered to Idolls and from bloud and things strangled Act. 15. 25 28. Lambertus Daneus discourses soundly and accurately in his Poliria Christiana lib. 6. cap. 3. Moreover saith he as for the rites and ceremonies and the outward order which is necessary in ordering the Church let an Ecclesiasticall Synod be assembled with the command and presence of the godly surpeme Magistrate and this Ecclesiasticall Synod duly gathered shall determine what that order and externall government of the Church ought to bee c. See what was said before of the Doctrinall power of Synods This power of making lawes is a power of Ecclesiasticall jurisdiction and Government for it doth direct and dispose authoritatively those meanes by which the government of the Churches is put in execution For these lawes are made with the sanction of a spirituall and Ecclesiasticall penalty against delinquents and consequently proceed from that spirituall jurisdiction from whence proceedeth this threatning and inflicting of spirituall power Againe the publike judgement of direction passed with Ministeriall authority of a scandall given or taken of cases of conscience in the exercise of charity about things indifferent of the spirituall edification of the Church belongs to the externall tribunall and Ecclesiasticall jurisdiction But he that appointeth rites of order and decency in the publike worship of God and in the exercise of Ecclesiasticall discipline must of necessity give a publike judgement passed by ministeriall authority concerning scandall given or taken concerning cases of conscience in the exercise of charity about things indifferent concerning the spirituall edification of the Church for to this end are Ecclesiasticall lawes made for the avoiding of scandall for the spirituall edification of the Church for the due exercising of brotherly love in Church communion It is therfore an act of spirituall jurisdiction 3. Classes and Synods have an authoritative inspection and judgement not of discretion only but of Iurisdiction and approbation in the exercise of excommunications from particular Churches so that no particular Church which holdeth Ecclesiasticall communion with other Churches in Classes and Synods may lawfully excommunicate deliver to Sathan any member of their communion without the authoritative judgement and approbation of the Classis or Synod Which appeares by these arguments That which concernes all ought in their own way and manner to be handled by all now the excommunication of any in a consociate Church concerneth all the Churches of that society for they all receive scandall they are all liable to the danger of infection by reason of the communion which they hold