'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
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
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
A CONSIDERATION OF Certaine Controversies at this time agitated IN THE KINGDOME of ENGLAND Concerning the Government of the CHURCH of GOD. Written at the Command and appointment of the Walachrian Classis BY Guilielmus Apollonii Minister of the Word of God at Middleburgh And sent from the Walachrian Churches to declare the sense and consent of their Churches to the SYNOD at LONDON Octob. 16. 1644. Stilo novo Translated out of Latine according to the printed Copy London Printed by G. M. for Tho. Vnderhill at the Bible in Woodstreet 1645. To the most Excellent and Noble Lords The Lord William Boreel Lord of Duynbeque c. Counsellour and chiefe Syndick of the City of Amsterdam The Lord John de Reede Lo. of Reinswoud c. Deputy in Ordinary in the Generall Assembly of the United Provinces in the name of the Province of Vtrecht The Lord Albert Joachimi LORD of Oedekenskerk in Oostende Secretary of the Republike of ter-Goes Ambassadours in the name of the High and Mighty Lords the States Generall of the United Provinces of the Netherlands Most Excellent most Noble Magnificent and most Illustrious Lords THe Pastors of the Churches of the Walachrian Classis being moved with the deplorable face and condition of the English Churches would gladly contribute some assistance for the quenching of that flame of controversies risen amongst them concerning the Discipline and spirituall Government of the Kingdome of Christ and afford not their prayers only but their counsell and assistance also meet for composing these contentions whereby the billows of dissentions might be asswaged and a happy peace restored to those troubled Churches By their authority therefore and command they have imployed me in this present worke and out of pure zeal and brotherly love to those Churches have lately injoyned me to exhibite to the Assembly of Divines at London our Ecclesiasticall Government proved by the word of God and confirmed by grounds of holy Scripture and the cōsent of Reformed Divines Which work being now finished and after a diligent Examination by those Pastors approved I offer to your most Noble and most Excellent Lordships for to you as is well known to us all the tenderest care of the true Religion and the sacred peace and unity together with Truth of the Churches of England is by the Command of the High and Mighty Lords the States Generall of the Netherlands principally cōmitted The promoting whereof with all your utmost endeavours would even by the event be manifest if so be the condition of the Kingdome and Church there would permit And surely if God shal by his providence sometime prosper your endeavours and make the earnest prayers of us all effectuall I do certainly trust that the wounds of the Church of Eng. may by your assistance and help be cured and the dissentions raised by your peaceable and prudent counsell be composed For God hath conferred on you large gifts of Wisdome Prudence Piety and Zeale whereby the disturbed condition of the Church of the Sonne of God may be reduced to the moderate counsels of Peace and the perplexed affaires of a shaken Kingdome to the straight bonds of renewed amity Which that the Great and Gracious God may more and more stir up and increase in you and blesse with prosperous successes in the businesse committed to your most excellent Lordships I beg with fervent prayers and from my soule desire that he will gratiously preserve your most Excellent most Noble Magnificent most Illustrious Lordships and inspire those counsels into his Royall Majestie and the High Court of Parliament which you affording your assisting indeavour may restore to the Churches of England peace and tranquillity together with edification in the faith and increase of love Middleburgh the first of November 1644. Your most Excellent and Noble Lordships most observant Guilielmus Apollonii Pastor of the Church of God at Middleburgh in Zeland TO THE SYNOD at LONDON Reverend and Beloved Brethren in Christ assembled in the Synod at London WE have received by your most courteous Letters written some Moneths since to the Churches of Zeland an expresse testimony not only of your entire friendship but also of your confidence and sincere affection towards us into whose bosome you were pleased to poure forth your fluctuating minds Our wishes and endeavours are that we may give you a reall experiment of our brotherly compassion for our very inmost bowels burn within us with the zeale and love of Christ and the Saints when we heare of the Churches of Christ in affliction when the moanes and lamentations of our holy Brethren pierce our eares and when we seriously consider the causes of your calamities O that our eyes were resolved into Fountaines of waters that we might lament day and night the desolations of the people Our mind trembles to heare the desperate counsels and wicked attempts of those whose endeavour hath been to blot out from amongst you the whole face of a Reformed Church and totally to hinder all better counsels and have brought it thus to passe that the band of the Kingdome being broken all things are now involved in a cruell warre all hope of peace and agreement taken away and the happinesse of Church and Kingdome overthrowne But as God doth by his favour prosper right counsels so for the most part he brings the wicked plots of men upon the heads of those who contrive them and by a divine wisdome doth over-rule the vices of the world whereby his Church is oppressed either to the safety of his own or a triall of their Piety For whoever they are that truly love God they doe not fasten the Anchor of all their hope on the barren sands of mutable things and humane strength but on the solid Rock which cannot be moved by any waves that is Jesus Christ the Churches Husband peculiar and present with every one In whose bosome who-ever do with full confidence repose themselves and cast all their care on him alone are quiet in the midst of troubles and injoy comfort and are as well thankfull in adversity as in prosperity Though to speake the truth what is adverse but that which hindereth us in our course to eternall happinesse what is prosperous but that which conduceth to it Christ is both the Husband the Lord and Physitian of the Church The Husband because being out of love to us drawn to die he hath knit us to himself and himselfe to us in an everlasting Covenant The Lord because by the price of his bloud he hath rescued us from the tyranny of Satan he governes us and beares rule in us and disposeth at his pleasure of his own propriety The Physitian because he is the Saviour he alone doth efficaciously heale the evils of men dispelling the diseases and distempers of the soules purging his Church and restoring it to health He is oft-times more mercifull when he sendeth bitter things then when he refresheth with sweet things He knowes what is expedient for his
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
to the Church of that kingdome any new right but that right which before they had to injoy the ordinances of God which by reason of their defection or some other cause was hindered and as it were suspended they may now freely and purely again reduce to practise Thus did the Church of God under the Old Testament often in the time of defection or extraordinary necessity enter into a solemne Covenant in the presence of God 4. Neither do we hold that the Covenant mentioned in the Question is for the matter of it alltogether unlawfull for it is lawfull also expressely publikely and solemnly to vow to God those things which are in the precepts of God enjoyned to all beleevers But that necessity of making this publike solemne and expresse Covenant in the presence of the whole Church requiring it as a thing of absolute necessity to the essentiall constitution of a particular Church we do not acknowledge but that union above mentioned we conceive sufficient by the word of God for the joyning men professing the faith into one particular Church So that by the word of God to the essence and intirenesse of a particular Church this union is sufficient We deny therefore in this controversy 1. That a solemne and expresse Church Covenant between the Governors of a Church and the Members of it publikely entered into before the whole Church for the performance of all exercises of piety in a holy communion with God and amongst themselves is absolutely necessary and essentiall to the constitution of a true visible Church so that without such a Covenant there would be no visible Church of God no member of a true or pure Church 2. We deny allso that by such a Church-Covenant that right is obtained which the members of a Church in Ecclesiasticall communion have to the Sacraments of grace the priviledges of the Ecclesiasticall Ministry and other benefits which Christ hath given to his Churches The Reasons of our deniall are these 1. Because the Apostles have not ordained any such Church-Covenant betweene the Members and the Pastors of a Church neither in the admission of Members into the Church did require such a Covenant as necessary but by the Sacrament of Baptisme they received such as professed the truth and holinesse inâ—o the Church visible and joyned in the same exercises of divine worship with those who were without any such Covenant received into an Ecclesiasticall body with themselves See Acts 2. 42 47. 5. 13. 8. 12. 9. 26. 18. 8. 2. Under the Old Testament the particular Churches in the Synagogues entred not into any solemne Church Covenant in the admission of members but only on extraordinary occasions when they had made defection from God all the faithfull of the whole nationall Church renewed their Covenant with God for restoring the decayed worship of God or when they were by some other necessity called upon for renewing such a Covenant 3. No man can injoyne any thing upon the consciences of men as absolutely necessary to injoying the Sacraments of divine grace and the benefits of the Ministery of the Church which God hath not injoyned without damnable wil-worship But God hath not injoyned such a Covenant on the consciences of men as absolutely necessary for there is no law of God wherein he hath injoyned a necessity of this Covenant as the essentiall form of Church-communion so as that without it no man can be member of a visible Church or have right to the seales of the Covenant Therefore the necessity of this Covenant is a will-worship and so to be rejected 4. The meanes whereby the members of a Church visible are associated and united into externall Ecclesiasticall communion are Baptisme under the New Testament as Circumcision was under the Old Testament 1 Cor. 12. 13. as Cornelius Acts 10. 47. Lydia Acts 16. 15. others were by Baptisme ingrafted into the body of the Church visible which in those of yeares is joyned with an imbracing and profession of sound Doctrine and subjection to the ordinances of God as appeares in the believers Acts 2. 41. the Bereans Acts 17. 10. and by Christs commandement Mat. 28. 19. Hence say the Professors of Leyden that beside the primary uses of the Sacrament of Baptisme there are other secondary uses of it to wit the externall ingrafting them into a particular visible Church Acts 2. 41. the uniting of Christs members amongst themselves and into one body 1 Cor. 12. 12. and consequently upon these a signification of our profession and a distinction and separation from all other assemblies of unbeleevers This Church-Covenant therefore is not the formall reason of our Ecclesiasticall communioÌ„ in the Church visible Hence allso our Churches of the Netherlands in admitting of Pastors or Church members do not enter into any such Church Covenant which yet are true visible Churches of God whose members have all essentiall requisites necessary to Church communion in the visible Church We reject therefore the Opinions of those 1. Who make this Church-covenant to be the Forme of the Church of God so that true beleevers professing the faith are indeed Materials of a Church who yet so long as they have not entered into such a Covenant want the Forme of it and therefore are no true Church of God The Argument upon which we reject this position is because the Forme of a thing gives it its being and operation so that there can be no property no operation or act of a true Church in such an Ecclesiasticall company who are not joyned in such a Covenant And therefore this opinion depriveth all the Reformed Churches which are not united in such a Church-covenant of a true Church Ministery of the power of calling and ordaining Ministers of a lawfull administration of the Sacraments of Ecclesiasticall Jurisdiction c. And denies all that are baptized c. in those Churches to be truely and rightly baptized c. 2. We reject also the opinion of those who make this Church-covenant to be that moment of time wherein the Minister of a Church hath Church-power over his Congregation committed to him and the people injoy the benefits of his Ecclesiasticall function and the members of the particular Church amongst themselves exercise the care and power and hold Ecclesiasticall communion and fellowship whereas it is certain out of the Word of God that the Ministers and Pastours of Churches receive Ecclesiasticall power over their flockes and the people become subject to the Ministery of their Pastours for the Salvation of their soules and their mutuall edification in faith not from any contract which those men make amongst themselves but from Gods Calling whereby the Pastours are sent forth by the Church of Christ to the Ministery and the flock injoyned by divine appointment to receive the ministery and labour of their Pastours by Gods institution for their salvation See 1 Cor. 4. 1 2 2 Cor. 5. 20. Ephes 4. 11 12. 1 Thes 5. 11 12. and it
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
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
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
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
two or three are gathered together in my name there am I in the midst of them Matth. 18. and I am with you to the end of the World Matth. 28. Which primarily are to be understood of the inferior Consistories but there being an union and communion amongst themselves of all Churches the superior consistories are comprehended likewise 3. We deduce our argument from the practise of the Iewish Church For the Christian Church borroweth her frame of her Ecclesiasticall polity from the cōstitution not pedagogicall but essentiall and perpetuall of the ancient Church and therfore the Churches Consistories are now lawfully constituted according to the same forme according to which the Ecclesiasticall assemblies were constituted under the Old Testament And the reason is because it is manifestly evident that this order besides that it was of old instituted by God and by the fathers most religiously observed belonged onely to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good order of a Church not to the pedagogy of the Law nor the distinct nature of that government But now under the Old Testament there were Synagogicall consistories in each City wherin the Scribes and Levits being presiding some Elders of the people and men more eminent in dignity were joyned to them whose office consisted as well in teaching as in moderating the actions of the Church and who tooke notice of beleevers manners and dispensed pious reprehensions and Ecclesiasticall censures towards the vices of offenders And there was also at Jerusalem a generall consistory or Synedrium held to which the most weighty matters were brought which in the lesser Synagogicall judicatories either by reason of their difficulty or the dissentions of parties could not be decided or ended Se Deut. 17. 8 9. 2 Chron. 19. 5 6 7. Jer. 26. 9 c. This argument our eminent and reverend Gersom Bucer in his dissertation de gubernatione Ecclesiae pag. 65. doth thus propose and not to be tedious it was requisite to set downe distinctly in what respect the order appointed amongst the Jews doth expresse the polity to be observed by the Christian Church in holding their meetings For first as of old the use of sacred Consistories as well Synagogicall in the severall Cities as the supreme at Jerusalem was appointed by Gods institution for the passing of judgements and determining controversies So in the New Testament even from the beginning of the Churches birth the Lord would have as well particularly in each City as in many Cities in common some form of ordinary judicatory to the end that both the Ordination of Ministers may be duly performed and the censure of manners administred else what could be more absurd either then the Precept of Christ commanding that he who refused to heare his brethren should be brought to the Church or the Apostles reproofe reprehending the Corinthians that they had neglected to proceed in the publike judicatory of the Church against the incestuous person Neither only had each particular Church their proper distinct Consistories but that also divers Churches when more weighty controversies did arise which could not in lesser Assemblies be determined did in the new Testament come together to one generall Councell the history of the Apostles testifieth Acts 15. c. And doubtlesse not only this ordinary superiour Court or Sanedrim was kept at Jerusalem but extraordinary Conventions called for the Churches Reformation the establishing Religion and the sincere Worship of God by a Nationall Covenant and for other holy occasions See Examples thereof Deut. 29. 20. 2 Chro. 15. 9. 29. 4 34. 29 Nehem. 10. 32. to 34. And such conventions being celebrated for morall duties the celebration of them lyeth as a duty on the Churches of Christ at all times 4. A fourth Argument is taken from 1 Cor. 14. 32. where the spirits of the Prophets are to be subject to the Prophets by Apostolicall Precept whatsoever therefore an Ecclesiasticall Prophet doth in his sacred function performe either in sacred Doctrine or divine Worship or Ecclesiasticall Discipline it ought to be submitted to the judgements of other Prophets Therefore one single Prophet of this particular Church is to be subject to the judgement of Prophets of other Churches And consequently Assemblies of many Prophets meeting out of divers Churches are here established to whom by the Word of God the Spirits and wayes of Prophets of particular Churches are subject Other arguments are also at hand in this cause if we purposed to contend by number of Arguments Hence also doe the Churches of the Netherlands hold their Synods endowed with authority and power Ecclesiasticall which do so impose their decrees on particular Churches that they permit not a private or particular Church to alter the order established by the Synods but injoyne all to observe their Canons established till it shall be otherwise appointed by the Synods See the Synod at Embden Ann. 1571. art 53. at Dort Anno 1574. art 91. at Middleburgh Anno 1581. art 69. at the Hagh Anno 1586 art 79. at Middleburgh Anno 1591. art 80. at Dort Anno 1619. art 86. We reject therefore the opposite Assertions 1. Of those who allow to Synods and Classes no other power then of Counsell and Perswasion as one brother towards another and one particular Church towards another Particular Sister Church may be counsell and perswasion direct and exhort to their duty so neither have the whole number of Churches that hold Ecclesiasticall Communion in Synods and Classes any other authority granted them by the Word of God but to perswade exhort and admonish Against whom we use no other arguments then what Master John Cotton himselfe hath in a late Treatise in English concerning The Power of the Keyes Chap. 6. We dare not say saith he that their power reacheth no further then giving counsell for such as their ends be for which according to God they do assemble such is the power given them of God as may attaine those ends As they meet to minister light and peace to such Churches as through want of light and peace lye in errour or doubt at least and variance so they have power by the grace of Christ not only to give light and counsell in matter of Truth and Practise but also to command and injoyne the things to be beleeved and done The expresse words of the Synodall letter imply no lesse It seemed good to the Holy Ghost and unto us to lay upon you no other burden Acts 15. 27. This burden therefore to observe those necessary things they speake of they had power to impose It is an act of the binding power of the Keyes to bind burdens And this binding power ariseth not only materially from the weight of the matters imposed which are necessary necessitate praecepti from the Word but also formally from the authority of the Synod which being an Ordinance of Christ bindeth the more for the Synods sake Thus Master Cotton 2. We reject also their contrary opinion who allow to
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