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
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
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
Church and is neither slacke nor sleepeth in the care of his We oft-times judge those things prosperous which are most adverse and think those things adverse which are most prosperous Our duty is to obey it is Christs work to judge All prosperity is from him from whom if it proceed not it cannot be called prosperity from him commeth adversisity which to us he makes to be either a remedy or a gain to Piety by that he comforteth our infirmity that we may be able to beare it by this he tryeth and crowneth our faith The Church cannot have entrance to the glory of heaven but by the crosse that is the common way of all whether we be Kings as one speakes or poore Peasants every one must take up his own crosse But Christ liveth ordering the Scene of humane affaires by his secret counsell We pray therefore that he who knoweth what is conducing to the good of mankind of his Church of you would vouchsafe to inspire such counsels into the hearts of Princes which may restore to you Godlinesse together with holy agreement and prosperity since we see we have nothing but prayers left for the asswaging the flouds of troubles amongst you O God of Peace remove this confusion from the Church of thy Sonne from the flourishing Kingdome of England O Lord Jesus the fountaine of all peace dissipate the counsels of those who out of a desire of spoile being greedy of glory stirre up the tumults of warres and waves of persecutions even against those who deserve it not Thou art the Redeemer save thine owne purchase Thou art the Saviour suffer not those to perish who depend on thee Thou art the Lord vindicate thine own possession Thou art the Head afford succour to thy members Thou art the Prince of Peace inspire those that are thine with mutuall love Thou art God have compassion on thy suppliants And you Brethren indure labours with a good courage and compose your spirits that for the cause of God and the Churches good you may with assured hope and firme confidence undergoe whatever by the counsell of God is laid upon you There is no affliction so great but humane nature may beare it if accustomed to it especially if there be Christian Fortitude godly confidence and a couragious mind Thinke with your selves not only thus That the Affliction doth thereby become the more mild if born with patience but that also the Philosophy of the Gospel binds you wholly to intrust and commit your affaires to God our Saviour like as one sick and in danger of life commits himselfe to the Physitian anointing bathing lancing searing being perswaded that in whatsoever wayes he disposeth of your troublesome condition he will do it all for your healths sake We are not to prescribe to God let him save or destroy doe what he will and know that he willeth nothing but what is best for you you shall have God with you while you labour with a good resolution in a good cause and you shall have with you the righteous cause of faith which was ever at last victorious against all the assaults and subtilties of the wicked and will doubtlesse be so now though God in his just judgement for the grievous sinnes of men may suffer the ship of his Church to be tossed in these waves Christ hath purchased the Church his Spouse with his owne precious bloud and hath promised to be with her to the end of the world he will not therefore now forsake her but rather confound those who feare not to extoll themselves against the truth from the great and gracious God therfore expect a happy issue The seeds of mourning and of teares promise a harvest of glory and joy God will poure forth the oile of gladnesse on those that mourne in Zion he will clothe them with the garments of salvation and praise who are oppressed with a spirit of heavinesse The House of God shall be purged by your teares God hath sent a fire into your lands not to consume the golden and precious vessels of the Lord but to purifie the sons of Levi and to cleanse his house from the drosse and filth of false and adulterate worship superstition schismes errours and offences that there be offered in all your borders a pure offering of spirituall worship according to Gods Institution For how great a thing are we to judge this that these troubles of your Churches have produced this holy Covenant between the three Kingdomes plucked up by the roots the differences between your Kingdome and that of Scotland conjoyned the English and Scots as brethren in the strictest bonds of unity and ingaged you all really constantly sincerely and to your utmost power to labour and endeavour to defend and maintain the Reformed Religion of the Church of Scotland in Doctrine Worship Discipline and Government against the common enemies and also to endeavour the Reformation of Religion in the Kingdomes of England and Ireland in Doctrine Worship Discipline and Government according to the Rule of the Word of God and the Pattern of the best Reformed Churches as likewise to bring the Churches of God in these three Kingdomes to the nearest Conjunction and Uniformity in the Confession of Faith form of Church-Government Directory for Divine Worship and Form of Catechisme that all you and your posterity after you may as brethren live in the true Faith and mutuall Love and that the Lord may be pleased to dwell in the midst of you Which sacred Oath doth promise fruits greatly profitable to the Churches of God and exceedingly desirable wherein you have bound your soules under an execration if you doe not holily sincerely and constantly in the presence of God perform those things you have covenanted in the former heads of the Covenant We beseech you therfore in the name of God that denying all humane affections you deale faithfully in this businesse you do wholy cast forth of the house of God not only the Bishâ—tyranny superstitions already suppressed but also heresies schismes and whatsoever is contrary to sound doctrine and the power of godlinesse as your Oath asserteth Let your own consciences judge how heresies of all kinds can passe unpunished manyfold seeds of schismes be spread without controll and prophane doctrines of errors be commonly vented in publike in that city which by so expresse so sacred and severe an oath hath bound it self in the presence of God to cast out all errors heresies schisms from the house of God Pardon us Reverend Brethren it is just griefe of heart that enforceth us to complaine for that we understand that in Religion the publike worship of God and the spirituall Government of the Church there are such confusions rise amongst you that those amongst you who endeaour schismes spread heresies traduce the Reformed Churches breed stirrs and render the Churches face polluted do so without controll exult The true Church of God favours not seditious proceedings as being by instinct of its holy
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
'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
Ecclesiastically and when one of them hath made defection from the Gospell of Christ others indeavour by Ecclesiasticall Ministry and the Discipline of Christ to reduce it into the right way and if they refuse to hearken to their Ecclesiasticall admonition they judge them as a company of heathens and publicans avoid and exclude them from their holy communion Since then the Churches of one people or nation performe amongst themselves these specificall exercises of Ecclesiasticall communion and union there is therefore a coalition of them into a Church Nationall Hence also our Churches of the Netherlands in their Synodall Canons have ordained not only Ecclesiasticall Assemblies Consistoriall Presbyteriall and Classicall but have also often decreed that Synods Provinciall and Nationall are to be called for the Ecclesiasticall judging of the affaires of the Church As appeares by the Synod at Emda Anno 1571. art 6 7 8 9. at Dort Anno 1578. art 16 17. at Middleburgh Anno 1581. art 20 21. at the Hagh Anno 1586. art 26 27. at Middleburgh Anno 1591. art 25 26. at Dort Anno 1619. art 29 30. where it is decreed that there shall be foure sorts of Church Assemblies held to wit Consistories Classes Synods Provinciall and Nationall wherein nothing but Ecclesiasticall affaires may be handled and that in an Ecclesiasticall manner III. We affirme that there is described in Scripture an universall externall Church dispersed through the whole world which in a visible polity maketh one Ecclesiasticall organicall body under which are contained all Particular Classicall Provinciall and Nationall Churches as parts of that whole This assertion we thus prove from Scripture 1. From 1 Cor. 12. 28. God hath set some in the Church c. where by the word Church is signified that one body of which there are many members spoken of ver 12. wherein is not described the Invisible and mysticall Church of Christ as such but the Church of Christ as Visible and externall as being that which is distinguished by the visible Sacrament or signe of Baptisme ver 13. which consisteth of various and heterogeneous externall members and organs ver 15 16 17 18. to which are given from God those various and externall administrations for edification spoken of ver 28. which is subject to Schisme and separation ver 25. Nor is it any Particular Church that is there described but the Universall and Catholike Church wherein all as well Jewes as Gentiles are joyned into one body ver 13. which comprehends all that are baptized in one Spirit ver 13. to which are given from God Apostles Prophets Teachers Pastours the gifts of tongues and miracles c. ver 28. which are not given to this or that particular but to the Catholike Church visible There is therefore here described an Universall Church 2. There is by the Word of God some fellowship and communion Ecclesiasticall betweene all the visible Churches of the whole world and therefore we must acknowledge by the Institution of Christ a universall body of the Church For there is between them an internall fellowship and an obligation to mutuall duties of Christianity Eph. 4. 3 4 5 6. which requireth also an externall Ecclesiasticall fellowship and communion in exhorting reproving comforting and edifying of all and bindeth us to offer prayers and thanksgivings to God in the Ministry of the Church in behalfe of all the Churches of the whole world to reduce Churches gone astray c. and that fellowship which the members of a particular Church hold amongst themselves the same in a due proportion ought the Provinciall and Nationall Churches to hold amongst themselves for the mutuall edification and increase of the body of Christ by which Ecclesiasticall communion all Nationall Churches doe make up one Universall Ecclesiasticall body 3. So also we see in Scripture Ecclesiasticall meetings held which represented the Church Catholike and Universall of the whole world wherein businesses were transacted which concerne the Universall Catholike Church of the whole world as Act. 1. where an Ecclesiasticall meeting is held by Preaching the Word and exercises of Discipline or Church-Government ver 15 16 26. and that in the name of the Church Catholike for there are the Pastours of the Church Catholike the Apostles sent into the whole world Matth. 28. 19. with the brethren out of Galilee and Jerusalem ver 15. and they transact a businesse which concerneth the Church Universall to wit the Election of an Apostle to be a Pastor of the Church Universall And they who transact those things which concern the rule government and oversight of the Church Universall ought to represent the Church of the whole world And All. 15. 22. that meeting of Apostles Elders and Brethren is called a Church who by an ordinary power prescribed Ecclesiasticall decrees and canons to all the Churches of the Gentiles and imposed them in a way of Jurisdiction which no Provinciall or Nationall much lesse Parochiall Church might lawfully do but is an act of the Catholike Church The Reformed Divines also acknowledge a Catholike visible Church see amongst others Walaeus in his common places loco de Ecclesia militante pag. 458. of his works in folio where explaining the nature of the Church visible after the definition of it he affirmes that this Church visible is considered two wayes either Vniversally for the Church which through the whole world is by the preaching of the Gospell called out of the world which in some respect may be called also Catholike or for a Particular company confined to one certain place See also the Positions of the Professours of Leyden disp 40. thes 27. where they tell us that the Church Visible is by some consounded with a Church Particular and the Invisible with the Vniversall But we say they saving alwayes better judgements thinkâ— these members ought not to be confounded And thes 33. thus they say This Church visible is considered two wayes either as a certaine company of one particular village towne or province those to wit who are knit together not only in a community of Faith and Sacraments but also in the forme of externall Government and Ecclesiasticall rites or as a certaine company Occumenicall and universall dispersed in divers places through the whole world though in the very externall forme of Government and circumstantiall rites they doe often much differ amongst themselves yet agreeing in the essentiall communitie of the Faith and Sacraments whence also that is frequent in Cyprian The Bishoprick is one whereof each severally hold a part IIII. We affirme that a company of Presbyters met together with Ecclesiasticall jurisdiction for transacting Church affaires are a Church to wit a ministeriall or a governing and representative Church as they call it and therefore called in Scripture by the name Church We confesse that such a company of Presbyters are not a Church Representative properly so called as if the Elders were the delegates of the beleevers who in their name and their stead governe the
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
Servants in the house of God by speciall office 2 Cor. 4. 5. who know how to behave themselves aright in the house of God 1 Tim. 3. 16. and to give to those in the house their due portion in season Math. 24. 25. rightly to divide and distribute the word of God 2 Tim. 2. 15. For the Keyes are a signe of power intrusted which are by Christ committed to the stewards and overseers in his house whereby to administer their power And by the Keyes in Scripture is signified authority faculty power administration of government which is exercised in commanding forbidding allowing restraining As Isa 22. 22. compared with Isa 9. 6. Rev. 1. 18. 3. 7. And Mat. 16. 18 19. denotes Ministers power and full administration They are committed therefore to those who are set over the Church not to all in the Church 2. That opinion is not to be admitted which doth overthrow the order constituted by Christ in the Church by which order Christ hath in the Church visible as in an Heterogeneous Organical Body constituted of divers integrall parts to which he hath given their peculiar functions and operations in that Ecclesiasticall body For he hath set in the Church eyes eares hands feet rulers and such as are over them in the Lord overseers watchmen Pastors Embassadors in Christs name preachers fathers builders sowers c. And a flock a people a house a field children and such as governed and who are bound to obey those that are set over them c. see Heb. 13. 17. 1 Thes 5. 12. 1 Tim. 5. 17. 2 Cor. 5. 20. 1 Cor. 4. 1 2 15. 1 Cor. 3. 9. c. But if all in the Church have the power of the Keys power of building ruling the Church by censures Ecclesiasticall c. all will be Embassadors Rulers Fathers Pastors Watchmen Eyes Eares for to those parts of the Church do Ecclesiasticall and authoritative oversight and rule belong as their proper function Therefore the power of the Keys and exercise thereof is not common to all members of a Church but is the proper function of the overseers and Pastors to whom the Rod and that severe power is committed for the edification of the Church 1 Cor. 4. 21. 2 Cor. 13. 10. 3. The Cannons and rules proposed in holy Scripture whereby the right government of the Church and the due use of the Keyes is directed are not given to all the beleevers in a Church but the Pastors and Elders Timothy and Titus and other Church-Governors are by the Apostle instructed how to behave themselves in the house of God as faithfull stewards in the Epistles to Timothy and Titus and also 1 Cor. chap. 3. 4. And the faults which are committed in mis-governing of Churches and abuse of the Keys are not by God imputed as the fault of all the beleevers in a Church but of some to wit the overseers 1 Tim. 3. 4 5 6. Tit. 1. 7. 1 Pet. 5. 3. Revel 2. 14 20. 3. Ioh. 16. 10. The praise and reward promised for due ordering of Churches is not by God promised to all the beleevers in a Church but to the Pastors and Elders who rule well in the Lord 1 Thes 5. 12. Heb. 13. 17. 1 Tim. 5. 17. 2 Tim. 4. 4 5. 1 Pet. 5. 4 5. Revel 22. Therefore to those only is the Government of Churches and the exercise of the Keys intrusted by Christ 4. To whom Christ gave the power and exercise of the Keys or Rule in the Church to those he gave the spirit for administration and those gifts which are necessary for the government of the Church For when God sendeth any into his Church he alwayes qualifieth them with gifts sufficient and fit for the exercise of that ministery and office committed to them as is evident by the examples of all whom God hath sent into the Church But where is the Spirit promised to all whereby all the beleevers in a Church may remit and retaine sinnes spoken of Ioh. 20 21 22 23. Where is that prudence and wisdome promised to all whereby they may be able to rule the house of God to go in and out before the people of God c. Therefore the Government of the Church and the exercise of the Keys is not by God committed to all Hence also have the Reformed Churches alwayes rejected a popular Church-Government See Sadeel's treatise in French concerning Ecclesiasticall Discipline against Morellius Of whom Reverend Beza libro de Ministrorum gradibus cap. 25. when he had described the manner of Election in the Church saith thus which order by the goodnesse of God religiously and prudently observed hitherto in this City when one democraticall fanaticall Morellius of Paris was bold by word and writing to find fault with that his writing was both in this Church and in France in many Synods worthily condemned And in our Synodicall constitutions the Churches Ecclesiasticall power Judgement Exercise of the Keys and Church-government is every where committed to the Pastors Elders to Presbyteries Consistories Classes and Synods See the Synod at Embden Anno 1571. from Article 25. to art 35. At Dort Anno 1578. art 92. to art 101. at Middleburgh Anno 1581. art 58. to art 66. at the Hagh Anno 1586. art 64. to art 74. at Middleburgh Anno 1591. art 58. to 75. at Dort Anno 1619. art 71. to art 81. II. We affirm that the power of sending or ordaining Pastors or Church-Governors is committed by God in a setled Church not to the multitude of the Church but to the Pastors and Elders or Presbyters of Churches We grant indeed as was said before that there is a liberty of nomination or election allowed by the word of God to all the members in a Church so as no Minister may without the agreement and consent of the people be obtruded upon a Church whether they will or no which Nomination or Election doth not yet confer Ministerial power on the person elected but only designeth a Person on whom it may be duly derived according to the instituted rule by those who have under Christ received that power whereby Ecclesiasticall authority is derived on this or that person We deny not also but that extraordinarily in a perplexed and depraved estate of a whole visible Church the multitude or faithfull people in a Church may choose their Pastors and Rulers and authoritatively put them into the power right and possession of the Ministery and that by reason of a cogent necessity which admitteth no law and to which all positive law giveth place But we affirm that in a setled and constituted visible Church the people by the positive law of God have not power of ordaining or sending their Pastors but that potestative Mission Ordinatiō whereby Ecclesiasticall authority or the Ministeriall power is conferred on this or that man designed to the Ministery belongeth to Presbyteries Our assertion is proved 1. From those precepts described in holy Scripture concerning Ordination or
obedience of Christ those who with high minds exalt themselves against the Word of God 2 Cor. 10. 4 5. We reject therefore the opposite Positions of those 1. Who affirme that the Conversion of wicked men is not an effect intended that it should be produced by vertue of the Ecclesiasticall Ministery as a meanes appointed to that end and therefore that never any are converted by the Pastours of the Church by vertue of any Ecclesiasticall Office but by accident as they are gifted Christians affirming that ordinarily the Conversion of such as goe astray is by such Christians indued with gifts of Prophesie But it is certaine from the holy Scripture that the Ecclesiasticall Ministery is appointed by God for this end as the ordinary meanes whereby such as are strangers and enemies to God may be reconciled 2 Cor. 5. 20. and brought to Christ 2 Cor. 11. 2 3 4. 2. Of those who affirme that sincere Conversion of men is a certaine argument that those by whose preaching the Word they are converted are sent of God according to that Rom. 10. 14 15. Jer. 23. 32. But we judge that the sending which the Apostle speaketh of Rom. 10. 14 15. is a sending to an office in a due order whether extraordinary or ordinary Ecclesiastically performed and that it consisteth not only in conferring gifts whereby a man is made fit for the Ministery or Prophecy but in conferring authority and conveying Ministeriall authority as the Protestants prove by manifest Arguments against the Socinians And although private Christians in the duty of Charity and by reason of gifts wherein they are subservient to God do convert some from their sinnes yet it followeth not that they are thus sent as that they have authority as the Embassadours of Christ in his Name to preach the Word of God authoritatively because they want the Authoritative Mission by the Church of Christ wherby that Ministery in the Church is conferred wherein men as the Embassadours of Christ preach the Word of Reconciliation 1 Tim. 4. 14. Tit. 1. 5 9 10. 2 Cor. 5. 20. Hence also our Belgick Reformed Churches acknowledge that Preaching of the Word by Ministers Ecclesiastically called is the ordinary meanes of mens repentance and first Reconciliation to God as appeareth by the Ecclesiasticall Forme of establishing Pastours in the Ministery of the Church through the whole Netherlands Question 2. 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 Answer OUr Judgement in this question is that he who by an Ecclesiasticall call is lawfully called is by vertue of his office not only fastened to the Particular Church but also to the Provinciall Nationall and Universall Church of God so that the Communion of Saints tyeth him to this body of the Church Universall not only by reason of the gifts he hath received but also by reason of speciall Office which he beareth in the Church to which he is bound to bestow and apply the exercises and workes of his Office for the common edification of that whole body And therefore is bound by the authority and power of his Ecclesiasticall Office to afford succour to the distresse and indigency of the Church of Christ throughout the earth yet without confusion and in due order and there lyeth on all the Pastours of the Church a Pastorall charge and care of all the Churches of Christ For to this end did Christ appoint Pastours and give them to the Church for the edification of his body that all might attaine to the unity of faith and of the knowledge of the Sonne of God Eph. 4. 11 12. 1 Cor. 12. 24. Rom. 12. 5 6 7. And therefore he may exercise the ministeriall acts of his office not only in one particular Church but in others also when the edification of those Churches requireth it We grant indeed that by Election a Pastours Ministery is restrayned by the Word of God to this or that particular Church for his ordinary charge yet by Ordination and Mission whereby authority and Ecclesiasticall power and the whole right of the Ministery is committed to a man he is made a Pastour in the Communion of all Churches and therefore ought to have a Pastorall care for the edification of all Churches and consequently may exercise ministeriall acts in any visible Church throughout the world so that it be done without confusion and in a due Order This Assertion is proved 1. Because the particular Churches of one Province may by Ecclesiasticall authority send forth Pastours to Nations and people to whom the Gospel is not yet made knowne or to other Churches in distresse or want who are unsufficient for the Call of their own Pastors and working their own Edification Examples of this we meet with in the Word of God Acts 13. 1 2 3. But this sending forth of Pastours is a Ministeriall act which is performed by vertue of their Pastorall Office in the Ecclesiasticall Communion of another particular Church a Pastour therefore of one particular Church may exercise ministeriall acts in the Communion of another particular Church 2. A Pastour as a Pastour doth exercise many ministeriall acts not only in reference to his owne particular Church to the ordinary Ministery whereof he is fixed but also in reference to other Churches Particular Provinciall Nationall yea and the Universall Church For by Baptisme he admits members into the Church Universall 1 Cor. 12. 13. By Excommunication he doth cast members out not of his own particular Church only but out of the Provinciall Nationall and Universall Church Matth 18. 18 19. By his Pastorall Office he offereth up Prayers to God for other Churches distressed He may preach the Word of God in another particular Church not only by vertue and reason of his gifts but with Pastorall Authority so that by his preaching he doth bind and loose sinners he doth retaine and remit sins and as an Embassadour sent from God doth beseech men to be reconciled to God 3. There is an Ecclesiasticall Communion between divers particular Churches not only in the common gifts of all Christians but also in the Pastorall actions and administrations for they are not performed beyond the Communion of Saints Particular Churches as they are Churches united into a sacred fellowship doe exhort reprove comfort and admonish one another mutually and consequently doe maintaine Communion in Ecclesiasticall Authority not only as they are Saints but also as they are Churches Ministeriall acts therefore may be lawfully exercised by the Word of God in divers particular Churches by the Pastours of one Church And therefore this practise is held forth in our Ecclesiasticall Canons in the Belgick Churches that the Pastours of one Church exercise Ministeriall acts in another particular Church
there with Pastorall Authority they preach the Word of God administer the Sacraments admit members attend to Ecclesiasticall censures choose Pastours and Church Governours c. and that to the great Edification of those Churches We reject therefore the opposite Assertion of those who affirme that a Pastor may indeed in another particular Church exercise the gifts of Praying and Preaching the Word of God but not by vertue or force of his Pastorall Office but only by reason of gifts which he is to imploy for the common edification but that he may exercise no ministeriall acts which he performeth by Ecclesiasticall power and authority as a Minister of the Church and of God in dispensing the Mysteries of God save only in that Church to which he is fastened by Election for his ordinary Ministery Question 3. WHether the exercise of Prophesie be a perpetuall institution in the Church of God whereby private men who beare no Church-Office may for the exercise of the gifts of the Spirit publikely before the whole body of the Church preach the Word of God with all authority in the Name of God and explain and apply it for instruction confutation reprehension and consolation of the hearers Answer OUr Judgement is that none may publikely in the Church Assembly of the faithfull preach the Word of God in the Name of Christ and of God but he who is sent by a divine Calling for that work as the Protestants demonstrate against the Socinians and Anabaptists from Rom. 10. 14 15. Heb. 5. 4 5. Act. 13. 1 2. 14. 22. Tit. 1. 5. 2 Tim. 2. 2 and other places and arguments and from the examples of all those who either in an extraordinary or ordinary manner were sent to preach the Word Which Mission or sending consisteth not only in conferring gifts whereby an Ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is given by God but in conferring a power whereby is given an Authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach the Word of God which Authority is oft-times not conferred on those on whom yet God bestowes gifts and ability For it is by the Word of God denyed to women in whose lips is the Law of God Prov. 31. 26. and a fitnesse to teach the yonger women Tit. 2. 3 4. It is certain from the Word of God that God injoynes all Beleevers to exhort comfort reprove and edifie one another Heb. 3. 13. 1 Thes 4 18. 5. 14. but it is from the common duty of Charity and the law of Nature that they are thus bound and therefore the word which they declare to their neighbours doth not by the authority of any speciall office bind to obedience those that heare it but by vertue of the subject or matter contained in that word But the Churches Ministers declare the Word of God as Christs Embassadours with authority of speciall Office and power to bind and loose 1 Cor. 4. 1 2. 2 Cor. 5. 20. Joh. 20. 21 22. There is therefore a many-fold difference between the Charitative admonitions of private Christians and the Authoritative preaching of Gods Ministers For 1. the Admonitions of ordinary Christians are to our neighbour privately and as joyned to us by the bond of Charity and the law of nature The Ministers of Churches doe publikely preach the Word of God with pastorall charge of soules and Gods Authority to the Church as a Church over which God hath made them Watchmen and Overseers 2. The Ministers Authoritative preaching the Word hath joyned with it the Ecclesiasticall power of binding and loosing sinners remitting and retaining sinnes Mat. 16. 18 19. Joh. 20. 21 22. which authority is not affixed to the Charitative admonitions of private Christians 3. There is not so absolute and strict an obligation on private Christians for that brotherly correction which is performed by them as the obligation on the Pastors of the Church of God for their office of preaching who may not involve themselves in the affaires of this world to the end that they may wholly attend upon the office of preaching 2 Tim. 2. 4. and who are in a speciall manner to give an account of the Salvation of their hearers committed to them Heb. 13. 17. Ezek. 3. 18. 33. 18. which do not concern private Christians in the exercise of charitative admonition We grant therefore in this cause 1. That it is a duty injoyned on all beleevers to speake the Word of God in private to their neighbours for their mutuall edification and that they are obliged to it from the common duty of Charity and the law of nature 2. That private Christians in an extraordinary case in a Church to be erected or that is decayed and ruined may sometimes publikely preach the Word of God for the planting a Church when there are not such as by Gods ordinary call have received from God power to preach the Word For the positive rituall law of God gives place to the morall law of God when necessitie requires it 3. We grant also that private Christians in some speciall cases and upon a particular occasion may sometimes speake the Word of God in publike by a speciall Calling from God as Martyrs are called to a publike confession of the faith But all this doth not inferre that there is an exercise of Prophesie constantly and ordinarily to be observed in the Church whereby the Word should by private Christians in the Name of Christ and with all authority be publikely preached for the edification of the Church And therefore we maintaine the negative of the question proposed and deny that there is such an exercise to be perpetually retained in the Church of Christ The Reasons on which we ground it are these 1. Because preaching the Word of God in the Name of Christ with the authority of an Embassadour of God is joyned with the administration of the Sacraments Matth. 28. 19 20. yea and there lies a more excellent utility and eminency of the Pastorall Office in preaching the Word then in administration of the Sacraments 1 Cor. 1. 17. But the administration of the Sacraments is not to be permitted to all indifferently who have those gifts as the Protestants doe solidly demonstrate against the Papists and therefore neither the Preaching of the Word 2. No man may take this honour to himself unlesse he be called of God and sent to preach his Word in the Name of God Rom. 10. 14 15. But all who have the gifts of Preaching the Word are not called and sent of God For those who are sent of God are sent either by an immediate and extraordinary call or by a mediate call by the Church but whereas now an extraordinary Mission or Sending is ceased in the Church those are therefore by the ordinary Ecclesiasticall call separated to the Office of Preaching who may lawfully undertake it 1 Tim. 4. 14. 5. 22. 2 Tim. 2. 2 3. 3. Those duties which are required of all those who publikely preach the Word of God in the Name of
and Synods that they may so farre as conveniently can be make use of common consent and mutuall assistance especially in those things that are of greater moment But yet how much greater and further space and remotenesse of distance there is between particular Churches so much the lesse also is the visible communion of those Churches because the danger of scandall and infection and the opportunity of mutual edification is lesse or more according as the distinct distance of places is greater or lesse Wherfore there is a more strict visible Ecclesiasticall communion between the Churches of one Province or Nation then between the particular congregations of the Church Universall and consequently the jurisdiction and Ecclesiasticall government is also lesse visible between these then between the Churches of one Nation This communion of Churches in government and Church discipline is not only for the informing of Churches what is commanded by the word of God but also for the governing of them by laws and spirituall jurisdiction for there is an authority and power of rule belonging by the word of God to Churches joyned in Classes and Synods which to particular Churches singly and severally belongeth not to wit a power of making Canons and laws Ecclesiasticall which may bind all the particular Churches of one Province or Kingdome to obey them We grant in this controversy 1. That the power of Classes and Synods doth not take away or hurt the power or liberty Ecclesiasticall of a particular Church for it serveth to direct preserve and promote the power of Synods is not privative but cumulative and granted for this end that the power given to particular Churches may be more efficacious orderly regular able and apt for edifying 2. That there is a power belonging to a particular Church immediatly granted from God not derived from Classes or Synods as likewise there is belonging to Classes and Synods a power of their own immediatly granted by God and not derived from the particular Churches For though in regard of the Originall or the rise and constitution of a Synod particular Churches intire in themselves collaterall one to another and equall in Church power do in common contribute associate and exercise their Church power and so make up a collective and combined body of a Synod yet the Synodicall authority of it selfe is not granted to any other first subject from whence it should be derived to the Synod then to the Synod it selfe to which alone by the word of God and Apostolicall institution that power belongeth for no particular Churches singly and severally considered may exercise a Synodicall power over other Churches But we affirme 1. That this union and communion of particular Churches in a government and discipline Ecclesiasticall in common which is exercised in Synods and Classes is grounded upon the word of God and in the examples of the Apostolicall Church is proposed to us to imitate 2. That these Synods and Classes have a power and authority Synodall and Classicall whereby they do by spirituall jurisdiction authoritatively decerne matters Ecclesiasticall and impose those decrees under paine of Ecclesiasticall censure on particular Churches Our opinion is proved by these following arguments 1. In Act. 15. we have in the Apostles practise an expresse example of a Synod held at Jerusalem about a question concerning the observation of the Law of Moses In which Synod that businesse which had wrought a disturbance in the particular Churches ver 2 4 5 23. is by the deputies of severall Churches ver 2 6 23. Act. 21. 17 18 25. determined with power authoritative to bind particular Churches to obedience ver 22 28. chap. 16. 4. 21 25. And the false doctrine of those who subverted the soules of their hearers is by an Ecclesiasticall judgement condemned with spirituall power ver 28 29. which thing is an act of Ecclesiasticall jurisdiction as appeareth Revel 2. 2 14 20. and the determination of this Ecclesiasticall law was not by an extraordinary Apostolike authority but by an ordinary authority Ecclesiasticall for it was done not by the Apostles alone extraordinarily acted by the Spirit of God but by the Elders and brethren of the Church joyned with the Apostles acting not by their Apostololicall but by their ordinary Pastorall authority with great discussion and disputation and the assent of the Churches which argue that the decrees of this Synod were not made by an extraordinary Apostolicall authority but by an ordinary Ecclesiasticall power 2. Our assertion is proved from Christs institution Mat. 18. 17 18. where he doth institute such Ecclesiasticall Assemblies as may by Ecclesiasticall authority make provision and prepare efficacious remedies against all scandals and offences If the members of a particular Church do give scandall to one another he bids that it be shewed to a superior Ecclesiasticall Judge to wit the Church representative which by Ecclesiasticall authority doth condemne and punish and remove from Ecclesiasticall and brotherly communion the person offending and therefore doth likewise command that if particular Churches give offence to one another it should be carried to a superior Ecclesiasticall Judge which may by spirituall authority condemne punish and put from Ecclesiasticall communion the particular Church offending for where the law makes no distinction or restriction there must not we distinguish or restrain And certainly the remedy instituted in this place is ordained by Christ for the removing out of the visible Church all scandals not only caused by particular members but also by whole Churches and therfore there must be acknowledged a superior Ecclesiasticall Assembly which may by authoritative Ecclesiasticall power judge of the scandall of particular Churches as well as a superiour Ecclesiasticall judge in a particular Church is to be acknowledged from this institution for judging the scandalls of particular members For since that according to the holy Scriptures we must grant that there is an Ecclesiasticall communion between the visible Churches of one Province Nation yea and of the whole World as is proved before which communion is not only fraternall but Ecclesiasticall whereby Churches as Churches or bodies Ecclesiasticall are joyned and united in doctrine government worship discipline and Ecclesiasticall polity and seeing that in this holy communion scandals are committed which are unbeseeming those Churches and to be cast forth from that Ecclesiasticall communion therfore both by the law of nature and this divine law here instituted by Christ we must acknowledge a superiour Ecclesiasticall Senat furnished with spirituall and Ecclesiasticall authority which may remove those scandals Hence Parker himselfe de politia Ecclesiast lib. 3. cap. 24. groundeth the authority of Synods on this place And the Professors of Leyden disput 49. thes 10. discourse thus The institution of Ecclesiasticall Assemblies and so also of a Synod is not of humane but of divine right being founded on the words of Christ Tell the Church if he heare not the Church c. Whomsoever ye bind on earth c. Where
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
in one Ecclesiasticall body and society Againe that whole communion or society is by excommunication deprived of its members and so the particular Church exerciseth excommunication in a businesse not proper to it selfe but in a mattter common which concerneth all the Churches of that Ecclesiasticall body it ought therfore to be judged and handled by them all The end of excommunication that the evill and the leaven of infection be taken away from amongst them the Ecclesiasticall society purged from offences concerneth not only the particular Church but all the Churches of the Classicall or Synodicall society and therfore the excommunication is to be decerned by the judgement of all that it may attaine the proper end for which it is to be exercised in the Church See 1 Cor. 5. 6 7. The censure of Reprehension and Condemnation against those brethren that troubled the Churches and subverted the soules of the godly in the Church of Antioch and Ierusalem was by the decree of the Synod performed and put in execution Act. 15. 1 6 24. That degree or step towards excommunication shews that there is in the Synods power the judgement of the excommunication for to that assembly to which belongs an Ecclesiasticall Reproofe and censure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there belongs also in case of disobedience and obstinacy the authority and judgement of Excommunication Matth. 18. 17 18. compared with 1 Cor. 5 4 5. and 2 Cor. 2. 6. For it is a part of Ecclesiasticall Binding as the Reformed Divines doe every where teach Furthermore Binding saith Bucer Dissert de gubernatione Ecclesiae pag. 374. consisteth partly in taking knowledge of the sins which are committed with the offence of many partly in correction answerable to the quality and greatnesse of the sinnes whereby we provide both for the Salvation of the sinners and the edification of the Church The kinds or degrees of correction are Reprehension Abstention from the Lords Table and Excommunication Accordingly in the Churches of the Netherlands no particular Church is permitted to deliver any one to Satan by Excommunication but by the judgement and Approbation of the Classis See the Synod at Middleburgh Anno 1581. art 62. at the Hagh Anno 1586. art 69. at Middleburgh Anno 1591. art 69. at Dort Anno 1619. art 76. 4. Classes and Synods have power to exercise Church Discipline and censure on the Pastors and Elders of a particular Church or in those acts of Excommunication which are appointed for keeping of Ecclesiasticall persons only to their duty Which acts consist in Prohibition and Execution Prohibition is whereby the Church forbiddeth to Pastors and whole Presbyteries under penalties to be inflicted on the disobedient what ever things are accounted scandalous to the sacred Ministery or do hinder publike edification as to involve themselves in secular imployments to take mony for admitting to Baptisme to retaine an adulterous wife to take up armes in sedition to keep Hawkes and Hounds for hunting to use gaming to be present at dancings and stage-playes which have been forbidden in Councels with judiciall and definitive authority as may be gathered from the Acts of the Councels By Execution is understood Ecclesiasticall punishment which was according to the Lawes to be inflicted on offenders which were various according to the quality and greatnesse of the offences The principall are Suspension and Deposition Suspension when they prohibited any from the whole Exercise of his Office till such time as he had given the Church satisfaction Deposition I call that whereby they did wholly put the offender from his function the Greekes called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which there are also some degrees For some when deprived from their Office are only hindered from meddling with holy things but do not wholly abstaine from the Communion of the Lords Supper other are debarred from this also yea and shut out from all sacred Communion and Ecclesiasticall Fellowship Of these censures the Canons and Histories of the ancient Church doe frequently make mention And that in inflicting of these Synods did improve their authority and endeavour is konwn to all that are not strangers in the Acts of the Councels But let us consult the Scriptures themselves When the Apostle commands the Elders of the Ephesine Classis to watch against such as should speake perverse things to draw Disciples after them he intimates clearly that they had an authority to drive away wolves Act. 20. 30 31. The Church of Ephesus was not a particular Church of one Congregation but a Presbyteriall Church or an united Society of many particular Churches as we have proved before The Synod at Jerusalem passed a Prohibition and condemnation in order to Church censure on those Pastors who taught perverse things and troubled particular Churches with much disputation as hath been said from Acts 15. And thus Censure Suspension and Deposition of Pastors and Elders from their Ecclesiasticall function in many cases is attributed to the Classicall Assembly and Provinciall Synods in our Ecclesiasticall Canons in the Netherlands See the Synod at Dort Anno 1578. art 9 99 100. at the Hagh Anno 1586. art 39 40 72 at Middleburgh Anno 1591. art 58 59 60. at Dort Anno 1619. art 79. 5. There belongs Authority to Classes and Synods to passe an Ecclesiasticall censure against the whole Consistory of a particular Church in case they disturbe the Church with damnable errour or pollute it with the leaven of vices And if they obstinately adhere to their perverse doctrines and corrupt manners then according to the quality and greatnesse of the sinnes by the dreadfull sentence of Excommunication to cast them out of the spirituall Communion of the Churches and deliver them to Satan This assertion is proved Because a Synod of Pastours by the Concionall Key may authoritatively in the Name of God denounce an Anathema against a particular Church erring perversly For this one single Pastor of a Church may doe by authority of the Office committed to him how much more then a Synod of Pastors Now to an unity or Ecclesiasticall College instituted by God to whom by authority of their Office there belongs the Concionall or Doctrinall Key there belongs also the Key of Ecclesiasticall Discipline and the Exercise thereof for in an Ecclesiasticall Colledge or Society God hath conjoyned the Keyes of the Kingdome of Heaven and given them together Matth. 18. 17 18. And in a Particular Church this appeares evidently to the Consistory whereof God hath given not only a Concionall and Comminatory Power to denounce an Anathema but also a Power of Excommunication joyned with it And consequently to greater and superiour Church Assemblies also hath God given both these powers joyntly The Apostle attributes to the united Association of the particular Churches of Galatia a power of cutting off all those Troublers who corrupted the sound Doctrine and the peace of the Churches Gal. 5. 9 10 11 12. what hinders therefore but that they might exercise this power against a
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
bind by Oath our owne soules and the soules of others who live under our power to such a profession of saving Faith we may bind them also by Lawes and Canons to the same profession for of like things there is like judgement Question 2. VVHether 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 Answer IN this controversie we easily assent to what is written by Ames upon this question in his Cases of Conscience lib. 4. cap. 17. quaest 4. and to what the professors of Leyden have in their Synopsis Theologiae disput 36. Thes 33 34. And that we may handle the question distinctly 1. We reject such Formes of prayer of Administration of Sacraments c. which for the matter of them are vitious for we may not in prayers and other parts of the publike worship of God propound any thing unlawfull impertinent and unfitting which savoureth of superstition Idolatry or heresy or carnall profanenesse and pomp of the World and which introduceth a communion with the unfruitfull workes of darknesse And for this cause we reject the ceremonies and forms of publike worship introduced in the Church of England in these last corrupt times by the Hierarchicall Bishops as which being superstitious and idolatrous did deface the Church and worship of God and obscure the brightnesse and beauty of a glorious Reformation and a Church which takes up superstitious and idolatrous ceremonies partakes in superstition and idolatry 2. We reject also those Forms of prayers and publike worship which by a tyrannicall and violent command are imposed on the consciences of men as absolutely necessary and as essentiall parts of Gods worship though for the matter of them they be legitimatly disposed yet for the Form of them and the manner of their introducing they become illegitimate instruments of cruelty and pretences for perverse wickednesse and occasions of violent tyranny against the worthiest and best sonnes of the Church For there are not by Christ or the Apostles whose institutions are not defective in the absolutely necessary parts of Gods worship any Forms prescribed as simply and absolutely necessary wherein they have drawne up an exact and immutable rule for all Christians in Churches in matter and form and method to which all faithfull worshippers of God to the worlds end are to be precisely bound 3. The question is not here of the absolute necessity of Forms whereby they are obtruded as parts of Religion and essentiall meanes of divine worship but of such a prescribing them whereby they are by Ecclesiasticall authority commended for the order and decency of the worship of God as usefull and profitable for those who want either sufficient ability or freedome of exercising it for the seemly expression of those parts of divine worship that they may be as it were guided by them as helps in their meditations petitions words and actions and that the attention of the auditors especially in great Congregations may by those forms be helped and directed and that there may be an Uniformity observed in the exercises of publike worship in all Churches for the preventing of scandalls and for the greater edefication of the Churches But we judge those Forms as well publikely as privatly used to be lawfull and profitable so that they be read out of the booke with due attention reverence faith and spirituall affection and zeale towards God and that not only in case of necessity when he that is to perform those parts of divine worship is destitute of sufficient ability and fit words to expresse the prayers and other parts of divine worship but also for the helping and directing the attention of the auditors thereby and for keeping an uniformity in the exercises of Divine Worship for the edification of the Churches of God This Assertion is proved 1. Because we may in a prescript form sing Psalmes and offer thanksgivings to God with due reverence faith spirituall affection and zeale Asaph and his brethren had Forms for the due praising of God prescribed them by David according to the prescript whereof they were in set words to celebrate publike thanksgivings See 1 Chron. 16. 7 8. So in the dedication of the Temple the Priests and Levites did celebrate the publike worship of God according to the set-Forms prescribed by David 2 Chron. 7. 6. The like examples we have Numb 6. 22 23. 2 Chron 20. 21. Esra 3. 10 11. Psal 92. 1. But now if thanksgivings and singing of Psalmes which ought to be performed with spirituall affection reverence and understanding and joy 1 Cor. 14 15. Ephes 5. 19. Col. 3. 16. both lawfully may be and were performed according to the Word of God in set Forms then also Prayers and other parts of Divine Worship may in set Forms be duly and lawfully conceived and offered to God for thanksgivings and blessing of God are kinds of prayer and of the same nature which require the same affections of mind with other parts of Divine Worship 2. That is a just and lawfull forme of prayers in which are observed the essentialls and necessary requisites to all prayers But all things which in the holy Scripture are required to the due constitution of prayers may be observed and by the godly are observed in a holy manner in prayers conceived in set Forms and pronounced out of a booke Therfore this form of prayers is just and lawfull For what is there in Scripture required to the worship of supplications and godly prayers but that the matters of them be lawfull and stily disposed according to the present necessities that they be offered to God in a holy manner with reverence zeale humility and faith and that they duly expresse our urging necessities But we know by certaine experience that a prayer holy and lawfull for the matter of it may in a set Form be pronounced and offered to God with an humble sence of our necessities desire and zeal holinesse of affections faith and religious motions of our will towards God and that according as our affairs require The faithful reade the text of holy Scripture with understanding humility reverence zeale religious motions of the will and faith in God and application of them to particular necessities and why may not prayers in like manner be pronounced in prescript formes when as prayers differ in this only from hearing and reading the Word of God that in the one our will is moved towards God that we may be moved by him but in the other our will is moved towards God that he may be affected with our desires as Ames elsewhere observeth 3. Our Lord and Saviour Christ hath prescribed us a form of prayer For he hath given us the Lords-Prayer not only as a pattern or platform according to
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
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