its externall manner of existence in which are included both godly and reprobates II. We reject the opinion of those who think that in the Church none are to be admitted as members into the externall fellowship of the Church but such as have been by a strict examination first tried by other beleevers or the Elders of the Church in the exercises of Piety the duties of Prayer holy conferences and spirituall Communion and have manifested to them evident signes of Regeneration and have afterwards before the whole body of the Church publikely professed a sincere confession of faith and have either by a continued speech or by questions and answers made manifest by evident signes the saving grace of God in them whereby they are translated from the kingdome of darknesse to the Kingdome of God and such a spirit that in a Church Covenant sincerely faithfully and godlily in the presence of God and the whole Church they both can and will walk in the wayes of God For we reade not that in the Apostolicall Church this manner of admitting Church members was in use Those three thousand Act. 2. were not in this manner added to the Church of Christ but men were upon such a confession joyned to the Church of Christ as whereby hypocrites and persons not converted might have entrance into the Church and that under the inspection of the Apostles who were indued with extraordinary gifts of the Spirit Whence also in our Reformed Churches of the Netherlands members of Churches are admitted by a confession of the true Faith and Religion a solemne Protestation to submit themselves to the Discipline of the Church a testimony of an unblameable and inoffensive life As also Ames himselfe affirmeth that men are duly admitted into the Church by a confession of Faith and promise of obedience Medull lib. 1. cap. 32. thes 17. And in some more numerous Churches in the Netherlands it is the custome and practise for the Churches greater prudence in admitting members that those who desire admission into Church-communion before their solemne profession of faith are for some weekes severall times privately exercised and instructed if they be not sufficiently exercised and this instruction is by the Ministers in the Visitation of their severall precincts and is also publikely offered to all when notice is given of celebrating the Lords Supper The Ministers inquire likewise of the integrity of life and conversation of those who expect communion with us Afterwards they use to undergoe an examination before the consistory in their consistoriall meeting or before the delegates of the Consistorie which is performed by the Minister through all the points of Catechisme And last of all having been thus tryed they do in publike before the body of the Church by a bare affirmation give answer to these generall Positions Whether or no they acknowledge the Doctrine of our Churches to be the Orthodox faith and the way of Salvation Whether or no they promise by the grace of God to persist till death in the Profession of this Doctrine Whether or no they promise to live holily and as becommeth this Doctrine Whether or no they submit themselves to the Discipline of the Church In this manner are those who desire admission admitted to our Church Communion This custome though laudable is not indeed contrary but yet is beside the order of our Churches and is not in use in all our Churches which therefore we do not urge as absolutely necessary but make use of it for the greater Ecclesiasticall prudence in so grave and serious a matter In the meane time we esteeme that order established in our Ecclesiasticall constitutions to be sufficient for the due admitting of members into Church Communion according to the word of God CHAP. II. Of a Church-Covenant Question VVHether a Church-Covenant solemnly 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 Answer THe Reformed Churches judge it necessary to the constitution of a particular visible Church that there be sacred union in the exercise of Ecclesiasticall communion expressed by certaine externall acts appointed by God and to be exercised in a visible Church society under one ministry and spirituall discipline But this union they affirme the members of a true Church enter into amongst themselves when they are united in one externall profession of the truth and holynesse and in the same baptisme and will frequent the same divine worship be subject to the same Church Governors be governed by the same law and jurisdiction Ecclesiasticall and do submit themselves to the same discipline and partake of the same Supper of the Lord. And in this union there is they affirme a kind of tacit and virtuall Covenant which uniteth the faithfull into a particular Church although such a solemne Covenant betweene them in expresse termes be not publikely entered into before the whole Church as the question requireth We grant in this controversy 1. That there is a Covenant of saving grace between God and repenting Sinners founded in Christ the Mediator whereby all the faithfull are obliged to the performance of all duties of piety which he hath commanded in his word as well in Church communion and fellowship as out of it by which Covenant all those who are truly partakers of it obtain right to all those saving benefits which are contained in the promises of this Covenant 2. That there is a tacit or virtuall Covenant between the members of one and the same externall particular Church whereby they are obliged to the performance of those mutuall duties which are required of the members of a visible Church in reference to their particular Church communion as that they will be subject to the care and Discipline of their own Pastors frequent the same publike worship of God and be ruled by the same law and jurisdiction Ecclesiasticall by which Covenant they also obtain to themselves right to those things which are peculiar to this particular Church and the members thereof and do not belong to other particular Churches 3. We grant that there may be an expresse and solemne Covenant in the presence of God and the Church upon extraordinary occasions entered into by all the members of the visible Church of one nation or kingdome when the Church in that kingdome or nation hath made defection from God and his worship or some other necessity call for it for the preserving or propagating or restoring of the decayed worship of God By which Covenant notwithstanding there doth not accrew
'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
19. 8 9. and 20. 17 18. which did allso very greatly abound in multitude of members as appeareth Act. 19. 10 17 18 19 20. and 20. 20 21. 1 Cor. 16. 8. Revel 2. 2 3. And yet met in some private house for celebrating the worship of God Act. 19. 9 10. and 20. 20. But that this whole multitude could in one schoole or house celebrate the worship of God is impossible It 's certaine therefore to us that they met in divers places and at divers times under the inspection of divers Pastors 3. The Church of Rome did not meet in one place for celebrating the worship of God there were more holy assemblies there in divers places there was a Church in the house of Aquila and Priscilla Rom. 16. 5. Paul when he was at Rome had holy Church Assemblies in his owne house Acts 28. 23 30 31. which yet was not that whole collectively taken and famous Church of the believing Romans whose faith was famous through the whole world Rom. 1. 8. Other examples we meet with in the Scripture of Churches duly constituted according to Gods appointment which met not in one place for exercising the worship of God but did in divers places under a common Presbytery of divers Pastors performe holy duties Hence allso in our Belgick Churches in some greater townes though there be more believers then can celebrate the holy worship of God and exercise other ordinances of Christ together in one place yet they are not divided into severall Churches but do together make one visible Church under the common Presbitery and government of divers Pastors II. We affirme that a visible Church described in the holy Scripture was not only parochiall or particular but there was allso a Nationall Church of one nation or kingdome which consisteth of many and divers parochiall Churches joyned under one Ecclesiasticall government and knit together amongst themselves by a mutuall visible communion and fellowship Ecclesiasticall We deny indeed that there can be any such Typicall Nationall Church now under the New Testament as the Jewish Church was wherein all of that nation were bound to a publike and solemne Typicall worship to be performed in one place chosen by God under the inspection of one visible pastor or priest who in worship and Sacrifices did hold forth and represent the whole people or nation For this vanished away with the types and carnall precepts of the Old Testament We reject allso that Nationall and Provinciall forme of a Church introduced by men in which many Churches are united and subjected to a Cathedrall Church and depend upon one visible Pastor who is Pastor and Lord of all other pastors and inferior particular Churches wherin the inferior Churches injoy Gods holy ordinances and Ecclesiasticall power by derivation and commission from the power and jurisdiction of that Cathedrall Church or that Nationall or Provinciall Pastor and Bishop For these are the inventions of Antichrist which bring a tiranny into the Church and overthrow the power granted by God to the Churches and pastors Yet such a Nationall and provinciall Church we acknowledge wherein many particular Churches are by one visible Ministery and Church-government joyned into one collective Ecclesiasticall body visible for celebrating all those ordinances of God which are necessary to the visible ministeriall government of those Churches and mutuall Ecclesiasticall followship in it This notion of a Church we deduce from Scripture by these arguments 1. The Church of God under the Old Testament consisted of many particular Churches Synagogues which did in divers places celebrate the worship of God and the exercises of Doctrine Discipline and Church-Government as appeareth Act. 15. 21. Act. 13. 15 16. Luk. 21. 12. Ioh. 12. 42. all which were yet conjoined into one national visible Church which God had chosen out of every nation and people Deut. 7. 7. and 32. 8. But the Churches of the New Testament are of the same nature and forme in all effentialls which do constitute a Church as having the same Faith the same Covenant of grace the same signes of that Covenant for substance the same way of Salvation the same Religiō the same visible profession of Faith which constitute a Church visible common to both and differ only in accidentall typicall ceremonies which change not the essence and forme of a Church Hence Protestant writers observe that the holy Scripture doth not refuse to make use of the name Synagogue to denote a Christian Church Jam. 2. 2. 2 Thes 2. 1 Heb. 10. 25. For when as the Church of both Testaments is one and the same for essence there is no reason why both people may not be described by one and the same name saith Tilenus in his Theses part 2. disput 14. Thes 3. It was morall and perpetuall therfore that those many Synagogues and parochiall or particular Churches should unite into one Church Nationall Hence allso the Jewish Churches brought to the faith of Christ under the New Testament though dispersed through divers Countries were joyned into one Ecclesiasticall body ruled by the same law government and Ecclesiastciall discipline 1 Pet. 1. 1 2. compared with chap. 5. 1 2. 2. The Church of Galatia consisting of many severall particular Churches as appeareth Gal. 1. 2. and yet was united into one Ecclesiasticall body of that nation and united in a Church society under one common Discipline and Government Hence Gal. 5. 9. it 's compared to a Lump which is easily corrupted by a little leaven like as the united and compacted body of the Corinthian Church is set forth by the same similitude 1 Cor. 5. 6. He giveth cōmand to the Galathians cōcerning an uniformity of government in externall discipline and worship to be observed amongst them against the seducers false teachers Gal. 4. 10. c. and 5. 9 10. which intimates an united authority in Church government whereby the false teachers might be removed out of all the particular Churches The Church of Galathia therefore was Provinciall 3. The particular Churches of one province or nation which in the ministeriall government in Ecclesiasticall fellowship and communion are conjoyned and united into one visible Ecclesiasticall body for the exercising visible acts of Church communion joyntly amongst themselves those constitute a Church Provinciall or Nationall For the members which do in an Ecclesiasticall manner mutually exercise amongst themselves visible acts of Ecclesiasticall communion and doe together jointly participate in the same acts and priviledges of a Church they make one visible body of a Church But the particular Churches of one Nation doe according to the Word of God exercise amongst themselves such visible Ecclesiasticall communion for they doe by their particular members by their Pastours and Elders delegated sometimes heare the same Word frequent the same divine Worship partake of the same Sacraments and doe ordinarily avoid and shut out from the Kingdome of Christ the same excommunicated person exhort reprove comfort and mutually edifie one another
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 And our assertion is proved 1. From Mat. 16. 17 18. where the Keys of the Kingdome of
A CONSIDERATION OF Certaine Controversies at this time agitated IN THE KINGDOME of ENGLAND Concerning the Government of the CHURCH of GOD. Written at the Command and appointment of the Walachrian Classis BY Guilielmus Apollonii Minister of the Word of God at Middleburgh And sent from the Walachrian Churches to declare the sense and consent of their Churches to the SYNOD at LONDON Octob. 16. 1644. Stilo novo Translated out of Latine according to the printed Copy London Printed by G. M. for Tho. Vnderhill at the Bible in Woodstreet 1645. To the most Excellent and Noble Lords The Lord William Boreel Lord of Duynbeque c. Counsellour and chiefe Syndick of the City of Amsterdam The Lord John de Reede Lo. of Reinswoud c. Deputy in Ordinary in the Generall Assembly of the United Provinces in the name of the Province of Vtrecht The Lord Albert Joachimi LORD of Oedekenskerk in Oostende Secretary of the Republike of ter-Goes Ambassadours in the name of the High and Mighty Lords the States Generall of the United Provinces of the Netherlands Most Excellent most Noble Magnificent and most Illustrious Lords THe Pastors of the Churches of the Walachrian Classis being moved with the deplorable face and condition of the English Churches would gladly contribute some assistance for the quenching of that flame of controversies risen amongst them concerning the Discipline and spirituall Government of the Kingdome of Christ and afford not their prayers only but their counsell and assistance also meet for composing these contentions whereby the billows of dissentions might be asswaged and a happy peace restored to those troubled Churches By their authority therefore and command they have imployed me in this present worke and out of pure zeal and brotherly love to those Churches have lately injoyned me to exhibite to the Assembly of Divines at London our Ecclesiasticall Government proved by the word of God and confirmed by grounds of holy Scripture and the cōsent of Reformed Divines Which work being now finished and after a diligent Examination by those Pastors approved I offer to your most Noble and most Excellent Lordships for to you as is well known to us all the tenderest care of the true Religion and the sacred peace and unity together with Truth of the Churches of England is by the Command of the High and Mighty Lords the States Generall of the Netherlands principally cōmitted The promoting whereof with all your utmost endeavours would even by the event be manifest if so be the condition of the Kingdome and Church there would permit And surely if God shal by his providence sometime prosper your endeavours and make the earnest prayers of us all effectuall I do certainly trust that the wounds of the Church of Eng. may by your assistance and help be cured and the dissentions raised by your peaceable and prudent counsell be composed For God hath conferred on you large gifts of Wisdome Prudence Piety and Zeale whereby the disturbed condition of the Church of the Sonne of God may be reduced to the moderate counsels of Peace and the perplexed affaires of a shaken Kingdome to the straight bonds of renewed amity Which that the Great and Gracious God may more and more stir up and increase in you and blesse with prosperous successes in the businesse committed to your most excellent Lordships I beg with fervent prayers and from my soule desire that he will gratiously preserve your most Excellent most Noble Magnificent most Illustrious Lordships and inspire those counsels into his Royall Majestie and the High Court of Parliament which you affording your assisting indeavour may restore to the Churches of England peace and tranquillity together with edification in the faith and increase of love Middleburgh the first of November 1644. Your most Excellent and Noble Lordships most observant Guilielmus Apollonii Pastor of the Church of God at Middleburgh in Zeland TO THE SYNOD at LONDON Reverend and Beloved Brethren in Christ assembled in the Synod at London WE have received by your most courteous Letters written some Moneths since to the Churches of Zeland an expresse testimony not only of your entire friendship but also of your confidence and sincere affection towards us into whose bosome you were pleased to poure forth your fluctuating minds Our wishes and endeavours are that we may give you a reall experiment of our brotherly compassion for our very inmost bowels burn within us with the zeale and love of Christ and the Saints when we heare of the Churches of Christ in affliction when the moanes and lamentations of our holy Brethren pierce our eares and when we seriously consider the causes of your calamities O that our eyes were resolved into Fountaines of waters that we might lament day and night the desolations of the people Our mind trembles to heare the desperate counsels and wicked attempts of those whose endeavour hath been to blot out from amongst you the whole face of a Reformed Church and totally to hinder all better counsels and have brought it thus to passe that the band of the Kingdome being broken all things are now involved in a cruell warre all hope of peace and agreement taken away and the happinesse of Church and Kingdome overthrowne But as God doth by his favour prosper right counsels so for the most part he brings the wicked plots of men upon the heads of those who contrive them and by a divine wisdome doth over-rule the vices of the world whereby his Church is oppressed either to the safety of his own or a triall of their Piety For whoever they are that truly love God they doe not fasten the Anchor of all their hope on the barren sands of mutable things and humane strength but on the solid Rock which cannot be moved by any waves that is Jesus Christ the Churches Husband peculiar and present with every one In whose bosome who-ever do with full confidence repose themselves and cast all their care on him alone are quiet in the midst of troubles and injoy comfort and are as well thankfull in adversity as in prosperity Though to speake the truth what is adverse but that which hindereth us in our course to eternall happinesse what is prosperous but that which conduceth to it Christ is both the Husband the Lord and Physitian of the Church The Husband because being out of love to us drawn to die he hath knit us to himself and himselfe to us in an everlasting Covenant The Lord because by the price of his bloud he hath rescued us from the tyranny of Satan he governes us and beares rule in us and disposeth at his pleasure of his own propriety The Physitian because he is the Saviour he alone doth efficaciously heale the evils of men dispelling the diseases and distempers of the soules purging his Church and restoring it to health He is oft-times more mercifull when he sendeth bitter things then when he refresheth with sweet things He knowes what is expedient for his
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
to the Church of that kingdome any new right but that right which before they had to injoy the ordinances of God which by reason of their defection or some other cause was hindered and as it were suspended they may now freely and purely again reduce to practise Thus did the Church of God under the Old Testament often in the time of defection or extraordinary necessity enter into a solemne Covenant in the presence of God 4. Neither do we hold that the Covenant mentioned in the Question is for the matter of it alltogether unlawfull for it is lawfull also expressely publikely and solemnly to vow to God those things which are in the precepts of God enjoyned to all beleevers But that necessity of making this publike solemne and expresse Covenant in the presence of the whole Church requiring it as a thing of absolute necessity to the essentiall constitution of a particular Church we do not acknowledge but that union above mentioned we conceive sufficient by the word of God for the joyning men professing the faith into one particular Church So that by the word of God to the essence and intirenesse of a particular Church this union is sufficient We deny therefore in this controversy 1. That a solemne and expresse Church Covenant between the Governors of a Church and the Members of it publikely entered into before the whole Church for the performance of all exercises of piety in a holy communion with God and amongst themselves is absolutely necessary and essentiall to the constitution of a true visible Church so that without such a Covenant there would be no visible Church of God no member of a true or pure Church 2. We deny allso that by such a Church-Covenant that right is obtained which the members of a Church in Ecclesiasticall communion have to the Sacraments of grace the priviledges of the Ecclesiasticall Ministry and other benefits which Christ hath given to his Churches The Reasons of our deniall are these 1. Because the Apostles have not ordained any such Church-Covenant betweene the Members and the Pastors of a Church neither in the admission of Members into the Church did require such a Covenant as necessary but by the Sacrament of Baptisme they received such as professed the truth and holinesse inâ—o the Church visible and joyned in the same exercises of divine worship with those who were without any such Covenant received into an Ecclesiasticall body with themselves See Acts 2. 42 47. 5. 13. 8. 12. 9. 26. 18. 8. 2. Under the Old Testament the particular Churches in the Synagogues entred not into any solemne Church Covenant in the admission of members but only on extraordinary occasions when they had made defection from God all the faithfull of the whole nationall Church renewed their Covenant with God for restoring the decayed worship of God or when they were by some other necessity called upon for renewing such a Covenant 3. No man can injoyne any thing upon the consciences of men as absolutely necessary to injoying the Sacraments of divine grace and the benefits of the Ministery of the Church which God hath not injoyned without damnable wil-worship But God hath not injoyned such a Covenant on the consciences of men as absolutely necessary for there is no law of God wherein he hath injoyned a necessity of this Covenant as the essentiall form of Church-communion so as that without it no man can be member of a visible Church or have right to the seales of the Covenant Therefore the necessity of this Covenant is a will-worship and so to be rejected 4. The meanes whereby the members of a Church visible are associated and united into externall Ecclesiasticall communion are Baptisme under the New Testament as Circumcision was under the Old Testament 1 Cor. 12. 13. as Cornelius Acts 10. 47. Lydia Acts 16. 15. others were by Baptisme ingrafted into the body of the Church visible which in those of yeares is joyned with an imbracing and profession of sound Doctrine and subjection to the ordinances of God as appeares in the believers Acts 2. 41. the Bereans Acts 17. 10. and by Christs commandement Mat. 28. 19. Hence say the Professors of Leyden that beside the primary uses of the Sacrament of Baptisme there are other secondary uses of it to wit the externall ingrafting them into a particular visible Church Acts 2. 41. the uniting of Christs members amongst themselves and into one body 1 Cor. 12. 12. and consequently upon these a signification of our profession and a distinction and separation from all other assemblies of unbeleevers This Church-Covenant therefore is not the formall reason of our Ecclesiasticall communioÌ„ in the Church visible Hence allso our Churches of the Netherlands in admitting of Pastors or Church members do not enter into any such Church Covenant which yet are true visible Churches of God whose members have all essentiall requisites necessary to Church communion in the visible Church We reject therefore the Opinions of those 1. Who make this Church-covenant to be the Forme of the Church of God so that true beleevers professing the faith are indeed Materials of a Church who yet so long as they have not entered into such a Covenant want the Forme of it and therefore are no true Church of God The Argument upon which we reject this position is because the Forme of a thing gives it its being and operation so that there can be no property no operation or act of a true Church in such an Ecclesiasticall company who are not joyned in such a Covenant And therefore this opinion depriveth all the Reformed Churches which are not united in such a Church-covenant of a true Church Ministery of the power of calling and ordaining Ministers of a lawfull administration of the Sacraments of Ecclesiasticall Jurisdiction c. And denies all that are baptized c. in those Churches to be truely and rightly baptized c. 2. We reject also the opinion of those who make this Church-covenant to be that moment of time wherein the Minister of a Church hath Church-power over his Congregation committed to him and the people injoy the benefits of his Ecclesiasticall function and the members of the particular Church amongst themselves exercise the care and power and hold Ecclesiasticall communion and fellowship whereas it is certain out of the Word of God that the Ministers and Pastours of Churches receive Ecclesiasticall power over their flockes and the people become subject to the Ministery of their Pastours for the Salvation of their soules and their mutuall edification in faith not from any contract which those men make amongst themselves but from Gods Calling whereby the Pastours are sent forth by the Church of Christ to the Ministery and the flock injoyned by divine appointment to receive the ministery and labour of their Pastours by Gods institution for their salvation See 1 Cor. 4. 1 2 2 Cor. 5. 20. Ephes 4. 11 12. 1 Thes 5. 11 12. and it
Profession doth constitute a Church Visible which in Reality and it's internall nature constituteth the Church Mysticall that is Faith Medull lib. 1. cap. 32. thes 7. 3. That there is no visible instituted Church but that which is met together for the performance of all the Ecclesiasticall ordinances of Christ for preaching the word of God and administration of the Sacraments and the exercises of all the offices and spirituall gifts in a constituted Church But Christ speaketh of a Church Mat. 18. 17. met together not for the word and Sacraments but only for the exercise of Church Discipline So likewise is that meeting called a Church wherein the Apostles did not by way of Sermon preach the word nor administer the Sacraments but only told what God had done among the Gentiles Act. 14. 27. 15. 4. or chose some to carry their decrees to others Act. 15. 22. which were acts of Ecclesiasticall jurisdiction And therefore that meeting which meeteth only for the exercise of discipline and Ecclesiasticall jurisdiction is allso a Church and so called in Scripture CHAP. IIII. Of Ecclesiasticall power Question VVHether the Ecclesiasticall power or power of the keyes be given by Christ to the multitude or all the members of a Church as the first and immediate subject so as believers not bearing any Church office may by themselves immediately exercise all Ecclesiasticall jurisdiction discipline and causes Ecclesiasticall save only the Sacramēts And cōsequently whether private Christians being Church members have such an Ecclesiasticall power as that they may authoritatively admit Church members to Ecclesiasticall communiō reprove by Ecclesiasticall authority such as cōmit offences bind by excommunication and Church censures absolve from excommunication and authoritatively remit sinnes whether to them also belongeth the conferring the power of the keys on the Ministers and Pastors of the Church and that power which giveth to the Ministers an Ecclesiasticall office and consequently the examination of Pastors the sending unto and confirming them in that Church office by imposition of hands and againe authoritative suspending and removing Pastors from that function Answer THe Reformed Divines teach that none in the Church of Christ which is his Kingdome may arrogate any power to himselfe but from a divine calling and delegation from Christ for whereas those Ecclesiasticall affaires are administred in the Church in the name of Christ and with his power none may performe them but he to whom they are committed by Christ 1 Cor. 4. 1. and 5. 4. 2 Cor. 5. 20. and when as Christ hath vouchsafed this calling and delegation to administer those holy functions not to all in the Church but to some only 1 Cor. 12. 28 29. Rom. 12. 4 5 6. they therefore deny that this power belongeth to all They allow indeed to all beleevers and godly members in the Church visible a spirituall dignity and authority of Grace whereby they are Kings and Priests to God for divine Grace hath a heavenly authority and majestie accompanying it but deny that authority of Office and Ecclesiasticall power or jurisdiction belongeth to them all We grant in this controversie 1. That the power of the Keyes is given by Christ for the benefit of the whole Church and of all beleevers for their spirituall edification Ephes 4. 11 12. 2. That to all the members of the Church belongeth power to choose their Ministers and Pastours either by suffrages or by free consent For this power is found grounded on rules of holy Scripture Act. 1. 23. and 6. 2 3 4. 14. 22. But by this Election the beleevers doe not conferre or derive the power of the Keyes on the Ministers or Pastours chosen but only designe him on whom the power of that Church office is by divine Institution to be conferred by Ecclesiasticall Ordination The whole derivation of Ecclesiasticall authority and spirituall power on Ministers so farre as it can be ministerially secondarily and subordinately performed by the Church is by the whole Ecclesiasticall Vocation But by Election is only the designation of the person on whom that power is to be conferred and by Ordination he is authoritatively sent and put into possession of that function to which he was by Election designed to be ordained Ordination therefore is an act of Ecclesiasticall jurisdiction as the Bishop of Spalato righly discourseth De repub eccles lib. 2. cap. 3. num 54. but the act of Election or Nomination is not an act of jurisdiction or Ecclesiasticall authority but of the gift of discretion whereby they prove the spirits and discern the voice of the shepheard and choose him by whose teaching they will be lead For the better clearing of this businesse When we consider of a Pastors Calling intirely and absolutely and not in reference to some part of it by it is the whole derivation of Ecclesiasticall right on this or that person performed And thus it comprehendeth Election and Ordination Election hath three parts Examination Approbation and Nomination Examination consists in the triall of his Learning and Gifts and former Conversation Approbation lieth in two things Judgement and Assent Judgement we call that sentence whereby the person examined is judged fit to undertake the Ministery and may profitably performe it Assent is of them who rest satisfied in this judgement Nomination is when one by name is by common advise decerned to be invited to the Ministery of a Church Ordination comprehendeth Mission and Admission Mission or sending is an authoritative act of the Presbytery whereby the Office is conferred on the person elected and he sent and commended to the Church for which he had been designed and put in possession of his Ministery Initiation or Admission is the publike administration of an outward rite wherby the person elected is established in the ministery of that Church and is performed by explaining the divine Institution Prayer and a solemne blessing the common Symbol of this Ordination is Imposition of hands In this whole businesse therefore of Vocation we grant to the people Nomination which was at first in the power of the Presbyters and people in common The Governours of the Church meane while moderating the whole action for they being better able to judge of the quality of their learning and gifts were therefore to performe this charge that according to the canons they were not to follow the people but to leade them for the Election was chiefly the act of Ministers the worke of the faithfull people to consent to that Election distinct 63. cap. Nosse cap. Cum longè For it is cleare by Apostolicall examples and the practise of the Ancients that the Ministers were first to Nominate and the people to assent to that Nomination duly performed or to consult in common about the person to be nominated or lastly if they have any cause why they might justly oppose that Nomination freely to produce their judgement to the Governours of the Church Their consent they signified anciently as Junius acknowledgeth disput
38. Anni 1604. de potest Ecclesiast thes 14. either by lifting up their hands or in silence approving the Judgement of the Church An Assenting suffrage was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dissenting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Examination was performed by learned grave men chosen out of the Presbytery of Pastours or Colledge of Doctors for this worke for to these above others is this care coÌ„mitted 2 Tim. 2. 2. Act. 20. 30. And for the Judgement of the Examinates sufficiencie and learning that this did chiefly belong to those that labour in the Word is without doubt for the spirits of the Prophets must be subject to the Prophets 1 Cor. 14. 32. The Assent is of the whole Church whereby they acquiesce and rest in the Judgement of the Examiners and those present at the Examination But that this is necessarily required before proceeding to Ordination is a thing manifest All this businesse of Election doth not constitute any one a Pastour but doth judge and declare that person to be fit and sufficiently endued with gifts and decreeth by common consent that he shall be invited to the ministery that the dignity of the Pastorall office may according to the order of Christ be conferred on him For the Peoples Nomination and the whole matter of Election may be rightly performed and yet it may so come to passe that he which is chosen by a people may never be their Pastor to wit if the person elected do justly refuse it or the Presbytery duly determine the Person elected to be unfit for the Ministery of this people But by Ordination if a man be Ecclesiastically sent forth and separated for the Ministery Act. 13. 1 2 3. and the power of the Ministery committed to him 2 Tim. 2. 2. 1 Tim. 4. 14. and he put into possession of the Ministery Act. 6. 6. 1 Tim. 5. 22. This being a potestative act of Ecclesiasticall authority is every where in Scripture attributed to those who have Ecclesiasticall authority to wit to the Presbytery 1 Tim. 4 14. to the Prophets and Teachers that ministred Act. 13. 1 2 3. to the Pastors and Ministers of the Church 1 Tim. 5. 22. 2 Tim. 1. 6. whence allso in the Old Testament God commanded that by Moses an extraordinary Prophet should sacrifices be oâ—fered for Aaron and his sonnes and they anointed when he made them Priests And that this rite in the High Priests was still continued appeares by the instance of Zadik who was by Nathan annointed to be Priest And Numb 8. 10. by imposition of hands of the Elders and the First-borne who enjoyed an Ecclesiasticall function are the Levits put into their office Ordination therefore containes in it the Potestative Mission whereby according to divine appointment a Pastor receiveth the Ecclesiasticall Office Which Mission or sending is so necessary that without it no man may duly undertake an Ecclesiasticall office Rom. 10. 15. 3. We grant that there are some acts of Ecclesiasticall government which by the word of God may not be performed without the agreement consent of the Church For example in excommunication of a Member in a Church private beleevers are by the word of God to exhort and reprove offending brethren to complaine to the Church of the obstinate Matth. 18. 15 16. And by the law of charity as they are brethren in Christ to admonish their Governors if remisse and negligent Col. 4. 17. to avoid a person excommunicate as a heathen and publican Tit. 3. 10. Mat. 18. 17. to reprove him as a brother 2 Thes 3. 14 15. c. All which manifestly require an assent of the people to the excommunication of an offending brother The Exercise of Ecclesiasticall power to preach the word to administer the Sacraments of the Covenant to retain remit sinnes is given to the Church Rulers in some things called commonly the Power of Order severally and a part considered as single Pastors So a Pastor may preach the word and administer the Sacraments without speciall consent either of the whole Church or of the Governours to every act In other things as in the use of the Power of Jurisdiction or Excommunication the exercise and power thereof is given to an Unity not to One to the community of the Governors of the Church not to single Pastors severally for in the Church one single man hath not power of Ecclesiasticall discipline If a Pastor alone do excommunicate any one that excommunication is invalide as well at the tribunall of Christ as of the Church but if one Pastor alone do baptise a person without an Assent of the Church that Baptisme is valide The government of the Church or Kingdome of Christ is Free and Voluntary to which all the children of the Church do voluntarily submit themselves but yet it is a Government properly so called for there is in it Authoritative Iurisdiction and Ecclesiasticall coaction by spirituall punishments on the Soule In reference to the former that this Government is voluntarie the whole people by their free and voluntary consent and agreement do concurre to the Election of the Governors of the Church and the Excommunication of Members But in reference to the latter that the Government of the Church is properly Government the whole people doth not rule or governe in the Church but the Church is divided into Rulers and those that are Ruled and therefore only the Guides and Rulers of Churches in Ecclesiasticall jurisdiction are Christs vicegerents to rule and in his name to command to judge and by Church censures to correct the power of Ecclesiasticall office hath therefore in the government of the Church over and above the peoples consent an authoritative and coactive power of the discipline and rodde of Christ which belongeth not to the people We deny therefore in this controversy that there belongeth to the brotherhood or body of beleevers in the Church an authoritative power wherby they may joine with the Elderâ—hip in an Ecclesiasticall Iudiciall act as Iudges authorised with Christs authority in judging causes ecclesiastically determined We maintaine therefore in this cause these following assertions I. That the Power of the Keyes and the exercise thereof in a constituted Church is not by Christ given to the Brotherhood or People in a Church but to the Presbytery those that have the oversight of Churches or the Pastors and Ruling Elders only This Assertion is proved 1. Because that Office which doth essentially contain the power and exercise of the Keys is not common to all beleevers in a Church but to some specifically chosen for it 1 Cor. 12. 28. Ephes 4. 11 12. To Apostles Pastors c. as such is the power of the Keys given Ioh. 20. 21 22 23. 2 Cor. 5. 20. 1 Tim. 5. 17. Therefore to those onely and not to all beleevers doth this power belong For to those hath God given the power of the Keys who are stewards of the mysteries of God 1 Cor. 4. 1. who are
and 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
whole particular Church or a Church Consistory Christ in Matth. 18. 17 18. establishing the power of Excommunication in his Church by divine institution doth not restraine the exercise thereof to be applyed only to a single brother in a particular Church though he give the instance in such an one for he doth institute that Order in his Kingdome whereby all scandals may be removed out of the Church and cured by spirituall authority whether committed by a particular Church or by a particular person or by whomsoever And therefore if a particular Sister Church in the Ecclesiasticall Society of many Churches doe give a scandall to those other Churches they may by this institution of Christ be brought into order by this spirituall Power And surely it is cleare even out of Parker himselfe that the divine institution of Classes may be proved from Christs institution in Matt. 18. 17 18. For lib. 3. cap. 24. de Politiâ Ecclesiasticâ he thus argues from the proportion Christ Commands that upon the despising one mans admonition we should proceed to admonition by two or three and if that be contemned to the censure of the Presbytery and if that be despised to the censure of the whole Church and why not therefore from the despising of one whole Church to more in a Classis and againe from those more in a Classis to yet more in a Synod And therefore also by this Institution of Christ not a particular Church only but a Classis and Synod also have power given of Excommunicating such as commit scandals if by this institution of Christ the nature and authority of Classes and Synods may be concluded And accordingly in those hard times of the Belgick Churches when the Church amongst us was infested by the troubles and errours of the Remonstrants whole Presbyteries of Churches were exauthorated by the Power of Classes and Synods We reject therefore the contrary Assertions 1. Of those who hold the Power of Excommunication to be so appropriated to a particular Church so that it may not be attributed to Classes and Synods But we hold that a particular Church by reason of that arct Ecclesiasticall Communion which it holdeth with other neighbour Churches in the same Classis or Synod whereby it makes up one Ecclesiasticall corporation or body and one visible sacred Society with the associate Churches hath not an absolute and compleate power to cut off and cast out a member from that particular Church because that member hath a near arct and visible union and communion with the Churches associate amongst whom he doth daily converse and celebrate the worship of God so that he doth occasion to them danger of scandall and infection and receiveth from them meanes of edification wherefore without the judgement and consent of the associate Churches he may not be cast out of that brotherly and visible Church communion by the decree of one particular Church 2. Of those also who make the highest power of Synods and Classes in the exercise of Ecclesiasticall censures toward a particular Church to consist in a denying or withdrawing brotherly communion But this Non-Communion as it is called we conceive to be such an act as a brother may exercise towards a brother a particular Church towards another particular Church who yet cannot exercise any authority or censure of Ecclesiasticall power amongst themselves one over the other nor hath it that Efficacy by Gods ordinance to bind in Heaven nor was it ordained by the Institution of Christ for this end to save the spirit of man in the day of the Lord and to teach from God such as be erroneous not to blaspheme which to the legitimate censure of Excommunication doe appertaine Matth. 18. 17 18. 1 Cor. 5. 4. 1 Tim. 1. 20. In the correction of a Sister Church the same degrees are to be observed by the Ordinance of Christ Matth. 18. 17 18. which are observed in the correction of a brother and therefore we are not to rest in the admonition of two or three Churches but by that order proceed to Excommunication thereby to cast out from the holy Communion of the Churches as a heathen and a publican and to deliver to Satan an obstinate offending Church CHAP. VII Of set Formes Question WHether 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 Governement 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-Governors as bonds of Peace and Unity Answer VVE grant in this Controversie 1. That these Formes are not absolutely necessary to the constitution of a Church For we know that the antient Church of the Jewes wanted such Formes when as being collected in one people they had expresse rituall lawes and the Prophets frequent directions Nor did the Christian Church want its being or well being before such time as the branches of the Apostles Creed gathered out of severall places of Scripture were in a briefe Abstract joyned together in one 2. We deny that these Formes or declarations of Faith and Church-Government are to have that authority and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or authenticknesse attributed to them which belongs only to the Word of God as that they should be obtruded as a rule of Faith and that in the Examination of Doctrines and of Church Discipline judgement should be made ex formularum terminis as they speake by the letter of such formes We approve not the judgement of those nor would have their practise to be imitated of whom our Divines did heretofore justly complaine in that writing which Zacharias Vrsinus in the name of the Vniversity of Neostad opposed to the Bergenses concordistae who would obtrude the words of the Augustan confession and the writings of Luther as a rule of faith and Ecclesiasticall proceedings See Chap. 4. of that booke where much is said concerning the use and abuse of Confessions 3. We judge formes of confessions and Canons of Ecclesiasticall Government to be declarations of the true faith and discipline badges and tokens of union and communion in the Church collected in the meetings of the godly learned and ratifyed by an unanimous consent after a diligent inquiry out of Scripture wherein those things which are in divers places of Scripture pertaining to the summe of Christian faith and discipline gathered as it were into a bundle are together and at once proposed to a few eyes and by the comparing of all places wherein mention is made of one and the same article the wholsome truth in each one is expressed and explained that the controversies arising concerning the
and that golden rule is to be followed To obey God rather then men yet a pious sonne of the Church will not rudely insult on them but with a reverentiall bashfulnesse avoid them as Waldensis elsewhere speakes But when Formes are composed and established by Synod call authority for the promoting and deciding of truth the establishing integritie and order in Church Government they have then Ecclesiasticall and definitive authority whereby they may be imposed on particular Churches in Doctrinall Causes and Ecclesiasticall affaires under the penalty of Ecclesiasticall censure For the spirits of the Prophets are subject to the Prophets 1 Cor. 14. 32 and all the Sonnes of the Church are to be subject to the Discipline of the Church Matth. 18. 17 18. We hold therefore that to Churches congregated in Synods there belongs power by the Word of God that they may be Ecclesiasticall authority prescribe and impose Formes both of Confession of Faith and Ecclesiasticall Government which particular Churches and their Governours and private members are bound to confesse and receive under paine of Ecclesiasticall censure This Assertion is proved 1. Because the Synod at Jerusalem by an ordinary Power Ecclesiasticall did prescribe and impose such a Forme to other Churches in a question in controversie Acts 15. 22 29. and 16. 4. 2. Because those things which the Churches of God ought to beleeve with the certainty of Divine Fiath and undoubted Conscience these may Synods also injoyne by Ecclesiasticall authority to particular Churches For by the Word of God their power extends to require of others obedience to the Faith and may in the Name of Christ with spirituall power bring under those that are obstinate and who stubbornely oppose themselves against the decrees and constitutions of those that are to governe the Church They may therefore by Ecclesiasticall authority impose on others Formes of Faith and of obedience to the Faith drawn up according to the Scriptures 3. Churches have Ecclesiasticall Power to prescribe just and approved meanes for preserving the purity of true Doctrine and the peace and union of Churches and for overthrowing the wicked counsels and endeavours of Hereticks and disturbers 2 Cor. 10. 4 5 6. and 13. 10. Gal. 5. 12. 1 Cor. 4. 21. But Formes of service and confessions determined concerning questions in controversie are approved and just meanes for preserving the purity of Doctrine and the peace of Churches that they be not indangered by distractions and the poison of errours Act. 15. 23 24. c. They may therefore be imposed on particular Churches by Ecclesiasticall authority Accordingly in the ancient Synods of Churches such Symbols Ecclesiasticall Canons Confessions and Declarations of Faith were set forth that they might thereby testifie not only what themselves did beleeve but also what ought to be beleeved by others with whom they would hold their Ecclesiasticall Communion as all the acts of Synods doe testifie in which where they speake concerning Doctrines of Faith they doe by Paul's example Anathematize those who thinke or teach otherwise whence also is that Preface of the Athanasian Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whosoever will be saved before all things it is necessary that he beleeve c. And Calvin rightly Epist 87. to the Protector of England It is requisite to provide against petulant wits who assume to themselves too great a licence and the gate is also to be shut against curious doctrines And the ready course for this purpose is one to wit That there be a summe of Doctrine extant to be received by all and this in preaching to be followed by all and to the observance thereof all Bishops and Ministers to be bound by oath so as none be admitted to the Ecclesiasticall Function but who promiseth to retaine that consent of Doctrine inviolate That there be also a common Forme of Catechisme for the use of children and ignorant people Thus will the truth be made familiar to them and withall they will learne to distinguish it from impostures and corruptions which are apt by degrees to creepe upon the slothfull For this you must be certainly resolved of that the Church of God cannot want Catechising for that therein the true seed of sound doctrine is contained from whence a pure and good harvest is afterward to arise and so to be multiplyed more and more c. Nor yet doth the benefit of a Catechisme consist only in the instruction of Children for there is withall this other benefit that both the people being thereby instructed will be better able to profit in the ordinary hearing of the Word and also if any one being puffed up would bring in some new opinion being called to examination by the Catechisme he will straight be discovered Thus Calvin And thus also in our Belgick Churches is that authority applyed to our Formes of Harmony to wit the Confession the Catechisme and Ecclesiasticall Order decreed and confirmed in Synods that the Profession the Doctrine and observation thereof is by Ecclesiasticall authority injoyned to all who will enjoy the dignity of the Ecclesiasticall Ministery and who live in the holy union of our Churches See the Syned at Embden Anno 1571. art 2. at Dort Anno 1574. art 2. Anno 1578. art 8. c. We reject therefore The opinion of those who grant it indeed lawfull for a private person or even for a particular Church yea and for all the Churches of a Kingdome to make Confessions and Formes of Doctrine and Discipline but hold it unlawfull and unprofitable to prescribe them either by Ecclesiasticall or Civill authority as binding Rules of Faith and Practise that men should be constrained to observe them in Faith and the practise of Divine Worship But now those things that are to be retain'd with that firme faith and unmoved constancy and certainty of mind as that for the profession thereof all beleevers should not doubt to shed their bloud and suffer Martyrdome and the Churches with the certainty of divine faith judge that so they ought to doe those things surely they may by Ecclesiasticall and spirituall authority prescribe to others and constraine men to observance thereof in faith and practise under the penalty of Ecclesiasticall censure But for the profession of the pure faith and of the spirituall Governement of Christ's Kingdome all who are faithfull sonnes of the Church are bound to shed their bloud See Rev. 2. 13. Act. 7. 57 58. Luk. 21. 15 16. Therefore Canons and Rules of this profession prescribed out of the undoubted Word of God may be Ecclesiasticall authority be imposed on the Churches of God by those who are by Office to watch over the purity of Faith and integrity of Ecclesiasticall Government Yea and we may bind our soules by Oath to preserve and professe the saving truth of God in faith and the obedience of faith that we fall not away from the holy Profession and exercise thereof See Psal 119. 106. Nehem. 9 38. And if we may lawfully
Pastors from that function CHAP. V. Of the Ecclesiasticall Ministery and the Exercise thereof p. 66 Q. 1. WHether the end and effect of the work of the Ecclesiasticall Ministery be only the Confirmation and Edification of those Church-members who are already converted and truly godly so as that Pastours are not more obliged by vertue of their Ecclesiasticall function to convert the straying soules of such as live in the world and in sinnes out of Church-communion then all beleevers indued with the gifts of the holy Ghost are by the common duty of Charity bound to doe Question 2. p. 70. Whether the Minister of a particular Church may not only by vertue of his gifts and from the common duty of Charity but also by vertue of his Ecclesiasticall Function lawfully performe ministeriall acts of his office in the Ecclesiasticall Communion of another particular Church to whose ordinary ministery he is not called Question 3. p. 75 Whether the exercise of Prophesie be a perpetuall institution in the Church of God whereby private men who beare no Church-Office may for the exercise of the gifts of the Spirit publikely before the whole body of the Church preach the Word of God with all authority in the Name of God and explaine and apply it for instruction confutation reprehension and consolation of the hearers Question 4. p. 84 Whether those Infants whose next parents doe not by a solemne Church-Covenant joyne themselves to some particular Church are not to be baptized in the Church but are to be accounted as incapable of Baptisme and to have no right to Church-priviledges CHAP. VI. Of Classes and Synods and their authority p. 89 Q. 1. VVHether Classes and Synods have an authoritative power whereby they may authoritatively judge causes Ecclesiasticall with Ecclesiasticall jurisdiction so as that particular Churches ought to submit themselves to their decrees under the penalty of Ecclesiasticall censure Question 2. p. 103 VVhether Classes and Synods have power of sending or ordaining Pastors in a particular Church Question 3. p. 118 Whether Synods and Classes have power of Excommunication CHAP. VII Of set Formes p. 130 Q. 1. VVHether it be lawfull for Churches to prescribe to themselves constituted lawes and formes and certaine Canons by Ecclesiasticall authoritie wherein Articles of Faith and things necessarily required by God for the Government and Discipline of the Churches are out of the holy Scriptures expounded and determined and things not necessarily required are by Ecclesiasticall power prescribed according to the generall rules of Scripture from the precepts of the law of Nature and holy Prudence for the edification of the Church and the order and decency of Gods Worship and imposed on particular Churches and Church-Governours as bonds of Peace and Vnity Question 2. p. 143 Whether it be lawfull to use in the Church prescript Formes of Prayer Administration of the Sacraments c. or whether those Churches who use them be guilty of superstition and will-worship and whether it be lawfull to hold Ecclesiasticall Communion with those Churches where such Formes in the publike worship are in use FINIS VVE whose names are subscribed Delegates of the Walacrian Classis doe testifie that our Reverend Colleague Mr William Apollonius was injoyned by the said Classis that in these sad troubles of England he should by writing set downe what is the Government practised in the Churches of the United Provinces which we also judge agreeable to the Word of God and what are the Controversies at this time agitated in England concerning the Government of the Church of God and state that controversie by way of Theses and Antitheses shewing the Grounds of them And that we have diligently perused and approved that writing of his We desire from our soule that there were a way of Government as much as may be Uniforme observed in all Reformed Churches for the greater edification of the Church of Christ and the destruction of the kingdome of Satan We pray that the learned and worthy our Brethren and Fellow-labourers in the Kingdome of England would be pleased fairly to interpret this our affection Iacobus D'Herde President of the Wallacrian Classis pro tempore Iodocus Larenus Assessor pro tempore Isaacus Hoornbekius Preacher at Middleburgh Cornelius Beuckelarius Preacher at Vere Melchior Burs Minister of the word at West-Souburch Maximilianus Teellinck Preacher at Middleburgh This writing is set forth by prescript of the 46. Article of Ecclesiasticall Policy established by the most Renowned and Noble the States of Zealand Melchior Burs Minister of the Word at West-Souburch
sincere Word unite your hearts in the bands of brotherly love incline your minds to the Kingdomes and Churches Peace Middleburgh in Zeland Octob. 16. 1644. stilo novo Subscribed in the name of the Walachrian Churches by us Jacobus D'Herde President of the Walachrian Classis pro tempore Iodocus Larenus Assessor pro tempore Isaacus Hoornbekius Preacher at Middleburgh Cornelius Beuckelarius Preacher at Vere Melchior Burs Minister of West Souburch Errata PAg. 98. lin 16. And doubtlesse c. to the end of this Section change of letter p. 104. lin ult Luke relates unto p. 105 l. 9. Calvin these words must all be in the same letter as the former and the following p. 113. l. 19. And it appeares c. untill p. 114. l. 13. where he shewes exclusivè all these words must be in other letter p. 114. l. 5. and one dele p. 136. l. 11. Though therefore c. fifteen lines change of Letter p. 137. l. 2. For a Synod c. this whole page and the following unto lin 20. We hold exclusive change of letter p. 97. l. 1. dele being l. 18. read and not to be tedicus p. 98. l. 21. read see examples p. 114. l. 10. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 128. l. 27. dele so p. 137. l. 22. r. this is p. 135. l. 3. and 1◠5 Indices lin 16. 1. Index A Consideration of certain Controversies at this time agitated in the Kingdome of England concerning the Government of the Church of God sent from the Churches of Walachria to the Synod at London to declare the sense and consent of their Churches CHAP. I. Of the Qualification of Church-members Question WHether there be none to be admitted into the Communion of the externall visible Church but who is indued with the reall internall holinesse of Regeneration and with justifying faith in Christ or who upon strict examination doth manifest such evident signes of true faith and reall internall holinesse as may convince the consciences of the Church to which he joyneth himselfe of his sincere faith repentance and communion in Christ and that if any Congregation admit others in whom there is not evident proofe of these signes they admit impure and false Church-members Answer THe Reformed Churches distinguish between the Mysticall invisible Church of Christ which is the Company of Beleevers called who have communion with Christ to which are made all the Promises of heavenly good things in Christ to which no hypocrites can belong which hath the power of Christs Spirit inwardly working and the externall visible Church of Christ which is the company of those who professe the true faith for the exercise of Church-Communion and Fellowship amongst themselves to which hypocrites may belong For any one to be a true member of the invisible Church we require according to the Word of God true justifying faith repentance and spirituall Communion with Christ The admission of members into this Church is Gods work who by effectuall saving Vocation doth ingraft men into the mysticall body of Christ But the admission of members of the Church visible is committed to the care of the Overseers and Pastors of the Church who by the Word of God may admit none other to the compleat externall communion of the Church visible and ought to admit all such who by externall federall holinesse are separated from the world are instructed in the knowledge of God and of the true Religion professe the name of Christ and walking without offence in their outward conversation are accounted in the judgement of Charity as true Beleevers and upon examination of the Eldership concerning these things are received into brotherly and Ecclesiasticall Communion We grant therefore in this question 1. That any one be in foro Dei at Gods tribunall a true member of the Church invisible there is required in him that he be indued with reall internall holinesse of regeneration and justifying faith in Christ 2. That it is mans duty who will duly for Salvation joyne himselfe to the Church that he truly beleeve in Christ and being indued with reall holinesse worship God aright in all his wayes But we affirme that to the externall and visible Church the Pastors are to admit those who professe the true Religion and faith of Christ lead their lives without scandall or being fallen into scandals doe by repentance wash them away in foro Ecclesiae at the Churches Tribunall submit themselves to Discipline publikely frequent all exercises of divine worship and desire Church Communion with us although they doe not manifest such evident signes of Regeneration which may convince the Consciences of the Church of their true faith in Christ Our opinion is proved by these arguments 1. From the admission of members into the Primitive Church in the Apostles time when all who made profession of Faith according to the Word of God and desired Ecclesiasticall Communion living without manifest scandals or having given scandals did by repentance in foro Ecclesiae amend them were by them admitted into the Communion of the Church visible see for instance Act. 2. 41 42 45. Act. 8. 13. Act. 4. 34 37. in so much as even hypocrites had entrance into the Church notwithstanding that the Apostles were indued with an extraordinary spirit of discerning as appeareth in the Examples of Ananias Judas Simon Magus Hymeneus Philetus 2. From the admission of members into the Church of the old Testament where those were admitted into the externall Church and the visible communion thereof who being adorned with federall holinesse did professe the true God of Israel as appeares by the admission of the whole people into that Church Deut. 29. 4 c. Josh 24. 23 c. 3. From the description of the Church visible the nature whereof is described in the Word of God that it is as a Barne wherein the chaffe is gathered together with the Wheat the House of God in which are vessels both of gold and of wood a Net wherein are caught fishes good and bad Matth. 3. 12. and 13. 47. 2 Tim. 2. 20 21. so that to the admission of any to be a member of the Church visible the Pastors can require no more in foro ecclesiastico as a necessary requisite then what may also be found in hypocrites 4. Frō the state and condition of the Churches of God in the time of the Apostles who acknowledged for true Churches of Christ those visible societies amongst whom there were hypocrites carnall men schismaticks and others not indued with reall holinesse of Regeneration and justifying faith to whom notwithstanding the Apostles wrote their Epistles as members of the Church visible See to this purpose the condition of the seven Churches in Asia Rev. 2. 3. Chap. The condition of the Churches of Corinth and Galatia 1 Cor. 1. 11 12. and 3. 3. and 6. 1 2 3. and 11. 17 18. Gal. 1. 6. and 3. 1 2 3 4. and 5. 7 8 9 c. Thus have our Divines determined this controversie