prejudice other Churches they are in the Vocation of Pastours to proceed with the common consent of all the Churches of that Synod 3. In the acts and exercise of power Ecclesiasticall in the Ordination of Pastours we conceive there is this difference between a Classis or Synod and a Particular Church 1. That as it is the act of Classes and Synods it is actus imperatus as it is the act of the Particular Church is actus elicitus that is that Synods and Classes are to take care and authoritatively to enjoyne Particular Churches that they excite their power and exercise it for the ordaining their Pastours But the particular Churches are to doe those Ecclesiasticall acts whereby the Ordination it self is performed 2. That there belongs to Synods and Classes an authoritative judgement of the sufficiencie and sutable sitnesse of the person to be ordained to the Ministery and of the due and orderly manner of proceeding in the whole Election dispatched and the Ordination to be performed 3. That it belongs to Synods and Classes to decree Canons and prescribe decrces for the common edification of all those Churches according to which the particular Church ought to doe those acts whereby the Ordination of Pastors is performed 4. That the Synod and Classis doe authoritatively concurre with the particular Church in the power of sending Pastours and in the exercise thereof by which an Ecclesiasticall Right is derived on the Minister For the Ecclesiasticall Power which is conferred on a Minister by Ordination is derived ministerially secondarily and subordinately under God not only from the Eldership of that Particular Church but from that whole ministring or governing Ecclesiasticall Society into which the Pastour ordained is admitted by Ordination to performe the exercises of the Ecclesiasticall Ministry Thus we conceive these acts are to be distinguished in the legitimate Ordination of Pastours in a constituted and setled Church 4. In a case extraordinary when a Nationall Church is corrupted and depraved the due power of Classes and Synods overturned and destroyed and when the polity of the Church so utterly ruined as that there is no more any face of it to be seen no where any to be found that labour in sound doctrine no markes of a visible Church discernable by the eyes of men In such a case the Ordination of Pastours is in the power of the particular Church who have received from God right to ordaine in this necessity by their own Eldership and therefore where there is no such Eldership they first goe about the constitution of it and then being thus constituted they performe their Ordinations by it For that is sure which Melancton doth oft inculcate When the ordinary Bishops saith he become enemies to the Church or refuse to afford Ordination the Churches retain their owne right For where ever there is a Church there is power of dispensing the Gospell so that of necessity the Church must retain a right of their owne to call elect and ordaine Ministers And this right is a gift granted to the Church which no humane authority can take from it Argum. Respons part 7. de potest Epise argum 2. That this power should be wholly abrogated and brought to nothing for want of Pastours is not to be thought but common sense teacheth that it 's better in such a case to inlarge it then that the Church should be destitute of the large fruites of the Gospels preaching for that the Church should be then deprived of this power when the exercise of it is most chiefly required is absurd And on the other hand when there is no particular Church nor Eldership in some place where there is a Church to be planted and erected and the dispensation of the Gospel to be first introduced here the neighbouring Ecclesiasticall Assemblies who are by the opportunity of occasions invited by God to afford their mutuall help and assistance in this spirituall matter have power of sending Ministers and Pastours with Ecclesiasticall power for the gathering erecting and promoting a Church in that place for that manner of Mission is warranted by the holy Scriptures Acts 13. 1 2 3. where Paul and Barnabas are sent by the Church of Antioch to the neighbour Churches Hence therefore concerning the power of Classes and Synods in the Ordination of Pastors and a particular Church we maintaine these assertions 1. That a particular Church wanting a Presbytery may not in the ordinary and setled state of Churches performe the Ordination of Pastors But the Mission of Pastors and Elders into a sacted function is to be performed by the Governours of the Churches which is proved 1. From expresse places of Scripture wherein this Ecclesiasticall act is injoyned the Pastours and Elders 1 Tim. 5. 22. Lay hands suddenly on no man and 1 Tim. 4. 14. Neglect not the gift which is in thee which was given thee by Prophecy with the laying on of the hands of the Presbytery And that by Presbytery there is signified a Colledge of Presbyters is proved by most certaine arguments against the Hierarchie Our reverend Bucerus discourseth excellently of this place Dissert de gubern Ecclesiae pag. 339 340. I know saith he that the word Presbytery may be expounded either of the Colledge of Presbyters or of the Office of Presbyters but three reasons chiefly perswade me to think that we ought to rest in the former signification The first is that we find it no where used by the Holy Ghost so farre as I remember for the Presbyters Office But that on the contrary it 's used to signifie their Meeting is evident For what Luke relates Chap. 22. 66. that when Christ was apprehended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbytery of the people was gathered together certainly cannot be understood of the Presbyteriall Office So Paul at Jerusalem rendering an account of his faith for testimony of what he said citeth the high Priest and the Presbytery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 22. 5. Where every one understands the word Presbytery to be taken for the Company of Elders not the Office A second Reason is that there will appeare a kind of Tautologie in Paul's speech if by the word presbytery we understand the Presbyteriall Office for the Gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Paul bids Timothy not to neglect in the exposition of most signifies that Office it selfe joyned with a sufficiency of Gifts The Apostles words therefore would sound to this purpose Neglect not the Presbyteriall Office which was given thee by Prophecy with the imposition of hands of the Presbyteriall Office In good earnest I like it not I know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood by some only of the faculty of teaching but when Paul addeth that it was given Timothy by Prophecy whether or no will you not judge this expression to suite better to the Office of teaching for any one will easily discerne with me that it is a harsh speech to say that the Faculty of teaching was
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
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
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-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
Ecclesiastically and when one of them hath made defection from the Gospell of Christ others indeavour by Ecclesiasticall Ministry and the Discipline of Christ to reduce it into the right way and if they refuse to hearken to their Ecclesiasticall admonition they judge them as a company of heathens and publicans avoid and exclude them from their holy communion Since then the Churches of one people or nation performe amongst themselves these specificall exercises of Ecclesiasticall communion and union there is therefore a coalition of them into a Church Nationall Hence also our Churches of the Netherlands in their Synodall Canons have ordained not only Ecclesiasticall Assemblies Consistoriall Presbyteriall and Classicall but have also often decreed that Synods Provinciall and Nationall are to be called for the Ecclesiasticall judging of the affaires of the Church As appeares by the Synod at Emda Anno 1571. art 6 7 8 9. at Dort Anno 1578. art 16 17. at Middleburgh Anno 1581. art 20 21. at the Hagh Anno 1586. art 26 27. at Middleburgh Anno 1591. art 25 26. at Dort Anno 1619. art 29 30. where it is decreed that there shall be foure sorts of Church Assemblies held to wit Consistories Classes Synods Provinciall and Nationall wherein nothing but Ecclesiasticall affaires may be handled and that in an Ecclesiasticall manner III. We affirme that there is described in Scripture an universall externall Church dispersed through the whole world which in a visible polity maketh one Ecclesiasticall organicall body under which are contained all Particular Classicall Provinciall and Nationall Churches as parts of that whole This assertion we thus prove from Scripture 1. From 1 Cor. 12. 28. God hath set some in the Church c. where by the word Church is signified that one body of which there are many members spoken of ver 12. wherein is not described the Invisible and mysticall Church of Christ as such but the Church of Christ as Visible and externall as being that which is distinguished by the visible Sacrament or signe of Baptisme ver 13. which consisteth of various and heterogeneous externall members and organs ver 15 16 17 18. to which are given from God those various and externall administrations for edification spoken of ver 28. which is subject to Schisme and separation ver 25. Nor is it any Particular Church that is there described but the Universall and Catholike Church wherein all as well Jewes as Gentiles are joyned into one body ver 13. which comprehends all that are baptized in one Spirit ver 13. to which are given from God Apostles Prophets Teachers Pastours the gifts of tongues and miracles c. ver 28. which are not given to this or that particular but to the Catholike Church visible There is therefore here described an Universall Church 2. There is by the Word of God some fellowship and communion Ecclesiasticall betweene all the visible Churches of the whole world and therefore we must acknowledge by the Institution of Christ a universall body of the Church For there is between them an internall fellowship and an obligation to mutuall duties of Christianity Eph. 4. 3 4 5 6. which requireth also an externall Ecclesiasticall fellowship and communion in exhorting reproving comforting and edifying of all and bindeth us to offer prayers and thanksgivings to God in the Ministry of the Church in behalfe of all the Churches of the whole world to reduce Churches gone astray c. and that fellowship which the members of a particular Church hold amongst themselves the same in a due proportion ought the Provinciall and Nationall Churches to hold amongst themselves for the mutuall edification and increase of the body of Christ by which Ecclesiasticall communion all Nationall Churches doe make up one Universall Ecclesiasticall body 3. So also we see in Scripture Ecclesiasticall meetings held which represented the Church Catholike and Universall of the whole world wherein businesses were transacted which concerne the Universall Catholike Church of the whole world as Act. 1. where an Ecclesiasticall meeting is held by Preaching the Word and exercises of Discipline or Church-Government ver 15 16 26. and that in the name of the Church Catholike for there are the Pastours of the Church Catholike the Apostles sent into the whole world Matth. 28. 19. with the brethren out of Galilee and Jerusalem ver 15. and they transact a businesse which concerneth the Church Universall to wit the Election of an Apostle to be a Pastor of the Church Universall And they who transact those things which concern the rule government and oversight of the Church Universall ought to represent the Church of the whole world And All. 15. 22. that meeting of Apostles Elders and Brethren is called a Church who by an ordinary power prescribed Ecclesiasticall decrees and canons to all the Churches of the Gentiles and imposed them in a way of Jurisdiction which no Provinciall or Nationall much lesse Parochiall Church might lawfully do but is an act of the Catholike Church The Reformed Divines also acknowledge a Catholike visible Church see amongst others Walaeus in his common places loco de Ecclesia militante pag. 458. of his works in folio where explaining the nature of the Church visible after the definition of it he affirmes that this Church visible is considered two wayes either Vniversally for the Church which through the whole world is by the preaching of the Gospell called out of the world which in some respect may be called also Catholike or for a Particular company confined to one certain place See also the Positions of the Professours of Leyden disp 40. thes 27. where they tell us that the Church Visible is by some consounded with a Church Particular and the Invisible with the Vniversall But we say they saving alwayes better judgements thinkâ— these members ought not to be confounded And thes 33. thus they say This Church visible is considered two wayes either as a certaine company of one particular village towne or province those to wit who are knit together not only in a community of Faith and Sacraments but also in the forme of externall Government and Ecclesiasticall rites or as a certaine company Occumenicall and universall dispersed in divers places through the whole world though in the very externall forme of Government and circumstantiall rites they doe often much differ amongst themselves yet agreeing in the essentiall communitie of the Faith and Sacraments whence also that is frequent in Cyprian The Bishoprick is one whereof each severally hold a part IIII. We affirme that a company of Presbyters met together with Ecclesiasticall jurisdiction for transacting Church affaires are a Church to wit a ministeriall or a governing and representative Church as they call it and therefore called in Scripture by the name Church We confesse that such a company of Presbyters are not a Church Representative properly so called as if the Elders were the delegates of the beleevers who in their name and their stead governe the
Church and judge of Church affaires so as that the company of beleevers governe and judge by those Elders as their instruments and deputies like as the Kings deputy represents the King himselfe For the multitude of Beleevers in the Church hath not by the Word of God a power of ruling and judging Church affaires by a spirituall jurisdiction and therefore cannot delegate it to the Elders and Presbyters But the Presbyters doe themselves immediately from Christ the King of the Church receive power of ruling and Ecclesiasticall jurisdiction 2 Cor. 5. 20. 1 Cor. 4. 1. In this sense therefore we doe not acknowledge a representative Church Neither doe we acknowledge such a Representative Church as by commission from the multitude of beleevers should have absolute power by their lawes and acts of jurisdiction to bind the multitude and subject their faith and consciences so as without triall they should receive and imbrace what soever should be determined by this Church For this is the Papists tyrannicall Antichristian representative Church in the Pope and his popish Bishops which by Reformed Churches is denied and cast out But this representative Church we acknowledge out of the holy Scriptures viz. a company of Presbyters chosen by the multitude of the Church which by authority and ecclesiasticall jurisdiction received from Christ is set over and takes care of the Church and rules it by spirituall jurisdiction and decrees made consonant to the Word of God to whom the whole multitude of beleevers is bound to yeeld obedience in all things which from the Word of God and by the power by Christ committed to them they decree This governing ministeriall or representative Church is proved by these Arguments 1. From Matth. 18 17 18. Tell the Church This is that Church which hath the power o◠the keyes the power of binding and loosing in heaven and earth But now this power was not given to the whole multitude of beleevers but to the Elders and Governours of the Church who must be obeyed in the Lord under the penalty of Excommunication For the Government of the Church is not a promiscuous and popular Government but is committed by God to the Presbyters and Elders which are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rulers and Guides in the Church This is that Church which is to receive and judge of the beleevers complaints brought before them concerning the scandals and offences of the members of the Church which is the office of the Pastours and Presbyters to whom the Holy Ghost hath prescribed lawes and rules according to which they ought to receive and judge of those complaints Tit. 1. 13. which to all the multitude of beleevers in the Church is not injoyned This is that Church-which hath the power of remitting and retaining sins which was given to the Apostles and their Successours Matth. 16. 18 19. Joh. 20. 21 22. but no where to the whole multitude of beleevers The ruling and ministeriall Church of Presbyters is therefore here understood Whence also saith Beza upon Matth. 16. 18. that in the Holy Scripture the word Church is sometimes used for an Ecclesiasticall Senate as Matth. 18. 17. to wit because convened in the name of the whole Church over which they are set it 's elsewhere called by Paul a Presbytery 1 Tim. 4. 14. and that in this place by Church the Evangelist understands a Colledge of Elders he proveth from hence that he doth after make mention of binding and loosing which power and jurisdiction was allwayes in their power who were therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rulers of the Synagogue And Tremellius in his notes upon the New Testament translated out of Syriack To the Church saith he that is to that Councell instituted by God and the congregation of his Saints that the authority both of binding and loosing according to God should be in their power as appeares in this and the following verse Deodate in his notes on the Italian Bible upon this place expounds Church to be a meeting of them that have the care of governing the Church amongst Christians and the inspection of the order peace and discipline thereof 1 Cor. 5. 3 4. 2 Cor. 2. 6. according to the custome of the Jewish Church which allso had their Consistory for correction of manners The Doctors and Professors of Geneva in their notes on the French Bible in this place do understand those who have the care and ordinary calling of administring Doctrine and Discipline in the Church as there had alwayes been use of it among Gods people but was specially renewed in the Ecclesiasticall Ministery under the Apostles The Dutch interpreters in their notes on the new Dutch translation upon this place expound Church by Church Governors who as it were represent the whole Church 1 Cor. 12. 28. 2 Cor. 2. 6. 2. It 's proved from 1 Cor. 5. where is an Ecclesiasticall assembly described which by a spirituall jurisdiction transacts the Church affairs and represents the Church to wit the Presbytery taking care of the Church discipline which is gathered together with Pauls ministeriall spirit and the power of the Lord Iesus that is the power of the Keys which Christ as Lord of his Church only hath Revel 3. 7. which therefore consisteth only of the Churches Ministers and Christs Embassadors as being they who alone have the ministeriall spirit of the Apostles and the power of the Lord committed to them which is allso gathered together for this end to deliver to Sathan an incestuous person a Church member which exercise is committed not to all the Church-members but to the Ministers and Pastors We must therefore acknowledge a governing and representative Church We reject therefore these opposite opinions following 1. That there is no other Church visible described in Scripture but a particular or parochiall Church which might meet together in one place to celebrate the holy worship of God For there is such a visible Church described in Scripture which hath those attributes given to it which agree not to a particular Church as such as that it 's dispersed through Pontus Galatia Cappadocia Asia and Bithinia 1 Pet. 1. 1. compared with chap. 5. 1 2. that all both Jewes and Greeks whether bond or free make up one body thereof 1 Cor. 12. 13. 2. That a particular visible Church is by the Word of God limited to such bounds as that of necessity they may be ordinarily contained and ought to meet in one place for performing the publike worship of God with mutuall edification For we have shewed that the constitution of such a Church as by reason of their multitude or some other cause cannot ordinarily meet in one place doth well agree with the word of God and Apostolicall institution For the essence and lawfull constitutiō of a Church dependeth not on the outward circumstance of place but on a due Profession of faith and bond of holy communion For as Ames saith that same in
Profession doth constitute a Church Visible which in Reality and it's internall nature constituteth the Church Mysticall that is Faith Medull lib. 1. cap. 32. thes 7. 3. That there is no visible instituted Church but that which is met together for the performance of all the Ecclesiasticall ordinances of Christ for preaching the word of God and administration of the Sacraments and the exercises of all the offices and spirituall gifts in a constituted Church But Christ speaketh of a Church Mat. 18. 17. met together not for the word and Sacraments but only for the exercise of Church Discipline So likewise is that meeting called a Church wherein the Apostles did not by way of Sermon preach the word nor administer the Sacraments but only told what God had done among the Gentiles Act. 14. 27. 15. 4. or chose some to carry their decrees to others Act. 15. 22. which were acts of Ecclesiasticall jurisdiction And therefore that meeting which meeteth only for the exercise of discipline and Ecclesiasticall jurisdiction is allso a Church and so called in Scripture CHAP. IIII. Of Ecclesiasticall power Question VVHether the Ecclesiasticall power or power of the keyes be given by Christ to the multitude or all the members of a Church as the first and immediate subject so as believers not bearing any Church office may by themselves immediately exercise all Ecclesiasticall jurisdiction discipline and causes Ecclesiasticall save only the Sacramēts And cōsequently whether private Christians being Church members have such an Ecclesiasticall power as that they may authoritatively admit Church members to Ecclesiasticall communiō reprove by Ecclesiasticall authority such as cōmit offences bind by excommunication and Church censures absolve from excommunication and authoritatively remit sinnes whether to them also belongeth the conferring the power of the keys on the Ministers and Pastors of the Church and that power which giveth to the Ministers an Ecclesiasticall office and consequently the examination of Pastors the sending unto and confirming them in that Church office by imposition of hands and againe authoritative suspending and removing Pastors from that function Answer THe Reformed Divines teach that none in the Church of Christ which is his Kingdome may arrogate any power to himselfe but from a divine calling and delegation from Christ for whereas those Ecclesiasticall affaires are administred in the Church in the name of Christ and with his power none may performe them but he to whom they are committed by Christ 1 Cor. 4. 1. and 5. 4. 2 Cor. 5. 20. and when as Christ hath vouchsafed this calling and delegation to administer those holy functions not to all in the Church but to some only 1 Cor. 12. 28 29. Rom. 12. 4 5 6. they therefore deny that this power belongeth to all They allow indeed to all beleevers and godly members in the Church visible a spirituall dignity and authority of Grace whereby they are Kings and Priests to God for divine Grace hath a heavenly authority and majestie accompanying it but deny that authority of Office and Ecclesiasticall power or jurisdiction belongeth to them all We grant in this controversie 1. That the power of the Keyes is given by Christ for the benefit of the whole Church and of all beleevers for their spirituall edification Ephes 4. 11 12. 2. That to all the members of the Church belongeth power to choose their Ministers and Pastours either by suffrages or by free consent For this power is found grounded on rules of holy Scripture Act. 1. 23. and 6. 2 3 4. 14. 22. But by this Election the beleevers doe not conferre or derive the power of the Keyes on the Ministers or Pastours chosen but only designe him on whom the power of that Church office is by divine Institution to be conferred by Ecclesiasticall Ordination The whole derivation of Ecclesiasticall authority and spirituall power on Ministers so farre as it can be ministerially secondarily and subordinately performed by the Church is by the whole Ecclesiasticall Vocation But by Election is only the designation of the person on whom that power is to be conferred and by Ordination he is authoritatively sent and put into possession of that function to which he was by Election designed to be ordained Ordination therefore is an act of Ecclesiasticall jurisdiction as the Bishop of Spalato righly discourseth De repub eccles lib. 2. cap. 3. num 54. but the act of Election or Nomination is not an act of jurisdiction or Ecclesiasticall authority but of the gift of discretion whereby they prove the spirits and discern the voice of the shepheard and choose him by whose teaching they will be lead For the better clearing of this businesse When we consider of a Pastors Calling intirely and absolutely and not in reference to some part of it by it is the whole derivation of Ecclesiasticall right on this or that person performed And thus it comprehendeth Election and Ordination Election hath three parts Examination Approbation and Nomination Examination consists in the triall of his Learning and Gifts and former Conversation Approbation lieth in two things Judgement and Assent Judgement we call that sentence whereby the person examined is judged fit to undertake the Ministery and may profitably performe it Assent is of them who rest satisfied in this judgement Nomination is when one by name is by common advise decerned to be invited to the Ministery of a Church Ordination comprehendeth Mission and Admission Mission or sending is an authoritative act of the Presbytery whereby the Office is conferred on the person elected and he sent and commended to the Church for which he had been designed and put in possession of his Ministery Initiation or Admission is the publike administration of an outward rite wherby the person elected is established in the ministery of that Church and is performed by explaining the divine Institution Prayer and a solemne blessing the common Symbol of this Ordination is Imposition of hands In this whole businesse therefore of Vocation we grant to the people Nomination which was at first in the power of the Presbyters and people in common The Governours of the Church meane while moderating the whole action for they being better able to judge of the quality of their learning and gifts were therefore to performe this charge that according to the canons they were not to follow the people but to leade them for the Election was chiefly the act of Ministers the worke of the faithfull people to consent to that Election distinct 63. cap. Nosse cap. Cum longè For it is cleare by Apostolicall examples and the practise of the Ancients that the Ministers were first to Nominate and the people to assent to that Nomination duly performed or to consult in common about the person to be nominated or lastly if they have any cause why they might justly oppose that Nomination freely to produce their judgement to the Governours of the Church Their consent they signified anciently as Junius acknowledgeth disput
38. Anni 1604. de potest Ecclesiast thes 14. either by lifting up their hands or in silence approving the Judgement of the Church An Assenting suffrage was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dissenting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Examination was performed by learned grave men chosen out of the Presbytery of Pastours or Colledge of Doctors for this worke for to these above others is this care coÌ„mitted 2 Tim. 2. 2. Act. 20. 30. And for the Judgement of the Examinates sufficiencie and learning that this did chiefly belong to those that labour in the Word is without doubt for the spirits of the Prophets must be subject to the Prophets 1 Cor. 14. 32. The Assent is of the whole Church whereby they acquiesce and rest in the Judgement of the Examiners and those present at the Examination But that this is necessarily required before proceeding to Ordination is a thing manifest All this businesse of Election doth not constitute any one a Pastour but doth judge and declare that person to be fit and sufficiently endued with gifts and decreeth by common consent that he shall be invited to the ministery that the dignity of the Pastorall office may according to the order of Christ be conferred on him For the Peoples Nomination and the whole matter of Election may be rightly performed and yet it may so come to passe that he which is chosen by a people may never be their Pastor to wit if the person elected do justly refuse it or the Presbytery duly determine the Person elected to be unfit for the Ministery of this people But by Ordination if a man be Ecclesiastically sent forth and separated for the Ministery Act. 13. 1 2 3. and the power of the Ministery committed to him 2 Tim. 2. 2. 1 Tim. 4. 14. and he put into possession of the Ministery Act. 6. 6. 1 Tim. 5. 22. This being a potestative act of Ecclesiasticall authority is every where in Scripture attributed to those who have Ecclesiasticall authority to wit to the Presbytery 1 Tim. 4 14. to the Prophets and Teachers that ministred Act. 13. 1 2 3. to the Pastors and Ministers of the Church 1 Tim. 5. 22. 2 Tim. 1. 6. whence allso in the Old Testament God commanded that by Moses an extraordinary Prophet should sacrifices be oâ—fered for Aaron and his sonnes and they anointed when he made them Priests And that this rite in the High Priests was still continued appeares by the instance of Zadik who was by Nathan annointed to be Priest And Numb 8. 10. by imposition of hands of the Elders and the First-borne who enjoyed an Ecclesiasticall function are the Levits put into their office Ordination therefore containes in it the Potestative Mission whereby according to divine appointment a Pastor receiveth the Ecclesiasticall Office Which Mission or sending is so necessary that without it no man may duly undertake an Ecclesiasticall office Rom. 10. 15. 3. We grant that there are some acts of Ecclesiasticall government which by the word of God may not be performed without the agreement consent of the Church For example in excommunication of a Member in a Church private beleevers are by the word of God to exhort and reprove offending brethren to complaine to the Church of the obstinate Matth. 18. 15 16. And by the law of charity as they are brethren in Christ to admonish their Governors if remisse and negligent Col. 4. 17. to avoid a person excommunicate as a heathen and publican Tit. 3. 10. Mat. 18. 17. to reprove him as a brother 2 Thes 3. 14 15. c. All which manifestly require an assent of the people to the excommunication of an offending brother The Exercise of Ecclesiasticall power to preach the word to administer the Sacraments of the Covenant to retain remit sinnes is given to the Church Rulers in some things called commonly the Power of Order severally and a part considered as single Pastors So a Pastor may preach the word and administer the Sacraments without speciall consent either of the whole Church or of the Governours to every act In other things as in the use of the Power of Jurisdiction or Excommunication the exercise and power thereof is given to an Unity not to One to the community of the Governors of the Church not to single Pastors severally for in the Church one single man hath not power of Ecclesiasticall discipline If a Pastor alone do excommunicate any one that excommunication is invalide as well at the tribunall of Christ as of the Church but if one Pastor alone do baptise a person without an Assent of the Church that Baptisme is valide The government of the Church or Kingdome of Christ is Free and Voluntary to which all the children of the Church do voluntarily submit themselves but yet it is a Government properly so called for there is in it Authoritative Iurisdiction and Ecclesiasticall coaction by spirituall punishments on the Soule In reference to the former that this Government is voluntarie the whole people by their free and voluntary consent and agreement do concurre to the Election of the Governors of the Church and the Excommunication of Members But in reference to the latter that the Government of the Church is properly Government the whole people doth not rule or governe in the Church but the Church is divided into Rulers and those that are Ruled and therefore only the Guides and Rulers of Churches in Ecclesiasticall jurisdiction are Christs vicegerents to rule and in his name to command to judge and by Church censures to correct the power of Ecclesiasticall office hath therefore in the government of the Church over and above the peoples consent an authoritative and coactive power of the discipline and rodde of Christ which belongeth not to the people We deny therefore in this controversy that there belongeth to the brotherhood or body of beleevers in the Church an authoritative power wherby they may joine with the Elderâ—hip in an Ecclesiasticall Iudiciall act as Iudges authorised with Christs authority in judging causes ecclesiastically determined We maintaine therefore in this cause these following assertions I. That the Power of the Keyes and the exercise thereof in a constituted Church is not by Christ given to the Brotherhood or People in a Church but to the Presbytery those that have the oversight of Churches or the Pastors and Ruling Elders only This Assertion is proved 1. Because that Office which doth essentially contain the power and exercise of the Keys is not common to all beleevers in a Church but to some specifically chosen for it 1 Cor. 12. 28. Ephes 4. 11 12. To Apostles Pastors c. as such is the power of the Keys given Ioh. 20. 21 22 23. 2 Cor. 5. 20. 1 Tim. 5. 17. Therefore to those onely and not to all beleevers doth this power belong For to those hath God given the power of the Keys who are stewards of the mysteries of God 1 Cor. 4. 1. who are
there with Pastorall Authority they preach the Word of God administer the Sacraments admit members attend to Ecclesiasticall censures choose Pastours and Church Governours c. and that to the great Edification of those Churches We reject therefore the opposite Assertion of those who affirme that a Pastor may indeed in another particular Church exercise the gifts of Praying and Preaching the Word of God but not by vertue or force of his Pastorall Office but only by reason of gifts which he is to imploy for the common edification but that he may exercise no ministeriall acts which he performeth by Ecclesiasticall power and authority as a Minister of the Church and of God in dispensing the Mysteries of God save only in that Church to which he is fastened by Election for his ordinary Ministery Question 3. WHether the exercise of Prophesie be a perpetuall institution in the Church of God whereby private men who beare no Church-Office may for the exercise of the gifts of the Spirit publikely before the whole body of the Church preach the Word of God with all authority in the Name of God and explain and apply it for instruction confutation reprehension and consolation of the hearers Answer OUr Judgement is that none may publikely in the Church Assembly of the faithfull preach the Word of God in the Name of Christ and of God but he who is sent by a divine Calling for that work as the Protestants demonstrate against the Socinians and Anabaptists from Rom. 10. 14 15. Heb. 5. 4 5. Act. 13. 1 2. 14. 22. Tit. 1. 5. 2 Tim. 2. 2 and other places and arguments and from the examples of all those who either in an extraordinary or ordinary manner were sent to preach the Word Which Mission or sending consisteth not only in conferring gifts whereby an Ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is given by God but in conferring a power whereby is given an Authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach the Word of God which Authority is oft-times not conferred on those on whom yet God bestowes gifts and ability For it is by the Word of God denyed to women in whose lips is the Law of God Prov. 31. 26. and a fitnesse to teach the yonger women Tit. 2. 3 4. It is certain from the Word of God that God injoynes all Beleevers to exhort comfort reprove and edifie one another Heb. 3. 13. 1 Thes 4 18. 5. 14. but it is from the common duty of Charity and the law of Nature that they are thus bound and therefore the word which they declare to their neighbours doth not by the authority of any speciall office bind to obedience those that heare it but by vertue of the subject or matter contained in that word But the Churches Ministers declare the Word of God as Christs Embassadours with authority of speciall Office and power to bind and loose 1 Cor. 4. 1 2. 2 Cor. 5. 20. Joh. 20. 21 22. There is therefore a many-fold difference between the Charitative admonitions of private Christians and the Authoritative preaching of Gods Ministers For 1. the Admonitions of ordinary Christians are to our neighbour privately and as joyned to us by the bond of Charity and the law of nature The Ministers of Churches doe publikely preach the Word of God with pastorall charge of soules and Gods Authority to the Church as a Church over which God hath made them Watchmen and Overseers 2. The Ministers Authoritative preaching the Word hath joyned with it the Ecclesiasticall power of binding and loosing sinners remitting and retaining sinnes Mat. 16. 18 19. Joh. 20. 21 22. which authority is not affixed to the Charitative admonitions of private Christians 3. There is not so absolute and strict an obligation on private Christians for that brotherly correction which is performed by them as the obligation on the Pastors of the Church of God for their office of preaching who may not involve themselves in the affaires of this world to the end that they may wholly attend upon the office of preaching 2 Tim. 2. 4. and who are in a speciall manner to give an account of the Salvation of their hearers committed to them Heb. 13. 17. Ezek. 3. 18. 33. 18. which do not concern private Christians in the exercise of charitative admonition We grant therefore in this cause 1. That it is a duty injoyned on all beleevers to speake the Word of God in private to their neighbours for their mutuall edification and that they are obliged to it from the common duty of Charity and the law of nature 2. That private Christians in an extraordinary case in a Church to be erected or that is decayed and ruined may sometimes publikely preach the Word of God for the planting a Church when there are not such as by Gods ordinary call have received from God power to preach the Word For the positive rituall law of God gives place to the morall law of God when necessitie requires it 3. We grant also that private Christians in some speciall cases and upon a particular occasion may sometimes speake the Word of God in publike by a speciall Calling from God as Martyrs are called to a publike confession of the faith But all this doth not inferre that there is an exercise of Prophesie constantly and ordinarily to be observed in the Church whereby the Word should by private Christians in the Name of Christ and with all authority be publikely preached for the edification of the Church And therefore we maintaine the negative of the question proposed and deny that there is such an exercise to be perpetually retained in the Church of Christ The Reasons on which we ground it are these 1. Because preaching the Word of God in the Name of Christ with the authority of an Embassadour of God is joyned with the administration of the Sacraments Matth. 28. 19 20. yea and there lies a more excellent utility and eminency of the Pastorall Office in preaching the Word then in administration of the Sacraments 1 Cor. 1. 17. But the administration of the Sacraments is not to be permitted to all indifferently who have those gifts as the Protestants doe solidly demonstrate against the Papists and therefore neither the Preaching of the Word 2. No man may take this honour to himself unlesse he be called of God and sent to preach his Word in the Name of God Rom. 10. 14 15. But all who have the gifts of Preaching the Word are not called and sent of God For those who are sent of God are sent either by an immediate and extraordinary call or by a mediate call by the Church but whereas now an extraordinary Mission or Sending is ceased in the Church those are therefore by the ordinary Ecclesiasticall call separated to the Office of Preaching who may lawfully undertake it 1 Tim. 4. 14. 5. 22. 2 Tim. 2. 2 3. 3. Those duties which are required of all those who publikely preach the Word of God in the Name of
and Synods that they may so farre as conveniently can be make use of common consent and mutuall assistance especially in those things that are of greater moment But yet how much greater and further space and remotenesse of distance there is between particular Churches so much the lesse also is the visible communion of those Churches because the danger of scandall and infection and the opportunity of mutual edification is lesse or more according as the distinct distance of places is greater or lesse Wherfore there is a more strict visible Ecclesiasticall communion between the Churches of one Province or Nation then between the particular congregations of the Church Universall and consequently the jurisdiction and Ecclesiasticall government is also lesse visible between these then between the Churches of one Nation This communion of Churches in government and Church discipline is not only for the informing of Churches what is commanded by the word of God but also for the governing of them by laws and spirituall jurisdiction for there is an authority and power of rule belonging by the word of God to Churches joyned in Classes and Synods which to particular Churches singly and severally belongeth not to wit a power of making Canons and laws Ecclesiasticall which may bind all the particular Churches of one Province or Kingdome to obey them We grant in this controversy 1. That the power of Classes and Synods doth not take away or hurt the power or liberty Ecclesiasticall of a particular Church for it serveth to direct preserve and promote the power of Synods is not privative but cumulative and granted for this end that the power given to particular Churches may be more efficacious orderly regular able and apt for edifying 2. That there is a power belonging to a particular Church immediatly granted from God not derived from Classes or Synods as likewise there is belonging to Classes and Synods a power of their own immediatly granted by God and not derived from the particular Churches For though in regard of the Originall or the rise and constitution of a Synod particular Churches intire in themselves collaterall one to another and equall in Church power do in common contribute associate and exercise their Church power and so make up a collective and combined body of a Synod yet the Synodicall authority of it selfe is not granted to any other first subject from whence it should be derived to the Synod then to the Synod it selfe to which alone by the word of God and Apostolicall institution that power belongeth for no particular Churches singly and severally considered may exercise a Synodicall power over other Churches But we affirme 1. That this union and communion of particular Churches in a government and discipline Ecclesiasticall in common which is exercised in Synods and Classes is grounded upon the word of God and in the examples of the Apostolicall Church is proposed to us to imitate 2. That these Synods and Classes have a power and authority Synodall and Classicall whereby they do by spirituall jurisdiction authoritatively decerne matters Ecclesiasticall and impose those decrees under paine of Ecclesiasticall censure on particular Churches Our opinion is proved by these following arguments 1. In Act. 15. we have in the Apostles practise an expresse example of a Synod held at Jerusalem about a question concerning the observation of the Law of Moses In which Synod that businesse which had wrought a disturbance in the particular Churches ver 2 4 5 23. is by the deputies of severall Churches ver 2 6 23. Act. 21. 17 18 25. determined with power authoritative to bind particular Churches to obedience ver 22 28. chap. 16. 4. 21 25. And the false doctrine of those who subverted the soules of their hearers is by an Ecclesiasticall judgement condemned with spirituall power ver 28 29. which thing is an act of Ecclesiasticall jurisdiction as appeareth Revel 2. 2 14 20. and the determination of this Ecclesiasticall law was not by an extraordinary Apostolike authority but by an ordinary authority Ecclesiasticall for it was done not by the Apostles alone extraordinarily acted by the Spirit of God but by the Elders and brethren of the Church joyned with the Apostles acting not by their Apostololicall but by their ordinary Pastorall authority with great discussion and disputation and the assent of the Churches which argue that the decrees of this Synod were not made by an extraordinary Apostolicall authority but by an ordinary Ecclesiasticall power 2. Our assertion is proved from Christs institution Mat. 18. 17 18. where he doth institute such Ecclesiasticall Assemblies as may by Ecclesiasticall authority make provision and prepare efficacious remedies against all scandals and offences If the members of a particular Church do give scandall to one another he bids that it be shewed to a superior Ecclesiasticall Judge to wit the Church representative which by Ecclesiasticall authority doth condemne and punish and remove from Ecclesiasticall and brotherly communion the person offending and therefore doth likewise command that if particular Churches give offence to one another it should be carried to a superior Ecclesiasticall Judge which may by spirituall authority condemne punish and put from Ecclesiasticall communion the particular Church offending for where the law makes no distinction or restriction there must not we distinguish or restrain And certainly the remedy instituted in this place is ordained by Christ for the removing out of the visible Church all scandals not only caused by particular members but also by whole Churches and therfore there must be acknowledged a superior Ecclesiasticall Assembly which may by authoritative Ecclesiasticall power judge of the scandall of particular Churches as well as a superiour Ecclesiasticall judge in a particular Church is to be acknowledged from this institution for judging the scandalls of particular members For since that according to the holy Scriptures we must grant that there is an Ecclesiasticall communion between the visible Churches of one Province Nation yea and of the whole World as is proved before which communion is not only fraternall but Ecclesiasticall whereby Churches as Churches or bodies Ecclesiasticall are joyned and united in doctrine government worship discipline and Ecclesiasticall polity and seeing that in this holy communion scandals are committed which are unbeseeming those Churches and to be cast forth from that Ecclesiasticall communion therfore both by the law of nature and this divine law here instituted by Christ we must acknowledge a superiour Ecclesiasticall Senat furnished with spirituall and Ecclesiasticall authority which may remove those scandals Hence Parker himselfe de politia Ecclesiast lib. 3. cap. 24. groundeth the authority of Synods on this place And the Professors of Leyden disput 49. thes 10. discourse thus The institution of Ecclesiasticall Assemblies and so also of a Synod is not of humane but of divine right being founded on the words of Christ Tell the Church if he heare not the Church c. Whomsoever ye bind on earth c. Where
two or three are gathered together in my name there am I in the midst of them Matth. 18. and I am with you to the end of the World Matth. 28. Which primarily are to be understood of the inferior Consistories but there being an union and communion amongst themselves of all Churches the superior consistories are comprehended likewise 3. We deduce our argument from the practise of the Iewish Church For the Christian Church borroweth her frame of her Ecclesiasticall polity from the cōstitution not pedagogicall but essentiall and perpetuall of the ancient Church and therfore the Churches Consistories are now lawfully constituted according to the same forme according to which the Ecclesiasticall assemblies were constituted under the Old Testament And the reason is because it is manifestly evident that this order besides that it was of old instituted by God and by the fathers most religiously observed belonged onely to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good order of a Church not to the pedagogy of the Law nor the distinct nature of that government But now under the Old Testament there were Synagogicall consistories in each City wherin the Scribes and Levits being presiding some Elders of the people and men more eminent in dignity were joyned to them whose office consisted as well in teaching as in moderating the actions of the Church and who tooke notice of beleevers manners and dispensed pious reprehensions and Ecclesiasticall censures towards the vices of offenders And there was also at Jerusalem a generall consistory or Synedrium held to which the most weighty matters were brought which in the lesser Synagogicall judicatories either by reason of their difficulty or the dissentions of parties could not be decided or ended Se Deut. 17. 8 9. 2 Chron. 19. 5 6 7. Jer. 26. 9 c. This argument our eminent and reverend Gersom Bucer in his dissertation de gubernatione Ecclesiae pag. 65. doth thus propose and not to be tedious it was requisite to set downe distinctly in what respect the order appointed amongst the Jews doth expresse the polity to be observed by the Christian Church in holding their meetings For first as of old the use of sacred Consistories as well Synagogicall in the severall Cities as the supreme at Jerusalem was appointed by Gods institution for the passing of judgements and determining controversies So in the New Testament even from the beginning of the Churches birth the Lord would have as well particularly in each City as in many Cities in common some form of ordinary judicatory to the end that both the Ordination of Ministers may be duly performed and the censure of manners administred else what could be more absurd either then the Precept of Christ commanding that he who refused to heare his brethren should be brought to the Church or the Apostles reproofe reprehending the Corinthians that they had neglected to proceed in the publike judicatory of the Church against the incestuous person Neither only had each particular Church their proper distinct Consistories but that also divers Churches when more weighty controversies did arise which could not in lesser Assemblies be determined did in the new Testament come together to one generall Councell the history of the Apostles testifieth Acts 15. c. And doubtlesse not only this ordinary superiour Court or Sanedrim was kept at Jerusalem but extraordinary Conventions called for the Churches Reformation the establishing Religion and the sincere Worship of God by a Nationall Covenant and for other holy occasions See Examples thereof Deut. 29. 20. 2 Chro. 15. 9. 29. 4 34. 29 Nehem. 10. 32. to 34. And such conventions being celebrated for morall duties the celebration of them lyeth as a duty on the Churches of Christ at all times 4. A fourth Argument is taken from 1 Cor. 14. 32. where the spirits of the Prophets are to be subject to the Prophets by Apostolicall Precept whatsoever therefore an Ecclesiasticall Prophet doth in his sacred function performe either in sacred Doctrine or divine Worship or Ecclesiasticall Discipline it ought to be submitted to the judgements of other Prophets Therefore one single Prophet of this particular Church is to be subject to the judgement of Prophets of other Churches And consequently Assemblies of many Prophets meeting out of divers Churches are here established to whom by the Word of God the Spirits and wayes of Prophets of particular Churches are subject Other arguments are also at hand in this cause if we purposed to contend by number of Arguments Hence also doe the Churches of the Netherlands hold their Synods endowed with authority and power Ecclesiasticall which do so impose their decrees on particular Churches that they permit not a private or particular Church to alter the order established by the Synods but injoyne all to observe their Canons established till it shall be otherwise appointed by the Synods See the Synod at Embden Ann. 1571. art 53. at Dort Anno 1574. art 91. at Middleburgh Anno 1581. art 69. at the Hagh Anno 1586 art 79. at Middleburgh Anno 1591. art 80. at Dort Anno 1619. art 86. We reject therefore the opposite Assertions 1. Of those who allow to Synods and Classes no other power then of Counsell and Perswasion as one brother towards another and one particular Church towards another Particular Sister Church may be counsell and perswasion direct and exhort to their duty so neither have the whole number of Churches that hold Ecclesiasticall Communion in Synods and Classes any other authority granted them by the Word of God but to perswade exhort and admonish Against whom we use no other arguments then what Master John Cotton himselfe hath in a late Treatise in English concerning The Power of the Keyes Chap. 6. We dare not say saith he that their power reacheth no further then giving counsell for such as their ends be for which according to God they do assemble such is the power given them of God as may attaine those ends As they meet to minister light and peace to such Churches as through want of light and peace lye in errour or doubt at least and variance so they have power by the grace of Christ not only to give light and counsell in matter of Truth and Practise but also to command and injoyne the things to be beleeved and done The expresse words of the Synodall letter imply no lesse It seemed good to the Holy Ghost and unto us to lay upon you no other burden Acts 15. 27. This burden therefore to observe those necessary things they speake of they had power to impose It is an act of the binding power of the Keyes to bind burdens And this binding power ariseth not only materially from the weight of the matters imposed which are necessary necessitate praecepti from the Word but also formally from the authority of the Synod which being an Ordinance of Christ bindeth the more for the Synods sake Thus Master Cotton 2. We reject also their contrary opinion who allow to
Synods a power Dogmaticall but deny a power Diatacticall and Criticall A power Dogmaticall which is a power and right of judging in matters of Faith and Religion doth so belong to Synods as that it is also given by God to single Pastors For the Apostle requires of Elders not only to exhort by sound doctrine but also to convince gainsayers and to stop the mouthes of the unruly vain-talkers and deceivers Tit. 1. 9 10 11 12. Doth not this plainly intimate that they are to judge of matters of faith if in a Particular Church there arise a disputation about any question of faith or the soundnesse in judgement of one who is reckoned a member of that Church be doubted of This therefore is not the whole power of Synods which belongeth even to single Pastours Hence there is also attributed to Synods a Diatacticall power whereby they have right to manage the externall Government of the Church so that all things be done decently and in order in the administration of Gods worship to the common edification of al. Not only the Apostles but the Elders also did in the Councell at Jerusalem decree that the Gentiles who had given themselves up to Christ should abstaine from things offered to idols and from bloud and things strangled Acts 15. 25 28. So when Paul at Jerusalem was received by the brethren not only James but the Classis of Elders advised him for the beleeving Jewes sake to joyne himselfe with some though too much addicted to the Law who had a vow on them and decreed to intreat him that for the peace of the Church and satisfaction of the weake he would vouchsafe so farre as in that case was yet lawfull to submit himselfe to the observance of the Law Acts 21. 20 21 22 23 24. We see therefore that a Classis of Elders do by a joynt care and endeavour provide for the observing of what with one consent they judged expedient for the Church I need not further instance in Councels in which that Presbyters joyned in consultation and decision for the establishing Ecclesiasticall decency and order is so cleare by their Acts that none can be ignorant So the Lawes of Ecclesiasticall Government in the Netherlands are by the Synodicall decrees imposed on particular Churches And that a Criticall power which containes the right of maitaining and exercising the Ecclesiasticall Discipline given by God to the Church for the judging and removing of scandals belongeth to Synods and Classes of Presbyters we shall by and by prove by places of Scripture For a Synod may assemble not only to admonish an offending Presbytery or Consistory of a particular Church but also if they refuse to heare to censure them by suspension deposition or removing from their Ecclesiasticall function c. Question 2. VVHether Classes and Synods have power of sending or ordaining Pastors in a particular Church Answer WE affirme in this controversie 1. That some heads in this argument are by the judgement of Scripture to be held undoubted which our Reverend Bucerus referreth to these heads First saith he that Election and Ordination of Ministers belong to the Church not to those that are without who are strangers from the commerce of beleevers and have not yet applyed themselves to their fellowship and conjunction For no where doe we reade in Scripture that such had Votes in Election of Ministers Secondly that this holy action belongs to the whole Church that is to both its integrall parts whereof the one is of those who are Church Ministers the other of those to whom they minister which is evidently declared by testimonies which may be brought from Scripture Thirdly that this businesse is not to be committed to some one or few of the Presbytery selected but belongs to the whole Colledge of Presbyters in common which appears by the Example of the Church of Jerusalem and of Antioch Acts 1. 23. 6. 2 3. 13. 1 2. 15. 22. Fourthly that the principall parts herein belong to the Ministers of the Church for they are to preside and guide the Church that the multitude through levity or tumult or ill designes do not miscarry and therfore to teach and exhort every one and moderate the whole action of Election with wholesome and right counsels Which is manifestly evinced by the testimonies we have produced I adde lastly that the Nomination was principally in the Ecclesiasticall persons the people were by their suffrage to declare their consent to it So when one was to be taken in into the place of Judas the Apostles named two and when one of them was chosen by lot the Churches approbation was presently added otherwise they did by their suffrage concurre to the Election But that the Apostles in the institution of Deacons did somewhat more condescend to the multitude Acts 6. 3. there was a peculiar reason for it for that they were especially in that tendernesse of the Church and when a murmuring arose of the Grecians against the Hebrewes to put off from themselves all sinister suspicion of those whose suffrages did not approve them To this purpose Calvin Luke relates that there were Elders constituted in every Church by Paul and Barnabas but he notes withall the way and manner of it when he saith that it was done by suffrages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those two therefore did create them but the whole multitude as the custome of the Grecians was in Elections declared by lifting up their hands whom they would have Calvin Instit lib. 4. cap. 3. sect 15. Therefore the chiefe of what the people were to doe was of those who were nominated to choose one All which is fully cleare from Scripture Thus Bucerus dissert de gubernat Ecclesiae pag. 323 324. 2. But because we are to account those in Ecclesiasticall Communion with us not only who have joyned themselves to some one particular Church as fixed members but those also on whom by reason of their function the charge and care of many Churches doth lie and who are to take care that in them all things be done decently in order and to edification hence the power of ordaining Pastors is not so granted to a particular Church as that absolutely by themselves they may be the Word of God performe all those things that are required to the Ordination of their Pastors But if the Ordination of Pastours in a particular Church be duly performed it ought to be done in Church Communion with the judgement consent and potestative Mission of Classes or Synods with whom that particular Church holdeth Ecclesiasticall Communion For Ordination of Pastours is not a thing peculiar to one Church and its members but a thing common to all the Churches of one Classis or Synod and what concerneth all ought to be performed by all That therefore a particular Church in such a matter of common concernment do not do ought which may disturbe the common order or which in a like case may
conferred on Timothy by Prophecy that is by a singular Revelation of the Spirit at the Prophets Command But on the contrary it 's a very apt expression to say The Presbyters Office was conferred on Timothy by his Vocation both extraordinary declared by the testimony of Prophets and ordinary performed by the judgement of the Church in obedience to the Revelation of the Spirit c. Two things doth Reverend Bucerus here evince that by Presbytery is understood the Company of Presbyters and that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is signified the Office of the Ministery together with sufficiency of gifts This place therefore doth assert that the Ministeriall Office by the Ordination of the Colledge of Presbyters is committed to Pastours by Gods Law and Apostolicall Institution 2. It appeares from the Apostles practise wherein Ordinations of Pastours were performed by Pastours and Ministers that had the Government of Churches see Acts. 6. 2 3. Act. 13. 1 2 3. 14. 23. Tit. 1. 5. c. Nor is there any example to be found wherein the Ordination of Pastours was performed by the multitude of the Church without Presbyters And because the practise of the Apostolicall Church is our safest rule of Church-Government we judge that by Gods Ordinance it cannot be that a Pastor in setled state of Churches should be ordained and put in possession of his Ecclesiasticall function by the multitude of the Church See also what was said Chap. 4. concerning Ecclesiasticall Power II. We therefore affirme that Classes and Synods have power of sending and ordaining Pastours in particular Churches which want Presbyteries This assertion appeares also by the practise of the Apostolicall Church which by Ordination did set apart and send forth Pastours for the Ministry of neighbour Churches Acts 8. 14. Acts 13. 1 2 3. And surely that in the Reformed Churches the right of Mission for the planting of Churches or for the raising them up out of a defect was alwayes practised by Classes and Synods as is knowne to all who have but so much as heard any report of Churches labouring under persecution As also the Apostolicall Synod for supply of the Churches defect chose and sent men for the performance of Ecclesiasticall duties necessary to that end Acts 15. 22. It seemed good to the Apostles and Elders with the whole Church to choose men of their owne company and send them to Antioch and ver 25. It seemed good to us being assembled with one accord to choose and send men unto you c. Neither did the Apostolicall Churches do this by an extraordinary Apostolicall but by an ordinary Ecclesiasticall power for they did this joyntly together with ordinary Elders and the whole Church in an ordinary Synod These Examples therefore declare the ordinary right of Mission to those Churches who are destitute of a Presbytery or Ministery or labour and grone under persecution and defect But that Mission doth inferre Vocation and Ordination and doth conferre power of preaching and of ruling the people Reverend Voetius proveth by many arguments in Desperatâ causâ Papatus lib. 2. sect 2. cap. 17. And it appeares from the word it self to send 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence comes sent and sending or Mission which is nothing else but a Commission whereby a man hath some Function or Charge fully committed to him which is nothing else but to call and constitute for as Mission or sending is taken either actively or passively as it implies either a relation of him that sendeth to him that is sent or of him that is sent to him that sendeth so also Vocation or Ordination For all those Metaphors to send into the Vineyard to send into the Field to the Lords work to the Ministery and Charge of the Flock c. signifie nothing else but to call one to the Feeding of the Flock dressing the Vineyard or to constitute one a Pastour and one that takes charge of soules Hence those that are called and constituted Pastors of soules are commonly called Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent In Hebrew the Priest and Pastour of the Church is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sent a Messenger or Embassador Malach. 2. 7. of the originall and signification whereof Ludovicus de Dieu speakes Append ad Matth. 27 2. where he shewes elegantly from the footsteps of the Arabick and Aethiopick root that this name is derived from sending Whence also Presbyters whether the greater and extraordinary or the lesser and ordinary lawfully ordained and called are sent to preach and to feed and on the other side those who are lawfully sent are ordained to preach For to the actuall giving an Apostleship or calling to the Ministery that is to an Active Mission of him that sendeth there is answerable a Passive Mission of him that is sent which is an actuall Receiving an Apostleship or Ministery for or Relatives the affirming one inferreth the other The Ordination of Pastors therefore for a Church that wants an Eldership or is labouring under defects which hinder the ordinary exercise of the Eldership is lawfully performed by Synods and Classes under whose Ecclesiasticall communion they lived So in the Belgick Churches the Mission or Ordination of Pastors which are sent to Churches groaning under the Crosse of persecution is performed in the Classicall Assembly See the Synod at the Hagh Anno. 1586. art 4. And so of those who are sent to the Churches of the East and West-Indies III. We allow also this power to Classes and Synods in the right of Ordination That even in a setled and constituted state of the Church a particular Church which holds Ecclesiasticall communion with other Churches in a Classis or Synod may not performe the vocation or Ordination of their Pastors without the authoritative judgement and potestative mission of the Classis This assertion is proved by these arguements Because he that is to be ordained is admitted into the holy society of the Classis or Synod and into the Ecclesiasticall body as a member belonging to the Consistory of the Classis or Synod in the right of that particular Church and is therefore with their judgement and consent to be admitted by Ordination into that society Because also by Ordination a Pastor is put into the possession of his Ecclesiasticall function by vertue of which function he may performe ministeriall acts of his pastorall office in other particular Churches and exercise a ministeriall authority in many cases towards other Churches and reason plainly sheweth that it cannot duly be performed without the judgement of those Churches over whom the person to be Ordained receives ministeriall power A particular Church may not lawfully Remove or Put-out a Pastor from his Office without the assent and authoritative judgement of the Classis or Synod wherein he is duly admitted a member therefore without that judgement they cannot lawfully admit into an Ecclesiasticall office by Ordination for it is of the same power to take in and to put out in
what manner ought is contracted in the same is it dissolved Hence in a Synod of the Churches was performed the Ordination of the Deacons elected Act. 6. 3. with the common consent of those Churches So 1 Tim. 4. 14. the Presbytery to whome the power of Ordaining is attributed doth not only denote a Parochiall Presbytery of which sort both in townes and in more eminent villages there were anciently one in each but it signifies a colledge of Apostles or Apostolicall men in whose number Paul was one 2 Tim. 1. 6. as the Apostles are sometimes called Elders 1 Pet. 5. 1 2. 2 Joh. ver 1 3. for this was done in the Church of Lystra as the Dutch Translators observe from Acts 16. 1 2. In which the Brethren of Derbe and Iconium were also actors as is evident from the place under whom are included also the Churches of the Region round about as may be gathered from Acts 14. 6. And if those most excellent servants of God whom God had rendred eminent by induing them with most ample gifts and setting them in a degree of an extraordinary and more sublime Ministery would not yet at their own pleasure without the counsels of others admit Timothy though named by the Spirits designation into the order of Presbyters by publike Ordination but thought fit for the observation of order first to acquaint sundry Pastors and Churches with it shall we who are no wayes to be compared with them be yet in doubt what we ought to do for not their sayings only but their doings also should be to us a rule what we ought to say and doe And so in our Belgick Churches according to the order established Ordinations of Pastors are performed with the consent and judgement of the Classis As appeares by the Synod at the Hagh Anno 1586. art 4. at Middleburgh Anno 1591. artic 3 4. at Dort Anno 1619. art 4. We reject therefore the contrary assertion of those who ascribe to particular Churches in a setled state of the Church the absolute power of ordaining their Pastours without the inspection or authoritative jurisdiction of any Classis or Synod Question 3. WHether Synod and Classes have power of Excommunication Answer In this controversy we hold 1. THat a Classis or Synod of Pastors hath power to admonish and rebuke authoritatively and with power Ecclesiasticall such as offend subvert soules by error and commit scandalls Acts 15. 10 24. This admonition reproof and condemnation in this Synod was performed by the Apostles and Elders in order to Ecclesiasticall censure And this power not a power of Order but of Jurisdiction performed not by the concionall key only but the key of Ecclesiasticall discipline For it 's done not by one but by many by the whole Synod ver 6 22. In the society of an Ecclesiasticall body which had power by common advise to decree this rebuke and what ever is determined in this cause about that question for which they came together See ver 2 6 23 24 25. chap. 16. 5. 21. 25. The cause in which it was done was not only a case of conscience but of scandall and publike offence given in Ecclesiasticall communion ver 19 28 29. with 1 Cor. 10. 24 25 26 27. Rom. 14. 14 15. Whereupon it is determined for the peace and edification of the Churches that all troubles and unprofitable burdens should be removed out of the Church ver 2 19 23 24. chap. 16. 4 5. and that in an Ecclesiasticall assembly ver 6 15 22 25. So that this rebuke performed by the Apostles in order to spirituall censure was an act of Ecclesiasticall discipline 2. There belongs also to Synods and Classes this power and exercise of Ecclesiasticall discipline to make Ecclesiasticall laws which are determinations necessary for the observation of morall precepts especially those of the first table and for the ordering the externall Government of the Church that all things be done decently and in order to the common edification of all By this power they establish outward ceremonies sutable to the due administration of the worship of God outward formes of behaviour and things indifferent such as tend to the outward order decency and edification of particular Churches and make rules for directing the discipline of the Churches The Apostles and Elders in the Synod decreed that the Gentiles who had imbraced Christ should abstain from things offered to Idolls and from bloud and things strangled Act. 15. 25 28. Lambertus Daneus discourses soundly and accurately in his Poliria Christiana lib. 6. cap. 3. Moreover saith he as for the rites and ceremonies and the outward order which is necessary in ordering the Church let an Ecclesiasticall Synod be assembled with the command and presence of the godly surpeme Magistrate and this Ecclesiasticall Synod duly gathered shall determine what that order and externall government of the Church ought to bee c. See what was said before of the Doctrinall power of Synods This power of making lawes is a power of Ecclesiasticall jurisdiction and Government for it doth direct and dispose authoritatively those meanes by which the government of the Churches is put in execution For these lawes are made with the sanction of a spirituall and Ecclesiasticall penalty against delinquents and consequently proceed from that spirituall jurisdiction from whence proceedeth this threatning and inflicting of spirituall power Againe the publike judgement of direction passed with Ministeriall authority of a scandall given or taken of cases of conscience in the exercise of charity about things indifferent of the spirituall edification of the Church belongs to the externall tribunall and Ecclesiasticall jurisdiction But he that appointeth rites of order and decency in the publike worship of God and in the exercise of Ecclesiasticall discipline must of necessity give a publike judgement passed by ministeriall authority concerning scandall given or taken concerning cases of conscience in the exercise of charity about things indifferent concerning the spirituall edification of the Church for to this end are Ecclesiasticall lawes made for the avoiding of scandall for the spirituall edification of the Church for the due exercising of brotherly love in Church communion It is therfore an act of spirituall jurisdiction 3. Classes and Synods have an authoritative inspection and judgement not of discretion only but of Iurisdiction and approbation in the exercise of excommunications from particular Churches so that no particular Church which holdeth Ecclesiasticall communion with other Churches in Classes and Synods may lawfully excommunicate deliver to Sathan any member of their communion without the authoritative judgement and approbation of the Classis or Synod Which appeares by these arguments That which concernes all ought in their own way and manner to be handled by all now the excommunication of any in a consociate Church concerneth all the Churches of that society for they all receive scandall they are all liable to the danger of infection by reason of the communion which they hold
doctrines of faith and discipline and the sence of Scripture being examined by ordinary ministeriall knowledge may by common consent be explained and decided that there may be an agreement also about the proper forme of speaking and proceeding agreable to the phrase and sence of the holy Scripture and of the Church and that it may appeare what those Churches hold which set forth those Confessions and Canons and what they judge out of Scripture that all those Orthodox with whom they will keepe communion should hold that there may be a restraint of licentiousnesse in inventing new opinions and orders to distract and trouble the Church and lastly that there may remain a testimony to posterity of the faith and doctrine of their ancestors that vicious or unnecessary and unprofitable innovations may be avoyded and the purity of doctrine and discipline the concord and peace of the Churches the better preserved They are usefull therfore for the understanding divine Scripture as handmaids with due subjection without any absolutely necessary prescription of using them so that there be an agreement in one and the same true sense but are impediments and hinderances to those only who with Licentiousnesse rather then Liberty endeavour to overthrow and feare not to call in question those principles which are as the foundations of our faith and Christian discipline and who assume to themselves a power to thinke and even to speake what they list which the Scripture doth every where reject as being farre from Christian modesty 4. We attribute therfore to these Formes only an hypotheticall necessity for we acknowledge that necessary occasions of this kind of writings arise only from the Reformations of Churches hereticks and erroneous persons contentions or sophistications fraudulent expressions and interpretations or the adversaries calumnies or the necessity of instructing the ignorant or the testification of a consent with other Churches both ancient and present or a necessary declaring the union of concord and consent 5. Therfore these Formes of faith and discipline are to be composed by the gift of prophecy out of all places of Scripture compared And cannot be prescribed to Churches but by Colledges of Prophets to whom Ecclesiasticall power of government is committed Hence the meeting of Apostles and Elders did by common consent compose explications out of Scripture of opinions in controversy Act. 15. and set out an Epistle wherein by a Form of confession concerning the Question in controversy it was decided and a Canon prescribed to other Churches 6. Wee consider these Forms either as touching the Matter of them which is divine being deduced from Scripture which wee make use of as Indices in explaining and determining dubious senses of Scriptures and Controversies for being searched out by so great diligence of godly Teachers and approved by their consent and received by those Churches wherein wee live wee cannot see that there is too much attributed to these Forms being examined and tryed by Scripture if they be looked upon as Indices of some controverted doctrine or sense of Scripture of which the meditation even of a private Christian much more of a numerous company of Prophets may be an Index Or they are considered Formally as they are Synodicall determinations duly concluded confirmed with Ecclesiaasticall authority carrying in them the unanimous consent of the Prophets as a badge of Ecclesiasticall union and communion and thus wee make use of them as Ecclesiasticall Judges in deciding and explaining Ecclesiasticall controversies in preserving the purity of doctrine and the peace of the Churches And when we consider them jointly wee attribute to them this authority which wee propose in Vrsin's words Their authority saith he is shewed in that it is not lawfull for any one to recede from those doctrines which they recite out of the Word of God nor is any thing to be innovaâ—â—â— in form of exposition or speech without just and necessary causes Yea and if they either have indeed or seeme to have any thing blame-worthy nothing yet is to be attempted in a rash disorderly and turbulent manner nothing to be spread abroad to the contrary without a previous communicating of opinions with such as are teachers and others able to judge of doctrines and the common knowledge and consent of those Churches wherein those Forms of Confessions are received and approved Though therfore the authority and power of Synods which prescribe those Forms be not of it self infallible nor instituted by God to be the supreme and infallible rule of our Faith and therfore cannot by itselfe and its own authority oblige beleevers to beleeve that which is determined in those Forms Yet wee acknowledge in Synods which constitute those Forms the supreame power of Ecclesiasticall judging and determining controversies given by God for avoiding confusion and rending of Churches whereby they may inflict Ecclesiasticall censures on such as openly oppose their decrees Hence have those Forms an excellent force and efficacy to beget in the minds of all a perswasion of the true doctrine therein contained For as the Learned Camero well noteth tom 1. Prelect de Ecclesia in that discourse concerning the Infallability of the Church so often as any thing is decreed by an Assembly of those who are placed in Auâ—â—ority in the Church it makes that this is not rashly and without accurate and grave observation to be rejected For a Synod hath a peculiar assistance of the holy Ghost and so a greater then that which belongs to teachers judging singly and apart They have also more certain meanes of finding out the truth to wit the Prayers and Fastings Disputations c. of the principall Pastors of the whole Church They have also a better course to know what is the opinion of the whole Church concerning a controversie raised and what course the Churches observe therein So that they who doubt of the truth of the Formes constituted in a Synod or upon light and probable reasons judge them to be false and so doe not certainly know them so to be are bound so farre to yeeld obedience to the Formes decreed as may be agreeable to Order and decencie in that Case which obedience is an observance of Christian humilitie and modâ—stie whereby the faithfull in such cases abstain from publike or open Profession of their opinion and condemnation or confutation of the opinion determined in those Formes And this evident because for giving obedience to the decrees of Churches we have the certaine and manifest authority of God commanding to obey them Heb. 13. 17. But for opposing them we have only uncertaine and probable conjectures and in such a case the common rule is to be followed Hold that which is certaine and leave that which is uncertaine Againe to oppose openly the Formes of Churches upon arguments but probable and lesse evident gives an unbridled and endlesse licence of contradicting any Ecclesiasticall decrees whatever Yea when there is any thing of falshood prescribed in those Formes of Churches
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
Servants in the house of God by speciall office 2 Cor. 4. 5. who know how to behave themselves aright in the house of God 1 Tim. 3. 16. and to give to those in the house their due portion in season Math. 24. 25. rightly to divide and distribute the word of God 2 Tim. 2. 15. For the Keyes are a signe of power intrusted which are by Christ committed to the stewards and overseers in his house whereby to administer their power And by the Keyes in Scripture is signified authority faculty power administration of government which is exercised in commanding forbidding allowing restraining As Isa 22. 22. compared with Isa 9. 6. Rev. 1. 18. 3. 7. And Mat. 16. 18 19. denotes Ministers power and full administration They are committed therefore to those who are set over the Church not to all in the Church 2. That opinion is not to be admitted which doth overthrow the order constituted by Christ in the Church by which order Christ hath in the Church visible as in an Heterogeneous Organical Body constituted of divers integrall parts to which he hath given their peculiar functions and operations in that Ecclesiasticall body For he hath set in the Church eyes eares hands feet rulers and such as are over them in the Lord overseers watchmen Pastors Embassadors in Christs name preachers fathers builders sowers c. And a flock a people a house a field children and such as governed and who are bound to obey those that are set over them c. see Heb. 13. 17. 1 Thes 5. 12. 1 Tim. 5. 17. 2 Cor. 5. 20. 1 Cor. 4. 1 2 15. 1 Cor. 3. 9. c. But if all in the Church have the power of the Keys power of building ruling the Church by censures Ecclesiasticall c. all will be Embassadors Rulers Fathers Pastors Watchmen Eyes Eares for to those parts of the Church do Ecclesiasticall and authoritative oversight and rule belong as their proper function Therefore the power of the Keys and exercise thereof is not common to all members of a Church but is the proper function of the overseers and Pastors to whom the Rod and that severe power is committed for the edification of the Church 1 Cor. 4. 21. 2 Cor. 13. 10. 3. The Cannons and rules proposed in holy Scripture whereby the right government of the Church and the due use of the Keyes is directed are not given to all the beleevers in a Church but the Pastors and Elders Timothy and Titus and other Church-Governors are by the Apostle instructed how to behave themselves in the house of God as faithfull stewards in the Epistles to Timothy and Titus and also 1 Cor. chap. 3. 4. And the faults which are committed in mis-governing of Churches and abuse of the Keys are not by God imputed as the fault of all the beleevers in a Church but of some to wit the overseers 1 Tim. 3. 4 5 6. Tit. 1. 7. 1 Pet. 5. 3. Revel 2. 14 20. 3. Ioh. 16. 10. The praise and reward promised for due ordering of Churches is not by God promised to all the beleevers in a Church but to the Pastors and Elders who rule well in the Lord 1 Thes 5. 12. Heb. 13. 17. 1 Tim. 5. 17. 2 Tim. 4. 4 5. 1 Pet. 5. 4 5. Revel 22. Therefore to those only is the Government of Churches and the exercise of the Keys intrusted by Christ 4. To whom Christ gave the power and exercise of the Keys or Rule in the Church to those he gave the spirit for administration and those gifts which are necessary for the government of the Church For when God sendeth any into his Church he alwayes qualifieth them with gifts sufficient and fit for the exercise of that ministery and office committed to them as is evident by the examples of all whom God hath sent into the Church But where is the Spirit promised to all whereby all the beleevers in a Church may remit and retaine sinnes spoken of Ioh. 20 21 22 23. Where is that prudence and wisdome promised to all whereby they may be able to rule the house of God to go in and out before the people of God c. Therefore the Government of the Church and the exercise of the Keys is not by God committed to all Hence also have the Reformed Churches alwayes rejected a popular Church-Government See Sadeel's treatise in French concerning Ecclesiasticall Discipline against Morellius Of whom Reverend Beza libro de Ministrorum gradibus cap. 25. when he had described the manner of Election in the Church saith thus which order by the goodnesse of God religiously and prudently observed hitherto in this City when one democraticall fanaticall Morellius of Paris was bold by word and writing to find fault with that his writing was both in this Church and in France in many Synods worthily condemned And in our Synodicall constitutions the Churches Ecclesiasticall power Judgement Exercise of the Keys and Church-government is every where committed to the Pastors Elders to Presbyteries Consistories Classes and Synods See the Synod at Embden Anno 1571. from Article 25. to art 35. At Dort Anno 1578. art 92. to art 101. at Middleburgh Anno 1581. art 58. to art 66. at the Hagh Anno 1586. art 64. to art 74. at Middleburgh Anno 1591. art 58. to 75. at Dort Anno 1619. art 71. to art 81. II. We affirm that the power of sending or ordaining Pastors or Church-Governors is committed by God in a setled Church not to the multitude of the Church but to the Pastors and Elders or Presbyters of Churches We grant indeed as was said before that there is a liberty of nomination or election allowed by the word of God to all the members in a Church so as no Minister may without the agreement and consent of the people be obtruded upon a Church whether they will or no which Nomination or Election doth not yet confer Ministerial power on the person elected but only designeth a Person on whom it may be duly derived according to the instituted rule by those who have under Christ received that power whereby Ecclesiasticall authority is derived on this or that person We deny not also but that extraordinarily in a perplexed and depraved estate of a whole visible Church the multitude or faithfull people in a Church may choose their Pastors and Rulers and authoritatively put them into the power right and possession of the Ministery and that by reason of a cogent necessity which admitteth no law and to which all positive law giveth place But we affirm that in a setled and constituted visible Church the people by the positive law of God have not power of ordaining or sending their Pastors but that potestative Mission Ordinatiō whereby Ecclesiasticall authority or the Ministeriall power is conferred on this or that man designed to the Ministery belongeth to Presbyteries Our assertion is proved 1. From those precepts described in holy Scripture concerning Ordination or