Calvin Instit lib. 4. cap. 1. sect 7. But oft-times saith he by the name of the Church the Scriptures intend the whole multitude of men throughout the world who professe to worship one God and Christ are initiated by Baptisme into his faith testifie by their partaking the Lords Supper a unity in the true Religion and Charity consent to the Word of God and for the preaching thereof maintain a Ministery instituted by Christ But in this multitude are many mingled who are hypocrites and have nothing of Christ but the name and shew c. which in respect of men is called a Church and we commanded to maintaine the communion of it And sect 8. he shewes that it is the Prerogative of God alone to know who are unfeined Saints and true members of the Church Yet saith he because he fore saw that it was somewhat requisite that we should know who are to be accounted for his childrâ—n herein he applyeth himselfe to our capacity And because a certainty of faith is not herein requisite he hath in stead thereof appointed the judgement of Charity in which judgement we acknowledge for members of the Church those who in the confession of faith and example of their life and participation of the Sacraments professe the same God and Christ with us Hence Ames affirmes it to be false that the Reformed Churches require inward graces to the admitting of any into the Church as to the visible state thereof Antibellarm tom 2. iib. 2. cap. 1. not 5. And not 3. of the same chapter he affirmeth out of Augustine that there is in the Church the inward soule to wit the gifts of grace and the body or outward profession whence it comes to passe that some are both of the soule and the body of the Church others of the body only and not the soule Which saith he is expressed by Alexander Alensis in other words when he saith That evill men are of the unity of the Church but not of the unity of the body of the Church not of the body of the Church according to the true nature of a body or in reference to the union of the body mysticall Which distinction he proveth out of 1 Joh. 2. 19. Rom. 2. 28. a Jew openly and a Jew in secret So Trelcatius the elder in his common places loco 15. puts the differences between the members of the visible and of the invisible Church in a lively faith purity of life certainty of Election and Salvation and Perseverance in faith which are found in the members of the Church invisible in sincerity and truth but in the members of the Church visible only in the judgement of Charity oft-times not in truth because of a vocation and profession externall but oft hypocriticall So almost all the eminent Reformed Divines affirme the matter of the Church visible to be men outwardly called professing the faith of Christ for they define it to be a company of men who by an outward calling or the preaching of the Word and participation of the Sacraments are called to the exercise of the Worship of God and Ecclesiasticall Fellowship amongst themselves See both the Trelcatii in their common places loco de Ecclesia The Professours of Leyden disp 40. thes 33. Hence also have our Belgick Churches in our Nationall and Provinciall Synods ordeined that he be admitted to the Lords Supper who hath first made profession of his faith submitted himselfe to the Discipline of the Church and brought testimony of unblameable life See the Synods at Dort Anno 1574. art 70. and Anno 1578. art 64. at Middleburgh Anno 1581. art 43. at the Hage Anno 1586. art 54. at Middleburgh Anno 1591. art 51. at Dort Anno 1619. art 61. We reject therefore these ensuing opinions I. Of those who affirme the externall and particular visible Church to be the proper subject to which belongeth the Covenant of Grace all the Promises of God the Properties and Priviledges which Christ the Mediatour hath purchased for his Church The reasons of our deniall are 1. Because that Church for which these priviledges are purchased is perpetuall which never falleth away for this infallible Promise is made to it from God Jer. 31. 36. Matt. 16. 18. But now no particular visible Church is secured from falling away as our Orthodox Divines demonstrate against the Papists it is not for it therefore that these Priviledges are purchased by Christ the Mediatour 2. Those Churches for which all these promised Priviledges are procured are called out of the world by the word and Spirit of God to faith and holinesse and have sincere and inward Communion and fellowship with Christ and all true beleevers whence frequently in Scriptures they are called the Spouse and Beloved of Christ Cant. 4. 7. Eph. 5. 27. The Holy Sion and heavenly Jerusalem and the Israel of God Isai 52. 1. Gal. 4. 26. and 6. 16. so likewise The Church which Christ hath purified for himselfe to present her to himselfe glorious not having spot or wrinckle Eph. 5. 27. The Body of Christ fitly joyned together and compacted by that which every joynt supplyeth Eph. 4. 16. It 's called Christs people whom he saveth from their sins Joh. 10. 16. Matt. 1. 21. Gods house and a holy Priesthood 1 Pet. 2. 5. The Temple of God in which the Spirit of God doth dwell 1 Cor. 3. 16. The Lambs wife Apoc. 21. 4. All which and such like doe not agree to an externall visible particular Church as such Rom. 9. 6. but onely to the Church invisible which Christ had redeemed with his bloud Acts 20. 28. 3. The Priviledges promised and procured for the Church of God amongst many others are these That God puts his Law and his Feare into the minds of the members of it Jer. 31. 33. That they are all taught of God and know him Joh. 6. 42. That they are redeemed by the bloud of Christ Act. 20. 28. Eph. 5. 27. But these agree not to an externall and visible particular Church Therefore that externall visible particular Church is not the proper subject of the Covenant of grace or of these Priviledges which by Christ our Mediatour are procured for the Church Whereunto the Reformed Divines assent See amongst others the Professours of Leyden in their Synopsis Theologiae disput 40. Thes 29 30 31. And Ames himselfe against Bellarm. tom 2. lib. 2. cap. 1. not 10. where he affirmes that those glorious things which are spoken in Scripture of the Church of Christ that it is redeemed by Christ the Body of Christ the Spouse of Christ quickned acted and guided by the Holy Spirit partaketh of all spirituall blessings so that the gates of hell shall never prevaile against it doth properly and fully agree not to the whole multitude of those that professe the Christian faith but to those only that are true beleevers or they agree to the Church militant according to iâ—s essentiall nature peculiar to true beleevers not according to
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
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
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
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
obedience of Christ those who with high minds exalt themselves against the Word of God 2 Cor. 10. 4 5. We reject therefore the opposite Positions of those 1. Who affirme that the Conversion of wicked men is not an effect intended that it should be produced by vertue of the Ecclesiasticall Ministery as a meanes appointed to that end and therefore that never any are converted by the Pastours of the Church by vertue of any Ecclesiasticall Office but by accident as they are gifted Christians affirming that ordinarily the Conversion of such as goe astray is by such Christians indued with gifts of Prophesie But it is certaine from the holy Scripture that the Ecclesiasticall Ministery is appointed by God for this end as the ordinary meanes whereby such as are strangers and enemies to God may be reconciled 2 Cor. 5. 20. and brought to Christ 2 Cor. 11. 2 3 4. 2. Of those who affirme that sincere Conversion of men is a certaine argument that those by whose preaching the Word they are converted are sent of God according to that Rom. 10. 14 15. Jer. 23. 32. But we judge that the sending which the Apostle speaketh of Rom. 10. 14 15. is a sending to an office in a due order whether extraordinary or ordinary Ecclesiastically performed and that it consisteth not only in conferring gifts whereby a man is made fit for the Ministery or Prophecy but in conferring authority and conveying Ministeriall authority as the Protestants prove by manifest Arguments against the Socinians And although private Christians in the duty of Charity and by reason of gifts wherein they are subservient to God do convert some from their sinnes yet it followeth not that they are thus sent as that they have authority as the Embassadours of Christ in his Name to preach the Word of God authoritatively because they want the Authoritative Mission by the Church of Christ wherby that Ministery in the Church is conferred wherein men as the Embassadours of Christ preach the Word of Reconciliation 1 Tim. 4. 14. Tit. 1. 5 9 10. 2 Cor. 5. 20. Hence also our Belgick Reformed Churches acknowledge that Preaching of the Word by Ministers Ecclesiastically called is the ordinary meanes of mens repentance and first Reconciliation to God as appeareth by the Ecclesiasticall Forme of establishing Pastours in the Ministery of the Church through the whole Netherlands Question 2. Whether the Minister of a particular Church may not only by vertue of his gifts and from the common duty of Charity but also by vertue of his Ecclesiasticall Function lawfully performe ministeriall acts of his office in the Ecclesiasticall Communion of another particular Church to whose ordinary ministery he is not called Answer OUr Judgement in this question is that he who by an Ecclesiasticall call is lawfully called is by vertue of his office not only fastened to the Particular Church but also to the Provinciall Nationall and Universall Church of God so that the Communion of Saints tyeth him to this body of the Church Universall not only by reason of the gifts he hath received but also by reason of speciall Office which he beareth in the Church to which he is bound to bestow and apply the exercises and workes of his Office for the common edification of that whole body And therefore is bound by the authority and power of his Ecclesiasticall Office to afford succour to the distresse and indigency of the Church of Christ throughout the earth yet without confusion and in due order and there lyeth on all the Pastours of the Church a Pastorall charge and care of all the Churches of Christ For to this end did Christ appoint Pastours and give them to the Church for the edification of his body that all might attaine to the unity of faith and of the knowledge of the Sonne of God Eph. 4. 11 12. 1 Cor. 12. 24. Rom. 12. 5 6 7. And therefore he may exercise the ministeriall acts of his office not only in one particular Church but in others also when the edification of those Churches requireth it We grant indeed that by Election a Pastours Ministery is restrayned by the Word of God to this or that particular Church for his ordinary charge yet by Ordination and Mission whereby authority and Ecclesiasticall power and the whole right of the Ministery is committed to a man he is made a Pastour in the Communion of all Churches and therefore ought to have a Pastorall care for the edification of all Churches and consequently may exercise ministeriall acts in any visible Church throughout the world so that it be done without confusion and in a due Order This Assertion is proved 1. Because the particular Churches of one Province may by Ecclesiasticall authority send forth Pastours to Nations and people to whom the Gospel is not yet made knowne or to other Churches in distresse or want who are unsufficient for the Call of their own Pastors and working their own Edification Examples of this we meet with in the Word of God Acts 13. 1 2 3. But this sending forth of Pastours is a Ministeriall act which is performed by vertue of their Pastorall Office in the Ecclesiasticall Communion of another particular Church a Pastour therefore of one particular Church may exercise ministeriall acts in the Communion of another particular Church 2. A Pastour as a Pastour doth exercise many ministeriall acts not only in reference to his owne particular Church to the ordinary Ministery whereof he is fixed but also in reference to other Churches Particular Provinciall Nationall yea and the Universall Church For by Baptisme he admits members into the Church Universall 1 Cor. 12. 13. By Excommunication he doth cast members out not of his own particular Church only but out of the Provinciall Nationall and Universall Church Matth 18. 18 19. By his Pastorall Office he offereth up Prayers to God for other Churches distressed He may preach the Word of God in another particular Church not only by vertue and reason of his gifts but with Pastorall Authority so that by his preaching he doth bind and loose sinners he doth retaine and remit sins and as an Embassadour sent from God doth beseech men to be reconciled to God 3. There is an Ecclesiasticall Communion between divers particular Churches not only in the common gifts of all Christians but also in the Pastorall actions and administrations for they are not performed beyond the Communion of Saints Particular Churches as they are Churches united into a sacred fellowship doe exhort reprove comfort and admonish one another mutually and consequently doe maintaine Communion in Ecclesiasticall Authority not only as they are Saints but also as they are Churches Ministeriall acts therefore may be lawfully exercised by the Word of God in divers particular Churches by the Pastours of one Church And therefore this practise is held forth in our Ecclesiasticall Canons in the Belgick Churches that the Pastours of one Church exercise Ministeriall acts in another particular Church