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-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
A CONSIDERATION OF Certaine Controversies at this time agitated IN THE KINGDOME of ENGLAND Concerning the Government of the CHURCH of GOD. Written at the Command and appointment of the Walachrian Classis BY Guilielmus Apollonii Minister of the Word of God at Middleburgh And sent from the Walachrian Churches to declare the sense and consent of their Churches to the SYNOD at LONDON Octob. 16. 1644. Stilo novo Translated out of Latine according to the printed Copy London Printed by G. M. for Tho. Vnderhill at the Bible in Woodstreet 1645. To the most Excellent and Noble Lords The Lord William Boreel Lord of Duynbeque c. Counsellour and chiefe Syndick of the City of Amsterdam The Lord John de Reede Lo. of Reinswoud c. Deputy in Ordinary in the Generall Assembly of the United Provinces in the name of the Province of Vtrecht The Lord Albert Joachimi LORD of Oedekenskerk in Oostende Secretary of the Republike of ter-Goes Ambassadours in the name of the High and Mighty Lords the States Generall of the United Provinces of the Netherlands Most Excellent most Noble Magnificent and most Illustrious Lords THe Pastors of the Churches of the Walachrian Classis being moved with the deplorable face and condition of the English Churches would gladly contribute some assistance for the quenching of that flame of controversies risen amongst them concerning the Discipline and spirituall Government of the Kingdome of Christ and afford not their prayers only but their counsell and assistance also meet for composing these contentions whereby the billows of dissentions might be asswaged and a happy peace restored to those troubled Churches By their authority therefore and command they have imployed me in this present worke and out of pure zeal and brotherly love to those Churches have lately injoyned me to exhibite to the Assembly of Divines at London our Ecclesiasticall Government proved by the word of God and confirmed by grounds of holy Scripture and the cōsent of Reformed Divines Which work being now finished and after a diligent Examination by those Pastors approved I offer to your most Noble and most Excellent Lordships for to you as is well known to us all the tenderest care of the true Religion and the sacred peace and unity together with Truth of the Churches of England is by the Command of the High and Mighty Lords the States Generall of the Netherlands principally cōmitted The promoting whereof with all your utmost endeavours would even by the event be manifest if so be the condition of the Kingdome and Church there would permit And surely if God shal by his providence sometime prosper your endeavours and make the earnest prayers of us all effectuall I do certainly trust that the wounds of the Church of Eng. may by your assistance and help be cured and the dissentions raised by your peaceable and prudent counsell be composed For God hath conferred on you large gifts of Wisdome Prudence Piety and Zeale whereby the disturbed condition of the Church of the Sonne of God may be reduced to the moderate counsels of Peace and the perplexed affaires of a shaken Kingdome to the straight bonds of renewed amity Which that the Great and Gracious God may more and more stir up and increase in you and blesse with prosperous successes in the businesse committed to your most excellent Lordships I beg with fervent prayers and from my soule desire that he will gratiously preserve your most Excellent most Noble Magnificent most Illustrious Lordships and inspire those counsels into his Royall Majestie and the High Court of Parliament which you affording your assisting indeavour may restore to the Churches of England peace and tranquillity together with edification in the faith and increase of love Middleburgh the first of November 1644. Your most Excellent and Noble Lordships most observant Guilielmus Apollonii Pastor of the Church of God at Middleburgh in Zeland TO THE SYNOD at LONDON Reverend and Beloved Brethren in Christ assembled in the Synod at London WE have received by your most courteous Letters written some Moneths since to the Churches of Zeland an expresse testimony not only of your entire friendship but also of your confidence and sincere affection towards us into whose bosome you were pleased to poure forth your fluctuating minds Our wishes and endeavours are that we may give you a reall experiment of our brotherly compassion for our very inmost bowels burn within us with the zeale and love of Christ and the Saints when we heare of the Churches of Christ in affliction when the moanes and lamentations of our holy Brethren pierce our eares and when we seriously consider the causes of your calamities O that our eyes were resolved into Fountaines of waters that we might lament day and night the desolations of the people Our mind trembles to heare the desperate counsels and wicked attempts of those whose endeavour hath been to blot out from amongst you the whole face of a Reformed Church and totally to hinder all better counsels and have brought it thus to passe that the band of the Kingdome being broken all things are now involved in a cruell warre all hope of peace and agreement taken away and the happinesse of Church and Kingdome overthrowne But as God doth by his favour prosper right counsels so for the most part he brings the wicked plots of men upon the heads of those who contrive them and by a divine wisdome doth over-rule the vices of the world whereby his Church is oppressed either to the safety of his own or a triall of their Piety For whoever they are that truly love God they doe not fasten the Anchor of all their hope on the barren sands of mutable things and humane strength but on the solid Rock which cannot be moved by any waves that is Jesus Christ the Churches Husband peculiar and present with every one In whose bosome who-ever do with full confidence repose themselves and cast all their care on him alone are quiet in the midst of troubles and injoy comfort and are as well thankfull in adversity as in prosperity Though to speake the truth what is adverse but that which hindereth us in our course to eternall happinesse what is prosperous but that which conduceth to it Christ is both the Husband the Lord and Physitian of the Church The Husband because being out of love to us drawn to die he hath knit us to himself and himselfe to us in an everlasting Covenant The Lord because by the price of his bloud he hath rescued us from the tyranny of Satan he governes us and beares rule in us and disposeth at his pleasure of his own propriety The Physitian because he is the Saviour he alone doth efficaciously heale the evils of men dispelling the diseases and distempers of the soules purging his Church and restoring it to health He is oft-times more mercifull when he sendeth bitter things then when he refresheth with sweet things He knowes what is expedient for his
Church and 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
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
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
which we ought to direct our prayers but also as a prayer which when we pray we may say Pray ye therfore thus saith he Our Father c. Mat. 6. 9. and when ye pray say Our Father c. Luk. 11. 2. Our Lord therfore did not only deliver a rule for prayer but composed this prayer in set words and commended it to us not only for imitatiō but to be used in prayer affording us in mercy a most usefull help for our infirmities and not to be despised and a perfect supply of the defects of our prayers the use whereof though not alwayes necessary yet we judge it oft-times safe and convenient our Lord himselfe suggesting these words and commending the use of them Hence in all the Liturgies of Reformed Churches that are extent the rehearsing the Lords-Prayer is prescribed So Christ hath prescribed us an expresse Form of Baptizing Matth. 28. Mark 16. and though the Churches of Christ are not by absolute necessity tied to the syllables of it yet in the sence and substance of it we must admit no mutation As also the ancient Jewish Church had their set forms in the use of prayers blessings and thanksgivings in the celebration of the Passeover which also Christ by his practise did approve to be retained See Mr Beza on Matth. 26. 20. Paulus Brugensis on Psalm 112. and Scaliger de Emendat Temporum lib. 6. whom he there citeth as also Ainsworth himselfe on Exod. 12. 8. So likewise our Saviour hath by his example prescribed a Forme of words for the Lords Supper Matth. 26. which the Apostolike Church thought good to retain and is by the Apostles proposed to us to imitate as appeareth from 1 Cor. 11. Hence also in almost all Reformed Churches Ecclesiasticall Lyturgies and Formes of Prayers are approved as usefull and conducing to the edification of the Church And in our Belgick Churches Formes of Divine Worship are together with our Psalters and the greater and lesser Catechisme allowed and publikely extant to the view of the whole world and carried to the utmost Indies Masculine is the opinion of the eminent and Reverend Master John Calvin Epist 87. to the Protectour of England As for the Formes of Prayers and Ecclesiasticall rites saith he I much approve it that there be one certain Form extant from which Ministers in their function may not depart as well that thereby provision may be made for the simplicity and unskilfulnesse of some as also that the consent of all the Churches amongst themselves may so more certainly appeare lastly also that the petulant lightnesse of some may be prevented who affect innovations to which end also the Catechisme tendeth as I have before shewed So therefore there ought to be a set Forme of Catechisme of administration of the Sacraments and of publike Prayers These arguments doe also manifestly shew that Ecclesiasticall Communion in Divine Worship may be held with those Churches which retain set Formes of Prayers and Sacraments in the publike Worship For no where hath God commanded that a Christian should separate himselfe from that worship which is performed by a prescript Forme and Christ himselfe hath prescribed to his Churches Formes of Prayer and Sacraments and celebrated the Exercises of Divine Worship according to the appointed Formes of the Jewish Churches and we thinke it uncharitable to condemne all those Godly Churches as guilty of superstition and will-worship which from the times of the Apostles and the Primitive Churches downward even to this day have celebrated the publike Worship of God in prescript and set Formes And therefore we blame the precise singularity of those men who banish all set Formes from the Worship of God and separate themselves from all the Protestant Churches into private and separate Congregations of their own because of the Formes used by the Protestants in the Worship of God FINIS A Table of the Chapters and Questions CHAP. I. Of the Qualification of Church-members p. 1. Q. WHether there be none to be admitted into the Communion of the externall visible Church but who is indued with the reall internall holinesse of Regeneration and with justifying faith in Christ or who upon strict examination doth manifest such evident signes of true faith and reall internall holinesse as may convince the consciences of the Church to which he joyneth himselfe of his sincere faith repentance and communion in Christ and that if any Congregation admit others in whom there is not evident proofe of these signes they admit impure and false Church-members CHAP. II. Of a Church-Covenant p. 13 Q. WHether a Church-Covenant solemnely made between the Members and the Governours of a Church publikely before the whole Church whereby the members of a particular Church are by a publike and expresse agreement and promise associated and united amongst themselves to exercise the feare and sacred worship of God unity of faith brotherly love mutuall edification and all duties of piety in a holy communion with God and amongst themselves be absolutely necessary and essentiall to the constitution of a true Church so that without this Covenant there is no true or pure Church nor true Church-member CHA. III. Of an instituted visible Church p. 24 Q. WHether no other externall visible Church be described in Scripture and acknowledged by the Word of God but a parochiall or particular Church which is confined to such limits as that of necessity it must be such as may be contained and ought to meet ordinarily in one place for the celebrating of Gods publikeworship and all the Ordinances of God with mutuall edification so that the constitution of such a Church which by reason of their multitude or some other cause cannot in all their members meet ordinarily in one place for the celebration of the worship of God and exercise of all Gods ordinances is unlawfull and repugnant to the Word of God and the Apostles institutions concerning the constitution of a Church described in the holy Scripture CHAP. IIII. Of Ecclesiasticall power p. 43 Q. WHether the Ecclesiasticall power or power of the keyes be given by Christ to the multitude or all the members of a Church as the first and immediate subject so as beleevers not bearing any Church office may by themselves immediately exercise all Ecclesiasticall jurisdiction discipline and causes Ecclesiasticall save only the Sacraments And consequently whether private Christians being Church members have such an Ecclesiasticall power as that they may authoritatively admit Church members to Ecclesiasticall communion reprove by Ecclesiasticall authority such as commit offences bind by Excommunication and Church censures absolve from excommunication and authoritatively remit sinnes whether to them also belongeth the conferring the power of the keyes on the Ministers and Pastours of the Church and that power which giveth to the Ministers an Ecclesiasticall office and consequently the examination of Pastours the sending unto and confirming them in that Church office by imposition of hands and againe authoritative suspending and removing