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
A CONSIDERATION OF Certaine Controversies at this time agitated IN THE KINGDOME of ENGLAND Concerning the Government of the CHURCH of GOD. Written at the Command and appointment of the Walachrian Classis BY Guilielmus Apollonii Minister of the Word of God at Middleburgh And sent from the Walachrian Churches to declare the sense and consent of their Churches to the SYNOD at LONDON Octob. 16. 1644. Stilo novo Translated out of Latine according to the printed Copy London Printed by G. M. for Tho. Vnderhill at the Bible in Woodstreet 1645. To the most Excellent and Noble Lords The Lord William Boreel Lord of Duynbeque c. Counsellour and chiefe Syndick of the City of Amsterdam The Lord John de Reede Lo. of Reinswoud c. Deputy in Ordinary in the Generall Assembly of the United Provinces in the name of the Province of Vtrecht The Lord Albert Joachimi LORD of Oedekenskerk in Oostende Secretary of the Republike of ter-Goes Ambassadours in the name of the High and Mighty Lords the States Generall of the United Provinces of the Netherlands Most Excellent most Noble Magnificent and most Illustrious Lords THe Pastors of the Churches of the Walachrian Classis being moved with the deplorable face and condition of the English Churches would gladly contribute some assistance for the quenching of that flame of controversies risen amongst them concerning the Discipline and spirituall Government of the Kingdome of Christ and afford not their prayers only but their counsell and assistance also meet for composing these contentions whereby the billows of dissentions might be asswaged and a happy peace restored to those troubled Churches By their authority therefore and command they have imployed me in this present worke and out of pure zeal and brotherly love to those Churches have lately injoyned me to exhibite to the Assembly of Divines at London our Ecclesiasticall Government proved by the word of God and confirmed by grounds of holy Scripture and the cōsent of Reformed Divines Which work being now finished and after a diligent Examination by those Pastors approved I offer to your most Noble and most Excellent Lordships for to you as is well known to us all the tenderest care of the true Religion and the sacred peace and unity together with Truth of the Churches of England is by the Command of the High and Mighty Lords the States Generall of the Netherlands principally cōmitted The promoting whereof with all your utmost endeavours would even by the event be manifest if so be the condition of the Kingdome and Church there would permit And surely if God shal by his providence sometime prosper your endeavours and make the earnest prayers of us all effectuall I do certainly trust that the wounds of the Church of Eng. may by your assistance and help be cured and the dissentions raised by your peaceable and prudent counsell be composed For God hath conferred on you large gifts of Wisdome Prudence Piety and Zeale whereby the disturbed condition of the Church of the Sonne of God may be reduced to the moderate counsels of Peace and the perplexed affaires of a shaken Kingdome to the straight bonds of renewed amity Which that the Great and Gracious God may more and more stir up and increase in you and blesse with prosperous successes in the businesse committed to your most excellent Lordships I beg with fervent prayers and from my soule desire that he will gratiously preserve your most Excellent most Noble Magnificent most Illustrious Lordships and inspire those counsels into his Royall Majestie and the High Court of Parliament which you affording your assisting indeavour may restore to the Churches of England peace and tranquillity together with edification in the faith and increase of love Middleburgh the first of November 1644. Your most Excellent and Noble Lordships most observant Guilielmus Apollonii Pastor of the Church of God at Middleburgh in Zeland TO THE SYNOD at LONDON Reverend and Beloved Brethren in Christ assembled in the Synod at London WE have received by your most courteous Letters written some Moneths since to the Churches of Zeland an expresse testimony not only of your entire friendship but also of your confidence and sincere affection towards us into whose bosome you were pleased to poure forth your fluctuating minds Our wishes and endeavours are that we may give you a reall experiment of our brotherly compassion for our very inmost bowels burn within us with the zeale and love of Christ and the Saints when we heare of the Churches of Christ in affliction when the moanes and lamentations of our holy Brethren pierce our eares and when we seriously consider the causes of your calamities O that our eyes were resolved into Fountaines of waters that we might lament day and night the desolations of the people Our mind trembles to heare the desperate counsels and wicked attempts of those whose endeavour hath been to blot out from amongst you the whole face of a Reformed Church and totally to hinder all better counsels and have brought it thus to passe that the band of the Kingdome being broken all things are now involved in a cruell warre all hope of peace and agreement taken away and the happinesse of Church and Kingdome overthrowne But as God doth by his favour prosper right counsels so for the most part he brings the wicked plots of men upon the heads of those who contrive them and by a divine wisdome doth over-rule the vices of the world whereby his Church is oppressed either to the safety of his own or a triall of their Piety For whoever they are that truly love God they doe not fasten the Anchor of all their hope on the barren sands of mutable things and humane strength but on the solid Rock which cannot be moved by any waves that is Jesus Christ the Churches Husband peculiar and present with every one In whose bosome who-ever do with full confidence repose themselves and cast all their care on him alone are quiet in the midst of troubles and injoy comfort and are as well thankfull in adversity as in prosperity Though to speake the truth what is adverse but that which hindereth us in our course to eternall happinesse what is prosperous but that which conduceth to it Christ is both the Husband the Lord and Physitian of the Church The Husband because being out of love to us drawn to die he hath knit us to himself and himselfe to us in an everlasting Covenant The Lord because by the price of his bloud he hath rescued us from the tyranny of Satan he governes us and beares rule in us and disposeth at his pleasure of his own propriety The Physitian because he is the Saviour he alone doth efficaciously heale the evils of men dispelling the diseases and distempers of the soules purging his Church and restoring it to health He is oft-times more mercifull when he sendeth bitter things then when he refresheth with sweet things He knowes what is expedient for his
Church and is neither slacke nor sleepeth in the care of his We oft-times judge those things prosperous which are most adverse and think those things adverse which are most prosperous Our duty is to obey it is Christs work to judge All prosperity is from him from whom if it proceed not it cannot be called prosperity from him commeth adversisity which to us he makes to be either a remedy or a gain to Piety by that he comforteth our infirmity that we may be able to beare it by this he tryeth and crowneth our faith The Church cannot have entrance to the glory of heaven but by the crosse that is the common way of all whether we be Kings as one speakes or poore Peasants every one must take up his own crosse But Christ liveth ordering the Scene of humane affaires by his secret counsell We pray therefore that he who knoweth what is conducing to the good of mankind of his Church of you would vouchsafe to inspire such counsels into the hearts of Princes which may restore to you Godlinesse together with holy agreement and prosperity since we see we have nothing but prayers left for the asswaging the flouds of troubles amongst you O God of Peace remove this confusion from the Church of thy Sonne from the flourishing Kingdome of England O Lord Jesus the fountaine of all peace dissipate the counsels of those who out of a desire of spoile being greedy of glory stirre up the tumults of warres and waves of persecutions even against those who deserve it not Thou art the Redeemer save thine owne purchase Thou art the Saviour suffer not those to perish who depend on thee Thou art the Lord vindicate thine own possession Thou art the Head afford succour to thy members Thou art the Prince of Peace inspire those that are thine with mutuall love Thou art God have compassion on thy suppliants And you Brethren indure labours with a good courage and compose your spirits that for the cause of God and the Churches good you may with assured hope and firme confidence undergoe whatever by the counsell of God is laid upon you There is no affliction so great but humane nature may beare it if accustomed to it especially if there be Christian Fortitude godly confidence and a couragious mind Thinke with your selves not only thus That the Affliction doth thereby become the more mild if born with patience but that also the Philosophy of the Gospel binds you wholly to intrust and commit your affaires to God our Saviour like as one sick and in danger of life commits himselfe to the Physitian anointing bathing lancing searing being perswaded that in whatsoever wayes he disposeth of your troublesome condition he will do it all for your healths sake We are not to prescribe to God let him save or destroy doe what he will and know that he willeth nothing but what is best for you you shall have God with you while you labour with a good resolution in a good cause and you shall have with you the righteous cause of faith which was ever at last victorious against all the assaults and subtilties of the wicked and will doubtlesse be so now though God in his just judgement for the grievous sinnes of men may suffer the ship of his Church to be tossed in these waves Christ hath purchased the Church his Spouse with his owne precious bloud and hath promised to be with her to the end of the world he will not therefore now forsake her but rather confound those who feare not to extoll themselves against the truth from the great and gracious God therfore expect a happy issue The seeds of mourning and of teares promise a harvest of glory and joy God will poure forth the oile of gladnesse on those that mourne in Zion he will clothe them with the garments of salvation and praise who are oppressed with a spirit of heavinesse The House of God shall be purged by your teares God hath sent a fire into your lands not to consume the golden and precious vessels of the Lord but to purifie the sons of Levi and to cleanse his house from the drosse and filth of false and adulterate worship superstition schismes errours and offences that there be offered in all your borders a pure offering of spirituall worship according to Gods Institution For how great a thing are we to judge this that these troubles of your Churches have produced this holy Covenant between the three Kingdomes plucked up by the roots the differences between your Kingdome and that of Scotland conjoyned the English and Scots as brethren in the strictest bonds of unity and ingaged you all really constantly sincerely and to your utmost power to labour and endeavour to defend and maintain the Reformed Religion of the Church of Scotland in Doctrine Worship Discipline and Government against the common enemies and also to endeavour the Reformation of Religion in the Kingdomes of England and Ireland in Doctrine Worship Discipline and Government according to the Rule of the Word of God and the Pattern of the best Reformed Churches as likewise to bring the Churches of God in these three Kingdomes to the nearest Conjunction and Uniformity in the Confession of Faith form of Church-Government Directory for Divine Worship and Form of Catechisme that all you and your posterity after you may as brethren live in the true Faith and mutuall Love and that the Lord may be pleased to dwell in the midst of you Which sacred Oath doth promise fruits greatly profitable to the Churches of God and exceedingly desirable wherein you have bound your soules under an execration if you doe not holily sincerely and constantly in the presence of God perform those things you have covenanted in the former heads of the Covenant We beseech you therfore in the name of God that denying all humane affections you deale faithfully in this businesse you do wholy cast forth of the house of God not only the Bishâ—tyranny superstitions already suppressed but also heresies schismes and whatsoever is contrary to sound doctrine and the power of godlinesse as your Oath asserteth Let your own consciences judge how heresies of all kinds can passe unpunished manyfold seeds of schismes be spread without controll and prophane doctrines of errors be commonly vented in publike in that city which by so expresse so sacred and severe an oath hath bound it self in the presence of God to cast out all errors heresies schisms from the house of God Pardon us Reverend Brethren it is just griefe of heart that enforceth us to complaine for that we understand that in Religion the publike worship of God and the spirituall Government of the Church there are such confusions rise amongst you that those amongst you who endeaour schismes spread heresies traduce the Reformed Churches breed stirrs and render the Churches face polluted do so without controll exult The true Church of God favours not seditious proceedings as being by instinct of its holy
nature averse from all dissention for it is truly that Vine and that Figtree in the parable in the booke of Iudges which being by a message from the Trees called upon to beare rule and to wage warre answered that they could not leave their naturall sweetnesse and be involved in troubles We exhort you therefore in the Lord and do seriously in the abundance of charity require you that you take care to discover a way and meanes whereby you wil endeavour the removall of this lothsome evill of schismes and errors while the disease is yet curable from the midst of your nation of your city Unlesse you do timely withstand the spreading gangrene of separatists and the unlawfull conventicles of schismaticks farewell all sacred discipline of the Church due policy and spirituall government We have had experience in the troubles of our Churches of the subtiltie of those who being day and night intent on innovating leave no stone unmoved go to and fro by sea by land to gaine disciples and patrons of their cause and so at last by force and feare curb and oppresse the cause of Truth and of God The remedie comes too late when evils have gotten strength by long delayes The heavenly affaires of the Church goe to ruine when by worldly reasonings of humane wisdome they are protracted abated retarded setled and unsetled It is not unknowne to the Churches of God what are the dispositions of Hereticks and Schismaticks who study to innovate carry on their affaires subtilly and first like the mysteries of Ceres they keep them close and doe first covently sow the seedes of dissention they love the darke say and unsay and say againe as they find sutable to the affaires and times and are hardly drawn forth in publike but when with open face they come forth to the light they threaten ruine Believe us upon our own experience You must therefore speedily withstand their designes at first These things we advise Deare Brethren with a mind troubled and perplexed yet brotherly and truly pious for we sigh and from the most inward sense of heart cry to God both in private and publike for your civill warrs intestine confusions the dubious and darksome condition of the Church with you We are anxious for you and therfore are forced to change our voice and poure forth the griefe of our heart into your bosome We are transported with zeale for the glory of God the beauty of Gods house the government of Christs Kingdome and the Churches peaceable unity Lord Iesus â—digest this Chaos of confusions let thy Spirit spread itselfe upon these waters of evill fluctuating opinions thou by thy Spirit hast reconciled earth and Heaven by it thou hast joined so many tongues nations and severall sorts of men into one body of the Church which by the same Spirit is knit fast to thee her head vouchsafe therefore to renew that Spirit in the hearts of our brethren that all these confusions and calamities may cease amongst them and may tend to the advantage of godlinesse to thy Church Reverend Brethren we are desirous to repay to you our debts When our country was on a flame by the intestine dissentions about Religion by your help counsell and assistance were our wounds healed our griefes asswaged when you therefore ly under the same disease we labour in way of gratitude to heale you This is our end this is that we aime at This our labour we bestow to this end that the seeds of schismes may be pulled up that the divine government of the Church of Christ may be established amongst you and the true peace of Christs Kingdome brought to you We joyne therfore with these letters our judgement concerning certaine controversies now agitated in your kingdome we omit many others maintained by heretiks and schismatiks which disturbe the peace of the Church nourish dissention and put a stay to the desired reformation of the Churches not that we would call you to give an account at our tribunall far be it from us for we acknowledge that there are amongst you and those bretheren who maintaine the contrary part in these controversies men learned godly lovers of peace who are abundantly sufficient in judging explaining and deciding all these controversies but in quenching a common flame in a city they not without cause runne to help even uncalled whose neighbours house is on fire we are bound not only by the same bonds of Ecclesiasticall unity but by the common danger and hazard of the Reformed Churches to afford our advise and prayers for the removing of those opinions which would bring injurious and destructive damage to our Reformation You have called upon us in your most courteous letters that we would be helpfull to you in your shaken condition by such remedies as by our common advise should be thought meet and we have judged it at this time most sutable to shew to you who are in conflict your diseases and their remedies to signifie the practise and lawes observed by our Churches in their spirituall Government and publike Worship of God and to vindicate them by the Word of God against the erroneous conceits of some Of Some we say for we are assured that the whole body of the Church is not yet infected with this ulcer and therefore what we have gathered out of the publike writings daily published amongst you we desire not to impute to any but those who defend nourish and maintain those perverse opinions or receive them into their Churches If some of those brethren of the contrary opinion do in ought differ from them we wish they would declare so much by publike writing and expresse it by common consent that the Reformed Churches of Christ might be freed from the just feare which their writings have caused them to conceive For not without cause do the godly conceive that those are hatching some monster that use shifts and dare not with open face clearly set downe and maintaine their opinions Therfore by the name of Christ and the love of the spirit we beseech those bretheren that they would clearely sincerely plainely and distinctly without the vizard of Rhetoricall flourishes declare and describe to us their Ecclesiasticall policy and forme of publick worship not here and there a peece but in the whole frame of it and that they would not vent doubtfull expressions in publike but in a due order which tendeth to edification manifest it to the Reformed Churches of Christ if there be ought deficient in their Ecclesiasticall Government that with a peaceable brotherly mind and in a due manner the truth may be searched out and held forth in publike to the eyes of all These things we perswade most deare Brethren with a mind studious of your affaires most desirous of peace well-affected to you solicitous for the cause of the Church of Christ And we pray that God the Father of lights would by the beames of his Holy Spirit inlighten your minds with the knowledge of his
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
its externall manner of existence in which are included both godly and reprobates II. We reject the opinion of those who think that in the Church none are to be admitted as members into the externall fellowship of the Church but such as have been by a strict examination first tried by other beleevers or the Elders of the Church in the exercises of Piety the duties of Prayer holy conferences and spirituall Communion and have manifested to them evident signes of Regeneration and have afterwards before the whole body of the Church publikely professed a sincere confession of faith and have either by a continued speech or by questions and answers made manifest by evident signes the saving grace of God in them whereby they are translated from the kingdome of darknesse to the Kingdome of God and such a spirit that in a Church Covenant sincerely faithfully and godlily in the presence of God and the whole Church they both can and will walk in the wayes of God For we reade not that in the Apostolicall Church this manner of admitting Church members was in use Those three thousand Act. 2. were not in this manner added to the Church of Christ but men were upon such a confession joyned to the Church of Christ as whereby hypocrites and persons not converted might have entrance into the Church and that under the inspection of the Apostles who were indued with extraordinary gifts of the Spirit Whence also in our Reformed Churches of the Netherlands members of Churches are admitted by a confession of the true Faith and Religion a solemne Protestation to submit themselves to the Discipline of the Church a testimony of an unblameable and inoffensive life As also Ames himselfe affirmeth that men are duly admitted into the Church by a confession of Faith and promise of obedience Medull lib. 1. cap. 32. thes 17. And in some more numerous Churches in the Netherlands it is the custome and practise for the Churches greater prudence in admitting members that those who desire admission into Church-communion before their solemne profession of faith are for some weekes severall times privately exercised and instructed if they be not sufficiently exercised and this instruction is by the Ministers in the Visitation of their severall precincts and is also publikely offered to all when notice is given of celebrating the Lords Supper The Ministers inquire likewise of the integrity of life and conversation of those who expect communion with us Afterwards they use to undergoe an examination before the consistory in their consistoriall meeting or before the delegates of the Consistorie which is performed by the Minister through all the points of Catechisme And last of all having been thus tryed they do in publike before the body of the Church by a bare affirmation give answer to these generall Positions Whether or no they acknowledge the Doctrine of our Churches to be the Orthodox faith and the way of Salvation Whether or no they promise by the grace of God to persist till death in the Profession of this Doctrine Whether or no they promise to live holily and as becommeth this Doctrine Whether or no they submit themselves to the Discipline of the Church In this manner are those who desire admission admitted to our Church Communion This custome though laudable is not indeed contrary but yet is beside the order of our Churches and is not in use in all our Churches which therefore we do not urge as absolutely necessary but make use of it for the greater Ecclesiasticall prudence in so grave and serious a matter In the meane time we esteeme that order established in our Ecclesiasticall constitutions to be sufficient for the due admitting of members into Church Communion according to the word of God CHAP. II. Of a Church-Covenant Question VVHether a Church-Covenant solemnly made between the Members and the Governours of a Church publikely before the whole Church whereby the members of a particular Church are by a publike and expresse agreement and promise associated and united amongst themselves to exercise the feare and sacred worship of God unity of faith brotherly love mutuall edification and all duties of piety in a holy communion with God and amongst themselves be absolutely necessary and essentiall to the constitution of a true Church so that without this Covenant there is no true or pure Church nor true Church member Answer THe Reformed Churches judge it necessary to the constitution of a particular visible Church that there be sacred union in the exercise of Ecclesiasticall communion expressed by certaine externall acts appointed by God and to be exercised in a visible Church society under one ministry and spirituall discipline But this union they affirme the members of a true Church enter into amongst themselves when they are united in one externall profession of the truth and holynesse and in the same baptisme and will frequent the same divine worship be subject to the same Church Governors be governed by the same law and jurisdiction Ecclesiasticall and do submit themselves to the same discipline and partake of the same Supper of the Lord. And in this union there is they affirme a kind of tacit and virtuall Covenant which uniteth the faithfull into a particular Church although such a solemne Covenant betweene them in expresse termes be not publikely entered into before the whole Church as the question requireth We grant in this controversy 1. That there is a Covenant of saving grace between God and repenting Sinners founded in Christ the Mediator whereby all the faithfull are obliged to the performance of all duties of piety which he hath commanded in his word as well in Church communion and fellowship as out of it by which Covenant all those who are truly partakers of it obtain right to all those saving benefits which are contained in the promises of this Covenant 2. That there is a tacit or virtuall Covenant between the members of one and the same externall particular Church whereby they are obliged to the performance of those mutuall duties which are required of the members of a visible Church in reference to their particular Church communion as that they will be subject to the care and Discipline of their own Pastors frequent the same publike worship of God and be ruled by the same law and jurisdiction Ecclesiasticall by which Covenant they also obtain to themselves right to those things which are peculiar to this particular Church and the members thereof and do not belong to other particular Churches 3. We grant that there may be an expresse and solemne Covenant in the presence of God and the Church upon extraordinary occasions entered into by all the members of the visible Church of one nation or kingdome when the Church in that kingdome or nation hath made defection from God and his worship or some other necessity call for it for the preserving or propagating or restoring of the decayed worship of God By which Covenant notwithstanding there doth not accrew
to the Church of that kingdome any new right but that right which before they had to injoy the ordinances of God which by reason of their defection or some other cause was hindered and as it were suspended they may now freely and purely again reduce to practise Thus did the Church of God under the Old Testament often in the time of defection or extraordinary necessity enter into a solemne Covenant in the presence of God 4. Neither do we hold that the Covenant mentioned in the Question is for the matter of it alltogether unlawfull for it is lawfull also expressely publikely and solemnly to vow to God those things which are in the precepts of God enjoyned to all beleevers But that necessity of making this publike solemne and expresse Covenant in the presence of the whole Church requiring it as a thing of absolute necessity to the essentiall constitution of a particular Church we do not acknowledge but that union above mentioned we conceive sufficient by the word of God for the joyning men professing the faith into one particular Church So that by the word of God to the essence and intirenesse of a particular Church this union is sufficient We deny therefore in this controversy 1. That a solemne and expresse Church Covenant between the Governors of a Church and the Members of it publikely entered into before the whole Church for the performance of all exercises of piety in a holy communion with God and amongst themselves is absolutely necessary and essentiall to the constitution of a true visible Church so that without such a Covenant there would be no visible Church of God no member of a true or pure Church 2. We deny allso that by such a Church-Covenant that right is obtained which the members of a Church in Ecclesiasticall communion have to the Sacraments of grace the priviledges of the Ecclesiasticall Ministry and other benefits which Christ hath given to his Churches The Reasons of our deniall are these 1. Because the Apostles have not ordained any such Church-Covenant betweene the Members and the Pastors of a Church neither in the admission of Members into the Church did require such a Covenant as necessary but by the Sacrament of Baptisme they received such as professed the truth and holinesse inâ—o the Church visible and joyned in the same exercises of divine worship with those who were without any such Covenant received into an Ecclesiasticall body with themselves See Acts 2. 42 47. 5. 13. 8. 12. 9. 26. 18. 8. 2. Under the Old Testament the particular Churches in the Synagogues entred not into any solemne Church Covenant in the admission of members but only on extraordinary occasions when they had made defection from God all the faithfull of the whole nationall Church renewed their Covenant with God for restoring the decayed worship of God or when they were by some other necessity called upon for renewing such a Covenant 3. No man can injoyne any thing upon the consciences of men as absolutely necessary to injoying the Sacraments of divine grace and the benefits of the Ministery of the Church which God hath not injoyned without damnable wil-worship But God hath not injoyned such a Covenant on the consciences of men as absolutely necessary for there is no law of God wherein he hath injoyned a necessity of this Covenant as the essentiall form of Church-communion so as that without it no man can be member of a visible Church or have right to the seales of the Covenant Therefore the necessity of this Covenant is a will-worship and so to be rejected 4. The meanes whereby the members of a Church visible are associated and united into externall Ecclesiasticall communion are Baptisme under the New Testament as Circumcision was under the Old Testament 1 Cor. 12. 13. as Cornelius Acts 10. 47. Lydia Acts 16. 15. others were by Baptisme ingrafted into the body of the Church visible which in those of yeares is joyned with an imbracing and profession of sound Doctrine and subjection to the ordinances of God as appeares in the believers Acts 2. 41. the Bereans Acts 17. 10. and by Christs commandement Mat. 28. 19. Hence say the Professors of Leyden that beside the primary uses of the Sacrament of Baptisme there are other secondary uses of it to wit the externall ingrafting them into a particular visible Church Acts 2. 41. the uniting of Christs members amongst themselves and into one body 1 Cor. 12. 12. and consequently upon these a signification of our profession and a distinction and separation from all other assemblies of unbeleevers This Church-Covenant therefore is not the formall reason of our Ecclesiasticall communioÌ„ in the Church visible Hence allso our Churches of the Netherlands in admitting of Pastors or Church members do not enter into any such Church Covenant which yet are true visible Churches of God whose members have all essentiall requisites necessary to Church communion in the visible Church We reject therefore the Opinions of those 1. Who make this Church-covenant to be the Forme of the Church of God so that true beleevers professing the faith are indeed Materials of a Church who yet so long as they have not entered into such a Covenant want the Forme of it and therefore are no true Church of God The Argument upon which we reject this position is because the Forme of a thing gives it its being and operation so that there can be no property no operation or act of a true Church in such an Ecclesiasticall company who are not joyned in such a Covenant And therefore this opinion depriveth all the Reformed Churches which are not united in such a Church-covenant of a true Church Ministery of the power of calling and ordaining Ministers of a lawfull administration of the Sacraments of Ecclesiasticall Jurisdiction c. And denies all that are baptized c. in those Churches to be truely and rightly baptized c. 2. We reject also the opinion of those who make this Church-covenant to be that moment of time wherein the Minister of a Church hath Church-power over his Congregation committed to him and the people injoy the benefits of his Ecclesiasticall function and the members of the particular Church amongst themselves exercise the care and power and hold Ecclesiasticall communion and fellowship whereas it is certain out of the Word of God that the Ministers and Pastours of Churches receive Ecclesiasticall power over their flockes and the people become subject to the Ministery of their Pastours for the Salvation of their soules and their mutuall edification in faith not from any contract which those men make amongst themselves but from Gods Calling whereby the Pastours are sent forth by the Church of Christ to the Ministery and the flock injoyned by divine appointment to receive the ministery and labour of their Pastours by Gods institution for their salvation See 1 Cor. 4. 1 2 2 Cor. 5. 20. Ephes 4. 11 12. 1 Thes 5. 11 12. and it
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
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