and Synods that they may so farre as conveniently can be make use of common consent and mutuall assistance especially in those things that are of greater moment But yet how much greater and further space and remotenesse of distance there is between particular Churches so much the lesse also is the visible communion of those Churches because the danger of scandall and infection and the opportunity of mutual edification is lesse or more according as the distinct distance of places is greater or lesse Wherfore there is a more strict visible Ecclesiasticall communion between the Churches of one Province or Nation then between the particular congregations of the Church Universall and consequently the jurisdiction and Ecclesiasticall government is also lesse visible between these then between the Churches of one Nation This communion of Churches in government and Church discipline is not only for the informing of Churches what is commanded by the word of God but also for the governing of them by laws and spirituall jurisdiction for there is an authority and power of rule belonging by the word of God to Churches joyned in Classes and Synods which to particular Churches singly and severally belongeth not to wit a power of making Canons and laws Ecclesiasticall which may bind all the particular Churches of one Province or Kingdome to obey them We grant in this controversy 1. That the power of Classes and Synods doth not take away or hurt the power or liberty Ecclesiasticall of a particular Church for it serveth to direct preserve and promote the power of Synods is not privative but cumulative and granted for this end that the power given to particular Churches may be more efficacious orderly regular able and apt for edifying 2. That there is a power belonging to a particular Church immediatly granted from God not derived from Classes or Synods as likewise there is belonging to Classes and Synods a power of their own immediatly granted by God and not derived from the particular Churches For though in regard of the Originall or the rise and constitution of a Synod particular Churches intire in themselves collaterall one to another and equall in Church power do in common contribute associate and exercise their Church power and so make up a collective and combined body of a Synod yet the Synodicall authority of it selfe is not granted to any other first subject from whence it should be derived to the Synod then to the Synod it selfe to which alone by the word of God and Apostolicall institution that power belongeth for no particular Churches singly and severally considered may exercise a Synodicall power over other Churches But we affirme 1. That this union and communion of particular Churches in a government and discipline Ecclesiasticall in common which is exercised in Synods and Classes is grounded upon the word of God and in the examples of the Apostolicall Church is proposed to us to imitate 2. That these Synods and Classes have a power and authority Synodall and Classicall whereby they do by spirituall jurisdiction authoritatively decerne matters Ecclesiasticall and impose those decrees under paine of Ecclesiasticall censure on particular Churches Our opinion is proved by these following arguments 1. In Act. 15. we have in the Apostles practise an expresse example of a Synod held at Jerusalem about a question concerning the observation of the Law of Moses In which Synod that businesse which had wrought a disturbance in the particular Churches ver 2 4 5 23. is by the deputies of severall Churches ver 2 6 23. Act. 21. 17 18 25. determined with power authoritative to bind particular Churches to obedience ver 22 28. chap. 16. 4. 21 25. And the false doctrine of those who subverted the soules of their hearers is by an Ecclesiasticall judgement condemned with spirituall power ver 28 29. which thing is an act of Ecclesiasticall jurisdiction as appeareth Revel 2. 2 14 20. and the determination of this Ecclesiasticall law was not by an extraordinary Apostolike authority but by an ordinary authority Ecclesiasticall for it was done not by the Apostles alone extraordinarily acted by the Spirit of God but by the Elders and brethren of the Church joyned with the Apostles acting not by their Apostololicall but by their ordinary Pastorall authority with great discussion and disputation and the assent of the Churches which argue that the decrees of this Synod were not made by an extraordinary Apostolicall authority but by an ordinary Ecclesiasticall power 2. Our assertion is proved from Christs institution Mat. 18. 17 18. where he doth institute such Ecclesiasticall Assemblies as may by Ecclesiasticall authority make provision and prepare efficacious remedies against all scandals and offences If the members of a particular Church do give scandall to one another he bids that it be shewed to a superior Ecclesiasticall Judge to wit the Church representative which by Ecclesiasticall authority doth condemne and punish and remove from Ecclesiasticall and brotherly communion the person offending and therefore doth likewise command that if particular Churches give offence to one another it should be carried to a superior Ecclesiasticall Judge which may by spirituall authority condemne punish and put from Ecclesiasticall communion the particular Church offending for where the law makes no distinction or restriction there must not we distinguish or restrain And certainly the remedy instituted in this place is ordained by Christ for the removing out of the visible Church all scandals not only caused by particular members but also by whole Churches and therfore there must be acknowledged a superior Ecclesiasticall Assembly which may by authoritative Ecclesiasticall power judge of the scandall of particular Churches as well as a superiour Ecclesiasticall judge in a particular Church is to be acknowledged from this institution for judging the scandalls of particular members For since that according to the holy Scriptures we must grant that there is an Ecclesiasticall communion between the visible Churches of one Province Nation yea and of the whole World as is proved before which communion is not only fraternall but Ecclesiasticall whereby Churches as Churches or bodies Ecclesiasticall are joyned and united in doctrine government worship discipline and Ecclesiasticall polity and seeing that in this holy communion scandals are committed which are unbeseeming those Churches and to be cast forth from that Ecclesiasticall communion therfore both by the law of nature and this divine law here instituted by Christ we must acknowledge a superiour Ecclesiasticall Senat furnished with spirituall and Ecclesiasticall authority which may remove those scandals Hence Parker himselfe de politia Ecclesiast lib. 3. cap. 24. groundeth the authority of Synods on this place And the Professors of Leyden disput 49. thes 10. discourse thus The institution of Ecclesiasticall Assemblies and so also of a Synod is not of humane but of divine right being founded on the words of Christ Tell the Church if he heare not the Church c. Whomsoever ye bind on earth c. Where
in one Ecclesiasticall body and society Againe that whole communion or society is by excommunication deprived of its members and so the particular Church exerciseth excommunication in a businesse not proper to it selfe but in a mattter common which concerneth all the Churches of that Ecclesiasticall body it ought therfore to be judged and handled by them all The end of excommunication that the evill and the leaven of infection be taken away from amongst them the Ecclesiasticall society purged from offences concerneth not only the particular Church but all the Churches of the Classicall or Synodicall society and therfore the excommunication is to be decerned by the judgement of all that it may attaine the proper end for which it is to be exercised in the Church See 1 Cor. 5. 6 7. The censure of Reprehension and Condemnation against those brethren that troubled the Churches and subverted the soules of the godly in the Church of Antioch and Ierusalem was by the decree of the Synod performed and put in execution Act. 15. 1 6 24. That degree or step towards excommunication shews that there is in the Synods power the judgement of the excommunication for to that assembly to which belongs an Ecclesiasticall Reproofe and censure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there belongs also in case of disobedience and obstinacy the authority and judgement of Excommunication Matth. 18. 17 18. compared with 1 Cor. 5 4 5. and 2 Cor. 2. 6. For it is a part of Ecclesiasticall Binding as the Reformed Divines doe every where teach Furthermore Binding saith Bucer Dissert de gubernatione Ecclesiae pag. 374. consisteth partly in taking knowledge of the sins which are committed with the offence of many partly in correction answerable to the quality and greatnesse of the sinnes whereby we provide both for the Salvation of the sinners and the edification of the Church The kinds or degrees of correction are Reprehension Abstention from the Lords Table and Excommunication Accordingly in the Churches of the Netherlands no particular Church is permitted to deliver any one to Satan by Excommunication but by the judgement and Approbation of the Classis See the Synod at Middleburgh Anno 1581. art 62. at the Hagh Anno 1586. art 69. at Middleburgh Anno 1591. art 69. at Dort Anno 1619. art 76. 4. Classes and Synods have power to exercise Church Discipline and censure on the Pastors and Elders of a particular Church or in those acts of Excommunication which are appointed for keeping of Ecclesiasticall persons only to their duty Which acts consist in Prohibition and Execution Prohibition is whereby the Church forbiddeth to Pastors and whole Presbyteries under penalties to be inflicted on the disobedient what ever things are accounted scandalous to the sacred Ministery or do hinder publike edification as to involve themselves in secular imployments to take mony for admitting to Baptisme to retaine an adulterous wife to take up armes in sedition to keep Hawkes and Hounds for hunting to use gaming to be present at dancings and stage-playes which have been forbidden in Councels with judiciall and definitive authority as may be gathered from the Acts of the Councels By Execution is understood Ecclesiasticall punishment which was according to the Lawes to be inflicted on offenders which were various according to the quality and greatnesse of the offences The principall are Suspension and Deposition Suspension when they prohibited any from the whole Exercise of his Office till such time as he had given the Church satisfaction Deposition I call that whereby they did wholly put the offender from his function the Greekes called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which there are also some degrees For some when deprived from their Office are only hindered from meddling with holy things but do not wholly abstaine from the Communion of the Lords Supper other are debarred from this also yea and shut out from all sacred Communion and Ecclesiasticall Fellowship Of these censures the Canons and Histories of the ancient Church doe frequently make mention And that in inflicting of these Synods did improve their authority and endeavour is konwn to all that are not strangers in the Acts of the Councels But let us consult the Scriptures themselves When the Apostle commands the Elders of the Ephesine Classis to watch against such as should speake perverse things to draw Disciples after them he intimates clearly that they had an authority to drive away wolves Act. 20. 30 31. The Church of Ephesus was not a particular Church of one Congregation but a Presbyteriall Church or an united Society of many particular Churches as we have proved before The Synod at Jerusalem passed a Prohibition and condemnation in order to Church censure on those Pastors who taught perverse things and troubled particular Churches with much disputation as hath been said from Acts 15. And thus Censure Suspension and Deposition of Pastors and Elders from their Ecclesiasticall function in many cases is attributed to the Classicall Assembly and Provinciall Synods in our Ecclesiasticall Canons in the Netherlands See the Synod at Dort Anno 1578. art 9 99 100. at the Hagh Anno 1586. art 39 40 72 at Middleburgh Anno 1591. art 58 59 60. at Dort Anno 1619. art 79. 5. There belongs Authority to Classes and Synods to passe an Ecclesiasticall censure against the whole Consistory of a particular Church in case they disturbe the Church with damnable errour or pollute it with the leaven of vices And if they obstinately adhere to their perverse doctrines and corrupt manners then according to the quality and greatnesse of the sinnes by the dreadfull sentence of Excommunication to cast them out of the spirituall Communion of the Churches and deliver them to Satan This assertion is proved Because a Synod of Pastours by the Concionall Key may authoritatively in the Name of God denounce an Anathema against a particular Church erring perversly For this one single Pastor of a Church may doe by authority of the Office committed to him how much more then a Synod of Pastors Now to an unity or Ecclesiasticall College instituted by God to whom by authority of their Office there belongs the Concionall or Doctrinall Key there belongs also the Key of Ecclesiasticall Discipline and the Exercise thereof for in an Ecclesiasticall Colledge or Society God hath conjoyned the Keyes of the Kingdome of Heaven and given them together Matth. 18. 17 18. And in a Particular Church this appeares evidently to the Consistory whereof God hath given not only a Concionall and Comminatory Power to denounce an Anathema but also a Power of Excommunication joyned with it And consequently to greater and superiour Church Assemblies also hath God given both these powers joyntly The Apostle attributes to the united Association of the particular Churches of Galatia a power of cutting off all those Troublers who corrupted the sound Doctrine and the peace of the Churches Gal. 5. 9 10 11 12. what hinders therefore but that they might exercise this power against a
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
obedience of Christ those who with high minds exalt themselves against the Word of God 2 Cor. 10. 4 5. We reject therefore the opposite Positions of those 1. Who affirme that the Conversion of wicked men is not an effect intended that it should be produced by vertue of the Ecclesiasticall Ministery as a meanes appointed to that end and therefore that never any are converted by the Pastours of the Church by vertue of any Ecclesiasticall Office but by accident as they are gifted Christians affirming that ordinarily the Conversion of such as goe astray is by such Christians indued with gifts of Prophesie But it is certaine from the holy Scripture that the Ecclesiasticall Ministery is appointed by God for this end as the ordinary meanes whereby such as are strangers and enemies to God may be reconciled 2 Cor. 5. 20. and brought to Christ 2 Cor. 11. 2 3 4. 2. Of those who affirme that sincere Conversion of men is a certaine argument that those by whose preaching the Word they are converted are sent of God according to that Rom. 10. 14 15. Jer. 23. 32. But we judge that the sending which the Apostle speaketh of Rom. 10. 14 15. is a sending to an office in a due order whether extraordinary or ordinary Ecclesiastically performed and that it consisteth not only in conferring gifts whereby a man is made fit for the Ministery or Prophecy but in conferring authority and conveying Ministeriall authority as the Protestants prove by manifest Arguments against the Socinians And although private Christians in the duty of Charity and by reason of gifts wherein they are subservient to God do convert some from their sinnes yet it followeth not that they are thus sent as that they have authority as the Embassadours of Christ in his Name to preach the Word of God authoritatively because they want the Authoritative Mission by the Church of Christ wherby that Ministery in the Church is conferred wherein men as the Embassadours of Christ preach the Word of Reconciliation 1 Tim. 4. 14. Tit. 1. 5 9 10. 2 Cor. 5. 20. Hence also our Belgick Reformed Churches acknowledge that Preaching of the Word by Ministers Ecclesiastically called is the ordinary meanes of mens repentance and first Reconciliation to God as appeareth by the Ecclesiasticall Forme of establishing Pastours in the Ministery of the Church through the whole Netherlands Question 2. Whether the Minister of a particular Church may not only by vertue of his gifts and from the common duty of Charity but also by vertue of his Ecclesiasticall Function lawfully performe ministeriall acts of his office in the Ecclesiasticall Communion of another particular Church to whose ordinary ministery he is not called Answer OUr Judgement in this question is that he who by an Ecclesiasticall call is lawfully called is by vertue of his office not only fastened to the Particular Church but also to the Provinciall Nationall and Universall Church of God so that the Communion of Saints tyeth him to this body of the Church Universall not only by reason of the gifts he hath received but also by reason of speciall Office which he beareth in the Church to which he is bound to bestow and apply the exercises and workes of his Office for the common edification of that whole body And therefore is bound by the authority and power of his Ecclesiasticall Office to afford succour to the distresse and indigency of the Church of Christ throughout the earth yet without confusion and in due order and there lyeth on all the Pastours of the Church a Pastorall charge and care of all the Churches of Christ For to this end did Christ appoint Pastours and give them to the Church for the edification of his body that all might attaine to the unity of faith and of the knowledge of the Sonne of God Eph. 4. 11 12. 1 Cor. 12. 24. Rom. 12. 5 6 7. And therefore he may exercise the ministeriall acts of his office not only in one particular Church but in others also when the edification of those Churches requireth it We grant indeed that by Election a Pastours Ministery is restrayned by the Word of God to this or that particular Church for his ordinary charge yet by Ordination and Mission whereby authority and Ecclesiasticall power and the whole right of the Ministery is committed to a man he is made a Pastour in the Communion of all Churches and therefore ought to have a Pastorall care for the edification of all Churches and consequently may exercise ministeriall acts in any visible Church throughout the world so that it be done without confusion and in a due Order This Assertion is proved 1. Because the particular Churches of one Province may by Ecclesiasticall authority send forth Pastours to Nations and people to whom the Gospel is not yet made knowne or to other Churches in distresse or want who are unsufficient for the Call of their own Pastors and working their own Edification Examples of this we meet with in the Word of God Acts 13. 1 2 3. But this sending forth of Pastours is a Ministeriall act which is performed by vertue of their Pastorall Office in the Ecclesiasticall Communion of another particular Church a Pastour therefore of one particular Church may exercise ministeriall acts in the Communion of another particular Church 2. A Pastour as a Pastour doth exercise many ministeriall acts not only in reference to his owne particular Church to the ordinary Ministery whereof he is fixed but also in reference to other Churches Particular Provinciall Nationall yea and the Universall Church For by Baptisme he admits members into the Church Universall 1 Cor. 12. 13. By Excommunication he doth cast members out not of his own particular Church only but out of the Provinciall Nationall and Universall Church Matth 18. 18 19. By his Pastorall Office he offereth up Prayers to God for other Churches distressed He may preach the Word of God in another particular Church not only by vertue and reason of his gifts but with Pastorall Authority so that by his preaching he doth bind and loose sinners he doth retaine and remit sins and as an Embassadour sent from God doth beseech men to be reconciled to God 3. There is an Ecclesiasticall Communion between divers particular Churches not only in the common gifts of all Christians but also in the Pastorall actions and administrations for they are not performed beyond the Communion of Saints Particular Churches as they are Churches united into a sacred fellowship doe exhort reprove comfort and admonish one another mutually and consequently doe maintaine Communion in Ecclesiasticall Authority not only as they are Saints but also as they are Churches Ministeriall acts therefore may be lawfully exercised by the Word of God in divers particular Churches by the Pastours of one Church And therefore this practise is held forth in our Ecclesiasticall Canons in the Belgick Churches that the Pastours of one Church exercise Ministeriall acts in another particular Church
whole particular Church or a Church Consistory Christ in Matth. 18. 17 18. establishing the power of Excommunication in his Church by divine institution doth not restraine the exercise thereof to be applyed only to a single brother in a particular Church though he give the instance in such an one for he doth institute that Order in his Kingdome whereby all scandals may be removed out of the Church and cured by spirituall authority whether committed by a particular Church or by a particular person or by whomsoever And therefore if a particular Sister Church in the Ecclesiasticall Society of many Churches doe give a scandall to those other Churches they may by this institution of Christ be brought into order by this spirituall Power And surely it is cleare even out of Parker himselfe that the divine institution of Classes may be proved from Christs institution in Matt. 18. 17 18. For lib. 3. cap. 24. de Politiâ Ecclesiasticâ he thus argues from the proportion Christ Commands that upon the despising one mans admonition we should proceed to admonition by two or three and if that be contemned to the censure of the Presbytery and if that be despised to the censure of the whole Church and why not therefore from the despising of one whole Church to more in a Classis and againe from those more in a Classis to yet more in a Synod And therefore also by this Institution of Christ not a particular Church only but a Classis and Synod also have power given of Excommunicating such as commit scandals if by this institution of Christ the nature and authority of Classes and Synods may be concluded And accordingly in those hard times of the Belgick Churches when the Church amongst us was infested by the troubles and errours of the Remonstrants whole Presbyteries of Churches were exauthorated by the Power of Classes and Synods We reject therefore the contrary Assertions 1. Of those who hold the Power of Excommunication to be so appropriated to a particular Church so that it may not be attributed to Classes and Synods But we hold that a particular Church by reason of that arct Ecclesiasticall Communion which it holdeth with other neighbour Churches in the same Classis or Synod whereby it makes up one Ecclesiasticall corporation or body and one visible sacred Society with the associate Churches hath not an absolute and compleate power to cut off and cast out a member from that particular Church because that member hath a near arct and visible union and communion with the Churches associate amongst whom he doth daily converse and celebrate the worship of God so that he doth occasion to them danger of scandall and infection and receiveth from them meanes of edification wherefore without the judgement and consent of the associate Churches he may not be cast out of that brotherly and visible Church communion by the decree of one particular Church 2. Of those also who make the highest power of Synods and Classes in the exercise of Ecclesiasticall censures toward a particular Church to consist in a denying or withdrawing brotherly communion But this Non-Communion as it is called we conceive to be such an act as a brother may exercise towards a brother a particular Church towards another particular Church who yet cannot exercise any authority or censure of Ecclesiasticall power amongst themselves one over the other nor hath it that Efficacy by Gods ordinance to bind in Heaven nor was it ordained by the Institution of Christ for this end to save the spirit of man in the day of the Lord and to teach from God such as be erroneous not to blaspheme which to the legitimate censure of Excommunication doe appertaine Matth. 18. 17 18. 1 Cor. 5. 4. 1 Tim. 1. 20. In the correction of a Sister Church the same degrees are to be observed by the Ordinance of Christ Matth. 18. 17 18. which are observed in the correction of a brother and therefore we are not to rest in the admonition of two or three Churches but by that order proceed to Excommunication thereby to cast out from the holy Communion of the Churches as a heathen and a publican and to deliver to Satan an obstinate offending Church CHAP. VII Of set Formes Question WHether it be lawfull for Churches to prescribe to themselves constituted lawes and formes and certaine Canons by Ecclesiasticall authoritie wherein Articles of Faith and things necessarily required by God for the Governement and Discipline of the Churches are out of the holy Scriptures expounded and determined and things not necessarily required are by Ecclesiasticall power prescribed according to the generall rules of Scripture from the precepts of the law of Nature and holy Prudence for the edification of the Church and the order and decency of Gods Worship and imposed on particular Churches and Church-Governors as bonds of Peace and Unity Answer VVE grant in this Controversie 1. That these Formes are not absolutely necessary to the constitution of a Church For we know that the antient Church of the Jewes wanted such Formes when as being collected in one people they had expresse rituall lawes and the Prophets frequent directions Nor did the Christian Church want its being or well being before such time as the branches of the Apostles Creed gathered out of severall places of Scripture were in a briefe Abstract joyned together in one 2. We deny that these Formes or declarations of Faith and Church-Government are to have that authority and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or authenticknesse attributed to them which belongs only to the Word of God as that they should be obtruded as a rule of Faith and that in the Examination of Doctrines and of Church Discipline judgement should be made ex formularum terminis as they speake by the letter of such formes We approve not the judgement of those nor would have their practise to be imitated of whom our Divines did heretofore justly complaine in that writing which Zacharias Vrsinus in the name of the Vniversity of Neostad opposed to the Bergenses concordistae who would obtrude the words of the Augustan confession and the writings of Luther as a rule of faith and Ecclesiasticall proceedings See Chap. 4. of that booke where much is said concerning the use and abuse of Confessions 3. We judge formes of confessions and Canons of Ecclesiasticall Government to be declarations of the true faith and discipline badges and tokens of union and communion in the Church collected in the meetings of the godly learned and ratifyed by an unanimous consent after a diligent inquiry out of Scripture wherein those things which are in divers places of Scripture pertaining to the summe of Christian faith and discipline gathered as it were into a bundle are together and at once proposed to a few eyes and by the comparing of all places wherein mention is made of one and the same article the wholsome truth in each one is expressed and explained that the controversies arising concerning the
and that golden rule is to be followed To obey God rather then men yet a pious sonne of the Church will not rudely insult on them but with a reverentiall bashfulnesse avoid them as Waldensis elsewhere speakes But when Formes are composed and established by Synod call authority for the promoting and deciding of truth the establishing integritie and order in Church Government they have then Ecclesiasticall and definitive authority whereby they may be imposed on particular Churches in Doctrinall Causes and Ecclesiasticall affaires under the penalty of Ecclesiasticall censure For the spirits of the Prophets are subject to the Prophets 1 Cor. 14. 32 and all the Sonnes of the Church are to be subject to the Discipline of the Church Matth. 18. 17 18. We hold therefore that to Churches congregated in Synods there belongs power by the Word of God that they may be Ecclesiasticall authority prescribe and impose Formes both of Confession of Faith and Ecclesiasticall Government which particular Churches and their Governours and private members are bound to confesse and receive under paine of Ecclesiasticall censure This Assertion is proved 1. Because the Synod at Jerusalem by an ordinary Power Ecclesiasticall did prescribe and impose such a Forme to other Churches in a question in controversie Acts 15. 22 29. and 16. 4. 2. Because those things which the Churches of God ought to beleeve with the certainty of Divine Fiath and undoubted Conscience these may Synods also injoyne by Ecclesiasticall authority to particular Churches For by the Word of God their power extends to require of others obedience to the Faith and may in the Name of Christ with spirituall power bring under those that are obstinate and who stubbornely oppose themselves against the decrees and constitutions of those that are to governe the Church They may therefore by Ecclesiasticall authority impose on others Formes of Faith and of obedience to the Faith drawn up according to the Scriptures 3. Churches have Ecclesiasticall Power to prescribe just and approved meanes for preserving the purity of true Doctrine and the peace and union of Churches and for overthrowing the wicked counsels and endeavours of Hereticks and disturbers 2 Cor. 10. 4 5 6. and 13. 10. Gal. 5. 12. 1 Cor. 4. 21. But Formes of service and confessions determined concerning questions in controversie are approved and just meanes for preserving the purity of Doctrine and the peace of Churches that they be not indangered by distractions and the poison of errours Act. 15. 23 24. c. They may therefore be imposed on particular Churches by Ecclesiasticall authority Accordingly in the ancient Synods of Churches such Symbols Ecclesiasticall Canons Confessions and Declarations of Faith were set forth that they might thereby testifie not only what themselves did beleeve but also what ought to be beleeved by others with whom they would hold their Ecclesiasticall Communion as all the acts of Synods doe testifie in which where they speake concerning Doctrines of Faith they doe by Paul's example Anathematize those who thinke or teach otherwise whence also is that Preface of the Athanasian Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whosoever will be saved before all things it is necessary that he beleeve c. And Calvin rightly Epist 87. to the Protector of England It is requisite to provide against petulant wits who assume to themselves too great a licence and the gate is also to be shut against curious doctrines And the ready course for this purpose is one to wit That there be a summe of Doctrine extant to be received by all and this in preaching to be followed by all and to the observance thereof all Bishops and Ministers to be bound by oath so as none be admitted to the Ecclesiasticall Function but who promiseth to retaine that consent of Doctrine inviolate That there be also a common Forme of Catechisme for the use of children and ignorant people Thus will the truth be made familiar to them and withall they will learne to distinguish it from impostures and corruptions which are apt by degrees to creepe upon the slothfull For this you must be certainly resolved of that the Church of God cannot want Catechising for that therein the true seed of sound doctrine is contained from whence a pure and good harvest is afterward to arise and so to be multiplyed more and more c. Nor yet doth the benefit of a Catechisme consist only in the instruction of Children for there is withall this other benefit that both the people being thereby instructed will be better able to profit in the ordinary hearing of the Word and also if any one being puffed up would bring in some new opinion being called to examination by the Catechisme he will straight be discovered Thus Calvin And thus also in our Belgick Churches is that authority applyed to our Formes of Harmony to wit the Confession the Catechisme and Ecclesiasticall Order decreed and confirmed in Synods that the Profession the Doctrine and observation thereof is by Ecclesiasticall authority injoyned to all who will enjoy the dignity of the Ecclesiasticall Ministery and who live in the holy union of our Churches See the Syned at Embden Anno 1571. art 2. at Dort Anno 1574. art 2. Anno 1578. art 8. c. We reject therefore The opinion of those who grant it indeed lawfull for a private person or even for a particular Church yea and for all the Churches of a Kingdome to make Confessions and Formes of Doctrine and Discipline but hold it unlawfull and unprofitable to prescribe them either by Ecclesiasticall or Civill authority as binding Rules of Faith and Practise that men should be constrained to observe them in Faith and the practise of Divine Worship But now those things that are to be retain'd with that firme faith and unmoved constancy and certainty of mind as that for the profession thereof all beleevers should not doubt to shed their bloud and suffer Martyrdome and the Churches with the certainty of divine faith judge that so they ought to doe those things surely they may by Ecclesiasticall and spirituall authority prescribe to others and constraine men to observance thereof in faith and practise under the penalty of Ecclesiasticall censure But for the profession of the pure faith and of the spirituall Governement of Christ's Kingdome all who are faithfull sonnes of the Church are bound to shed their bloud See Rev. 2. 13. Act. 7. 57 58. Luk. 21. 15 16. Therefore Canons and Rules of this profession prescribed out of the undoubted Word of God may be Ecclesiasticall authority be imposed on the Churches of God by those who are by Office to watch over the purity of Faith and integrity of Ecclesiasticall Government Yea and we may bind our soules by Oath to preserve and professe the saving truth of God in faith and the obedience of faith that we fall not away from the holy Profession and exercise thereof See Psal 119. 106. Nehem. 9 38. And if we may lawfully
Profession doth constitute a Church Visible which in Reality and it's internall nature constituteth the Church Mysticall that is Faith Medull lib. 1. cap. 32. thes 7. 3. That there is no visible instituted Church but that which is met together for the performance of all the Ecclesiasticall ordinances of Christ for preaching the word of God and administration of the Sacraments and the exercises of all the offices and spirituall gifts in a constituted Church But Christ speaketh of a Church Mat. 18. 17. met together not for the word and Sacraments but only for the exercise of Church Discipline So likewise is that meeting called a Church wherein the Apostles did not by way of Sermon preach the word nor administer the Sacraments but only told what God had done among the Gentiles Act. 14. 27. 15. 4. or chose some to carry their decrees to others Act. 15. 22. which were acts of Ecclesiasticall jurisdiction And therefore that meeting which meeteth only for the exercise of discipline and Ecclesiasticall jurisdiction is allso a Church and so called in Scripture CHAP. IIII. Of Ecclesiasticall power Question VVHether the Ecclesiasticall power or power of the keyes be given by Christ to the multitude or all the members of a Church as the first and immediate subject so as believers not bearing any Church office may by themselves immediately exercise all Ecclesiasticall jurisdiction discipline and causes Ecclesiasticall save only the Sacramēts And cōsequently whether private Christians being Church members have such an Ecclesiasticall power as that they may authoritatively admit Church members to Ecclesiasticall communiō reprove by Ecclesiasticall authority such as cōmit offences bind by excommunication and Church censures absolve from excommunication and authoritatively remit sinnes whether to them also belongeth the conferring the power of the keys on the Ministers and Pastors of the Church and that power which giveth to the Ministers an Ecclesiasticall office and consequently the examination of Pastors the sending unto and confirming them in that Church office by imposition of hands and againe authoritative suspending and removing Pastors from that function Answer THe Reformed Divines teach that none in the Church of Christ which is his Kingdome may arrogate any power to himselfe but from a divine calling and delegation from Christ for whereas those Ecclesiasticall affaires are administred in the Church in the name of Christ and with his power none may performe them but he to whom they are committed by Christ 1 Cor. 4. 1. and 5. 4. 2 Cor. 5. 20. and when as Christ hath vouchsafed this calling and delegation to administer those holy functions not to all in the Church but to some only 1 Cor. 12. 28 29. Rom. 12. 4 5 6. they therefore deny that this power belongeth to all They allow indeed to all beleevers and godly members in the Church visible a spirituall dignity and authority of Grace whereby they are Kings and Priests to God for divine Grace hath a heavenly authority and majestie accompanying it but deny that authority of Office and Ecclesiasticall power or jurisdiction belongeth to them all We grant in this controversie 1. That the power of the Keyes is given by Christ for the benefit of the whole Church and of all beleevers for their spirituall edification Ephes 4. 11 12. 2. That to all the members of the Church belongeth power to choose their Ministers and Pastours either by suffrages or by free consent For this power is found grounded on rules of holy Scripture Act. 1. 23. and 6. 2 3 4. 14. 22. But by this Election the beleevers doe not conferre or derive the power of the Keyes on the Ministers or Pastours chosen but only designe him on whom the power of that Church office is by divine Institution to be conferred by Ecclesiasticall Ordination The whole derivation of Ecclesiasticall authority and spirituall power on Ministers so farre as it can be ministerially secondarily and subordinately performed by the Church is by the whole Ecclesiasticall Vocation But by Election is only the designation of the person on whom that power is to be conferred and by Ordination he is authoritatively sent and put into possession of that function to which he was by Election designed to be ordained Ordination therefore is an act of Ecclesiasticall jurisdiction as the Bishop of Spalato righly discourseth De repub eccles lib. 2. cap. 3. num 54. but the act of Election or Nomination is not an act of jurisdiction or Ecclesiasticall authority but of the gift of discretion whereby they prove the spirits and discern the voice of the shepheard and choose him by whose teaching they will be lead For the better clearing of this businesse When we consider of a Pastors Calling intirely and absolutely and not in reference to some part of it by it is the whole derivation of Ecclesiasticall right on this or that person performed And thus it comprehendeth Election and Ordination Election hath three parts Examination Approbation and Nomination Examination consists in the triall of his Learning and Gifts and former Conversation Approbation lieth in two things Judgement and Assent Judgement we call that sentence whereby the person examined is judged fit to undertake the Ministery and may profitably performe it Assent is of them who rest satisfied in this judgement Nomination is when one by name is by common advise decerned to be invited to the Ministery of a Church Ordination comprehendeth Mission and Admission Mission or sending is an authoritative act of the Presbytery whereby the Office is conferred on the person elected and he sent and commended to the Church for which he had been designed and put in possession of his Ministery Initiation or Admission is the publike administration of an outward rite wherby the person elected is established in the ministery of that Church and is performed by explaining the divine Institution Prayer and a solemne blessing the common Symbol of this Ordination is Imposition of hands In this whole businesse therefore of Vocation we grant to the people Nomination which was at first in the power of the Presbyters and people in common The Governours of the Church meane while moderating the whole action for they being better able to judge of the quality of their learning and gifts were therefore to performe this charge that according to the canons they were not to follow the people but to leade them for the Election was chiefly the act of Ministers the worke of the faithfull people to consent to that Election distinct 63. cap. Nosse cap. Cum longè For it is cleare by Apostolicall examples and the practise of the Ancients that the Ministers were first to Nominate and the people to assent to that Nomination duly performed or to consult in common about the person to be nominated or lastly if they have any cause why they might justly oppose that Nomination freely to produce their judgement to the Governours of the Church Their consent they signified anciently as Junius acknowledgeth disput
Servants in the house of God by speciall office 2 Cor. 4. 5. who know how to behave themselves aright in the house of God 1 Tim. 3. 16. and to give to those in the house their due portion in season Math. 24. 25. rightly to divide and distribute the word of God 2 Tim. 2. 15. For the Keyes are a signe of power intrusted which are by Christ committed to the stewards and overseers in his house whereby to administer their power And by the Keyes in Scripture is signified authority faculty power administration of government which is exercised in commanding forbidding allowing restraining As Isa 22. 22. compared with Isa 9. 6. Rev. 1. 18. 3. 7. And Mat. 16. 18 19. denotes Ministers power and full administration They are committed therefore to those who are set over the Church not to all in the Church 2. That opinion is not to be admitted which doth overthrow the order constituted by Christ in the Church by which order Christ hath in the Church visible as in an Heterogeneous Organical Body constituted of divers integrall parts to which he hath given their peculiar functions and operations in that Ecclesiasticall body For he hath set in the Church eyes eares hands feet rulers and such as are over them in the Lord overseers watchmen Pastors Embassadors in Christs name preachers fathers builders sowers c. And a flock a people a house a field children and such as governed and who are bound to obey those that are set over them c. see Heb. 13. 17. 1 Thes 5. 12. 1 Tim. 5. 17. 2 Cor. 5. 20. 1 Cor. 4. 1 2 15. 1 Cor. 3. 9. c. But if all in the Church have the power of the Keys power of building ruling the Church by censures Ecclesiasticall c. all will be Embassadors Rulers Fathers Pastors Watchmen Eyes Eares for to those parts of the Church do Ecclesiasticall and authoritative oversight and rule belong as their proper function Therefore the power of the Keys and exercise thereof is not common to all members of a Church but is the proper function of the overseers and Pastors to whom the Rod and that severe power is committed for the edification of the Church 1 Cor. 4. 21. 2 Cor. 13. 10. 3. The Cannons and rules proposed in holy Scripture whereby the right government of the Church and the due use of the Keyes is directed are not given to all the beleevers in a Church but the Pastors and Elders Timothy and Titus and other Church-Governors are by the Apostle instructed how to behave themselves in the house of God as faithfull stewards in the Epistles to Timothy and Titus and also 1 Cor. chap. 3. 4. And the faults which are committed in mis-governing of Churches and abuse of the Keys are not by God imputed as the fault of all the beleevers in a Church but of some to wit the overseers 1 Tim. 3. 4 5 6. Tit. 1. 7. 1 Pet. 5. 3. Revel 2. 14 20. 3. Ioh. 16. 10. The praise and reward promised for due ordering of Churches is not by God promised to all the beleevers in a Church but to the Pastors and Elders who rule well in the Lord 1 Thes 5. 12. Heb. 13. 17. 1 Tim. 5. 17. 2 Tim. 4. 4 5. 1 Pet. 5. 4 5. Revel 22. Therefore to those only is the Government of Churches and the exercise of the Keys intrusted by Christ 4. To whom Christ gave the power and exercise of the Keys or Rule in the Church to those he gave the spirit for administration and those gifts which are necessary for the government of the Church For when God sendeth any into his Church he alwayes qualifieth them with gifts sufficient and fit for the exercise of that ministery and office committed to them as is evident by the examples of all whom God hath sent into the Church But where is the Spirit promised to all whereby all the beleevers in a Church may remit and retaine sinnes spoken of Ioh. 20 21 22 23. Where is that prudence and wisdome promised to all whereby they may be able to rule the house of God to go in and out before the people of God c. Therefore the Government of the Church and the exercise of the Keys is not by God committed to all Hence also have the Reformed Churches alwayes rejected a popular Church-Government See Sadeel's treatise in French concerning Ecclesiasticall Discipline against Morellius Of whom Reverend Beza libro de Ministrorum gradibus cap. 25. when he had described the manner of Election in the Church saith thus which order by the goodnesse of God religiously and prudently observed hitherto in this City when one democraticall fanaticall Morellius of Paris was bold by word and writing to find fault with that his writing was both in this Church and in France in many Synods worthily condemned And in our Synodicall constitutions the Churches Ecclesiasticall power Judgement Exercise of the Keys and Church-government is every where committed to the Pastors Elders to Presbyteries Consistories Classes and Synods See the Synod at Embden Anno 1571. from Article 25. to art 35. At Dort Anno 1578. art 92. to art 101. at Middleburgh Anno 1581. art 58. to art 66. at the Hagh Anno 1586. art 64. to art 74. at Middleburgh Anno 1591. art 58. to 75. at Dort Anno 1619. art 71. to art 81. II. We affirm that the power of sending or ordaining Pastors or Church-Governors is committed by God in a setled Church not to the multitude of the Church but to the Pastors and Elders or Presbyters of Churches We grant indeed as was said before that there is a liberty of nomination or election allowed by the word of God to all the members in a Church so as no Minister may without the agreement and consent of the people be obtruded upon a Church whether they will or no which Nomination or Election doth not yet confer Ministerial power on the person elected but only designeth a Person on whom it may be duly derived according to the instituted rule by those who have under Christ received that power whereby Ecclesiasticall authority is derived on this or that person We deny not also but that extraordinarily in a perplexed and depraved estate of a whole visible Church the multitude or faithfull people in a Church may choose their Pastors and Rulers and authoritatively put them into the power right and possession of the Ministery and that by reason of a cogent necessity which admitteth no law and to which all positive law giveth place But we affirm that in a setled and constituted visible Church the people by the positive law of God have not power of ordaining or sending their Pastors but that potestative Mission Ordinatiō whereby Ecclesiasticall authority or the Ministeriall power is conferred on this or that man designed to the Ministery belongeth to Presbyteries Our assertion is proved 1. From those precepts described in holy Scripture concerning Ordination or
Sending Rulers to a Church whereby it is committed not to the multitude of beleevers but to the Elders and Church-Governors 1 Tim. 5. 22. 2 Tim. 2. 2. Tit. 1. 5. c. 2. From the Examples of the Apostolick Church wherein the power of sending and ordaining Pastors was reserved to Church-Governors and never committed to the people See examples Act. 6. 6. Act. 13. 1 2 3. 1 Tim. 4. 14. 2 Tim. 1. 6. 3. Because the power of suspension or degrading Ministers of a Church belongeth not to the Multitude For to whom belongs the authority of taking away an Ecclesiasticall Ministery to the same it belongeth to conferre it for in what way any thing is obtained in the same way it is dissolved But no where in Scripture is this committed to the people to passe an Ecclesiasticall censure on false Ministers or Teachers or remove them from the Ministery but is required of the Angels of Churches and their Presbyters Tit. 1. 10 13. Reve. 2. 2 14 15 16 20. Act. 20. 28 29. So also is it decreed by our Belgick Churches that the Election of Pastors and Elders be not transacted without the peoples suffrages or free assent yet that the Mission or Ordination into the Ministery of a Church as also the suspension and degradation of a Minister be done by the Consistoriall Presbitery upon the judgement and assent of the Classis See the Canons of the Synod at Middleburgh Anno. 1591. art 3 4 5 11 58. at the Hagh Anno. 1586. art 4 13 72. at Middleburgh Anno. 1581. art 4 7 64. at Dort Anno. 1619. art 4 5 79. We reject therfore these contrary opinions following I. Of those who ascribe to the people or multitude of beleevers the power of the Keys even where there are no Rulers or Governors so that a Congregation of beleevers joyned in Church-Covenant though wanting Church Governors hath power of excommunication and of exercising all acts of the Keys or Ecclesiasticall jurisdiction and government save only the Sacraments But to us it is certaine from the word of God that that Church to which Christ gave the power of the Keys and the exercise of Ecclesiasticall jurisdiction is an Organicall body of divers members wherein are Eyes Eares Hands and Feet Pastors Rulers and a Flock which is lead and governed 1 Cor. 12. 14 15. Rom. 12. 4 5. 6. Act. 20. 28 29. But now beleevers joyned in Church Covenant destitute of Church Rulers doe not make up such an organicall body And therefore never in Scripture do we meet with a Church which exercised Ecclesiasticall Iurisdiction and the power of the Keys and yet was destitute of Church Rulers See 1 Cor. 5. 4. Act. 20. 28 29. Revel chap. 2. and 3. Therfore to no Church of beleevers wanting Rulers are we to ascribe the Keys of the Kingdome of Heaven II. Of those who affirme that the multitude of a Church doth derive Ecclesiasticall power on the Church-Governors and the Church-Governors are the beleevers servants properly so called the Churches mouth hand and instruments by whose intervention she doth execute her decrees so that the Church of beleevers under Christ the Lord and Head of the Church as his spouse and wife doth communicate government stewardship and legall exercise of Iurisdiction to some certaine men chosen by her selfe who as her servants and deputies by an authority borrowed from the multitude as the first and immediate subject of Ecclesiasticall authority do govern the house of God and exercise the chiefe acts of their function But we in this cause do from the holy Scriptures thus judge 1. That all the Functions and Offices and their authority are instituted by Christ in the Church and House of God and that the Governors of the Church do derive and receive the offices which they beare and their power and authority not from men but from Christ alone and his institution Ephes 4. 11 12. 1 Cor. 12. 26 27 28 29. Act. 20. 28. and that the power of the Keys and all authority of order and jurisdiction is primarily in Christ which Christ doth immediatly communicate to his Apostles and their successors therein 2. That the multitude of beleevers in a Church by this nomination or designation of a person on whom it may according to Christs institution be duly conferred doth effect thus much that the Ecclesiasticall office and the power thereof by the donation of Christ may be applyed to this or that man but doth not derive this power on that person But the Presbytery of Churches by a potestative Mission or authoritative Ordination and imposition of hands doth apply and send forth that person designed by the peoples choice into the possession and exercise of that function and authority So that Church Offices and their authority is immediatly from Christ conferred on the Church Governors but the application of these Offices to these or those men is done by the potestative Mission of the Presbytery with the previous assent or nomination of the people 3. The Pastors therfore in the execution of all acts of their office are not the Churches servants properly called but Governors Guides Fathers Rulers in the Church to whom the people are bound to obey whose Government Rod and authority they ought to submit to and imbrace with due subjection and reverence Heb. 13. 17. 1 Thes 5. 12 13. 1 Cor. 4. 1. And therfore when they are called the Servants of the faithfull 2 Cor. 4. 5. they are called by that name not subjectivè as if they derived and held their authority frō the Church for then were they the servants of men not of God but finaliter or objectivè because they are the servants of God for the Church for whose good and benefit they labour As Christ is called our servant Mat. 20. 28. and the Angells are called ministring Spirits Heb. 1. 14. Yet neither Christ nor the Angells have the authority of their vocation from us but exercise it for our good and service The Church Officers therfore are servants but servants of God and of Christ 1 Cor. 4. 1. in whose name they are Embassadours in all the acts of their Ecclesiasticall functions 2 Cor. 5. 20. and are furnished with his commands 2 Cor. 5. 18. are his Angells Revel 2. 1. and stewards in his house 1 Cor. 4. 1 2 3 10. III. We reject also the opposite opinion of those who teach that the exercise of Excommunication cannot be duly and lawfully done but by the judgement and decree of the people so as the whole multitude of the Church be the Judge in the case of Excommunication Although we grant that no man may in the Church be duly excommunicated without the knowledge and against the consent of the people but that the Exercise of the greater Excommunication ought to be with the assent of the whole people as was said before Yet to set all the Church members in the places of Judges we certainly beleeve would bring anarchy and confusion into the Church