conferred on Timothy by Prophecy that is by a singular Revelation of the Spirit at the Prophets Command But on the contrary it 's a very apt expression to say The Presbyters Office was conferred on Timothy by his Vocation both extraordinary declared by the testimony of Prophets and ordinary performed by the judgement of the Church in obedience to the Revelation of the Spirit c. Two things doth Reverend Bucerus here evince that by Presbytery is understood the Company of Presbyters and that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is signified the Office of the Ministery together with sufficiency of gifts This place therefore doth assert that the Ministeriall Office by the Ordination of the Colledge of Presbyters is committed to Pastours by Gods Law and Apostolicall Institution 2. It appeares from the Apostles practise wherein Ordinations of Pastours were performed by Pastours and Ministers that had the Government of Churches see Acts. 6. 2 3. Act. 13. 1 2 3. 14. 23. Tit. 1. 5. c. Nor is there any example to be found wherein the Ordination of Pastours was performed by the multitude of the Church without Presbyters And because the practise of the Apostolicall Church is our safest rule of Church-Government we judge that by Gods Ordinance it cannot be that a Pastor in setled state of Churches should be ordained and put in possession of his Ecclesiasticall function by the multitude of the Church See also what was said Chap. 4. concerning Ecclesiasticall Power II. We therefore affirme that Classes and Synods have power of sending and ordaining Pastours in particular Churches which want Presbyteries This assertion appeares also by the practise of the Apostolicall Church which by Ordination did set apart and send forth Pastours for the Ministry of neighbour Churches Acts 8. 14. Acts 13. 1 2 3. And surely that in the Reformed Churches the right of Mission for the planting of Churches or for the raising them up out of a defect was alwayes practised by Classes and Synods as is knowne to all who have but so much as heard any report of Churches labouring under persecution As also the Apostolicall Synod for supply of the Churches defect chose and sent men for the performance of Ecclesiasticall duties necessary to that end Acts 15. 22. It seemed good to the Apostles and Elders with the whole Church to choose men of their owne company and send them to Antioch and ver 25. It seemed good to us being assembled with one accord to choose and send men unto you c. Neither did the Apostolicall Churches do this by an extraordinary Apostolicall but by an ordinary Ecclesiasticall power for they did this joyntly together with ordinary Elders and the whole Church in an ordinary Synod These Examples therefore declare the ordinary right of Mission to those Churches who are destitute of a Presbytery or Ministery or labour and grone under persecution and defect But that Mission doth inferre Vocation and Ordination and doth conferre power of preaching and of ruling the people Reverend Voetius proveth by many arguments in Desperatâ causâ Papatus lib. 2. sect 2. cap. 17. And it appeares from the word it self to send 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence comes sent and sending or Mission which is nothing else but a Commission whereby a man hath some Function or Charge fully committed to him which is nothing else but to call and constitute for as Mission or sending is taken either actively or passively as it implies either a relation of him that sendeth to him that is sent or of him that is sent to him that sendeth so also Vocation or Ordination For all those Metaphors to send into the Vineyard to send into the Field to the Lords work to the Ministery and Charge of the Flock c. signifie nothing else but to call one to the Feeding of the Flock dressing the Vineyard or to constitute one a Pastour and one that takes charge of soules Hence those that are called and constituted Pastors of soules are commonly called Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent In Hebrew the Priest and Pastour of the Church is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sent a Messenger or Embassador Malach. 2. 7. of the originall and signification whereof Ludovicus de Dieu speakes Append ad Matth. 27 2. where he shewes elegantly from the footsteps of the Arabick and Aethiopick root that this name is derived from sending Whence also Presbyters whether the greater and extraordinary or the lesser and ordinary lawfully ordained and called are sent to preach and to feed and on the other side those who are lawfully sent are ordained to preach For to the actuall giving an Apostleship or calling to the Ministery that is to an Active Mission of him that sendeth there is answerable a Passive Mission of him that is sent which is an actuall Receiving an Apostleship or Ministery for or Relatives the affirming one inferreth the other The Ordination of Pastors therefore for a Church that wants an Eldership or is labouring under defects which hinder the ordinary exercise of the Eldership is lawfully performed by Synods and Classes under whose Ecclesiasticall communion they lived So in the Belgick Churches the Mission or Ordination of Pastors which are sent to Churches groaning under the Crosse of persecution is performed in the Classicall Assembly See the Synod at the Hagh Anno. 1586. art 4. And so of those who are sent to the Churches of the East and West-Indies III. We allow also this power to Classes and Synods in the right of Ordination That even in a setled and constituted state of the Church a particular Church which holds Ecclesiasticall communion with other Churches in a Classis or Synod may not performe the vocation or Ordination of their Pastors without the authoritative judgement and potestative mission of the Classis This assertion is proved by these arguements Because he that is to be ordained is admitted into the holy society of the Classis or Synod and into the Ecclesiasticall body as a member belonging to the Consistory of the Classis or Synod in the right of that particular Church and is therefore with their judgement and consent to be admitted by Ordination into that society Because also by Ordination a Pastor is put into the possession of his Ecclesiasticall function by vertue of which function he may performe ministeriall acts of his pastorall office in other particular Churches and exercise a ministeriall authority in many cases towards other Churches and reason plainly sheweth that it cannot duly be performed without the judgement of those Churches over whom the person to be Ordained receives ministeriall power A particular Church may not lawfully Remove or Put-out a Pastor from his Office without the assent and authoritative judgement of the Classis or Synod wherein he is duly admitted a member therefore without that judgement they cannot lawfully admit into an Ecclesiasticall office by Ordination for it is of the same power to take in and to put out in
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
there with Pastorall Authority they preach the Word of God administer the Sacraments admit members attend to Ecclesiasticall censures choose Pastours and Church Governours c. and that to the great Edification of those Churches We reject therefore the opposite Assertion of those who affirme that a Pastor may indeed in another particular Church exercise the gifts of Praying and Preaching the Word of God but not by vertue or force of his Pastorall Office but only by reason of gifts which he is to imploy for the common edification but that he may exercise no ministeriall acts which he performeth by Ecclesiasticall power and authority as a Minister of the Church and of God in dispensing the Mysteries of God save only in that Church to which he is fastened by Election for his ordinary Ministery Question 3. WHether the exercise of Prophesie be a perpetuall institution in the Church of God whereby private men who beare no Church-Office may for the exercise of the gifts of the Spirit publikely before the whole body of the Church preach the Word of God with all authority in the Name of God and explain and apply it for instruction confutation reprehension and consolation of the hearers Answer OUr Judgement is that none may publikely in the Church Assembly of the faithfull preach the Word of God in the Name of Christ and of God but he who is sent by a divine Calling for that work as the Protestants demonstrate against the Socinians and Anabaptists from Rom. 10. 14 15. Heb. 5. 4 5. Act. 13. 1 2. 14. 22. Tit. 1. 5. 2 Tim. 2. 2 and other places and arguments and from the examples of all those who either in an extraordinary or ordinary manner were sent to preach the Word Which Mission or sending consisteth not only in conferring gifts whereby an Ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is given by God but in conferring a power whereby is given an Authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach the Word of God which Authority is oft-times not conferred on those on whom yet God bestowes gifts and ability For it is by the Word of God denyed to women in whose lips is the Law of God Prov. 31. 26. and a fitnesse to teach the yonger women Tit. 2. 3 4. It is certain from the Word of God that God injoynes all Beleevers to exhort comfort reprove and edifie one another Heb. 3. 13. 1 Thes 4 18. 5. 14. but it is from the common duty of Charity and the law of Nature that they are thus bound and therefore the word which they declare to their neighbours doth not by the authority of any speciall office bind to obedience those that heare it but by vertue of the subject or matter contained in that word But the Churches Ministers declare the Word of God as Christs Embassadours with authority of speciall Office and power to bind and loose 1 Cor. 4. 1 2. 2 Cor. 5. 20. Joh. 20. 21 22. There is therefore a many-fold difference between the Charitative admonitions of private Christians and the Authoritative preaching of Gods Ministers For 1. the Admonitions of ordinary Christians are to our neighbour privately and as joyned to us by the bond of Charity and the law of nature The Ministers of Churches doe publikely preach the Word of God with pastorall charge of soules and Gods Authority to the Church as a Church over which God hath made them Watchmen and Overseers 2. The Ministers Authoritative preaching the Word hath joyned with it the Ecclesiasticall power of binding and loosing sinners remitting and retaining sinnes Mat. 16. 18 19. Joh. 20. 21 22. which authority is not affixed to the Charitative admonitions of private Christians 3. There is not so absolute and strict an obligation on private Christians for that brotherly correction which is performed by them as the obligation on the Pastors of the Church of God for their office of preaching who may not involve themselves in the affaires of this world to the end that they may wholly attend upon the office of preaching 2 Tim. 2. 4. and who are in a speciall manner to give an account of the Salvation of their hearers committed to them Heb. 13. 17. Ezek. 3. 18. 33. 18. which do not concern private Christians in the exercise of charitative admonition We grant therefore in this cause 1. That it is a duty injoyned on all beleevers to speake the Word of God in private to their neighbours for their mutuall edification and that they are obliged to it from the common duty of Charity and the law of nature 2. That private Christians in an extraordinary case in a Church to be erected or that is decayed and ruined may sometimes publikely preach the Word of God for the planting a Church when there are not such as by Gods ordinary call have received from God power to preach the Word For the positive rituall law of God gives place to the morall law of God when necessitie requires it 3. We grant also that private Christians in some speciall cases and upon a particular occasion may sometimes speake the Word of God in publike by a speciall Calling from God as Martyrs are called to a publike confession of the faith But all this doth not inferre that there is an exercise of Prophesie constantly and ordinarily to be observed in the Church whereby the Word should by private Christians in the Name of Christ and with all authority be publikely preached for the edification of the Church And therefore we maintaine the negative of the question proposed and deny that there is such an exercise to be perpetually retained in the Church of Christ The Reasons on which we ground it are these 1. Because preaching the Word of God in the Name of Christ with the authority of an Embassadour of God is joyned with the administration of the Sacraments Matth. 28. 19 20. yea and there lies a more excellent utility and eminency of the Pastorall Office in preaching the Word then in administration of the Sacraments 1 Cor. 1. 17. But the administration of the Sacraments is not to be permitted to all indifferently who have those gifts as the Protestants doe solidly demonstrate against the Papists and therefore neither the Preaching of the Word 2. No man may take this honour to himself unlesse he be called of God and sent to preach his Word in the Name of God Rom. 10. 14 15. But all who have the gifts of Preaching the Word are not called and sent of God For those who are sent of God are sent either by an immediate and extraordinary call or by a mediate call by the Church but whereas now an extraordinary Mission or Sending is ceased in the Church those are therefore by the ordinary Ecclesiasticall call separated to the Office of Preaching who may lawfully undertake it 1 Tim. 4. 14. 5. 22. 2 Tim. 2. 2 3. 3. Those duties which are required of all those who publikely preach the Word of God in the Name of
what manner ought is contracted in the same is it dissolved Hence in a Synod of the Churches was performed the Ordination of the Deacons elected Act. 6. 3. with the common consent of those Churches So 1 Tim. 4. 14. the Presbytery to whome the power of Ordaining is attributed doth not only denote a Parochiall Presbytery of which sort both in townes and in more eminent villages there were anciently one in each but it signifies a colledge of Apostles or Apostolicall men in whose number Paul was one 2 Tim. 1. 6. as the Apostles are sometimes called Elders 1 Pet. 5. 1 2. 2 Joh. ver 1 3. for this was done in the Church of Lystra as the Dutch Translators observe from Acts 16. 1 2. In which the Brethren of Derbe and Iconium were also actors as is evident from the place under whom are included also the Churches of the Region round about as may be gathered from Acts 14. 6. And if those most excellent servants of God whom God had rendred eminent by induing them with most ample gifts and setting them in a degree of an extraordinary and more sublime Ministery would not yet at their own pleasure without the counsels of others admit Timothy though named by the Spirits designation into the order of Presbyters by publike Ordination but thought fit for the observation of order first to acquaint sundry Pastors and Churches with it shall we who are no wayes to be compared with them be yet in doubt what we ought to do for not their sayings only but their doings also should be to us a rule what we ought to say and doe And so in our Belgick Churches according to the order established Ordinations of Pastors are performed with the consent and judgement of the Classis As appeares by the Synod at the Hagh Anno 1586. art 4. at Middleburgh Anno 1591. artic 3 4. at Dort Anno 1619. art 4. We reject therefore the contrary assertion of those who ascribe to particular Churches in a setled state of the Church the absolute power of ordaining their Pastours without the inspection or authoritative jurisdiction of any Classis or Synod Question 3. WHether Synod and Classes have power of Excommunication Answer In this controversy we hold 1. THat a Classis or Synod of Pastors hath power to admonish and rebuke authoritatively and with power Ecclesiasticall such as offend subvert soules by error and commit scandalls Acts 15. 10 24. This admonition reproof and condemnation in this Synod was performed by the Apostles and Elders in order to Ecclesiasticall censure And this power not a power of Order but of Jurisdiction performed not by the concionall key only but the key of Ecclesiasticall discipline For it 's done not by one but by many by the whole Synod ver 6 22. In the society of an Ecclesiasticall body which had power by common advise to decree this rebuke and what ever is determined in this cause about that question for which they came together See ver 2 6 23 24 25. chap. 16. 5. 21. 25. The cause in which it was done was not only a case of conscience but of scandall and publike offence given in Ecclesiasticall communion ver 19 28 29. with 1 Cor. 10. 24 25 26 27. Rom. 14. 14 15. Whereupon it is determined for the peace and edification of the Churches that all troubles and unprofitable burdens should be removed out of the Church ver 2 19 23 24. chap. 16. 4 5. and that in an Ecclesiasticall assembly ver 6 15 22 25. So that this rebuke performed by the Apostles in order to spirituall censure was an act of Ecclesiasticall discipline 2. There belongs also to Synods and Classes this power and exercise of Ecclesiasticall discipline to make Ecclesiasticall laws which are determinations necessary for the observation of morall precepts especially those of the first table and for the ordering the externall Government of the Church that all things be done decently and in order to the common edification of all By this power they establish outward ceremonies sutable to the due administration of the worship of God outward formes of behaviour and things indifferent such as tend to the outward order decency and edification of particular Churches and make rules for directing the discipline of the Churches The Apostles and Elders in the Synod decreed that the Gentiles who had imbraced Christ should abstain from things offered to Idolls and from bloud and things strangled Act. 15. 25 28. Lambertus Daneus discourses soundly and accurately in his Poliria Christiana lib. 6. cap. 3. Moreover saith he as for the rites and ceremonies and the outward order which is necessary in ordering the Church let an Ecclesiasticall Synod be assembled with the command and presence of the godly surpeme Magistrate and this Ecclesiasticall Synod duly gathered shall determine what that order and externall government of the Church ought to bee c. See what was said before of the Doctrinall power of Synods This power of making lawes is a power of Ecclesiasticall jurisdiction and Government for it doth direct and dispose authoritatively those meanes by which the government of the Churches is put in execution For these lawes are made with the sanction of a spirituall and Ecclesiasticall penalty against delinquents and consequently proceed from that spirituall jurisdiction from whence proceedeth this threatning and inflicting of spirituall power Againe the publike judgement of direction passed with Ministeriall authority of a scandall given or taken of cases of conscience in the exercise of charity about things indifferent of the spirituall edification of the Church belongs to the externall tribunall and Ecclesiasticall jurisdiction But he that appointeth rites of order and decency in the publike worship of God and in the exercise of Ecclesiasticall discipline must of necessity give a publike judgement passed by ministeriall authority concerning scandall given or taken concerning cases of conscience in the exercise of charity about things indifferent concerning the spirituall edification of the Church for to this end are Ecclesiasticall lawes made for the avoiding of scandall for the spirituall edification of the Church for the due exercising of brotherly love in Church communion It is therfore an act of spirituall jurisdiction 3. Classes and Synods have an authoritative inspection and judgement not of discretion only but of Iurisdiction and approbation in the exercise of excommunications from particular Churches so that no particular Church which holdeth Ecclesiasticall communion with other Churches in Classes and Synods may lawfully excommunicate deliver to Sathan any member of their communion without the authoritative judgement and approbation of the Classis or Synod Which appeares by these arguments That which concernes all ought in their own way and manner to be handled by all now the excommunication of any in a consociate Church concerneth all the Churches of that society for they all receive scandall they are all liable to the danger of infection by reason of the communion which they hold
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
38. Anni 1604. de potest Ecclesiast thes 14. either by lifting up their hands or in silence approving the Judgement of the Church An Assenting suffrage was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dissenting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Examination was performed by learned grave men chosen out of the Presbytery of Pastours or Colledge of Doctors for this worke for to these above others is this care coÌ„mitted 2 Tim. 2. 2. Act. 20. 30. And for the Judgement of the Examinates sufficiencie and learning that this did chiefly belong to those that labour in the Word is without doubt for the spirits of the Prophets must be subject to the Prophets 1 Cor. 14. 32. The Assent is of the whole Church whereby they acquiesce and rest in the Judgement of the Examiners and those present at the Examination But that this is necessarily required before proceeding to Ordination is a thing manifest All this businesse of Election doth not constitute any one a Pastour but doth judge and declare that person to be fit and sufficiently endued with gifts and decreeth by common consent that he shall be invited to the ministery that the dignity of the Pastorall office may according to the order of Christ be conferred on him For the Peoples Nomination and the whole matter of Election may be rightly performed and yet it may so come to passe that he which is chosen by a people may never be their Pastor to wit if the person elected do justly refuse it or the Presbytery duly determine the Person elected to be unfit for the Ministery of this people But by Ordination if a man be Ecclesiastically sent forth and separated for the Ministery Act. 13. 1 2 3. and the power of the Ministery committed to him 2 Tim. 2. 2. 1 Tim. 4. 14. and he put into possession of the Ministery Act. 6. 6. 1 Tim. 5. 22. This being a potestative act of Ecclesiasticall authority is every where in Scripture attributed to those who have Ecclesiasticall authority to wit to the Presbytery 1 Tim. 4 14. to the Prophets and Teachers that ministred Act. 13. 1 2 3. to the Pastors and Ministers of the Church 1 Tim. 5. 22. 2 Tim. 1. 6. whence allso in the Old Testament God commanded that by Moses an extraordinary Prophet should sacrifices be oâ—fered for Aaron and his sonnes and they anointed when he made them Priests And that this rite in the High Priests was still continued appeares by the instance of Zadik who was by Nathan annointed to be Priest And Numb 8. 10. by imposition of hands of the Elders and the First-borne who enjoyed an Ecclesiasticall function are the Levits put into their office Ordination therefore containes in it the Potestative Mission whereby according to divine appointment a Pastor receiveth the Ecclesiasticall Office Which Mission or sending is so necessary that without it no man may duly undertake an Ecclesiasticall office Rom. 10. 15. 3. We grant that there are some acts of Ecclesiasticall government which by the word of God may not be performed without the agreement consent of the Church For example in excommunication of a Member in a Church private beleevers are by the word of God to exhort and reprove offending brethren to complaine to the Church of the obstinate Matth. 18. 15 16. And by the law of charity as they are brethren in Christ to admonish their Governors if remisse and negligent Col. 4. 17. to avoid a person excommunicate as a heathen and publican Tit. 3. 10. Mat. 18. 17. to reprove him as a brother 2 Thes 3. 14 15. c. All which manifestly require an assent of the people to the excommunication of an offending brother The Exercise of Ecclesiasticall power to preach the word to administer the Sacraments of the Covenant to retain remit sinnes is given to the Church Rulers in some things called commonly the Power of Order severally and a part considered as single Pastors So a Pastor may preach the word and administer the Sacraments without speciall consent either of the whole Church or of the Governours to every act In other things as in the use of the Power of Jurisdiction or Excommunication the exercise and power thereof is given to an Unity not to One to the community of the Governors of the Church not to single Pastors severally for in the Church one single man hath not power of Ecclesiasticall discipline If a Pastor alone do excommunicate any one that excommunication is invalide as well at the tribunall of Christ as of the Church but if one Pastor alone do baptise a person without an Assent of the Church that Baptisme is valide The government of the Church or Kingdome of Christ is Free and Voluntary to which all the children of the Church do voluntarily submit themselves but yet it is a Government properly so called for there is in it Authoritative Iurisdiction and Ecclesiasticall coaction by spirituall punishments on the Soule In reference to the former that this Government is voluntarie the whole people by their free and voluntary consent and agreement do concurre to the Election of the Governors of the Church and the Excommunication of Members But in reference to the latter that the Government of the Church is properly Government the whole people doth not rule or governe in the Church but the Church is divided into Rulers and those that are Ruled and therefore only the Guides and Rulers of Churches in Ecclesiasticall jurisdiction are Christs vicegerents to rule and in his name to command to judge and by Church censures to correct the power of Ecclesiasticall office hath therefore in the government of the Church over and above the peoples consent an authoritative and coactive power of the discipline and rodde of Christ which belongeth not to the people We deny therefore in this controversy that there belongeth to the brotherhood or body of beleevers in the Church an authoritative power wherby they may joine with the Elderâ—hip in an Ecclesiasticall Iudiciall act as Iudges authorised with Christs authority in judging causes ecclesiastically determined We maintaine therefore in this cause these following assertions I. That the Power of the Keyes and the exercise thereof in a constituted Church is not by Christ given to the Brotherhood or People in a Church but to the Presbytery those that have the oversight of Churches or the Pastors and Ruling Elders only This Assertion is proved 1. Because that Office which doth essentially contain the power and exercise of the Keys is not common to all beleevers in a Church but to some specifically chosen for it 1 Cor. 12. 28. Ephes 4. 11 12. To Apostles Pastors c. as such is the power of the Keys given Ioh. 20. 21 22 23. 2 Cor. 5. 20. 1 Tim. 5. 17. Therefore to those onely and not to all beleevers doth this power belong For to those hath God given the power of the Keys who are stewards of the mysteries of God 1 Cor. 4. 1. who are
prejudice other Churches they are in the Vocation of Pastours to proceed with the common consent of all the Churches of that Synod 3. In the acts and exercise of power Ecclesiasticall in the Ordination of Pastours we conceive there is this difference between a Classis or Synod and a Particular Church 1. That as it is the act of Classes and Synods it is actus imperatus as it is the act of the Particular Church is actus elicitus that is that Synods and Classes are to take care and authoritatively to enjoyne Particular Churches that they excite their power and exercise it for the ordaining their Pastours But the particular Churches are to doe those Ecclesiasticall acts whereby the Ordination it self is performed 2. That there belongs to Synods and Classes an authoritative judgement of the sufficiencie and sutable sitnesse of the person to be ordained to the Ministery and of the due and orderly manner of proceeding in the whole Election dispatched and the Ordination to be performed 3. That it belongs to Synods and Classes to decree Canons and prescribe decrces for the common edification of all those Churches according to which the particular Church ought to doe those acts whereby the Ordination of Pastors is performed 4. That the Synod and Classis doe authoritatively concurre with the particular Church in the power of sending Pastours and in the exercise thereof by which an Ecclesiasticall Right is derived on the Minister For the Ecclesiasticall Power which is conferred on a Minister by Ordination is derived ministerially secondarily and subordinately under God not only from the Eldership of that Particular Church but from that whole ministring or governing Ecclesiasticall Society into which the Pastour ordained is admitted by Ordination to performe the exercises of the Ecclesiasticall Ministry Thus we conceive these acts are to be distinguished in the legitimate Ordination of Pastours in a constituted and setled Church 4. In a case extraordinary when a Nationall Church is corrupted and depraved the due power of Classes and Synods overturned and destroyed and when the polity of the Church so utterly ruined as that there is no more any face of it to be seen no where any to be found that labour in sound doctrine no markes of a visible Church discernable by the eyes of men In such a case the Ordination of Pastours is in the power of the particular Church who have received from God right to ordaine in this necessity by their own Eldership and therefore where there is no such Eldership they first goe about the constitution of it and then being thus constituted they performe their Ordinations by it For that is sure which Melancton doth oft inculcate When the ordinary Bishops saith he become enemies to the Church or refuse to afford Ordination the Churches retain their owne right For where ever there is a Church there is power of dispensing the Gospell so that of necessity the Church must retain a right of their owne to call elect and ordaine Ministers And this right is a gift granted to the Church which no humane authority can take from it Argum. Respons part 7. de potest Epise argum 2. That this power should be wholly abrogated and brought to nothing for want of Pastours is not to be thought but common sense teacheth that it 's better in such a case to inlarge it then that the Church should be destitute of the large fruites of the Gospels preaching for that the Church should be then deprived of this power when the exercise of it is most chiefly required is absurd And on the other hand when there is no particular Church nor Eldership in some place where there is a Church to be planted and erected and the dispensation of the Gospel to be first introduced here the neighbouring Ecclesiasticall Assemblies who are by the opportunity of occasions invited by God to afford their mutuall help and assistance in this spirituall matter have power of sending Ministers and Pastours with Ecclesiasticall power for the gathering erecting and promoting a Church in that place for that manner of Mission is warranted by the holy Scriptures Acts 13. 1 2 3. where Paul and Barnabas are sent by the Church of Antioch to the neighbour Churches Hence therefore concerning the power of Classes and Synods in the Ordination of Pastors and a particular Church we maintaine these assertions 1. That a particular Church wanting a Presbytery may not in the ordinary and setled state of Churches performe the Ordination of Pastors But the Mission of Pastors and Elders into a sacted function is to be performed by the Governours of the Churches which is proved 1. From expresse places of Scripture wherein this Ecclesiasticall act is injoyned the Pastours and Elders 1 Tim. 5. 22. Lay hands suddenly on no man and 1 Tim. 4. 14. Neglect not the gift which is in thee which was given thee by Prophecy with the laying on of the hands of the Presbytery And that by Presbytery there is signified a Colledge of Presbyters is proved by most certaine arguments against the Hierarchie Our reverend Bucerus discourseth excellently of this place Dissert de gubern Ecclesiae pag. 339 340. I know saith he that the word Presbytery may be expounded either of the Colledge of Presbyters or of the Office of Presbyters but three reasons chiefly perswade me to think that we ought to rest in the former signification The first is that we find it no where used by the Holy Ghost so farre as I remember for the Presbyters Office But that on the contrary it 's used to signifie their Meeting is evident For what Luke relates Chap. 22. 66. that when Christ was apprehended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbytery of the people was gathered together certainly cannot be understood of the Presbyteriall Office So Paul at Jerusalem rendering an account of his faith for testimony of what he said citeth the high Priest and the Presbytery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 22. 5. Where every one understands the word Presbytery to be taken for the Company of Elders not the Office A second Reason is that there will appeare a kind of Tautologie in Paul's speech if by the word presbytery we understand the Presbyteriall Office for the Gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Paul bids Timothy not to neglect in the exposition of most signifies that Office it selfe joyned with a sufficiency of Gifts The Apostles words therefore would sound to this purpose Neglect not the Presbyteriall Office which was given thee by Prophecy with the imposition of hands of the Presbyteriall Office In good earnest I like it not I know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood by some only of the faculty of teaching but when Paul addeth that it was given Timothy by Prophecy whether or no will you not judge this expression to suite better to the Office of teaching for any one will easily discerne with me that it is a harsh speech to say that the Faculty of teaching was
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