19. 8 9. and 20. 17 18. which did allso very greatly abound in multitude of members as appeareth Act. 19. 10 17 18 19 20. and 20. 20 21. 1 Cor. 16. 8. Revel 2. 2 3. And yet met in some private house for celebrating the worship of God Act. 19. 9 10. and 20. 20. But that this whole multitude could in one schoole or house celebrate the worship of God is impossible It 's certaine therefore to us that they met in divers places and at divers times under the inspection of divers Pastors 3. The Church of Rome did not meet in one place for celebrating the worship of God there were more holy assemblies there in divers places there was a Church in the house of Aquila and Priscilla Rom. 16. 5. Paul when he was at Rome had holy Church Assemblies in his owne house Acts 28. 23 30 31. which yet was not that whole collectively taken and famous Church of the believing Romans whose faith was famous through the whole world Rom. 1. 8. Other examples we meet with in the Scripture of Churches duly constituted according to Gods appointment which met not in one place for exercising the worship of God but did in divers places under a common Presbytery of divers Pastors performe holy duties Hence allso in our Belgick Churches in some greater townes though there be more believers then can celebrate the holy worship of God and exercise other ordinances of Christ together in one place yet they are not divided into severall Churches but do together make one visible Church under the common Presbitery and government of divers Pastors II. We affirme that a visible Church described in the holy Scripture was not only parochiall or particular but there was allso a Nationall Church of one nation or kingdome which consisteth of many and divers parochiall Churches joyned under one Ecclesiasticall government and knit together amongst themselves by a mutuall visible communion and fellowship Ecclesiasticall We deny indeed that there can be any such Typicall Nationall Church now under the New Testament as the Jewish Church was wherein all of that nation were bound to a publike and solemne Typicall worship to be performed in one place chosen by God under the inspection of one visible pastor or priest who in worship and Sacrifices did hold forth and represent the whole people or nation For this vanished away with the types and carnall precepts of the Old Testament We reject allso that Nationall and Provinciall forme of a Church introduced by men in which many Churches are united and subjected to a Cathedrall Church and depend upon one visible Pastor who is Pastor and Lord of all other pastors and inferior particular Churches wherin the inferior Churches injoy Gods holy ordinances and Ecclesiasticall power by derivation and commission from the power and jurisdiction of that Cathedrall Church or that Nationall or Provinciall Pastor and Bishop For these are the inventions of Antichrist which bring a tiranny into the Church and overthrow the power granted by God to the Churches and pastors Yet such a Nationall and provinciall Church we acknowledge wherein many particular Churches are by one visible Ministery and Church-government joyned into one collective Ecclesiasticall body visible for celebrating all those ordinances of God which are necessary to the visible ministeriall government of those Churches and mutuall Ecclesiasticall followship in it This notion of a Church we deduce from Scripture by these arguments 1. The Church of God under the Old Testament consisted of many particular Churches Synagogues which did in divers places celebrate the worship of God and the exercises of Doctrine Discipline and Church-Government as appeareth Act. 15. 21. Act. 13. 15 16. Luk. 21. 12. Ioh. 12. 42. all which were yet conjoined into one national visible Church which God had chosen out of every nation and people Deut. 7. 7. and 32. 8. But the Churches of the New Testament are of the same nature and forme in all effentialls which do constitute a Church as having the same Faith the same Covenant of grace the same signes of that Covenant for substance the same way of Salvation the same Religiō the same visible profession of Faith which constitute a Church visible common to both and differ only in accidentall typicall ceremonies which change not the essence and forme of a Church Hence Protestant writers observe that the holy Scripture doth not refuse to make use of the name Synagogue to denote a Christian Church Jam. 2. 2. 2 Thes 2. 1 Heb. 10. 25. For when as the Church of both Testaments is one and the same for essence there is no reason why both people may not be described by one and the same name saith Tilenus in his Theses part 2. disput 14. Thes 3. It was morall and perpetuall therfore that those many Synagogues and parochiall or particular Churches should unite into one Church Nationall Hence allso the Jewish Churches brought to the faith of Christ under the New Testament though dispersed through divers Countries were joyned into one Ecclesiasticall body ruled by the same law government and Ecclesiastciall discipline 1 Pet. 1. 1 2. compared with chap. 5. 1 2. 2. The Church of Galatia consisting of many severall particular Churches as appeareth Gal. 1. 2. and yet was united into one Ecclesiasticall body of that nation and united in a Church society under one common Discipline and Government Hence Gal. 5. 9. it 's compared to a Lump which is easily corrupted by a little leaven like as the united and compacted body of the Corinthian Church is set forth by the same similitude 1 Cor. 5. 6. He giveth cōmand to the Galathians cōcerning an uniformity of government in externall discipline and worship to be observed amongst them against the seducers false teachers Gal. 4. 10. c. and 5. 9 10. which intimates an united authority in Church government whereby the false teachers might be removed out of all the particular Churches The Church of Galathia therefore was Provinciall 3. The particular Churches of one province or nation which in the ministeriall government in Ecclesiasticall fellowship and communion are conjoyned and united into one visible Ecclesiasticall body for the exercising visible acts of Church communion joyntly amongst themselves those constitute a Church Provinciall or Nationall For the members which do in an Ecclesiasticall manner mutually exercise amongst themselves visible acts of Ecclesiasticall communion and doe together jointly participate in the same acts and priviledges of a Church they make one visible body of a Church But the particular Churches of one Nation doe according to the Word of God exercise amongst themselves such visible Ecclesiasticall communion for they doe by their particular members by their Pastours and Elders delegated sometimes heare the same Word frequent the same divine Worship partake of the same Sacraments and doe ordinarily avoid and shut out from the Kingdome of Christ the same excommunicated person exhort reprove comfort and mutually edifie one another
Church and judge of Church affaires so as that the company of beleevers governe and judge by those Elders as their instruments and deputies like as the Kings deputy represents the King himselfe For the multitude of Beleevers in the Church hath not by the Word of God a power of ruling and judging Church affaires by a spirituall jurisdiction and therefore cannot delegate it to the Elders and Presbyters But the Presbyters doe themselves immediately from Christ the King of the Church receive power of ruling and Ecclesiasticall jurisdiction 2 Cor. 5. 20. 1 Cor. 4. 1. In this sense therefore we doe not acknowledge a representative Church Neither doe we acknowledge such a Representative Church as by commission from the multitude of beleevers should have absolute power by their lawes and acts of jurisdiction to bind the multitude and subject their faith and consciences so as without triall they should receive and imbrace what soever should be determined by this Church For this is the Papists tyrannicall Antichristian representative Church in the Pope and his popish Bishops which by Reformed Churches is denied and cast out But this representative Church we acknowledge out of the holy Scriptures viz. a company of Presbyters chosen by the multitude of the Church which by authority and ecclesiasticall jurisdiction received from Christ is set over and takes care of the Church and rules it by spirituall jurisdiction and decrees made consonant to the Word of God to whom the whole multitude of beleevers is bound to yeeld obedience in all things which from the Word of God and by the power by Christ committed to them they decree This governing ministeriall or representative Church is proved by these Arguments 1. From Matth. 18 17 18. Tell the Church This is that Church which hath the power o◠the keyes the power of binding and loosing in heaven and earth But now this power was not given to the whole multitude of beleevers but to the Elders and Governours of the Church who must be obeyed in the Lord under the penalty of Excommunication For the Government of the Church is not a promiscuous and popular Government but is committed by God to the Presbyters and Elders which are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rulers and Guides in the Church This is that Church which is to receive and judge of the beleevers complaints brought before them concerning the scandals and offences of the members of the Church which is the office of the Pastours and Presbyters to whom the Holy Ghost hath prescribed lawes and rules according to which they ought to receive and judge of those complaints Tit. 1. 13. which to all the multitude of beleevers in the Church is not injoyned This is that Church-which hath the power of remitting and retaining sins which was given to the Apostles and their Successours Matth. 16. 18 19. Joh. 20. 21 22. but no where to the whole multitude of beleevers The ruling and ministeriall Church of Presbyters is therefore here understood Whence also saith Beza upon Matth. 16. 18. that in the Holy Scripture the word Church is sometimes used for an Ecclesiasticall Senate as Matth. 18. 17. to wit because convened in the name of the whole Church over which they are set it 's elsewhere called by Paul a Presbytery 1 Tim. 4. 14. and that in this place by Church the Evangelist understands a Colledge of Elders he proveth from hence that he doth after make mention of binding and loosing which power and jurisdiction was allwayes in their power who were therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rulers of the Synagogue And Tremellius in his notes upon the New Testament translated out of Syriack To the Church saith he that is to that Councell instituted by God and the congregation of his Saints that the authority both of binding and loosing according to God should be in their power as appeares in this and the following verse Deodate in his notes on the Italian Bible upon this place expounds Church to be a meeting of them that have the care of governing the Church amongst Christians and the inspection of the order peace and discipline thereof 1 Cor. 5. 3 4. 2 Cor. 2. 6. according to the custome of the Jewish Church which allso had their Consistory for correction of manners The Doctors and Professors of Geneva in their notes on the French Bible in this place do understand those who have the care and ordinary calling of administring Doctrine and Discipline in the Church as there had alwayes been use of it among Gods people but was specially renewed in the Ecclesiasticall Ministery under the Apostles The Dutch interpreters in their notes on the new Dutch translation upon this place expound Church by Church Governors who as it were represent the whole Church 1 Cor. 12. 28. 2 Cor. 2. 6. 2. It 's proved from 1 Cor. 5. where is an Ecclesiasticall assembly described which by a spirituall jurisdiction transacts the Church affairs and represents the Church to wit the Presbytery taking care of the Church discipline which is gathered together with Pauls ministeriall spirit and the power of the Lord Iesus that is the power of the Keys which Christ as Lord of his Church only hath Revel 3. 7. which therefore consisteth only of the Churches Ministers and Christs Embassadors as being they who alone have the ministeriall spirit of the Apostles and the power of the Lord committed to them which is allso gathered together for this end to deliver to Sathan an incestuous person a Church member which exercise is committed not to all the Church-members but to the Ministers and Pastors We must therefore acknowledge a governing and representative Church We reject therefore these opposite opinions following 1. That there is no other Church visible described in Scripture but a particular or parochiall Church which might meet together in one place to celebrate the holy worship of God For there is such a visible Church described in Scripture which hath those attributes given to it which agree not to a particular Church as such as that it 's dispersed through Pontus Galatia Cappadocia Asia and Bithinia 1 Pet. 1. 1. compared with chap. 5. 1 2. that all both Jewes and Greeks whether bond or free make up one body thereof 1 Cor. 12. 13. 2. That a particular visible Church is by the Word of God limited to such bounds as that of necessity they may be ordinarily contained and ought to meet in one place for performing the publike worship of God with mutuall edification For we have shewed that the constitution of such a Church as by reason of their multitude or some other cause cannot ordinarily meet in one place doth well agree with the word of God and Apostolicall institution For the essence and lawfull constitutiō of a Church dependeth not on the outward circumstance of place but on a due Profession of faith and bond of holy communion For as Ames saith that same in
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
doctrines of faith and discipline and the sence of Scripture being examined by ordinary ministeriall knowledge may by common consent be explained and decided that there may be an agreement also about the proper forme of speaking and proceeding agreable to the phrase and sence of the holy Scripture and of the Church and that it may appeare what those Churches hold which set forth those Confessions and Canons and what they judge out of Scripture that all those Orthodox with whom they will keepe communion should hold that there may be a restraint of licentiousnesse in inventing new opinions and orders to distract and trouble the Church and lastly that there may remain a testimony to posterity of the faith and doctrine of their ancestors that vicious or unnecessary and unprofitable innovations may be avoyded and the purity of doctrine and discipline the concord and peace of the Churches the better preserved They are usefull therfore for the understanding divine Scripture as handmaids with due subjection without any absolutely necessary prescription of using them so that there be an agreement in one and the same true sense but are impediments and hinderances to those only who with Licentiousnesse rather then Liberty endeavour to overthrow and feare not to call in question those principles which are as the foundations of our faith and Christian discipline and who assume to themselves a power to thinke and even to speake what they list which the Scripture doth every where reject as being farre from Christian modesty 4. We attribute therfore to these Formes only an hypotheticall necessity for we acknowledge that necessary occasions of this kind of writings arise only from the Reformations of Churches hereticks and erroneous persons contentions or sophistications fraudulent expressions and interpretations or the adversaries calumnies or the necessity of instructing the ignorant or the testification of a consent with other Churches both ancient and present or a necessary declaring the union of concord and consent 5. Therfore these Formes of faith and discipline are to be composed by the gift of prophecy out of all places of Scripture compared And cannot be prescribed to Churches but by Colledges of Prophets to whom Ecclesiasticall power of government is committed Hence the meeting of Apostles and Elders did by common consent compose explications out of Scripture of opinions in controversy Act. 15. and set out an Epistle wherein by a Form of confession concerning the Question in controversy it was decided and a Canon prescribed to other Churches 6. Wee consider these Forms either as touching the Matter of them which is divine being deduced from Scripture which wee make use of as Indices in explaining and determining dubious senses of Scriptures and Controversies for being searched out by so great diligence of godly Teachers and approved by their consent and received by those Churches wherein wee live wee cannot see that there is too much attributed to these Forms being examined and tryed by Scripture if they be looked upon as Indices of some controverted doctrine or sense of Scripture of which the meditation even of a private Christian much more of a numerous company of Prophets may be an Index Or they are considered Formally as they are Synodicall determinations duly concluded confirmed with Ecclesiaasticall authority carrying in them the unanimous consent of the Prophets as a badge of Ecclesiasticall union and communion and thus wee make use of them as Ecclesiasticall Judges in deciding and explaining Ecclesiasticall controversies in preserving the purity of doctrine and the peace of the Churches And when we consider them jointly wee attribute to them this authority which wee propose in Vrsin's words Their authority saith he is shewed in that it is not lawfull for any one to recede from those doctrines which they recite out of the Word of God nor is any thing to be innovaâ—â—â— in form of exposition or speech without just and necessary causes Yea and if they either have indeed or seeme to have any thing blame-worthy nothing yet is to be attempted in a rash disorderly and turbulent manner nothing to be spread abroad to the contrary without a previous communicating of opinions with such as are teachers and others able to judge of doctrines and the common knowledge and consent of those Churches wherein those Forms of Confessions are received and approved Though therfore the authority and power of Synods which prescribe those Forms be not of it self infallible nor instituted by God to be the supreme and infallible rule of our Faith and therfore cannot by itselfe and its own authority oblige beleevers to beleeve that which is determined in those Forms Yet wee acknowledge in Synods which constitute those Forms the supreame power of Ecclesiasticall judging and determining controversies given by God for avoiding confusion and rending of Churches whereby they may inflict Ecclesiasticall censures on such as openly oppose their decrees Hence have those Forms an excellent force and efficacy to beget in the minds of all a perswasion of the true doctrine therein contained For as the Learned Camero well noteth tom 1. Prelect de Ecclesia in that discourse concerning the Infallability of the Church so often as any thing is decreed by an Assembly of those who are placed in Auâ—â—ority in the Church it makes that this is not rashly and without accurate and grave observation to be rejected For a Synod hath a peculiar assistance of the holy Ghost and so a greater then that which belongs to teachers judging singly and apart They have also more certain meanes of finding out the truth to wit the Prayers and Fastings Disputations c. of the principall Pastors of the whole Church They have also a better course to know what is the opinion of the whole Church concerning a controversie raised and what course the Churches observe therein So that they who doubt of the truth of the Formes constituted in a Synod or upon light and probable reasons judge them to be false and so doe not certainly know them so to be are bound so farre to yeeld obedience to the Formes decreed as may be agreeable to Order and decencie in that Case which obedience is an observance of Christian humilitie and modâ—stie whereby the faithfull in such cases abstain from publike or open Profession of their opinion and condemnation or confutation of the opinion determined in those Formes And this evident because for giving obedience to the decrees of Churches we have the certaine and manifest authority of God commanding to obey them Heb. 13. 17. But for opposing them we have only uncertaine and probable conjectures and in such a case the common rule is to be followed Hold that which is certaine and leave that which is uncertaine Againe to oppose openly the Formes of Churches upon arguments but probable and lesse evident gives an unbridled and endlesse licence of contradicting any Ecclesiasticall decrees whatever Yea when there is any thing of falshood prescribed in those Formes of Churches
Calvin Instit lib. 4. cap. 1. sect 7. But oft-times saith he by the name of the Church the Scriptures intend the whole multitude of men throughout the world who professe to worship one God and Christ are initiated by Baptisme into his faith testifie by their partaking the Lords Supper a unity in the true Religion and Charity consent to the Word of God and for the preaching thereof maintain a Ministery instituted by Christ But in this multitude are many mingled who are hypocrites and have nothing of Christ but the name and shew c. which in respect of men is called a Church and we commanded to maintaine the communion of it And sect 8. he shewes that it is the Prerogative of God alone to know who are unfeined Saints and true members of the Church Yet saith he because he fore saw that it was somewhat requisite that we should know who are to be accounted for his childrâ—n herein he applyeth himselfe to our capacity And because a certainty of faith is not herein requisite he hath in stead thereof appointed the judgement of Charity in which judgement we acknowledge for members of the Church those who in the confession of faith and example of their life and participation of the Sacraments professe the same God and Christ with us Hence Ames affirmes it to be false that the Reformed Churches require inward graces to the admitting of any into the Church as to the visible state thereof Antibellarm tom 2. iib. 2. cap. 1. not 5. And not 3. of the same chapter he affirmeth out of Augustine that there is in the Church the inward soule to wit the gifts of grace and the body or outward profession whence it comes to passe that some are both of the soule and the body of the Church others of the body only and not the soule Which saith he is expressed by Alexander Alensis in other words when he saith That evill men are of the unity of the Church but not of the unity of the body of the Church not of the body of the Church according to the true nature of a body or in reference to the union of the body mysticall Which distinction he proveth out of 1 Joh. 2. 19. Rom. 2. 28. a Jew openly and a Jew in secret So Trelcatius the elder in his common places loco 15. puts the differences between the members of the visible and of the invisible Church in a lively faith purity of life certainty of Election and Salvation and Perseverance in faith which are found in the members of the Church invisible in sincerity and truth but in the members of the Church visible only in the judgement of Charity oft-times not in truth because of a vocation and profession externall but oft hypocriticall So almost all the eminent Reformed Divines affirme the matter of the Church visible to be men outwardly called professing the faith of Christ for they define it to be a company of men who by an outward calling or the preaching of the Word and participation of the Sacraments are called to the exercise of the Worship of God and Ecclesiasticall Fellowship amongst themselves See both the Trelcatii in their common places loco de Ecclesia The Professours of Leyden disp 40. thes 33. Hence also have our Belgick Churches in our Nationall and Provinciall Synods ordeined that he be admitted to the Lords Supper who hath first made profession of his faith submitted himselfe to the Discipline of the Church and brought testimony of unblameable life See the Synods at Dort Anno 1574. art 70. and Anno 1578. art 64. at Middleburgh Anno 1581. art 43. at the Hage Anno 1586. art 54. at Middleburgh Anno 1591. art 51. at Dort Anno 1619. art 61. We reject therefore these ensuing opinions I. Of those who affirme the externall and particular visible Church to be the proper subject to which belongeth the Covenant of Grace all the Promises of God the Properties and Priviledges which Christ the Mediatour hath purchased for his Church The reasons of our deniall are 1. Because that Church for which these priviledges are purchased is perpetuall which never falleth away for this infallible Promise is made to it from God Jer. 31. 36. Matt. 16. 18. But now no particular visible Church is secured from falling away as our Orthodox Divines demonstrate against the Papists it is not for it therefore that these Priviledges are purchased by Christ the Mediatour 2. Those Churches for which all these promised Priviledges are procured are called out of the world by the word and Spirit of God to faith and holinesse and have sincere and inward Communion and fellowship with Christ and all true beleevers whence frequently in Scriptures they are called the Spouse and Beloved of Christ Cant. 4. 7. Eph. 5. 27. The Holy Sion and heavenly Jerusalem and the Israel of God Isai 52. 1. Gal. 4. 26. and 6. 16. so likewise The Church which Christ hath purified for himselfe to present her to himselfe glorious not having spot or wrinckle Eph. 5. 27. The Body of Christ fitly joyned together and compacted by that which every joynt supplyeth Eph. 4. 16. It 's called Christs people whom he saveth from their sins Joh. 10. 16. Matt. 1. 21. Gods house and a holy Priesthood 1 Pet. 2. 5. The Temple of God in which the Spirit of God doth dwell 1 Cor. 3. 16. The Lambs wife Apoc. 21. 4. All which and such like doe not agree to an externall visible particular Church as such Rom. 9. 6. but onely to the Church invisible which Christ had redeemed with his bloud Acts 20. 28. 3. The Priviledges promised and procured for the Church of God amongst many others are these That God puts his Law and his Feare into the minds of the members of it Jer. 31. 33. That they are all taught of God and know him Joh. 6. 42. That they are redeemed by the bloud of Christ Act. 20. 28. Eph. 5. 27. But these agree not to an externall and visible particular Church Therefore that externall visible particular Church is not the proper subject of the Covenant of grace or of these Priviledges which by Christ our Mediatour are procured for the Church Whereunto the Reformed Divines assent See amongst others the Professours of Leyden in their Synopsis Theologiae disput 40. Thes 29 30 31. And Ames himselfe against Bellarm. tom 2. lib. 2. cap. 1. not 10. where he affirmes that those glorious things which are spoken in Scripture of the Church of Christ that it is redeemed by Christ the Body of Christ the Spouse of Christ quickned acted and guided by the Holy Spirit partaketh of all spirituall blessings so that the gates of hell shall never prevaile against it doth properly and fully agree not to the whole multitude of those that professe the Christian faith but to those only that are true beleevers or they agree to the Church militant according to iâ—s essentiall nature peculiar to true beleevers not according to
Synods a power Dogmaticall but deny a power Diatacticall and Criticall A power Dogmaticall which is a power and right of judging in matters of Faith and Religion doth so belong to Synods as that it is also given by God to single Pastors For the Apostle requires of Elders not only to exhort by sound doctrine but also to convince gainsayers and to stop the mouthes of the unruly vain-talkers and deceivers Tit. 1. 9 10 11 12. Doth not this plainly intimate that they are to judge of matters of faith if in a Particular Church there arise a disputation about any question of faith or the soundnesse in judgement of one who is reckoned a member of that Church be doubted of This therefore is not the whole power of Synods which belongeth even to single Pastours Hence there is also attributed to Synods a Diatacticall power whereby they have right to manage the externall Government of the Church so that all things be done decently and in order in the administration of Gods worship to the common edification of al. Not only the Apostles but the Elders also did in the Councell at Jerusalem decree that the Gentiles who had given themselves up to Christ should abstaine from things offered to idols and from bloud and things strangled Acts 15. 25 28. So when Paul at Jerusalem was received by the brethren not only James but the Classis of Elders advised him for the beleeving Jewes sake to joyne himselfe with some though too much addicted to the Law who had a vow on them and decreed to intreat him that for the peace of the Church and satisfaction of the weake he would vouchsafe so farre as in that case was yet lawfull to submit himselfe to the observance of the Law Acts 21. 20 21 22 23 24. We see therefore that a Classis of Elders do by a joynt care and endeavour provide for the observing of what with one consent they judged expedient for the Church I need not further instance in Councels in which that Presbyters joyned in consultation and decision for the establishing Ecclesiasticall decency and order is so cleare by their Acts that none can be ignorant So the Lawes of Ecclesiasticall Government in the Netherlands are by the Synodicall decrees imposed on particular Churches And that a Criticall power which containes the right of maitaining and exercising the Ecclesiasticall Discipline given by God to the Church for the judging and removing of scandals belongeth to Synods and Classes of Presbyters we shall by and by prove by places of Scripture For a Synod may assemble not only to admonish an offending Presbytery or Consistory of a particular Church but also if they refuse to heare to censure them by suspension deposition or removing from their Ecclesiasticall function c. Question 2. VVHether Classes and Synods have power of sending or ordaining Pastors in a particular Church Answer WE affirme in this controversie 1. That some heads in this argument are by the judgement of Scripture to be held undoubted which our Reverend Bucerus referreth to these heads First saith he that Election and Ordination of Ministers belong to the Church not to those that are without who are strangers from the commerce of beleevers and have not yet applyed themselves to their fellowship and conjunction For no where doe we reade in Scripture that such had Votes in Election of Ministers Secondly that this holy action belongs to the whole Church that is to both its integrall parts whereof the one is of those who are Church Ministers the other of those to whom they minister which is evidently declared by testimonies which may be brought from Scripture Thirdly that this businesse is not to be committed to some one or few of the Presbytery selected but belongs to the whole Colledge of Presbyters in common which appears by the Example of the Church of Jerusalem and of Antioch Acts 1. 23. 6. 2 3. 13. 1 2. 15. 22. Fourthly that the principall parts herein belong to the Ministers of the Church for they are to preside and guide the Church that the multitude through levity or tumult or ill designes do not miscarry and therfore to teach and exhort every one and moderate the whole action of Election with wholesome and right counsels Which is manifestly evinced by the testimonies we have produced I adde lastly that the Nomination was principally in the Ecclesiasticall persons the people were by their suffrage to declare their consent to it So when one was to be taken in into the place of Judas the Apostles named two and when one of them was chosen by lot the Churches approbation was presently added otherwise they did by their suffrage concurre to the Election But that the Apostles in the institution of Deacons did somewhat more condescend to the multitude Acts 6. 3. there was a peculiar reason for it for that they were especially in that tendernesse of the Church and when a murmuring arose of the Grecians against the Hebrewes to put off from themselves all sinister suspicion of those whose suffrages did not approve them To this purpose Calvin Luke relates that there were Elders constituted in every Church by Paul and Barnabas but he notes withall the way and manner of it when he saith that it was done by suffrages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those two therefore did create them but the whole multitude as the custome of the Grecians was in Elections declared by lifting up their hands whom they would have Calvin Instit lib. 4. cap. 3. sect 15. Therefore the chiefe of what the people were to doe was of those who were nominated to choose one All which is fully cleare from Scripture Thus Bucerus dissert de gubernat Ecclesiae pag. 323 324. 2. But because we are to account those in Ecclesiasticall Communion with us not only who have joyned themselves to some one particular Church as fixed members but those also on whom by reason of their function the charge and care of many Churches doth lie and who are to take care that in them all things be done decently in order and to edification hence the power of ordaining Pastors is not so granted to a particular Church as that absolutely by themselves they may be the Word of God performe all those things that are required to the Ordination of their Pastors But if the Ordination of Pastours in a particular Church be duly performed it ought to be done in Church Communion with the judgement consent and potestative Mission of Classes or Synods with whom that particular Church holdeth Ecclesiasticall Communion For Ordination of Pastours is not a thing peculiar to one Church and its members but a thing common to all the Churches of one Classis or Synod and what concerneth all ought to be performed by all That therefore a particular Church in such a matter of common concernment do not do ought which may disturbe the common order or which in a like case may
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
Pastors from that function CHAP. V. Of the Ecclesiasticall Ministery and the Exercise thereof p. 66 Q. 1. WHether the end and effect of the work of the Ecclesiasticall Ministery be only the Confirmation and Edification of those Church-members who are already converted and truly godly so as that Pastours are not more obliged by vertue of their Ecclesiasticall function to convert the straying soules of such as live in the world and in sinnes out of Church-communion then all beleevers indued with the gifts of the holy Ghost are by the common duty of Charity bound to doe Question 2. p. 70. 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 Question 3. p. 75 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 explaine and apply it for instruction confutation reprehension and consolation of the hearers Question 4. p. 84 Whether those Infants whose next parents doe not by a solemne Church-Covenant joyne themselves to some particular Church are not to be baptized in the Church but are to be accounted as incapable of Baptisme and to have no right to Church-priviledges CHAP. VI. Of Classes and Synods and their authority p. 89 Q. 1. VVHether Classes and Synods have an authoritative power whereby they may authoritatively judge causes Ecclesiasticall with Ecclesiasticall jurisdiction so as that particular Churches ought to submit themselves to their decrees under the penalty of Ecclesiasticall censure Question 2. p. 103 VVhether Classes and Synods have power of sending or ordaining Pastors in a particular Church Question 3. p. 118 Whether Synods and Classes have power of Excommunication CHAP. VII Of set Formes p. 130 Q. 1. VVHether 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 Government 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-Governours as bonds of Peace and Vnity Question 2. p. 143 Whether it be lawfull to use in the Church prescript Formes of Prayer Administration of the Sacraments c. or whether those Churches who use them be guilty of superstition and will-worship and whether it be lawfull to hold Ecclesiasticall Communion with those Churches where such Formes in the publike worship are in use FINIS VVE whose names are subscribed Delegates of the Walacrian Classis doe testifie that our Reverend Colleague Mr William Apollonius was injoyned by the said Classis that in these sad troubles of England he should by writing set downe what is the Government practised in the Churches of the United Provinces which we also judge agreeable to the Word of God and what are the Controversies at this time agitated in England concerning the Government of the Church of God and state that controversie by way of Theses and Antitheses shewing the Grounds of them And that we have diligently perused and approved that writing of his We desire from our soule that there were a way of Government as much as may be Uniforme observed in all Reformed Churches for the greater edification of the Church of Christ and the destruction of the kingdome of Satan We pray that the learned and worthy our Brethren and Fellow-labourers in the Kingdome of England would be pleased fairly to interpret this our affection Iacobus D'Herde President of the Wallacrian Classis pro tempore Iodocus Larenus Assessor pro tempore Isaacus Hoornbekius Preacher at Middleburgh Cornelius Beuckelarius Preacher at Vere Melchior Burs Minister of the word at West-Souburch Maximilianus Teellinck Preacher at Middleburgh This writing is set forth by prescript of the 46. Article of Ecclesiasticall Policy established by the most Renowned and Noble the States of Zealand Melchior Burs Minister of the Word at West-Souburch
bind by Oath our owne soules and the soules of others who live under our power to such a profession of saving Faith we may bind them also by Lawes and Canons to the same profession for of like things there is like judgement Question 2. VVHether it be lawfull to use in the Church prescript Formes of Prayer administration of the Sacraments c or whether those Churches who use them be guilty of superstition and will-worship and whether it be lawfull to hold Ecclesiasticall Communion with those Churches where such Formes in the publike worship are in use Answer IN this controversie we easily assent to what is written by Ames upon this question in his Cases of Conscience lib. 4. cap. 17. quaest 4. and to what the professors of Leyden have in their Synopsis Theologiae disput 36. Thes 33 34. And that we may handle the question distinctly 1. We reject such Formes of prayer of Administration of Sacraments c. which for the matter of them are vitious for we may not in prayers and other parts of the publike worship of God propound any thing unlawfull impertinent and unfitting which savoureth of superstition Idolatry or heresy or carnall profanenesse and pomp of the World and which introduceth a communion with the unfruitfull workes of darknesse And for this cause we reject the ceremonies and forms of publike worship introduced in the Church of England in these last corrupt times by the Hierarchicall Bishops as which being superstitious and idolatrous did deface the Church and worship of God and obscure the brightnesse and beauty of a glorious Reformation and a Church which takes up superstitious and idolatrous ceremonies partakes in superstition and idolatry 2. We reject also those Forms of prayers and publike worship which by a tyrannicall and violent command are imposed on the consciences of men as absolutely necessary and as essentiall parts of Gods worship though for the matter of them they be legitimatly disposed yet for the Form of them and the manner of their introducing they become illegitimate instruments of cruelty and pretences for perverse wickednesse and occasions of violent tyranny against the worthiest and best sonnes of the Church For there are not by Christ or the Apostles whose institutions are not defective in the absolutely necessary parts of Gods worship any Forms prescribed as simply and absolutely necessary wherein they have drawne up an exact and immutable rule for all Christians in Churches in matter and form and method to which all faithfull worshippers of God to the worlds end are to be precisely bound 3. The question is not here of the absolute necessity of Forms whereby they are obtruded as parts of Religion and essentiall meanes of divine worship but of such a prescribing them whereby they are by Ecclesiasticall authority commended for the order and decency of the worship of God as usefull and profitable for those who want either sufficient ability or freedome of exercising it for the seemly expression of those parts of divine worship that they may be as it were guided by them as helps in their meditations petitions words and actions and that the attention of the auditors especially in great Congregations may by those forms be helped and directed and that there may be an Uniformity observed in the exercises of publike worship in all Churches for the preventing of scandalls and for the greater edefication of the Churches But we judge those Forms as well publikely as privatly used to be lawfull and profitable so that they be read out of the booke with due attention reverence faith and spirituall affection and zeale towards God and that not only in case of necessity when he that is to perform those parts of divine worship is destitute of sufficient ability and fit words to expresse the prayers and other parts of divine worship but also for the helping and directing the attention of the auditors thereby and for keeping an uniformity in the exercises of Divine Worship for the edification of the Churches of God This Assertion is proved 1. Because we may in a prescript form sing Psalmes and offer thanksgivings to God with due reverence faith spirituall affection and zeale Asaph and his brethren had Forms for the due praising of God prescribed them by David according to the prescript whereof they were in set words to celebrate publike thanksgivings See 1 Chron. 16. 7 8. So in the dedication of the Temple the Priests and Levites did celebrate the publike worship of God according to the set-Forms prescribed by David 2 Chron. 7. 6. The like examples we have Numb 6. 22 23. 2 Chron 20. 21. Esra 3. 10 11. Psal 92. 1. But now if thanksgivings and singing of Psalmes which ought to be performed with spirituall affection reverence and understanding and joy 1 Cor. 14 15. Ephes 5. 19. Col. 3. 16. both lawfully may be and were performed according to the Word of God in set Forms then also Prayers and other parts of Divine Worship may in set Forms be duly and lawfully conceived and offered to God for thanksgivings and blessing of God are kinds of prayer and of the same nature which require the same affections of mind with other parts of Divine Worship 2. That is a just and lawfull forme of prayers in which are observed the essentialls and necessary requisites to all prayers But all things which in the holy Scripture are required to the due constitution of prayers may be observed and by the godly are observed in a holy manner in prayers conceived in set Forms and pronounced out of a booke Therfore this form of prayers is just and lawfull For what is there in Scripture required to the worship of supplications and godly prayers but that the matters of them be lawfull and stily disposed according to the present necessities that they be offered to God in a holy manner with reverence zeale humility and faith and that they duly expresse our urging necessities But we know by certaine experience that a prayer holy and lawfull for the matter of it may in a set Form be pronounced and offered to God with an humble sence of our necessities desire and zeal holinesse of affections faith and religious motions of our will towards God and that according as our affairs require The faithful reade the text of holy Scripture with understanding humility reverence zeale religious motions of the will and faith in God and application of them to particular necessities and why may not prayers in like manner be pronounced in prescript formes when as prayers differ in this only from hearing and reading the Word of God that in the one our will is moved towards God that we may be moved by him but in the other our will is moved towards God that he may be affected with our desires as Ames elsewhere observeth 3. Our Lord and Saviour Christ hath prescribed us a form of prayer For he hath given us the Lords-Prayer not only as a pattern or platform according to