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
's certaine also that beleevers amongst themselves have charge of each other by vertue of the communion of Saints whereby they all dispersed through the whole world are associated into one body Eph. 4. 1 2 3 4 5 6. and 1 Thes 5. 14 15. and by the duty of Charity which requires this mutuall care from all Lev. 19. Heb. 3. and 10. 3. We reject also the opinion of those who affirme that the Sacraments of the Old and New Testament are signes and seales to confirme this Church-covenant and so instituted by God for the ratifying of it that they are to be administred to those only who are by such a Church-covenant united amongst themselves but to be denied to others though knowne to be Godly who be not in such a Church-communion and strict fellowship Whereas it doth most cleerly appeare out of the holy Scriptures that the Sacraments were instituted by God in his Church chiefly and in the first place to be signes and seales of the Covenant of Grace and of the benefits promised in the Covenant of Grace and of Salvation procured by Christ for us as is manifest by the Sacrament of Circumcision Gen. 17. 7 10. Rom. 4. 11. of the Passeover 1 Cor. 5. of Baptisme Mark 1. 4. Act. 2. 38 39. and 22. 16. Rom. 6. 3 4. Tit. 3. 5. and of the Lords Supper Matth. 26. 26 27 28. 1 Cor. 11. 24 25 26. But in a secondary respect we acknowledge the Sacraments to be seales of our outward ingrafting into the Church visible and our conjunction into one body of the Church Act. 2. 41. 1 Cor. 12. 12 13. and that as we conceive of the Catholicke Church so that he that is baptized is not baptized into the communion only of this or that particular or parochiall Church but is joyned into that one body of the Church Catholike and universall as the whole Ministery of the Church is given by Christ to men to bring them to the unity and conjunction of the Church Catholike and universall and to ingraft them as members into it Eph. 4. 11 12. 1 Cor. 12. 28. Rom. 12. 5 6 7. And as by Excommunication duly performed the person excommunicate is not cast out of this or that particular Church only but is bound all the world over and shut out from the brotherly communion of the Church universall Matth. 18. 17 18. so the Sacraments of Baptisme and the Lords Supper are seales to a man of Ecclesiasticall communion not only in a particular Church but in the Church universall And therefore we hold that these Sacraments are to be administred not to those only who by a Church Covenant have joyned themselves to some particular Church but to all the members of the Church Catholike who have duly prepared themselves for the partaking of them Thus our Belgick Churches deny not the seale of Baptisme to the children of those parents who have not by a confession of faith and submission to Ecclesiasticall Discipline joyned themselves to any particular Church according to the practise of the Jewish Church Josh 5. 4 6. as neither doe we deny the participation of the Lords Supper to those who by reason of the necessity of their calling cannot joyne themselves to any particular Church but are forced to travell through divers Parochiall Churches CHAP. III. Of an institute visible Church Question VVHether no other externall visible Church be described in Scripture and acknowledged by the word of God but a parochiall or particular Church which is confined to such limits as that of necessity it must be such as may be contained and ought to meet ordinarily in one place for the celebrating of Gods publike worship and all the Ordinances of God with mutuall edification so that the constitution of such a Church which by reason of their multitude or some other cause cannot in all their members meet ordinarily in one place for the celebration of the worship of God and exercise of all Gods ordinances is unlawfull and repugnant to the word of God and the Apostles institutions concerning the constitution of a Church described in the holy Scripture Answer VVE judge an externall visible particular Church to be a Church duly and lawfully constituted according to the patterne of the Churches erected by the Apostles which when it may be doth in one Place under the inspection of one Pastor and Elders adjoyned frequent the service of God for their mutuall edification But when by reason of the multitude which God daily addeth to the Church or some other cause it cannot meet in one place but doth in severall places exercise the divine worship of God and the work of the Ministery under more Pastors and Elders joyned into one Consistory Presbytery or Classis the constitution of such a Church we say doth very well agree with the word of God and the Apostolicall institution And therefore wee also conceive that the visible Church described in the holy Scripture is not only a parochiall or particular Church but that there is also a Nationall and Universall Church dispersed through a whole kingdome yea through the whole world which doth in Ecclesiasticall communion make up one body Catholike Yea we affirme that the name Church in Scripture is applyed to a company of Elders with Ecclesiasticall jurisdiction assembled together for transacting Church affaires Therefore concerning a visible Church instituted by the word of God we defend these following positions 1. That the constitution of such a Church which by reason of its multitude or some other cause cannot meet ordinarily in one place for celebrating Divine worship and exercising the ordinances of God is lawfull and consonant to the word of God and the Apostolicall institution though they exercise the worship of God and the work of the Ministry in diverse places under severall Pastors and Elders joyned into one Presbitery This position is proved 1. From the constitution of the Church of Jerusalem instituted and erected by the Apostles which could not meet in one place but must by reason of their multitude meet distributively from house to house in divers places under the inspection of divers Pastors and yet was a visible instituted Church and is called in Scripture a Church in the singular number For the number of that Church was so great that three thousand were added to it in one day Act. 2. 41. and the number of those that beleeved and were added to the Church grew up to the number of five thousand men Act. 4. 4. and the number of those that believed increased daily more and more both of men and women Act. 5. 14. Act. 2. 47. which yet daily met and that in the time of persecution from house to house for performing the exercises of Divine worship Act. 2. 46. and 5. 42. 2. The Church of Ephesus duly constituted according to the word of God was one Church Revel 2. 2. which yet was governed by divers Pastors joyned in a common Presbitery for Ecclesiasticall jurisdiction Acts
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
Ecclesiastically and when one of them hath made defection from the Gospell of Christ others indeavour by Ecclesiasticall Ministry and the Discipline of Christ to reduce it into the right way and if they refuse to hearken to their Ecclesiasticall admonition they judge them as a company of heathens and publicans avoid and exclude them from their holy communion Since then the Churches of one people or nation performe amongst themselves these specificall exercises of Ecclesiasticall communion and union there is therefore a coalition of them into a Church Nationall Hence also our Churches of the Netherlands in their Synodall Canons have ordained not only Ecclesiasticall Assemblies Consistoriall Presbyteriall and Classicall but have also often decreed that Synods Provinciall and Nationall are to be called for the Ecclesiasticall judging of the affaires of the Church As appeares by the Synod at Emda Anno 1571. art 6 7 8 9. at Dort Anno 1578. art 16 17. at Middleburgh Anno 1581. art 20 21. at the Hagh Anno 1586. art 26 27. at Middleburgh Anno 1591. art 25 26. at Dort Anno 1619. art 29 30. where it is decreed that there shall be foure sorts of Church Assemblies held to wit Consistories Classes Synods Provinciall and Nationall wherein nothing but Ecclesiasticall affaires may be handled and that in an Ecclesiasticall manner III. We affirme that there is described in Scripture an universall externall Church dispersed through the whole world which in a visible polity maketh one Ecclesiasticall organicall body under which are contained all Particular Classicall Provinciall and Nationall Churches as parts of that whole This assertion we thus prove from Scripture 1. From 1 Cor. 12. 28. God hath set some in the Church c. where by the word Church is signified that one body of which there are many members spoken of ver 12. wherein is not described the Invisible and mysticall Church of Christ as such but the Church of Christ as Visible and externall as being that which is distinguished by the visible Sacrament or signe of Baptisme ver 13. which consisteth of various and heterogeneous externall members and organs ver 15 16 17 18. to which are given from God those various and externall administrations for edification spoken of ver 28. which is subject to Schisme and separation ver 25. Nor is it any Particular Church that is there described but the Universall and Catholike Church wherein all as well Jewes as Gentiles are joyned into one body ver 13. which comprehends all that are baptized in one Spirit ver 13. to which are given from God Apostles Prophets Teachers Pastours the gifts of tongues and miracles c. ver 28. which are not given to this or that particular but to the Catholike Church visible There is therefore here described an Universall Church 2. There is by the Word of God some fellowship and communion Ecclesiasticall betweene all the visible Churches of the whole world and therefore we must acknowledge by the Institution of Christ a universall body of the Church For there is between them an internall fellowship and an obligation to mutuall duties of Christianity Eph. 4. 3 4 5 6. which requireth also an externall Ecclesiasticall fellowship and communion in exhorting reproving comforting and edifying of all and bindeth us to offer prayers and thanksgivings to God in the Ministry of the Church in behalfe of all the Churches of the whole world to reduce Churches gone astray c. and that fellowship which the members of a particular Church hold amongst themselves the same in a due proportion ought the Provinciall and Nationall Churches to hold amongst themselves for the mutuall edification and increase of the body of Christ by which Ecclesiasticall communion all Nationall Churches doe make up one Universall Ecclesiasticall body 3. So also we see in Scripture Ecclesiasticall meetings held which represented the Church Catholike and Universall of the whole world wherein businesses were transacted which concerne the Universall Catholike Church of the whole world as Act. 1. where an Ecclesiasticall meeting is held by Preaching the Word and exercises of Discipline or Church-Government ver 15 16 26. and that in the name of the Church Catholike for there are the Pastours of the Church Catholike the Apostles sent into the whole world Matth. 28. 19. with the brethren out of Galilee and Jerusalem ver 15. and they transact a businesse which concerneth the Church Universall to wit the Election of an Apostle to be a Pastor of the Church Universall And they who transact those things which concern the rule government and oversight of the Church Universall ought to represent the Church of the whole world And All. 15. 22. that meeting of Apostles Elders and Brethren is called a Church who by an ordinary power prescribed Ecclesiasticall decrees and canons to all the Churches of the Gentiles and imposed them in a way of Jurisdiction which no Provinciall or Nationall much lesse Parochiall Church might lawfully do but is an act of the Catholike Church The Reformed Divines also acknowledge a Catholike visible Church see amongst others Walaeus in his common places loco de Ecclesia militante pag. 458. of his works in folio where explaining the nature of the Church visible after the definition of it he affirmes that this Church visible is considered two wayes either Vniversally for the Church which through the whole world is by the preaching of the Gospell called out of the world which in some respect may be called also Catholike or for a Particular company confined to one certain place See also the Positions of the Professours of Leyden disp 40. thes 27. where they tell us that the Church Visible is by some consounded with a Church Particular and the Invisible with the Vniversall But we say they saving alwayes better judgements thinkâ— these members ought not to be confounded And thes 33. thus they say This Church visible is considered two wayes either as a certaine company of one particular village towne or province those to wit who are knit together not only in a community of Faith and Sacraments but also in the forme of externall Government and Ecclesiasticall rites or as a certaine company Occumenicall and universall dispersed in divers places through the whole world though in the very externall forme of Government and circumstantiall rites they doe often much differ amongst themselves yet agreeing in the essentiall communitie of the Faith and Sacraments whence also that is frequent in Cyprian The Bishoprick is one whereof each severally hold a part IIII. We affirme that a company of Presbyters met together with Ecclesiasticall jurisdiction for transacting Church affaires are a Church to wit a ministeriall or a governing and representative Church as they call it and therefore called in Scripture by the name Church We confesse that such a company of Presbyters are not a Church Representative properly so called as if the Elders were the delegates of the beleevers who in their name and their stead governe the
Servants in the house of God by speciall office 2 Cor. 4. 5. who know how to behave themselves aright in the house of God 1 Tim. 3. 16. and to give to those in the house their due portion in season Math. 24. 25. rightly to divide and distribute the word of God 2 Tim. 2. 15. For the Keyes are a signe of power intrusted which are by Christ committed to the stewards and overseers in his house whereby to administer their power And by the Keyes in Scripture is signified authority faculty power administration of government which is exercised in commanding forbidding allowing restraining As Isa 22. 22. compared with Isa 9. 6. Rev. 1. 18. 3. 7. And Mat. 16. 18 19. denotes Ministers power and full administration They are committed therefore to those who are set over the Church not to all in the Church 2. That opinion is not to be admitted which doth overthrow the order constituted by Christ in the Church by which order Christ hath in the Church visible as in an Heterogeneous Organical Body constituted of divers integrall parts to which he hath given their peculiar functions and operations in that Ecclesiasticall body For he hath set in the Church eyes eares hands feet rulers and such as are over them in the Lord overseers watchmen Pastors Embassadors in Christs name preachers fathers builders sowers c. And a flock a people a house a field children and such as governed and who are bound to obey those that are set over them c. see Heb. 13. 17. 1 Thes 5. 12. 1 Tim. 5. 17. 2 Cor. 5. 20. 1 Cor. 4. 1 2 15. 1 Cor. 3. 9. c. But if all in the Church have the power of the Keys power of building ruling the Church by censures Ecclesiasticall c. all will be Embassadors Rulers Fathers Pastors Watchmen Eyes Eares for to those parts of the Church do Ecclesiasticall and authoritative oversight and rule belong as their proper function Therefore the power of the Keys and exercise thereof is not common to all members of a Church but is the proper function of the overseers and Pastors to whom the Rod and that severe power is committed for the edification of the Church 1 Cor. 4. 21. 2 Cor. 13. 10. 3. The Cannons and rules proposed in holy Scripture whereby the right government of the Church and the due use of the Keyes is directed are not given to all the beleevers in a Church but the Pastors and Elders Timothy and Titus and other Church-Governors are by the Apostle instructed how to behave themselves in the house of God as faithfull stewards in the Epistles to Timothy and Titus and also 1 Cor. chap. 3. 4. And the faults which are committed in mis-governing of Churches and abuse of the Keys are not by God imputed as the fault of all the beleevers in a Church but of some to wit the overseers 1 Tim. 3. 4 5 6. Tit. 1. 7. 1 Pet. 5. 3. Revel 2. 14 20. 3. Ioh. 16. 10. The praise and reward promised for due ordering of Churches is not by God promised to all the beleevers in a Church but to the Pastors and Elders who rule well in the Lord 1 Thes 5. 12. Heb. 13. 17. 1 Tim. 5. 17. 2 Tim. 4. 4 5. 1 Pet. 5. 4 5. Revel 22. Therefore to those only is the Government of Churches and the exercise of the Keys intrusted by Christ 4. To whom Christ gave the power and exercise of the Keys or Rule in the Church to those he gave the spirit for administration and those gifts which are necessary for the government of the Church For when God sendeth any into his Church he alwayes qualifieth them with gifts sufficient and fit for the exercise of that ministery and office committed to them as is evident by the examples of all whom God hath sent into the Church But where is the Spirit promised to all whereby all the beleevers in a Church may remit and retaine sinnes spoken of Ioh. 20 21 22 23. Where is that prudence and wisdome promised to all whereby they may be able to rule the house of God to go in and out before the people of God c. Therefore the Government of the Church and the exercise of the Keys is not by God committed to all Hence also have the Reformed Churches alwayes rejected a popular Church-Government See Sadeel's treatise in French concerning Ecclesiasticall Discipline against Morellius Of whom Reverend Beza libro de Ministrorum gradibus cap. 25. when he had described the manner of Election in the Church saith thus which order by the goodnesse of God religiously and prudently observed hitherto in this City when one democraticall fanaticall Morellius of Paris was bold by word and writing to find fault with that his writing was both in this Church and in France in many Synods worthily condemned And in our Synodicall constitutions the Churches Ecclesiasticall power Judgement Exercise of the Keys and Church-government is every where committed to the Pastors Elders to Presbyteries Consistories Classes and Synods See the Synod at Embden Anno 1571. from Article 25. to art 35. At Dort Anno 1578. art 92. to art 101. at Middleburgh Anno 1581. art 58. to art 66. at the Hagh Anno 1586. art 64. to art 74. at Middleburgh Anno 1591. art 58. to 75. at Dort Anno 1619. art 71. to art 81. II. We affirm that the power of sending or ordaining Pastors or Church-Governors is committed by God in a setled Church not to the multitude of the Church but to the Pastors and Elders or Presbyters of Churches We grant indeed as was said before that there is a liberty of nomination or election allowed by the word of God to all the members in a Church so as no Minister may without the agreement and consent of the people be obtruded upon a Church whether they will or no which Nomination or Election doth not yet confer Ministerial power on the person elected but only designeth a Person on whom it may be duly derived according to the instituted rule by those who have under Christ received that power whereby Ecclesiasticall authority is derived on this or that person We deny not also but that extraordinarily in a perplexed and depraved estate of a whole visible Church the multitude or faithfull people in a Church may choose their Pastors and Rulers and authoritatively put them into the power right and possession of the Ministery and that by reason of a cogent necessity which admitteth no law and to which all positive law giveth place But we affirm that in a setled and constituted visible Church the people by the positive law of God have not power of ordaining or sending their Pastors but that potestative Mission Ordinatiō whereby Ecclesiasticall authority or the Ministeriall power is conferred on this or that man designed to the Ministery belongeth to Presbyteries Our assertion is proved 1. From those precepts described in holy Scripture concerning Ordination or
obedience of Christ those who with high minds exalt themselves against the Word of God 2 Cor. 10. 4 5. We reject therefore the opposite Positions of those 1. Who affirme that the Conversion of wicked men is not an effect intended that it should be produced by vertue of the Ecclesiasticall Ministery as a meanes appointed to that end and therefore that never any are converted by the Pastours of the Church by vertue of any Ecclesiasticall Office but by accident as they are gifted Christians affirming that ordinarily the Conversion of such as goe astray is by such Christians indued with gifts of Prophesie But it is certaine from the holy Scripture that the Ecclesiasticall Ministery is appointed by God for this end as the ordinary meanes whereby such as are strangers and enemies to God may be reconciled 2 Cor. 5. 20. and brought to Christ 2 Cor. 11. 2 3 4. 2. Of those who affirme that sincere Conversion of men is a certaine argument that those by whose preaching the Word they are converted are sent of God according to that Rom. 10. 14 15. Jer. 23. 32. But we judge that the sending which the Apostle speaketh of Rom. 10. 14 15. is a sending to an office in a due order whether extraordinary or ordinary Ecclesiastically performed and that it consisteth not only in conferring gifts whereby a man is made fit for the Ministery or Prophecy but in conferring authority and conveying Ministeriall authority as the Protestants prove by manifest Arguments against the Socinians And although private Christians in the duty of Charity and by reason of gifts wherein they are subservient to God do convert some from their sinnes yet it followeth not that they are thus sent as that they have authority as the Embassadours of Christ in his Name to preach the Word of God authoritatively because they want the Authoritative Mission by the Church of Christ wherby that Ministery in the Church is conferred wherein men as the Embassadours of Christ preach the Word of Reconciliation 1 Tim. 4. 14. Tit. 1. 5 9 10. 2 Cor. 5. 20. Hence also our Belgick Reformed Churches acknowledge that Preaching of the Word by Ministers Ecclesiastically called is the ordinary meanes of mens repentance and first Reconciliation to God as appeareth by the Ecclesiasticall Forme of establishing Pastours in the Ministery of the Church through the whole Netherlands Question 2. Whether the Minister of a particular Church may not only by vertue of his gifts and from the common duty of Charity but also by vertue of his Ecclesiasticall Function lawfully performe ministeriall acts of his office in the Ecclesiasticall Communion of another particular Church to whose ordinary ministery he is not called Answer OUr Judgement in this question is that he who by an Ecclesiasticall call is lawfully called is by vertue of his office not only fastened to the Particular Church but also to the Provinciall Nationall and Universall Church of God so that the Communion of Saints tyeth him to this body of the Church Universall not only by reason of the gifts he hath received but also by reason of speciall Office which he beareth in the Church to which he is bound to bestow and apply the exercises and workes of his Office for the common edification of that whole body And therefore is bound by the authority and power of his Ecclesiasticall Office to afford succour to the distresse and indigency of the Church of Christ throughout the earth yet without confusion and in due order and there lyeth on all the Pastours of the Church a Pastorall charge and care of all the Churches of Christ For to this end did Christ appoint Pastours and give them to the Church for the edification of his body that all might attaine to the unity of faith and of the knowledge of the Sonne of God Eph. 4. 11 12. 1 Cor. 12. 24. Rom. 12. 5 6 7. And therefore he may exercise the ministeriall acts of his office not only in one particular Church but in others also when the edification of those Churches requireth it We grant indeed that by Election a Pastours Ministery is restrayned by the Word of God to this or that particular Church for his ordinary charge yet by Ordination and Mission whereby authority and Ecclesiasticall power and the whole right of the Ministery is committed to a man he is made a Pastour in the Communion of all Churches and therefore ought to have a Pastorall care for the edification of all Churches and consequently may exercise ministeriall acts in any visible Church throughout the world so that it be done without confusion and in a due Order This Assertion is proved 1. Because the particular Churches of one Province may by Ecclesiasticall authority send forth Pastours to Nations and people to whom the Gospel is not yet made knowne or to other Churches in distresse or want who are unsufficient for the Call of their own Pastors and working their own Edification Examples of this we meet with in the Word of God Acts 13. 1 2 3. But this sending forth of Pastours is a Ministeriall act which is performed by vertue of their Pastorall Office in the Ecclesiasticall Communion of another particular Church a Pastour therefore of one particular Church may exercise ministeriall acts in the Communion of another particular Church 2. A Pastour as a Pastour doth exercise many ministeriall acts not only in reference to his owne particular Church to the ordinary Ministery whereof he is fixed but also in reference to other Churches Particular Provinciall Nationall yea and the Universall Church For by Baptisme he admits members into the Church Universall 1 Cor. 12. 13. By Excommunication he doth cast members out not of his own particular Church only but out of the Provinciall Nationall and Universall Church Matth 18. 18 19. By his Pastorall Office he offereth up Prayers to God for other Churches distressed He may preach the Word of God in another particular Church not only by vertue and reason of his gifts but with Pastorall Authority so that by his preaching he doth bind and loose sinners he doth retaine and remit sins and as an Embassadour sent from God doth beseech men to be reconciled to God 3. There is an Ecclesiasticall Communion between divers particular Churches not only in the common gifts of all Christians but also in the Pastorall actions and administrations for they are not performed beyond the Communion of Saints Particular Churches as they are Churches united into a sacred fellowship doe exhort reprove comfort and admonish one another mutually and consequently doe maintaine Communion in Ecclesiasticall Authority not only as they are Saints but also as they are Churches Ministeriall acts therefore may be lawfully exercised by the Word of God in divers particular Churches by the Pastours of one Church And therefore this practise is held forth in our Ecclesiasticall Canons in the Belgick Churches that the Pastours of one Church exercise Ministeriall acts in another particular Church
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
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
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
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
Sending Rulers to a Church whereby it is committed not to the multitude of beleevers but to the Elders and Church-Governors 1 Tim. 5. 22. 2 Tim. 2. 2. Tit. 1. 5. c. 2. From the Examples of the Apostolick Church wherein the power of sending and ordaining Pastors was reserved to Church-Governors and never committed to the people See examples Act. 6. 6. Act. 13. 1 2 3. 1 Tim. 4. 14. 2 Tim. 1. 6. 3. Because the power of suspension or degrading Ministers of a Church belongeth not to the Multitude For to whom belongs the authority of taking away an Ecclesiasticall Ministery to the same it belongeth to conferre it for in what way any thing is obtained in the same way it is dissolved But no where in Scripture is this committed to the people to passe an Ecclesiasticall censure on false Ministers or Teachers or remove them from the Ministery but is required of the Angels of Churches and their Presbyters Tit. 1. 10 13. Reve. 2. 2 14 15 16 20. Act. 20. 28 29. So also is it decreed by our Belgick Churches that the Election of Pastors and Elders be not transacted without the peoples suffrages or free assent yet that the Mission or Ordination into the Ministery of a Church as also the suspension and degradation of a Minister be done by the Consistoriall Presbitery upon the judgement and assent of the Classis See the Canons of the Synod at Middleburgh Anno. 1591. art 3 4 5 11 58. at the Hagh Anno. 1586. art 4 13 72. at Middleburgh Anno. 1581. art 4 7 64. at Dort Anno. 1619. art 4 5 79. We reject therfore these contrary opinions following I. Of those who ascribe to the people or multitude of beleevers the power of the Keys even where there are no Rulers or Governors so that a Congregation of beleevers joyned in Church-Covenant though wanting Church Governors hath power of excommunication and of exercising all acts of the Keys or Ecclesiasticall jurisdiction and government save only the Sacraments But to us it is certaine from the word of God that that Church to which Christ gave the power of the Keys and the exercise of Ecclesiasticall jurisdiction is an Organicall body of divers members wherein are Eyes Eares Hands and Feet Pastors Rulers and a Flock which is lead and governed 1 Cor. 12. 14 15. Rom. 12. 4 5. 6. Act. 20. 28 29. But now beleevers joyned in Church Covenant destitute of Church Rulers doe not make up such an organicall body And therefore never in Scripture do we meet with a Church which exercised Ecclesiasticall Iurisdiction and the power of the Keys and yet was destitute of Church Rulers See 1 Cor. 5. 4. Act. 20. 28 29. Revel chap. 2. and 3. Therfore to no Church of beleevers wanting Rulers are we to ascribe the Keys of the Kingdome of Heaven II. Of those who affirme that the multitude of a Church doth derive Ecclesiasticall power on the Church-Governors and the Church-Governors are the beleevers servants properly so called the Churches mouth hand and instruments by whose intervention she doth execute her decrees so that the Church of beleevers under Christ the Lord and Head of the Church as his spouse and wife doth communicate government stewardship and legall exercise of Iurisdiction to some certaine men chosen by her selfe who as her servants and deputies by an authority borrowed from the multitude as the first and immediate subject of Ecclesiasticall authority do govern the house of God and exercise the chiefe acts of their function But we in this cause do from the holy Scriptures thus judge 1. That all the Functions and Offices and their authority are instituted by Christ in the Church and House of God and that the Governors of the Church do derive and receive the offices which they beare and their power and authority not from men but from Christ alone and his institution Ephes 4. 11 12. 1 Cor. 12. 26 27 28 29. Act. 20. 28. and that the power of the Keys and all authority of order and jurisdiction is primarily in Christ which Christ doth immediatly communicate to his Apostles and their successors therein 2. That the multitude of beleevers in a Church by this nomination or designation of a person on whom it may according to Christs institution be duly conferred doth effect thus much that the Ecclesiasticall office and the power thereof by the donation of Christ may be applyed to this or that man but doth not derive this power on that person But the Presbytery of Churches by a potestative Mission or authoritative Ordination and imposition of hands doth apply and send forth that person designed by the peoples choice into the possession and exercise of that function and authority So that Church Offices and their authority is immediatly from Christ conferred on the Church Governors but the application of these Offices to these or those men is done by the potestative Mission of the Presbytery with the previous assent or nomination of the people 3. The Pastors therfore in the execution of all acts of their office are not the Churches servants properly called but Governors Guides Fathers Rulers in the Church to whom the people are bound to obey whose Government Rod and authority they ought to submit to and imbrace with due subjection and reverence Heb. 13. 17. 1 Thes 5. 12 13. 1 Cor. 4. 1. And therfore when they are called the Servants of the faithfull 2 Cor. 4. 5. they are called by that name not subjectivè as if they derived and held their authority frō the Church for then were they the servants of men not of God but finaliter or objectivè because they are the servants of God for the Church for whose good and benefit they labour As Christ is called our servant Mat. 20. 28. and the Angells are called ministring Spirits Heb. 1. 14. Yet neither Christ nor the Angells have the authority of their vocation from us but exercise it for our good and service The Church Officers therfore are servants but servants of God and of Christ 1 Cor. 4. 1. in whose name they are Embassadours in all the acts of their Ecclesiasticall functions 2 Cor. 5. 20. and are furnished with his commands 2 Cor. 5. 18. are his Angells Revel 2. 1. and stewards in his house 1 Cor. 4. 1 2 3 10. III. We reject also the opposite opinion of those who teach that the exercise of Excommunication cannot be duly and lawfully done but by the judgement and decree of the people so as the whole multitude of the Church be the Judge in the case of Excommunication Although we grant that no man may in the Church be duly excommunicated without the knowledge and against the consent of the people but that the Exercise of the greater Excommunication ought to be with the assent of the whole people as was said before Yet to set all the Church members in the places of Judges we certainly beleeve would bring anarchy and confusion into the Church