CHAP. I. Of the Qualification of Church-members.

Question.

WHether there be none to be admit­ted into the Communion of the externall visible Church, but who is indued with the reall internall holinesse of Regeneration, and with justifying faith in Christ: or, who upon strict examination doth manifest such evident signes of true faith, and reall internall holinesse, as may convince the consciences of the Church to which he joyneth himselfe, of his sincere faith, repentance and communion in Christ: [Page 2] and that if any Congregation admit others, in whom there is not evident proofe of these signes, they admit impure and false Church­members?

Answer.

THe Reformed Churches distinguish be­tween the Mysticall invisible Church of Christ; which is the Company of Beleevers called, who have communion with Christ, to which are made all the Promises of heavenly good things in Christ, to which no hypocrites can belong, which hath the power of Christs Spirit inwardly working: and the externall vi­sible Church of Christ; which is the company of those who professe the true faith, for the ex­ercise of Church-Communion and Fellowship amongst themselves, to which hypocrites may belong. For any one to be a true member of the invisible Church, we require, according to the Word of God, true justifying faith, repen­tance, and spirituall Communion with Christ. The admission of members into this Church is Gods work, who by effectuall saving Voca­tion doth ingraft men into the mysticall body of Christ. But the admission of members of the Church visible is committed to the care of the Overseers and Pastors of the Church; who by the Word of God may admit none other to the compleat externall communion of the [Page 3] Church visible, and ought to admit all such, who by externall federall holinesse are separated from the world, are instructed in the know­ledge of God and of the true Religion, professe the name of Christ, and walking without of­fence in their outward conversation, are ac­counted in the judgement of Charity as true Beleevers, and upon examination of the El­dership concerning these things, are received into brotherly and Ecclesiasticall Commu­nion.

We grant therefore in this question. 1. That any one be in foro Dei, at Gods tribunall, a true member of the Church invisible, there is requi­red in him, that he be indued with reall inter­nall holinesse of regeneration, and justifying faith in Christ.

2. That it is mans duty who will duly for Salvation joyne himselfe to the Church, that he truly beleeve in Christ, and being indued with reall holinesse, worship God aright in all his wayes.

But we affirme, that to the externall and vi­sible Church, the Pastors are to admit those who professe the true Religion and faith of Christ, lead their lives without scandall, or be­ing fallen into scandals doe by repentance wash them away in foro Ecclesiae, at the Churches Tribunall, submit themselves to Discipline, publikely frequent all exercises of divine wor­ship, [Page 4] and desire Church Communion with us: although they doe not manifest such evident signes of Regeneration, which may convince the Consciences of the Church of their true faith in Christ.

Our opinion is proved by these arguments.

1. From the admission of members into the Primitive Church in the Apostles time, when all who made profession of Faith, according to the Word of God, and desired Ecclesiasticall Communion, living without manifest scandals, or having given scandals, did by repentance, in foro Ecclesiae, amend them, were by them ad­mitted into the Communion of the Church vi­sible: see for instance Act. 2. 41, 42, 45. Act. 8. 13. Act. 4. 34, 37. in so much as even hypo­crites had entrance into the Church (notwith­standing that the Apostles were indued with an extraordinary spirit of discerning) as appea­reth in the Examples of Ananias, Judas, Simon Magus, Hymeneus, Philetus.

2. From the admission of members into the Church of the old Testament; where those were admitted into the externall Church, and the visible communion thereof, who being adorned with federall holinesse did professe the true God of Israel: as appeares by the admissi­on of the whole people into that Church, Deut. 29. 4, &c. Josh 24. 23, &c.

3. From the description of the Church visi­ble, [Page 5] the nature whereof is described in the Word of God, that it is as a Barne wherein the chaffe is gathered together with the Wheat; the House of God, in which are vessels both of gold and of wood; a Net, wherein are caught fishes good and bad, Matth. 3. 12. and 13. 47. 2 Tim. 2. 20, 21. so that to the admission of any to be a member of the Church visible, the Pa­stors can require no more in foro ecclesiastico, as a necessary requisite, then what may also be found in hypocrites.

4. Frō the state and condition of the Chur­ches of God in the time of the Apostles, who acknowledged for true Churches of Christ, those visible societies, amongst whom there were hypocrites, carnall men, schismaticks, and others not indued with reall holinesse of Re­generation and justifying faith: to whom not­withstanding the Apostles wrote their Epistles as members of the Church visible. See to this purpose the condition of the seven Churches in Asia, Rev. 2. & 3. Chap. The condition of the Churches of Corinth and Galatia, 1 Cor. 1. 11, 12. and 3. 3. and 6. 1, 2▪ 3. and 11. 17, 18. Gal. 1. 6. and 3. 1, 2, 3, 4. and 5. 7, 8, 9, &c.

Thus have our Divines determined this con­troversie. 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 [Page 6] 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 childr [...]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 [Page 7] 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 [Page 8] 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 [Page 9] 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 [Page 10] 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 i [...]s essentiall na­ture peculiar to true beleevers; not according to its externall manner of existence, in which are in­cluded both godly and reprobates.

II. We reject the opinion of those, who think that in the Church none are to be admitted as members into the externall fellowship of the Church, but such as have been by a strict exa­mination first tried by other beleevers, or the Elders of the Church, in the exercises of Piety, the duties of Prayer, holy conferences, and spi­rituall Communion, and have manifested to [Page 11] them evident signes of Regeneration: and have afterwards, before the whole body of the Church, publikely professed a sincere confessi­on of faith; and have either by a continued speech, or by questions and answers, made ma­nifest by evident signes the saving grace of God in them, whereby they are translated from the kingdome of darknesse to the Kingdome of God; and such a spirit that in a Church Cove­nant sincerely, faithfully, and godlily in the presence of God and the whole Church, they both can and will walk in the wayes of God. For we reade not that in the Apostolicall Church this manner of admitting Church members was in use. Those three thousand, Act. 2. were not in this manner added to the Church of Christ: but men were upon such a confession joyned to the Church of Christ, as whereby hypocrites and persons not converted might have entrance into the Church: and that under the inspection of the Apostles, who were indued with extraordinary gifts of the Spirit.

Whence also in our Reformed Churches of the Netherlands, members of Churches are ad­mitted by a confession of the true Faith and Religion, a solemne Protestation to submit themselves to the Discipline of the Church, a testimony of an unblameable and inoffensive life. As also Ames himselfe affirmeth, that men [Page 12] are duly admitted into the Church by a confession of Faith, and promise of obedience. Medull. lib. 1. cap. 32. thes. 17. And in some more numerous Churches in the Netherlands it is the custome and practise, for the Churches greater prudence in admitting members, that those who desire admission into Church-communion, before their solemne profession of faith, are for some weekes severall times privately exercised, and instructed if they be not sufficiently exercised; and this instruction is by the Ministers in the Visitation of their severall precincts, and is also publikely offered to all, when notice is given of celebrating the Lords Supper. The Ministers inquire likewise of the integrity of life and conversation of those who expect communion with us: Afterwards they use to undergoe an examination before the consistory in their con­sistoriall meeting, or before the delegates of the Consistorie; which is performed by the Minister through all the points of Catechisme; And last of all having been thus tryed, they do in publike before the body of the Church by a bare affirmation give answer to these generall Positions, Whether or no they acknowledge the Doctrine of our Churches to be the Orthodox faith and the way of Salvation? Whether or no they promise, by the grace of God, to persist till death in the Profession of this Doctrine? Whether or no they promise to live holily and as becommeth this [Page 13] Doctrine? Whether or no they submit themselves to the Discipline of the Church? In this manner are those who desire admission, admitted to our Church Communion. This custome though laudable, is not indeed contrary, but yet is be­side the order of our Churches; and is not in use in all our Churches: which therefore we do not urge as absolutely necessary, but make use of it, for the greater Ecclesiasticall prudence in so grave and serious a matter. In the meane time we esteeme that order establi­shed in our Ecclesiasticall constitutions to be sufficient for the due admitting of members in­to Church Communion, according to the word of God.

CHAP. II. Of a Church-Covenant.

Question.

VVHether a Church-Covenant solemn­ly made between the Members and the Governours of a Church publikely before the whole Church, whereby the members of a particular Church are by a publike and ex­presse agreement and promise associated and united amongst themselves, to exercise the feare and sacred worship of God, unity of faith, brotherly love, mutuall edification, and all du­ties of piety in a holy communion with God [Page 14] and amongst themselves; be absolutely neces­sary and essentiall to the constitution of a true Church: so that without this Covenant there is no true or pure Church, nor true Church member?

Answer.

THe Reformed Churches judge it necessary to the constitution of a particular visible Church, that there be sacred union in the exer­cise of Ecclesiasticall communion, expressed by certaine externall acts appointed by God, and to be exercised in a visible Church society, under one ministry, and spirituall discipline. But this union, they affirme, the members of a true Church enter into amongst themselves, when they are united in one externall professi­on of the truth and holynesse, and in the same baptisme; and will frequent the same divine worship, be subject to the same Church Go­vernors, be governed by the same law and ju­risdiction Ecclesiasticall; and do submit them­selves to the same discipline, and partake of the same Supper of the Lord. And in this union there is, they affirme, a kind of tacit and virtu­all Covenant, which uniteth the faithfull into a particular Church: although such a solemne Covenant betweene them in expresse termes be not publikely entered into before the whole Church, as the question requireth.

We grant in this controversy:

1. That there is a Covenant of saving grace between God and repenting Sinners, founded in Christ the Mediator: whereby all the faith­full are obliged to the performance of all duties of piety which he hath commanded in his word, as well in Church communion and fel­lowship, as out of it: by which Covenant all those who are truly partakers of it obtain right to all those saving benefits which are contained in the promises of this Covenant.

2. That there is a tacit or virtuall Covenant between the members of one and the same ex­ternall particular Church: whereby they are obliged to the performance of those mutuall duties, which are required of the members of a visible Church in reference to their particu­lar Church communion: as that they will be subject to the care and Discipline of their own Pastors, frequent the same publike worship of God, and be ruled by the same law and jurisdi­ction Ecclesiasticall: by which Covenant they also obtain to themselves right to those things which are peculiar to this particular Church, and the members thereof, and do not belong to other particular Churches.

3. We grant that there may be an expresse and solemne Covenant, in the presence of God and the Church, upon extraordinary occasions, entered into, by all the members of the visible [Page 16] Church of one nation or kingdome: when the Church in that kingdome or nation hath made defection from God and his worship, or some other necessity call for it; for the preserving, or propagating, or restoring of the decayed worship of God. By which Covenant not­withstanding there doth not accrew to the Church of that kingdome any new right, but that right which before they had to injoy the ordinances of God, which by reason of their defection, or some other cause, was hindered and as it were suspended, they may now freely and purely again reduce to practise. Thus did the Church of God under the Old Testament often in the time of defection, or extraordina­ry necessity, enter into a solemne Covenant in the presence of God.

4. Neither do we hold that the Covenant men­tioned in the Question, is for the matter of it alltogether unlawfull: for it is lawfull also ex­pressely, publikely, and solemnly to vow to God those things which are in the precepts of God enjoyned to all beleevers: But that ne­cessity of making this publike, solemne, and expresse Covenant, in the presence of the whole Church, requiring it as a thing of abso­lute necessity to the essentiall constitution of a particular Church, we do not acknowledge: but that union above mentioned, we conceive sufficient by the word of God for the joyning [Page 17] men professing the faith into one particular Church. So that, by the word of God, to the essence and intirenesse of a particular Church, this union is sufficient.

1. That a solemne and expresse Church Co­venant, between the Governors of a Church and the Members of it, publikely entered into before the whole Church, for the performance of all exercises of piety in a holy communion with God and amongst themselves, is absolute­ly necessary and essentiall to the constitution of a true visible Church, so that without such a Covenant there would be no visible Church of God, no member of a true or pure Church.

2. We deny allso, that by such a Church-Covenant that right is obtained which the members of a Church in Ecclesiasticall com­munion have to the Sacraments of grace, the priviledges of the Ecclesiasticall Ministry and other benefits which Christ hath given to his Churches.

1. Because the Apostles have not ordained any such Church-Covenant betweene the Members and the Pastors of a Church; neither in the admission of Members into the Church did require such a Covenant as necessary: but by the Sacrament of Baptisme they received such as professed the truth and holinesse in [...]o [Page 18] the Church visible, and joyned in the same ex­ercises of divine worship with those who were without any such Covenant received in­to an Ecclesiasticall body with themselves. See Acts 2. 42, 47. & 5. 13. & 8. 12. & 9. 26. & 18. 8.

2. Under the Old Testament the particular Churches in the Synagogues entred not into any solemne Church Covenant in the admissi­on of members: but only on extraordinary occasions, when they had made defection from God, all the faithfull of the whole nationall Church renewed their Covenant with God, for restoring the decayed worship of God; or when they were by some other necessity cal­led upon for renewing such a Covenant.

3. No man can injoyne any thing upon the consciences of men, (as absolutely necessary to injoying the Sacraments of divine grace, and the benefits of the Ministery of the Church,) which God hath not injoyned; without dam­nable wil-worship. But God hath not injoy­ned such a Covenant on the consciences of men as absolutely necessary: for there is no law of God wherein he hath injoyned a neces­sity of this Covenant as the essentiall form of Church-communion, so as that without it no man can be member of a visible Church, or have right to the seales of the Covenant: Therefore the necessity of this Covenant is a will-wor­ship; [Page 19] and so to be rejected.

4. The meanes whereby the members of a Church visible are associated and united into externall Ecclesiasticall communion, are Bap­tisme under the New Testament, as Circumci­sion was under the Old Testament, 1 Cor. 12. 13. as Cornelius, Acts 10. 47. Lydia, Acts 16. 15. & others, were by Baptisme ingrafted into the body of the Church visible: which in those of yeares is joyned with an imbracing and pro­fession of sound Doctrine and subjection to the ordinances of God; as appeares in the believers, Acts 2. 41. the Bereans, Acts 17. 10. and by Christs commandement, Mat. 28. 19.

Hence say the Professors of Leyden, that be­side the primary uses of the Sacrament of Baptisme, there are other secondary uses of it: to wit, the ex­ternall ingrafting them into a particular visible Church, Acts 2. 41. the uniting of Christs mem­bers amongst themselves, and into one body: 1 Cor. 12. 12. and consequently upon these, a sig­nification of our profession; and a distinction and separation from all other assemblies of unbeleevers. This Church-Covenant therefore is not the formall reason of our Ecclesiasticall communiō in the Church visible. Hence allso our Chur­ches of the Netherlands in admitting of Pa­stors or Church members do not enter into a­ny such Church Covenant: which yet are true visible Churches of God; whose members [Page 20] have all essentiall requisites necessary to Church communion in the visible Church.

1. Who make this Church-covenant to be the Forme of the Church of God: so that true beleevers professing the faith are indeed Ma­terials of a Church, who yet so long as they have not entered into such a Covenant want the Forme of it; and therefore are no true Church of God. The Argument upon which we reject this position, is, because the Forme of a thing gives it its being and operation, so that there can be no property, no operation, or act of a true Church in such an Ecclesiasticall company, who are not joyned in such a Co­venant. And therefore this opinion depriveth all the Reformed Churches, which are not uni­ted in such a Church-covenant, of a true Church Ministery, of the power of calling and ordaining Ministers, of a lawfull administrati­on of the Sacraments, of Ecclesiasticall Juris­diction, &c. And denies all that are baptized, &c. in those Churches, to be truely and right­ly baptized, &c.

2. We reject also the opinion of those, who make this Church-covenant to be that moment of time, wherein the Minister of a Church hath Church-power over his Congregation committed to him; and the people injoy the benefits of his Ecclesiasticall function; and the [Page 21] members of the particular Church amongst themselves exercise the care and power, and hold Ecclesiasticall communion and fellow­ship; whereas it is certain out of the Word of God, that the Ministers and Pastours of Chur­ches receive Ecclesiasticall power over their flockes, and the people become subject to the Ministery of their Pastours for the Salvation of their soules and their mutuall edification in faith, not from any contract which those men make amongst themselves, but from Gods Calling, whereby the Pastours are sent forth by the Church of Christ to the Ministery; and the flock injoyned by divine appointment, to re­ceive the ministery and labour of their Pastours by Gods institution for their salvation: See 1 Cor. 4. 1, 2▪ 2 Cor. 5. 20. Ephes. 4. 11, 12. 1 Thes. 5. 11, 12. and it'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 [Page 22] 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 [Page 23] 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 [Page 25] 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 [Page 26] 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 [Page 27] 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 [Page 28] 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 [Page 29] 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 Church­government 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 [Page 30] 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 [Page 31] 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 [Page 32] 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 [Page 33] 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 [Page 34] 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 [Page 35] 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 [Page 36] 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 Ʋ ­niversally, 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 Ʋniversall; But we, say they, saving alwayes better judgements, think [...] 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 [Page 37] 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 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. [Page 38] 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 [Page 39] 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 [Page 40] 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 [Page 41] 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 Church­members, but to the Ministers and Pastors. We must therefore acknowledge a governing and representative Church.

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 [Page 42] 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 Profession doth constitute a Church Visible, which in Reality and it's internall nature constituteth the Church Mysticall, that is, Faith. Medull. lib. 1. cap. 32. thes. 7.

3. That there is no visible instituted Church, but that which is met together for the perfor­mance of all the Ecclesiasticall ordinances of Christ, for preaching the word of God, and [Page 43] administration of the Sacraments, and the ex­ercises of all the offices and spirituall gifts, in a constituted Church. But Christ speaketh of a Church (Mat. 18. 17.) met together not for the word and Sacraments, but only for the ex­ercise of Church Discipline. So likewise is that meeting called a Church, wherein the Apostles did not by way of Sermon preach the word, nor administer the Sacraments, but only told what God had done among the Gentiles. Act. 14. 27. & 15. 4. or chose some to carry their decrees to others. Act. 15. 22. which were acts of Ecclesiasticall jurisdiction. And therefore that meeting, which meeteth only for the exercise of discipline and Ecclesiasticall jurisdiction, is allso a Church, and so called in Scripture.

CHAP. IIII. Of Ecclesiasticall power.

Question.

VVHether the Ecclesiasticall power, or power of the keyes, be given by Christ to the multitude or all the members of a Church as the first and immediate subject: so as believers not bearing any Church office may by themselves immediately exercise all Ecclesiasticall jurisdiction, discipline, and cau­ses Ecclesiasticall, save only the Sacramēts. And cōsequently, whether private Christians being [Page 44] Church members have such an Ecclesiasticall power as that they may authoritatively admit Church members to Ecclesiasticall communiō, reprove by Ecclesiasticall authority such as cō ­mit offences, bind by excommunication and Church censures, absolve from excommuni­cation, and authoritatively remit sinnes? whe­ther to them also belongeth the conferring the power of the keys on the Ministers and Pastors of the Church, and that power which giveth to the Ministers an Ecclesiasticall office; and consequently, the examination of Pastors, the sending unto and confirming them in that Church office by imposition of hands, and a­gaine authoritative suspending and removing Pastors from that function?

Answer.

THe Reformed Divines teach that none in the Church of Christ, which is his King­dome, may arrogate any power to himselfe, but from a divine calling and delegation from Christ: for whereas those Ecclesiasticall af­faires are administred in the Church in the name of Christ and with his power, none may performe them but he to whom they are com­mitted by Christ, 1 Cor. 4. 1. and 5. 4. 2 Cor. 5. 20. and when as Christ hath vouchsafed this calling and delegation to administer those holy functions not to all in the Church, but [Page 45] to some only, 1 Cor. 12. 28, 29. Rom. 12. 4, 5, 6. they therefore deny that this power belongeth to all. They allow indeed to all beleevers and godly members in the Church visible a spiritu­all dignity and authority of Grace, whereby they are Kings and Priests to God (for divine Grace hath a heavenly authority and majestie accompanying it) but deny, that authority of Office, and Ecclesiasticall power or jurisdiction belongeth to them all.

1. That the power of the Keyes is given by Christ for the benefit of the whole Church, and of all beleevers, for their spirituall edification, Ephes. 4. 11, 12.

2. That to all the members of the Church belongeth power to choose their Ministers and Pastours, either by suffrages, or by free consent. For this power is found grounded on rules of holy Scripture, Act. 1. 23. and 6. 2, 3, 4. & 14. 22. But by this Election the beleevers doe not con­ferre or derive the power of the Keyes on the Ministers or Pastours chosen; but only designe him, on whom the power of that Church office is, by divine Institution, to be conferred, by Ec­clesiasticall Ordination. The whole derivation of Ecclesiasticall authority and spirituall pow­er on Ministers (so farre as it can be ministeri­ally, secondarily, and subordinately performed by the Church) is by the whole Ecclesiasticall [Page 46] Vocation. But by Election is only the designa­tion of the person on whom that power is to be conferred: and by Ordination he is authorita­tively sent, and put into possession of that fun­ction to which he was by Election designed to be ordained. Ordination therefore is an act of Ecclesiasticall jurisdiction, as the Bishop of Spalato righly discourseth, De repub. eccles. lib. 2. cap. 3. num. 54. but the act of Election or No­mination is not an act of jurisdiction or Eccle­siasticall authority, but of the gift of discretion; whereby they prove the spirits, and discern the voice of the shepheard, and choose him by whose teaching they will be lead.

For the better clearing of this businesse. When we consider of a Pastors Calling intirely and absolutely, and not in reference to some part of it, by it is the whole derivation of Ec­clesiasticall right, on this or that person perfor­med. And thus it comprehendeth Election and Ordination. Election hath three parts, Exa­mination, Approbation, and Nomination. Exa­mination consists in the triall of his Learning, and Gifts, and former Conversation. Approba­tion lieth in two things, Judgement, and As­sent. Judgement we call that sentence where­by the person examined is judged fit to under­take the Ministery, and may profitably per­forme it. Assent is of them who rest satisfied in this judgement. Nomination is when one by [Page 47] name is by common advise decerned to be in­vited to the Ministery of a Church. Ordination comprehendeth Mission and Admission. Missi­on (or sending) is an authoritative act of the Presbytery, whereby the Office is conferred on the person elected, and he sent and commended to the Church for which he had been designed, and put in possession of his Ministery. Initia­tion (or Admission) is the publike administra­tion of an outward rite, wherby the person ele­cted is established in the ministery of that Church, and is performed by explaining the divine Institution, Prayer, and a solemne bles­sing: the common Symbol of this Ordination is Imposition of hands. In this whole businesse therefore of Vocation, we grant to the people Nomination; which was at first in the power of the Presbyters and people in common: The Governours of the Church meane while mode­rating the whole action; for they being better able to judge of the quality of their learning and gifts, were therefore to performe this charge, that according to the canons they were not to follow the people, but to leade them: for the Election was chiefly the act of Ministers, the worke of the faithfull people to consent to that Election: distinct. 63. cap. Nosse, & cap. Cum longè. For it is cleare by Apostolicall ex­amples, and the practise of the Ancients, that the Ministers were first to Nominate; and the [Page 48] people to assent to that Nomination duly per­formed, or to consult in common about the per­son to be nominated, or lastly, if they have any cause why they might justly oppose that No­mination, freely to produce their judgement to the Governours of the Church. Their con­sent they signified anciently (as Junius ac­knowledgeth disput. 38. Anni 1604. de potest. Ecclesiast. thes. 14.) either by lifting up their hands, or in silence approving the Judgement of the Church. An Assenting suffrage was called [...], a Dissenting [...]. The Examination was performed by learned & grave men chosen out of the Presbytery of Pa­stours, or Colledge of Doctors, for this worke; for to these above others is this care cōmitted, 2 Tim. 2. 2. Act. 20. 30. And for the Judgement of the Examinates sufficiencie and learning, that this did chiefly belong to those that labour in the Word, is without doubt, for the spirits of the Prophets must be subject to the Pro­phets, 1 Cor. 14. 32. The Assent is of the whole Church, whereby they acquiesce and rest in the Judgement of the Examiners and those pre­sent at the Examination. But that this is ne­cessarily required before proceeding to Ordina­tion is a thing manifest. All this businesse of E­lection doth not constitute any one a Pastour; but doth judge and declare that person to be fit, and sufficiently endued with gifts, and de­creeth [Page 49] by common consent that he shall be in­vited to the ministery, that the dignity of the Pastorall office may according to the order of Christ be conferred on him. For the Peoples Nomination, and the whole matter of Election may be rightly performed, and yet it may so come to passe that he which is chosen by a peo­ple may never be their Pastor: to wit, if the person elected do justly refuse it; or the Pres­bytery duly determine the Person elected to be unfit for the Ministery of this people. But by Ordination if a man be Ecclesiastically sent forth and separated for the Ministery, Act. 13. 1, 2, 3. and the power of the Ministery com­mitted to him, 2 Tim. 2. 2. 1 Tim. 4. 14. and he put into possession of the Ministery, Act. 6. 6. 1 Tim. 5. 22. This being a potestative act of Ecclesiasticall authority, is every where in Scripture attributed to those who have Eccle­siasticall authority: to wit, to the Presbytery, 1 Tim. 4 14. to the Prophets and Teachers that ministred, Act. 13. 1, 2, 3. to the Pastors and Ministers of the Church, 1 Tim. 5. 22. & 2 Tim. 1. 6. whence allso in the Old Testa­ment, God commanded, that by Moses an ex­traordinary Prophet should sacrifices be o [...]fe­red for Aaron and his sonnes, and they anoin­ted, when he made them Priests. And that this rite in the High Priests was still continu­ed, appeares by the instance of Zadik, who [Page 50] was by Nathan annointed to be Priest. And Numb. 8. 10. by imposition of hands of the Elders, and the First-borne, who enjoyed an Ecclesiasticall function, are the Levits put into their office. Ordination therefore con­taines in it the Potestative Mission, whereby according to divine appointment a Pastor re­ceiveth the Ecclesiasticall Office. Which Mission (or sending) is so necessary, that with­out it no man may duly undertake an Ecclesi­asticall office. Rom. 10. 15.

3. We grant that there are some acts of Ecclesiasticall government which by the word of God may not be performed without the a­greement & consent of the Church. For exam­ple, in excommunication of a Member in a Church: private beleevers are by the word of God to exhort and reprove offending brethren, to complaine to the Church of the obstinate, Matth. 18. 15, 16. And, by the law of charity, as they are brethren in Christ, to admonish their Governors if remisse and negligent, Col. 4. 17. to avoid a person excommunicate as a heathen and publican, Tit. 3. 10. Mat. 18. 17. to reprove him as a brother, 2 Thes. 3. 14, 15. &c. All which manifestly require an assent of the people to the excommunication of an offen­ding brother. The Exercise of Ecclesiasticall power, to preach the word, to administer the Sacraments of the Covenant, to retain & remit [Page 51] sinnes, is given to the Church Rulers in some things (called commonly the Power of Order) severally and a part considered, as single Pa­stors. So a Pastor may preach the word, and administer the Sacraments, without speciall consent either of the whole Church or of the Governours to every act. In other things (as in the use of the Power of Jurisdiction, or Excommunication) the exercise and power thereof is given to an Unity, not to One; to the community of the Governors of the Church, not to single Pastors severally; for in the Church, one single man hath not power of Ecclesiasti­call discipline. If a Pastor alone do excommu­nicate any one, that excommunication is inva­lide, as well at the tribunall of Christ, as of the Church: but if one Pastor alone, do baptise a person without an Assent of the Church, that Baptisme is valide. The government of the Church or Kingdome of Christ is Free and Vo­luntary, to which all the children of the Church do voluntarily submit themselves: but yet it is a Government, properly so called, for there is in it Authoritative Iurisdiction, and Ecclesiasticall coaction by spirituall punish­ments on the Soule. In reference to the for­mer, (that this Government is voluntarie) the whole people by their free and voluntary con­sent and agreement do concurre to the Electi­on of the Governors of the Church, and the Ex­communication [Page 52] of Members. But, in refe­rence to the latter, (that the Government of the Church is properly Government) the whole people doth not rule or governe in the Church; but the Church is divided into Ru­lers, and those that are Ruled: and therefore only the Guides and Rulers of Churches in Ecclesiasticall jurisdiction are Christs vice­gerents, to rule and in his name to command, to judge and by Church censures to correct: the power of Ecclesiasticall office hath there­fore in the government of the Church, over and above the peoples consent, an authoritative and coactive power of the discipline and rodde of Christ, which belongeth not to the peo­ple.

We deny therefore in this controversy, that there belongeth to the brotherhood, or body of beleevers in the Church, an authoritative pow­er, wherby they may joine with the Elder [...]hip in an Ecclesiasticall Iudiciall act, as Iudges au­thorised with Christs authority, in judging causes ecclesiastically determined.

I. That the Power of the Keyes, and the exercise thereof in a constituted Church, is not by Christ given to the Brotherhood, or People in a Church, but to the Presbytery & those that have the oversight of Churches, or the Pastors [Page 53] and Ruling Elders only. This Assertion is proved.

1. Because that Office which doth essenti­ally contain the power and exercise of the Keys, is not common to all beleevers in a Church, but to some specifically, chosen for it, 1 Cor. 12. 28. Ephes. 4. 11, 12. To Apostles, Pastors, &c. as such, is the power of the Keys given, Ioh. 20. 21, 22, 23. 2 Cor. 5. 20. 1 Tim. 5. 17. Therefore to those onely, and not to all beleevers doth this power belong. For to those hath God given the power of the Keys, who are stewards of the mysteries of God, 1 Cor. 4. 1. who are 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 [Page 54] 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 [Page 55] 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 [Page 6] 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, [Page 57] 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 [Page 58] Church, the multitude or faithfull people in a Church may choose their Pastors and Rulers, and authoritatively put them into the power, right and possession of the Ministery; and that by reason of a cogent necessity which admit­teth no law, and to which all positive law gi­veth place. But we affirm that in a setled and constituted visible Church, the people by the positive law of God have not power of ordai­ning or sending their Pastors: but that pote­stative Mission & Ordinatiō, whereby Ecclesi­asticall authority or the Ministeriall power is conferred on this or that man designed to the Ministery, belongeth to Presbyteries. Our assertion is proved.

1. From those precepts described in holy Scripture concerning Ordination or Sending Rulers to a Church, whereby it is committed not to the multitude of beleevers, but to the Elders and Church-Governors, 1 Tim. 5. 22. 2 Tim. 2. 2. Tit. 1. 5. &c.

2. From the Examples of the Apostolick Church, wherein the power of sending and ordaining Pastors was reserved to Church-Go­vernors, and never committed to the people. See examples, Act. 6. 6. Act. 13. 1, 2, 3. 1 Tim. 4. 14. 2 Tim. 1. 6.

3. Because the power of suspension or de­grading Ministers of a Church belongeth not to the Multitude: For to whom belongs the [Page 59] 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.

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 [Page 60] 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 [Page 61] 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 [Page 62] 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. [Page 63] 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. And our assertion is proved.

1. From Mat. 16. 17, 18. where the Keys of the Kingdome of Heaven are promised to Peter, as a Pastor, and ordinary Ruler of the Church of God; for to those is promised the [Page 64] power of binding and loosing, of retaining and remitting sinnes, ver. 19. which authority is pe­culiar to Christs Embassadours, whom he sen­deth into the world with his authority, Joh. 20. 20, 21, 22. 2 Cor. 5. 19, 20. To those therefore is the exercise of the Keyes in Excommunica­tion intrusted; and not to the whole people, to whom they are not promised.

2. From Matth. 18. 17, 18. We have shewed before, that this place is to be understood of a Church representative, or Company of Presby­ters; to whom Christ hath given power, whereby they actually cast out the scandalous and obstinate, as heathens and publicans, from Church-communion: which power is not gi­ven to the multitude of beleevers.

3. Our assertion is evident from 1 Cor. 5. 4, 5. You (saith the Apostle) and my spirit being gathered together in the Name of the Lord Jesus Christ, with the power of the Lord Jesus Christ, let such a man be delivered to Satan: and this re­buke or Church censure, was done [...], by many, as he writes, 2 Cor. 2 6. Surely, that by these many the Apostle understandeth not the whole multitude, is easily manifest; if all were present at the deliberating, every one, even of the meanest capacity, may see there was no reason, why Paul should not have written, [...], of all, for this had been very sutable to commend that cause which the [Page 65] Apostle was urging; for from the multitude of those who had by Ecclesiasticall Discipline corrected the incestuous person, he endeavours to prevaile with the Corinthians that they would now afford pardon to him upon his re­pentance. And further, let it be remembred, that these [...], these many, are described in the former place to be [...]. gathered together with the power of our Lord Jesus Christ: For since we know that this power is by Christ committed to the Ministery of the Church, and lies in the administration of the spirituall Keyes, we may easily guesse that by the terme many, is to be understood the company of Pastours and El­ders, to whom the care of Ecclesiasticall Disci­pline is committed. Hence Bullinger on that place 1 Cor. 5. doth thus comment; Therefore the ancient Church had a holy Senate of Presby­ters, which did diligently admonish offenders in the Church, sharply correct them; yea, and exclude them from Church fellowship, to wit, if it appeared that no amendment might be expected. And Hype­rius noteth upon this place, That by Congrega­tion must not simply be understood, the whole mul­titude, amongst whom are mingled many Jewes, Ananias's, false brethren, men vitious, who would never suffer that such a sentence should be unani­mously passed; but rather certaine selected Elders, eminent for learning and piety, in whose power he [Page 66] would that the Judgement of the Church should be in like causes: so that these by a Synecdoche are taken for the whole Church. Which hence ap­peares, that Matth. 18. after it was said, Tell the Church, it is added, Where two or three are ga­thered together in my Name, I will be in the midst of them. And 2 Cor. 2. 6. he saith, Suffici­ent is the punishment that was inflicted by many. And Tertullian in his Apologetick, chap. 39. saith, that all the approved Elders used to preside, If any (saith he) do so offend as that he be to be debarred from communicating in Prayer and Assemblies, and all holy commerce, all the approved Elders did preside, who attained that honour not for mony, but desert.

CHAP. V. Of the Ecclesiasticall Ministery, and the Exercise thereof.

Question 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 sins out of Church-communion; then all beleevers indued with [Page 67] the gifts of the holy Ghost, are by the common duty of Charity bound to doe?

Answer.

WE judge that the Word of God duly and truly preached, and publikely re­ceived, is both a meanes of constituting a Visi­ble Church, and a note of a true Visible Church; and a meanes also of confirming and saving of beleevers, who doe already in a visible Church professe the Faith.

We grant in this Question. 1. That private Christians from the common duty of Charity, making use of those spirituall gifts which they have received from God for mens edification, doe sometimes convert to the faith those souls which went astray; and bring those, who live in the world out of the Church, unto the body of the Church of Christ. See John 4. 29. &c. 1 Cor. 7. 16.

2. We doe not think, that the office of him who preacheth the Word, as sent of God and the Church, doth conferre any efficacie to the Word preached by him; or hath any influ­ence upon the soule of him that is converted. For the power of God only, and the Spirit which accompanieth the Word preached, doth give to the Word preached a vertue and saving efficacy for the Conversion and Salvation of soules, 1 Cor. 12. 11. & 15. 10. But we affirme [Page 68] that the Word preached by him, who is ordai­ned to an Ecclesiasticall Office, and doth, by his Ecclesiasticall Office, authoritatively preach the Word, is the ordinary meanes, to which God doth by the Efficacy of his Spirit give as­sistance, for the Conversion of those who live in sinne out of Church-communion. So that Pastours, as Pastours, by vertue of their Pastorall Office are the ordinary meanes of the Conver­sion of those men who live in the world.

1. Because Faith is given and first attained by the Word preached, by those who by an Eccle­siasticall call are sent of God, to the Pastorall Office, and by vertue of mission and function preach the Word, whereby faith is wrought in man. See Rom. 10. 14, 15. 1 Cor. 3. 19. Gal. 3. 2.

2. Because Pastours of Churches by reason of the Office they beare, are Fathers, who doe first beget their children to Christ in the Church; and by the spirituall seed of God, do give spirit and life to those that are dead in sins: See 1 Cor. 4. 15. Gal. 4. 19. 2 Cor. 2. 16.

3. Pastours are injoyned, as an Office pecu­liarly belonging to them, to preach the Word of God with all meeknesse, mildnesse, and pati­ence, if perhaps God will give repentance to those who are held captives in the shares of the devill, 2 Tim. 2. 24, 25, 26. to open the eyes of those who sit in darknesse, and to bring them to [Page 69] the light of the Gospel and of Grace, Act. 26. 18. to seek lost sheep for the Lord, Ezek. 34. 4, 5. and to bring into captivitie to the 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, [Page 70] 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 [Page 71] 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 [Page 72] 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, [Page 73] 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 [Page 74] 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, there with Pastorall Authority they preach the Word of God, administer the Sacraments, ad­mit members, attend to Ecclesiasticall cen­sures, choose Pastours and Church Governours, &c. and that to the great Edification of those Churches.

We reject therefore the opposite Assertion of those, who affirme that a Pastor may indeed in another particular Church exercise the gifts of Praying and Preaching the Word of God, but not by vertue or force of his Pastorall Of­fice, but only by reason of gifts which he is to imploy for the common edification: but that he may exercise no ministeriall acts which he [Page 75] performeth by Ecclesiasticall power and au­thority, as a Minister of the Church, and of God, in dispensing the Mysteries of God, save only in that Church, to which he is fastened by Election for his ordinary Ministery.

Question 3.

WHether the exercise of Prophesie be a perpetuall institution in the Church of God, whereby private men who beare no Church-Office, may, for the exercise of the gifts of the Spirit, publikely before the whole body of the Church preach the Word of God with all authority in the Name of God, and ex­plain and apply it, for instruction, confutation, reprehension, and consolation of the hearers?

Answer.

OUr Judgement is that none may publikely, in the Church Assembly of the faithfull, preach the Word of God, in the Name of Christ and of God, but he who is sent by a divine Cal­ling for that work; as the Protestants demon­strate against the Socinians and Anabaptists from Rom. 10. 14, 15. Heb. 5. 4, 5. Act. 13. 1, 2. & 14. 22. Tit. 1. 5. 2 Tim. 2. 2, and other places and arguments; and from the examples of all those, who either in an extraordinary or ordi­nary manner were sent to preach the Word. Which Mission, or sending, consisteth not only [Page 76] in conferring gifts, whereby an Ability, [...], is given by God; but in conferring a power, whereby is given an Authority, [...], to preach the Word of God; which Authority is oft-times not conferred on those, on whom yet God be­stowes gifts and ability. For it is by the Word of God denyed to women, in whose lips is the Law of God, Prov. 31. 26. and a fitnesse to teach the yonger women, Tit. 2. 3, 4. It is certain from the Word of God, that God injoynes all Beleevers to exhort, comfort, reprove, and edifie one another, Heb. 3. 13. 1 Thes. 4, 18. & 5. 14. but it is from the common duty of Charity, and the law of Nature, that they are thus bound: and therefore the word which they declare to their neighbours, doth not by the authority of any speciall office bind to obedience those that heare it, but by vertue of the subject or matter contained in that word. But the Churches Ministers declare the Word of God as Christs Embassadours, with authority of speciall Of­fice, and power to bind and loose, 1 Cor. 4. 1, 2. 2 Cor. 5. 20. Joh. 20. 21, 22. There is therefore a many-fold difference between the Charita­tive admonitions of private Christians and the Authoritative preaching of Gods Ministers. For 1. the Admonitions of ordinary Christians are to our neighbour privately, and as joyned to us by the bond of Charity and the law of na­ture: The Ministers of Churches doe publike­ly [Page 77] preach the Word of God with pastorall charge of soules, and Gods Authority, to the Church, as a Church, over which God hath made them Watchmen and Overseers. 2. The Ministers Authoritative preaching the Word hath joyned with it the Ecclesiasticall power of binding and loosing sinners, remitting and retaining sinnes, Mat. 16. 18, 19. Joh. 20. 21, 22. which authority is not affixed to the Charita­tive admonitions of private Christians. 3. There is not so absolute and strict an obligation on private Christians for that brotherly correction which is performed by them, as the obligation on the Pastors of the Church of God for their office of preaching, who may not involve themselves in the affaires of this world, to the end that they may wholly attend upon the of­fice of preaching, 2 Tim. 2. 4. and who are in a speciall manner to give an account of the Sal­vation of their hearers committed to them, Heb. 13. 17. Ezek. 3. 18. & 33. 18. which do not concern private Christians in the exercise of charitative admonition.

We grant therefore in this cause:

1. That it is a duty injoyned on all beleevers to speake the Word of God in private to their neighbours, for their mutuall edification; and that they are obliged to it from the common duty of Charity, and the law of nature.

2. That private Christians in an extraordi­nary [Page 78] case, in a Church to be erected, or that is decayed and ruined, may sometimes publikely preach the Word of God, for the planting a Church, when there are not such as by Gods ordinary call have received from God power to preach the Word. For the positive rituall law of God, gives place to the morall law of God, when necessitie requires it.

3. We grant also that private Christians in some speciall cases, and upon a particular occasion, may sometimes speake the Word of God in publike, by a speciall Calling from God: as Martyrs are called to a publike confession of the faith.

But all this doth not inferre, that there is an exercise of Prophesie constantly and ordinarily to be observed in the Church, whereby the Word should by private Christians in the Name of Christ, and with all authority be pub­likely preached for the edification of the Church. And therefore we maintaine the ne­gative of the question proposed, and deny that there is such an exercise to be perpetually re­tained in the Church of Christ.

The Reasons on which we ground it, are these:

1. Because preaching the Word of God, in the Name of Christ, with the authority of an Embassadour of God, is joyned with the ad­ministration of the Sacraments, Matth. 28. [Page 79] 19, 20. yea, and there lies a more excellent uti­lity and eminency of the Pastorall Office, in preaching the Word, then in administration of the Sacraments, 1 Cor. 1. 17. But the admini­stration of the Sacraments is not to be permit­ted to all indifferently who have those gifts; as the Protestants doe solidly demonstrate against the Papists: and therefore neither the Preach­ing of the Word.

2. No man may take this honour to himself, unlesse he be called of God, and sent to preach his Word in the Name of God, Rom. 10. 14, 15. But all who have the gifts of Preaching the Word, are not called and sent of God. For those who are sent of God, are sent either by an im­mediate and extraordinary call, or by a mediate call by the Church: but whereas now an ex­traordinary Mission or Sending is ceased in the Church, those are therefore by the ordinary Ecclesiasticall call separated to the Office of Preaching, who may lawfully undertake it. 1 Tim. 4. 14. & 5. 22. 2 Tim. 2. 2, 3.

3. Those duties which are required of all those who publikely preach the Word of God in the Name of Christ, are not required of all those Christians that are gifted: as that there lyeth on them the Pastorall charge of soules, of which they are to give an account to God, Heb. 13. 17. that they ought to give themselves wholly to the reading and studying of the [Page 80] Scriptures, 2 Tim. 4. 15, 16. that they may not apply themselves to the things of this world, 2 Tim. 2, 4. that in the Name of Christ as his Embassadours they entreat men to be reconci­led to God, 2 Cor. 5. 20. that they are to distri­bute to all and every one in the house of God their portion of food in due season, Matth. 24. 46. that they are authoritatively in the Name of Christ to remit and retaine sins, Joh. 20. 21. Now all these things are not injoyned on all Christians who have received the gifts of the Spirit.

4. Hence also the Priviledges and Promises which are made to Pastours, who preach the Word in the Name of God, are not given to all beleevers who are indued with the gifts of the Spirit; as, that they are worthy of double ho­nour, 1 Tim. 5. 17. that God will by a peculiar and singular assistance of his Spirit be present with them, Matth. 28. 20. Luk. 21. 14, 15. And so a Prophets recompence and reward is distin­guished from the reward of a righteous man, Matth. 10. 42. Therefore that labour, duty, and burden, to which these Promises are made, is not imposed on all the righteous that are endu­ed with gifts of the holy Ghost.

We reject therefore the contrary assertion of those, who affirme this to be an Ordinance perpetuall and ordinary in the Church, that a private Christian indued with gifts, either or­dinarily, [Page 81] or upon occasion, being thought fit in the judgement of those to whom it belongs, may (by the Word of God) preach publikely in the Church-Assembly with all authority, though he beare no Church Office. But to us it's certain, that even under the Old Testament in the Jewish Church, every one was not ad­mitted to speake publikely in the Synagogues, but that it was the ordinary function of those that are called Scribes, and Lawyers, (the Le­vites being also for this cause distributed into many places,) whereupon they are said to sit on Moses chaire. If any were indued with extra­ordinary gifts of Prophecy, as the Prophets in Israel, this was permitted and injoyned him by the Word of God, publikely to preach in Gods Name. When the Prophet Amos was forbidden by the chiefe Priest to prophecy at Bethel, he doth not challenge this liberty to the Israelites, that they might publikely preach the Word of God in Gods Name in the holy Assemblies, but pleads his extraordinary Missi­on, whereby he was sent of God to preach this word, Amos 7. 14, 15. And so perhaps was it permitted to the sonnes of the Prophets, who were fitted, educated, and set apart for the Ec­clesiasticall Ministery, 1 Sam. 19. 20. In the Sy­nagogues, after the reading of Moses and the Prophets was ended, there were exhortations added; which Exhortations if at any time oc­casion [Page 82] required, and it so seemed good to the rulers of the Synagogue, in corrupt times espe­cially, it was indeed permitted to some, out of order, to teach and exhort; but they were al­wayes such as had testimony of their gifts, and of whom there was a generall opinion of their Mission extraordinary or ordinary, by reason of the doctrine they preached, and the workes they did. Thus at Nazareth Christ was per­mitted in the Synagogue to read and explaine the writings of the Prophets, Luk. 4. 16. As one who by reason of his Majestie and Miracles did every where obtain audience, as reverend Be­za here noteth; by which right he taught both in the Temple and every where: wherefore also the ordinary Doctors demanded of him, by what authority he did it, Matt. 21. 23. So we find that Paul and Barnabas were allowed, Act. 13. 15. publikely to speake and exhort in the Synagogue at Antioch; as being such whose fame was already knowne to those of Antioch: for they had, before this time, for a whole yeare preached the Word of God to many there, and brought many to the faith of Christ; and A­gabus who was joyned with them, did by an extraordinary gift of Prophesie foretell to those of Antioch the famine approaching; where were also many other Prophets and Doctors, who preached the Word of God both to Jews and Greekes: See Act. 11. 19, 20, 21, 25, 26, [Page 83] 27, 28. and 13. 1, 2. &c. But in the practise of the New Testament, none but Prophets by gift and Office, either extraordinary or ordinary, were permitted publikely in the Assembly of beleevers to preach the Word of God in Christs Name, as appeareth 1 Cor. 14. 29, 30, 31. &c. The Apostle speakes not of any in the Congregati­on promiscuously, but of Prophets lawfully cal­led to instruct the Church of God (saith Beza on this place) and therefore they are not to be hearkned to, who from hence gather, that any of the Assembly may speake in the Church, and who reprehend the custome of having only a Sermon preached by one.

So also in the practise of the Reformed Bel­gick Church, according to their Synodicall Canons, none is admitted to the Ministery of the Word, but by a lawfull calling and due examination of his doctrine and conversation for the time past. No man (saith the Synod of Middleburgh, Anno 1591. art 6.) shall be pro­moted to the publike preaching of the Word, unlesse he be an established Minister of the Church, belon­ging to some certaine Church. Yet this Canon excludeth not the exercises of Proposants, which are performed, the doores being shut; nor the offices of those who are sent forth to Churches oppressed under persecution.

Question 4.

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?

Answer.

THe opinion of the Reformed Churches is, that a certain Federall holinesse, whereby those who are in this manner holy have right to the meanes of Salvation, and the Sacrament of Baptisme, and whereby they are distingui­shed from Heathens, Turks, and such other In­fidels, 1 Cor. 7. 14. is communicated to a whole Nation or people, to whom God so affordeth the tables of his Covenant as that they receive and professe them, whom he cals and leades to the state of his visible Church, Rom. 11. 16, 17, 18, 19, 20. This Federall holinesse is transferred to posterity, not by the next parents inherent holinesse, by whose faith or unbeliefe their im­mediate posterity should be deprived of it, or confirmed in it; but by the mercifull will of God, whereby he extendeth the outward pri­viledges of his Covenant, promised to parents even more remote, and doth constantly afford it to their posterity professing the faith for [Page 85] many generations, even to those whose next parents were ungodly, and unfaithfull in the Covenant of God. Thus God often testifies that for the glory of his Name, and his Cove­nant made with Abraham, he hath constantly kept and continued the grace of his Covenant, and the priviledges promised, for many ages, to those children whose nearest Ancestors re­belling against God and unworthy of all the grace of the Covenant, had revolted from God: See Psal. 106. 35, 36, 44, 45. Isai. 63. 10, 11. and 51. 1, 2, 3. Ezek. 20. 8. &c. Again, Baptisme was also instituted by God to be a signe of our ingrafting into the Communion not only of a Parochiall or Particular Church, but of the Church Universall and Catholike, 1 Cor. 12. 13. And therefore those who are within the visi­ble Catholike Church, though through neglect, or want of opportunity, or the like, they have not joyned themselves to a particular Parochi­all Church, by a confession of the faith, the knowledge, and worship of the Covenant, are to be admitted to Baptisme, as also their children. But, that any be constituted in the visible Catholike Church, it is requisite that he imbrace the tables of Gods Covenant, that is, that he imbrace the Word of God, and the meanes of Salvation, and professe the faith of the Christian Church Catholike, and the Do­ctrine and Worship of the Covenant, and live [Page 86] in that holy and visible communion with the Church of Christ, which distinguisheth them from those that are strangers to the Covenant, and insidels.

We hence affirm therfore, that in the Church of Christ Baptisme lawfully may and ought to be administred, not only to those infants whose next parents have joyned themselves in a Church-Covenant to some particular Church, and in that Church-communion do lead their lives piously; but even to Infants of those who have joined thēselves to no Parochial Church, and by their wicked wayes have rendered themselves unworthy of the grace of the Co­venant, if so be they be borne of a Christian stock, and baptized parents, who professe the faith of the Christian Church, the doctrine and worship of the Covenant; and by those parents, or those that are neere to them, under whose power they are, be according to the accustomed order of our Churches offered to Baptisme.

1. Because under the Old Testament, the Children of the Israelites were admitted to circumcision, although their next parents had made defection from God, and wallowing in sinnes to their lives end, had made the be­nefit of the Covenant as to themselves voyd. [Page 87] As appeareth, Josh. 5. 2, 3, 4, 5, 6, 7. where the Children of such Israelites of whom many had dyed in their wickednesse, as well as of the godly, are commanded to be circumcised.

2. Because the childrē even of ungodly parēts, who in the visible Church professe the Christi­an faith, and the Doctrine and Worship of Gods Covenant, are under the Covenant of God, and indued with federall holinesse: for their infidelity doth not make the faith of God and his constancy in dispensing the grace of the Covenant, without effect, Rom. 3. 3. Hence God cals the children of the ungodly Israe­lites, His children although they offered them to Moloch, Ezek 16. 20. & 23. 37. For the ungodlinesse of their next parents, doth not make void the efficacy of the Covenant to­wards the following posterity which live in the visible Church; See Ezek. 20. 18, 19, 23, 36, 37, 42, 43. And therefore those priviledges and promises of federall holinesse belong to them: and so the Church ought to conferre on them the Sacraments as seales of that holinesse.

3. Because in the New Testament, those of yeares were all Baptized, by Iohn Baptist and the Apostles, Publicans, Souldiers, and whoever out of Judea and the Regions round about came to his Baptisme, without any lon­ger examination, if so be they professed the faith and confessed their sins; though there were a­mongst [Page 88] them hypocrites, generations of vipers, and debauched men: And therfore the Infants of such are likewise to be admitted to Baptis­me. This question Walaeus disputes at large, in defence of the practise of the Reformed Churches, in his common Places, Pag. 494, 495. of his Workes in folio.

1. Of those who deny Baptisme to the chil­dren of such as live wickedly, and by their un­godly life make the efficacy of their Baptisme to themselves of none effect. To these we op­pose the judgement of the Professors of Ley­den, in their Synopsis Theologiae, where they thus discourse, disput. 44. thes. 50. Neither yet do we therfore exclude, say they, from the Com­munion of this Sacrament, those Infants who are borne of a Christian stock, and baptised parents, though their parents by their ungodly life and cor­rupt faith have made the efficacy of the Covenant sealed in Baptisme, to themselves of none effect; if by those parents, or those that are neare to them, under whose power they are, they be according to the order accustomed in our Churches presented to Baptisme, because under the new Covenant the sonne doth not beare the iniquity of the father; and God notwithstanding remaines the God of such children: as himselfe witnesseth, Ezek. 16. & 23, where he cals the children of the wicked Israelites his children; whom they had begotten [Page 89] for God, though they offered them to Moloch: and out of them also doth God ordinarily gather his Church by the ordinary preaching of the word. Wherfore also he commandeth the children of such Israelites, many of whom had dyed in their wic­kednesse, as well as of the godly, to be circumcised, Josh. 5. 4, 6. and that this ought to be done both the Jewish, and the primitive Christian Church have alwayes held without controversy. Thus the professors of Leyden.

2. Of those who deny Baptisme to the Children of such, as have not joyned them­selves to any particular Church by a Church-Covenant, though they acknowledge them o­therwise godly. But, for that Baptisme doth unite men not to a particular Church only, but also to the Universall Church visible, we hold that it is to be denyed to none who belong to the universall Church. See what we have said above concerning a Church-Covenant.

CHAP. VI. Of Classes, and Synods, and their authority.

Question 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 [Page 90] to their decrees, under the penalty of Ecclesiasticall censure?

Answer.

VVEe judge that there is an Ecclesiasti­call and sacred communion betweene particular Churches, not only as they are joy­ned in a brotherly communion, and professe one common faith and piety; but also as they are Churches and bodyes of a spirituall polity, and have and exercise a government and Ec­clesiasticall discipline in common. So Ames himselfe confesseth, Medul. Theolog. lib. 1, cap. 39. thes. 27. That particular Churches, as their communion requireth, the light of nature and the equity of Scripture rules and examples teach, may, and very often even ought to enter into mu­tuall consociation, or confederation amongst them­selves in Classes 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 [Page 91] 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.

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.

[Page 92]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, [Page 93] 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 [Page 94] 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 [Page 95] 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 [Page 96] 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 two or three are ga­thered together in my name, there am I in the midst of them, Matth. 18. and I am with you to the end of the World, Matth. 28. Which pri­marily are to be understood of the inferior Consisto­ries: but there being an union and communion a­mongst themselves of all Churches, the superior consistories are comprehended likewise.

3. We deduce our argument from the pra­ctise of the Iewish Church: For the Christian Church borroweth her frame of her Ecclesia­sticall polity from the cōstitution, not pedago­gicall, but essentiall and perpetuall, of the anci­ent Church; and therfore the Churches Con­sistories are now lawfully constituted accor­ding to the same forme, according to which the Ecclesiasticall assemblies were constituted under the Old Testament. And the reason is, because it is manifestly evident, that this order, (besides that it was of old instituted by God, and by the fathers most religiously observed,) belonged onely to the [...], or good order, of a Church, not to the pedagogy of the Law, nor the distinct nature of that government. But now, under the Old Testament there were Synagogicall consistories in each City, wher­in [Page 97] the Scribes and Levits being presiding, some Elders of the people, and men more eminent in dignity were joyned to them: whose office consisted as well in teaching, as in moderating the actions of the Church, and who tooke no­tice of beleevers manners, and dispensed pious reprehensions, and Ecclesiasticall censures to­wards the vices of offenders. And there was also at Jerusalem a generall consistory or Syne­drium held, to which the most weighty mat­ters were brought, which in the lesser Syna­gogicall judicatories, either by reason of their difficulty, or the dissentions of parties could not be decided or ended. Se Deut. 17. 8, 9. 2 Chron. 19. 5, 6, 7. Jer. 26. 9, &c. This argu­ment our eminent and reverend Gersom Bucer, in his dissertation de gubernatione Ecclesiae, pag. 65. doth thus propose; and not to be tedious, it was requisite to set downe distinctly, in what re­spect the order appointed amongst the Jews doth ex­presse the polity to be observed by the Christian Church in holding their meetings. For first as of old the use of sacred Consistories, as well Synago­gicall in the severall Cities, as the supreme at Jeru­salem, was appointed by Gods institution, for the passing of judgements, and determining controver­sies. So in the New Testament even from the be­ginning of the Churches birth, the Lord would have as well particularly in each City, as in many Cities in common, some form of ordinary judica­tory, [Page 98] to the end that both the Ordination of Mi­nisters may be duly performed, and the censure of manners administred: else what could be more ab­surd, either then the Precept of Christ, comman­ding that he, who refused to heare his brethren, should be brought to the Church; or the Apostles reproofe, reprehending the Corinthians that they had neglected to proceed in the publike judicatory of the Church against the incestuous person. Nei­ther only had each particular Church their proper distinct Consistories; but that also divers Churches when more weighty controversies did arise, which could not in lesser Assemblies be determined, did in the new Testament come together to one generall Councell, the history of the Apostles testifieth, Acts 15. &c. And doubtlesse not only this ordinary su­periour Court (or Sanedrim) was kept at Jerusa­lem, but extraordinary Conventions called for the Churches Reformation, the establishing Religion, and the sincere Worship of God by a Nationall Co­venant, and for other holy occasions: See Exam­ples thereof, Deut. 29. 20. 2 Chro. 15. 9. & 29. 4 & 34. 29 Nehem. 10. 32. to 34. And such con­ventions being celebrated for morall duties, the celebration of them lyeth as a duty on the Churches of Christ at all times.

4. A fourth Argument is taken from 1 Cor. 14. 32. where the spirits of the Prophets are to be subject to the Prophets by Apostolicall Pre­cept: whatsoever therefore an Ecclesiasticall [Page 99] Prophet doth in his sacred function performe, either in sacred Doctrine, or divine Worship, or Ecclesiasticall Discipline, it ought to be submit­ted to the judgements of other Prophets. Therefore one single Prophet of this particu­lar Church is to be subject to the judgement of Prophets of other Churches. And consequent­ly Assemblies of many Prophets meeting out of divers Churches are here established, to whom by the Word of God, the Spirits and wayes of Prophets of particular Churches are subject. Other arguments are also at hand in this cause, if we purposed to contend by number of Argu­ments.

Hence also doe the Churches of the Nether­lands hold their Synods, endowed with autho­rity and power Ecclesiasticall, which do so im­pose their decrees on particular Churches, that they permit not a private or particular Church to alter the order established by the Synods: but injoyne all to observe their Canons establi­shed, till it shall be otherwise appointed by the Synods: See the Synod at Embden, Ann. 1571. art. 53. at Dort, Anno 1574. art. 91. at Middle­burgh, Anno 1581. art. 69. at the Hagh, Anno 1586 art. 79. at Middleburgh, Anno 1591. art. 80. at Dort, Anno 1619. art. 86.

We reject therefore the opposite Assertions.

1. Of those who allow to Synods and Clas­ses no other power then of Counsell and Per­swasion: [Page 100] as one brother towards another, and one particular Church towards another Parti­cular Sister Church, may be counsell and per­swasion direct and exhort to their duty: so nei­ther have the whole number of Churches that hold Ecclesiasticall Communion in Synods and Classes any other authority granted them by the Word of God, but to perswade, exhort and admonish. Against whom we use no other arguments, then what Master John Cotton himselfe hath, in a late Treatise in English, con­cerning The Power of the Keyes, Chap. 6. We dare not say, saith he, that their power reacheth no further then giving counsell: for such as their ends be, for which according to God they do assem­ble, such is the power given them of God, as may attaine those ends. As they meet to minister light and peace to such Churches, as through want of light and peace lye in errour (or doubt at least) and variance: so they have power by the grace of Christ not only to give light and counsell in matter of Truth and Practise; but also to command and injoyne the things to be beleeved and done. The expresse words of the Synodall letter imply no lesse; It seemed good to the Holy Ghost, and unto us, to lay upon you no other burden, Acts 15. 27. This burden therefore, to observe those ne­cessary things they speake of, they had power to im­pose. It is an act of the binding power of the Keyes, to bind burdens. And this binding power ariseth [Page 101] not only materially from the weight of the matters imposed, (which are necessary necessitate praecep­ti from the Word) but also formally from the au­thority of the Synod, which being an Ordinance of Christ, bindeth the more for the Synods sake. Thus Master Cotton.

2. We reject also their contrary opinion, who allow to 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, vain­talkers 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. [Page 102] 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 [Page 103] 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, [Page 104] 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 [Page 105] 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 [Page 106] 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 prejudice other Churches, they are in the Vo­cation of Pastours to proceed with the com­mon consent of all the Churches of that Synod.

3. In the acts and exercise of power Eccle­siasticall in the Ordination of Pastours, we con­ceive, there is this difference between a Classis or Synod, and a Particular Church. 1. That as it is the act of Classes and Synods, it is actus im­peratus, as it is the act of the Particular Church is actus elicitus: that is, that Synods and Classes are to take care and authoritatively to enjoyne Particular Churches that they excite their power and exercise it, for the ordaining their Pastours: But the particular Churches are to doe those Ecclesiasticall acts, whereby the Or­dination it self is performed. 2. That there be­longs to Synods and Classes an authoritative judgement of the sufficiencie and sutable sit­nesse of the person to be ordained to the Mini­stery, and of the due and orderly manner of [Page 107] proceeding in the whole Election dispatched, and the Ordination to be performed. 3. That it belongs to Synods and Classes to decree Ca­nons, and prescribe decrces, for the common edification of all those Churches, according to which the particular Church ought to doe those acts, whereby the Ordination of Pastors is performed. 4. That the Synod and Classis doe authoritatively concurre with the particular Church, in the power of sending Pastours, and in the exercise thereof, by which an Ecclesia­sticall Right is derived on the Minister. For the Ecclesiasticall Power, which is conferred on a Minister by Ordination, is derived ministerial­ly, secondarily, and subordinately under God, not only from the Eldership of that Particular Church, but from that whole ministring or governing Ecclesiasticall Society, into which the Pastour ordained is admitted by Ordinati­on, to performe the exercises of the Ecclesia­sticall Ministry. Thus we conceive these acts are to be distinguished in the legitimate Ordi­nation of Pastours, in a constituted and setled Church.

4. In a case extraordinary, when a Nationall Church is corrupted and depraved, the due power of Classes and Synods overturned and destroyed, and when the polity of the Church so utterly ruined, as that there is no more any face of it to be seen, no where any to be found [Page 108] that labour in sound doctrine, no markes of a visible Church discernable by the eyes of men: In such a case the Ordination of Pastours is in the power of the particular Church, who have received from God right to ordaine in this ne­cessity by their own Eldership: and therefore where there is no such Eldership, they first goe about the constitution of it, and then being thus constituted they performe their Ordinations by it. For that is sure, which Melancton doth oft inculcate; When the ordinary Bishops (saith he) become enemies to the Church, or refuse to af­ford Ordination, the Churches retain their owne right. For where ever there is a Church, there is power of dispensing the Gospell; so that of necessi­ty the Church must retain a right of their owne to call, elect, and ordaine Ministers. And this right is a gift granted to the Church, which no humane authority can take from it. Argum. & Respons. part. 7. de potest. Epise. argum. 2. That this power should be wholly abrogated and brought to nothing for want of Pastours, is not to be thought; but common sense teacheth that it's better in such a case to inlarge it, then that the Church should be destitute of the large fruites of the Gospels preaching: for that the Church should be then deprived of this power, when the exercise of it is most chiefly required, is ab­surd. And on the other hand, when there is no particular Church, nor Eldership, in some [Page 109] place, where there is a Church to be planted and erected, and the dispensation of the Gospel to be first introduced, here the neighbouring Ecclesiasticall Assemblies, who are by the op­portunity of occasions invited by God to afford their mutuall help and assistance in this spiritu­all matter, have power of sending Ministers and Pastours with Ecclesiasticall power for the gathering, erecting, and promoting a Church in that place: for that manner of Mis­sion is warranted by the holy Scriptures, Acts 13. 1, 2, 3. where Paul and Barnabas are sent by the Church of Antioch, to the neighbour Churches.

Hence therefore, concerning the power of Classes and Synods in the Ordination of Pa­stors, and a particular Church, we maintaine these assertions.

1. That a particular Church wanting a Pres­bytery, may not in the ordinary and setled state of Churches, performe the Ordination of Pa­stors. But the Mission of Pastors and Elders into a sacted function is to be performed by the Governours of the Churches, which is proved.

1. From expresse places of Scripture, where­in this Ecclesiasticall act is injoyned the Pa­stours and Elders, 1 Tim. 5. 22. Lay hands sud­denly on no man; and 1 Tim. 4. 14. Neglect not the gift which is in thee, which was given thee by Prophecy, with the laying on of the hands of the [Page 110] Presbytery. And that by Presbytery there, is sig­nified a Colledge of Presbyters, is proved by most certaine arguments against the Hierarchie. Our reverend Bucerus discourseth excellently of this place, Dissert. de gubern. Ecclesiae, pag. 339, 340. I know (saith he) that the word Pres­bytery, may be expounded either of the Colledge of Presbyters, or of the Office of Presbyters; but three reasons chiefly perswade me to think that we ought to rest in the former signification. The first is, that we find it no where used by the Holy Ghost, so farre as I remember, for the Presbyters Office. But that on the contrary, it's used to signifie their Meeting, is evident. For what Luke relates, Chap. 22. 66. that when Christ was apprehended, [...], the Presbytery of the people was gathered together, certainly cannot be under­stood of the Presbyteriall Office. So Paul at Jeru­salem, rendering an account of his faith, for testi­mony of what he said, citeth the high Priest, and the Presbytery, [...], Acts 22. 5. Where eve­ry one understands the word Presbytery to be ta­ken for the Company of Elders not the Office. A second Reason is, that there will appeare a kind of Tautologie in Paul's speech, if by the word presby­tery we understand the Presbyteriall Office; for the Gift, [...] which Paul bids Timothy not to neglect, in the exposition of most, signifies that Of­fice it selfe joyned with a sufficiency of Gifts. The Apostles words therefore would sound to this pur­pose, [Page 111] Neglect not the Presbyteriall Office which was given thee by Prophecy with the imposition of hands of the Presbyteriall Office. In good earnest I like it not. I know that [...] is understood by some, only of the faculty of teaching; but when Paul addeth, that it was given Timothy by Pro­phecy, whether or no will you not judge this expressi­on to suite better to the Office of teaching? for any one will easily discerne with me, that it is a harsh speech, to say, that the Faculty of teaching was con­ferred on Timothy by Prophecy, that is, by a sin­gular Revelation of the Spirit, at the Prophets Command. But on the contrary, it's a very apt expression to say, The Presbyters Office was confer­red on Timothy by his Vocation both extraordi­nary declared by the testimony of Prophets, and or­dinary, performed by the judgement of the Church, in obedience to the Revelation of the Spirit, &c. Two things doth Reverend Bucerus here evince; that by Presbytery, is understood the Company of Presbyters, and that by [...] is signified the Office of the Ministery, together with sufficiency of gifts. This place therefore doth assert, that the Ministeriall Office by the Ordination of the Colledge of Presbyters, is committed to Pastours by Gods Law and Apo­stolicall Institution.

2. It appeares from the Apostles practise, wherein Ordinations of Pastours were perfor­med by Pastours and Ministers that had the [Page 112] Government of Churches, see Acts. 6. 2, 3. Act. 13. 1, 2, 3. & 14. 23. Tit. 1. 5. &c. Nor is there any example to be found wherein the Ordina­tion of Pastours was performed by the multi­tude of the Church without Presbyters. And because the practise of the Apostolicall Church is our safest rule of Church-Government; we judge that by Gods Ordinance it cannot be, that a Pastor in setled state of Churches should be ordained, and put in possession of his Eccle­siasticall function, by the multitude of the Church. See also what was said, Chap. 4. con­cerning Ecclesiasticall Power.

II. We therefore affirme that Classes and Synods have power of sending and ordaining Pastours in particular Churches, which want Presbyteries. This assertion appeares also by the practise of the Apostolicall Church, which by Ordination did set apart and send forth Pa­stours for the Ministry of neighbour Churches, Acts 8. 14. Acts 13. 1, 2, 3. And surely that in the Reformed Churches the right of Mission for the planting of Churches, or for the raising them up out of a defect, was alwayes practised by Classes and Synods, as is knowne to all who have but so much as heard any report of Chur­ches labouring under persecution. As also the Apostolicall Synod, for supply of the Churches defect, chose and sent men for the performance of Ecclesiasticall duties necessary to that end, [Page 113] Acts 15. 22. It seemed good to the Apostles and Elders with the whole Church to choose men of their owne company, and send them to Antioch; and ver. 25. It seemed good to us being assembled with one accord to choose and send men unto you, &c. Neither did the Apostolicall Churches do this by an extraordinary Apostolicall, but by an ordinary Ecclesiasticall power; for they did this joyntly together with ordinary Elders and the whole Church, in an ordinary Synod. These Examples therefore declare the ordinary right of Mission, to those Churches who are destitute of a Presbytery or Ministery, or labour and grone under persecution and defect. But, that Mission doth inferre Vocation and Ordination, and doth conferre power of preaching, and of ruling the people, Reverend Voetius proveth by many arguments, in Desperatâ causâ Papatus, lib. 2. sect. 2. cap. 17. And it appeares from the word it self to send, [...], from whence comes sent, and sending, or Missi­on, which is nothing else but a Commission, whereby a man hath some Function or Charge fully committed to him: which is nothing else but to call, and constitute: for as Mission or sending is taken either actively, or passively, as it implies either a relation of him that sendeth to him that is sent, or of him that is sent to him that sendeth; so also Vocation, or Ordination. For all those Metaphors, to send into the Vine­yard, [Page 114] to send into the Field, to the Lords work, to the Ministery and Charge of the Flock, &c. signifie nothing else, but to call one to the Feeding of the Flock, dressing the Vineyard, or to constitute one a Pastour and one that takes charge of soules. Hence those that are called and constituted Pastors of soules, are common­ly called Apostles, [...] sent: In Hebrew, the Priest and Pastour of the Church is called [...] that is, sent, a Messenger, or Embassador, Malach. 2. 7. of the originall and signification whereof Ludovicus de Dieu speakes, Append, ad Matth. 27, 2. where he shewes elegantly, from the footsteps of the Arabick and Aethiopick root, that this name is derived from sending. Whence also Presbyters, whether the greater and extraordinary, or the lesser and ordinary, lawfully ordained and called, are sent to preach and to feed; and on the other side those who are lawfully sent, are ordained to preach. For to the actuall giving an Apostleship, or calling to the Ministery, that is, to an Active Mission of him that sendeth, there is answerable a Pas­sive Mission of him that is sent, which is an actuall Receiving an Apostleship, or Ministery: for, or Relatives, the affirming one inferreth the other. The Ordination of Pastors therefore for a Church that wants an Eldership, or is labou­ring under defects, which hinder the ordinary exercise of the Eldership, is lawfully perfor­med [Page 115] by Synods and Classes under whose Ec­clesiasticall communion they lived. So in the Belgick Churches, the Mission or Ordination of Pastors which are sent to Churches groa­ning under the Crosse of persecution, is per­formed in the Classicall Assembly. See the Synod at the Hagh, Anno. 1586. art. 4. And so of those who are sent to the Churches of the East and West-Indies.

III. We allow also this power to Classes and Synods in the right of Ordination; That even in a setled and constituted state of the Church, a particular Church which holds Ec­clesiasticall communion with other Churches in a Classis or Synod; may not performe the vocation or Ordination of their Pastors, with­out the authoritative judgement and potesta­tive mission of the Classis. This assertion is proved by these arguements.

Because he that is to be ordained is admit­ted into the holy society of the Classis or Sy­nod, and into the Ecclesiasticall body, as a member belonging to the Consistory of the Classis or Synod; in the right of that particu­lar Church, and is therefore with their judge­ment and consent to be admitted by Ordinati­on into that society. Because also by Ordina­tion a Pastor is put into the possession of his Ecclesiasticall function; by vertue of which function he may performe ministeriall acts of [Page 116] his pastorall office in other particular Chur­ches; and exercise a ministeriall authority in many cases towards other Churches: and rea­son plainly sheweth that it cannot duly be per­formed without the judgement of those Chur­ches, over whom the person to be Ordained receives ministeriall power. A particular Church may not lawfully Remove or Put-out a Pastor from his Office, without the assent and authoritative judgement of the Classis or Synod, wherein he is duly admitted a mem­ber: therefore without that judgement they cannot lawfully admit into an Ecclesiasticall office by Ordination: for it is of the same pow­er to take in, and to put out: in what manner ought is contracted, in the same is it dissolved. Hence in a Synod of the Churches was perfor­med the Ordination of the Deacons elected, Act. 6. 3. with the common consent of those Churches. So 1 Tim. 4. 14. the Presbytery to whome the power of Ordaining is attributed, doth not only denote a Parochiall Presbytery, of which sort both in townes, and in more e­minent villages, there were anciently one in each; but it signifies a colledge of Apostles or Apostolicall men; in whose number Paul was one, 2 Tim. 1. 6. (as the Apostles are some­times called Elders, 1 Pet. 5. 1, 2. 2 Joh. ver. 1, 3.) for this was done in the Church of Ly­stra, as the Dutch Translators observe from Acts [Page 117] 16. 1, 2. In which the Brethren of Derbe and Iconium were also actors, as is evident from the place; under whom are included also the Churches of the Region round about, as may be gathered from Acts 14. 6. And if those most excellent servants of God, whom God had rendred eminent, by induing them with most ample gifts, and setting them in a de­gree of an extraordinary and more sublime Ministery, would not yet at their own plea­sure without the counsels of others, admit Ti­mothy, (though named by the Spirits designa­tion) into the order of Presbyters by publike Ordination, but thought fit for the observati­on of order first to acquaint sundry Pastors and Churches with it; shall we who are no wayes to be compared with them, be yet in doubt what we ought to do? for not their sayings on­ly, but their doings also, should be to us a rule what we ought to say, and doe. And so in our Belgick Churches, according to the order established, Ordinations of Pastors are perfor­med with the consent and judgement of the Classis. As appeares by the Synod at the Hagh, Anno 1586. art. 4. at Middleburgh, Anno 1591. artic. 3, 4. at Dort, Anno 1619. art. 4.

We reject therefore the contrary assertion of those, who ascribe to particular Churches in a setled state of the Church, the absolute [Page 118] power of ordaining their Pastours, without the inspection or authoritative jurisdiction of any Classis or Synod.

Question 3.

WHether Synod and Classes have pow­er of Excommunication.

Answer.

In this controversy we hold;

1. THat a Classis or Synod of Pastors hath power to admonish and rebuke authori­tatively, and with power Ecclesiasticall, such as offend, subvert soules by error, and com­mit scandalls, Acts 15. 10, 24. This admoni­tion, reproof, and condemnation in this Sy­nod, was performed by the Apostles and El­ders in order to Ecclesiasticall censure. And this power not a power of Order, but of Ju­risdiction; performed not by the concionall key only, but the key of Ecclesiasticall disci­pline. For it's done not by one, but by many, by the whole Synod, ver. 6, 22. In the socie­ty of an Ecclesiasticall body, which had pow­er by common advise to decree this rebuke, and what ever is determined in this cause, about that question for which they came together: See ver. 2, 6, 23, 24, 25. chap. 16. 5. & 21. 25. The cause in which it was done, was not on­ly a case of conscience, but of scandall and pub­like [Page 119] offence given in Ecclesiasticall communi­on, ver. 19, 28, 29. with 1 Cor. 10. 24, 25, 26, 27. Rom. 14. 14, 15. Whereupon it is deter­mined, for the peace and edification of the Churches, that all troubles and unprofitable burdens should be removed out of the Church, ver. 2, 19, 23, 24. & chap. 16. 4, 5. and that in an Ecclesiasticall assembly, ver. 6, 15, 22, 25. So that this rebuke performed by the Apostles in order to spirituall censure was an act of Ec­clesiasticall discipline.

2. There belongs also to Synods and Classes this power, and exercise of Ecclesiasticall dis­cipline, to make Ecclesiasticall laws: which are, determinations necessary for the observa­tion of morall precepts, especially those of the first table; and for the ordering the externall Government of the Church, that all things be done decently and in order to the common edification of all.

By this power they establish outward cere­monies sutable to the due administration of the worship of God, outward formes of behaviour, and things indifferent, such as tend to the out­ward order, decency, and edification of parti­cular Churches, and make rules for directing the discipline of the Churches. The Apostles and Elders in the Synod decreed, that the Gen­tiles, who had imbraced Christ, should abstain from things offered to Idolls, and from bloud [Page 120] and things strangled, Act. 15. 25, 28. Lamber­tus Daneus discourses soundly and accurately in his Poliria Christiana, lib. 6. cap. 3. Moreover, saith he, as for the rites and ceremonies, and the outward order which is necessary in ordering the Church, let an Ecclesiasticall Synod be assembled with the command and presence of the godly surpeme Magistrate, and this Ecclesiasticall Synod duly gathered shall determine what that order, and ex­ternall government of the Church ought to bee, &c. See what was said before of the Doctrinall power of Synods.

This power of making lawes is a power of Ecclesiasticall jurisdiction and Govern­ment; for it doth direct and dispose autho­ritatively those meanes by which the govern­ment of the Churches is put in execution. For these lawes are made with the sanction of a spirituall and Ecclesiasticall penalty against delinquents, and consequently proceed from that spirituall jurisdiction from whence pro­ceedeth this threatning and inflicting of spi­rituall power. Againe the publike judge­ment of direction passed with Ministeriall au­thority, of a scandall given or taken, of cases of conscience in the exercise of charity about things indifferent, of the spirituall edificati­on of the Church, belongs to the exter­nall tribunall, and Ecclesiasticall jurisdicti­on: But he that appointeth rites of order and [Page 121] decency in the publike worship of God, and in the exercise of Ecclesiasticall discipline, must of necessity give a publike judgement passed by ministeriall authority, concerning scandall given or taken, concerning cases of conscience in the exercise of charity about things indiffe­rent, concerning the spirituall edification of the Church: for to this end are Ecclesiasticall lawes made, for the avoiding of scandall, for the spirituall edification of the Church, for the due exercising of brotherly love in Church communion. It is therfore an act of spiritu­all jurisdiction.

3. Classes and Synods have an authoritative inspection and judgement, not of discretion only, but of Iurisdiction and approbation, in the exercise of excommunications from parti­cular Churches; so that no particular Church which holdeth Ecclesiasticall communion with other Churches in Classes and Synods may lawfully excommunicate & deliver to Sa­than any member of their communion without the authoritative judgement and approba­tion of the Classis or Synod. Which ap­peares by these arguments,

That which concernes all, ought (in their own way and manner) to be handled by all, now the excommunication of any, in a conso­ciate Church, concerneth all the Churches of that society, for they all receive scandall, they [Page 122] are all liable to the danger of infection, by rea­son of the communion which they hold in one Ecclesiasticall body and society. Againe, that whole communion or society is by excommu­nication deprived of its members; and so the particular Church exerciseth excommunica­tion in a businesse not proper to it selfe, but in a mattter common which concerneth all the Churches of that Ecclesiasticall body; it ought therfore to be judged and handled by them all. The end of excommunication, that the evill and the leaven of infection be taken away from amongst them, the Ecclesiasticall society pur­ged from offences, concerneth not only the particular Church, but all the Churches of the Classicall or Synodicall society; and therfore the excommunication is to be decerned by the judgement of all, that it may attaine the pro­per end for which it is to be exercised in the Church; See 1 Cor. 5. 6, 7. The censure of Re­prehension and Condemnation, against those brethren that troubled the Churches, and sub­verted the soules of the godly, in the Church of Antioch and Ierusalem was by the decree of the Synod performed and put in execution, Act. 15. 1, 6, 24. That degree or step towards excommunication, shews that there is in the Synods power the judgement of the excom­munication: for to that assembly to which be­longs an Ecclesiasticall Reproofe and cen­sure [Page 123] [...], there belongs also, in case of diso­bedience and obstinacy, the authority and judgement of Excommunication, Matth. 18. 17, 18. compared with 1 Cor. 5 4, 5. and 2 Cor. 2. 6. For it is a part of Ecclesiasticall Binding, as the Reformed Divines doe every where teach, Furthermore, Binding, (saith Bucer, Dissert. de gu­bernatione Ecclesiae, pag. 374.) consisteth: partly in taking knowledge of the sins, which are committed with the offence of many, partly in correction, an­swerable to the quality and greatnesse of the sinnes, whereby we provide both for the Salvation of the sinners, and the edification of the Church. The kinds or degrees of correction are, Reprehension, Ab­stention from the Lords Table, and Excommunica­tion. Accordingly in the Churches of the Ne­therlands, no particular Church is permitted to deliver any one to Satan by Excommunication, but by the judgement and Approbation of the Classis. See the Synod at Middleburgh, Anno 1581. art. 62. at the Hagh, Anno 1586. art. 69. at Middleburgh, Anno 1591. art. 69. at Dort, Anno 1619. art. 76.

4. Classes and Synods have power to exer­cise Church Discipline and censure on the Pa­stors and Elders of a particular Church; or in those acts of Excommunication which are appointed for keeping of Ecclesiasticall per­sons only to their duty. Which acts consist in Prohibition, and Execution. Prohibition is, [Page 124] whereby the Church forbiddeth to Pastors and whole Presbyteries, under penalties to be in­flicted on the disobedient, what ever things are accounted scandalous to the sacred Ministery, or do hinder publike edification; as, to involve themselves in secular imployments, to take mo­ny for admitting to Baptisme, to retaine an a­dulterous wife, to take up armes in sedition, to keep Hawkes and Hounds for hunting, to use gaming, to be present at dancings, and stage­playes, which have been forbidden in Coun­cels with judiciall and definitive authority, as may be gathered from the Acts of the Councels. By Execution is understood Ecclesiasticall pu­nishment, which was according to the Lawes to be inflicted on offenders; which were va­rious, according to the quality and greatnesse of the offences. The principall are Suspension, and Deposition. Suspension, when they prohi­bited any from the whole Exercise of his Of­fice, till such time as he had given the Church satisfaction. Deposition I call that, whereby they did wholly put the offender from his fun­ction, the Greekes called it [...]: of which there are also some degrees: For some when deprived from their Office, are only hindered from meddling with holy things, but do not wholly abstaine from the Communion of the Lords Supper; other are debarred from this also, yea, and shut out from all sacred Commu­nion [Page 125] and Ecclesiasticall Fellowship. Of these censures the Canons and Histories of the anci­ent Church doe frequently make mention. And that in inflicting of these, Synods did improve their authority and endeavour, is konwn to all, that are not strangers in the Acts of the Coun­cels. But let us consult the Scriptures them­selves. When the Apostle commands the El­ders of the Ephesine Classis, to watch against such as should speake perverse things to draw Disciples after them, he intimates clearly that they had an authority to drive away wolves, Act. 20. 30, 31. The Church of Ephesus was not a particular Church of one Congregation, but a Presbyteriall Church, or an united Society of many particular Churches; as we have proved before. The Synod at Jerusalem passed a Pro­hibition and condemnation, in order to Church censure, on those Pastors who taught perverse things, and troubled particular Churches with much disputation, as hath been said from Acts 15. And thus Censure, Suspension, and Depo­sition of Pastors and Elders from their Ecclesi­asticall function, in many cases is attributed to the Classicall Assembly and Provinciall Synods, in our Ecclesiasticall Canons in the Nether­lands. See the Synod at Dort, Anno 1578. art. 9, 99, 100. at the Hagh, Anno 1586. art. 39, 40, 72, at Middleburgh, Anno 1591. art. 58, 59, 60. at Dort, Anno 1619. art. 79.

[Page 126]5. There belongs Authority to Classes and Synods, to passe an Ecclesiasticall censure against the whole Consistory of a particular Church, in case they disturbe the Church with damnable errour, or pollute it with the leaven of vices: And if they obstinately ad­here to their perverse doctrines and corrupt manners, then, according to the quality and greatnesse of the sinnes, by the dreadfull sen­tence of Excommunication to cast them out of the spirituall Communion of the Churches, and deliver them to Satan. This assertion is proved: Because a Synod of Pastours by the Concionall Key, may authoritatively in the Name of God denounce an Anathema against a particular Church erring perversly: For this one single Pastor of a Church may doe by au­thority of the Office committed to him, how much more then a Synod of Pastors? Now to an unity or Ecclesiasticall College instituted by God, to whom by authority of their Office there belongs the Concionall or Doctrinall Key, there belongs also the Key of Ecclesiasti­call Discipline, and the Exercise thereof: for in an Ecclesiasticall Colledge or Society, God hath conjoyned the Keyes of the Kingdome of Heaven, and given them together, Matth. 18. 17, 18. And in a Particular Church this ap­peares evidently; to the Consistory whereof, God hath given not only a Concionall and [Page 127] Comminatory Power to denounce an Anathe­ma, but also a Power of Excommunication joyned with it: And consequently to greater and superiour Church Assemblies also, hath God given both these powers joyntly. The Apostle attributes to the united Association of the particular Churches of Galatia a power of cutting off all those Troublers, who corrupted the sound Doctrine, and the peace of the Chur­ches, Gal. 5. 9, 10, 11, 12. what hinders there­fore but that they might exercise this power against a 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 [Page 128] 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 [Page 129] 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 [Page 130] 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 [Page 131] 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 [Page 132] 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 Ʋrsinus 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 doctrines of faith and discipline, and the sence of Scripture, being examined by ordi­nary [Page 133] 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 [Page 134] 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 [Page 135] 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 Ʋrsin'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 innova [...] in [Page 136] 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 Au­ [...]ority in the Church, it makes that this is not [Page 137] 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 mo­d [...]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 [Page 138] 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, and that golden rule is to be followed, To obey God rather then men; yet a pious sonne of the Church will not rudely insult on them, but with a reverentiall bashfulnesse avoid them, as Waldensis elsewhere speakes. But when Formes are composed and established by Synod call authority, for the promoting and deciding of truth, the establishing integritie and order in Church Go­vernment, they have then Ecclesiasticall and defi­nitive authority, whereby they may be imposed on particular Churches in Doctrinall Causes, and Ecclesiasticall affaires, under the penalty of Eccle­siasticall censure: For the spirits of the Prophets, are subject to the Prophets, 1 Cor. 14. 32 and all the Sonnes of the Church, are to be subject to the Discipline of the Church, Matth. 18. 17, 18. We hold therefore that to Churches congregated in Synods, there belongs power by the Word of God, that they may be Ecclesiasticall au­thority prescribe and impose Formes both of Confession of Faith, and Ecclesiasticall Go­vernment, which particular Churches, and their Governours, and private members are bound to confesse and receive under paine of Ecclesiasticall censure. This Assertion is pro­ved,

[Page 139]1. Because the Synod at Jerusalem, by an or­dinary Power Ecclesiasticall, did prescribe and impose such a Forme to other Churches in a question in controversie, Acts 15. 22, 29. and 16. 4.

2. Because those things which the Churches of God ought to beleeve with the certainty of Divine Fiath, and undoubted Conscience, these may Synods also injoyne, by Ecclesiasticall au­thority, to particular Churches: For by the Word of God their power extends to require of others obedience to the Faith; and may in the Name of Christ with spirituall power bring under those that are obstinate, and who stubbornely oppose themselves against the de­crees and constitutions of those that are to governe the Church. They may therefore by Ecclesiasticall authority impose on others Formes of Faith, and of obedience to the Faith, drawn up according to the Scriptures.

3. Churches have Ecclesiasticall Power to prescribe just and approved meanes, for pre­serving the purity of true Doctrine, and the peace and union of Churches, and for over­throwing the wicked counsels and endeavours of Hereticks and disturbers, 2 Cor. 10. 4, 5, 6. and 13. 10. Gal. 5. 12. 1 Cor. 4. 21. But Formes of service, and confessions determined concer­ning questions in controversie, are approved and just meanes for preserving the purity of [Page 140] Doctrine and the peace of Churches, that they be not indangered by distractions and the poi­son of errours, Act. 15. 23, 24. &c. They may therefore be imposed on particular Churches by Ecclesiasticall authority.

Accordingly, in the ancient Synods of Churches such Symbols, Ecclesiasticall Ca­nons, Confessions and Declarations of Faith were set forth; that they might thereby testi­fie not only what themselves did beleeve, but also what ought to be beleeved by others, with whom they would hold their Ecclesiasticall Communion: as all the acts of Synods doe te­stifie, in which (where they speake concerning Doctrines of Faith) they doe, by Paul's exam­ple, Anathematize those who thinke or teach otherwise; whence also is that Preface of the Athanasian Creed, [...] &c. Who­soever will be saved, before all things it is necessary that he beleeve, &c. And Calvin rightly, Epist. 87. to the Protector of England; It is requisite to provide against petulant wits, who assume to them­selves too great a licence; and the gate is also to be shut against curious doctrines: And the ready course for this purpose is one, to wit, That there be a summe of Doctrine extant, to be received by all, and this in preaching to be followed by all; and to the observance thereof all Bishops and Ministers to be bound by oath; so as none be admitted to the Ecclesiasticall Function, but who promiseth to re­taine [Page 141] that consent of Doctrine inviolate: That there be also a common Forme of Catechisme for the use of children, and ignorant people; Thus will the truth be made familiar to them, and withall they will learne to distinguish it from impostures and corruptions, which are apt by degrees to creepe upon the slothfull. For this you must be certainly resolved of, that the Church of God cannot want Catechising; for that therein the true seed of sound doctrine is contained, from whence a pure and good harvest is afterward to arise, and so to be multiplyed more and more, &c. Nor yet doth the benefit of a Catechisme consist only in the in­struction of Children; for there is withall this other benefit, that both the people being thereby instru­cted, will be better able to profit in the ordinary hearing of the Word; and also if any one being puffed up would bring in some new opinion, being called to examination by the Catechisme, he will straight be discovered. Thus Calvin.

And thus also, in our Belgick Churches, is that authority applyed to our Formes of Har­mony, to wit, the Confession, the Catechisme, and Ecclesiasticall Order decreed and confir­med in Synods, that the Profession, the Do­ctrine, and observation thereof is by Ecclesia­sticall authority injoyned to all, who will en­joy the dignity of the Ecclesiasticall Ministery, and who live in the holy union of our Chur­ches, See the Syned at Embden, Anno 1571. [Page 142] art. 2. at Dort, Anno 1574. art. 2. & Anno 1578. art. 8. &c.

The opinion of those, who grant it indeed lawfull for a private person, or even for a parti­cular Church, yea, and for all the Churches of a Kingdome to make Confessions and Formes of Doctrine and Discipline; but hold it un­lawfull and unprofitable to prescribe them ei­ther by Ecclesiasticall or Civill authority as binding Rules of Faith and Practise, that men should be constrained to observe them in Faith and the practise of Divine Worship. But now those things that are to be retain'd with that firme faith, and unmoved constancy and certainty of mind, as that for the profession thereof all beleevers should not doubt to shed their bloud and suffer Martyrdome, and the Churches with the certainty of divine faith judge that so they ought to doe; those things surely they may by Ecclesiasticall and spirituall authority prescribe to others, and constraine men to observance thereof in faith and pra­ctise, under the penalty of Ecclesiasticall cen­sure: But for the profession of the pure faith, and of the spirituall Governement of Christ's Kingdome, all who are faithfull sonnes of the Church are bound to shed their bloud: See Rev. 2. 13. Act. 7. 57, 58. Luk. 21. 15, 16. There­fore Canons and Rules of this profession, pre­scribed [Page 143] out of the undoubted Word of God, may be Ecclesiasticall authority be imposed on the Churches of God, by those who are by Of­fice to watch over the purity of Faith, and in­tegrity of Ecclesiasticall Government. Yea, and we may bind our soules by Oath, to preserve and professe the saving truth of God in faith and the obedience of faith, that we fall not away from the holy Profession and exercise thereof: See Psal. 119. 106. Nehem. 9 38. And if we may lawfully 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 [Page 144] 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; [Page 145] 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 [Page 146] 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, [Page 147] 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 [Page 148] 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 which we ought to di­rect our prayers, but also as a prayer which when we pray we may say; Pray ye therfore thus (saith he) Our Father, &c. Mat. 6. 9. and when ye pray say, Our Father, &c. Luk. 11. 2. Our Lord therfore did not only deliver a rule for prayer, but composed this prayer in set words, [Page 149] and commended it to us not only for imitatiō, but to be used in prayer: affording us in mercy a most usefull help for our infirmities, and not to be despised, and a perfect supply of the de­fects of our prayers; the use whereof though not alwayes necessary, yet we judge it oft­times safe and convenient, our Lord himselfe suggesting these words and commending the use of them. Hence in all the Liturgies of Reformed Churches that are extent, the re­hearsing the Lords-Prayer is prescribed. So Christ hath prescribed us an expresse Form of Baptizing, Matth. 28. Mark 16. and though the Churches of Christ are not by absolute necessity tied to the syllables of it, yet in the sence and substance of it we must admit no mutation. As also the ancient Jewish Church had their set forms in the use of pray­ers, blessings and thanksgivings in the cele­bration of the Passeover: which also Christ by his practise did approve to be retained; See Mr Beza, on Matth. 26. 20. Paulus Brugensis on Psalm. 112. and Scaliger de E­mendat. Temporum, lib. 6. whom he there citeth: as also Ainsworth himselfe on Exod. 12. 8. So likewise our Saviour hath by his ex­ample prescribed a Forme of words for the Lords Supper, Matth. 26. which the Apo­stolike Church thought good to retain, and is by the Apostles proposed to us to imitate; as [Page 150] appeareth from 1 Cor. 11.

Hence also in almost all Reformed Chur­ches, Ecclesiasticall Lyturgies, and Formes of Prayers are approved, as usefull and conducing to the edification of the Church: And, in our Belgick Churches, Formes of Divine Worship are together with our Psalters, and the greater and lesser Catechisme, allowed, and pub­likely extant to the view of the whole world, and carried to the utmost Indies. Masculine is the opinion of the eminent and Reverend Master John Calvin, Epist. 87. to the Protectour of England. As for the Formes of Prayers, and Ecclesiasticall rites, saith he, I much approve it, that there be one certain Form extant, from which Ministers in their function may not depart; as well that thereby provision may be made for the simplicity and unskilfulnesse of some; as also that the consent of all the Churches amongst themselves may so more certainly appeare: lastly also, that the petulant lightnesse of some may be prevented, who affect innovations; to which end also, the Cate­chisme tendeth, as I have before shewed. So there­fore there ought to be a set Forme of Catechisme, of administration of the Sacraments, and of publike Prayers.

These arguments doe also manifestly shew, that Ecclesiasticall Communion in Divine Worship may be held with those Churches, which retain set Formes of Prayers and Sacra­ments [Page 151] in the publike Worship. For no where hath God commanded that a Christian should separate himselfe from that worship which is performed by a prescript Forme: and Christ himselfe hath prescribed to his Churches Formes of Prayer and Sacraments; and ce­lebrated the Exercises of Divine Worship, according to the appointed Formes of the Jewish Churches, and we thinke it unchari­table to condemne all those Godly Churches, as guilty of superstition and will-worship, which from the times of the Apostles and the Primitive Churches downward, even to this day, have celebrated the publike Worship of God, in prescript and set Formes. And there­fore we blame the precise singularity of those men, who banish all set Formes from the Wor­ship of God, and separate themselves from all the Protestant Churches into private and sepa­rate Congregations of their own, because of the Formes used by the Protestants in the Worship of God.