A CONSIDERATION OF Certain Controversies at this time agitated IN THE KINGDOM of ENGLAND, Concerning the Government of the CHURCH of GOD.  
Written at the Command and appointment of the Walachrian Classis, BY Guilielmus Apollonii, Minister of the Word of God at Middleburgh.  
And sent from the Walachrian Churches, to declare the sense and consent of their Churches, to the SYNOD at LONDON.  
Octob. 16. 1644. Stilo novo.  
Translated out of Latin according to the printed Copy.  
London, Printed by G. M. for Tho. Vnderhill at the Bible in Woodstreet. 1645.   

To the most Excellent and Noble Lords, The Lord William Boreel, Lord of Duynbeque, etc. Counsellor and chief Syndick of the City of Amsterdam; The Lord John de Reed, Lo. of Reinswoud, etc. Deputy in Ordinary in the General Assembly of the United Provinces, in the name of the Province of Vtrecht; The Lord Albert Joachimi, LORD of Oedekenskerk in Oostende, Secretary of the Republic of tergoes; Ambassadors in the name of the High and Mighty Lords, the State's General of the United Provinces of the Netherlands.  
Most Excellent, most Noble, Magnificent, and most Illustrious Lords,  
THe Pastors of the Churches of the Walachrian Classis, being moved with the deplorable face and condition of the English Churches, would gladly contribute some assistance for the quenching of that flame of controversies, risen amongst them, concerning the Discipline and spiritual Government of the Kingdom of Christ; and afford not their prayers only, but their counsel and assistance also, meet for composing these contentions, whereby the billows of dissensions might be assuaged, and a happy peace restored to those troubled Churches. By their authority therefore and command, they have employed me in this present work; and out of pure zeal and brotherly love to those Churches, have lately enjoined me to exhibit to the Assembly of Divines at London, our Ecclesiastical Government, proved by the word of God, and confirmed by grounds of holy Scripture, and the consent of Reformed Divines. Which work being now finished, and after a diligent Examination by those Pastors approved, I offer to your most Noble and most Excellent Lordships: for to you, as is well known to us all, the tenderest care of the true Religion, and the sacred peace and unity, together with Truth, of the Churches of England, is, by the Command of the High and Mighty Lords, the State's General of the Netherlands principally committed. The promoting whereof with all your utmost endeavours would even by the event be manifest, if so be the condition of the Kingdom and Church there would permit. And surely, if God shall by his providence sometime prosper your endeavours, and make the earnest prayers of us all effectual; I do certainly trust that the wounds of the Church of Eng. may by your assistance and help be cured, and the dissensions raised, by your peaceable and prudent counsel, be composed. For God hath conferred on you large gifts of Wisdom, Prudence, Piety, and Zeal; whereby the disturbed condition of the Church of the Son of God may be reduced to the moderate counsels of Peace; and the perplexed affairs of a shaken Kingdom to the strait bonds of renewed amity. Which that the Great and Gracious God may more and more stir up and increase in you, and bless with prosperous successes in the business committed to your most excellent Lordships, I beg with fervent prayers; and from my soul desire, that he will graciously preserve your most Excellent, most Noble, Magnificent, & most Illustrious Lordships; and inspire those counsels into his Royal Majesty, and the High Court of Parliament, which, you affording your assisting endeavour, may restore to the Churches of England peace and tranquillity, together with edification in the faith, and increase of love.  
Middleburgh, the first of November, 1644. Your most Excellent and Noble Lordships most observant, Guilielmus Apollonii, Pastor of the Church of God at Middleburgh in Zealand.   

TO THE SYNOD at LONDON.  
Reverend, and Beloved Brethren in Christ, assembled in the Synod at London,  
WE have received by your most courteous Letters, written some Months since to the Churches of Zealand, an express testimony not only of your entire friendship, but also of your confidence, and sincere affection towards us, into whose bosom you were pleased to pour forth your fluctuating minds. Our wishes and endeavours are, that we may give you a real experiment of our brotherly compassion: for our very inmost bowels burn within us, with the zeal and love of Christ and the Saints, when we hear of the Churches of Christ in affliction, when the moans and lamentations of our holy Brethren pierce our ears, and when we seriously consider the causes of your calamities. O that our eyes were resolved into Fountains of waters, that we might lament day and night the desolations of the people! Our mind trembles to hear the desperate counsels and wicked attempts of those whose endeavour hath been to blot out from amongst you the whole face of a Reformed Church, and totally to hinder all better counsels, and have brought it thus to pass, that the band of the Kingdom being broken, all things are now involved in a cruel war, all hope of peace and agreement taken away, and the happiness of Church and Kingdom overthrown. But as God doth by his favour prosper right counsels, so for the most part he brings the wicked plots of men upon the heads of those who contrive them, and by a divine wisdom doth overrule the vices of the world, whereby his Church is oppressed, either to the safety of his own, or a trial of their Piety. For whoever they are that truly love God, they do not fasten the Anchor of all their hope on the barren sands of mutable things and humane strength, but on the solid Rock which cannot be moved by any waves, that is, Jesus Christ, the Church's Husband, peculiar and present with every one. In whose bosom  do with full confidence repose themselves, and cast all their care on him alone, are quiet in the midst of troubles, and enjoy comfort; and are as well thankful in adversity as in prosperity. Though, to speak the truth, what is adverse, but that which hindereth us in our course to eternal happiness? what is prosperous, but that which conduceth to it? Christ is both the Husband, the Lord, and Physician of the Church. The Husband, because being out of love to us drawn to die, he hath knit us to himself, and himself to us in an everlasting Covenant: The Lord, because by the price of his blood he hath rescued us from the tyranny of Satan, he governs us, and bears rule in us, and disposeth at his pleasure of his own propriety: The Physician, because he is the Saviour, he alone doth efficaciously heal the evils of men, dispelling the diseases and distempers of the souls, purging his Church, and restoring it to health. He is ofttimes more merciful when he sendeth bitter things, then when he refresheth with sweet things. He knows what is expedient for his Church, and is neither slack nor sleepeth in the care of his. We ofttimes judge those things prosperous, which are most adverse, and think those things adverse which are most prosperous: Our duty is to obey, it is Christ's work to judge. All prosperity is from him, from whom if it proceed not, it cannot be called prosperity: from him cometh adversisity, which, to us, he makes to be either a remedy, or a gain to Piety: by that he comforteth our infirmity, that we may be able to bear it, by this he tryeth and crowneth our faith: The Church cannot have entrance to the glory of heaven but by the cross, that is the common way of all, whether we be Kings (as one speaks) or poor Peasants, every one must take up his own cross: But Christ liveth, ordering the Scene of humane affairs by his secret counsel. We pray, therefore, that he who knoweth what is conducing to the good of mankind, of his Church, of you, would vouchsafe to inspire such counsels into the hearts of Princes, which may restore to you Godliness, together with holy agreement, and prosperity: since we see we have nothing but prayers left for the asswaging the floods of troubles amongst you. O God of Peace, remove this confusion from the Church of thy Son, from the flourishing Kingdom of England. O Lord Jesus, the fountain of all peace, dissipate the counsels of those who out of a desire of spoil, being greedy of glory, stir up the tumults of wars, and waves of persecutions, even against those who deserve it not. Thou art the Redeemer, save thine own purchase: Thou art the Saviour, suffer not those to perish who depend on thee: Thou art the Lord, vindicate thine own possession: Thou art the Head, afford succour to thy members: Thou art the Prince of Peace, inspire those that are thine with mutual love: Thou art God, have compassion on thy suppliants. And you, Brethren, endure labours with a good courage, and compose your spirits, that for the cause of God, and the Churches good you may with assured hope and firm confidence undergo whatever by the counsel of God is laid upon you. There is no affliction so great, but humane nature may bear it, if accustomed to it, especially if there be Christian Fortitude, godly confidence, and a courageous mind. Think with yourselves not only thus, That the Affliction doth thereby become the more mild, if born with patience: but that also the Philosophy of the Gospel binds you wholly to intrust and commit your affairs to God our Saviour; like as one sick and in danger of life commits himself to the Physician anointing, bathing, lancing, searing: being persuaded that in whatsoever ways he disposeth of your troublesome condition, he will do it all for your health's sake. We are not to prescribe to God, let him save or destroy, do what he will; and know that he willeth nothing but what is best for you; you shall have God with you while you labour with a good resolution in a good cause; and you shall have with you the righteous cause of faith, which was ever at last victorious against all the assaults and subtleties of the wicked, and will doubtless be so now, though God in his just judgement for the grievous sins of men may suffer the ship of his Church to be tossed in these waves. Christ hath purchased the Church, his Spouse with his own precious blood, and hath promised to be with her to the end of the world; he will not therefore now forsake her, but rather confound those who fear not to extol themselves against the truth; from the great and gracious God therefore expect a happy issue. The seeds of mourning and of tears promise a harvest of glory and joy. God will pour forth the oil of gladness on those that mourn in Zion; he will cloth them with the garments of salvation and praise, who are oppressed with a spirit of heaviness. The House of God shall be purged by your tears, God hath sent a fire into your lands, not to consume the golden and precious vessels of the Lord, but to purify the sons of Levi, and to cleanse his house from the dross and filth of false and adulterate worship, superstition, schisms, errors and offences; that there be offered in all your borders a pure offering of spiritual worship according to God's Institution. For how great a thing are we to judge this, that these troubles of your Churches have produced this holy Covenant between the three Kingdoms; plucked up by the roots the differences between your Kingdom and that of Scotland; conjoined the English and Scots as brethren in the strictest bonds of unity, and engaged you all really, constantly, sincerely, and to your utmost power to labour and endeavour to defend and maintain the Reformed Religion of the Church of Scotland in Doctrine, Worship, Discipline and Government against the common enemies; and also to endeavour the Reformation of Religion in the Kingdoms of England and Ireland in Doctrine, Worship, Discipline and Government, according to the Rule of the Word of God, and the Pattern of the best Reformed Churches: as likewise to bring the Churches of God in these three Kingdoms to the nearest Conjunction and Uniformity in the Confession of Faith, form of Church-Government, Directory for Divine Worship, and Form of Catechism, that all you and your posterity after you may as brethren live in the true Faith and mutual Love, and that the Lord may be pleased to dwell in the midst of you. Which sacred Oath doth promise fruits greatly profitable to the Churches of God, and exceedingly desirable, wherein you have bound your souls under an execration, if you do not holily, sincerely, and constantly in the presence of God perform those things you have covenanted in the former heads of the Covenant. We beseech you therefore in the name of God, that, denying all humane affections you deal faithfully in this business, you do wholly cast forth of the house of God, not only the Bish●tyranny & superstitions already suppressed, but also heresies, & schisms, and whatsoever is contrary to sound doctrine and the power of godliness, as your Oath asserteth. Let your own consciences judge, how heresies of all kinds can pass unpunished, manifold seeds of schisms be spread without control, and profane doctrines of errors be commonly vented in public, in that city which by so express, so sacred, and severe an oath hath bound itself in the presence of God to cast out all errors, heresies, schisms, from the house of God. Pardon us, Reverend Brethren, it is just grief of heart that enforceth us to complain, for that we understand that in Religion, the public worship of God, and the spiritual Government of the Church, there are such confusions rise amongst you: that those amongst you who endeaour schisms, spread heresies, traduce the Reformed Churches, breed stirs and render the Church's face polluted, do so without control exult. The true Church of God favours, not seditious proceed, as being, by instinct of its holy nature, averse from all dissension: for it is truly that Vine and that Figtree in the parable, in the book of judges, which being by a message from the Trees called upon to bear rule and to wage war, answered, that they could not leave their natural sweetness, and be involved in troubles. We exhort you therefore in the Lord, and do seriously in the abundance of charity require you, that you take care to discover a way and means whereby you will endeavour the removal of this loathsome evil of schisms and errors, while the disease is yet curable, from the midst of your nation, of your city. Unless you do timely withstand the spreading gangrene of separatists and the unlawful conventicles of schismatics, farewell all sacred discipline of the Church, due policy, and spiritual government. We have had experience, in the troubles of our Churches, of the subtlety of those who being day and night intent on innovating, leave no stone unmoved, go to and fro by sea, by land, to gain disciples and patrons of their cause, and so at last by force and fear curb and oppress the cause of Truth and of God. The remedy comes too late, when evils have gotten strength by long delays. The heavenly affairs of the Church go to ruin, when by worldly reasonings of humane wisdom they are protracted, abated, retarded, settled and unsettled. It is not unknown to the Churches of God what are the dispositions of Heretics and Schismatics, who study to innovate, carry on their affairs subtly, and first like the mysteries of Ceres they keep them close, and do first covently sow the seeds of dissension, they love the dark, say, and unsay, and say again, as they find suitable to the affairs and times, and are hardly drawn forth in public: but when with open face they come forth to the light, they threaten ruin: Believe us upon our own experience. You must therefore speedily withstand their designs at first. These things we advise, Dear Brethren, with a mind troubled and perplexed, yet brotherly and truly pious; for we sigh, and from the most inward sense of heart cry to God, both in private and public, for your civil wars, intestine confusions, the dubious and darksome condition of the Church with you. We are anxious for you, and therefore are forced to change our voice, and pour forth the grief of our heart into your bosom. We are transported with zeal for the glory of God, the beauty of God's house, the government of Christ's Kingdom, and the Churches peaceable unity. Lord jesus ●digest this Chaos of confusions, let thy Spirit spread itself upon these waters of evil fluctuating opinions; thou by thy Spirit hast reconciled earth and Heaven, by it thou hast joined so many tongues, nations, and several sorts of men into one body of the Church, which by the same Spirit is knit fast to thee her head; vouchsafe therefore to renew that Spirit in the hearts of our brethren, that all these confusions and calamities may cease amongst them, and may tend to the advantage of godliness to thy Church. Reverend Brethren, we are desirous to repay to you our debts. When our country was on a flame by the intestine dissensions about Religion; by your help, counsel, and assistance were our wounds healed, our griefs assuaged: when you therefore lie under the same disease, we labour in way of gratitude to heal you. This is our end: this is that we aim at. This our labour we bestow to this end, that the seeds of schisms may be pulled up, that the divine government of the Church of Christ may be established amongst you, and the true peace of Christ's Kingdom brought to you. We join therefore with these letters, our judgement concerning certain controversies now agitated in your kingdom, we omit many others, maintained by heretics and schismatics which disturb the peace of the Church, nourish dissension, and put a stay to the desired reformation of the Churches; not that we would call you to give an account at our tribunal; far be it from us; for we acknowledge that there are amongst you, and those brothers who maintain the contrary part in these controversies, men learned, godly, lovers of peace, who are abundantly sufficient in judging, explaining, and deciding all these controversies; but in quenching a common flame in a city, they not without cause run to help even uncalled, whose neighbours house is on fire: we are bound not only by the same bonds of Ecclesiastical unity, but by the common danger, and hazard of the Reformed Churches, to afford our advice and prayers, for the removing of those opinions which would bring injurious and destructive damage to our Reformation. You have called upon us, in your most courteous letters, that we would be helpful to you in your shaken condition by such remedies as by our common advice should be thought meet: and we have judged it at this time most suitable, to show to you, who are in conflict, your diseases and their remedies; to signify the practice and laws observed by our Churches, in their spiritual Government and public Worship of God, and to vindicate them by the Word of God, against the erroneous conceits of some. Of Some, we say, for we are assured that the whole body of the Church is not yet infected with this ulcer: and therefore what we have gathered out of the public writings daily published amongst you, we desire not to impute to any, but those who defend, nourish, and maintain those perverse opinions, or receive them into their Churches. If some of those brethren of the contrary opinion do in aught differ from them, we wish they would declare so much by public writing, and express it by common consent, that the Reformed Churches of Christ might be freed from the just fear which their writings have caused them to conceive. For not without cause do the godly conceive that those are hatching some monster, that use shifts, and dare not with open face clearly set down and maintain their opinions. Therefore by the name of Christ and the love of the spirit we beseech those brothers, that they would clearly, sincerely, plainly and distinctly without the vizard of Rhetorical flourishes, declare and describe to us their Ecclesiastical policy, and form of public worship, not here and there a piece, but in the whole frame of it, and that they would not vent doubtful expressions in public, but in a due order, which tendeth to edification, manifest it to the Reformed Churches of Christ, if there be aught deficient in their Ecclesiastical Government; that with a peaceable brotherly mind, and in a due manner the truth may be searched out, and held forth in public to the eyes of all. These things we persuade, most dear Brethren, with a mind studious of your affairs, most desirous of peace, well-affected to you, solicitous for the cause of the Church of Christ. And we pray that God, the Father of lights, would by the beams of his Holy Spirit enlighten your minds with the knowledge of his sincere Word, unite your hearts in the bands of brotherly love, incline your minds to the Kingdoms and Church's Peace.  
Middleburgh in Zealand, Octob. 16. 1644. stilo novo. Subscribed in the name of the Walachrian Churches, by us, 

Jacobus D'Herde, Precedent of the Walachrian Classis, pro tempore.  
jodocus Larenus, Assessor, pro tempore.  
Isaacus Hoornbekius, Preacher at Middleburgh.  
Cornelius Beuckelarius, Preacher at Vere.  
Melchior Burrs, Minister of West Souburch.     

Errata.  
PAg. 98. lin. 16. And doubtless, etc. to the end of this Section, change of letter. p. 104. lin. ult: Luke relates, unto p. 105 l. 9 Calvin, these words must all be in the same letter as the former and the following. p. 113. l. 19 And it appears, etc. until p. 114. l. 13. where he shows exclusiuè, all these words must be in other letter. p. 114. l. 5. and one deal. p. 136. l. 11. Though therefore, etc. fifteen lines change of Letter. p. 137. l. 2. For a Synod, etc. this whole page and the following, unto lin. 20. We hold exclusive, change of letter. p. 97. l. 1. deal being. l. 18. read and not to be tedicus. p. 98. l. 21. read see examples. p. 114. l. 10. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 128. l. 27. deal so. p. 137. l. 22. r. this is. p. 135. l. 3. and 1●. 5 Indices lin. 16. 1. Index.   

A Consideration of certain Controversies at this time agitated in the Kingdom of England, concerning the Government of the Church of God, sent from the Churches of Walachria to the Synod at London, to declare the sense and consent of their Churches.  

CHAP. I. Of the Qualification of Church-members.  
Question.  
WHether there be none to be admitted into the Communion of the external visible Church, but who is endued with the real internal holiness of Regeneration, and with justifying faith in Christ: or, who upon strict examination doth manifest such evident signs of true faith, and real internal holiness, as may convince the consciences of the Church to which he joineth himself, of his sincere faith, repentance and communion in Christ: and that if any Congregation admit others, in whom there is not evident proof of these signs, they admit impure and false Church-members?  
Answer.  
THe Reformed Churches distinguish between the Mystical invisible Church of Christ; which is the Company of Believers 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 Christ's Spirit inwardly working: and the external visible Church of Christ; which is the company of those who profess 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 spiritual Communion with Christ. The admission of members into this Church is God's work, who by effectual saving Vocation doth engraft men into the mystical 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 complete external communion of the Church visible, and aught to admit all such, who by external federal holiness are separated from the world, are instructed in the knowledge of God and of the true Religion, profess the name of Christ, and walking without offence in their outward conversation, are accounted in the judgement of Charity as true Believers, and upon examination of the Eldership concerning these things, are received into brotherly and Ecclesiastical Communion.  
We grant therefore in this question. 1. That any one be in foro Dei, at God's tribunal, a true member of the Church invisible, there is required in him, that he be endued with real internal holiness of regeneration, and justifying faith in Christ.  
2. That it is man's duty who will duly for Salvation join himself to the Church, that he truly believe in Christ, and being endued with real holiness, worship God aright in all his ways.  
But we affirm, that to the external and visible Church, the Pastors are to admit those who profess the true Religion and faith of Christ, lead their lives without scandal, or being fallen into scandals do by repentance wash them away in foro Ecclesiae, at the Church's Tribunal, submit themselves to Discipline, publicly frequent all exercises of divine worship, and desire Church Communion with us: although they do not manifest such evident signs 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 Ecclesiastical 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 endued 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 external Church, and the visible communion thereof, who being adorned with federal holiness did profess the true God of Israel: as appears by the admission of the whole people into that Church, Deut. 29. 4, etc. Josh 24. 23, etc.  
3. From the description of the Church visible, the nature whereof is described in the Word of God, that it is as a Barn wherein the chaff 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. From 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, carnal men, schismatics, and others not endued with real holiness 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, etc.  
Thus have our Divines determined this controversy. Calvin. Instit. lib. 4. cap. 1. sect. 7. But ofttimes (saith he) by the name of the Church the Scriptures intent the whole multitude of men throughout the world, who profess to worship one God and Christ, are initiated by Baptism into his faith, testify 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 Ministry instituted by Christ. But in this multitude are many mingled who are hypocrites, and have nothing of Christ but the name and show, etc. which in respect of men is called a Church, and we commanded to maintain the communion of it. And, sect. 8. he shows, that it is the Prerogative of God alone to know who are unfeigned 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 children, herein he applieth himself 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, profess the same God and Christ with us. Hence Ames affirms 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 soul, to wit, the gifts of grace; and the body, or outward profession, whence it comes to pass, that some are both of the soul and the body of the Church, others of the body only and not the soul. Which, saith he, is expressed by Alexander Alensis in other words, when he saith, That evil 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 mystical. 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, ofttimes not in truth, because of a vocation and profession external, but oft hypocritical. So almost all the eminent Reformed Divines affirm 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 Ecclesiastical Fellowship amongst themselves. See both the Trelcatii in their common places, loco de Ecclesia. The Professors of Leyden, disp. 40. thes. 33. Hence also have our Belgic Churches in our Nationall and Provincial Synods ordained, that he be admitted to the Lords Supper, who hath first made profession of his faith, submitted himself 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 affirm the external and particular visible Church to be the proper subject to which belongeth the Covenant of Grace, all the Promises of God, the Properties, and Privileges which Christ the Mediator hath purchased for his Church. The reasons of our denial are:  
1. Because that Church for which these privileges are purchased, is perpetual 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 Privileges are purchased by Christ the Mediator.  
2. Those Churches, for which all these promised Privileges are procured, are called out of the world, by the word and Spirit of God, to faith and holiness, and have sincere and inward Communion and fellowship with Christ and all true believers: whence frequently in Scriptures they are called the Spouse and Beloved of Christ, Cant. 4. 7. Eph. 5. 27. The Holy Zion, 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 himself, to present her to himself glorious not having spot or wrinkle, Eph. 5. 27. The Body of Christ fitly joined together and compacted by that which every joint supplieth, Eph. 4. 16. It's called Christ's people whom he saveth from their sins, Joh. 10. 16. Matt. 1. 21. God's 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 Lamb's wife, Apoc. 21. 4. All which, and such like, do not agree to an external visible particular Church, as such, Rom. 9 6. but only to the Church invisible, which Christ had redeemed with his blood, Acts 20. 28.  
3. The Privileges promised and procured for the Church of God (amongst many others) are these, That God puts his Law, and his Fear 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 blood of Christ, Act. 20. 28. Eph. 5. 27. But these agree not to an external and visible particular Church: Therefore that external visible particular Church is not the proper subject of the Covenant of grace, or of these Privileges which by Christ our Mediator are procured for the Church.  
Whereunto the Reformed Divines assent, See (amongst others) the Professors of Leyden, in their Synopsis Theologiae, disput. 40. Thes. 29, 30, 31. And Ames himself against Bellarm. tom. 2. lib. 2. cap. 1. not. 10. where he affirms 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, quickened, acted, and guided by the Holy Spirit, partaketh of all spiritual blessings, so that the gates of hell shall never prevail against it; doth properly and fully agree not to the whole multitude of those that profess the Christian faith, but to those only that are true believers: or, they agree to the Church militant according to i●s essential nature peculiar to true believers; not according to its external 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 external fellowship of the Church, but such as have been by a strict examination first tried by other believers, or the Elders of the Church, in the exercises of Piety, the duties of Prayer, holy conferences, and spiritual Communion, and have manifested to them evident signs of Regeneration: and have afterwards, before the whole body of the Church, publicly professed a sincere confession of faith; and have either by a continued speech, or by questions and answers, made manifest by evident signs the saving grace of God in them, whereby they are translated from the kingdom of darkness to the Kingdom 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 ways of God. For we read not that in the Apostolical 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 joined 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 endued 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 solemn Protestation to submit themselves to the Discipline of the Church, a testimony of an unblameable and inoffensive life. As also Ames himself affirmeth, that men are duly admitted into the Church by a confession of Faith, and promise of obedience. Medulla. lib. 1. cap. 32. thes. 17. And in some more numerous Churches in the Netherlands it is the custom and practice, for the Churches greater prudence in admitting members, that those who desire admission into Church-communion, before their solemn profession of faith, are for some weeks several times privately exercised, and instructed if they be not sufficiently exercised; and this instruction is by the Ministers in the Visitation of their several precincts, and is also publicly 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 undergo an examination before the consistory in their consistorial meeting, or before the delegates of the Consistory; which is performed by the Minister through all the points of Catechism; And last of all having been thus tried, they do in public before the body of the Church by a bare affirmation give answer to these general 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 becometh this 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 custom 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 Ecclesiastical prudence in so grave and serious a matter. In the mean time we esteem that order established in our Ecclesiastical 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.  
Whether a Church-Covenant solemnly made between the Members and the Governors of a Church publicly before the whole Church, whereby the members of a particular Church are by a public and express agreement and promise associated and united amongst themselves, to exercise the fear and sacred worship of God, unity of faith, brotherly love, mutual edification, and all duties of piety in a holy communion with God and amongst themselves; be absolutely necessary and essential 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 Ecclesiastical communion, expressed by certain external acts appointed by God, and to be exercised in a visible Church society, under one ministry, and spiritual discipline. But this union, they affirm, the members of a true Church enter into amongst themselves, when they are united in one external profession of the truth and holiness, and in the same baptism; and will frequent the same divine worship, be subject to the same Church Governors, be governed by the same law and jurisdiction Ecclesiastical; and do submit themselves to the same discipline, and partake of the same Supper of the Lord. And in this union there is, they affirm, a kind of tacit and virtual Covenant, which uniteth the faithful into a particular Church: although such a solemn Covenant between them in express terms be not publicly 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 faithful 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 virtual Covenant between the members of one and the same external particular Church: whereby they are obliged to the performance of those mutual 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 public worship of God, and be ruled by the same law and jurisdiction Ecclesiastical: 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 express and solemn Covenant, in the presence of God and the Church, upon extraordinary occasions, entered into, by all the members of the visible Church of one nation or kingdom: when the Church in that kingdom 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 accrue to the Church of that kingdom any new right, but that right which before they had to enjoy 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 solemn Covenant in the presence of God.  
4. Neither do we hold that the Covenant mentioned in the Question, is for the matter of it altogether unlawful: for it is lawful also expressly, publicly, and solemnly to vow to God those things which are in the precepts of God enjoined to all believers: But that necessity of making this public, solemn, and express Covenant, in the presence of the whole Church, requiring it as a thing of absolute necessity to the essential constitution of a particular Church, we do not acknowledge: but that union above mentioned, we conceive sufficient by the word of God for the joining men professing the faith into one particular Church. So that, by the word of God, to the essence and entireness of a particular Church, this union is sufficient.  We deny therefore in this controversy: 
1. That a solemn and express Church Covenant, between the Governors of a Church and the Members of it, publicly 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 essential 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 also, that by such a Church-Covenant that right is obtained which the members of a Church in Ecclesiastical communion have to the Sacraments of grace, the privileges of the Ecclesiastical Ministry and other benefits which Christ hath given to his Churches.  The Reasons of our denial are these: 
1. Because the Apostles have not ordained any such Church-Covenant between 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 Baptism they received such as professed the truth and holiness in●o the Church visible, and joined in the same exercises of divine worship with those who were without any such Covenant received into an Ecclesiastical 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 entered not into any solemn Church Covenant in the admission of members: but only on extraordinary occasions, when they had made defection from God, all the faithful of the whole national 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 enjoin any thing upon the consciences of men, (as absolutely necessary to enjoying the Sacraments of divine grace, and the benefits of the Ministry of the Church,) which God hath not enjoined; without damnable will-worship. But God hath not enjoined such a Covenant on the consciences of men as absolutely necessary: for there is no law of God wherein he hath enjoined a necessity of this Covenant as the essential form of Church-communion, so as that without it no man can be member of a visible Church, or have right to the seals of the Covenant: Therefore the necessity of this Covenant is a will-worship; and so to be rejected.  
4. The means whereby the members of a Church visible are associated and united into external Ecclesiastical communion, are Baptism 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 Baptism engrafted into the body of the Church visible: which in those of years is joined with an embracing and profession of sound Doctrine and subjection to the ordinances of God; as appears in the believers, Acts 2. 41. the Bereans, Acts 17. 10. and by Christ's commandment, Mat. 28. 19  
Hence say the Professors of Leyden, that beside the primary uses of the Sacrament of Baptism, there are other secondary uses of it: to wit, the external engrafting them into a particular visible Church, Acts 2. 41. the uniting of Christ's 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 unbelievers. This Church-Covenant therefore is not the formal reason of our Ecclesiastical communion in the Church visible. Hence also 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 have all essential requisites necessary to Church communion in the visible Church.  We reject therefore the Opinions of those: 
1. Who make this Church-covenant to be the Form of the Church of God: so that true believers professing the faith are indeed Materials of a Church, who yet so long as they have not entered into such a Covenant want the Form of it; and therefore are no true Church of God. The Argument upon which we reject this position, is, because the Form 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 Ecclesiastical company, who are not joined 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 Ministry, of the power of calling and ordaining Ministers, of a lawful administration of the Sacraments, of Ecclesiastical Jurisdiction, etc. And denies all that are baptised, etc. in those Churches, to be truly and rightly baptised, etc.  
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 enjoy the benefits of his Ecclesiastical function; and the members of the particular Church amongst themselves exercise the care and power, and hold Ecclesiastical communion and fellowship; whereas it is certain out of the Word of God, that the Ministers and Pastors of Churches receive Ecclesiastical power over their flocks, and the people become subject to the Ministry of their Pastors for the Salvation of their souls and their mutual edification in faith, not from any contract which those men make amongst themselves, but from Gods Calling, whereby the Pastors are sent forth by the Church of Christ to the Ministry; and the flock enjoined by divine appointment, to receive the ministry and labour of their Pastors by God's 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 certain also that believers amongst themselves have charge of each other by virtue 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 mutual care from all. Leu. 19 Heb. 3. and 10.  
3. We reject also the opinion of those who affirm, that the Sacraments of the Old and New Testament, are signs and seals to confirm this Church-covenant, and so instituted by God for the ratifying of it; that they are to be administered to those only, who are by such a Church-covenant united amongst themselves; but to be denied to others, though known to be Godly, who be not in such a Church-communion and strict fellowship. Whereas it doth most clearly appear out of the holy Scriptures that the Sacraments were instituted by God in his Church, chief and in the first place to be signs and seals 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 Baptism, 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 seals of our outward engrafting 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 Catholic Church; so that he that is baptised is not baptised into the communion only of this or that particular, or parochial Church, but is joined into that one body of the Church Catholic and universal: as the whole Ministry of the Church is given by Christ to men, to bring them to the unity and conjunction of the Church Catholic and universal, and to engraft 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 universal, Matth. 18. 17, 18. so the Sacraments of Baptism and the Lords Supper are seals to a man of Ecclesiastical communion, not only in a particular Church, but in the Church universal. And therefore we hold that these Sacraments are to be administered not to those only who by a Church Covenant have joined themselves to some particular Church, but to all the members of the Church Catholic, who have duly prepared themselves for the partaking of them. Thus our Belgic Churches deny not the seal of Baptism to the children of those parents, who have not by a confession of faith and submission to Ecclesiastical Discipline, joined themselves to any particular Church; according to the practice of the Jewish Church, Josh. 5. 4, 6. as neither do we deny the participation of the Lords Supper to those who by reason of the necessity of their calling cannot join themselves to any particular Church, but are forced to travel through divers Parochial Churches.   

CHAP. III. Of an institute visible Church.  
Question.  
Whether no other external visible Church be described in Scripture, and acknowledged by the word of God, but a parochial or particular Church: which is confined to such limits, as that of necessity it must be such as may be contained, and aught to meet, ordinarily in one place, for the celebrating of God's public worship, and all the Ordinances of God with mutual 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 God's ordinances, is unlawful and repugnant to the word of God and the Apostles institutions concerning the constitution of a Church described in the holy Scripture?  
Answer.  
WE judge an external visible particular Church, to be a Church duly and lawfully constituted according to the pattern of the Churches erected by the Apostles, which, when it may be, doth in one Place under the inspection of one Pastor and Elders adjoined, frequent the service of God for their mutual 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 several places exercise the divine worship of God and the work of the Ministry, under more Pastors and Elders joined 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 Apostolical institution. And therefore we also conceive that the visible Church described in the holy Scripture, is not only a parochial or particular Church, but that there is also a Nationall and Universal Church, dispersed through a whole kingdom, yea through the whole world; which doth in Ecclesiastical communion make up one body Catholic. Yea we affirm that the name Church in Scripture is applied to a company of Elders with Ecclesiastical jurisdiction assembled together for transacting Church affairs.  
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 lawful, and consonant to the word of God and the Apostolical institution, though they exercise the worship of God and the work of the Ministry in divers places, under several Pastors and Elders joined into one Presbytery. 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 believed 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 joined in a common Presbytery for Ecclesiastical jurisdiction, Acts 19 8, 9 and 20. 17, 18. which did also 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 school or house celebrate the worship of God, is impossible: It's certain 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 own 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 God's 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 perform holy duties. Hence also in our Belgic Churches in some greater towns, though there be more believers than can celebrate the holy worship of God, and exercise other ordinances of Christ, together in one place; yet they are not divided into several Churches, but do together make one visible Church, under the common Presbytery and government of divers Pastors.  
II. We affirm, that a visible Church described in the holy Scripture, was not only parochial or particular, but there was also a Nationall Church, of one nation or kingdom, which consisteth of many and divers parochial Churches, joined under one Ecclesiastical government, and knit together amongst themselves by a mutual visible communion and fellowship Ecclesiastical. We deny indeed that there can be any such Typical Nationall Church now under the New Testament, as the Jewish Church was; wherein all of that nation were bound to a public and solemn Typical 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 carnal precepts of the Old Testament. We reject also that Nationall, and Provincial form of a Church, introduced by men, in which many Churches are united and subjected to a Cathedral Church, and depend upon one visible Pastor, who is Pastor and Lord of all other pastors and inferior particular Churches; wherein the inferior Churches enjoy Gods holy ordinances, and Ecclesiastical power by derivation and commission from the power and jurisdiction of that Cathedral Church or that Nationall or Provincial Pastor and Bishop. For these are the inventions of Antichrist, which bring a tyranny into the Church, and overthrow the power granted by God to the Churches and pastors. Yet such a Nationall and provincial Church we acknowledge, wherein many particular Churches are by one visible Ministry and Church-government joined into one collective Ecclesiastical body visible, for celebrating all those ordinances of God which are necessary to the visible ministerial government of those Churches, and mutual Ecclesiastical 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. joh. 12. 42. all which were yet conjoined into one national visible Church which God had chosen out of every nation and people, Deut. 7. 7. and 32. 8. But the Churches of the New Testament are of the same nature and form, in all effentialls which do constitute a Church; as having the same Faith, the same Covenant of grace, the same signs of that Covenant for substance, the same way of Salvation, the same Religion, the same visible profession of Faith (which constitute a Church visible) common to both, and differ only in accidental typical ceremonies, which change not the essence and form 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 moral and perpetual therefore, that those many Synagogues, and parochial or particular Churches, should unite into one Church Nationall. Hence also the Jewish Churches brought to the faith of Christ under the New Testament, though dispersed through divers Countries, were joined into one Ecclesiastical 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 several particular Churches, as appeareth Gal. 1. 2. and yet was united into one Ecclesiastical 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 command to the Galathians concerning an uniformity of government in external discipline and worship to be observed amongst them, against the seducers & false teachers, Gal. 4. 10. etc. 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 Provincial.  
3. The particular Churches of one province or nation, which in the ministerial government, in Ecclesiastical fellowship and communion are conjoined and united into one visible Ecclesiastical body, for the exercising visible acts of Church communion jointly amongst themselves; those constitute a Church Provincial or Nationall. For the members which do in an Ecclesiastical manner mutually exercise amongst themselves visible acts of Ecclesiastical communion, and do together jointly participate in the same acts and privileges of a Church, they make one visible body of a Church. But the particular Churches of one Nation do according to the Word of God, exercise amongst themselves such visible Ecclesiastical communion: for they do by their particular members, by their Pastors and Elders delegated, sometimes hear the same Word, frequent the same divine Worship, partake of the same Sacraments; and do ordinarily avoid and shut out from the Kingdom of Christ the same excommunicated person; exhort, reprove, comfort, and mutually edify one another Ecclesiastically: and when one of them hath made defection from the Gospel of Christ, others endeavour by Ecclesiastical Ministry and the Discipline of Christ to reduce it into the right way; and, if they refuse to hearken to their Ecclesiastical 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 perform amongst themselves these specifical exercises of Ecclesiastical 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 Ecclesiastical Assemblies, consistorial, Presbyterial, and Classical; but have also often decreed that Synods Provincial and Nationall are to be called for the Ecclesiastical judging of the affairs of the Church. As appears by the Synod at Emda, Anno 1571. art. 6, 7, 8, 9 at Dort, Anno 1578. art. 16, 17. at Middleburgh, Anno 1581. art. 20, 21. at the Hagh, Anno 1586. art. 26, 27. at Middleburgh, Anno 1591. art. 25, 26. at Dort, Anno 1619. art. 29, 30. where it is decreed, that there shall be four sorts of Church Assemblies held, to wit, Consistories, Classes, Synods Provincial and Nationall: wherein nothing but Ecclesiastical affairs may be handled, and that in an Ecclesiastical manner.  
III. We affirm that there is described in Scripture an universal external Church, dispersed through the whole world, which in a visible polity maketh one. Ecclesiastical organical body, under which are contained all Particular, Classical, Provincial, 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, etc. 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 mystical Church of Christ, as such; but the Church of Christ as Visible and external: as being that which is distinguished by the visible Sacrament or sign of Baptism, ver. 13. which consisteth of various and heterogeneous external members and organs, ver. 15, 16, 17, 18. to which are given from God those various and external administrations for edification, spoken of ver. 28. which is subject to Schism and separation, ver. 25. Nor is it any Particular Church that is there described, but the Universal and Catholic Church; wherein all, as well Jew's as Gentiles, are joined into one body, ver. 13. which comprehends all that are baptised in one Spirit, ver. 13. to which are given from God, Apostles, Prophets, Teachers, Pastors, the gifts of tongues and miracles, etc. ver. 28. which are not given to this or that particular, but to the Catholic Church visible. There is therefore here described an Universal Church.  
2. There is by the Word of God some fellowship and communion Ecclesiastical between all the visible Churches of the whole world; and therefore we must acknowledge by the Institution of Christ a universal body of the Church: For there is between them an internal fellowship and an obligation to mutual duties of Christianity, Eph. 4. 3, 4, 5, 6. which requireth also an external Ecclesiastical 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 behalf of all the Churches of the whole world; to reduce Churches gone astray, etc. and that fellowship which the members of a particular Church hold amongst themselves, the same in a due proportion ought the Provincial and Nationall Churches to hold amongst themselves, for the mutual edification and increase of the body of Christ, by which Ecclesiastical communion all Nationall Churches do make up one Universal Ecclesiastical body.  
3. So also we see in Scripture Ecclesiastical meetings held, which represented the Church Catholic and Universal of the whole world; wherein businesses were transacted which concern the Universal Catholic Church of the whole world: as Act. 1. where an Ecclesiastical 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 Catholic: for there are the Pastors of the Church Catholic, the Apostles (sent into the whole world, Matth. 28. 19) with the brethren out of Galilee and Jerusalem ver. 15. and they transact a business which concerneth the Church Universal, to wit, the Election of an Apostle to be a Pastor of the Church Universal. And they who transact those things which concern the rule, government, and oversight of the Church Universal, aught 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 Ecclesiastical decrees and canons to all the Churches of the Gentiles, and imposed them in a way of Jurisdiction, which no Provincial, or Nationall, much less Parochial Church might lawfully do; but is an act of the Catholic Church.  
The Reformed Divines also acknowledge a Catholic 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 affirms, that this Church visible is considered two ways; either universally, for the Church which through the whole world is by the preaching of the Gospel called out of the world, which in some respect may be called also Catholic; or for a Particular company confined to one certain place. See also the Positions of the Professors of Leyden, disp. 40. thes. 27. where they tell us, that the Church Visible is by some confounded with a Church Particular, and the Invisible with the Universal; But we, say they, saving always better judgements, thinks these members ought not to be confounded. And thes. 33. thus they say, This Church visible is considered two ways, either as a certain▪ company of one particular village, town, or province, those, to wit, who are knit together not only in a community of Faith and Sacraments, but also in the form of external Government and Ecclesiastical rites: or as a certain company Occumenicall and universal dispersed in divers places through the whole world, though in the very external form of Government and circumstantial rites, they do often much differ amongst themselves, yet agreeing in the essential community of the Faith and Sacraments: whence also that is frequent in Cyprian, The Bishopric is one, whereof each severally hold a part.  
FOUR We affirm that a company of Presbyters met together with Ecclesiastical jurisdiction for transacting Church affairs, are a Church; to wit, a ministerial, or a governing and representative Church, (as they call it;) and therefore called in Scripture by the name Church. We confess that such a company of Presbyters are not a Church Representative properly so called; as if the Elders were the delegates of the believers, who in their name and their stead govern the Church, and judge of Church affairs; so as that the company of believers govern and judge by those Elders as their instruments and deputies: like as the King's deputy represents the King himself. For the multitude of Believers in the Church hath not by the Word of God a power of ruling, and judging Church affairs by a spiritual jurisdiction, and therefore cannot delegate it to the Elders and Presbyters: But the Presbyters do themselves immediately from Christ the King of the Church receive power of ruling, and Ecclesiastical jurisdiction, 2 Cor. 5. 20. 1 Cor. 4. 1. In this sense therefore we do not acknowledge a representative Church. Neither do we acknowledge such a Representative Church, as by commission from the multitude of believers, should have absolute power by their laws and acts of jurisdiction to bind the multitude, and subject their faith and consciences, so as without trial they should receive and embrace what soever should be determined by this Church. For this is the Papists tyrannical 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 ecclesiastical jurisdiction received from Christ is set over and takes care of the Church, and rules it by spiritual jurisdiction, and decrees made consonant to the Word of God; to whom the whole multitude of believers is bound to yield obedience, in all things which from the Word of God and by the power by Christ committed to them they decree. This governing ministerial 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 keys, the power of binding and losing in heaven and earth. But now this power was not given to the whole multitude of believers, but to the Elders and Governors 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 believers complaints brought before them, concerning the scandals and offences of the members of the Church: which is the office of the Pastors and Presbyters, to whom the Holy Ghost hath prescribed laws and rules, according to which they ought to receive and judge of those complaints, Tit. 1. 13. which to all the multitude of believers in the Church is not enjoined. This is that Church-which hath the power of remitting and retaining sins; which was given to the Apostles and their Successors, Matth. 16. 18, 19 Joh. 20. 21, 22. but not where to the whole multitude of believers. The ruling and ministerial 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 Ecclesiastical Senate, as Matth. 18. 17. to wit, because convened in the name of the whole Church over which they are set; it's elsewhere called by Paul a Presbytery, 1 Tim. 4. 14. and that in this place by Church the Evangelist understands a College of Elders he proveth from hence, that he doth after make mention of binding and losing, which power and jurisdiction was always 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 Council instituted by God and the congregation of his Saints, that the authority both of binding and losing, according to God, should be in their power, as appears 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 custom of the Jewish Church, which also 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 administering Doctrine and Discipline in the Church: as there had always been use of it among God's people, but was specially renewed in the Ecclesiastical Ministry under the Apostles. The Dutch interpreters in their notes on the new Dutch translation upon this place expound Church, by Church Governors, who as it were represent the whole Church, 1 Cor. 12. 28. 2 Cor. 2. 6.  
2. It's proved from 1 Cor. 5. where is an Ecclesiastical assembly described, which by a spiritual jurisdiction transacts the Church affairs, and represents the Church, to wit, the Presbytery taking care of the Church discipline, which is gathered together with Paul's ministerial spirit, and the power of the Lord jesus, 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 Church's Ministers, and Christ's Ambassadors, as being they who alone have the ministerial spirit of the Apostles, and the power of the Lord committed to them: which is also gathered together for this end, to deliver to Satan an incestuous person, a Church member: which exercise is committed not to all the Church-members, but to the Ministers and Pastors. We must therefore acknowledge a governing and representative Church.  We reject therefore these opposite opinions following. 
1. That there is no other Church visible described in Scripture, but a particular or parochial Church, which might meet together in one place to celebrate the holy worship of God. For there is such a visible Church described in Scripture, which hath those attributes given to it, which agree not to a particular Church, as such: as that it's dispersed through Pontus, Galatia, Cappadocia, Asia and Bithynia. 1 Pet. 1. 1. compared with chap. 5. 1, 2. that all both Jews 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 aught to meet in one place for performing the public worship of God with mutual edification. For we have showed 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 Apostolical institution. For the essence and lawful constitution 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 its internal nature constituteth the Church Mystical, that is, Faith. Medulla. 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 Ecclesiastical ordinances of Christ, for preaching the word of God, and administration of the Sacraments, and the exercises of all the offices and spiritual 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 Ecclesiastical jurisdiction. And therefore that meeting, which meeteth only for the exercise of discipline and Ecclesiastical jurisdiction, is also a Church, and so called in Scripture.   

CHAP. FOUR Of Ecclesiastical power.  
Question.  
Whether the Ecclesiastical power, or power of the keys, 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 Ecclesiastical jurisdiction, discipline, and causes Ecclesiastical, save only the Sacraments. And consequently, whether private Christians being Church members have such an Ecclesiastical power as that they may authoritatively admit Church members to Ecclesiastical communion, reprove by Ecclesiastical authority such as commit offences, bind by excommunication and Church censures, absolve from excommunication, and authoritatively remit sins? 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 Ecclesiastical office; and consequently, the examination of Pastors, the sending unto and confirming them in that Church office by imposition of hands, and again authoritative suspending and removing Pastors from that function?  
Answer.  
THe Reformed Divines teach that none in the Church of Christ, which is his Kingdom, may arrogate any power to himself, but from a divine calling and delegation from Christ: for whereas those Ecclesiastical affairs are administered in the Church in the name of Christ and with his power, none may perform them but he to whom they are committed by Christ, 1 Cor. 4. 1. and 5. 4. 2 Cor. 5. 20. and when as Christ hath vouchsafed this calling and delegation to administer those holy functions not to all in the Church, but to some only, 1 Cor. 12. 28, 29. Rom. 12. 4, 5, 6. they therefore deny that this power belongeth to all. They allow indeed to all believers and godly members in the Church visible a spiritual dignity and authority of Grace, whereby they are Kings and Priests to God (for divine Grace hath a heavenly authority and majesty accompanying it) but deny, that authority of Office, and Ecclesiastical power or jurisdiction belongeth to them all.  We grant in this controversy. 
1. That the power of the Keys is given by Christ for the benefit of the whole Church, and of all believers, for their spiritual edification, Ephes. 4. 11, 12.  
2. That to all the members of the Church belongeth power to choose their Ministers and Pastors, 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 believers do not confer or derive the power of the Keys on the Ministers or Pastors chosen; but only design him, on whom the power of that Church office is, by divine Institution, to be conferred, by Ecclesiastical Ordination. The whole derivation of Ecclesiastical authority and spiritual power on Ministers (so fare as it can be ministerially, secondarily, and subordinately performed by the Church) is by the whole Ecclesiastical 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 Ecclesiastical jurisdiction, as the Bishop of Spalleto rightly discourseth, De repub. eccles. lib. 2. cap. 3. num. 54. but the act of Election or Nomination is not an act of jurisdiction or Ecclesiastical authority, but of the gift of discretion; whereby they prove the spirits, and discern the voice of the shepherd, and choose him by whose teaching they will be lead.  
For the better clearing of this business. When we consider of a Pastors Calling entirely and absolutely, and not in reference to some part of it, by it is the whole derivation of Ecclesiastical 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 trial 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 Ministry, and may profitably perform it. Assent is of them who rest satisfied in this judgement. Nomination is when one by name is by common advise discerned to be invited to the Ministry 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 Ministry. Initiation (or Admission) is the public administration of an outward rite, whereby the person elected is established in the ministry of that Church, and is performed by explaining the divine Institution, Prayer, and a solemn blessing: the common Symbol of this Ordination is Imposition of hands. In this whole business therefore of Vocation, we grant to the people Nomination; which was at first in the power of the Presbyters and people in common: The Governors of the Church mean while moderating the whole action; for they being better able to judge of the quality of their learning and gifts, were therefore to perform this charge, that according to the canons they were not to follow the people, but to lead them: for the Election was chief the act of Ministers, the work of the faithful people to consent to that Election: distinct. 63. cap. Nosse, & cap. Cum longè. For it is clear by Apostolical examples, and the practice of the Ancients, that the Ministers were first to Nominate; and the people to assent to that Nomination duly performed, or to consult in common about the person to be nominated, or lastly, if they have any cause why they might justly oppose that Nomination, freely to produce their judgement to the Governors 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 Pastors, or College of Doctors, for this work; for to these above others is this care committed, 2 Tim. 2. 2. Act. 20. 30. And for the Judgement of the Examinates sufficiency and learning, that this did chief 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 Examiner's and those present at the Examination. But that this is necessarily required before proceeding to Ordination is a thing manifest. All this business of Election doth not constitute any one a Pastor; but doth judge and declare that person to be fit, and sufficiently endued with gifts, and decreeth by common consent that he shall be invited to the ministry, that the dignity of the Pastoral office may according to the order of Christ be conferred on him. For the People's Nomination, and the whole matter of Election may be rightly performed, and yet it may so come to pass 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 Ministry of this people. But by Ordination if a man be Ecclesiastically sent forth and separated for the Ministry, Act. 13. 1, 2, 3. and the power of the Ministry committed to him, 2 Tim. 2. 2. 1 Tim. 4. 14. and he put into possession of the Ministry, Act. 6. 6. 1 Tim. 5. 22. This being a potestative act of Ecclesiastical authority, is every where in Scripture attributed to those who have Ecclesiastical authority: to wit, to the Presbytery, 1 Tim. 4 14. to the Prophets and Teachers that ministered, Act. 13. 1, 2, 3. to the Pastors and Ministers of the Church, 1 Tim. 5. 22. & 2 Tim. 1. 6. whence also in the Old Testament, God commanded, that by Moses an extraordinary Prophet should sacrifices be offered for Aaron and his sons, and they anointed, when he made them Priests. And that this rite in the High Priests was still continued, appears by the instance of Zadik, who was by Nathan anointed to be Priest. And Numb. 8. 10. by imposition of hands of the Elders, and the Firstborn, who enjoyed an Ecclesiastical function, are the Levits put into their office. Ordination therefore contains in it the Potestative Mission, whereby according to divine appointment a Pastor receiveth the Ecclesiastical Office. Which Mission (or sending) is so necessary, that without it no man may duly undertake an Ecclesiastical office. Rom. 10. 15.  
3. We grant that there are some acts of Ecclesiastical 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 believers are by the word of God to exhort and reprove offending brethren, to complain 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 remiss 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. etc. All which manifestly require an assent of the people to the excommunication of an offending brother. The Exercise of Ecclesiastical power, to preach the word, to administer the Sacraments of the Covenant, to retain & remit sins, 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 special consent either of the whole Church or of the Governors 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 Ecclesiastical discipline. If a Pastor alone do excommunicate any one, that excommunication is invalide, as well at the tribunal of Christ, as of the Church: but if one Pastor alone, do baptise a person without an Assent of the Church, that Baptism is valide. The government of the Church or Kingdom 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 jurisdiction, and Ecclesiastical coaction by spiritual punishments on the Soul. In reference to the former, (that this Government is voluntary) the whole people by their free and voluntary consent and agreement do concur to the Election of the Governors of the Church, and the Excommunication of Members. But, in reference to the latter, (that the Government of the Church is properly Government) the whole people doth not rule or govern 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 Ecclesiastical jurisdiction are Christ's vicegerents, to rule and in his name to command, to judge and by Church censures to correct: the power of Ecclesiastical office hath therefore in the government of the Church, over and above the people's consent, an authoritative and coactive power of the discipline and rod of Christ, which belongeth not to the people.  
We deny therefore in this controversy, that there belongeth to the brotherhood, or body of believers in the Church, an authoritative power, whereby they may join with the Eldership in an Ecclesiastical judicial act, as judges authorised with Christ's authority, in judging causes ecclesiastically determined.  We maintain therefore in this cause these following assertions: 
I. That the Power of the Keys, and the exercise thereof in a constituted Church, is not by Christ given to the Brotherhood, or People in a Church, but to the Presbytery & those that have the oversight of Churches, or the Pastors and Ruling Elders only. This Assertion is proved.  
1. Because that Office which doth essentially contain the power and exercise of the Keys, is not common to all believers in a Church, but to some specifically, chosen for it, 1 Cor. 12. 28. Ephes. 4. 11, 12. To Apostles, Pastors, etc. as such, is the power of the Keys given, joh. 20. 21, 22, 23. 2 Cor. 5. 20. 1 Tim. 5. 17. Therefore to those only, and not to all believers 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 special 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 Keys are a sign of power entrusted, which are by Christ committed to the stewards and overseers in his house, whereby to administer their power. And by the Keys in Scripture is signified, authority, faculty, power, administration of government, which is exercised in commanding, forbidding, allowing, restraining: As Isa. 22. 22. compared with Isa. 9 6. Rev. 1. 18. & 3. 7. And Mat. 16. 18, 19 denotes Ministers power and full administration. They are committed therefore to those who are set over the Church, not to all in the Church.  
2. That opinion is not to be admitted, which doth overthrow the order constituted by Christ in the Church: by which order, Christ hath in the Church visible, as in an Heterogeneous Organical Body constituted of divers integral parts, to which he hath given their peculiar functions and operations in that Ecclesiastical body. For he hath set in the Church, eyes, ears, hands, feet, rulers, and such as are over them in the Lord, overseers, watchmen, Pastors, Ambassadors in Christ's name, preachers, fathers, bvilders, sowers, etc. 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 etc. 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 etc. But if all in the Church have the power of the Keys, power of building, ruling the Church by censures Ecclesiastical, etc. all will be Ambassadors, Rulers, Fathers, Pastors, Watchmen, Eyes, Ears, for to those parts of the Church do Ecclesiastical and authoritative oversight and rule belong, as their proper function: Therefore the power of the Keys and exercise thereof is not common to all members of a Church, but is the proper function of the overseers and Pastors, to whom the Rod and that severe power is committed for the edification of the Church, 1 Cor. 4. 21. 2 Cor. 13. 10.  
3. The Cannons and rules proposed in holy Scripture, whereby the right government of the Church, and the due use of the Keys is directed, are not given to all the believers 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 faithful 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 believers 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. joh. 16. 10. The praise and reward promised for due ordering of Churches, is not by God promised to all the believers 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 entrusted by Christ.  
4. To whom Christ gave the power and exercise of the Keys, or Rule in the Church, to those he gave the spirit for administration, and those gifts which are necessary for the government of the Church: For when God sendeth any into his Church, he always qualifieth them with gifts sufficient and fit for the exercise of that ministry 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 believers in a Church may remit and retain sins, spoken of joh. 20, 21, 22, 23. Where is that prudence and wisdom promised to all, whereby they may be able to rule the house of God, to go in and out before the people of God? etc. 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 always rejected a popular Church-Government; See Sadeel's treatise in French, concerning Ecclesiastical 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 goodness of God religiously and prudently observed hitherto in this City, when one democratical fanatical 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 Synodical constitutions the Churches Ecclesiastical power, Judgement, Exercise of the Keys, and Church-government, is every where committed to the Pastors & Elders, to Presbyteries, Consistories, Classes, and Synods. See the Synod at Embden: Anno 1571. from Article 25. to art. 35. At Dort. Anno 1578. art. 92. to art. 101. at Middleburgh, Anno 1581. art. 58. to art. 66. at the Hagh, Anno 1586. art. 64. to art. 74. at Middleburgh, Anno 1591. art. 58. to 75. at Dort. Anno 1619. art. 71. to art. 81.  
II. We affirm that the power of sending or ordaining Pastors or Church-Governors is committed by God in a settled 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 Ecclesiastical authority is derived on this or that person. We deny not also but that extraordinarily in a perplexed and depraved estate of a whole visible Church, the multitude or faithful people in a Church may choose their Pastors and Rulers, and authoritatively put them into the power, right and possession of the Ministry; 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 settled 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 & Ordination, whereby Ecclesiastical authority or the Ministerial power is conferred on this or that man designed to the Ministry, 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 believers, but to the Elders and Church-Governors, 1 Tim. 5. 22. 2 Tim. 2. 2. Tit. 1. 5. etc.  
2. From the Examples of the Apostolic Church, wherein the power of sending and ordaining Pastors was reserved to Church-Governors, and never committed to the people. See examples, Act. 6. 6. Act. 13. 1, 2, 3. 1 Tim. 4. 14. 2 Tim. 1. 6.  
3. Because the power of suspension or degrading Ministers of a Church belongeth not to the Multitude: For to whom belongs the authority of taking away an Ecclesiastical Ministry, to the same it belongeth to confer 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 pass an Ecclesiastical censure, on false Ministers or Teachers, or remove them from the Ministry; 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 Belgic Churches, that the Election of Pastors and Elders be not transacted without the people's suffrages or free assent; yet that the Mission or Ordination into the Ministry of a Church, as also the suspension and degradation of a Minister be done by the consistorial Presbytery upon the judgement and assent of the Classis. See the Canons of the Synod at Middleburgh, Anno. 1591. art. 3, 4, 5, 11, 58. at the Hagh, Anno. 1586. art. 4, 13, 72. at Middleburgh, Anno. 1581. art. 4, 7, 64. at Dort. Anno. 1619. art. 4, 5, 79.  We reject therefore these contrary opinions following. 
I. Of those who ascribe to the people or multitude of believers, the power of the Keys, even where there are no Rulers or Governors, so that a Congregation of believers joined in Church-Covenant, though wanting Church Governors, hath power of excommunication, and of exercising all acts of the Keys, or Ecclesiastical jurisdiction and government, save only the Sacraments. But to us it is certain from the word of God, that that Church to which Christ gave the power of the Keys, and the exercise of Ecclesiastical jurisdiction, is an Organical body of divers members, wherein are Eyes, Ears, 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 believers joined in Church Covenant, destitute of Church Rulers, do not make up such an organical body. And therefore never in Scripture do we meet with a Church, which exercised Ecclesiastical jurisdiction 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. Therefore to no Church of believers, wanting Rulers, are we to ascribe the Keys of the Kingdom of Heaven.  
II. Of those who affirm that the multitude of a Church doth derive Ecclesiastical power on the Church-Governors, and the Church-Governors are the believers servants properly so called, the Church's mouth, hand, and instruments, by whose intervention she doth execute her decrees, so that the Church of believers, under Christ the Lord and Head of the Church, as his spouse and wife doth communicate government, stewardship, and legal exercise of jurisdiction, to some certain men chosen by herself, who as her servants and deputies, by an authority borrowed from the multitude, as the first and immediate subject of Ecclesiastical authority, do govern the house of God, and exercise the chief 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 bear, 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 immediately communicate to his Apostles and their successors therein.  
2. That the multitude of believers in a Church, by this nomination or designation of a person, on whom it may, according to Christ's institution, be duly conferred, doth effect thus much; that the Ecclesiastical office and the power thereof, by the donation of Christ, may be applied to this or that man; but doth not derive this power on that person. But the Presbytery of Churches by a potestative Mission, or authoritative Ordination and imposition of hands, doth apply and send forth that person designed by the people's choice, into the possession and exercise of that function and authority. So that Church Offices and their authority is immediately 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 therefore in the execution of all acts of their office, are not the Church's 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 embrace with due subjection and reverence, Heb. 13. 17. 1 Thes. 5. 12, 13. 1 Cor. 4. 1. And therefore when they are called the Servants of the faithful, 2 Cor. 4. 5. they are called by that name, not subjectiuè, as if they derived and held their authority from the Church, for than were they the servants of men not of God: but finaliter or objectiuè, 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 Angels are called ministering Spirits, Heb. 1. 14. Yet neither Christ nor the Angels have the authority of their vocation from us, but exercise it for our good and service. The Church Officers therefore are servants, but servants of God and of Christ, 1 Cor. 4. 1. in whose name they are Ambassadors in all the acts of their Ecclesiastical functions, 2 Cor. 5. 20. and are furnished with his commands, 2 Cor. 5. 18. are his Angels, 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 believe would bring anarchy and confusion into the Church. And our assertion is proved.  
1. From Mat. 16. 17, 18. where the Keys of the Kingdom of Heaven are promised to Peter, as a Pastor, and ordinary Ruler of the Church of God; for to those is promised the power of binding and losing, of retaining and remitting sins, ver. 19 which authority is peculiar to Christ's Ambassadors, 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 Keys in Excommunication entrusted; and not to the whole people, to whom they are not promised.  
2. From Matth. 18. 17, 18. We have showed 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 believers.  
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 suitable to commend that cause which the Apostle was urging; for from the multitude of those who had by Ecclesiastical Discipline corrected the incestuous person, he endeavours to prevail with the Corinthians that they would now afford pardon to him upon his repentance. And further, let it be remembered, 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 Ministry of the Church, and lies in the administration of the spiritual Keys, we may easily guess that by the term many, is to be understood the company of Pastors and Elders, to whom the care of Ecclesiastical 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 Jews, Ananias', false brethren, men vicious, who would never suffer that such a sentence should be unanimously passed; but rather certain selected Elders, eminent for learning and piety, in whose power he 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 appears, 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 Apologetic, 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 money, but desert.   

CHAP. V Of the Ecclesiastical Ministry, and the Exercise thereof.  
Question 1.  
WHether the end and effect of the work of the Ecclesiastical Ministry be only the Confirmation and Edification of those Church-members who are already converted and truly godly; so as that Pastors are not more obliged by virtue of their Ecclesiastical function to convert the straying souls of such as live in the world, and in sins out of Church-communion; then all believers endued with the gifts of the holy Ghost, are by the common duty of Charity bound to do?  
Answer.  
WE judge that the Word of God duly and truly preached, and publicly received, is both a means of constituting a Visible Church, and a note of a true Visible Church; and a means also of confirming and saving of believers, who do already in a visible Church profess the Faith.  
We grant in this Question. 1. That private Christians from the common duty of Charity, making use of those spiritual gifts which they have received from God for men's edification, do 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. etc. 1 Cor. 7. 16.  
2. We do not think, that the office of him who preacheth the Word, as sent of God and the Church, doth confer any efficacy to the Word preached by him; or hath any influence upon the soul 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 virtue and saving efficacy for the Conversion and Salvation of souls, 1 Cor. 12. 11. & 15. 10. But we affirm that the Word preached by him, who is ordained to an Ecclesiastical Office, and doth, by his Ecclesiastical Office, authoritatively preach the Word, is the ordinary means, to which God doth by the Efficacy of his Spirit give assistance, for the Conversion of those who live in sin out of Church-communion. So that Pastors, as Pastors, by virtue of their Pastoral Office are the ordinary means of the Conversion of those men who live in the world.  This Assertion is proved: 
1. Because Faith is given and first attained by the Word preached, by those who by an Ecclesiastical call are sent of God, to the Pastoral Office, and by virtue 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 Pastors of Churches by reason of the Office they bear, are Fathers, who do first beget their children to Christ in the Church; and by the spiritual 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. Pastors are enjoined, as an Office peculiarly belonging to them, to preach the Word of God with all meekness, mildness, and patience, if perhaps God will give repentance to those who are held captives in the shares of the devil, 2 Tim. 2. 24, 25, 26. to open the eyes of those who sit in darkness, and to bring them to 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 captivity 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 affirm, that the Conversion of wicked men, is not an effect intended, that it should be produced by virtue of the Ecclesiastical Ministry, as a means appointed to that end; and therefore that never any are converted by the Pastors of the Church by virtue of any Ecclesiastical Office, but, by accident, as they are gifted Christians: affirming that ordinarily the Conversion of such as go astray is by such Christians endued with gifts of Prophecy. But it is certain from the holy Scripture, that the Ecclesiastical Ministry is appointed by God for this end, as the ordinary means 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 affirm, that sincere Conversion of men, is a certain argument, that those by whose preaching the Word they are converted, are sent of God, according to that Rom. 10. 14, 15. Jer. 23. 32. But we judge that the sending which the Apostle speaketh of, Rom. 10. 14, 15. is a sending to an office in a due order, whether extraordinary or ordinary, Ecclesiastically performed; and that it consisteth not only in conferring gifts, whereby a man is made fit for the Ministry, or Prophecy, but in conferring authority, and conveying Ministerial 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 sins; yet it followeth not that they are thus sent, as that they have authority, as the Ambassadors of Christ, in his Name, to preach the Word of God authoritatively; because they want the Authoritative Mission by the Church of Christ, whereby that Ministry in the Church is conferred, wherein men as the Ambassadors of Christ, preach the Word of Reconciliation, 1 Tim. 4. 14. Tit. 1. 5, 9, 10. 2 Cor. 5. 20.  
Hence also our Belgic Reformed Churches acknowledge that Preaching of the Word by Ministers Ecclesiastically called, is the ordinary means of men's repentance and first Reconciliation to God: as appeareth by the Ecclesiastical Form of establishing Pastors in the Ministry of the Church through the whole Netherlands.  
Question 2.  
Whether the Minister of a particular Church may not only by virtue of his gifts, and from the common duty of Charity, but also by virtue of his Ecclesiastical Function, lawfully perform ministerial acts of his office in the Ecclesiastical Communion of another particular Church, to whose ordinary ministry he is not called?  
Answer.  
OUr Judgement in this question is, that he who by an Ecclesiastical call is lawfully called, is by virtue of his office not only fastened to the Particular Church, but also to the Provincial, Nationall and Universal Church of God; so that the Communion of Saints tieth him to this body of the Church Universal; not only by reason of the gifts he hath received, but also by reason of special Office which he beareth in the Church; to which he is bound to bestow and apply the exercises and works of his Office, for the common edification of that whole body. And therefore is bound, by the authority and power of his Ecclesiastical Office, to afford succour to the distress and indigency of the Church of Christ throughout the earth; yet without confusion and in due order: and there lieth on all the Pastors of the Church a Pastoral charge and care of all the Churches of Christ. For to this end did Christ appoint Pastors, and give them to the Church for the edification of his body, that all might attain to the unity of faith, and of the knowledge of the Son of God, Eph. 4. 11, 12. 1 Cor. 12. 24. Rom. 12. 5, 6, 7. And therefore he may exercise the ministerial 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 Pastors' Ministry is restrained by the Word of God to this or that particular Church for his ordinary charge; yet by Ordination, and Mission, whereby authority, and Ecclesiastical power, and the whole right of the Ministry is committed to a man, he is made a Pastor in the Communion of all Churches; and therefore aught to have a Pastoral care for the edification of all Churches, and consequently may exercise ministerial 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 Ecclesiastical authority send forth Pastors to Nations and people to whom the Gospel is not yet made known; or to other Churches in distress or want, who are unsufficient for the Call of their own Pastors, and working their own Edification: Examples of this we meet with in the Word of God, Acts 13. 1, 2, 3. But this sending forth of Pastors is a Ministerial act, which is performed by virtue of their Pastoral Office in the Ecclesiastical Communion of another particular Church; a Pastor therefore of one particular Church may exercise ministerial acts in the Communion of another particular Church.  
2. A Pastor as a Pastor doth exercise many ministerial acts not only in reference to his own particular Church, to the ordinary Ministry whereof he is fixed, but also in reference to other Churches Particular, Provincial, Nationall, yea, and the Universal Church: For by Baptism he admits members into the Church Universal, 1 Cor. 12. 13. By Excommunication he doth cast members out, not of his own particular Church only, but out of the Provincial, Nationall, and Universal Church, Matth 18. 18, 19 By his Pastoral 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 virtue and reason of his gifts, but with Pastoral Authority, so that by his preaching he doth bind and lose sinners, he doth retain and remit sins, and as an Ambassador sent from God, doth beseech men to be reconciled to God.  
3. There is an Ecclesiastical Communion between divers particular Churches, not only in the common gifts of all Christians, but also in the Pastoral actions and administrations; for they are not performed beyond the Communion of Saints: Particular Churches as they are Churches united into a sacred fellowship, do exhort, reprove, comfort, and admonish one another mutually; and consequently do maintain Communion in Ecclesiastical Authority, not only as they are Saints, but also as they are Churches. Ministerial acts therefore may be lawfully exercised by the Word of God, in divers particular Churches, by the Pastors of one Church.  
And therefore this practice is held forth in our Ecclesiastical Canons in the Belgic Churches, that the Pastors of one Church exercise Ministerial acts in another particular Church, there with Pastoral Authority they preach the Word of God, administer the Sacraments, admit members, attend to Ecclesiastical censures, choose Pastors and Church Governors, etc. and that to the great Edification of those Churches.  
We reject therefore the opposite Assertion of those, who affirm that a Pastor may indeed in another particular Church exercise the gifts of Praying and Preaching the Word of God, but not by virtue or force of his Pastoral Office, but only by reason of gifts which he is to employ for the common edification: but that he may exercise no ministerial acts which he performeth by Ecclesiastical 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 Ministry.  
Question 3.  
WHether the exercise of Prophecy be a perpetual institution in the Church of God, whereby private men who bear no Church-Office, may, for the exercise of the gifts of the Spirit, publicly 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 publicly, in the Church Assembly of the faithful, preach the Word of God, in the Name of Christ and of God, but he who is sent by a divine Calling for that work; as the Protestants demonstrate against the Socinians and Anabaptists from Rom. 10. 14, 15. Heb. 5. 4, 5. Act. 13. 1, 2. & 14. 22. Tit. 1. 5. 2 Tim. 2. 2, and other places and arguments; and from the examples of all those, who either in an extraordinary or ordinary manner were sent to preach the Word. Which Mission, or sending, consisteth not only in conferring gifts, whereby an Ability, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is given by God; but in conferring a power, whereby is given an Authority, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to preach the Word of God; which Authority is ofttimes not conferred on those, on whom yet God bestows gifts and ability. For it is by the Word of God denied to women, in whose lips is the Law of God, Prov. 31. 26. and a fitness to teach the younger women, Tit. 2. 3, 4. It is certain from the Word of God, that God enjoins all Believers to exhort, comfort, reprove, and edify 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 special office bind to obedience those that hear it, but by virtue of the subject or matter contained in that word. But the Church's Ministers declare the Word of God as Christ's Ambassadors, with authority of special Office, and power to bind and lose, 1 Cor. 4. 1, 2. 2 Cor. 5. 20. Joh. 20. 21, 22. There is therefore a manifold difference between the Charitative admonitions of private Christians and the Authoritative preaching of God's Ministers. For 1. the Admonitions of ordinary Christians are to our neighbour privately, and as joined to us by the bond of Charity and the law of nature: The Ministers of Churches do publicly preach the Word of God with pastoral charge of souls, and God's Authority, to the Church, as a Church, over which God hath made them Watchmen and Overseers. 2. The Ministers Authoritative preaching the Word hath joined with it the Ecclesiastical power of binding and losing sinners, remitting and retaining sins, 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 affairs 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 special 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 enjoined on all believers to speak the Word of God in private to their neighbours, for their mutual edification; and that they are obliged to it from the common duty of Charity, and the law of nature.  
2. That private Christians in an extraordinary case, in a Church to be erected, or that is decayed and ruined, may sometimes publicly preach the Word of God, for the planting a Church, when there are not such as by God's ordinary call have received from God power to preach the Word. For the positive ritual law of God, gives place to the moral law of God, when necessity requires it.  
3. We grant also that private Christians in some special cases, and upon a particular occasion, may sometimes speak the Word of God in public, by a special Calling from God: as Martyrs are called to a public confession of the faith.  
But all this doth not infer, that there is an exercise of Prophecy 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 publicly preached for the edification of the Church. And therefore we maintain 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 Ambassador of God, is joined with the administration of the Sacraments, Matth. 28. 19, 20. yea, and there lies a more excellent utility and eminency of the Pastoral 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 do solidly demonstrate against the Papists: and therefore neither the Preaching of the Word.  
2. No man may take this honour to himself, unless 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 Ecclesiastical 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 publicly preach the Word of God in the Name of Christ, are not required of all those Christians that are gifted: as that there lieth on them the Pastoral charge of souls, 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 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 Ambassadors 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 retain sins, Joh. 20. 21. Now all these things are not enjoined on all Christians who have received the gifts of the Spirit.  
4. Hence also the Privileges and Promises which are made to Pastors, who preach the Word in the Name of God, are not given to all believers who are endued 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 Prophet's recompense 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 affirm this to be an Ordinance perpetual and ordinary in the Church, that a private Christian endued with gifts, either ordinarily, or upon occasion, being thought fit in the judgement of those to whom it belongs, may (by the Word of God) preach publicly in the Church-Assembly with all authority, though he bear 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 speak publicly 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 chair. If any were endued with extraordinary gifts of Prophecy, as the Prophets in Israel, this was permitted and enjoined him by the Word of God, publicly to preach in God's Name. When the Prophet Amos was forbidden by the chief Priest to prophecy at Bethel, he doth not challenge this liberty to the Israelites, that they might publicly preach the Word of God in God's 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 sons of the Prophets, who were fitted, educated, and set apart for the Ecclesiastical Ministry, 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 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 always such as had testimony of their gifts, and of whom there was a general opinion of their Mission extraordinary or ordinary, by reason of the doctrine they preached, and the works they did. Thus at Nazareth Christ was permitted in the Synagogue to read and explain the writings of the Prophets, Luk. 4. 16. As one who by reason of his Majesty 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. publicly to speak and exhort in the Synagogue at Antioch; as being such whose fame was already known to those of Antioch: for they had, before this time, for a whole year preached the Word of God to many there, and brought many to the faith of Christ; and Agabus who was joined with them, did by an extraordinary gift of Prophecy 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 Greeks': See Act. 11. 19, 20, 21, 25, 26, 27, 28. and 13. 1, 2. etc. But in the practice of the New Testament, none but Prophets by gift and Office, either extraordinary or ordinary, were permitted publicly in the Assembly of believers to preach the Word of God in Christ's Name, as appeareth 1 Cor. 14. 29, 30, 31. etc. The Apostle speaks 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 harkened to, who from hence gather, that any of the Assembly may speak in the Church, and who reprehend the custom of having only a Sermon preached by one.  
So also in the practice of the Reformed Belgic Church, according to their Synodical Canons, none is admitted to the Ministry of the Word, but by a lawful 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 public preaching of the Word, unless he be an established Minister of the Church, belonging to some certain Church. Yet this Canon excludeth not the exercises of Proposants, which are performed, the doors being shut; nor the offices of those who are sent forth to Churches oppressed under persecution.  
Question 4.  
WHether those Infants whose next parents do not by a solemn Church-Covenant join themselves to some particular Church, are not to be baptised in the Church, but are to be accounted as incapable of Baptism, and to have no right to Church-priviledges?  
Answer.  
THe opinion of the Reformed Churches is, that a certain federal holiness, whereby those who are in this manner holy have right to the means of Salvation, and the Sacrament of Baptism, 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 profess them, whom he calls and leads to the state of his visible Church, Rom. 11. 16, 17, 18, 19, 20. This federal holiness is transferred to posterity, not by the next parents inherent holiness, by whose faith or unbelief their immediate posterity should be deprived of it, or confirmed in it; but by the merciful will of God, whereby he extendeth the outward privileges of his Covenant, promised to parents even more remote, and doth constantly afford it to their posterity professing the faith for many generations, even to those whose next parents were ungodly, and unfaithful 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 privileges 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. etc. Again, Baptism was also instituted by God to be a sign of our engrafting into the Communion not only of a Parochial or Particular Church, but of the Church Universal and Catholic, 1 Cor. 12. 13. And therefore those who are within the visible Catholic Church, though through neglect, or want of opportunity, or the like, they have not joined themselves to a particular Parochial Church, by a confession of the faith, the knowledge, and worship of the Covenant, are to be admitted to Baptism, as also their children. But, that any be constituted in the visible Catholic Church, it is requisite that he embrace the tables of God's Covenant, that is, that he embrace the Word of God, and the means of Salvation, and profess the faith of the Christian Church Catholic, and the Doctrine and Worship of the Covenant, and live 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 therefore, that in the Church of Christ Baptism lawfully may and aught to be administered, not only to those infants whose next parents have joined 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 themselves to no Parochial Church, and by their wicked ways have rendered themselves unworthy of the grace of the Covenant, if so be they be borne of a Christian stock, and baptised parents, who profess the faith of the Christian Church, the doctrine and worship of the Covenant; and by those parents, or those that are near to them, under whose power they are, be according to the accustomed order of our Churches offered to Baptism.  The Reasons on which we ground it are these. 
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 sins to their lives end, had made the benefit of the Covenant as to themselves void. As appeareth, Josh. 5. 2, 3, 4, 5, 6, 7. where the Children of such Israelites of whom many had died in their wickedness, as well as of the godly, are commanded to be circumcised.  
2. Because the children even of ungodly parents, who in the visible Church profess the Christian faith, and the Doctrine and Worship of God's Covenant, are under the Covenant of God, and endued with federal holiness: 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 calls the children of the ungodly Israelites, His children although they offered them to Moloch, Ezek 16. 20. & 23. 37. For the ungodliness 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 privileges and promises of federal holiness belong to them: and so the Church ought to confer on them the Sacraments as seals of that holiness.  
3. Because in the New Testament, those of years were all Baptised, by john Baptist and the Apostles, Publicans, Soldiers, and whoever out of Judea and the Regions round about came to his Baptism, without any longer examination, if so be they professed the faith and confessed their sins; though there were amongst them hypocrites, generations of vipers, and debauched men: And therefore the Infants of such are likewise to be admitted to Baptism. This question Walaeus disputes at large, in defence of the practice of the Reformed Churches, in his common Places, Pag. 494, 495. of his Works in folio.  We reject therefore the contrary Assertions, 
1. Of those who deny Baptism to the children of such as live wickedly, and by their ungodly life make the efficacy of their Baptism 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 therefore 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 Baptism, to themselves of none effect; if by those parents, or those that are near to them, under whose power they are, they be according to the order accustomed in our Churches presented to Baptism, because under the new Covenant the son doth not bear the iniquity of the father; and God notwithstanding remains the God of such children: as himself witnesseth, Ezek. 16. & 23, where he calls the children of the wicked Israelites his children; whom they had begotten 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. Wherefore also he commandeth the children of such Israelites, many of whom had died in their wickedness, as well as of the godly, to be circumcised, Josh. 5. 4, 6. and that this aught to be done both the Jewish, and the primitive Christian Church have always held without controversy. Thus the professors of Leyden.  
2. Of those who deny Baptism to the Children of such, as have not joined themselves to any particular Church by a Church-Covenant, though they acknowledge them otherwise godly. But, for that Baptism doth unite men not to a particular Church only, but also to the Universal Church visible, we hold that it is to be denied to none who belong to the universal Church. See what we have said above concerning a Church-Covenant.   

CHAP. VI Of Classes, and Synods, and their authority.  
Question 1.  
Whether Classes and Synods have an authoritative power, whereby they may authoritatively judge causes Ecclesiastical, with Ecclesiastical jurisdiction; so as that particular Churches ought to submit themselves to their decrees, under the penalty of Ecclesiastical censure?  
Answer.  
We judge that there is an Ecclesiastical and sacred communion between particular Churches, not only as they are joined in a brotherly communion, and profess one common faith and piety; but also as they are Churches and bodies of a spiritual polity, and have and exercise a government and Ecclesiastical discipline in common. So Ames himself 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 mutual consociation, or confederation amongst themselves in Classes and Synods, that they may so fare as conveniently can be, make use of common consent and mutual assistance, especially in those things that are of greater moment.  
But yet how much greater and further space and remoteness of distance there is between particular Churches, so much the less also is the visible communion of those Churches: because the danger of scandal and infection, and the opportunity of mutual edification, is less or more according as the distinct distance of places is greater or less. Wherefore there is a more strict visible Ecclesiastical communion between the Churches of one Province or Nation, then between the particular congregations of the Church Universal; and consequently the jurisdiction and Ecclesiastical government is also less 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 spiritual jurisdiction: for there is an authority and power of rule, belonging by the word of God to Churches joined in Classes and Synods, which to particular Churches singly and severally belongeth not; to wit, a power of making Canons and laws Ecclesiastical, which may bind all the particular Churches of one Province or Kingdom to obey them.  We grant in this controversy; 
1. That the power of Classes and Synods doth not take away or hurt the power or liberty Ecclesiastical of a particular Church: for it serveth to direct, preserve, and promote the power of Synods is not privative but cumulative, and granted for this end, that the power given to particular Churches may be more efficacious, orderly, regular, able, and apt for edifying.  
2. That there is a power belonging to a particular Church immediately granted from God, not derived from Classes or Synods; as likewise there is belonging to Classes and Synods a power of their own, immediately granted by God, and not derived from the particular Churches. For though in regard of the Original, or the rise and constitution of a Synod, particular Churches entire in themselves, collateral one to another and equal 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 Synodical authority of itself is not granted to any other first subject, from whence it should be derived to the Synod, then to the Synod itself, to which alone by the word of God and Apostolical institution that power belongeth: for no particular Churches singly and severally considered, may exercise a Synodical power over other Churches.  
But we affirm, 1. That this union and communion of particular Churches in a government and discipline Ecclesiastical in common, which is exercised in Synods and Classes, is grounded upon the word of God, and in the examples of the Apostolical Church is proposed to us to imitate.  
2. That these Synods and Classes have a power and authority Synodall and Classical, whereby they do by spiritual jurisdiction authoritatively decern matters Ecclesiastical, and impose those decrees, under pain of Ecclesiastical censure, on particular Churches. Our opinion is proved by these following arguments.  
1. In Act. 15. we have in the Apostles practise an express example of a Synod, held at Jerusalem about a question concerning the observation of the Law of Moses. In which Synod, that business which had wrought a disturbance in the particular Churches, ver. 2, 4, 5, 23. is by the deputies of several 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 souls of their hearers, is by an Ecclesiastical judgement condemned, with spiritual power, ver. 28, 29. which thing is an act of Ecclesiastical jurisdiction, as appeareth, Revel. 2. 2, 14, 20. and the determination of this Ecclesiastical law, was not by an extraordinary Apostolic authority, but by an ordinary authority Ecclesiastical: 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, joined with the Apostles acting, not by their Apostololicall, but by their ordinary Pastoral authority; with great discussion and disputation, and the assent of the Churches; which argue that the decrees of this Synod were not made by an extraordinary Apostolical authority, but by an ordinary Ecclesiastical power.  
2. Our assertion is proved from Christ's institution, Mat. 18. 17, 18. where he doth institute such Ecclesiastical Assemblies, as may by Ecclesiastical authority make provision and prepare efficacious remedies against all scandals and offences. If the members of a particular Church do give scandal to one another, he bids that it be showed to a superior Ecclesiastical Judge, to wit, the Church representative, which by Ecclesiastical authority doth condemn and punish, and remove from Ecclesiastical 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 Ecclesiastical Judge, which may by spiritual authority condemn, punish, and put from Ecclesiastical 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 therefore there must be acknowledged a superior Ecclesiastical Assembly, which may by authoritative Ecclesiastical power judge of the scandal of particular Churches, as well as a superior Ecclesiastical judge in a particular Church is to be acknowledged from this institution, for judging the scandals of particular members. For since that according to the holy Scriptures we must grant that there is an Ecclesiastical communion between the visible Churches of one Province, Nation, yea and of the whole World: as is proved before: which communion is not only fraternal, but Ecclesiastical, whereby Churches, as Churches, or bodies Ecclesiastical, are joined and united in doctrine, government, worship, discipline and Ecclesiastical polity: and seeing that in this holy communion scandals are committed, which are unbeseeming those Churches, and to be cast forth from that Ecclesiastical communion: therefore both by the law of nature, and this divine law here instituted by Christ, we must acknowledge a superior Ecclesiastical Senate; furnished with spiritual and Ecclesiastical authority, which may remove those scandals. Hence Parker himself, 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 Ecclesiastical 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 hear not the Church etc. Whomsoever ye bind on earth etc. 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 practice of the jewish Church: For the Christian Church borroweth her frame of her Ecclesiastical polity from the constitution, not pedagogical, but essential and perpetual, of the ancient Church; and therefore the Church's Consistories are now lawfully constituted according to the same form, according to which the Ecclesiastical 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 father's most religiously observed,) belonged only 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, wherein the Scribes and Levits being presiding, some Elders of the people, and men more eminent in dignity were joined to them: whose office consisted as well in teaching, as in moderating the actions of the Church, and who took notice of believers manners, and dispensed pious reprehensions, and Ecclesiastical censures towards the vices of offenders. And there was also at Jerusalem a general 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 dissensions of parties could not be decided or ended. See Deut. 17. 8, 9 2 Chron. 19 5, 6, 7. Jer. 26. 9, etc. This argument our eminent and reverend Gersom Bucer, in his dissertation the gubernation Ecclesiae, pag. 65. doth thus propose; and not to be tedious, it was requisite to set down distinctly, in what respect the order appointed amongst the Jews doth express 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 several Cities, as the supreme at Jerusalem, was appointed by God's institution, for the passing of judgements, and determining controversies. So in the New Testament even from the beginning of the Church's birth, the Lord would have as well particularly in each City, as in many Cities in common, some form of ordinary judicatory, to the end that both the Ordination of Ministers may be duly performed, and the censure of manners administered: else what could be more absurd, either then the Precept of Christ, commanding that he, who refused to hear his brethren, should be brought to the Church; or the Apostles reproof, reprehending the Corinthians that they had neglected to proceed in the public 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 general Council, the history of the Apostles testifieth, Acts 15. etc. And doubtless not only this ordinary superior Court (or Sanedrim) was kept at Jerusalem, but extraordinary Conventions called for the Church's 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 moral duties, the celebration of them lieth 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 Apostolical Precept: whatsoever therefore an Ecclesiastical Prophet doth in his sacred function perform, either in sacred Doctrine, or divine Worship, or Ecclesiastical 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 Prophet's meeting out of divers Churches are here established, to whom by the Word of God, the Spirits and ways 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 do the Churches of the Netherlands hold their Synods, endowed with authority and power Ecclesiastical, 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 enjoin 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 Counsel and Persuasion: as one brother towards another, and one particular Church towards another Particular Sister Church, may be counsel and persuasion direct and exhort to their duty: so neither have the whole number of Churches that hold Ecclesiastical Communion in Synods and Classes any other authority granted them by the Word of God, but to persuade, exhort and admonish. Against whom we use no other arguments, than what Master John Cotton himself hath, in a late Treatise in English, concerning The Power of the Keys, Chap. 6. We dare not say, saith he, that their power reacheth no further than giving counsel: for such as their ends be, for which according to God they do assemble, such is the power given them of God, as may attain those ends. As they meet to minister light and peace to such Churches, as through want of light and peace lie in error (or doubt at least) and variance: so they have power by the grace of Christ not only to give light and counsel in matter of Truth and Practice; but also to command and enjoin the things to be believed and done. The express words of the Synodall letter imply no less; 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 speak of, they had power to impose. It is an act of the binding power of the Keys, to bind burdens. And this binding power ariseth 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 Dogmatic, but deny a power Diatacticall and Critical. A power Dogmatic, 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 mouths of the unruly, vain-talkers and deceivers, Tit. 1. 9, 10, 11, 12. Doth not this plainly intimate that they are to judge of matters of faith, if in a Particular Church there arise a disputation about any question of faith, or the soundness 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 Pastors. Hence there is also attributed to Synods a Diatacticall power, whereby they have right to manage the external Government of the Church, so that all things be done decently and in order, in the administration of God's worship to the common edification of al. Not only the Apostles, but the Elders also, did in the Council at Jerusalem decree, that the Gentiles who had given themselves up to Christ, should abstain from things offered to idols, and from blood, 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 believing Jew's sake, to join himself with some, though too much addicted to the Law, who had a vow on them: and decreed to entreat him, that for the peace of the Church, and satisfaction of the weak, he would vouchsafe, so fare as in that case was yet lawful, to submit himself to the observance of the Law, Acts 21. 20, 21, 22, 23, 24. We see therefore that a Classis of Elders do by a joint care and endeavour provide for the observing of what with one consent they judged expedient for the Church. I need not further instance in Counsels, in which, that Presbyters joined in consultation and decision, for the establishing Ecclesiastical decency and order, is so clear by their Acts that none can be ignorant: So the Laws of Ecclesiastical Government in the Netherlands are by the Synodical decrees imposed on particular Churches. And, that a Critical power, which contains the right of maitaining and exercising the Ecclesiastical Discipline, given by God to the Church, for the judging and removing of scandals, belongeth to Synods and Classes of Presbyters, we shall by and by prove by places of Scripture: For a Synod may assemble not only to admonish an offending Presbytery or Consistory of a particular Church; but also, if they refuse to hear, to censure them by suspension, deposition, or removing from their Ecclesiastical function, etc.  
Question 2.  
Whether Classes and Synods have power of sending, or ordaining Pastors in a particular Church?  
Answer.  
WE affirm in this controversy. 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 believers, and have not yet applied themselves to their fellowship and conjunction. For no where do we read 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 integral parts, whereof the one is of those who are Church Ministers, the other of those to whom they minister: which is evidently declared by testimonies which may be brought from Scripture, Thirdly, that this business is not to be committed to some one or few of the Presbytery selected, but belongs to the whole College 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 principal 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 designs do not miscarry; and therefore 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 add, lastly, that the Nomination was principally in the Ecclesiastical 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 Church's approbation was presently added: otherwise they did by their suffrage concur 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 tenderness of the Church, and when a murmuring arose of the Grecians against the Hebrews) to put off from themselves all sinister suspicion of those whose suffrages did not approve them. To this purpose Calvin; Luke relates that there were Elders constituted in every Church by Paul and Barnabas, but he notes withal 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 custom 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 chief of what the people were to do, was of those who were nominated to choose one. All which is fully clear from Scripture. Thus Bucerus, dissert, de gubernat. Ecclesiae, pag. 323, 324.  
2. But because we are to account those in Ecclesiastical Communion with us, not only who have joined 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 perform all those things, that are required to the Ordination of their Pastors; But if the Ordination of Pastors in a particular Church be duly performed, it ought to be done in Church Communion, with the judgement, consent, and potestative Mission of Classes or Synods, with whom that particular Church holdeth Ecclesiastical Communion. For Ordination of Pastors 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, aught to be performed by all. That therefore a particular Church, in such a matter of common concernment, do not do aught which may disturb the common order, or which in a like case may prejudice other Churches, they are in the Vocation of Pastors to proceed with the common consent of all the Churches of that Synod.  
3. In the acts and exercise of power Ecclesiastical in the Ordination of Pastors, 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 enjoin Particular Churches that they excite their power and exercise it, for the ordaining their Pastors: But the particular Churches are to do those Ecclesiastical acts, whereby the Ordination itself is performed. 2. That there belongs to Synods and Classes an authoritative judgement of the sufficiency and suitable fitness of the person to be ordained to the Ministry, and of the due and orderly manner of proceeding in the whole Election dispatched, and the Ordination to be performed. 3. That it belongs to Synods and Classes to decree Canons, and prescribe decrces, for the common edification of all those Churches, according to which the particular Church ought to do those acts, whereby the Ordination of Pastors is performed. 4. That the Synod and Classis do authoritatively concur with the particular Church, in the power of sending Pastors, and in the exercise thereof, by which an Ecclesiastical Right is derived on the Minister. For the Ecclesiastical 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 ministering or governing Ecclesiastical Society, into which the Pastor ordained is admitted by Ordination, to perform the exercises of the Ecclesiastical Ministry. Thus we conceive these acts are to be distinguished in the legitimate Ordination of Pastors, in a constituted and settled Church.  
4. In a case extraordinary, when a Nationall Church is corrupted and depraved, the due power of Classes and Synods overturned and destroyed, and when the polity of the Church so utterly ruined, as that there is no more any face of it to be seen, no where any to be found that labour in sound doctrine, no marks of a visible Church discernible by the eyes of men: In such a case the Ordination of Pastors is in the power of the particular Church, who have received from God right to ordain in this necessity by their own Eldership: and therefore where there is no such Eldership, they first go about the constitution of it, and then being thus constituted they perform 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 own right. For where ever there is a Church, there is power of dispensing the Gospel; so that of necessity the Church must retain a right of their own to call, elect, and ordain 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 Pastors, is not to be thought; but common sense teacheth that it's better in such a case to enlarge it, then that the Church should be destitute of the large fruits of the Gospel's preaching: for that the Church should be then deprived of this power, when the exercise of it is most chief required, is absurd. And on the other hand, when there is no particular Church, nor Eldership, in some place, where there is a Church to be planted and erected, and the dispensation of the Gospel to be first introduced, here the neighbouring Ecclesiastical Assemblies, who are by the opportunity of occasions invited by God to afford their mutual help and assistance in this spiritual matter, have power of sending Ministers and Pastors with Ecclesiastical 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 maintain these assertions.  
1. That a particular Church wanting a Presbytery, may not in the ordinary and settled state of Churches, perform the Ordination of Pastors. But the Mission of Pastors and Elders into a sacted function is to be performed by the Governors of the Churches, which is proved.  
1. From express places of Scripture, wherein this Ecclesiastical act is enjoined the Pastors and Elders, 1 Tim. 5. 22. Lay hands suddenly on no man; and 1 Tim. 4. 14. Neglect not the gift which is in thee, which was given thee by Prophecy, with the laying on of the hands of the Presbytery. And that by Presbytery there, is signified a College of Presbyters, is proved by most certain arguments against the Hierarchy. 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 College of Presbyters, or of the Office of Presbyters; but three reasons chief persuade 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 fare as I remember, for the Presbyters Office. But that on the contrary, it's used to signify 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 Presbyterial 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 appear a kind of Tautology in Paul's speech, if by the word presbytery we understand the Presbyterial Office; for the Gift, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Paul bids Timothy not to neglect, in the exposition of most, signifies that Office itself joined with a sufficiency of Gifts. The Apostles words therefore would sound to this purpose, Neglect not the Presbyterial Office which was given thee by Prophecy with the imposition of hands of the Presbyterial 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 suit better to the Office of teaching? for any one will easily discern 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 Prophet's 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, etc. 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 Ministry, together with sufficiency of gifts. This place therefore doth assert, that the Ministerial Office by the Ordination of the College of Presbyters, is committed to Pastors by God's Law and Apostolical Institution.  
2. It appears from the Apostles practise, wherein Ordinations of Pastors were performed by Pastors and Ministers that had the Government of Churches, see Acts. 6. 2, 3. Act. 13. 1, 2, 3. & 14. 23. Tit. 1. 5. etc. Nor is there any example to be found wherein the Ordination of Pastors was performed by the multitude of the Church without Presbyters. And because the practice of the Apostolical Church is our safest rule of Church-Government; we judge that by God's Ordinance it cannot be, that a Pastor in settled state of Churches should be ordained, and put in possession of his Ecclesiastical function, by the multitude of the Church. See also what was said, Chap. 4. concerning Ecclesiastical Power.  
II. We therefore affirm that Classes and Synods have power of sending and ordaining Pastors in particular Churches, which want Presbyteries. This assertion appears also by the practice of the Apostolical Church, which by Ordination did set apart and send forth Pastors 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 always practised by Classes and Synods, as is known to all who have but so much as heard any report of Churches labouring under persecution. As also the Apostolical Synod, for supply of the Church's defect, chose and sent men for the performance of Ecclesiastical duties necessary to that end, Acts 15. 22. It seemed good to the Apostles and Elders with the whole Church to choose men of their own 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, etc. Neither did the Apostolical Churches do this by an extraordinary Apostolical, but by an ordinary Ecclesiastical power; for they did this jointly 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 Ministry, or labour and groan under persecution and defect. But, that Mission doth infer Vocation and Ordination, and doth confer 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 appears from the word itself to send, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whence comes sent, and sending, or Mission, which is nothing else but a Commission, whereby a man hath some Function or Charge fully committed to him: which is nothing else but to call, and constitute: for as Mission or sending is taken either actively, or passively, as it implies either a relation of him that sendeth to him that is sent, or of him that is sent to him that sendeth; so also Vocation, or Ordination. For all those Metaphors, to send into the Vineyard, to send into the Field, to the Lords work, to the Ministry and Charge of the Flock, etc. signify nothing else, but to call one to the Feeding of the Flock, dressing the Vineyard, or to constitute one a Pastor and one that takes charge of souls. Hence those that are called and constituted Pastors of souls, are commonly called Apostles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent: In Hebrew, the Priest and Pastor of the Church is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, sent, a Messenger, or Ambassador, Malach. 2. 7. of the original and signification whereof Ludovicus de Dieu speaks, Append, ad Matth. 27, 2. where he shows elegantly, from the footsteps of the Arabic and  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 actual giving an Apostleship, or calling to the Ministry, that is, to an Active Mission of him that sendeth, there is answerable a Passive Mission of him that is sent, which is an actual Receiving an Apostleship, or Ministry: for, or Relatives, the affirming one inferreth the other. The Ordination of Pastors therefore for a Church that wants an Eldership, or is labouring under defects, which hinder the ordinary exercise of the Eldership, is lawfully performed by Synods and Classes under whose Ecclesiastical communion they lived. So in the Belgic Churches, the Mission or Ordination of Pastors which are sent to Churches groaning under the Cross of persecution, is performed in the Classical 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 settled and constituted state of the Church, a particular Church which holds Ecclesiastical communion with other Churches in a Classis or Synod; may not perform 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 Ecclesiastical 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 Ecclesiastical function; by virtue of which function he may perform ministerial acts of his pastoral office in other particular Churches; and exercise a ministerial authority in many cases towards other Churches: and reason plainly showeth that it cannot duly be performed without the judgement of those Churches, over whom the person to be Ordained receives ministerial power. A particular Church may not lawfully Remove or Putout 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 Ecclesiastical 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 whom the power of Ordaining is attributed, doth not only denote a Parochial Presbytery, of which sort both in towns, and in more eminent villages, there were anciently one in each; but it signifies a college of Apostles or Apostolical men; in whose number Paul was one, 2 Tim. 1. 6. (as the Apostles are sometimes called Elders, 1 Pet. 5. 1, 2. 2 Joh. ver. 1, 3.) for this was done in the Church of Lystra, as the Dutch Translators observe from Acts 16. 1, 2. In which the Brethren of Derbe and Iconium were also actors, as is evident from the place; under whom are included also the Churches of the Region round about, as may be gathered from Acts 14. 6. And if those most excellent servants of God, whom God had rendered eminent, by induing them with most ample gifts, and setting them in a degree of an extraordinary and more sublime Ministry, 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 public Ordination, but thought fit for the observation of order first to acquaint sundry Pastors and Churches with it; shall we who are no ways to be compared with them, be yet in doubt what we ought to do? for not their say only, but their do also, should be to us a rule what we ought to say, and do. And so in our Belgic Churches, according to the order established, Ordinations of Pastors are performed with the consent and judgement of the Classis. As appears 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 settled state of the Church, the absolute power of ordaining their Pastors, 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 Ecclesiastical, such as offend, subvert souls by error, and commit scandals, Acts 15. 10, 24. This admonition, reproof, and condemnation in this Synod, was performed by the Apostles and Elders in order to Ecclesiastical censure. And this power not a power of Order, but of Jurisdiction; performed not by the concional key only, but the key of Ecclesiastical discipline. For it's done not by one, but by many, by the whole Synod, ver. 6, 22. In the society of an Ecclesiastical body, which had power by common advice 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 scandal and public offence given in Ecclesiastical 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 Ecclesiastical assembly, ver. 6, 15, 22, 25. So that this rebuke performed by the Apostles in order to spiritual censure was an act of Ecclesiastical discipline.  
2. There belongs also to Synods and Classes this power, and exercise of Ecclesiastical discipline, to make Ecclesiastical laws: which are, determinations necessary for the observation of moral precepts, especially those of the first table; and for the ordering the external 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 suitable to the due administration of the worship of God, outward forms 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 embraced Christ, should abstain from things offered to Idols, and from blood and things strangled, Act. 15. 25, 28. Lambertus Daneus discourses sound 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 Ecclesiastical Synod be assembled with the command and presence of the godly surpeme Magistrate, and this Ecclesiastical Synod duly gathered shall determine what that order, and external government of the Church ought to be, etc. See what was said before of the Doctrinal power of Synods.  
This power of making laws is a power of Ecclesiastical jurisdiction and Government; for it doth direct and dispose authoritatively those means by which the government of the Churches is put in execution. For these laws are made with the sanction of a spiritual and Ecclesiastical penalty against delinquents, and consequently proceed from that spiritual jurisdiction from whence proceedeth this threatening and inflicting of spiritual power. Again the public judgement of direction passed with Ministerial authority, of a scandal given or taken, of cases of conscience in the exercise of charity about things indifferent, of the spiritual edification of the Church, belongs to the external tribunal, and Ecclesiastical jurisdiction: But he that appointeth rites of order and decency in the public worship of God, and in the exercise of Ecclesiastical discipline, must of necessity give a public judgement passed by ministerial authority, concerning scandal given or taken, concerning cases of conscience in the exercise of charity about things indifferent, concerning the spiritual edification of the Church: for to this end are Ecclesiastical laws made, for the avoiding of scandal, for the spiritual edification of the Church, for the due exercising of brotherly love in Church communion. It is therefore an act of spiritual jurisdiction.  
3. Classes and Synods have an authoritative inspection and judgement, not of discretion only, but of jurisdiction and approbation, in the exercise of excommunications from particular Churches; so that no particular Church which holdeth Ecclesiastical communion with other Churches in Classes and Synods may lawfully excommunicate & deliver to Satan any member of their communion without the authoritative judgement and approbation of the Classis or Synod. Which appears by these arguments,  
That which concerns 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 scandal, they are all liable to the danger of infection, by reason of the communion which they hold in one Ecclesiastical body and society. Again, that whole communion or society is by excommunication deprived of its members; and so the particular Church exerciseth excommunication in a business not proper to itself, but in a matter common which concerneth all the Churches of that Ecclesiastical body; it ought therefore to be judged and handled by them all. The end of excommunication, that the evil and the leaven of infection be taken away from amongst them, the Ecclesiastical society purged from offences, concerneth not only the particular Church, but all the Churches of the Classical or Synodical society; and therefore the excommunication is to be discerned by the judgement of all, that it may attain 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 souls of the godly, in the Church of Antioch and jerusalem was by the decree of the Synod performed and put in execution, Act. 15. 1, 6, 24. That degree or step towards excommunication, shows that there is in the Synods power the judgement of the excommunication: for to that assembly to which belongs an Ecclesiastical Reproof and censure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there belongs also, in case of disobedience and obstinacy, the authority and judgement of Excommunication, Matth. 18. 17, 18. compared with 1 Cor. 5 4, 5. and 2 Cor. 2. 6. For it is a part of Ecclesiastical Binding, as the Reformed Divines do every where teach, Furthermore, Binding, (saith Bucer, Dissert. de gubernation 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 greatness of the sins, 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 Ecclesiastical persons only to their duty. Which acts consist in Prohibition, and Execution. Prohibition is, whereby the Church forbiddeth to Pastors and whole Presbyteries, under penalties to be inflicted on the disobedient, what ever things are accounted scandalous to the sacred Ministry, or do hinder public edification; as, to involve themselves in secular employments, to take money for admitting to Baptism, to retain an adulterous wife, to take up arms in sedition, to keep Hawks and Hounds for hunting, to use gaming, to be present at dance, and stageplayss, which have been forbidden in Counsels with judicial and definitive authority, as may be gathered from the Acts of the Counsels. By Execution is understood Ecclesiastical punishment, which was according to the Laws to be inflicted on offenders; which were various, according to the quality and greatness of the offences. The principal 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 Greeks' 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 abstain from the Communion of the Lords Supper; other are debarred from this also, yea, and shut out from all sacred Communion and Ecclesiastical Fellowship. Of these censures the Canons and Histories of the ancient Church do 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 Counsels. But let us consult the Scriptures themselves. When the Apostle commands the Elders of the Ephesine Classis, to watch against such as should speak 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 Presbyterial 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 Ecclesiastical function, in many cases is attributed to the Classical Assembly and Provincial Synods, in our Ecclesiastical Canons in the Netherlands. See the Synod at Dort, Anno 1578. art. 9, 99, 100 at the Hagh, Anno 1586. art. 39, 40, 72, at Middleburgh, Anno 1591. art. 58, 59, 60. at Dort, Anno 1619. art. 79.  
5. There belongs Authority to Classes and Synods, to pass an Ecclesiastical censure against the whole Consistory of a particular Church, in case they disturb the Church with damnable error, 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 greatness of the sins, by the dreadful sentence of Excommunication to cast them out of the spiritual Communion of the Churches, and deliver them to Satan. This assertion is proved: Because a Synod of Pastors by the concional Key, may authoritatively in the Name of God denounce an Anathema against a particular Church erring perversely: For this one single Pastor of a Church may do by authority of the Office committed to him, how much more than a Synod of Pastors? Now to an unity or Ecclesiastical College instituted by God, to whom by authority of their Office there belongs the concional or Doctrinal Key, there belongs also the Key of Ecclesiastical Discipline, and the Exercise thereof: for in an Ecclesiastical College or Society, God hath conjoined the Keys of the Kingdom of Heaven, and given them together, Matth. 18. 17, 18. And in a Particular Church this appears evidently; to the Consistory whereof, God hath given not only a concional and Comminatory Power to denounce an Anathema, but also a Power of Excommunication joined with it: And consequently to greater and superior Church Assemblies also, hath God given both these powers jointly. 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 restrain the exercise thereof to be applied 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 Kingdom, whereby all scandals may be removed out of the Church, and cured by spiritual authority, whether committed by a particular Church, or by a particular person, or by whomsoever. And therefore if a particular Sister Church in the Ecclesiastical Society of many Churches do give a scandal to those other Churches, they may by this institution of Christ be brought into order by this spiritual Power. And surely it is clear even out of Parker himself, that the divine institution of Classes may be proved from Christ's 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 man's 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 again, 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 Belgic Churches, when the Church amongst us was infested by the troubles and errors 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 Ecclesiastical Communion which it holdeth with other neighbour Churches in the same Classis or Synod, whereby it makes up one Ecclesiastical corporation or body, and one visible sacred Society with the associate Churches, hath not an absolute and complete 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 Church's associate; amongst whom he doth daily converse, and celebrate the worship of God, so that he doth occasion to them danger of scandal and infection, and receiveth from them means 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 Ecclesiastical 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 Ecclesiastical power amongst themselves one over the other: nor hath it that Efficacy by God's ordinance to bind in Heaven: nor was it ordained by the Institution of Christ for this end, to save the spirit of man in the day of the Lord, and to teach from God, such as be erroneous, not to blaspheme: which to the legitimate censure of Excommunication do appertain, 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 Forms.  
Question.  
WHether it be lawful for Churches to prescribe to themselves constituted laws and forms, and certain Canons, by Ecclesiastical authority, wherein Articles of Faith, and things necessarily required by God for the Government and Discipline of the Churches, are out of the holy Scriptures expounded and determined; and things not necessarily required are by Ecclesiastical power prescribed, according to the general 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 God's Worship; and imposed on particular Churches, and Church-Governors, as bonds of Peace and Unity?  
Answer.  
WE grant in this Controversy.  
1. That these Forms are not absolutely necessary to the constitution of a Church: For we know that the ancient Church of the Jews wanted such Forms; when as being collected in one people, they had express ritual laws, and the Prophet's 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 several places of Scripture, were in a brief Abstract joined together in one.  
2. We deny that these Forms or declarations of Faith and Church-Government, are to have that authority and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or authenticness, 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 speak) by the letter of such forms. We approve not the judgement of those, nor would have their practice to be imitated, of whom our Divines did heretofore justly complain in that writing which Zacharias Vrsinus in the name of the University 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 Ecclesiastical proceed. See Chap. 4. of that book, where much is said concerning the use and abuse of Confessions.  
3. We judge forms of confessions, and Canons of Ecclesiastical 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 sum 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 wholesome truth in each one is expressed and explained, that the controversies arising concerning the doctrines of faith and discipline, and the sense of Scripture, being examined by ordinary ministerial knowledge, may by common consent be explained and decided: that there may be an agreement also about the proper form of speaking and proceeding, agreeable to the phrase and sense of the holy Scripture and of the Church: and that it may appear 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 keep communion, should hold; that there may be a restraint of licentiousness 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 avoided; and the purity of doctrine and discipline, the concord and peace of the Churches the better preserved. They are useful therefore 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 hindrances to those only, who with Licentiousness rather than Liberty endeavour to overthrow, and fear not to call in question those principles which are as the foundations of our faith and Christian discipline; and who assume to themselves a power to think and even to speak what they list, which the Scripture doth every where reject, as being fare from Christian modesty.  
4. We attribute therefore to these Forms only an hypothetical necessity; for we acknowledge that necessary occasions of this kind of writings, arise only from the Reformations of Churches, heretics 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. Therefore these Forms 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 Colleges of Prophets, to whom Ecclesiastical 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. We consider these Forms, either as touching the Matter of them (which is divine, being deduced from Scripture) which we 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 we live; we cannot see that there is too much attributed to these Forms, being examined and tried 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 Synodical determinations duly concluded, confirmed with Ecclesiaasticall authority, carrying in them the unanimous consent of the Prophets as a badge of Ecclesiastical union and communion: and thus we make use of them as Ecclesiastical Judges in deciding and explaining Ecclesiastical controversies, in preserving the purity of doctrine and the peace of the Churches. And when we consider them jointly, we attribute to them this authority, which we propose in Vrsin's words, Their authority, saith he, is showed, in that it is not lawful 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 form of exposition or speech without just and necessary causes: Yea and if they either have indeed, or seem 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 therefore the authority and power of Synods, which prescribe those Forms, be not of itself infallible; nor instituted by God to be the supreme and infallible rule of our Faith: and therefore cannot by itself and its own authority oblige believers to believe that which is determined in those Forms: Yet we acknowledge in Synods which constitute those Forms, the supreme power of Ecclesiastical judging and determining controversies, given by God for avoiding confusion and rending of Churches; whereby they may inflict Ecclesiastical 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 persuasion of the true doctrine therein contained. For, (as the Learned Camero well noteth, tom. 1. Prelect. de Ecclesia, in that discourse concerning the infallibility of the Church) so often as any thing is decreed by an Assembly of those who are placed in Authority in the Church, it makes that this is not rashly and without accurate and grave observation to be rejected. For a Synod hath a peculiar assistance of the holy Ghost and so a greater than that which belongs to teachers judging singly and apart: They have also more certain means of finding out the truth; to wit, the Prayers, and Fast, & Disputations, etc. of the principal Pastors of the whole Church: They have also a better course to know what is the opinion of the whole Church concerning a controversy raised, and what course the Churches observe therein. So that they who doubt of the truth of the Forms constituted in a Synod, or upon light and probable reasons judge them to be false, and so do not certainly know them so to be, are bound so fare to yield obedience to the Forms decreed, as may be agreeable to Order and decency in that Case; which obedience is an observance of Christian humility, and modesty; whereby the faithful in such cases abstain from public or open Profession of their opinion, and condemnation or confutation of the opinion determined in those Forms. And this evident, because for giving obedience to the decrees of Churches, we have the certain and manifest authority of God, commanding to obey them, Heb. 13. 17. But for opposing them, we have only uncertain and probable conjectures; and in such a case the common rule is to be followed, Hold that which is certain, and leave that which is uncertain. Again, to oppose openly the Forms of Churches upon arguments but probable, and less evident, gives an unbridled and endless licence of contradicting any Ecclesiastical decrees whatever, Yea, when there is any thing of falsehood prescribed in those Forms of Churches, and that golden rule is to be followed, To obey God rather than men; yet a pious son of the Church will not rudely insult on them, but with a reverential bashfulness avoid them, as Waldensis elsewhere speaks. But when Forms are composed and established by Synod call authority, for the promoting and deciding of truth, the establishing integrity and order in Church Government, they have then Ecclesiastical and definitive authority, whereby they may be imposed on particular Churches in Doctrinal Causes, and Ecclesiastical affairs, under the penalty of Ecclesiastical censure: For the spirits of the Prophets, are subject to the Prophets, 1 Cor. 14. 32 and all the Sons of the Church, are to be subject to the Discipline of the Church, Matth. 18. 17, 18. We hold therefore that to Church's congregated in Synods, there belongs power by the Word of God, that they may be Ecclesiastical authority prescribe and impose Forms both of Confession of Faith, and Ecclesiastical Government, which particular Churches, and their Governors, and private members are bound to confess and receive under pain of Ecclesiastical censure. This Assertion is proved,  
1. Because the Synod at Jerusalem, by an ordinary Power Ecclesiastical, did prescribe and impose such a Form to other Churches in a question in controversy, Acts 15. 22, 29. and 16. 4.  
2. Because those things which the Churches of God ought to believe with the certainty of Divine Fiath, and undoubted Conscience, these may Synods also enjoin, by Ecclesiastical 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 spiritual power bring under those that are obstinate, and who stubbornly oppose themselves against the decrees and constitutions of those that are to govern the Church. They may therefore by Ecclesiastical authority impose on others Forms of Faith, and of obedience to the Faith, drawn up according to the Scriptures.  
3. Churches have Ecclesiastical Power to prescribe just and approved means, for preserving the purity of true Doctrine, and the peace and union of Churches, and for overthrowing the wicked counsels and endeavours of Heretics and disturbers, 2 Cor. 10. 4, 5, 6. and 13. 10. Gal. 5. 12. 1 Cor. 4. 21. But Forms of service, and confessions determined concerning questions in controversy, are approved and just means for preserving the purity of Doctrine and the peace of Churches, that they be not endangered by distractions and the poison of errors, Act. 15. 23, 24. etc. They may therefore be imposed on particular Churches by Ecclesiastical authority.  
Accordingly, in the ancient Synods of Churches such Symbols, Ecclesiastical Canons, Confessions and Declarations of Faith were set forth; that they might thereby testify not only what themselves did believe, but also what ought to be believed by others, with whom they would hold their Ecclesiastical Communion: as all the acts of Synods do testify, in which (where they speak concerning Doctrines of Faith) they do, by Paul's example, Anathematise those who think or teach otherwise; whence also is that Preface of the Athanasian Creed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Whosoever will be saved, before all things it is necessary that he believe, etc. 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 sum 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 Ecclesiastical Function, but who promiseth to retain that consent of Doctrine inviolate: That there be also a common Form of Catechism for the use of children, and ignorant people; Thus will the truth be made familiar to them, and withal they will learn to distinguish it from impostures and corruptions, which are apt by degrees to creep upon the slothful. 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 multiplied more and more, etc. Nor yet doth the benefit of a Catechism consist only in the instruction of Children; for there is withal 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 Catechism, he will strait be discovered. Thus Calvin.  
And thus also, in our Belgic Churches, is that authority applied to our Forms of Harmony, to wit, the Confession, the Catechism, and Ecclesiastical Order decreed and confirmed in Synods, that the Profession, the Doctrine, and observation thereof is by Ecclesiastical authority enjoined to all, who will enjoy the dignity of the Ecclesiastical Ministry, and who live in the holy union of our Churches, See the Syned at Embden, Anno 1571. art. 2. at Dort, Anno 1574. art. 2. & Anno 1578. art. 8. etc.  We reject therefore 
The opinion of those, who grant it indeed lawful for a private person, or even for a particular Church, yea, and for all the Churches of a Kingdom to make Confessions and Forms of Doctrine and Discipline; but hold it unlawful and unprofitable to prescribe them either by Ecclesiastical or Civil authority as binding Rules of Faith and Practice, that men should be constrained to observe them in Faith and the practice of Divine Worship. But now those things that are to be retained with that firm faith, and unmoved constancy and certainty of mind, as that for the profession thereof all believers should not doubt to shed their blood and suffer Martyrdom, and the Churches with the certainty of divine faith judge that so they ought to do; those things surely they may by Ecclesiastical and spiritual authority prescribe to others, and constrain men to observance thereof in faith and practice, under the penalty of Ecclesiastical censure: But for the profession of the pure faith, and of the spiritual Government of Christ's Kingdom, all who are faithful sons of the Church are bound to shed their blood: See Rev. 2. 13. Act. 7. 57, 58. Luk. 21. 15, 16. Therefore Canons and Rules of this profession, prescribed out of the undoubted Word of God, may be Ecclesiastical authority be imposed on the Churches of God, by those who are by Office to watch over the purity of Faith, and integrity of Ecclesiastical Government. Yea, and we may bind our souls by Oath, to preserve and profess 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 own souls and the souls of others who live under our power, to such a profession of saving Faith; we may bind them also by Laws and Canons to the same profession: for of like things there is like judgement.  
Question 2.  
Whether it be lawful to use in the Church prescript Forms 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 lawful to hold Ecclesiastical Communion with those Churches where such Forms in the public worship are in use?  
Answer.  
IN this controversy, we easily assent to what is written by Ames upon this question in his Cases of Conscience, lib. 4. cap. 17. quaest. 4. and to what the professors of Leyden have in their Synopsis Theologiae, disput. 36. Thes. 33, 34. And, that we may handle the question distinctly:  
1. We reject such Forms of prayer, of Administration of Sacraments, etc. which for the matter of them are vicious: for we may not in prayers, and other parts of the public worship of God, propound any thing unlawful, impertinent, and unfitting, which savoureth of superstition, Idolatry, or heresy, or carnal profaneness, and pomp of the World, and which introduceth a communion with the unfruitful works of darkness. And for this cause we reject the ceremonies and forms of public worship introduced in the Church of England in these last corrupt times by the hierarchical Bishops; as which, being superstitious and idolatrous, did deface the Church and worship of God, and obscure the brightness 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 public worship, which by a tyrannical and violent command are imposed on the consciences of men as absolutely necessary and as essential parts of God's worship: though for the matter of them, they be legitimatly disposed; yet for the Form of them, and the manner of their introducing, they become illegitimate instruments of cruelty, and pretences for perverse wickedness, and occasions of violent tyranny against the worthiest and best sons of the Church. For there are not by Christ or the Apostles, (whose institutions are not defective in the absolutely necessary parts of God's worship) any Forms prescribed, as simply and absolutely necessary, wherein they have drawn up an exact and immutable rule for all Christians in Churches, in matter, and form, and method, to which all faithful worshippers of God to the world's 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 essential means of divine worship: but of such a prescribing them, whereby they are by Ecclesiastical authority commended for the order and decency of the worship of God, as useful and profitable for those who want either sufficient ability, or freedom of exercising it, for the seemly expression of those parts of divine worship, that they may be as it were guided by them as helps in their meditations, petitions, words and actions, and that the attention of the auditors, especially in great Congregations, may by those forms be helped and directed; and that there may be an Uniformity observed in the exercises of public worship in all Churches, for the preventing of scandals and for the greater edefication of the Churches.  
But we judge those Forms, as well publicly as privately used, to be lawful and profitable, so that they be read out of the book with due attention, reverence, faith, and spiritual affection and zeal 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 express 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 Psalms, and offer thanksgivings to God with due reverence, faith, spiritual affection and zeal. 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 public thanksgivings; See 1 Chron. 16. 7, 8. So in the dedication of the Temple, the Priests and Levites did celebrate the public worship of God according to the set-Forms prescribed by David, 2 Chron. 7. 6. The like examples we have, Numb. 6. 22, 23. 2 Chron, 20. 21. Esra. 3. 10, 11. Psal. 92. 1. But now if thanksgivings, and singing of Psalms, which ought to be performed with spiritual 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 lawful form of prayers, in which are observed the essentials 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 book: Therefore this form of prayers is just and lawful. For what is there in Scripture required to the worship of supplications, and godly prayers, but that the matters of them be lawful, and stily disposed according to the present necessities, that they be offered to God in a holy manner, with reverence, zeal, humility, and faith; and that they duly express our urging necessities? But we know by certain experience that a prayer holy and lawful for the matter of it, may in a set Form be pronounced, and offered to God, with an humble sense of our necessities, desire, and zeal, holiness of affections, faith, and religious motions of our will towards God, and that according as our affairs require. The faithful read the text of holy Scripture with understanding, humility, reverence, zeal, 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 forms? 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 therefore thus (saith he) Our Father, etc. Mat. 6. 9 and when ye pray say, Our Father, etc. Luk. 11. 2. Our Lord therefore did not only deliver a rule for prayer, but composed this prayer in set words, and commended it to us not only for imitation, but to be used in prayer: affording us in mercy a most useful help for our infirmities, and not to be despised, and a perfect supply of the defects of our prayers; the use whereof though not always necessary, yet we judge it ofttimes safe and convenient, our Lord himself 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 express Form of Baptising, Matth. 28. Mark 16. and though the Churches of Christ are not by absolute necessity tied to the syllables of it, yet in the sense 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 practice 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 himself on Exod. 12. 8. So likewise our Saviour hath by his example prescribed a Form of words for the Lords Supper, Matth. 26. which the Apostolic Church thought good to retain, and is by the Apostles proposed to us to imitate; as appeareth from 1 Cor. 11.  
Hence also in almost all Reformed Churches, Ecclesiastical Liturgies, and Forms of Prayers are approved, as useful and conducing to the edification of the Church: And, in our Belgic Churches, Forms of Divine Worship are together with our Psalters, and the greater and lesser Catechism, allowed, and publicly 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 Protector of England. As for the Forms of Prayers, and Ecclesiastical rites, saith he, I much approve it, that there be one certain Form extant, from which Ministers in their function may not departed; as well that thereby provision may be made for the simplicity and unskilfulness of some; as also that the consent of all the Churches amongst themselves may so more certainly appear: lastly also, that the petulant lightness of some may be prevented, who affect innovations; to which end also, the Catechism tendeth, as I have before shown. So therefore there ought to be a set Form of Catechism, of administration of the Sacraments, and of public Prayers.  
These arguments do also manifestly show, that Ecclesiastical Communion in Divine Worship may be held with those Churches, which retain set Forms of Prayers and Sacraments in the public Worship. For no where hath God commanded that a Christian should separate himself from that worship which is performed by a prescript Form: and Christ himself hath prescribed to his Church's Forms of Prayer and Sacraments; and celebrated the Exercises of Divine Worship, according to the appointed Forms of the Jewish Churches, and we think it uncharitable to condemn 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 public Worship of God, in prescript and set Forms. And therefore we blame the precise singularity of those men, who banish all set Forms from the Worship of God, and separate themselves from all the Protestant Churches into private and separate Congregations of their own, because of the Forms used by the Protestants in the Worship of God.   
FINIS.   

A Table of the Chapters and Questions.  


CHAP. I. Of the Qualification of Church-members. p. 1.  
Q. WHether there be none to be admitted into the Communion of the external visible Church, but who is endued with the real internal holiness of Regeneration, and with justifying faith in Christ: or, who upon strict examination doth manifest such evident signs of true faith, and real internal holiness, as may convince the consciences of the Church to which he joineth himself, of his sincere faith, repentance and communion in Christ: and that if any Congregation admit others, in whom there is not evident proof of these signs, they admit impure and false Church-members?   

CHAP. II. Of a Church-Covenant. p. 13  
Q. WHether a Church-Covenant solemnly made between the Members and the Governors of a Church publicly before the whole Church, whereby the members of a particular Church are by a public and express agreement and promise associated and united amongst themselves, to exercise the fear and sacred worship of God, unity of faith, brotherly love, mutual edification, and all duties of piety in a holy communion with God and amongst themselves; be absolutely necessary and essential to the constitution of a true Church, so that without this Covenant there is no true or pure Church, nor true Church-member?   

CHAM III. Of an instituted visible Church. p. 24  
Q. WHether no other external visible Church be described in Scripture, and acknowledged by the Word of God, but a parochial or particular Church: which is confined to such limits, as that of necessity it must be such as may be contained, and aught to meet, ordinarily in one place, for the celebrating of God's publikeworship, and all the Ordinances of God with mutual 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 God's ordinances, is unlawful and repugnant to the Word of God and the Apostles institutions concerning the constitution of a Church described in the holy Scripture?   

CHAP. FOUR Of Ecclesiastical power. p. 43  
Q. WHether the Ecclesiastical power, or power of the keys, 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 Ecclesiastical jurisdiction, discipline, and causes Ecclesiastical, save only the Sacraments? And consequently, whether private Christians being Church members have such an Ecclesiastical power as that they may authoritatively admit Church members to Ecclesiastical communion, reprove by Ecclesiastical authority such as commit offences, bind by Excommunication and Church censures, absolve from excommunication, and authoritatively remit sins? 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 Ecclesiastical office; and consequently, the examination of Pastors, the sending unto and confirming them in that Church office by imposition of hands, and again authoritative suspending and removing Pastors from that function?   

CHAP. V Of the Ecclesiastical Ministry, and the Exercise thereof. p. 66  
Q. 1. WHether the end and effect of the work of the Ecclesiastical Ministry be only the Confirmation and Edification of those Church-members who are already converted and truly godly; so as that Pastors are not more obliged by virtue of their Ecclesiastical function to convert the straying souls of such as live in the world, and in sins out of Church-communion; then all believers endued with the gifts of the holy Ghost, are by the common duty of Charity bound to do?   

Question 2. p. 70.  
Whether the Minister of a particular Church may not only by virtue of his gifts, and from the common duty of Charity, but also by virtue of his Ecclesiastical Function, lawfully perform ministerial acts of his office in the Ecclesiastical Communion of another particular Church, to whose ordinary ministry he is not called?   

Question 3. p. 75  
Whether the exercise of Prophecy be a perpetual institution in the Church of God, whereby private men who bear no Church-Office, may, for the exercise of the gifts of the Spirit, publicly 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?   

Question 4. p. 84  
Whether those Infants whose next parents do not by a solemn Church-Covenant join themselves to some particular Church, are not to be baptised in the Church, but are to be accounted as incapable of Baptism, and to have no right to Church-priviledges?   

CHAP. VI Of Classes, and Synods, and their authority. p. 89  
Q. 1. Whether Classes and Synods have an authoritative power, whereby they may authoritatively judge causes Ecclesiastical, with Ecclesiastical jurisdiction; so as that particular Churches ought to submit themselves to their decrees, under the penalty of Ecclesiastical censure?   

Question 2. p. 103  
Whether Classes and Synods have power of sending, or ordaining Pastors in a particular Church?   

Question 3. p. 118  
Whether Synods and Classes have power of Excommunication?   

CHAP. VII. Of set Forms. p. 130  
Q. 1. Whether it be lawful for Churches to prescribe to themselves constituted laws and forms, and certain Canons, by Ecclesiastical authority, wherein Articles of Faith, and things necessarily required by God for the Government and Discipline of the Churches, are out of the holy Scriptures expounded and determined; and things not necessarily required are by Ecclesiastical power prescribed, according to the general 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 God's Worship; and imposed on particular Churches, and Church-governors, as bonds of Peace and Unity?   

Question 2. p. 143  
Whether it be lawful to use in the Church prescript Forms of Prayer, Administration of the Sacraments, etc. or whether those Churches who use them be guilty of superstition, and will-worship? and whether it be lawful to hold Ecclesiastical Communion with those Churches where such Forms in the public worship are in use?    
FINIS.   

WE whose names are subscribed, Delegates of the Walacrian Classis, do testify that our Reverend Colleague Mr William Apollonius was enjoined by the said Classis, that in these sad troubles of England he should by writing set down, what is the Government practised in the Churches of the United Provinces, which we also judge agreeable to the Word of God; and what are the Controversies at this time agitated in England concerning the Government of the Church of God; and state that controversy by way of Theses and Antitheses, showing the Grounds of them. And that we have diligently perused and approved that writing of his. We desire from our soul, that there were a way of Government, as much as may be, Uniform, observed in all Reformed Churches, for the greater edification of the Church of Christ, and the destruction of the kingdom of Satan. We pray, that the learned and worthy, our Brethren and Fellow-labourers in the Kingdom of England, would be pleased fairly to interpret this our affection.  

jacobus D'Herde, Precedent of the Wallacrian Classis pro tempore.  
jodocus Larenus, Assessor pro tempore.  
Isaacus Hoornbekius, Preacher at Middleburgh.  
Cornelius Beuckelarius, Preacher at Vere.  
Melchior Burrs, Minister of the word at West-Souburch.  
Maximilianus Teellinck, Preacher at Middleburgh.   
This writing is set forth by prescript of the 46. Article of Ecclesiastical Policy, established by the most Renowned and Noble, the States of Zealand.  Melchior Burrs, Minister of the Word at West-Souburch.