Consideration of Certain Controversies, Chapter 6

Consideration of Certain Controversies · Chapter 6

p. 89CHAP. VI. Of Claſſes, and Synods, and their authority.

Queſtion 1.

VVHether Claſſes and Synods have an authoritative power, whereby they may authoritatively judge cauſes Eccleſiaſticall, with Eccleſiaſticall juriſdiction; ſo as that particular Churches ought to ſubmit themſelves p. 90to their decrees, under the penalty of Eccleſiaſticall cenſure?

Anſwer.

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

But yet how much greater and further ſpace and remoteneſſe of diſtance there is between particular Churches, ſo much the leſſe alſo is the viſible communion of thoſe Churches: becauſe the danger of ſcandall and infection, and the opportunity of mutual edification, is leſſe or more according as the diſtinct diſtance of places is greater or leſſe. Wherfore there is a more p. 91ſtrict viſible Eccleſiaſticall communion between the Churches of one Province or Nation, then between the particular congregations of the Church Univerſall; and conſequently the juriſdiction and Eccleſiaſticall government is alſo leſſe viſible between theſe, then between the Churches of one Nation.

This communion of Churches in government and Church diſcipline, is not only for the informing of Churches, what is commanded by the word of God; but alſo for the governing of them by laws and ſpirituall juriſdiction: for there is an authority and power of rule, belonging by the word of God to Churches joyned in Claſſes and Synods, which to particular Churches ſingly and ſeverally belongeth not; to wit, a power of making Canons and laws Eccleſiaſticall, which may bind all the particular Churches of one Province or Kingdome to obey them.

We grant in this controverſy;

1. That the power of Claſſes and Synods doth not take away or hurt the power or liberty Eccleſiaſticall of a particular Church: for it ſerveth to direct, preſerve, and promote the power of Synods is not privative but cumulative, and granted for this end, that the power given to particular Churches may be more efficacious, orderly, regular, able, and apt for edifying.

p. 922. That there is a power belonging to a particular Church immediatly granted from God, not derived from Claſſes or Synods; as likewiſe there is belonging to Claſſes and Synods a power of their own, immediatly granted by God, and not derived from the particular Churches. For though in regard of the Originall, or the riſe and conſtitution of a Synod, particular Churches intire in themſelves, collaterall one to another and equall in Church power, do in common, contribute, aſſociate, and exerciſe their Church power, and ſo make up a collective and combined body of a Synod: yet the Synodicall authority of it ſelfe is not granted to any other firſt ſubject, from whence it ſhould be derived to the Synod, then to the Synod it ſelfe, to which alone by the word of God and Apoſtolicall inſtitution that power belongeth: for no particular Churches ſingly and ſeverally conſidered, may exerciſe a Synodicall power over other Churches.

But we affirme, 1. That this union and communion of particular Churches in a government and diſcipline Eccleſiaſticall in common, which is exerciſed in Synods and Claſſes, is grounded upon the word of God, and in the examples of the Apoſtolicall Church is propoſed to us to imitate.

2. That theſe Synods and Claſſes have a power and authority Synodall and Claſſicall, p. 93whereby they do by ſpirituall juriſdiction authoritatively decerne matters Eccleſiaſticall, and impoſe thoſe decrees, under paine of Eccleſiaſticall cenſure, on particular Churches. Our opinion is proved by theſe following arguments.

1. In Act. 15. we have in the Apoſtles practiſe an expreſſe example of a Synod, held at Jeruſalem about a queſtion concerning the obſervation of the Law of Moſes. In which Synod, that buſineſſe which had wrought a diſturbance in the particular Churches, ver. 2, 4, 5, 23. is by the deputies of ſeverall Churches, ver. 2, 6, 23. Act. 21. 17, 18, 25. determined, with power authoritative to bind particular Churches to obedience, ver. 22, 28. chap. 16. 4. & 21, 25. And the falſe doctrine of thoſe who ſubverted the ſoules of their hearers, is by an Eccleſiaſticall judgement condemned, with ſpirituall power, ver. 28, 29. which thing is an act of Eccleſiaſticall juriſdiction, as appeareth, Revel. 2. 2, 14, 20. and the determination of this Eccleſiaſticall law, was not by an extraordinary Apoſtolike authority, but by an ordinary authority Eccleſiaſticall: for it was done not by the Apoſtles alone, extraordinarily acted by the Spirit of God, but by the Elders and brethren of the Church, joyned with the Apoſtles acting, not by their Apoſtololicall, but by their ordinary Paſtorall authority; with p. 94great diſcuſſion and diſputation, and the aſſent of the Churches; which argue that the decrees of this Synod were not made by an extraordinary Apoſtolicall authority, but by an ordinary Eccleſiaſticall power.

2. Our aſſertion is proved from Chriſts inſtitution, Mat. 18. 17, 18. where he doth inſtitute ſuch Eccleſiaſticall Aſſemblies, as may by Eccleſiaſticall authority make proviſion and prepare efficacious remedies againſt all ſcandals and offences. If the members of a particular Church do give ſcandall to one another, he bids that it be ſhewed to a ſuperior Eccleſiaſticall Judge, to wit, the Church repreſentative, which by Eccleſiaſticall authority doth condemne and puniſh, and remove from Eccleſiaſticall and brotherly communion the perſon offending; and therefore doth likewiſe command, that if particular Churches give offence to one another, it ſhould be carried to a ſuperior Eccleſiaſticall Judge, which may by ſpirituall authority condemne, puniſh, and put from Eccleſiaſticall communion the particular Church offending: for where the law makes no diſtinction or reſtriction, there muſt not we diſtinguiſh or reſtrain And certainly the remedy inſtituted in this place, is ordained by Chriſt for the removing out of the viſible Church, all ſcandals not only cauſed by particular members, but alſo by whole Churches: and p. 95therfore there muſt be acknowledged a ſuperior Eccleſiaſticall Aſſembly, which may by authoritative Eccleſiaſticall power judge of the ſcandall of particular Churches, as well as a ſuperiour Eccleſiaſticall judge in a particular Church is to be acknowledged from this inſtitution, for judging the ſcandalls of particular members. For ſince that according to the holy Scriptures we muſt grant that there is an Eccleſiaſticall communion between the viſible Churches of one Province, Nation, yea and of the whole World: as is proved before: which communion is not only fraternall, but Eccleſiaſticall, whereby Churches, as Churches, or bodies Eccleſiaſticall, are joyned and united in doctrine, government, worſhip, diſcipline and Eccleſiaſticall polity: and ſeeing that in this holy communion ſcandals are committed, which are unbeſeeming thoſe Churches, and to be caſt forth from that Eccleſiaſticall communion: therfore both by the law of nature, and this divine law here inſtituted by Chriſt, we muſt acknowledge a ſuperiour Eccleſiaſticall Senat; furniſhed with ſpirituall and Eccleſiaſticall authority, which may remove thoſe ſcandals. Hence Parker himſelfe, de politia Eccleſiaſt. lib. 3. cap. 24. groundeth the authority of Synods on this place. And the Profeſſors of Leyden, diſput. 49. theſ. 10. diſcourſe thus; The inſtitution of Eccleſiasticall p. 96Aſſemblies, and ſo alſo of a Synod, is not of humane, but of divine right, being founded on the words of Chriſt. Tell the Church; if he heare not the Church &c. Whomſoever ye bind on earth &c. Where two or three are gathered together in my name, there am I in the midſt of them, Matth. 18. and I am with you to the end of the World, Matth. 28. Which primarily are to be underſtood of the inferior Conſiſtories: but there being an union and communion amongſt themſelves of all Churches, the ſuperior conſiſtories are comprehended likewiſe.

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

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

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

We reject therefore the oppoſite Aſſertions.

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

2. We reject alſo their contrary opinion, who allow to Synods a power Dogmaticall, but deny a power Diatacticall and Criticall. A power Dogmaticall, which is a power and right of judging in matters of Faith and Religion doth ſo belong to Synods, as that it is alſo given by God to ſingle Paſtors: For the Apoſtle requires of Elders, not only to exhort by ſound doctrine, but alſo to convince gainſayers, and to ſtop the mouthes of the unruly, vaintalkers and deceivers, Tit. 1. 9, 10, 11, 12. Doth not this plainly intimate that they are to judge of matters of faith, if in a Particular Church there ariſe a diſputation about any queſtion of faith, or the ſoundneſſe in judgement of one who is reckoned a member of that Church, be doubted of? This therefore is not the whole power of Synods, which belongeth even to ſingle Paſtours. Hence there is alſo attributed to Synods a Diatacticall power, whereby they have right to manage the externall Government of the Church, ſo that all things be done decently and in order, in the adminiſtration of Gods worſhip to the common edification of al. p. 102Not only the Apoſtles, but the Elders alſo, did in the Councell at Jeruſalem decree, that the Gentiles who had given themſelves up to Chriſt, ſhould abſtaine from things offered to idols, and from bloud, and things ſtrangled, Acts 15. 25, 28. So when Paul at Jeruſalem was received by the brethren, not only James but the Claſſis of Elders adviſed him, for the beleeving Jewes ſake, to joyne himſelfe with ſome, though too much addicted to the Law, who had a vow on them: and decreed to intreat him, that for the peace of the Church, and ſatisfaction of the weake, he would vouchſafe, ſo farre as in that caſe was yet lawfull, to ſubmit himſelfe to the obſervance of the Law, Acts 21. 20, 21, 22, 23, 24. We ſee therefore that a Claſſis of Elders do by a joynt care and endeavour provide for the obſerving of what with one conſent they judged expedient for the Church. I need not further inſtance in Councels, in which, that Presbyters joyned in conſultation and deciſion, for the eſtabliſhing Eccleſiaſticall decency and order, is ſo cleare by their Acts that none can be ignorant: So the Lawes of Eccleſiaſticall Government in the Netherlands are by the Synodicall decrees impoſed on particular Churches. And, that a Criticall power, which containes the right of maitaining and exerciſing the Eccleſiaſticall Diſcipline, given by God to the Church, for the p. 103judging and removing of ſcandals, belongeth to Synods and Claſſes of Presbyters, we ſhall by and by prove by places of Scripture: For a Synod may aſſemble not only to admoniſh an offending Presbytery or Conſiſtory of a particular Church; but alſo, if they refuſe to heare, to cenſure them by ſuſpenſion, depoſition, or removing from their Eccleſiaſticall function, &c.

Queſtion 2.

VVHether Claſſes and Synods have power of ſending, or ordaining Paſtors in a particular Church?

Anſwer.

WE affirme in this controverſie. 1. That ſome heads in this argument are by the judgement of Scripture to be held undoubted; which our Reverend Bucerus referreth to theſe heads: First, (ſaith he) that Election and Ordination of Miniſters belong to the Church, not to thoſe that are without, who are ſtrangers from the commerce of beleevers, and have not yet applyed themſelves to their fellowſhip and conjunction. For no where doe we reade in Scripture, that ſuch had Votes in Election of Ministers. Secondly, that this holy action belongs to the whole Church, that is, to both its integrall parts, whereof the one is of thoſe who are Church Miniſters, the other of thoſe to whom they minister: which is evidently declared by teſtimonies which may be brought from Scripture, p. 104Thirdly, that this buſineſſe is not to be committed to ſome one or few of the Preſbytery ſelected, but belongs to the whole Colledge of Preſbyters in common; which appears by the Example of the Church of Jeruſalem and of Antioch, Acts 1. 23. & 6. 2, 3. & 13. 1, 2. & 15. 22. Fourthly, that the principall parts herein belong to the Miniſters of the Church: for they are to preſide and guide the Church, that the multitude through levity, or tumult, or ill deſignes do not miſcarry; and therfore to teach and exhort every one, and moderate the whole action of Election with wholeſome and right counſels: Which is manifeſtly evinced by the teſtimonies we have produced. I adde, laſtly, that the Nomination was principally in the Eccleſiaſticall perſons, the people were by their ſuffrage to declare their conſent to it. So when one was to be taken in into the place of Judas, the Apoſtles named two, and when one of them was choſen by lot, the Churches approbation was preſently added: otherwiſe they did by their ſuffrage concurre to the Election. But that the Apoſtles in the inſtitution of Deacons did ſomewhat more condeſcend to the multitude, Acts 6. 3. there was a peculiar reaſon for it: for that they were, (especially in that tenderneſſe of the Church, and when a murmuring aroſe of the Grecians againſt the Hebrewes) to put off from themſelves all ſiniſter ſuspicion of thoſe whoſe ſuffrages did not approve them. To this purpoſe Calvin; Luke relates that there were Elders p. 105conſtituted in every Church by Paul and Barnabas, but he notes withall the way and manner of it, when he ſaith that it was done by ſuffrages, foreign ſaith he, foreign: thoſe two therefore did create them, but the whole multitude, as the cuſtome of the Grecians was in Elections, declared by lifting up their hands, whom they would have. Calvin. Inſtit. lib. 4. cap. 3. ſect. 15. Therefore the chiefe of what the people were to doe, was of thoſe who were nominated to chooſe one. All which is fully cleare from Scripture. Thus Bucerus, diſſert, de gubernat. Eccleſiae, pag. 323, 324.

2. But becauſe we are to account thoſe in Eccleſiaſticall Communion with us, not only who have joyned themſelves to ſome one particular Church as fixed members, but thoſe alſo on whom by reaſon of their function the charge and care of many Churches doth lie, and who are to take care that in them all things be done decently, in order, and to edification: hence the power of ordaining Paſtors is not ſo granted to a particular Church, as that abſolutely by themſelves they may be the Word of God performe all thoſe things, that are required to the Ordination of their Paſtors; But if the Ordination of Paſtours in a particular Church be duly performed, it ought to be done in Church Communion, with the judgement, conſent, and poteſtative Miſſion of Claſſes or p. 106Synods, with whom that particular Church holdeth Eccleſiaſticall Communion. For Ordination of Paſtours is not a thing peculiar to one Church and its members, but a thing common to all the Churches of one Claſſis or Synod: and what concerneth all, ought to be performed by all. That therefore a particular Church, in ſuch a matter of common concernment, do not do ought which may diſturbe the common order, or which in a like caſe may prejudice other Churches, they are in the Vocation of Paſtours to proceed with the common conſent of all the Churches of that Synod.

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

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

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

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

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

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

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

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

Becauſe he that is to be ordained is admitted into the holy ſociety of the Claſſis or Synod, and into the Eccleſiaſticall body, as a member belonging to the Conſiſtory of the Claſſis or Synod; in the right of that particular Church, and is therefore with their judgement and conſent to be admitted by Ordination into that ſociety. Becauſe alſo by Ordination a Paſtor is put into the poſſeſſion of his Eccleſiaſticall function; by vertue of which function he may performe miniſteriall acts of p. 116his paſtorall office in other particular Churches; and exerciſe a miniſteriall authority in many caſes towards other Churches: and reaſon plainly ſheweth that it cannot duly be performed without the judgement of thoſe Churches, over whom the perſon to be Ordained receives miniſteriall power. A particular Church may not lawfully Remove or Put-out a Paſtor from his Office, without the aſſent and authoritative judgement of the Claſſis or Synod, wherein he is duly admitted a member: therefore without that judgement they cannot lawfully admit into an Eccleſiaſticall office by Ordination: for it is of the ſame power to take in, and to put out: in what manner ought is contracted, in the ſame is it diſſolved. Hence in a Synod of the Churches was performed the Ordination of the Deacons elected, Act. 6. 3. with the common conſent of thoſe Churches. So 1 Tim. 4. 14. the Presbytery to whome the power of Ordaining is attributed, doth not only denote a Parochiall Presbytery, of which ſort both in townes, and in more eminent villages, there were anciently one in each; but it ſignifies a colledge of Apoſtles or Apoſtolicall men; in whoſe number Paul was one, 2 Tim. 1. 6. (as the Apoſtles are ſometimes called Elders, 1 Pet. 5. 1, 2. 2 Joh. ver. 1, 3.) for this was done in the Church of Lyſtra, as the Dutch Tranſlators obſerve from Acts p. 11716. 1, 2. In which the Brethren of Derbe and Iconium were alſo actors, as is evident from the place; under whom are included alſo the Churches of the Region round about, as may be gathered from Acts 14. 6. And if thoſe moſt excellent ſervants of God, whom God had rendred eminent, by induing them with moſt ample gifts, and ſetting them in a degree of an extraordinary and more ſublime Miniſtery, would not yet at their own pleaſure without the counſels of others, admit Timothy, (though named by the Spirits deſignation) into the order of Presbyters by publike Ordination, but thought fit for the obſervation of order firſt to acquaint ſundry Paſtors and Churches with it; ſhall we who are no wayes to be compared with them, be yet in doubt what we ought to do? for not their ſayings only, but their doings alſo, ſhould be to us a rule what we ought to ſay, and doe. And ſo in our Belgick Churches, according to the order eſtabliſhed, Ordinations of Paſtors are performed with the conſent and judgement of the Claſſis. As appeares by the Synod at the Hagh, Anno 1586. art. 4. at Middleburgh, Anno 1591. artic. 3, 4. at Dort, Anno 1619. art. 4.

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

Queſtion 3.

WHether Synod and Claſſes have power of Excommunication.

Anſwer.

In this controverſy we hold;

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

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

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

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

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

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

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

p. 1265. There belongs Authority to Claſſes and Synods, to paſſe an Eccleſiaſticall cenſure againſt the whole Conſiſtory of a particular Church, in caſe they diſturbe the Church with damnable errour, or pollute it with the leaven of vices: And if they obſtinately adhere to their perverſe doctrines and corrupt manners, then, according to the quality and greatneſſe of the ſinnes, by the dreadfull ſentence of Excommunication to caſt them out of the ſpirituall Communion of the Churches, and deliver them to Satan. This aſſertion is proved: Becauſe a Synod of Paſtours by the Concionall Key, may authoritatively in the Name of God denounce an Anathema againſt a particular Church erring perverſly: For this one ſingle Paſtor of a Church may doe by authority of the Office committed to him, how much more then a Synod of Paſtors? Now to an unity or Eccleſiaſticall College inſtituted by God, to whom by authority of their Office there belongs the Concionall or Doctrinall Key, there belongs alſo the Key of Eccleſiaſticall Diſcipline, and the Exerciſe thereof: for in an Eccleſiaſticall Colledge or Society, God hath conjoyned the Keyes of the Kingdome of Heaven, and given them together, Matth. 18. 17, 18. And in a Particular Church this appeares evidently; to the Conſiſtory whereof, God hath given not only a Concionall and p. 127Comminatory Power to denounce an Anathema, but alſo a Power of Excommunication joyned with it: And conſequently to greater and ſuperiour Church Aſſemblies alſo, hath God given both theſe powers joyntly. The Apoſtle attributes to the united Aſſociation of the particular Churches of Galatia a power of cutting off all thoſe Troublers, who corrupted the ſound Doctrine, and the peace of the Churches, Gal. 5. 9, 10, 11, 12. what hinders therefore but that they might exerciſe this power againſt a whole particular Church, or a Church Conſiſtory? Chriſt in Matth. 18. 17, 18. eſtabliſhing the power of Excommunication in his Church by divine inſtitution, doth not reſtraine the exerciſe thereof to be applyed only to a ſingle brother in a particular Church, though he give the inſtance in ſuch an one: for he doth inſtitute that Order in his Kingdome, whereby all ſcandals may be removed out of the Church, and cured by ſpirituall authority, whether committed by a particular Church, or by a particular perſon, or by whomſoever. And therefore if a particular Siſter Church in the Eccleſiaſticall Society of many Churches doe give a ſcandall to thoſe other Churches, they may by this inſtitution of Chriſt be brought into order by this ſpirituall Power. And ſurely it is cleare even out of Parker himſelfe, that the divine inſtitution of Claſſes may p. 128be proved from Chriſts inſtitution in Matt. 18. 17, 18. For, lib. 3. cap. 24. de Politiâ Eccleſiaſticâ, he thus argues from the proportion. Chriſt Commands that upon the deſpiſing one mans admonition, we ſhould proceed to admonition by two or three; and, if that be contemned, to the cenſure of the Preſbytery; and, if that be despiſed, to the cenſure of the whole Church: and why not therefore from the despiſing of one whole Church, to more in a Claſſis? and againe, from thoſe more in a Claſſis, to yet more in a Synod? And therefore alſo by this Inſtitution of Chriſt, not a particular Church only, but a Claſſis and Synod alſo have power given of Excommunicating ſuch as commit ſcandals, if by this inſtitution of Chriſt the nature and authority of Claſſes and Synods may be concluded.

And accordingly in thoſe hard times of the Belgick Churches, when the Church amongſt us was infeſted by the troubles and errours of the Remonstrants, whole Presbyteries of Churches were exauthorated by the Power of Claſſes and Synods.

We reject therefore the contrary Aſſertions,

1. Of thoſe who hold the Power of Excommunication to be ſo appropriated to a particular Church, ſo that it may not be attributed to Claſſes and Synods. But we hold that a particular Church, by reaſon of that arct Eccleſiaſticall Communion which it holdeth with other p. 129neighbour Churches in the ſame Claſſis or Synod, whereby it makes up one Eccleſiaſticall corporation or body, and one viſible ſacred Society with the aſſociate Churches, hath not an abſolute and compleate power to cut off and caſt out a member from that particular Church: becauſe that member hath a near, arct, and viſible union and communion with the Churches aſſociate; amongſt whom he doth daily converſe, and celebrate the worſhip of God, ſo that he doth occaſion to them danger of ſcandall and infection, and receiveth from them meanes of edification: wherefore without the judgement and conſent of the aſſociate Churches, he may not be caſt out of that brotherly and viſible Church communion, by the decree of one particular Church.

2. Of thoſe alſo who make the higheſt power of Synods and Claſſes in the exerciſe of Eccleſiaſticall cenſures toward a particular Church, to conſiſt in a denying or withdrawing brotherly communion. But this Non-Communion (as it is called) we conceive to be ſuch an act as a brother may exerciſe towards a brother, a particular Church towards another particular Church, who yet cannot exerciſe any authority or cenſure of Eccleſiaſticall power amongſt themſelves one over the other: nor hath it that Efficacy by Gods ordinance to bind in Heaven: nor was it ordained by the p. 130Inſtitution of Chriſt for this end, to ſave the ſpirit of man in the day of the Lord, and to teach from God, ſuch as be erroneous, not to blaſpheme: which to the legitimate cenſure of Excommunication doe appertaine, Matth. 18. 17, 18. 1 Cor. 5. 4. 1 Tim. 1. 20. In the correction of a Siſter Church, the ſame degrees are to be obſerved by the Ordinance of Chriſt, Matth. 18. 17, 18. which are obſerved in the correction of a brother; and therefore we are not to reſt in the admonition of two or three Churches: but by that order proceed to Excommunication, thereby to caſt out from the holy Communion of the Churches as a heathen and a publican, and to deliver to Satan, an obſtinate offending Church.