which are called Brethren or Members of the Church 77. Eightly there remaineth another difference in respect of the distinct and divided exercise of authority For either power ceasing from its duty or remitting punishment that doth not surely it ought not prejudice the exercise of the other power namely if the Magistrate cease to do his duty or do neglect to punish with secular punishment those malefactors which by profession are Church Members Nevertheless it is in the power of the Governors of the Church by the bridle of Ecclesiastical Discipline to curb such men yea also by vertue of their office they are bound to do it and on the other part the Magistrate may and ought to punish in life and limb honours or goods notwithstanding the offenders repentance or reconciliation with the Church 78. Therefore the one sword being put up in the scabbard it is free and often necessary to draw the other Neither power is bound to cast out or receive him whom the other doth cast forth or receive The reason whereof is because the Ecclesiastical Ministry doth chiefly respect the repentance to salvation and gaining of the sinners soul wherefore it also imbraceth all kind of wicked men repenting and receiveth them into the bosome of the Church The Magistrate proposeth to himself another and much differing scope for even repenting offenders are by him punished both that Justice and the Laws may be satisfied as also to terrifie others hence it is that absolution from Ecclesiastick censure freeth not at all the Delinquent from civill Judgment and that external sword 79. Seeing then there are so many and so great differences of both Offices and seeing also that the function of Ministers and Elders of the Church is not at all contained in the office of the Magistrate neither on the other part this is comprehended within that Magistrates shal no less sin in usurping Ecclesiastical power ministring holy things ordaining Ministers or exercising Discipline Ecclesiasticall then Ministers should sin in rushing into the borders of the Magistrate and in thrusting themselves into his calling 80. Neither are those powers more mingled one with other or less distinguished where the Magistrate is a Christian then where he is an Infidell For as in a believing Father and in an Infidel Father the rights of a Father are the same so in a Christian Magistrate and in an Infidell Magistrate the rights of Magistrates are the same So that to the Magistrate converted to the Christian Faith there is no accession of new right or increase of civil power although being indued with true Faith and Piety he is made more fit and willing to the undergoing of his office and the doing of his duty 81. So then the Word of God and the Law of Christ which by so evident difference separateth and distinguisheth Ecclesiastical Government from the Civill forbiddeth the Christian Magistrate to enter upon or usurp the Ministry of the Word and Sacraments or the juridicall dispensing of the keys of the Kingdom of Heaven to invade the Church-Government or to challenge to himself the right of both swords spirituall and corporal But if any Magistrate which God forbid should dare to arrogate to himself so much and to enlarge his skirts so far the Church shal then straight way be constrained to complain justly and cry out that though the Pope is changed yet Popedom remaineth still 82. It is unlawfull moreover to a Christian Magistrate to withstand the practise and execution of Ecclesiasticall Discipline whether it be that which belongs to a particular Church or the matter be carryed to a Class or Synode Now the Magistrate withstandeth the Ecclesiastick Discipline either by prohibitions and uniust Laws or by his evil example stirring up and inciting others to the contempt thereof or to the trampling it under foot 83. Surely the Christian Magistrate if any time he give any grievous scandall to the Church seeing he also is a member of the Church ought no ways disdain to submit himself to the power of the keys Neither is this to be marvelled at for even as the office of the Minister of the Church is no ways subordinate and subjected to the civil power but the person of the Minister as he is a member of the Common-wealth is subject thereto So the civil power it self or the Magistrate as a Magistrate is not subjected to Ecclesiastick power yet that man who is a Magistrate ought as he is a member of the Church to be under the Churches censure of his manners after the example of the Emperour Theodosius unless he wil despise and set at nought Ecclesiastick Discipline and indulge the swelling pride of the flesh 84. If any man should again object that the Magistrate is not indeed to resist Ecclesiasticall Government yet that the abuses thereof are to be corrected and taken away by him The answer is ready in the worst and troublesome times or in the decayed and troubled estate of things when the ordinance of God in the Church is violently turned into tyranny to the treading down of true Religion and to the oppressing of the Professors thereof and when nothing almost is sound or whole divers things are yielded to be lawfull to godly Magistrates which are not ordinarily lawfull for them that so to extraordinary diseases extraordinary remedies may be applyed So also the Magistrate abusing his power unto tyranny and making havock of all t is lawfull to resist him by some extraordinary ways and means which are not ordinarily to be allowed 85. Yet ordinarily and by common or known Law and Right in settled Churches if any man have recourse to the Magistrate to complain that through abuse of Ecclesiastick Discipline injury is done to him or if any sentence of the Pastors and Elders of the Church whether concerning Faith or Discipline do displease or seem uniust unto the Magistrate himself it is not for that cause lawfull to draw those Ecclesiasticall causes to a civil tribunal or to bring in a kind of political or civil Popedom 86. What then Shall it be lawful ordinarily for Ministers and Elders to do what they list or shall the Governors in the Churches glorying in the Law by their transgression dishonour God God forbid For first if they shall trespass in any thing against the Magistrate or municipal Laws whether by intermedling in judging of civil causes or otherwise disturbing the peace and order of the Common-wealth they are liable to civil tryal and judgments as it is in the power of the Magistrate to restrain and punish them 87. Again it hath been before shewed that to Ecclesiastical evils Ecclesiastical remedies are appointed and fitted for the Church is no less then the Common-wealth through the grace of God sufficient to it self in reference unto her own end and as in the Common-wealth so in the Church the errour of inferior judgments and Assemblies or their evil Government is to be corrected by superior judgments and Assemblies and so still by
faith or of the most hard and unusuall cases of Conscience Of the controversies of fact there is another and different consideration to be had for besides that it would be a great inconvenience that plaintifes persons accused and witnesses be drawne from the most remote Churches to the generall or universall Counsell the visible communion it selfe of all the Churches on which the universal Counsel is built and whereupon as on a foundation it leaneth is not so much of company fellowship or conversation as of Religion and Doctrine All true Churches of the World doe indeed professe the same true Religion and faith but there is beside this a certaine commixture and conjunction of the Churches of the same Nation as to a more near fellowship and some acquaintance converting and companying together which cannot be said of all the Churches thorowout the habitable world 38. And for this cause as in Doctrinall Controversies which are handled by Theologues and Casuists and in those which belong to the common state of the orthodox Churches the Nationall Synod is subordinate and subjected to the Universall lawfully constituted Synod and from the Nationall to the Occumenicall Synod when there is a just and weighty cause an appeal is open So there is no need that the Appeals of them who complain of injury done to them through the exercise of Discipline in this or that Church should goe beyond the bounds of the Nationall Synod But 't is most agreeable to reason that they should rest and acquiesce within those bounds and borders and that the ultimate judgement of such matters be in the Nationall Synod unlesse the thing it self be so hard and of so great moment that the knot be justly thought worthy of a greater decider In which case the controversie which is carried to the Universall Synod is rather of an abstract general Theologicall Proposition then of the particular or individuall Case 39. Furthermore the Administration of the Ecclesiastick power in Consistories Classes and Synods doth not at all tend to weaken in any wise hurt or minish the authority of the Civill Magistrate much lesse to take it away or destroy it yea rather by it a most profitable help cometh to the Magistrate forasmuch as by the bond of Religion mens consciences are more straitly tyed unto him There have been indeed phantasticall men who under pretence and cloak of Christian liberty would abolish and cast out Lawes and Judgements Orders also Degrees and Honours out of the Common-wealth and have been bold to reckon the function of the Magistrate armed with the Sword among evill things and unlawfull But the Reformed Churches doe renounce and detest those dreams and do most harmoniously and most willingly confesse and acknowledge it to be Gods will that the World be governed by Lawes and Plicy and that hee himself hath appointed the Civill Magistrate and hath delivered to him the sword to the protection and praise of good men but for punishment and revenge on the evill that by this bridle mens vices and faults may be restrained whether committed against the first or against the second Table 40. The Reformed Churches believe also and openly confesse the power and authority of Emperours over their Empires of Kings over their Kingdoms of Princes and Dukes over their Dominions and of other Magistrates or States over their Common-wealths and Cities to be the ordinances of God himself appointed as well to the manifestation of his owne glory as to the singular profit of mankinde and withall that by reason of the will of God himself revealed in his Word wee must not onely suffer and be content that those doe rule which are set over their own Territories whether by hereditary or by elective right but also to love them fear them and with all reverence and honour embrace them as the Ambassadours and Ministers of the most high and good God being in his stead and preferred for the good of their Subjects to powre out Prayers for them to pay tributes to them and in all businesses of the Common-wealth which are not against the Word of God to obey their Laws and Edicts 41. The Orthodox Churches believe also and do willingly acknowledge that every lawfull Magistrate being by God himself constituted the keeper and defender of both Tables of the Law may and ought first and chiefly to take care of Gods glory and according to his place or in his manner and way to preserve Religion when pure and to restore it when cecayed and corrupted And also to provide a learned and Godly Ministry Schools also and Synods as likewise to restrain and punish as well Atheists Blasphemers Hereticks and Schismaticks as the violaters of Justice and Civill Peace 42. Wherefore the opinion of those Sectaries of this Age is altogether to be disallowed who though otherwise insinuating themselves craftily into the Magistrates favour doe denie unto him the authority and right of restraining Hereticks and Schismaticks and doe hold and maintain that such persons how much soever hurtfull and pernicious enemies to true Religion and to the Church yet are to be tolerated by the Magistrate if so be hee conceive them to be such as no way violate the Lawes of the Commonwealth and in no wise disturb the civill Peace 43. Yet the civill Power and the ecclesiasticall ought not by any means to be confounded or mixed together Both Powers are indeed from God and ordained for his glory and both to be guided by his word and both are comprehended under that precept Honour thy Father and thy Mother So that men ought to obey both civill Magistrates and ecclesiasticall governours in the Lord To both powers their proper dignity and authority is to be maintained and preserved in force To both also is some way entrusted the keeping of both Tables of the Law also both the one and the other doth exercise some jurisdiction and giveth sentence of Judgement in an externall court or judicatory But these and other things of like sort in which they agree notwithstanding yet by marvellous vaste differences are they distinguished the one from the other and the rights of both remain distinct and that eight manner of wayes which it shall not be amisse here to adde that unto each of these Administrations its own set bounds may be the better maintained 44. First of all therefore they are differenced the one from the other in respect of the very foundation and the institution For the politicall or civill Power is grounded upon the Law of Nature it selfe and for that cause it is common to Infidels with Christians the Power ecclesiasticall dependeth immediatly upon the positive Law of Christ alone that belongeth to the Universall Dominion of God the creator over all Nations but this unto the speciall and Occonomicall Kingdom of Christ the Mediator which he exerciseth in the church alone and which is not of this World 45. The second difference is in the object or matter about which The power politick or civill
is occupied about the outward man and civill or earthly things about Warre Peace conservation of Justice and good order in the Common-wealth also about the outward businesse or externall things of the Church which are indeed necessary to the church or profitable as touching the outward man yet not properly and purely spirituall for they doe not reach unto the soule but onely to the externall state and condition of the Ministers and Members of the Church 46. For the better understanding whereof t is to be observed that so farre as the Ministers and Members of the Church are Citizens Subjects or Members of the Common-wealth it is in the power of the Magistrate to judge determine and give sentence concerning the disposing of their bodies or goods As also concerning the maintenance of the poore sick the banished and of others in the church which are afflicted To regulate so far as concerneth the civill order Marriages Burials and other circumstances which are common both to holy and also to honest civill societies to afford places fit for holy Assemblies and other externall helps by which the sacred matters of the Lord may be more safely commodiously and more easily in the church performed To remove the externall impediments of divine worship or of Ecclesiasticall Peace and to represse those which exalt themselves against the true Church and her Ministers and doe raise up trouble against them 47 The matter may further be thus illustrated There is almost the like respect and confideration of the Magistrate as he is occupied about the outward things of the church and of the Ecclesiastick Ministery as it is occupied about the inward or spirituall part of civill Government that is about those things which in the government of the common-wealth belong to the conscience It is one thing to governe the common-wealth and to make politicall and civill Lawes another thing to interpret the Word of God and out of it to shew to the Magistrate his duty to wit how he ought to govern the common-wealth and in what manner he ought to use the sword The former is propâ—r and peculiar to the Magistrate neither doth the Ministery intermeddle or intangle it self into such businesses But the latter is contained within the office of the Ministers 48. For to that end also is the holy Scripture profitable to shew which is the best manner of governing a common-wealth and that the Magistrate as being Gods Minister may by this guiding Starre bee so directed as that he may execute the parts of his office according to the will of God and may perfectly be instituted to every good work yet the Minister is not said properly to treat of civill businesses but of the scandalls which arise about them or of the cases of conscience which occurre in the Administration of the common-wealth So also the Magistrate is not properly said to be exercised about the spirituall things of the church but rather about those externall things which adhere unto and accompany the spirituall things 49. And in such externall matters of the church although all Magistrates will not yet all yea even heathen Magistrates may and ought to aide and help the Church Whence it is that by the command of God Prayers are to be made also for an heathen Magistrate that the faithfull under them may live a quiet life with all godlinesse and honesty 1 Tim. 2. 1 2. 50. Unto the externall things of the Church belongeth not onely the correction of Hereticlis and other troublers of the Church but also that civill order and way of convocating and calling together Synods which is proper to the Magistrate for the Magistrate ought by his authority and power both to establish the Rights and Liberties of Synods assembling together at times appointed by the known and received Law and to indict and gather together Synods occasionally as often as the necessity of the Church shall require the same Not that all or any power to consult or determine of Ecclesiastick or spirituall matters doth flow or spring from the Magistrate as Head of the Church under Christ but because in those things pertaining to the outward man the Church needeth the Magistrates aid and support 51. So that the Magistrate calleth together Synods not as touching those things which are proper to Synods but in respect of the things which are common to Synods with other meetings and civill publick Assemblies that is not as they are Assemblies in the name of Christ to treat of matters spirituall but as they are publick Assemblies within his Territories for to the end that publick conventions may be kept in any Territorie the licence of the Lord of that place ought to be desired In Synods therefore a respect of order as well civill as ecclesiasticall is to be had And because of this Civill order outward defence better Accommodation together with safe accesse and recesse the consent and commandement of him who is appointed to cake care of and defend humane order doth intervene 52. Moreover when the Church is rent asunder by unhappy and lamentable Shcismes while they who have raised the troubles and have given cause of solemne gathering a Synode whether by their Heresie or Schisme or Tyranny or any other fault of others use to place the great strength and safeguard of their cause in declining and fleeing the tryall and sentence of a free Synode as being formidable to them Who seeth not that they cannot be drawn to a publick and judiciall tryall nor other disobedient persons be compelled to obedience without the Magistrates publick mandate and help 53. The object of Ecclesiasticall Power is not the same with the object of the civill Power but much differing from it for the ecclesiasticall Power doth determine and appoinr nothing concerning mens bodies goods dignities civill rights but is imployed onely about the inward man or the soul not that it can search the hearts or judge of the secrets of the conscience which is in the power of God alone Yet notwithstanding it hath for its proper object those externalls which are purely spirituall and doe belong properly and most neerly to the spirituall good of the soul Which also are termed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the inward things of the Church 54. Those things then wherein the ecclesiasticall Power is exercised are the preaching of the Word the Administration of Sacraments publick Prayer and Thanksgiving the catechising and instructing of children and ignorant persons the examination of those who are to come the holy Communion the ecclesiasticall Discipline the Ordination of Ministers and the abdication deposing and degrading of them if they become like unsavoury salt the deciding and determining of controversies of Faith and cases of conscience canonicall constitutions concerning the treasurie of the Church and collections of the Faithfull as also concerning ecclesiasticall Rites or indifferent things which pertaine to the keeping of decencie and Order in the Church according to the generall rules of
Amphilochius Can. 4. Ambros. lib. 2. De officiis Chap. 27. Augustine in his book against the Donatists after the conference Chap. 4. Chrysostom Homil. 83. in Matth. Gregor. the great Epist. lib. 2. Chap 65. and 66. Walafridus Strabo of Ecclesiasticall matters Chap. 17. 13. That first and lesser censure by Christs ordinance is to be inflicted on such as have received Baptisme and pretend to be true Members of the church yet are found unfit and unworthy to communicate in the signes of the grace of Christ with the church whether for their grosse ignorance of divine things the Law namely and Gospell or by reason of scandall either of false Doctrine or wicked life For these causes therefore or for some one of them they are to be kept back from the Sacrament of the Lords Supper a lawfull judiciall tryall going before according to the interdiction of Christ forbidding that that which is Holy be given to dogs or Pearles bee cast before swine Matth 7. 6. and this censure of suspension is to continue till the offenders bring forth fruits worthy of repentance 14. For the asserting and defending of this suspension there is no small accession of strength from the nature of the Sacrament it self and the institution and end thereof The Word of God indeed is to be Preached as well to the ungodly and impenitent that they may be converted as to the Godly and repenting that they may be confirmed But the Sacrament of the Lords Supper is by God instituted not for beginning the Work of Grace but for nourishing and increasing Grace and therefore none is to be admitted to the Lords Supper who by his life testifieth that he is impenitent and not as yet converted 15. Indeed if the Lord had instituted this Sacrament that not onely it should nourish and cherish faith and seal the promises of the Gospell but also should begin the work of Grace in sinners and give regeneration it self as the instrumentall cause thereof verily even the most wicked most uncleane and most unworthy were to be admitted But the Reformed Churches do otherwise judge of the nature of this Sacrament which shall be abundantly manifest by the gleaning of these following Testimonies 16. The Scottosh Confession Art 23. But we confesse that the Lords Supper belongs onely to those of the houshold of faith who can try and examine themselves as well in faith as in the duties of faith towards their neighbours Whoso abide without faith and in variance with their brethren doe at that holy Table eate and drinke unworthily Hence it is that the Pastors in our Church doe enter on a publike and particular examination both of the knowledge conversation and life of those who are to be admitted to the Lords Table The Belgick Confession Art 35. We beleevs also and confesse that our Lord Jesus Christ hath ordained the holy Sacrament of his Supper that in it he may nourish and uphold them whom he hath already regenerated 17. The Saxon Confession Art 15. of the Lords Supper The Lord willeth that every receiver be particularly confirmed by this testimony so that he may be certified that the benefits of the Gospel doe appertaine to himself seeing the Preaching is common and by this testimony by this receiving he sheweth that thou art one of his members and washed with his blood And by and by Thus therefore we instruct the Church that it behooveth them that come to the supper to bring with them repentance or conversion and faith being now kindled in the meditation of the death and resurrection and the benefits of the Son of God to seek here the confirmation of this faith The very same things are set downe and that in the very same words in the consent of the Churches of Pole-land in the Sendominian Synode Anno 1570. Art of the Lords Supper 18. The Bohemian Confession Art 11. Next our Divines teach that the Sacraments of themselves or as some say ex opere operato doe not confer Grace to those who are not first endued with good motions and inwardly quickened by the Holy Spirit neither doe they bestow justifying faith which maketh the soule of man in all things obsequious trusting and obedient to God for faith must goe before wee speake of them of ripe yeares which quickeneth a man by the work of the Holy Spirit and putting good motions into the heart And after But if any come unworthily to the Sacraments he is not made by them worthy or cleane but doth only bring greater sinne and damnation on himself 19. Seeing then in the holy Supper that is in the receiving the Sacramentall Elements which is here distinguished from the Prayers and Exhortations accompanying that action the benefits of the Gospell are not first received but for them being received are thanks given neither by partaking thereof doth God bestow the very spirituall life but doth preserve cherish and perfect that life and seeing the Word of God is accounted in the manner of letters patents but Sacraments like seals as rightly the Helvetian Confession faith Chap. 19 it plainely followeth that those are to be kept back from the Lords Supper which by their fruits and manners doe prove themselves to be ungodly orimpenitent and strangers or alients from all communion with Christ Nor are the promises of Grace sealed to any other then to those to whom these promises doe belong for otherwise the seal annexed should contradict and gainsay the letters patents and by the visible Word those should be loosed anst remitted which by the audible Word are bound and condemned But this is such an absurdity as that if any would yet hee cannot smooth or heal it with any plaister 20. But as known impious and unregenerate persons have no right to the holy Table So also ungodly persons by reason of grievous scandall are justly for a time deprived of it for it is not lawfull or allowable that the comforts and promises which belong onely to such as beleeve and repent should be sealed unto known unclean persons and those who walk inordinatly whether such as are not yet regenerate or such as are regenerate but fallen and not yet restored or risen from their fall The same Discipline was plainly shaddowed forth under the Old Testament for none of Gods People during their legall pollution was permitted to enter into the Tabernable or to have accesse to the solomne Sacrifices and society of the Church and much more were wicked and notorious offenders debarred from the Temple ever untill by an offering for sinne together with a solemne confession thereof being cleansed they were reconciled unto God Num. 5 6 7 8. Lev. 5. to the 7. vers Lev. 6. to vers. 8. 21. Yea that those who were polluted with sins and crimes were reckoned among the unclean in the Law Maimonides in more Nevoâ—him Part. 3 Chap 47. proveth out of Lev. 20. 3. Lev. 18 24. Num. 35. 33. 34. Therefore seeing the shedding of mans blood was rightly esteemed the greatest
to be cast out from the Church untill being filled with shame and cast downe they shall return again to a more sound minde and by confession of their sinne and amendment of their lives they shall shew tokens of their repentance Matth. 18. 16 17 18. 1 Cor. 5. 13. which places are also alledged in the Confession of Bohemia Art 8. to prove that the Excommunication of the impenitent and stubborn whose wickednesse is known is commanded of the Lord But if stubborn Hereticks or unclean persons be not removed or cast out from the Church therein doe the Governours of the Church sinne and are found guilty Rev. 2. 14 20. 30. But that all abuse and corruption in Ecclesiasticall Government may be either prevented and avoided or taken away or lest the power of the Church either by the ignorance or unskilfulnesse of some Ministers here and there or also by too much heat and fervour of minde should run out beyond measure or bounds or contrariwise being shut up within straiter limits then is fitting should be made unprofitable feeble or of none effect Christ the most wise Law-giver of his Church hath foreseen and made provision to prevent all such evils which he did foresee were to arise and hath prepared and prescribed for them intrinsecall and Ecclesiasticall remedies and those also in their kinde if lawfully and rightly applyed both sufficient and effectuall Some whereof he hath most expresly propounded in his Word and some he hath left to be drawn from thence by necessary consequence 31. Therefore by reason of the danger of that which is called Clavis erraâ—â— or a wrong Key and that it may not be permitted to particular Churches to erre or sin licentiously and lest any mans cause be overthrown and perish who in a particular Church had perhaps the same men both his adversaries and his judges Also that common businesses which doe belong to many Churches together with the more weighty and difficult controversies the deciding whereof in the Consistories of particular Churches is not safe to be adventured upon may be handled and determined by a common councell of Presbyteries Finally that the Governours of particular Churches may impart help mutually one to another against the cunning and subtill enemies of the truth and may joyne their strength together such as it is by an holy combination and that the Church may be as a camp of an Army well ordered lest while every one striveth singly all of them be subdued and overcome or lest by reason of the scarcity of prudent and godly counsellours in the multitude of whom is safety the Affairs of the Church be undone For all those considerations particular Churches must be subordinate to Classicall Presbyteries and Synods 32. Wherefore 't is not lawfull to particular Churches or as commonly they are called Parochiall either to decline the authority of Classes or Synods where they are lawfully setled or may be had much lesse to withdraw themselves from that authority if they have once acknowledged it or to refuse such lawfull Ordinances or Decrees of the Classes or Synodes as being agreeable to the Word of God are with authority imposed upon them Acts 15. 2 6 22 23 24 28 29. and 16. 4. 33. Although Synods assemble more seldome Classes and Consistories of particular Churches more frequently Yet that Synods both Provinciall and Nationall assemble at set and ordinary times as well as Classes and Parochiall consistories is very expedient and for the due preservation of Church Policie and Discipline necessary Sometime indeed it is expedient they be assembled occasionally that the urgent necessity of the Church may be the more speedily provided for namely when such a businesse happeneth which without great danger cannot be put off till the appointed time of the Synod 34. But that besides occasionall Synods ordinary Synods be kept at set times is most profitable not onely that they may discusse and determine the more difficult Ecclesiasticall causes coming before them whether by the appeal of some person agrieved or by the hesitation or doubting of inferiour Assemblies for such businesses very often fall out but also that the state of the Churches whereof they have the care being more certainly and frequently searched and known if there be any thing wanting or amisse in their Doctrine Discipline or Manners or any thing worthy of punishment the slothful Labourers in the Vineyard of the Lord may be made to shake off the spirit of slumber and slothfulnesse and be stirred up to the attending and fulfilling more diligently their calling and not suffered any longer to sleep and snort in their Office the straglers and wanderers may be reduced to the way the untoward and stiffe-necked which scarce or very hardly suffer the yoak of Discipline as also unquiet persons which devise new and hurtfull things may be reduced to order Finally whatsoever doth hinder the more quick and efficacious course of the Gospel may be discovered and removed 35. It is too too manifest alas for it that there are which with unwearied diligence doe most carefully labour that they may oppresse the liberties and rights of Synods and may take away from them all liberty of consulting of things and matters Ecclesiasticall at least of determining thereof for they well know how much the union and harmony of Churches may make against their designes But so much the more it concerneth the orthodox Churches to know defend and preserve this excellent liberty granted to them by divine right and so to use it that imminent dangers approaching evils urging grievances scandals growing up schismes rising heresies creeping in errours spreading and strifes waxing hot may be corrected and taken away to the glory of God the edification and peace of the Church 36. Beside Provinciall and Nationall Synodes an Occumenicall so called from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is from the habitable World or more truely a Generall or if you will an Universall Synode if so be it be free and rightly constituted and no other Commissioners but orthodox Churches bee admitted for what communion is there of light with darknesse of righteousnesse with unrighteousnesse or of the Temple of God with idols Such a Synode is of speciall utility peradventure also such a Synode is to be hoped for surely t is to be wished that for defending the orthodox Faith both against Popery and other Heresies as also for propagating it to those who are without especially the Jews a more strait and more firme consociation may be entred into For the unanimity of all the Churches as in evill t is of all things most hurtfull so on the contrary side in good it is most pleasant most profitable and most effeâ—â—uall 37. Unto the Universall Synode also when it may be had is to be referred the judgement of controversies not of all but of those which are controversia juris controversies of right neither yet of all those but of the chief and most weighty controversies of the orthodox
Christian love and prudence contained in the Word of God 55. 'T is true that about the same things the civill Power is occupied as touching the outward man or the outward disposing of divine things in this or that Dominion as was said not as they are Spirituall and Evangelicall Ordinances piercing into the conscience it selfe but the object of the Power ecclesiasticall is a thing meerly and purely spirituall and in so far as it is spirituall for even that jurisdiction Ecclesiasticall which is exercised in an outward court or judicatory and which inflictâ—â— publike censures forbidden from the use of the holy Supper and excludeth from the society of the church doth properly concerne the inward man or the repentance and salvation of the soul 56. Surely the Faithfull and Godly Ministers although they could doe it unchallenged and uncontrolled and were therein allowed by the Magistrate as in the prelaticall times it was yet would not usurpe the power of life and death or judge and determine concerning mens honours goods inheritance division of Families or other civill businesses seeing they well know these things to bee heterogeneous to their office But as they ought not to entangle themselves with the judgeing of civill causes so if they should bee negligent and slothfull in their owne office they shall in that bee no lesse culpable 57. To the object also of Ecclesiasticall power belongeth the assembling of Synodes so far as they are spirituall Assemblies proper to the church and assembled in the holy Ghost for being so considered the governours of churches after the example of the Apostles and Presbyters Acts 15. in a manifest danger of the church ought to use their owne right of meeting together and conveening that the churches endangered may be relieved and supported 58. Thirdly Those powers are differences in respect of their formes and that three wayes For first the civill Power although in respect of God it bee Ministeriall yet in respect of the Subjects it is Lordly and Magisteriall Ecclesiasticall power is indeed furnished with authority yet that authority is liker the Fatherly then the Kingly authority Yea also t is purely Ministeriall much lesse can it be lawfull to Ministers of the Church to bear dominion over the flock 59. Emperors Kings and other Magistrats are indeed appointed fathers of they countrey but the are withall Lords of their People and Subjects Not as if it were permitted to them to bear rule and command at their owne will and as they list for they are the Ministers of God for the good and profit of the Subjects yet it belongs to their power truely and properly to exercise dominion to hold principality to proceed imperiously It is indeed the duety of Ministers and Rulers of the Church to oversee to feed as shepherds to correct and rectifie to bear the keyes to be Stewards in the house of Christ but in no wise to be Lords over the house or to governe as Lords or Lordlike to rule yea in brief this is the difference between the civill Magistrate and the Ecclesiasticall Ministery in respect of those that are committed to their trust that the lot of the former is to be served or ministred unto the lot of the latter to minister or serve 60. Now we have one onely Lord which governes our souls neither is it competent to man but to God alone to have power and authority over consciences But the Lord hath appointed his owne Stewards over his owne Family that according to his commandment they may give to every one their allowance or portion and to dispense his mysteries faithfully and to them hee hath delivered the keyes or power of letting in into his house or excluding out of his house those whom he himself will have let in or shut out Matth. 16. 19. and 18. 18. Luk. 12. 42. 1 Cor. 4. 1. Tit. 1. 7. 61. Next the civill power is indued with authority of compelling But it belongs not to the Ministery to compell the disobedient if any compulsion be in or about Eclesissticall matters t is adventitious from without to wit from the help and assistance of the Magistrate not from the nature of Ecclesiasticall power from which it is very heterogenous and therefore if any Suspended or Excommunicate persons should be found who shall be so stiffe-necked and so impudent that at once he cast off all shame and make no account at all of those censures but scorn or contemn the same or peradventure shall insolently or proudly engyre and obtrude himself upon the Sacrament or being also filled with divelish malice do more and more contradict and blaspheme the ecclesiasticall Ministry in such cases hath nothing more to do by way of jurisdiction But the Magistrate hath in readinesse a compelling jurisdiction and externall force whereby such stubborn rebellious and undaunted pride may be externally repressed 62. Last of all the power of the Magistrate worketh onely politically or civilly according to the nature of the Scepter or Sword maketh and guardeth civill Lawes which sometimes also hee changeth or repealeth and other things of that kinde hee effâ—cteth with a secular power But the ecclesiasticall power dealeth spiritually and onely in the Name of our Lord Jesus Christ and by authority entrusted or received from him alone neither is it exercised without prayer or calling on the Name of God nor lastly doth it use any other then spirituall weapons 63. The same sinne therefore in the same man may be punished one way by the civill another way by the ecclesiasticall Power By the civill Power under the formality of a crime with corporall or pecuniary punishment By the ecclesiasticall Power under the notion or nature of scandall with a spirituall censure even as also the same civill question is one way deliberate upon and handled by the Magistrate in the Senate or place of Judgement another way by the Minister of the Church in the Presbytery or Synod By the Magistrate so farre as it pertaineth to the Government of the Common-wealth by the Minister so far as it respects the conscience for the ecclesiastiall Ministery also is exercised about civil things spiritually in so far as it teacheth and admonisheth the Magistrate out of the Word of God what is best and most acceptable unto God or as it reproveth freely unjust judgements unjust wars and the like and out of the Scripture threatneth the wrath of God to be revealed against all unrighteousness of men So also is the Magistrate said to be occupied civilly about spiritual things 64. Therefore all the actions of the civill Magistrate even when he is imployed about Ecclesiasticall matters are of their own nature and essentially civill He punisheth externally Idolaters Blasphemers Sacrilegious persons Hereticks Prophaners of holy things and according to the nature and measure of the sin he condemneth to death or banishment forfeiture of goods or imprisonment he guardeth and underproppeth Ecclesiasticall Canons with civill authority giveth a place of habitation to the Church in
ordained and preferred of God that he should be a judg of matters and causes spirituall of which there is controversie in the Church Yet is he questionless judg of his own civill act about spirituall things namely of defending them in his own Dominions and of approving or tolerating the same and if in this business he judg and determine according to the wisdom of the flesh and not according to the wisdom which is from above he is to render an account thereof before the supream Tribunall 98. However the Ecclesiasticall Discipline according as it is ordained by Christ whether it be established and ratified by civill authority or not ought to be retained and exercised in the Society of the faithfull as long as it is free and safe for them to come together in holy Assemblies for the want of civil authority is unto the Church like a ceasing gain but not like Damage or loss ensuing as it superaddeth nothing more so it takes nothing away 99. If it further happen which God forbid that the Magistrate do so far abuse his authority that he doth straitly forbid what Christ hath ordained yet the constant and faithful servants of Christ will resolve and determine with themselves that any extremities are rather to be undergone then that they should obey such things and that we ought to obey God rather then men yea they will not leave off to perform all the parts of their office being ready in the mean time to render a reason of their practice to every one that demandeth it but specially unto the Magistrate as was said before 100. These things are not to that end and purpose proposed that these functions should be opposed one against another in a hostile posture or in terms of enmity then which nothing is more hurtful to the Church and Common-wealth nothing more execrable to them who are truly and sincerely zealous for the house of God for they have not so learned Christ but the aim is First and above all that unto the King of Kings and Lord of Lords Jesus Christ the only Monarch of the Church his own prerogative Royal of which also himself in the World was accused and for his witnessing a good confession thereof before Pontius Pilate was unjustly condemned to death may be fully maintained and defended 101. Next this debate also tendeth to this end that the power as well of Ecclesiasticall censure as of the civil sword being in force the licentiousness of carnal men which desire that there be too slack Ecclesiastical Discipline or none at all may be bridled and so men may sin less and may live more agreeably to the Gospel Another thing here intended is that errours on both sides being overthrown as well the errour of those who under a fair pretence of maintaining and defending the rights of Magistracy do leave to the Church either no power or that which is too weak as the errour of others who under the vail of a certain suppositious and imaginary Christian Liberty do turn off the yoke of the Magistrate both powers may enjoy their own Priviledges add hereto that both powers being circumscribed with their distinct borders and bounds and also the one underpropped and strengthned by the help of the other a holy concord between them may be nourished and they may mutually and friendly imbrace one another 102. Last of all seeing there are not wanting some unhappy men who cease not to pervert the right ways of the Lord and with all diligence go about to shake off the yoke of the Ecclesiastical Discipline where now t is about to be introduced yea also where it hath been long ago established and as yet happily remaineth in force it was necessary to obviate their most wicked purposes Which things being so let all which hath been said passe with the good leave and liking of those orthodox Churches in which the Discipline of Excommunication is not as yet in use neither can any offence easily arise to them from hence yea if the best conjecture do not deceive they cannot but rejoyce and congratulate at the defence and vindication of this Discipline 103. For those Churches do not deny but acknowledg and teach that the Discipline of Excommunication is most agreeable to the Word of God as also that it ought to be restored and exercised Which also heretofore the most learned Zachary Vrsiâ—â— in the declaration of his judgment concerning Excommunication exhibited to Prince Frederick the third Count Elector Palatine the title whereof is Judicium de Disciplina Ecclesiastica Excommunicatione c. 104. For thus he In other Churches where either no Excommunication is in use or t is not lawfully administred and neverthelesse without all controversie it is confessed and openly taught that it ought justly to be received and be of force in the Church and a little after Lest also your Hignesse by this new opinion do sever your self and your Churches from all other Churches as well those which have not Excommunication as those which have it Forasmuch as all of them do unanimously confesse and alwayes confessed that there is reason why it ought to be in use 105. To the same purpose it tendeth which the highly esteemed Philip Melancthon in his Common places chap. of civil Magistrates doth affirm Before saith he I warned that civil Places and Powers are to be distinguished from the adhering confusions which arise from other causes partly from the malice of the devil partly from the malice of men partly from the common infirmity of men as it cometh to passe in other kinds of life and Government ordained of God No man doubteth that Ecclesiastical Government is ordained of God and yet how many and great disorders grow in it from other causes Where he mentioneth a Church Government distinct from the civil and that jure divino as a thing uncontroverted 106. Neither were the wishes of the chief Divines of Zurick and Berne wanting for the recalling and restoring of the discipline of Excommunication So Bullinger upon 1 Cor. 5. And hitherto saith he of the Ecclesiastical chastising of wickedness but here I would have the brethren diligently warned that they watch and with all diligence take care that this wholesom medicine thrown out of the true Church by occasion of the Popes avarice may be reduced that is that scandalous sins be punished for this is the very end of Excommunication that mens manners may be well ordered and the Saints flourish the prophane being restrained lest wicked men by their impudency and impiety increase and undo all It is our part ô brethren with greatest diligence to take care of these things for we see that Paul in this place doth stir up those that were negligent in this business 107. Aretius agreeth hereunto Problem Theolog. loc 33. Magistrates do not admit the yoke they are afraid for their honours they love licentiousnesse c. The common people is too dissolute the greatest part is most corrupt c.
them of the same order lest one order be confounded with another or one Government be intermingled with another Government What shall now the adversaries of Ecclesiastical power object here which those who admit not the yoke of the Magistrate may not be ready in like manner to transfer against the civil Judicatories and Government of the Common-wealth Seeing it happeneth sometimes that the Common-wealth is no less ill Governed then the Church 88. If any man shall prosecute the argument and say that yet no remedy is here shewed which may be applyed to the injustice or error of a National Synod surely he stumbleth against the same stone seeing he weigheth not the matter with an equal ballance for the same may in like sort fall back and be cast upon Parliaments or any supream Senate of a Common-wealth for who seeth not the judgment of the supream civill Senate to be nothing more infallible yea also in matters of Faith and Ecclesiasticall Discipline more apt and prone to Error as being less accustomed to sacred Studies then the judgment of the Nationall Synod what medicines then or what soveraign plaisters shal be had which may be fit for the curing and healing of the Errors and miscariages of the supream Magistrate and Senate The very like and beside all this other and more effectuall medicines by which the Errors of Nationall Synods may be healed are possible to be had 89. There wanteth not a Divine Medicine and Soveraign Balm in Gilead for although the Popish opinion of the infallibility of Counsels be worthily rejected and exploded yet t is not in vain that Christ hath promised he shal be present with an Assembly which in deed and in truth meeteth together in his Name with such an Assembly verily he useth to be present by a spirituall aide and assistance of his own Spirit to uphold the falling or to raise up the fallen Whence it is that divers times the Errors of former Synods are discovered and amended by the latter sometimes also the second or after thoughts of one and the same Synod are the wiser and the better 90. Furthermore the line of Ecclesiasticall Subordination is longer and further stretched then the line of civill Subordination for a Nationall Synod must be subordinate and subject to an Universall Synod in the manner aforesaid whereas yet there is no Occumenicall Parliament or generall civill Court acknowledged unto which the supream civill Senate in this or that Nation should be subject Finally neither is the Church altogether destitute of nearer remedies whether an universall counsell may be had or not 91. For the Nationall Synod ought to declare and that with greatest reverence to the Magistrate the grounds of their sentence and the reasons of their proceedings when he demandeth or enquireth into the same and desireth to be satisfied but if the Magistrate nevertheless do dissent or cannot by contrary reasons which may be brought if he please move the Synod to alter their judgment yet may he require and procure that the matter be again debated and canvassed in another National Synod and so the reasons on both sides being throughly weighed may be lawfully determined in an Ecclesiastical way 92. But as there is much indeed to be given to the demand of the Magistrate so is there here a two-fold caution to be used For first notwithstanding of a future revision it is necessary that the former sentence of the Synod whether concerning the administration of Ecclesiastick Discipline or against any Heresie be forthwith put in execution least by lingering and making of delays the evil of the Church take deeper root and the gangreen spread and creep further and least violence be done to the Consciences of Ministers if they be constrained to impart the signs and seals of the Covenant of Grace to dogs and swine that is to unclean persons wallowing in the mire of ungodliness and least subtile men abuse such interims or intervals so as that Ecclesiasticall Discipline altogether decay and the very decrees of Synods be accounted as cobwebs which none feareth to break down 93. Next it may be granted that the matter may be put under a further examination yet upon condition that when it is come to the revision of the former sentence regard may be had of the weaker which are found willing to be taught though they doubt but that unto the wicked and contentious tempters which do mainly strive to oppress our liberty which we have in Christ and to bring us into bondage we do not for a moment give place by subjecting our selves For what else seek they or wait for then that under the pretence of a revising and of new debate they cast in lets and impediments ever and anon and that by cunning lyings in wait they may betray the liberty of the Church and in process of time may by open violence more forceably break in upon it or at least constrain the Ministers of the Church to weave Penelop's web which they can never bring to an end 94. Moreover the Christian Magistrate hath then only discharged his office in reference to Ecclesiasticall Discipline when not only he withdraweth nothing from it and maketh no impedient to it but also affordeth speciall furtherance and help to it according to the Prophecy Esai 49. 23. And Kings shal be thy nursing fathers and Queens thy nursing mothers 95. For Christian Magistrates and Princes embracing Christ and sincerely giving their names to him do not only serve him as men but also use their office to his glory and the good of the Church they defend stand for and take care to propagate the true Faith and Godliness they affoord places of habitation to the Church and furnish necessary helps and supports turn away injuries done to it restrain false Religion and cherish underprop and defend the Rights and Liberties of the Church so far they are from diminishing changing or restraining those Rights for so the condition of the Church were in that respect worse and the Liberty thereof more cut short under the Christian Magistrate then under the infidell or heathen 96. Wherefore seeing these nursing fathers favourers and defenders can do nothing against the Truth but for the Truth nor have any right against the Gospel but for the Gospel and their power in respect of the Church whereof they bear the care being not privative or destructive but cumulative and auxiliary thereby it is sufficiently clear that they ought to cherish and by their authority ought to establish the Ecclesiasticall Discipline but yet not with implicite Faith or blind obedience For the Reformed Churches do not deny to any of the faithfull much less to the Magistrate the judgment of Christian prudence and discretion concerning those things which are decreed or determined by the Church 97. Therefore as to each Member of the Church respectively so unto the Magistrate belongeth the judgment of such things both to apprehend and to judg of them for although the Magistrate is not