had for besides that it would be a great inconvenience that plaintifes persons accused and witnesses bee drawne from the most remote Churches to the generall or universall Councell the visible communion it self 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 conversing and companying together which cannot be said of all the Churches throughout 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 orthodoxe Churches the Nationall Synode is subo dinate and subjected to the universall lawfully constituted Synode and from the Nationall to the Oecumenicall Synode when there is a just and weighty cause an appeal is open So there is no need that the appeals of them who complaine of injurie done to them through the exercise of Discipline in this or that Church should goe beyond the bounds of the Nationall Synode 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 bee in the Nationall Synode unlesse the thing it selfe 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 Synode is rather of an abstract generall Theologicall proposition then of the particular or individuall case 39. Furthermore the Administration of the Ecclesiastick power in Consistories Classes and Synodes doth not at all tend to weaken in any wise hurt or minish the authority of the civil 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 hath 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 commonwealth 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 dreames and do most harmoniously and most-willingly confesse and acknowledge it to be Gods will that the World bee governed by Lawes and Policy 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 beleeve also and openly confesse the power and authority of Emperours over their Empires of Kings over their Kingdomes of Princes and Dukes over their Dominions and of other Magistrates or States over their Commonwealths 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 reverenee and honour imbrace 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 businesse of the Commonwealth which are not against the Word of God to obey their lawes and edicts 41. The orthodoxe Churches beleeve also and doe 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 decayed and corrupted And also to provide a learned and Godly Ministery Schools also and Synodes as likewise to restraine 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 deny unto him the authority and right of restraining Hereticks and Schismaticks and do hold and maintaine that such persons how much soever hurtfull and pernicious enemies to true Religion and to the Church yet are to bee tolerated by the Magistrate if so bee he conceive them to bee such as no way violate the Laws of the Commonwealth and in no wise disturbe the civill Peace 43. Yet the civill Power and the Ecclesiasticall ought not by any meanes 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 remaine distinct and that eight manner of wayes which it shall not bee amisse here to adde that unto each of these Administrations its own set bounds may bee 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 beer longeth to the Universall Dominion of God the Creator oveall Nations but this unto the speciall and Oeconomicall King dome of Christ the Mediator which hee exerciseth in the Church alone and which is not of this World 45. The second differences 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 Commonwealth
another Government What shall now the adversaries of Ecclesiasticall power object here which those who admit not the yoke of the Magistrate may not bee ready in like manner to transferre against the civill Judicatories and Government of the Common-wealth Seeing it happeneth sometimes that the Common-wealth is no lesse ill Governed then the Church 88. If any man shall prosecute the argument and say that yet no remedy is here shewed which may bee applyed to the injustice or errour of a Nationall Synode surely he stumbleth against the same stone seeing he weigheth not the matter with an equall balance for the same may in like sort fall back and be cast upon Parliaments or any supreme Senate of a Common-wealth for who seeth not the judgement of the supreme civill Senate to be nothing more infallible yea also in matters of Faith and Ecclesiasticall Discipline more apt and prone to errour as being lesse accustomed to sacred Studies then the judgement of the Nationall Synode What medicines then or what soveraigne plaisters shall be had which may be fit for the curing and healing of the errors and miscariages of the supreme Magistrates and Senate The very like and beside all this other and more effectuall medicines by which the errors of Nationall Synods may bee healed are possible to be had 89. There wanteth not a Divine Medicine and soveraigne Balme in Gilead for although the Popish opinion of the infallibility of Counsels be worthily rejected and exploded yet t is not in vaine that Christ hath promised he shall be present with an Assembly which indeed 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 Synode 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 Synode must be subordinate and subject to an universall Synode in the manner aforesaid whereas yet there is no Oecumenicall Parliament or generall civill Court acknowledged unto which the supreme civill Senate in this or that Nation should bee subject Finally neither is the Church altogether destitute of nearer remedies whether an universall counsell may be had or not 91. For the Nationall Synode ought to declare and that with greatest reverence to the Magistrate the grounds of their sentence and the reasons of their proceedings when hee demandeth or enquireth into the same and desireth to bee satisfied but if the Magistrate neverthelesse do dissent or cannot by contrary reasons which may be brought if hee please move the Synode to alter their judgement yet may he require and procure that the matter be again debated and canvassed in another Nationall Synode and so the reasons of both sides being throughly weighed may be lawfully determined in an Ecclesiasticall 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 Synode whether concerning the administration of Ecclesiastick Discipline or against any heresie be forthwith put in execution lest by lingering and making of delayes the evil of the Church take deeper root and the gangrene spread and creep further and lest violence be done to the consciences of Ministers if they be constrained to impart the signes and seales of the Covenant of Grace to dogs and swine that is to unclean persons wallowing in the mire of ungodlinesse and lest 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 bee taught though they doubt but that unto the wicked and contentious tempters which do mainly strive to oppresse 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 anone and that by cunning lyings in wait they may betray the liberty of the Church and in processe of time may by open violence more forceably breake in upon it or at least constrain the Ministers of the Church to weave Penelope'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 onely he withdraweth nothing from it and maketh no impedient to it but also affordeth speciall furtherance and help to it according to the Prophecie Isa. 49. 23. And Kings shall be thy nursing fathers and Queens thy nursing mothers 95. For Christian Magistrates and Princes embracing Christ and sincerely giving their names to him doe 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 Godlinesse they afford places of habitation to the Church and furnish necessary helps and supports turne away injuries done to it restraine false Religion and cherish underprop and defend the Rights and Liberties of the Church so farre 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 doe nothing against the Trueth but for the Trueth 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 cleare that they ought to cherish and by their authority ought to establish the Ecclesiasticall Discipline but yet not with implicite faith or blinde obedience For the Reformed Churches doe not deny to any of the faithfull much lesse to the Magistrate the judgement 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 judgement of such things both to apprehend and to judge of them for although the Magistrate is not ordained and preferred of God that he should be a judge of matters and causes spirituall of which
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 Gospel 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 bee Preached as well to the ungodly and impenitent that they may bee convened 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 hee 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 Gospel 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 Scottish 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 neigbours Whoso abide without faith and in variance with their brethren doe at that holy Table eat and drink 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. Wee beleeve 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 hee hath already regenerated 17. The Saxon Confession Art 15. of the Lords Supper The Lord willeth that every receiver bee particularly confirmed by this testimony so that hee may bee 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 at behooveth them that come to the Supper to bring with them repentance or conversion and faith being now kindled in the mediation 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 Sendomiâ—ian 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 inwasdly quickened by the Holy Spirit neither doe they bestow justifying faith which maketh the soul 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 putteth good motions into the heart And after But if any come unworthily to the Sacraments hee 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 Gospel 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 saith Chap. 19. it plainly followeth that those are to be kept back from the Lords Supper which by their fruits and manners doe prove themselves to be ungodly or impenitent 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 bee loosed and 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 a 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 plainly was shaddowed forth under the Old Testament for none of Gods People during their legall pollution was permitted to enter into the Tabernacle or to have accesse to the solemne 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 Nevochim 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 pollution of all Hence it was that as the society of the leprous was shunned by the cleane so the company of murtherers by good men was
confession of their sinne and amendment of their lives they shall shew tokens of repentance Matth. 18. 16 17 18. 1 Cor. 5. 13. Which places are also alleadged in the Confession of Bohemia Art 8. to prove that the Excommunication of the impenitent and stubborne whose wickednesse is known is commanded of the Lord But if stubborne Heretickes or unclean Persons be not removed or east 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 beeing 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 evills 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 bee drawne from thence by necessary consequence 31. Therefore by reason of the danger of that which is called calvis errans or a wrong key and that it may not bee 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 bee adventured upon may bee handled and determined by a common counsell 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 bee as a camp of an Army well ordered lest while every one striveth singly all of them bee subdued and overcome or lest by reason of the scarcity of prudent and Godly Counsellers in the multitude of whom is safety the Affaires of the Church be undone For all those considerations particular Churches must bee subordinate to Classicall Presbyteries and Synodes 32. Wherefore t is not lawfull to particular Churches or as commonly they are called Parochiall either to decline the authority of Classes or Synodes 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. Acts 16. 4. 33. Although Synodes assemble more seldome Classes and consistories of particular Churches more frequently Yet that Synodes 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 bee 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 bee put off till the appointed time of the Synode 34. But that besides occasionall Synodes ordinary Synodes 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 beeing more certainly and frequently searched and knowne if there be any thing wanting or amisse in their Doctrine Discipline or Manners or any thing worthy of punishment the slothfull labourers in the Vineyard of the Lord may bee 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 bee reduced to the way the untoward and stiffe-necked which scarce or very hardly suffer the yoke of Discipline as also unquiet persons which devise new and hurtfull things may bee 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 unwearyed diligence do most carefully labour that they may oppresse the liberties and rights of Synodes and may take away from them all libertie of consulting of things and matters Ecclesiasticall at least of determining thereof for they well know how much the union and harmonie 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 scandalls growing up schismes rising heresies creeping in errours spreading and strifes waxing hote may be corrected and taken away to the glory of God the edification and peace of the Church 36. Beside Provinciall and National Synodes an Oecumenicall 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 bee entered 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 effectuall 37. Unto the Universall Synode also when it may bee had is to bee referred the judgement of controversies not of all but of those which are controversiae juris controversies of right neither yet of all those but of the chief and most weighty controversies of the orthodox faith or of the most hard and unusuall cases of Conscience Of the controversies of fact there is another and different consideration to be
Ministers and Schools and supplieth the temporall necessities of Gods Servants by his command assembleth Synodes when there is need of them and summoneth calleth out and drawes to triall the unwilling which without the Magistrates strength and authority cannot be done as hath been alreadie said he maketh Synodes also safe and secure and in a civill way presideth or moderateth in them if it so seem good to him either by himself or by a substitute Commissioner In all which the power of the Magistrate though occupied about spirituall things is not for all that spirituall but civill 66. Fourthly they differ in the end The immediate nearest end of civill power is that the good of the Commonwealth may bee provided for and procured whether it be in time of Peace according to the rules of Law and counsell of Judges or in time of Warre according to the rules of Militarie prudence and so the temporall safety of the Subjects may bee procured and that externall Peace and civill Liberty may bee preserved and being lost may be againe restored 67. But the chiefest and last end of civill Government is the glory of God the Creator namely that those which do evil being by a superiour Power restrained or punished those which doe good getting praise of the same the Subjects so much the more may shun impiety and injustice and that Vertue Justice and the Morall Law of God as touching those eternall dueties of both Tables unto which all the posterity of Adam are oblieged may remain in strength and flourish 68. But whereas the Christian Magistrate doth wholly devote himself to the promoting of the Gospel and Kingdom of Christ and doth direct and bend all the might and strength of his authority to that end This proceedeth not from the nature of his office or function which is common to him with an Infidell Magistrate but from the influence of his common Christian calling into his particular vocation 69. For every member of the Church and so also the faithfull and godly Magistrate ought to referre and order his particular vocation faculty ability power and honour to this end that the Kingdome of Christ may bee propagated and promoted and the true Religion bee cherished and defended So that the advancement of the Gospel and of all the Ordinances of the Gospel is indeed the end of the Godly Magistrate not of a Magistrate simply or if yee will rather t is not the end of the office it self but of him who doth execute the same piously 70. But the end of Ecclesiasticall power yea the end as well of the Ministery it self as of the Godly Minister is that the Kingdome of Christ may bee set forward that the pathes of the Lord bee made straight that his holy mysteries may bee kept pure that stumbling-blocks may bee removed out of the Church lest a little leaven leaven the whole lump or lest one sick or scabbed sheep infect the whole flock that the faithfull may so walk as it becometh the Gospel of Christ and that the wandering sheep of Christ may be converted and brought back to the sheepfold 71. And seeing this power is given of the Lord not to destruction but to edification Therefore this same scope is propounded in Excommunication which is the greatest and last of Ecclesiasticall censures namely that the soul of an offending brother may be gained to Christ and that being stricken with fear and the stubborne sinner filled with shame may by the grace of God be humbled and may as a brand plucked out of the fire bee snatched out of the snare of the devill and may repent unto salvation at least the rest may turne away from those which are branded with such a censure lest the soul infection do creep and spread further 72. Fifthly they are distinguished by the effect The effect of civill power is either proper or by way of redundance The proper effect is the safety temporall of the Common-wealth externall tranquillity the fruition of civill Liberty and of all things which are necessary to the civill Society of men The effect by way of redundance is the good of the Church to wit in so far as by execution of Justice and good Lawes some impediments that usually hinder and disturbe the course of the Gospel are avoided or taken away 73. For by how much the more faithfully the Magistrate executeth his office in punishing the wicked and cherishing and encouraging good men taking away those things which withstand the Gospel and punishing or driving away the troublers and subverters of the Church so much the more the orthodox Faith and Godlinesse are reverenced and had in estimation sinnes are hated and feared Finally all the subjects contained as much as concerneth the outward man within the lists of Gods Law whence also by consequence it happeneth by Gods blessing that the Church is defiled with fewer scandals and doth obtaine the more freedome and Peace 74. But the proper effect of the Ecclesiasticall power or keyes of the Kingdome of heaven is wholly spirituall for the act of binding and loosing of retaining and remitting sins doth reach to the soul and conscience it self which cannot be said of the act of the civill power And as unjust Excommunication is void So Ecclesiasticall censure being inflicted by the Ministers of Christ and his Stewards according to his will is ratified in heaven Matth. 18. 18. and therefore ought to be esteemed and acknowledged in like manner as inflicted by Christ himself 75. Sixthly they are also differenced in respect of the subject The politick power is committed sometimes to one sometimes to more sometime by right of election sometime by right of succession But the Ecclesiasticall power is competent to none under the New Testament by the right of succession but he who hath it must be called by God and the Church to it neither was it given by Christ to one either Pastor or Elder much lesse to a Prelate but to the Church that is to the consistory of Presbyters T is confessed indeed and who can bee ignorant of it that the power as they call it of order doth belong to particular Ministers and is by each of them apart lawfully exercised But that power which is commonly called of jurisdiction is committed not to one but to the unity that is to a consistory therefore Ecclesiasticall censure ought not to be inflicted but by many 2 Cor. 2. 6. 76. Seventhly they differ as touching the correlative God hath commanded that unto the civill power every soul or all Members of the Commonwealth of what condition and estate soever be subject for what have wee to doe with the Papists who will have them whom they call the Clergy or Ecclesiasticall persons to bee free from the yoke of the civill Magistrate The Ecclesiasticall power extends it self to none other subjects then unto those which are called Brethren or Members of the Church 77. Eighthly 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 Neverthelesse it is in the power of the Governours of the Church by the bridle of Ecclesiasticall Discipline to curb such men yea also by vertue of their office they are bound to doe it and on the other part the Magistrate may and ought to punish in life and limme honours or goods notwithstanding of 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 Ecclesiasticall Ministery doth chiefly respect the repentance to salvation and gaining of the sinners soul wherefore it also imbraceth all kindes 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 Lawes may be satisfied as also to terrifie others hence it is that absolution from Ecclesiastick censure freeth not at all the Delinquent from civill judgement and the externall 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 shall no lesse sin in usurping Ecclesiasticall 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 lesse distinguished where the Magistrate is a Christian then where he is an Infidell For as in a beleeving Father and in an Infidell 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 civill 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 duety 81. So then the Word of God and the Law of Christ which by so evident difference separateth and distinguisheth Ecclesiasticall Government from the Civill forbiddeth the Christian Magistrate to enter upon or usurpe the Ministery of the Word and Sacraments or the juridicall dispensing of the keyes of the Kingdome of Heaven to invade the Church-Government or to chalenge to himself the right of both swords spirituall and corporall But if any Magistrate which God forbid should dare to arrogate to himself so much and to enlarge his skirts so far the Church shall then straightway be constrained to complaine justly and cry out that though the Pope is changed yet Popedome 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 carried to a Classe or Synode Now the Magistrate withstandeth the Ecclesiastick Discipline either by prohibitions and unjust Lawes or by his evill example stirring up and inciting others to the contempt thereof or to the trampling it under foot 83. Surely the Christian Magistrate if at any time hee give any grievous scandall to the Church seeing he also is a member of the Church ought no wayes disdaine to submit himself to the power of the keyes Neither is this to be marvelled at for even as the office of the Minister of the Church is no wayes subordinate and subjected to the civill power but the person of the Minister as he is a member of the Common wealth is subject thereto So the civill power it self or the Magistrate as a Magistrate is not subjected to Ecclesiastick power yet that man who is a Magistrate ought as hee is a member of the Church to be under the Churches censure of his manners after the example of the Emperour Theodosius unlesse he will 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 found or whole divers things are yeelded 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 wayes and meanes which are not ordinarily to bee 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 unjust unto the Magistrate himself it is not for that cause lawfull to draw those Ecclesiasticall causes to a civill tribunall or to bring in a kinde of politicall or civill Popedome 86. What then Shall it be lawfull ordinarily for Ministers and Elders to do what they list or shall the Governours in the Churches glorying in the Law by their transgression dishonour God God forbid For first if they shall trespasse in any thing against the Magistrate or municipall Lawes whether by intermedling in judging of civill causes or otherwise disturbing the peace and order of the Common-wealth they are lyable to civill tryall and judgements and it is in the power of the Magistrate to restrain and punish them 87. Again it hath been before shewed that to Ecclesiasticall evils Ecclesiasticall remedies are appointed and sitted for the Church is no lesse 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 judgements and Assemblies or their evil Government is to bee corrected by superior Judgements and Assemblies and so still by them of the same order lest one order be confounded with another or one Government bee intermingled with
there is controversie in the Church Yet is hee questionlesse judge 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 businesse hee judge and determine according to the wisdome of the flesh and not according to the wisedome 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 bee 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 civill authority is unto the Church like a ceasing gaine but not like damage or losse ensuing as it superaddeth nothing more so it takes nothing away 99. If it further happen which God forbid that the Magistrate do so farre abuse his authority that hee doth straitly forbid what Christ hath ordained yet the constant and faithfull 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 wee ought to obey God rather then men yea they will not leave off to performe all the parts of their office being ready in the mean time to render a reason of their practise 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 termes of enmity then which nothing is more hurtfull to the Church and Commonwealth nothing more execrable to them who are truely and sincerely zealous for the house of God for they have not so learned Christ but the aime is First and above all that unto the King of Kings and Lord of Lords Jesus Christ the onely Monarch of the Church his own prerogative Royall 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 tendeth also to this end that the power as well of Ecclesiasticall censuâ—e as of the civill sword being in force the licentiousnesse of carnall men which desire that there be too slack Ecclesiasticall Discipline or none at all may be bridled and so men may sin lesse and may live more agreeably to the Gospel Another thing here intended is that errours on both sides being overthrowen as well the errour of those who under a fair pretence of maintaining and defending the rights of Magistracie do leave to the Church either no power or that which is too weak as the errour of others who under the vaile of a certaine suppositious and imaginary Christian liberty do turne off the yoke of the Magistrate both powers may enjoy their owne Priviledges adde 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 betweene 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 wayes of the Lord and with all diligence goe about to shake off the yoke of the Ecclesiasticall Discipline where now t is about to bee introduced yea also where it hath been long agoe 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 orthodoxe 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 doe not deceive they cannot but rejoyce and congratulate at the defence and vindication of this Discipline 103. For those Churches doe not deny but acknowledge and teach that the Discipline of Excommunication is most agreeable to the Word of God as also that it ought to bee restored and exercised Which also heretofore the most learned Zachary Vrsine in the declaration of his judgement concerning Excommunication exhibited to Prince Frederick the third Count Elector Palatine the title whereof is Judicium de Disciplina Ecclesiastica c. 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 bee received and bee of force in the Church and a little after Lest also your Highnesse by this new opinion doe 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 doe unanimously confesse and alwayes confessed that there is reason why it ought to bee in use 105. To the same purpose it tendeth which the highly esteemed Philip Melancthon in his Common places chap. of civill Magistrates doth affirme Before sayeth he I warned that civill Places and Powers are to bee distinguished from the adhering confusions which arise from other causes partly from the malice of the devill partly from the malice of men partly from the common infirmity of men as it cometh to passe in other kindes of life and Government ordained of God No man doubteth that Ecclesiasticall 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 civill 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 faith he of the of the Ecclesiasticall chastising of wickednesse but here I would have the brethren diligently warned that they watch and with all diligence take care that this wholesome medicine thrown out of the true Church by occasion of the Popes avarice may be reduced that is that scandalous sins bee 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 impudencie and impiety increase and undoe 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 stirre up those that were negligent in this businesse 107. Aretius agreeth hereunto Problem Theolog. loc. 33. Magistrates doe 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. In the mean while I willingly confesse that wee are not to despaire but
the age following will peradventure yeeld more tractable spirits more milde hearts then our times have See also Lavater agreeing in this Homil. 52. on Nehem. Because the Popes of Rome have abused Excommunication for the establishing of their owne tyrannie it cometh to passe that almost no just Discipline can be any more settled in the Church but unlesse the wicked bee restrained all things must of necessitie runne into the worst condition See besides the opinion of Fabritius upon Psal. 149 6 7 8 9. of spirituall corrections which hee groundeth upon that Text compared with Matthew 16. 19. and 18. 18. John 20. 23. 108. It can hardly bee doubted or called in question but besides these other learned and Godly Divines of those Churches were and are of the same minde herein with those now cited and indeed the very Confession of Faith of the Churches of Helvetia Chap. 18. may bee an evidence hereof But there ought to bee in the mean time a just Discipline amongst Ministers for the doctrine and life of Ministers is diligently to be enquired of in Synodes Those that sinne are to be rebuked of the Elders and to be brought againe into the way if they bee curable or to be deposed and like wolves driven away from the flock of the Lord if they bee incurable That this manner of Synodicall censure namely of deposing Ministers from their office for some great scandall is used in the republike of Zurick Lavater is witnesse in his book of the Rites and Ordinances of the Church of Zurick Chap. 23. Surely they could not be of that minde that Ecclesiasticall Discipline ought to bee exercised upon Delinquent Ministers onely and not also upon other rotten Members of the Church 109. Yea the Helvetian Confession in the place now cited doth so taxe the inordinate zeal of the Donatists and Anabaptists which are so bent upon the rooting out of the tares out of the Lords field that they take not heed of the danger of plucking up the wheat that withall it doth not obscurely commend the Ecclesiasticall forensicall Discipline as distinct from the civill Power and seeing say they t is altogether necessary that there bee in the Church a Discipline and among the Ancients in times past Excommunication hath been usuall and Ecclesiasticall courts have been among the People of God among whom this Discipline was exercised by prudent and Godly men It belongeth also to Ministers according to the case of the times the publike estate and necessitie to moderate this Discipline Where this rule is ever to be held that all ought to be done to edification decently honestly without tyrannie and sedition The Apostle also witnesseth 2 Cor. 13. that to himself was given of God a Power unto edification and not unto destruction 110. And now what resteth but that God bee intreated with continuall and ardent Prayers both that hee would put into the hearts of all Magistrates zeal and care to cherish defend and guard the Ecclesiastick Discipline together with the rest of Christs Ordinances and to stop their eares against the importunate suites of whatsoever claw-backs which would stirre them up against the Church and that also all Governours and Rulers of Churches being every where furnished and helped with the strength of the holy Spirit may diligently and faithfully execute this part also of their function as it becometh the trustie servants of Christ which study to please their owne Lord and Master more then men 111. Finally all those who are more averse from Ecclesiastick Discipline or ill affected against it are to be admonished and intreated through our Lord Jesus Christ that they bee no longer entangled and enveagled with carnall prejudice to give place in this thing to humane affections and to measure by their owne corrupt reason spirituall Discipline but that they doe seriously think with themselves and consider in their mindes how much better it were that the lusts of the flesh were as with a bridle tamed and that the repentance amendment and gaining of vicious men unto salvation may be sought then that sinners bee left to their own disposition and bee permitted to follow their owne lusts without controllment and by their evill example to draw others headlong into ruine with themselves and seeing either the keyes of Discipline must take no ruste or the manners of Christians will certainly contract much ruste what is here to be chosen and what is to bee shunned let the Wise and Godly who alone take to heart the safety of the Church judge FINIS