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
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
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
his territory restraineth or expelleth the insolent and untamed disturbers of the Church 65. He taketh care also for maintaining the Ministers and Schools and supplyeth the temporall necessities of Gods Servants by his command assembleth Synods when there is need of them and summoneth calleth out and draws to tryall the unwilling which without the Magistrates strength and authority cannot be done as hath bin already said he maketh Synods also safe and secure and in a civil 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 spiritual but civill 66. Fourthly they differ in the end The immediate nearest end of civil power is that the good of the Common-wealth may be provided for and procured whether it be in time of Peace according to the rules of Law and counsel of Judges or in time of War according to the rules of Military prudence and so the temporall safety of the Subjects may be procured and that external Peace and civil Liberty may be preserved and being lost may be again 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 superior power restrained or punished and those which do 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 eternal duties of both Tables unto which all the posterity of Adam are obliged 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 and 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 faithful and godly Magistrate ought to referr and order his particular vocation faculty ability power and honour to this end that the Kingdom of Christ may be propagated and promoted and the true Religion be cherished and defended So that the advancement of the Gospell and of all the Ordinances of the Gospell is indeed the end of the godly Magistrate not of a Magistrate simply or if ye 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 Ecclesiastical power yea the end as well of the Ministry it self as of the godly Minister is that the Kingdom of Christ may be set forward that the pathes of the Lord be made straight that his holy mysteries may be kept pure that stumbling-blocks may be removed out of the Church least a little leaven leaven the whole lump or least one sick or scabbed sheep infect the whole flock that the faithfull may so walk as it becometh the Gospell of Christ and that the wandring sheep of Christ may be converted and brought back to the sheep-Fold 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 Ecclesiastical censures namely that the soul of an offending brother may be gained to Christ and that being stricken with fear and the stubborn sinner filled with shame may by the grace of God be humbled and may as a brand plucked out of the fire be snatched out of the snare of the Devill and may repent unto salvation at least the rest may turn away from those which are branded with such a censure least the soul infection do creep and spread further 72. Fiftly they are distinguished by the effect The effect of civil power is either proper or by way of redundance The proper effect is the safety temporal of the Common-wealth externall tranquillity the fruition of civil Liberty and of all things which are necessary to the civil 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 Laws some impediments that usually hinder and disturb 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 Gospell and punishing or driving away the troublers and subverters of the Church so much the more the orthodox Faith and Godlyness are reverenced and had in estimation sins are hated and feared Finally and all the subjects contained as much as concerneth the outward man within the lists of Gods Law Whence also by consequence in happeneth by Gods blessing that the Church is desiled with fewer scandalls and doth obtain the more freedom and Peace 74. But the proper effect of the Ecclesiasticall power or keys of the Kingdom 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 Mat. 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 less to a Prelate but to the Church that is to the consistory of Presbyters 'T is confessed indeed and who can be 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 civil power every soul or all Members of the Common-wealth of what condition and estate soever be subiect for what have we to do with the Papists who wil have them whom they call the Clergy or Ecclesiasticall persons to be free from the yoke of the civill Magistrate The Ecclesiasticall power extends it self to none other subiects then unto those
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
In the mean while I willingly confesse that we are not to despair but the age following will peradventure yeeld more tractable spirits more mild 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 own tyranny it cometh to pass that almost no just Discipline can be any more settled in the Church but unlesse the wicked be restrained all things must of necessity run into the worst condition See besides the opinion of Fabritius upon Psal. 149. 6 7 8 9. of spirituall corrections which he groundeth upon that Text compared with Matth. 16. 19. and 18. 18. Iohn 20. 23. 108. It can hardly be doubted or called in question but besides these other learned and Godly Divines of those Churches were and are of the same mind herein with those now cited and indeed the very Confession of Faith of the Churches of Helvetia Chap. 18. may be an evidence hereof But there ought to be in the mean time a just Discipline amongst Ministers for the doctrine and life of Ministers is diligently to be enquired of in Synods Those that sin are to be rebuked of the Elders and to be brought again into the way if they be curable or to be deposed and like wolves driven away from the floek of the Lord if they be incurable That this manner of Synodical censure namely of deposing Ministers from their office for some great scandal is used in the republike of Zurick Lavater is witness in his book of the Rites and Ordinances of the Church of Zurick Chap. 23. Surely they could not be of that mind that Ecclesiastical Discipline ought to be exercised upon Delinquent Ministers only and not also upon other rotten Members of the Church 109 Yea the Helvetian Confession in the place now cited doth so tax 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 Ecclesiastical Forensical Discipline as distinct from the civil Power and seeing say they ttis altogether necessary that there be in the Church a Discipline and among the Ancients in times past Excommunication hath been usual and Ecclesiastical Courts have been among the People of God among whom this Discipline was exercised by prudent and goods men It belongeth also to Ministers according to the case of the times the publick estate and necessity to moderate this Discipline Where this rule is ever to be held that all ought to be done to edification decently honestly without tyranny 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 be intreated with continual and ardent Prayers both that he 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 suits of whatsoever claw-backs which would stir 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 becommeth the trusty servants of Christ which study to please their own 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 be no longer entangled and enveagled with carnall prejudice to give place in this thing to humane affections and to measure by their own corrupt reason spirituall Discipline but that they do seriously think with themselves and consider in their minds 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 be left to their own disposition and be permitted to follow their own lusts without controulment and by their evil example to draw others headlong into ruin with themselves and seeing either the keys of Discipline must take no rust or the manners of Christians will certainly contract much rust what is here to be chosen and what is to be shunned let the Wise and Godly who alone take to heart the safety of the Church judg FINIS