challenge to it self Authority or Dominion over the Church But whosoever they are that would have the things of Christ to be administred not according to the Ordinance and will of Christ revealed in his Word but as it liketh them and according to their own will and prescript what other thing go they about to do then by horrible Sacriledge to throw down Christ from his own Throne 5. For our onely Law-giver and Interpreter of his Fathers will Jesus Christ hath prescribed and fore-appointed the rule according to which he would have his Worship and the Government of his own House to be ordered To wrest this rule of Christ laid open in his holy Word to the Counsels Wills Manners Devices or Lawes of Men is most hight impiety But contrarily the Law of Faith commandeth the counsell and purposes of men to be framed and conformed to this rule and overturneth all the reasonings of worldly wisdome and bringeth into captivity the thoughts of the proud swelling minde to the obedience of Christ Neither ought the voice of any to take place or bee rested upon in the Church but the voice of Christ alone 6. The same Lord and our Saviour Jesus Christ the onely Head of the church hath ordained in the New Testament not only the Preaching of the Word and Administration of Baptisme and the Lords Supper but also Ecclesiasticall Government distinct and differing from the Civill Government and it is his will that there be such a Government distinct from the Civill in all his Churches everywhere as well those which live under Christian as those under indfiell Magistrates even untill the end of the World Heb. 13. 7. 17. 1 Tim. 5. 17 19. Rom. 12. 8. 1 Cor. 12. 28. 1 Thes. 5. 12 Acts 1. 20 28. Luke 12. 42. 1 Tim. 6. 14. Apoc. 2. 25. 7. This Ecclesiasticall Government distinct from the Civill is from God committed not to the whole body of the Church or Congregation of the faithfull or to be Exercised both by Officers and People but to the Ministers of Gods Word together with the Elders which are joyned with them for the care and Government of the Church 1 Tim. 5. 17. To these therefore who are over the Church in the Lord belongeth the Authority and Power and it lyeth upon them by their office according to the rule of Gods Word to discerne and judge betwixt the Holy and Prophane to give diligence for amendment of delinquents and to purge the Church as much as is in them from scandalls and that not onely by enquiring inspection warning reproving and more sharply expostulating but also by acting in the further and more severe parts of Ecclesiasticall Discipline or exercising Ecclesiastick jurisdiction even unto the greatest and weightiest censures where need is 8. None that is within the Church ought to be without the reach of Church Law and exempt from Ecclesiastick Censuâ—es but Discipline is to be exercised on all the Members of the Church without respect or consideration of those adhering qualities which use to commend a man to other men such as Power Nobility illustrious Descent and the like for the judgement cannot be right where men are led and moved with these considerations Wherefore let respect of Persons be farre from all Judges chiefly the Ecclesiasticall And if any in the Church doe so swell in pride that he refuse to be under this Discipline and would have himself to be free and exempt from all trial and Ecclesiastick judgement this mans disposition is more like the haughtinesse of the Roman Pope then the meeknesse and submissivenesse of Christs Sheep 9. Ecclesiasticall Censure moreover is either proper to be inflicted upon the Ministers and Office-bearers onely or with them common to other Members of the Church the former consisteth in Suspension or Deposition of Ministers from their Office which in the ancient Canons is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The latter consisteth in the greater and lesser Excommunication as they speak Whatsoever in another Brother deserveth Excommunication the same much more in a Minister deserveth Excommunication But justly sometimes a Minister is to be put from his Office and deprived of that Power which by Ordination was given him against whom neverthelesse to draw the sword of Excommunication no reason doth compell 10. Sometime also it happeneth that a Minister having fallen into Heresie or Apostasie or other grievous crimes if hee shew tokens of true repentance may be justly received into the communion of the Church Whom notwithstanding 〈◊〉 is no way expedient to restore into his former place or charge yea perhaps it will not be found fit to restore such a one to the Ministery in another Congregation as soone as he is received into the bosome of the Church Which surely is most agreeable as well as to the Word of God 2 King 23 9. Ezech. 44. 10 11 12 13 14. as to that Ecclesiasticall Discipline which in some ages after the times of the Apostles was in use So true is it that the Ministers of the Church are lyable as well to peculiar as to common censures Or that a Minister of the Church is censured one way and one of the people another way 11. Ecclesiasticall censure which is not proper to Ministers but common to them with other Members of the Church is either suspension from the Lords Supper which by others is called the Publicanes Excommunication or the cutting off of a Member which is commonly called Excommunication The distinction of this twofold censure commonly though not so properly passing under the name of the lesser and greater Excommunication is not onely much approved by the Church of Scotland and the Synode now assembled at Westminster but also by the Reformed Churches of France the Low-countreys and of Pole-land as is to be seen in the book of the Ecclesiastick Discipline of the Reformed Churches in France Chap. 5. Art 9. In the harmonie of the Belgicke Synodes Chap. 14. Art 8. 9. In the Canons of the generall Synode of Torne held in the yeare 1597. 12 That the distinction of that twofold Church censure was allowed also by antiquity it may be sufficiently clear to him who will consult the sixtie one Canon of the sixth generall Synode with the Annotations of Zonaras and Balsomon also the thirteenth Canon of the eighth Synode which is termed the first and second with the Notes of Zonaras Yea besides even the penitents also themselves of the fourth degree or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is which were in the consistency were suspended from the Lords Supper though as to other things of the same condition with the faithfull For to the communion also of Prayers and so to all priviledges of Ecclesiasticall society the Eucharist alone excepted they were thought to have right So sacred a thing was the Eucharist esteemed See also beside others Cyprian 1. Book Epist. 11. That Dyonisius the Author of tha Ecclesiastick Hierarchie Chap. 3. Part. 3. Basil Epist. to
is occupied about the outward man and civill or earthly things about Warre Peace conservation of Justice and good order in the Common-wealth also about the outward businesse or externall things of the Church which are indeed necessary to the church or profitable as touching the outward man yet not properly and purely spirituall for they doe not reach unto the soule but onely to the externall state and condition of the Ministers and Members of the Church 46. For the better understanding whereof t is to be observed that so farre as the Ministers and Members of the Church are Citizens Subjects or Members of the Common-wealth it is in the power of the Magistrate to judge determine and give sentence concerning the disposing of their bodies or goods As also concerning the maintenance of the poore sick the banished and of others in the church which are afflicted To regulate so far as concerneth the civill order Marriages Burials and other circumstances which are common both to holy and also to honest civill societies to afford places fit for holy Assemblies and other externall helps by which the sacred matters of the Lord may be more safely commodiously and more easily in the church performed To remove the externall impediments of divine worship or of Ecclesiasticall Peace and to represse those which exalt themselves against the true Church and her Ministers and doe raise up trouble against them 47 The matter may further be thus illustrated There is almost the like respect and confideration of the Magistrate as he is occupied about the outward things of the church and of the Ecclesiastick Ministery as it is occupied about the inward or spirituall part of civill Government that is about those things which in the government of the common-wealth belong to the conscience It is one thing to governe the common-wealth and to make politicall and civill Lawes another thing to interpret the Word of God and out of it to shew to the Magistrate his duty to wit how he ought to govern the common-wealth and in what manner he ought to use the sword The former is propâ—r and peculiar to the Magistrate neither doth the Ministery intermeddle or intangle it self into such businesses But the latter is contained within the office of the Ministers 48. For to that end also is the holy Scripture profitable to shew which is the best manner of governing a common-wealth and that the Magistrate as being Gods Minister may by this guiding Starre bee so directed as that he may execute the parts of his office according to the will of God and may perfectly be instituted to every good work yet the Minister is not said properly to treat of civill businesses but of the scandalls which arise about them or of the cases of conscience which occurre in the Administration of the common-wealth So also the Magistrate is not properly said to be exercised about the spirituall things of the church but rather about those externall things which adhere unto and accompany the spirituall things 49. And in such externall matters of the church although all Magistrates will not yet all yea even heathen Magistrates may and ought to aide and help the Church Whence it is that by the command of God Prayers are to be made also for an heathen Magistrate that the faithfull under them may live a quiet life with all godlinesse and honesty 1 Tim. 2. 1 2. 50. Unto the externall things of the Church belongeth not onely the correction of Hereticlis and other troublers of the Church but also that civill order and way of convocating and calling together Synods which is proper to the Magistrate for the Magistrate ought by his authority and power both to establish the Rights and Liberties of Synods assembling together at times appointed by the known and received Law and to indict and gather together Synods occasionally as often as the necessity of the Church shall require the same Not that all or any power to consult or determine of Ecclesiastick or spirituall matters doth flow or spring from the Magistrate as Head of the Church under Christ but because in those things pertaining to the outward man the Church needeth the Magistrates aid and support 51. So that the Magistrate calleth together Synods not as touching those things which are proper to Synods but in respect of the things which are common to Synods with other meetings and civill publick Assemblies that is not as they are Assemblies in the name of Christ to treat of matters spirituall but as they are publick Assemblies within his Territories for to the end that publick conventions may be kept in any Territorie the licence of the Lord of that place ought to be desired In Synods therefore a respect of order as well civill as ecclesiasticall is to be had And because of this Civill order outward defence better Accommodation together with safe accesse and recesse the consent and commandement of him who is appointed to cake care of and defend humane order doth intervene 52. Moreover when the Church is rent asunder by unhappy and lamentable Shcismes while they who have raised the troubles and have given cause of solemne gathering a Synode whether by their Heresie or Schisme or Tyranny or any other fault of others use to place the great strength and safeguard of their cause in declining and fleeing the tryall and sentence of a free Synode as being formidable to them Who seeth not that they cannot be drawn to a publick and judiciall tryall nor other disobedient persons be compelled to obedience without the Magistrates publick mandate and help 53. The object of Ecclesiasticall Power is not the same with the object of the civill Power but much differing from it for the ecclesiasticall Power doth determine and appoinr nothing concerning mens bodies goods dignities civill rights but is imployed onely about the inward man or the soul not that it can search the hearts or judge of the secrets of the conscience which is in the power of God alone Yet notwithstanding it hath for its proper object those externalls which are purely spirituall and doe belong properly and most neerly to the spirituall good of the soul Which also are termed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the inward things of the Church 54. Those things then wherein the ecclesiasticall Power is exercised are the preaching of the Word the Administration of Sacraments publick Prayer and Thanksgiving the catechising and instructing of children and ignorant persons the examination of those who are to come the holy Communion the ecclesiasticall Discipline the Ordination of Ministers and the abdication deposing and degrading of them if they become like unsavoury salt the deciding and determining of controversies of Faith and cases of conscience canonicall constitutions concerning the treasurie of the Church and collections of the Faithfull as also concerning ecclesiasticall Rites or indifferent things which pertaine to the keeping of decencie and Order in the Church according to the generall rules of
A FORM FOR Church Government AND ORDINATION OF MINISTERS Contained in CXI Propositions propounded to the late GENERALL ASSEMBLY at Edinburgh 1647. Together With an ACT concerning Erastianisme Independencie and Liberty of Conscience Published by Authority LONDON Printed for ROBERT BOSTOCK at the King's Head in Pauls Church-yard MDCXLVII Act approving VIII generall Heads of Doctrine against the Tenents of Erastianisme Independencie and Liberty of Conscience asserted in the CXI Propositions which are to be examined against the next ASSEMBLY BEing tender of so great an ingagement by solemn Covenant sincerely really constantly to endeavour in our Places Callings the preservation of the Reformed Religion in this Kirk of Scotland in Doctrine Worship Discipline and Government the Reformation of Religion in the Kingdoms of England and Ireland in Doctrine Worship Discipline and Government according to the Word of God and the example of the best Reformed Kirks and to endeavour the neerest Conjunction and Uniformity in all these together with the extirpation of Heresie Schisme and whatsoever shall be found contrary to sound Doctrine And considering withall that one of the special means which it becometh us in our Places and Callings to use in pursuance of these ends is in zeal for the true Reformed Religion to give our publick testimony against the dangerous tenents of Erastianisme Independency and which is falsly called Liberty of Conscience which are not onely contrary to sound Doctrine but more speciall lets and hinderances as well to the preservation of our own received Doctrine Worship Discipline and Government as to the Work of Reformation and Uniformity in England and Ireland The Generall Assembly upon these considerations having heard publickly read the CXI following Propositions exhibited and tendered by some Brethren who were appointed to prepare Articles or Propositions for the vindication of the Truth in these particulars Doth unanimously approve and agree unto these eight generall Heads of Doctrine therein contained and asserted viz. 1. That the Ministery of the Word and the Administration of the Sacraments of the New Testament Baptisme and the Lords Supper are standing Ordinances instituted by God himself to continue in the Church to the end of the world 2. That such as administer the Word and Sacraments ought to be duely called and ordained thereunto 3. That some Ecclesiasticall censures are proper and peculiar to be inflicted onely upon such as bear Office in the Kirk Other censures are common and may be inflicted both on Ministers and other Members of the Kirk 4. That the censure of Suspension from the Sacrament of the Lords Supper inflicted because of grosse ignorance or because of a scandalous life and conversation As likewise the censure of Excommunication or casting out of the Kirk flagitious or contumacious offenders both the one censure and the other is warrantable by and grounded upon the Word of God and is necessary in respect of Divine institution to be in the Kirk 5. That as the Rights Power and Authority of the Civill Magistrate are to be maintained according to the Word of God and the Confessions of the Faith of the Reformed Kirks So it is no lesse true and certain that Jesus Christ the onely Head and onely King of the Kirk hath instituted and appointted a Kirk Government distinct from the Civill Government or Magistracy 6. That the Ecclesiasticall Government is committed and intrusted by Christ to the Assemblies of the Kirk made up of the Ministers of the Word and Ruling Elders 7. That the lesser and inferiour Ecclesiasticall Assemblies ought to be subordinate and subject unto the greater and superiour Assemblies 8. That notwithstanding hereof the Civill Magistrate may and ought to suppresse by corporall or civill punishments such as by spreading Errour or Heresie or by fomenting Schisme greatly dishonour God dangerously hurt Religion and disturb the Peace of the Kirk Which Heads of Doctrine howsoever opposed by the authours and fomenters of the foresaid Errours respectively the Generall Assembly doth firmly beleeve own maintain and commend unto others as solid true orthodox grounded upon the Word of God consonant to the judgement both of the ancient and the best Reformed Kirks And because this Assembly through the multitude of other necessary and pressing businesse cannot now have so much leasure as to examine and consider particularly the foresaid CXI Propositions Therefore a more particular examination thereof is committed and referred to the Theologicall Faculties of the four Universities of this Kingdom and the judgement of each of these Faculties concerning the same is appointed to be reported to the next Generall Assembly In the mean while these Propositions shall be printed both that Copies thereof may be sent to Presbyteries and that it may be free for any that pleaseth to peruse them and to make known or send their judgement concerning the same to the said next Assembly A. Ker. CXI PROPOSITIONS Concerning THE MINISTERIE AND GOVERNMENT OF THE CHURCH 1. AS our Lord Jesus Christ doth invisibly teach and govern his Church by the Holy Spirit So in gathering preserving instructing building and saving thereof he useth Ministers as his instruments and hath appointed an order of some to Teach and others to Learne in the Church and that some should be the Flock and others the Pastours 2. For beside these first Founders of the Church of Christ extraordinarily sent and furnished with the gift of Miracles whereby they might confirme the Doctrine of the Gospel hee appointed also ordinary Pastours and Teachers for the executing of the Ministery even untill his coming again unto Judgement Ephes. 4. 11 12 13. Wherefore also as many as are of the number of God's People or will be accounted Christians ought to receive and obey the ordinary Ministers of God's Word and Sacraments lawfully though mediately called as the Stewards and Ambassadours of Christ himself 3. It is not lawfull for any man how fit soever and how much soever enriched or beautified with excellent gifts to undertake the Administration either of the Word or Sacraments by the Will of private persons or others who have not power and right to Call much lesse is it lawfull by their own judgement or arbitrement to assume and arrogate the same to themselves But before it be lawfull to undergoe that sacred Ministery in Churches constituted a speciall Calling yea beside a lawfull Election which alone is not sufficient a Mission or sending or as commonly it is termed Ordination is necessarily required and that both for the avoyding of confusion and to bar out or shut the door so far as in us lieth upon Impostors as also by reason of divine Institution delivered to us in the holy Scripture Rom. 10. 15. Heb. 5. 4. Tit. 1 5. 1 Tim. 1. 14. 4. The Church ought to be governed by no other persons then Ministers and Stewards preferred and placed by Christ and after no other manner then according to the Lawes made by him and therefore there is no power on earth which may
Christian love and prudence contained in the Word of God 55. 'T is true that about the same things the civill Power is occupied as touching the outward man or the outward disposing of divine things in this or that Dominion as was said not as they are Spirituall and Evangelicall Ordinances piercing into the conscience it selfe but the object of the Power ecclesiasticall is a thing meerly and purely spirituall and in so far as it is spirituall for even that jurisdiction Ecclesiasticall which is exercised in an outward court or judicatory and which inflictâ—â— publike censures forbidden from the use of the holy Supper and excludeth from the society of the church doth properly concerne the inward man or the repentance and salvation of the soul 56. Surely the Faithfull and Godly Ministers although they could doe it unchallenged and uncontrolled and were therein allowed by the Magistrate as in the prelaticall times it was yet would not usurpe the power of life and death or judge and determine concerning mens honours goods inheritance division of Families or other civill businesses seeing they well know these things to bee heterogeneous to their office But as they ought not to entangle themselves with the judgeing of civill causes so if they should bee negligent and slothfull in their owne office they shall in that bee no lesse culpable 57. To the object also of Ecclesiasticall power belongeth the assembling of Synodes so far as they are spirituall Assemblies proper to the church and assembled in the holy Ghost for being so considered the governours of churches after the example of the Apostles and Presbyters Acts 15. in a manifest danger of the church ought to use their owne right of meeting together and conveening that the churches endangered may be relieved and supported 58. Thirdly Those powers are differences in respect of their formes and that three wayes For first the civill Power although in respect of God it bee Ministeriall yet in respect of the Subjects it is Lordly and Magisteriall Ecclesiasticall power is indeed furnished with authority yet that authority is liker the Fatherly then the Kingly authority Yea also t is purely Ministeriall much lesse can it be lawfull to Ministers of the Church to bear dominion over the flock 59. Emperors Kings and other Magistrats are indeed appointed fathers of they countrey but the are withall Lords of their People and Subjects Not as if it were permitted to them to bear rule and command at their owne will and as they list for they are the Ministers of God for the good and profit of the Subjects yet it belongs to their power truely and properly to exercise dominion to hold principality to proceed imperiously It is indeed the duety of Ministers and Rulers of the Church to oversee to feed as shepherds to correct and rectifie to bear the keyes to be Stewards in the house of Christ but in no wise to be Lords over the house or to governe as Lords or Lordlike to rule yea in brief this is the difference between the civill Magistrate and the Ecclesiasticall Ministery in respect of those that are committed to their trust that the lot of the former is to be served or ministred unto the lot of the latter to minister or serve 60. Now we have one onely Lord which governes our souls neither is it competent to man but to God alone to have power and authority over consciences But the Lord hath appointed his owne Stewards over his owne Family that according to his commandment they may give to every one their allowance or portion and to dispense his mysteries faithfully and to them hee hath delivered the keyes or power of letting in into his house or excluding out of his house those whom he himself will have let in or shut out Matth. 16. 19. and 18. 18. Luk. 12. 42. 1 Cor. 4. 1. Tit. 1. 7. 61. Next the civill power is indued with authority of compelling But it belongs not to the Ministery to compell the disobedient if any compulsion be in or about Eclesissticall matters t is adventitious from without to wit from the help and assistance of the Magistrate not from the nature of Ecclesiasticall power from which it is very heterogenous and therefore if any Suspended or Excommunicate persons should be found who shall be so stiffe-necked and so impudent that at once he cast off all shame and make no account at all of those censures but scorn or contemn the same or peradventure shall insolently or proudly engyre and obtrude himself upon the Sacrament or being also filled with divelish malice do more and more contradict and blaspheme the ecclesiasticall Ministry in such cases hath nothing more to do by way of jurisdiction But the Magistrate hath in readinesse a compelling jurisdiction and externall force whereby such stubborn rebellious and undaunted pride may be externally repressed 62. Last of all the power of the Magistrate worketh onely politically or civilly according to the nature of the Scepter or Sword maketh and guardeth civill Lawes which sometimes also hee changeth or repealeth and other things of that kinde hee effâ—cteth with a secular power But the ecclesiasticall power dealeth spiritually and onely in the Name of our Lord Jesus Christ and by authority entrusted or received from him alone neither is it exercised without prayer or calling on the Name of God nor lastly doth it use any other then spirituall weapons 63. The same sinne therefore in the same man may be punished one way by the civill another way by the ecclesiasticall Power By the civill Power under the formality of a crime with corporall or pecuniary punishment By the ecclesiasticall Power under the notion or nature of scandall with a spirituall censure even as also the same civill question is one way deliberate upon and handled by the Magistrate in the Senate or place of Judgement another way by the Minister of the Church in the Presbytery or Synod By the Magistrate so farre as it pertaineth to the Government of the Common-wealth by the Minister so far as it respects the conscience for the ecclesiastiall Ministery also is exercised about civil things spiritually in so far as it teacheth and admonisheth the Magistrate out of the Word of God what is best and most acceptable unto God or as it reproveth freely unjust judgements unjust wars and the like and out of the Scripture threatneth the wrath of God to be revealed against all unrighteousness of men So also is the Magistrate said to be occupied civilly about spiritual things 64. Therefore all the actions of the civill Magistrate even when he is imployed about Ecclesiasticall matters are of their own nature and essentially civill He punisheth externally Idolaters Blasphemers Sacrilegious persons Hereticks Prophaners of holy things and according to the nature and measure of the sin he condemneth to death or banishment forfeiture of goods or imprisonment he guardeth and underproppeth Ecclesiasticall Canons with civill authority giveth a place of habitation to the Church in
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
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
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
ordained and preferred of God that he should be a judg of matters and causes spirituall of which there is controversie in the Church Yet is he questionless judg of his own civill act about spirituall things namely of defending them in his own Dominions and of approving or tolerating the same and if in this business he judg and determine according to the wisdom of the flesh and not according to the wisdom which is from above he is to render an account thereof before the supream Tribunall 98. However the Ecclesiasticall Discipline according as it is ordained by Christ whether it be established and ratified by civill authority or not ought to be retained and exercised in the Society of the faithfull as long as it is free and safe for them to come together in holy Assemblies for the want of civil authority is unto the Church like a ceasing gain but not like Damage or loss ensuing as it superaddeth nothing more so it takes nothing away 99. If it further happen which God forbid that the Magistrate do so far abuse his authority that he doth straitly forbid what Christ hath ordained yet the constant and faithful servants of Christ will resolve and determine with themselves that any extremities are rather to be undergone then that they should obey such things and that we ought to obey God rather then men yea they will not leave off to perform all the parts of their office being ready in the mean time to render a reason of their practice to every one that demandeth it but specially unto the Magistrate as was said before 100. These things are not to that end and purpose proposed that these functions should be opposed one against another in a hostile posture or in terms of enmity then which nothing is more hurtful to the Church and Common-wealth nothing more execrable to them who are truly and sincerely zealous for the house of God for they have not so learned Christ but the aim is First and above all that unto the King of Kings and Lord of Lords Jesus Christ the only Monarch of the Church his own prerogative Royal of which also himself in the World was accused and for his witnessing a good confession thereof before Pontius Pilate was unjustly condemned to death may be fully maintained and defended 101. Next this debate also tendeth to this end that the power as well of Ecclesiasticall censure as of the civil sword being in force the licentiousness of carnal men which desire that there be too slack Ecclesiastical Discipline or none at all may be bridled and so men may sin less and may live more agreeably to the Gospel Another thing here intended is that errours on both sides being overthrown as well the errour of those who under a fair pretence of maintaining and defending the rights of Magistracy do leave to the Church either no power or that which is too weak as the errour of others who under the vail of a certain suppositious and imaginary Christian Liberty do turn off the yoke of the Magistrate both powers may enjoy their own Priviledges add hereto that both powers being circumscribed with their distinct borders and bounds and also the one underpropped and strengthned by the help of the other a holy concord between them may be nourished and they may mutually and friendly imbrace one another 102. Last of all seeing there are not wanting some unhappy men who cease not to pervert the right ways of the Lord and with all diligence go about to shake off the yoke of the Ecclesiastical Discipline where now t is about to be introduced yea also where it hath been long ago established and as yet happily remaineth in force it was necessary to obviate their most wicked purposes Which things being so let all which hath been said passe with the good leave and liking of those orthodox Churches in which the Discipline of Excommunication is not as yet in use neither can any offence easily arise to them from hence yea if the best conjecture do not deceive they cannot but rejoyce and congratulate at the defence and vindication of this Discipline 103. For those Churches do not deny but acknowledg and teach that the Discipline of Excommunication is most agreeable to the Word of God as also that it ought to be restored and exercised Which also heretofore the most learned Zachary Vrsiâ—â— in the declaration of his judgment concerning Excommunication exhibited to Prince Frederick the third Count Elector Palatine the title whereof is Judicium de Disciplina Ecclesiastica Excommunicatione c. 104. For thus he In other Churches where either no Excommunication is in use or t is not lawfully administred and neverthelesse without all controversie it is confessed and openly taught that it ought justly to be received and be of force in the Church and a little after Lest also your Hignesse by this new opinion do sever your self and your Churches from all other Churches as well those which have not Excommunication as those which have it Forasmuch as all of them do unanimously confesse and alwayes confessed that there is reason why it ought to be in use 105. To the same purpose it tendeth which the highly esteemed Philip Melancthon in his Common places chap. of civil Magistrates doth affirm Before saith he I warned that civil Places and Powers are to be distinguished from the adhering confusions which arise from other causes partly from the malice of the devil partly from the malice of men partly from the common infirmity of men as it cometh to passe in other kinds of life and Government ordained of God No man doubteth that Ecclesiastical Government is ordained of God and yet how many and great disorders grow in it from other causes Where he mentioneth a Church Government distinct from the civil and that jure divino as a thing uncontroverted 106. Neither were the wishes of the chief Divines of Zurick and Berne wanting for the recalling and restoring of the discipline of Excommunication So Bullinger upon 1 Cor. 5. And hitherto saith he of the Ecclesiastical chastising of wickedness but here I would have the brethren diligently warned that they watch and with all diligence take care that this wholesom medicine thrown out of the true Church by occasion of the Popes avarice may be reduced that is that scandalous sins be punished for this is the very end of Excommunication that mens manners may be well ordered and the Saints flourish the prophane being restrained lest wicked men by their impudency and impiety increase and undo all It is our part ô brethren with greatest diligence to take care of these things for we see that Paul in this place doth stir up those that were negligent in this business 107. Aretius agreeth hereunto Problem Theolog. loc 33. Magistrates do not admit the yoke they are afraid for their honours they love licentiousnesse c. The common people is too dissolute the greatest part is most corrupt c.
them of the same order lest one order be confounded with another or one Government be intermingled with another Government What shall now the adversaries of Ecclesiastical power object here which those who admit not the yoke of the Magistrate may not be ready in like manner to transfer against the civil Judicatories and Government of the Common-wealth Seeing it happeneth sometimes that the Common-wealth is no less ill Governed then the Church 88. If any man shall prosecute the argument and say that yet no remedy is here shewed which may be applyed to the injustice or error of a National Synod surely he stumbleth against the same stone seeing he weigheth not the matter with an equal ballance for the same may in like sort fall back and be cast upon Parliaments or any supream Senate of a Common-wealth for who seeth not the judgment of the supream civill Senate to be nothing more infallible yea also in matters of Faith and Ecclesiasticall Discipline more apt and prone to Error as being less accustomed to sacred Studies then the judgment of the Nationall Synod what medicines then or what soveraign plaisters shal be had which may be fit for the curing and healing of the Errors and miscariages of the supream Magistrate and Senate The very like and beside all this other and more effectuall medicines by which the Errors of Nationall Synods may be healed are possible to be had 89. There wanteth not a Divine Medicine and Soveraign Balm in Gilead for although the Popish opinion of the infallibility of Counsels be worthily rejected and exploded yet t is not in vain that Christ hath promised he shal be present with an Assembly which in deed and in truth meeteth together in his Name with such an Assembly verily he useth to be present by a spirituall aide and assistance of his own Spirit to uphold the falling or to raise up the fallen Whence it is that divers times the Errors of former Synods are discovered and amended by the latter sometimes also the second or after thoughts of one and the same Synod are the wiser and the better 90. Furthermore the line of Ecclesiasticall Subordination is longer and further stretched then the line of civill Subordination for a Nationall Synod must be subordinate and subject to an Universall Synod in the manner aforesaid whereas yet there is no Occumenicall Parliament or generall civill Court acknowledged unto which the supream civill Senate in this or that Nation should be subject Finally neither is the Church altogether destitute of nearer remedies whether an universall counsell may be had or not 91. For the Nationall Synod ought to declare and that with greatest reverence to the Magistrate the grounds of their sentence and the reasons of their proceedings when he demandeth or enquireth into the same and desireth to be satisfied but if the Magistrate nevertheless do dissent or cannot by contrary reasons which may be brought if he please move the Synod to alter their judgment yet may he require and procure that the matter be again debated and canvassed in another National Synod and so the reasons on both sides being throughly weighed may be lawfully determined in an Ecclesiastical way 92. But as there is much indeed to be given to the demand of the Magistrate so is there here a two-fold caution to be used For first notwithstanding of a future revision it is necessary that the former sentence of the Synod whether concerning the administration of Ecclesiastick Discipline or against any Heresie be forthwith put in execution least by lingering and making of delays the evil of the Church take deeper root and the gangreen spread and creep further and least violence be done to the Consciences of Ministers if they be constrained to impart the signs and seals of the Covenant of Grace to dogs and swine that is to unclean persons wallowing in the mire of ungodliness and least subtile men abuse such interims or intervals so as that Ecclesiasticall Discipline altogether decay and the very decrees of Synods be accounted as cobwebs which none feareth to break down 93. Next it may be granted that the matter may be put under a further examination yet upon condition that when it is come to the revision of the former sentence regard may be had of the weaker which are found willing to be taught though they doubt but that unto the wicked and contentious tempters which do mainly strive to oppress our liberty which we have in Christ and to bring us into bondage we do not for a moment give place by subjecting our selves For what else seek they or wait for then that under the pretence of a revising and of new debate they cast in lets and impediments ever and anon and that by cunning lyings in wait they may betray the liberty of the Church and in process of time may by open violence more forceably break in upon it or at least constrain the Ministers of the Church to weave Penelop's web which they can never bring to an end 94. Moreover the Christian Magistrate hath then only discharged his office in reference to Ecclesiasticall Discipline when not only he withdraweth nothing from it and maketh no impedient to it but also affordeth speciall furtherance and help to it according to the Prophecy Esai 49. 23. And Kings shal be thy nursing fathers and Queens thy nursing mothers 95. For Christian Magistrates and Princes embracing Christ and sincerely giving their names to him do not only serve him as men but also use their office to his glory and the good of the Church they defend stand for and take care to propagate the true Faith and Godliness they affoord places of habitation to the Church and furnish necessary helps and supports turn away injuries done to it restrain false Religion and cherish underprop and defend the Rights and Liberties of the Church so far they are from diminishing changing or restraining those Rights for so the condition of the Church were in that respect worse and the Liberty thereof more cut short under the Christian Magistrate then under the infidell or heathen 96. Wherefore seeing these nursing fathers favourers and defenders can do nothing against the Truth but for the Truth nor have any right against the Gospel but for the Gospel and their power in respect of the Church whereof they bear the care being not privative or destructive but cumulative and auxiliary thereby it is sufficiently clear that they ought to cherish and by their authority ought to establish the Ecclesiasticall Discipline but yet not with implicite Faith or blind obedience For the Reformed Churches do not deny to any of the faithfull much less to the Magistrate the judgment of Christian prudence and discretion concerning those things which are decreed or determined by the Church 97. Therefore as to each Member of the Church respectively so unto the Magistrate belongeth the judgment of such things both to apprehend and to judg of them for although the Magistrate is not