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
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
pollution of all Hence it was that as the society of the leprous was shunned by the cleare so the company of murtherers by good men was most religiously avoided Lament. 4. 13 14 15. The same thing is witnessed by Ananias the high Preist 〈◊〉 Josephus of the Jewish warre 4. Book Chap. 5. where hee saith that those false Zelots of that time bloody men ought to have been restrained from accesse to the Temple by reason of the pollution of murther Yea as Philo the Jew witnesseth in his book of the Officers of Sacrifices Whosoever were found unworthy and wicked were by edict forbidden to approach the holy thresholds 22. Neither must that be past by which was noted by Zonaras Book 4. of his Annals whereof see also Scaliger agreeing with him in Elench Triberes Nicferrar Cap. 28 namely that the Essenes were forbidden the holy Place as being hainous and piacular transgressors and such as held other opinions and did otherwise teach concerning Sacrifices then according to the Law and observed not the ordinances of Moses whence it proceeded that they Sacrificed privately Yea and also the Essenes them selves did thrust away from their Congregations those that were wicked Whereof see Drusius of the three sects of Jews Lib. 4. cap. 22. 23. God verily would not have his Temple to be made open to unworthy and uncleane worshippers nor was it free for such men to enter into the Temple See Nazianzen Orat. 21. The same thing is witnessed and declared by divers late writers such as have been and are more acquainted with the Jewish antiquities Consult the Anotations of Vatablus and of Ainsworth an English writer upon Psal. 118. 19 20. also Constantius L'empereur Annotat. in Cod. Middoth Cap. 2. Pag. 44 45. Cornelius Bertramus of the Common-wealth of the Hebrews Cap. 7. Henrie Vorstius Animadvers. in Pirk Rab. Eliezer Pag. 169. The same may be proved out of Ezech. 33. 38 29. Jer. 7. 9 10 11 12. whence also it was that the solemne and publike Society in the Temple had the name of the Assembly of the Righteous and Congregation of Saints Psal. 89. 5 7. Psal. 111. 1. Psal. 147. 1. Hence also is that Psal. 118. 19 20. of the gates of righteousnesse by which the righteous enter 24. That which is now driven at is not that all wicked and unclean persons should be utterly excluded from our Ecclesiasticall Societies and so from all hearing of Gods Word Yea there is nothing lesse intended for the Word of God is the instrument as well of conversion as of confirmation and therefore is to be Preached as well to the not converted as to the converted as well to the repenting as the unrepenting The Temple indeed of Jerusalem had speciall promises as it were pointing out with the finger a Communion with God through Christ 1 King 8. 30 48. Dan. 6. 10. 2 Chron. 6. 16. and 7. 15 16. But 't is far otherwise with our Temples or places of Church Assemblies because our Temples contain nothing Sacramentall in them such as the Tabernacle and Temple contained as the most learned Professors of Leyden said rightly in Synops Pur. Theologiae Disput. 48. Thes. 47. 25. Wherefore the point to be here considered as that which is now aimed at is this that howsoever even under the New Testament the uncleannesse of those to whom the Word of God is preached be tolerated yet all such of what estate or condition soever in the Church as are defiled with manifest and grievous scandals and doe thereby witnesse themselves to be without the inward and spirituall Commnnion with Christ and the faithfull may and are to be altogether discharged from the Communion of the Lords Supper untill they repent and change their manners 26. Besides even those to whom it was not permitted to goe into the holy Courts of Israel and to ingyre themselves into Ecclesiasticall Communion and who did stand between the Court of Israel and the utter wall were not therefore to be kept back from hearing the word for in Solomons Porch and so in the intermurale or Court of the Gentiles the Gospel was preached both by Christ John 10. 23. and also by the Apostles Acts 3. 11. and 5. 12. and that of purpose because of the reason brought by Pineda of the things of Solomon Book 5. Chap. 19. because a more frequent multitude was there and somewhat larger opportunity of sowing the Gospel Wherefore to any whomsoever even heathen people meeting there the Lord would have the Word to be preached who notwithstanding purging the Temple did not onely overthrow the tables of Money-changers and chairs of those that sold Doves but also cast forth the buyers and sellers themselves Matth. 21. 12. for he could not endure either such things or such persons in the Temple 27. Although then the Gospel is to be preached to every creature the Lord in expresse words commanding the same Mark 16. 15. yet not to every one is set open an accesse to the holy Supper 'T is granted that Hypocrites do lurk in the Church who hardly can be convicted and discovered much lesse repelled from the Lords Supper Such therefore are to be suffered till by the fan of judgement the grain be separate from the chaffe But those whose wicked deeds or words are known and made manifest are altogether to be debarred from partaking those symboles of the Covenant of the Gospel left that the Name of God be greatly disgraced whilest sins are permitted to spread abroad in the Church unpunished or lest the Stewards of Christ by imparting the signes of the Grace of God to such as are continuing in the state of impurity and scandall be partakers of their sins Hitherto of Suspension 28. Excommunication ought not to be procceded unto except when extreme necessity constraineth But whensoever the soul of the sinner cannot otherwise be healed and that the safety of the Church requireth the cutting off of this or that Member it behoveth to use this last remedy In the Church of Rome indeed Excommunication hath been turned into greatest injustice and tyranny as the Pharisees abused the casting out of the Synagogues which was their Excommunication to the fulfilling of the lust of their own mindes Yet the Ordinance of Christ is not therefore by any of the Reformed Religion to be utterly thrust away and wholly rejected What Protestant knows not that the vassals of Antichrist have drawn the Lords Supper into the worst and most pernicious abuses as also the Ordination of Ministers and other Ordinances of the Gospel Yet who will say that things necessary whether the necessity be that of command or that of the 〈◊〉 or end are to be taken away because of the abuse 29. They therefore who with an high hand do persevere in their wickednesse after foregoing admonitions stubbornly despised or carelesly neglected are justly by Excommunication in the Name of the Lord Jesus Christ cut off and cast out from the society of the faithfull and are pronounced
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
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
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.
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