had for besides that it would be a great inconvenience that plaintifes persons accused and witnesses bee drawne from the most remote Churches to the generall or universall Councell the visible communion it self of all the Churches on which the universal Counsel is built and whereupon as on a foundation it leaneth is not so much of company fellowship or conversation as of Religion and Doctrine All true Churches of the World doe indeed professe the same true Religion and faith but there is beside this a certaine commixture and conjunction of the Churches of the same Nation as to a more near fellowship and some acquaintance conversing and companying together which cannot be said of all the Churches throughout the habitable World 38. And for this cause as in doctrinall controversies which are handled by Theologues and Casuists and in those which belong to the common State of the orthodoxe Churches the Nationall Synode is subo dinate and subjected to the universall lawfully constituted Synode and from the Nationall to the Oecumenicall Synode when there is a just and weighty cause an appeal is open So there is no need that the appeals of them who complaine of injurie done to them through the exercise of Discipline in this or that Church should goe beyond the bounds of the Nationall Synode But t is most agreeable to reason that they should rest and acquiesce within those bounds and borders And that the ultimate judgement of such matters bee in the Nationall Synode unlesse the thing it selfe be so hard and of so great moment that the knot be justly thought worthy of a greater decider In which case the controversie which is carried to the universall Synode is rather of an abstract generall Theologicall proposition then of the particular or individuall case 39. Furthermore the Administration of the Ecclesiastick power in Consistories Classes and Synodes doth not at all tend to weaken in any wise hurt or minish the authority of the civil Magistrate much lesse to take it away or destroy it yea rather by it a most profitable help cometh to the Magistrate forasmuch as by the bond of Religion mens consciences are more straitly tyed unto him There hath been indeed phantasticall men who under pretence and cloak of Christian liberty would abolish and cast out Lawes and Judgements Orders also Degrees and Honours out of the commonwealth and have been bold to reckon the function of the Magistrate armed with the sword among evill things and unlawfull But the Reformed Churches doe renounce and detest those dreames and do most harmoniously and most-willingly confesse and acknowledge it to be Gods will that the World bee governed by Lawes and Policy and that hee himself hath appointed the civill Magistrate and hath delivered to him the sword to the protection and praise of good men but for punishment and revenge on the evill that by this bridle mens vices and faults may be restrained whether committed against the first or against the second Table 40. The Reformed Churches beleeve also and openly confesse the power and authority of Emperours over their Empires of Kings over their Kingdomes of Princes and Dukes over their Dominions and of other Magistrates or States over their Commonwealths and Cities to be the Ordinances of God himself appointed as well to the manifestation of his owne glory as to the singular profit of mankinde And withall that by reason of the will of God himself revealed in his Word wee must not onely suffer and be content that those doe rule which are set over their own territories whether by hereditary or by elective right but also to love them fear them and with all reverenee and honour imbrace them as the Ambassadours and Ministers of the most high and good God being in his stead and preferred for the good of their Subjects to powre out Prayers for them to pay tributes to them and in all businesse of the Commonwealth which are not against the Word of God to obey their lawes and edicts 41. The orthodoxe Churches beleeve also and doe willingly acknowledge that every lawfull Magistrate being by God himself constituted the keeper and defender of both Tables of the Law may and ought first and chiefly to take care of Gods glory and according to his place or in his manner and way to preserve Religion when pure and to restore it when decayed and corrupted And also to provide a learned and Godly Ministery Schools also and Synodes as likewise to restraine and punish as well Atheists Blasphemers Hereticks and Schismaticks as the violaters of Justice and Civill Peace 42. Wherefore the opinion of those Sectaries of this age is altogether to be disallowed who though otherwise insinuating themselves craftily into the Magistrates favour doe deny unto him the authority and right of restraining Hereticks and Schismaticks and do hold and maintaine that such persons how much soever hurtfull and pernicious enemies to true Religion and to the Church yet are to bee tolerated by the Magistrate if so bee he conceive them to bee such as no way violate the Laws of the Commonwealth and in no wise disturbe the civill Peace 43. Yet the civill Power and the Ecclesiasticall ought not by any meanes to be confounded or mixed together Both powers are indeed from God and ordained for his Glory and both to be guided by his Word and both are comprehended under that precept Honour thy father and thy mother So that men ought to obey both civill Magistrates and Ecclesiasticall governours in the Lord To both powers their proper dignity and authority is to be maintained and preserved in force To both also is some way entrusted the keeping of both Tables of the Law also both the one and the other doth exercise some jurisdiction and giveth sentence of judgement in an externall court or judicatory But these and other things of like sort in which they agree notwithstanding yet by marvellous vaste differences are they distinguished the one from the other and the rights of both remaine distinct and that eight manner of wayes which it shall not bee amisse here to adde that unto each of these Administrations its own set bounds may bee the better maintained 44. First of all therefore they are differenced the one from the other in respect of the very foundation and the institution For the politicall or civill power is grounded upon the Law of nature it selfe and for that cause it is common to Infidels with Christians The power Ecclesiasticall dependeth immediatly upon the positive Law of Christ alone that beer longeth to the Universall Dominion of God the Creator oveall Nations but this unto the speciall and Oeconomicall King dome of Christ the Mediator which hee exerciseth in the Church alone and which is not of this World 45. The second differences in the object or matter about which The power politick or civill is occupied about the outward man and civill or earthly things about Warre Peace conservation of Justice and good order in the Commonwealth
â—â—â— PROPOSITIONS Concerning THE MINISTERIE AND GOVERNMENT OF THE CHURCH EDINBURGH Printed by Evan Tyler Printer to the Kings most Excellent Majesty 1647. 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 and constantly to endeavour in our Places and Callings the preservation of the Reformed Religion in this Kirk of Scotland in Doctrine Worship Discipline and Government the Reformation of Religion in the Kingdomes 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 nearest Conjunction and Uniformity in all these together with the extirpation of Heresie Schisme and whatsoever shall bee found contrary to sound Doctrine And considering withall that one of the speciall meanes 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 publike testimony against the dangerous Tenents of Erastianisme Independencie and which is falsely called Liberty of Conscience which are not only 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 publikely read the CXI following Propositions exhibited and tendered by some Brethren who were appointed to prepare Articles or Propositions for the vindication of the Trueth 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 bee 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 bee maintained according to the Word of God and the Confessions of the Faith of the Reformed Kirks So it is no lesse true and certâ—ine that Jesus Christ the onely Head and onely King of the Kirk hath instituted and appointed a Kirk Government distinct from the Civill Government or Magistracie 6. That the Ecclesiasticall Government is committed and instrusted 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 bee 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 disturbe the Peace of the Kirk Which Heads of Doctrine howsoever opposed by the authors and fomenters of the foresaid errours respectively the Generall Assembly doth firmely beleeve own maintaine and commend unto others as Solide True Orthodoxe 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 bussinesse cannot now have so much leisure as to examine and consider particularly the foresaid CXI Propositions Therefore a more particular examination thereof is committed and referred to the Theologicall faculties in the four Universities of this Kingdome and the judgement of each of these faculties concerning the same is appointed to bee reported to the next Generall Assembly In the meane while these Propositions shall bee Printed both that Copies thereof may bee 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 governe 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 he appointed also ordinary Pastors and Teachers for the executing of the Ministery even untill his coming againe unto Judgement Eph. 4. 11 12 13. Wherefore also as many as are of the number of Gods People or will bee accounted Christians ought to receive and obey the ordinary Ministers of Gods 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 inriched 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 owne judgement or arbitrâ—ment to assume and arrogate the same to themselves But before it bee 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 tearmed Ordination is necessarily required and that both for the avoiding 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 bee governed by no other persons then Ministers and Stewards preferred and placed by Christ and after no other manner then according to the Laws made by him and therefore there is no power on earth which may chalenge to it self Authority or Dominion over the Church But whosoever they are that would have the things of Christ to bee 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 goe they about to doe 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 foreappointed the rule according to which hee would have his Worship and the Government of his owne House to bee ordered To wrest this rule of Christ laid open in his holy Word to the Counsells Wills Manners Devices 〈◊〉 〈◊〉 of Men is most high impiety But contrarily the Law of Faith commandeth the counsell and purposes of men to bee framed and conformed to this rule and overtuneth 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 only 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 bee such a Government distinct from the Civill in all his Churches every where as well those which live under Christian as those under infidell 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 bee 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 only 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 〈◊〉 〈◊〉 the greatest and weightiest censures where need is 8. None that is within the Church ought to bee without the reach of Church-law and exempt from Ecclesiastick Censures 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 bee 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 tryall and Ecclesiastick judgement this mans disposition is more like the haughtinesse of the Romane Pope then the meeknesse and submissivenesse of Christs Sheep 9. Ecclesiasticall censure moreover is either proper to bee 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 Mininister deserveth Excommunication But justly sometimes a Minister is to bee 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 bee justly received into the communion of the Church Whom notwithstanding it is no way expedient to restore into his former place or charge yea perhaps it will not bee found fit to restore such a one to the Ministery in another Congregation as soone as hee 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 Belgicks 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 Balsamon Also the thirteenth Canon of the eighth Synode which is termed the first and second with the Notes of Zonaras Yea besides even the penitennts 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 Dyanisius the Author of the Ecclesiastick Hierarchie Chap. 3. Part. 3. Basil. Epist. to Amphilochius Can. 4 Ambros. lib. 2. De officiis Chap. 27. Augustine in his book against the Donatists after the conference Cap. 4. Chrysostom Homil. 83. in Matth.
confession of their sinne and amendment of their lives they shall shew tokens of repentance Matth. 18. 16 17 18. 1 Cor. 5. 13. Which places are also alleadged in the Confession of Bohemia Art 8. to prove that the Excommunication of the impenitent and stubborne whose wickednesse is known is commanded of the Lord But if stubborne Heretickes or unclean Persons be not removed or east out from the Church therein doe the Governours of the Church sinne and are found guilty Rev. 2. 14 20. 30. But that all abuse and corruption in Ecclesiasticall Government may be either prevented and avoided or taken away or lest the power of the Church either by the ignorance or unskilfulnesse of some Ministers here and there or also by too much heat and fervour of minde should run out beyond measure or bounds or contrariwise beeing shut up within straiter limits then is fitting should be made unprofitable feeble or of none effect Christ the most wise Law-giver of his Church hath foreseen and made provision to prevent all such evills which he did foresee were to arise and hath prepared and prescribed for them intrinsecall and Ecclesiasticall remedies and those also in their kinde if lawfully and rightly applyed both sufficient and effectuall Some whereof he hath most expresly propounded in his Word and some he hath left to bee drawne from thence by necessary consequence 31. Therefore by reason of the danger of that which is called calvis errans or a wrong key and that it may not bee permitted to particular Churches to erre or sin licentiously and lest any mans cause be overthrown and perish who in a particular Church had perhaps the same men both his adversaries and his judges Also that common businesses which doe belong to many Churches together with the more weighty and difficult controversies the deciding whereof in the consistories of particular Churches is not safe to bee adventured upon may bee handled and determined by a common counsell of Presbyteries Finally that the Governours of particular Churches may impart help mutually one to another against the cunning and subtill enemies of the truth and may joyne their strength together such as it is by an holy combination and that the Church may bee as a camp of an Army well ordered lest while every one striveth singly all of them bee subdued and overcome or lest by reason of the scarcity of prudent and Godly Counsellers in the multitude of whom is safety the Affaires of the Church be undone For all those considerations particular Churches must bee subordinate to Classicall Presbyteries and Synodes 32. Wherefore t is not lawfull to particular Churches or as commonly they are called Parochiall either to decline the authority of Classes or Synodes where they are lawfully setled or may be had much lesse to withdraw themselves from that authority if they have once acknowledged it or to refuse such lawfull Ordinances or Decrees of the Classes or Synodes as being agreeable to the Word of God are with authority imposed upon them acts 15. 2 6 22 23 24 28 29. Acts 16. 4. 33. Although Synodes assemble more seldome Classes and consistories of particular Churches more frequently Yet that Synodes both Provinciall and Nationall assemble at set and ordinary times as well as Classes and Parochiall consistories is very expedient and for the due preservation of Church policie and Discipline necessary Sometime indeed it is expedient they bee assembled occasionally that the urgent necessity of the Church may be the more speedily provided for namely when such a businesse happeneth which without great danger cannot bee put off till the appointed time of the Synode 34. But that besides occasionall Synodes ordinary Synodes be kept at set times is most profitable not onely that they may discusse and determine the more difficult Ecclesiasticall causes coming before them whether by the appeal of some person agrieved or by the hesitation or doubting of inferiour Assemblies for such businesses very often fall out but also that the state of the Churches whereof they have the care beeing more certainly and frequently searched and knowne if there be any thing wanting or amisse in their Doctrine Discipline or Manners or any thing worthy of punishment the slothfull labourers in the Vineyard of the Lord may bee made to shake off the spirit of slumber and slothfulnesse and be stirred up to the attending and fulfilling more diligently their calling and not suffered any longer to sleep and snort in their office the straglers and wanderers may bee reduced to the way the untoward and stiffe-necked which scarce or very hardly suffer the yoke of Discipline as also unquiet persons which devise new and hurtfull things may bee reduced to order Finally whatsoever doth hinder the more quick and efficacious course of the Gospel may be discovered and removed 35. It is too too manifest alas for it that there are which with unwearyed diligence do most carefully labour that they may oppresse the liberties and rights of Synodes and may take away from them all libertie of consulting of things and matters Ecclesiasticall at least of determining thereof for they well know how much the union and harmonie of Churches may make against their designes But so much the more it concerneth the orthodox Churches to know defend and preserve this excellent liberty granted to them by divine right and so to use it that imminent dangers approaching evils urging grievances scandalls growing up schismes rising heresies creeping in errours spreading and strifes waxing hote may be corrected and taken away to the glory of God the edification and peace of the Church 36. Beside Provinciall and National Synodes an Oecumenicall so called from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is from the habitable World or more truely a Generall or if you will an Universall Synode if so be it be free and rightly constituted and no other Commissioners but orthodox Churches bee admitted for what communion is there of light with darknesse of righteousnesse with unrighteousnesse or of the Temple of God with idols Such a Synode is of speciall utility peradventure also such a Synode is to be hoped for surely t is to be wished that for defending the orthodox Faith both against Popery and other Heresies as also for propagating it to those who are without especially the Jews a more strait and more firme consociation may bee entered into For the unanimity of all the Churches as in evill t is of all things most hurtfull so on the contrary side in good it is most pleasant most profitable and most effectuall 37. Unto the Universall Synode also when it may bee had is to bee referred the judgement of controversies not of all but of those which are controversiae juris controversies of right neither yet of all those but of the chief and most weighty controversies of the orthodox faith or of the most hard and unusuall cases of Conscience Of the controversies of fact there is another and different consideration to be
there is controversie in the Church Yet is hee questionlesse judge of his own civill act about spirituall things namely of defending them in his own Dominions and of approving or tolerating the same and if in this businesse hee judge and determine according to the wisdome of the flesh and not according to the wisedome which is from above he is to render an account thereof before the supream Tribunall 98. However the Ecclesiasticall Discipline according as it is ordained by Christ whether it bee established and ratified by civill authority or not ought to be retained and exercised in the Society of the faithfull as long as it is free and safe for them to come together in holy Assemblies for the want of civill authority is unto the Church like a ceasing gaine but not like damage or losse ensuing as it superaddeth nothing more so it takes nothing away 99. If it further happen which God forbid that the Magistrate do so farre abuse his authority that hee doth straitly forbid what Christ hath ordained yet the constant and faithfull servants of Christ will resolve and determine with themselves that any extremities are rather to be undergone then that they should obey such things and that wee ought to obey God rather then men yea they will not leave off to performe all the parts of their office being ready in the mean time to render a reason of their practise to every one that demandeth it but specially unto the Magistrate as was said before 100. These things are not to that end and purpose proposed that these functions should be opposed one against another in a hostile posture or in termes of enmity then which nothing is more hurtfull to the Church and Commonwealth nothing more execrable to them who are truely and sincerely zealous for the house of God for they have not so learned Christ but the aime is First and above all that unto the King of Kings and Lord of Lords Jesus Christ the onely Monarch of the Church his own prerogative Royall of which also himself in the World was accused and for his witnessing a good confession thereof before Pontius Pilate was unjustly condemned to death may be fully maintained and defended 101. Next this debate tendeth also to this end that the power as well of Ecclesiasticall censuâ—e as of the civill sword being in force the licentiousnesse of carnall men which desire that there be too slack Ecclesiasticall Discipline or none at all may be bridled and so men may sin lesse and may live more agreeably to the Gospel Another thing here intended is that errours on both sides being overthrowen as well the errour of those who under a fair pretence of maintaining and defending the rights of Magistracie do leave to the Church either no power or that which is too weak as the errour of others who under the vaile of a certaine suppositious and imaginary Christian liberty do turne off the yoke of the Magistrate both powers may enjoy their owne Priviledges adde hereto that both powers being circumscribed with their distinct borders and bounds and also the one underpropped and strengthned by the help of the other a holy concord betweene them may be nourished and they may mutually and friendly imbrace one another 102. Last of all seeing there are not wanting some unhappy men who cease not to pervert the right wayes of the Lord and with all diligence goe about to shake off the yoke of the Ecclesiasticall Discipline where now t is about to bee introduced yea also where it hath been long agoe established and as yet happily remaineth in force it was necessary to obviate their most wicked purposes Which things being so let all which hath been said passe with the good leave and liking of those orthodoxe Churches in which the Discipline of Excommunication is not as yet in use neither can any offence easily arise to them from hence yea if the best conjecture doe not deceive they cannot but rejoyce and congratulate at the defence and vindication of this Discipline 103. For those Churches doe not deny but acknowledge and teach that the Discipline of Excommunication is most agreeable to the Word of God as also that it ought to bee restored and exercised Which also heretofore the most learned Zachary Vrsine in the declaration of his judgement concerning Excommunication exhibited to Prince Frederick the third Count Elector Palatine the title whereof is Judicium de Disciplina Ecclesiastica c. Excommunicatione c. 104. For thus he In other Churches where either no Excommunication is in use or t is not lawfully administred and neverthelesse without all controversie it is confessed and openly taught that it ought justly to bee received and bee of force in the Church and a little after Lest also your Highnesse by this new opinion doe sever your self and your Churches from all other Churches as well those which have not Excommunication as those which have it Forasmuch as all of them doe unanimously confesse and alwayes confessed that there is reason why it ought to bee in use 105. To the same purpose it tendeth which the highly esteemed Philip Melancthon in his Common places chap. of civill Magistrates doth affirme Before sayeth he I warned that civill Places and Powers are to bee distinguished from the adhering confusions which arise from other causes partly from the malice of the devill partly from the malice of men partly from the common infirmity of men as it cometh to passe in other kindes of life and Government ordained of God No man doubteth that Ecclesiasticall Government is ordained of God and yet how many and great disorders grow in it from other causes Where he mentioneth a Church Government distinct from the civill and that jure divino as a thing uncontroverted 106. Neither were the wishes of the chief Divines of Zurick and Berne wanting for the recalling and restoring of the discipline of Excommunication So Bullinger upon 1 Cor. 5. And hitherto faith he of the of the Ecclesiasticall chastising of wickednesse but here I would have the brethren diligently warned that they watch and with all diligence take care that this wholesome medicine thrown out of the true Church by occasion of the Popes avarice may be reduced that is that scandalous sins bee punished for this is the very end of Excommunication that mens manners may be well ordered and the Saints flourish the prophane being restrained lest wicked men by their impudencie and impiety increase and undoe all It is our part ô brethren with greatest diligence to take care of these things for we see that Paul in this place doth stirre up those that were negligent in this businesse 107. Aretius agreeth hereunto Problem Theolog. loc. 33. Magistrates doe not admit the yoke they are afraid for their honours they love licentiousnesse c. The common people is too dissolute the greatest part is most corrupt c. In the mean while I willingly confesse that wee are not to despaire but