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
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
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
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
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.