Propositions and Principles of Divinity Disputed, Section 77
PRINCIPLES TOVCHING THE CENSVRES OF THE CHVRCH, AND PARTICVLARLY TOVCHING EXcommunication. LXXVII.
WEE HAVE DISPVTED IN THE FORmer Principles, touching the power of the Church in making Lawes: it remaineth, that we now ſet down the third part thereof, which conſiſteth in Iudiciall cenſuring.
1 THe Church of God in this life, is ſubject vntounto ſundrie Domeſticall offences; the which, though they cannot be vtterlie taken away, before that laſt day; yet are they to bee carefully fore-ſeene, that as neere as may be, they doe not ariſe; and when they doe ariſe, that they may be purged by the holy Miniſterie.
2 Of this purgeing, there hath beene alwaies an order, and a practiſe appointed in the Church by the commandement of God, whereby, not onelie the Church in generall, hath bin ſeuered from thoſe who are manifeſtly prophane, as in times paſt before the law, the ſonnes of God were ſeperated from the ſonnes of men; but alſo thoſe, who behaued themſelues amiſſe in the boſom of the Church, were ſeperated from the ſincere worſhippers of the true God; in which ſenſe, the ancients thought rightlie, that CAIN was ſaid to be expelled from the face of the Lord.
3 This order, as alſo all other the parts of Eccleſiaſtical gouernment, was more diſtinctlie and manifeſtly ordained by God vnderunder the lawe, where were ordained diuers rites, both of inwarde and outwarde pollutions, and alſo of the manner of their cleanſing and purifiyng; which rites were preſcribed vntounto the Elderſhip of the Synagogue.
4 This order beeing appointed by the Lord, although the rules of the Synagogue did moſt impudentlie and wickedly abuſe the ſame, euen againſt Chriſt and his Apoſtles: yet did Chriſt teach, as MATHEVVE witneſſeth, that this ſame was to be appointed in the chriſtian church retaining euen the verie name of Elders to this purpoſe, the which thing the Apoſtles performed, and obſerued verie diligently, as it appeareth by the expreſſe teſtimonies and examples of their writings.
5 This alſo is manifeſt, out of the whole Eccleſiaſticall ſtorie, that the Chriſtian Church euen vntounto this day, neuer wanted this order; although that the Elders properly and peculiarlie ſo called, (of whome we hauehave ſpoken at large in the former Principles,) were by a little and a litle abolliſhed by the tyranie of the falſe Biſhops; in the place wherof, came thoſe moſt prophane Courts of their Officials, as they call them, and that abhominable gouernment of the Antichriſtian kingdome.
6 What, and how great that Babilonicall confuſion is, it may appeare no way better, then by the comparing of it with the true ordinaunce of God. Now this true ordinaunce conſiſteth of two partes eſpeciallie: Firſt, that the adminiſtration of it, ſhould be committed vntounto thoſe onelie wherevnto the word of God doth allot the ſame: next, that they vntounto whome this care is committed, doe holilie and ſincerelie exerciſe this power.
7 That this ſpirituall juriſdiction is committed vntounto the Paſtours and the Elders (peculiarlie ſo called) beeing rightlie choſen, wee hauehave fullie ſhewed in the former principles.
That whole authoritie then, which the Biſhops, vnderunder Poperie and the Romaine Antichriſt himſelfe, togeather with the inſtruments of his tyrannie do vſurpe, is altogeather tyrannous. Neither ought the power of exerciſing this Eccleſiaſticall cenſure either of the greater or leſſer Excommunication, (as they cal them) to be in the hand of ſome one particular Paſtour or Elder alone.
They are alſo deceaued, who on the contrarie ſide do hold that this juriſdiction ought to be exerciſed by the whole aſſemblie of the Church, the which they gather vponupon the wrong expoſition of the places, MATH. 18.17. 1. COR. 5.4.
8 This cenſure is rightlie adminiſtred, when as thoſe are called, who ought to be called, and both parties being pacientlie heard togeather with conuenient witneſſes, if the caſe ſo require, the whole controuerſie is decided in the feare of God, without prejudice or declining vntounto eyther part, as the Apoſtle teacheth.
9 We affirme that thoſe who are to be called, ought to be diſcerned partlie by the conſideratiō and weight of the matter which is propounded, and partlie by the quality of their perſons.
10 Thoſe that are altogether without (ſuch as are at this day the Iewes, Turkes, &c.) are not to bee called before the Church, as the Apoſtle doth expreſlie teach.
11 The ſame is to be held touching Shiſmatickes, and Haeretickes; which by their manifeſt departure, hauehave made as it were, an other bodie of the Church, or hauehave beene borne in thoſe ſects, hauing neuer joined themſelues vntounto the true Church: of which ſort are the Anabaptiſts, newe-Arrians, Libertines, and the reſt of ſuch ſectaries, which are to bee altogether accounted for thoſe which are without: but are yet either by Synods, priuate diſputations, & conferences, or by anie other meanes, if they ſhew themſelues tractable, to be called into the right way, their haereſies being condemned by juſt and lawfull proceeding according to Gods word.
12 But wee are to thinke otherwiſe of priuat perſons, who continue as yet within the boſome of the Church, & hauehave made no manifeſt departure vntounto anie ſuch ſectaries: for they are carefullie to bee called, to be admoniſhed, reproued, and if they bee obſtinat, and ſuch as are condemned of their owne conſcience, to be deliuered vntounto Sathā, as it is manifeſt out of the writings, and by the examples of the Apoſtles.
Excommunication therefore, of Graſhoppers or Locuſts, of Miſe, Snakes, and Flies, and all other ſuch trifles, vſed by the Papiſts, are not onelie friuolous, fooliſh and ridiculous, but joyned with the manifeſt and moſt ſhamefull abuſe of the Eccleſiaſticall authoritie.
13 As touching thoſe that hauehave priuatlie ſinned, and hauehave not giuen publick offence, our Sauiour Chriſt dooth teach moſt plainelie MATH. 18. how they are to bee dealt with. Now publick offenders are either to bee preſentlie reprehended, if the occaſion ſo require, euen to their faces as PAVLE practiſed towards PETER, 1. TIMOTH. 5.20. or to bee reproued in the publick aſſemblie of the Elderſhip, as the very ſame Apoſtle teacheth vsus.
14 That a difference is to be made betweene outragious crimes, and lighter offences; it is out of controuerſie.
15 Vnbrideled contumacie, is almoſt the moſt hainous ſinne againſt the Church: whether it bee that hee who is called, refuſeth to appeare, or that beeing lawfullie admoniſhed and conuicted, he denie to confeſſe his fault as it deſerueth.
16 After the lawfull triall of the cauſe, both the whole fact togeather with the circumſtances, are carefullie to bee conſidered: and alſo great regarde is to bee had of the ſinner himſelfe: brieflie, all things are to bee referred vntounto this end: namelie, that regard be had both to the cō ſcience of the ſinner, and alſo to the aedification of the Church, in preuenting offences.
17 For the end of theſe Cenſures, is of two ſorts: the one, that a timelie and a conuenient remedie may bee applied to the ſinner, who is neither to bee left in his ſinne, nor ſwallowed vp with heauineſſe. The other ende is, both that the Church may bee purged from offences, and infected by no contagion: and alſo that euerie man may bee inſtructed and taught by the example of others.
18 There is alſo a difference to bee made, betweene thoſe who doe confeſſe their faultes, and thoſe who doe profeſſe their repentaunce, leaſt that a fained confeſsion bee raſhlie beleeued: or that whilſt ſome one is borne with by vntimelie le…itie, a ſufficient care ſhould not bee had for the publick aedification of the Church, as the example ſhewed by the Lorde himſelfe vponupon MARIE, MOSES ſiſter dooth declare. Touching which point, a perpetuall rule, neither can nor ought to bee ſet downe, by reaſon of the varietie and diuerſitie of the circumſtances.
Wherefore, (with reuerence of the Fathers bee it ſpoken) wee doe not allowe of the too great ſeueritie of manie of the auncient Cannons, in appointing the ſpace of repentance, from the which neceſsitie compelled them to depart by bringing in their indulgences.
19 The ſortes of theſe Eccleſiaſticall Cenſures, are Admonition, Suſpenſion from the Supper of the Lord, (which they call the leſſer Excommunication) publick Excommunication, vntounto the time that repentance bee teſtified: as it is manifeſt that the Hebrewes alſo had a three-folde Excommunication. Yet as touching perpetuall ANATHEMA, or Excommunication to death: the Fathers of the ſoundeſt judgement juſtlie diſliked the ſame.
20 We are to abſtain from the companie of thoſe that are publicklie excommunicated, to the end (as the Apoſtle witneſſeth) that they may be aſhamed: yet ſo, as we are to performe towards them, all thoſe things which appertain to admoniſh them of their dutie, and to call them to the right way.
21 This Excommunication is altogeather a ſpirituall chaſtiſment, and dooth directlie belong vntounto the amendement of the conſcience.
Wherefore they are ouerthrowne both by the word of God, & by the teſtimonies of the whole Eccleſiaſtical ſtorie, who do attribute the authoritie of the Elderſhip, in binding and looſing, vntounto the Magiſtrate, though Chriſtian: much more they who leaue no place, vntounto thoſe Eccleſiaſticall judgements, where there is a Chriſtian Magiſtrate; ſeeing on the contrarie ſide, they can be no where more practiſed, than vnderunder his wings, whē as his authoritie, (who is the maintainer and defender of this whole diuine ordinaunce) is vſed againſt the diſobedient: neither was there anie other courſe taken in the auncient Church, euen vnderunder the moſt religious Emperours.
They doe alſo greeuouſlie erre, who (as it is vſuall amongſt the Papiſts) drawe meere Ciuill cauſes vntounto this Eccleſiaſticall Court. For Chriſt did not onelie diſtinguiſh, but alſo moſt manifeſtlie ſeuer the office of the Magiſtrat, from the eccleſiaſtical functions: although he hath commanded all thoſe, who execute the Eccleſiaſticall functions, aſwel as al the reſt of the ſubjects, to ſubmit them ſelues vntounto the power of the Magiſtrates, in thoſe thinges which are properlie belonging to his office. And againe, hee will hauehave Kings and Emperours themſelues, to be ſubject vntounto the authoritie of the Eccleſiaſticall Miniſterie, and to the commandement of his word. Nowe, of this diuine order, wee do acknowledge that the Magiſtrats are ordained the maintainers and defenders.
22 The contract of Mariage, ſeeing in part it is manifeſt and properlie diuine, namelie, in the conſideration of the verie bond and couenaunt of the mariage: and in part meerelie Ciuill, as far as it belongeth vntounto the common ſoeietie of men: & in that diuers ciuil conditions belonging to the things of this life, are adjoyned thervnto: wherefore Matrimonial controuerſies, are in ſome ſort to be referred vntounto the determination of the Elderſhip, as ſhall bee ſpoken more fullie (God willing) in the proper place thereof.
23 They who hauehave authoritie to binde the ſinner, the cauſe beeing lawfullie tried; hauehave alſo authoritie to looſe and to reſtore him to the Church, when hee hath approoued his repentance.
24 This confeſsion, that is, this profeſsion of repentāce whether it be done before the Elderſhip, or publickly in the congregation of the Church, is to go before his abſolution and reconciliation with the church; in ſuch ſort, as the neglecting hereof is to be takē for vndoubted contumacie.
They are therefore deceaued, who thinke that thoſe who are bound in the Conſiſtorie of the Elderſhip, are to be left vntounto their owne judgement and triall.
And they offend no leſſe, who as they hauehave aboliſhed the Elderſhip, ſo alſo hauehave they cōmanded this confeſsion, (which is onelie proper vntounto thoſe that are tied by the judgement of the Elderſhip) as a law, common to al Chriſtians, and hauehave turned it vntounto auricular confeſsion, which is to bee done eyther vntounto the Maſſe-prieſt, or vntounto the Confeſſor as they commonlie call him.
25 Seeing this confeſsion (though moſt acceptable vntounto God,) is not therefore ordained, that it ſhould bee a ſatisfaction for ſinne in the preſence of God, but onelie that the Church may be aſſured of the repentance and reſtoring of the ſinner, it is onelie thus farre neceſſarie, as he who hath not performed the ſame before his death, (the fault not beeing his) is yet juſtlie accounted as abſolued, if he hath repented in his hart.
Deteſtable therefore is their opinion, who will hauehave the puniſhment which they call Satisfactorie, & the Canons tearmed foreign to be meritorious & ſatisfactory in the preſence of God; and vnderunder that pretence, hauehave (for the moſt part) made that purgatorie fire of theirs, and brought into the Church, their Indulgences which they ſell for money, being ſo manie blaſphemies againſt that one oblation of the Sonne of God.
26 The Elderſhip dooth properlie neither binde nor looſe, for this is the proper right of Chriſt alone: but it doth onelie apply the word of God, after the lawfull triall of the cauſe, vntounto the ſinner; either for his retaining or releaſing vponupon earth: and it pronounceth vponupon earth, in the name of God and of Ieſus Chriſt, that either contumacie had bound, or repentāce had looſed the conſcience of the ſinner before the Lord in heauē: neither is it to be doubted but that which is thus done vpō earth, is ratified in heauen
Friuolous therefore is that objection of ſome, who to the end they might aboliſh the authority of the Elderſhip, doe pretend that men arrogate vntounto themſelues the authoritie of God and Chriſt, in retaining or remitting ſinnes.
Hence alſo it followeth, that thoſe Eccleſiaſtical cenſures are of no force, which are exerciſed by thoſe who were not appointed by God to be judges in that cauſe, and wherein, either the lawfull triall of the cauſe hath not gone before, or the ſentence hath exceeded thoſe bounds within the which, God will hauehave the authority of the Elderſhip to be contained; much more are their cenſures of no effect, who vnderunder the falſe pretence of Gods name, do judge contrarie vntounto his word.
27 This manner of confeſsion either before the Elderſhip or Presbyterie, is ſo far from procuring any diſcredite with men, vntounto the offender; that contrariwiſe it reſtoreth the ſinner who dooth repent, vntounto that dignity and excellencie amongſt Chriſtians, whereunto they are promoted who are made the ſonnes of God.
Defended by BARNARD MORLANVS of Bearne.