A Form for Church Government and Ordination of Minsters, Title page – Preface

A Form for Church Government and Ordination of Minsters · Title page – Preface

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 onelyonly 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 onelyonly 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 onelyonly Head and onelyonly 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.

p. 1CXI 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 nnto 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 p. 2of 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 onelyonly 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, p. 3Wills, 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 onelyonly 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 onelyonly 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 p. 4Eccleſiaſtick 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 Cenſu…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 onelyonly, 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 foreign) 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, p. 5… 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 onelyonly 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 foreign, that is, which were in the conſiſtency, were p. 6ſuſpended 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 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 p. 7by his life teſtifieth that he is impenitent, and not as yet converted.

15.

Indeed if the Lord had inſtituted this Sacrament, that not onelyonly 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 onelyonly 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 p. 8Son 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 p. 9that 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 onelyonly 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 Nevo…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.

p. 1022.

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 p. 11converted, 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 'tis 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 onelyonly overthrow the tables of Money-changers, and chairs of thoſe that ſold Doves, but alſo, caſt forth the buyers and ſellers p. 12themſelves, 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. 'Tis 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?

p. 1329.

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 erra…, or a wrong Key; and that it may not be permitted to particular Churches to erre or ſin licentiouſly, and p. 14leſt 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 'tis 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, p. 15when 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 onelyonly 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 ſtothfulneſſe, 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, p. 16may 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 foreign, 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 tis 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 tis of all things moſt hurtfull, ſo on the contrary ſide, in good it is moſt pleaſant, moſt profitable and moſt effe…uall.

37.

Unto the Univerſall Synode alſo (when it may be had) is to be referred the judgement of controverſies, not of all, but of thoſe which are controverſia juris, controverſies of right, neither yet of all thoſe, but of the chief and moſt weighty controverſies of the orthodox faith, or of the moſt hard and unuſuall caſes of Conſcience. Of the controverſies of fact there is another and different conſideration to be had; for beſides that it would be a great inconvenience that plaintifes, perſons accuſed, and witneſſes be drawne from the moſt remote Churches, to the generall or univerſall Counſell; the viſible communion it ſelfe of all the Churches (on which the univerſal Counſel is built, and whereupon as on a foundation it leaneth) is not ſo much of company, fellowſhip, or converſation, as of Religion and Doctrine. All true Churches of the World doe indeed profeſſe the ſame true Religion and faith; but there is beſide this a certaine commixture and conjunction of the Churches of the ſame Nation, as to a more near fellowſhip, p. 17and 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 'tis 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 p. 18it 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 onelyonly 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.

p. 1942.

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 p. 20immediatly 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 is occupied about the outward man, and civill or earthly things, about Warre, Peace, conſervation of Juſtice, and good order in the Common-wealth; alſo about the outward buſineſſe or externall things of the Church, which are indeed neceſſary to the church, or profitable, as touching the outward man, yet not properly and purely ſpirituall, for they doe not reach unto the ſoule, but onelyonly to the externall ſtate and condition of the Miniſters and Members of the Church.

46.

For the better underſtanding whereof, tis to be obſerved that ſo farre as the Miniſters and Members of the Church are Citizens, Subjects, or Members of the Common-wealth, it is in the power of the Magiſtrate, to judge, determine and give ſentence concerning the diſpoſing of their bodies or goods; As alſo concerning the maintenance of the poore, ſick, the baniſhed, and of others in the church which are afflicted; To regulate (ſo far as concerneth the civill order) Marriages, Burials, and other circumſtances which are common both to holy, and alſo to honeſt civill ſocieties; to afford places fit for holy Aſſemblies and other externall helps by which the ſacred matters of the Lord may be more ſafely, commodiouſly, and more eaſily in the church performed: To remove the externall impediments of divine worſhip or of Eccleſiaſticall Peace, and to repreſſe thoſe which exalt themſelves againſt the true Church and her Miniſters, and doe raiſe up trouble againſt them.

47

The matter may further be thus illuſtrated: There is almoſt the like reſpect and confideration of the Magiſtrate as he p. 21is occupied about the outward things of the church, and of the Eccleſiaſtick Miniſtery as it is occupied about the inward or ſpirituall part of civill Government, that is about thoſe things which in the government of the common-wealth belong to the conſcience. It is one thing to governe the common-wealth, and to make politicall and civill Lawes; another thing to interpret the Word of God, and out of it to ſhew to the Magiſtrate his duty, to wit, how he ought to govern the common-wealth, and in what manner he ought to uſe the ſword. The former is prop…r and peculiar to the Magiſtrate (neither doth the Miniſtery intermeddle or intangle it ſelf into ſuch buſineſſes,) But the latter is contained within the office of the Miniſters.

48.

For to that end alſo is the holy Scripture profitable, to ſhew which is the beſt manner of governing a common-wealth, and that the Magiſtrate as being Gods Miniſter may by this guiding Starre bee ſo directed, as that he may execute the parts of his office according to the will of God, and may perfectly be inſtituted to every good work; yet the Miniſter is not ſaid properly to treat of civill buſineſſes, but of the ſcandalls which ariſe about them, or of the caſes of conſcience which occurre in the Adminiſtration of the common-wealth: So alſo the Magiſtrate is not properly ſaid to be exerciſed about the ſpirituall things of the church, but rather about thoſe externall things which adhere unto and accompany the ſpirituall things.

49.

And in ſuch externall matters of the church, although all Magiſtrates will not, yet all, yea even heathen Magiſtrates may and ought to aide and help the Church; Whence it is that by the command of God, Prayers are to be made alſo for an heathen Magiſtrate, that the faithfull under them may live a quiet life with all godlineſſe and honeſty. 1 Tim. 2. 1 2.

50.

Unto the externall things of the Church belongeth▪ not onelyonly the correction of Hereticlis and other troublers of the p. 22Church, but alſo that civill order and way of convocating and calling together Synods which is proper to the Magiſtrate; for the Magiſtrate ought by his authority and power both to eſtabliſh the Rights and Liberties of Synods aſſembling together, at times appointed by the known and received Law, and to indict and gather together Synods occaſionally, as often as the neceſſity of the Church ſhall require the ſame; Not that all or any power to conſult or determine of Eccleſiaſtick or ſpirituall matters doth flow or ſpring from the Magiſtrate as Head of the Church under Chriſt; but becauſe in thoſe things pertaining to the outward man, the Church needeth the Magiſtrates aid and ſupport.

51.

So that the Magiſtrate calleth together Synods, not as touching thoſe things which are proper to Synods; but in reſpect of the things which are common to Synods with other meetings and civill publick Aſſemblies; that is, not as they are Aſſemblies in the name of Chriſt, to treat of matters ſpirituall, but as they are publick Aſſemblies within his Territories; for to the end that publick conventions may be kept in any Territorie, the licence of the Lord of that place ought to be deſired. In Synods therefore a reſpect of order, as well civill as eccleſiaſticall is to be had; And becauſe of this Civill order, outward defence, better Accommodation, together with ſafe acceſſe and receſſe, the conſent and commandement of him who is appointed to cake care of and defend humane order, doth intervene.

52.

Moreover when the Church is rent aſunder by unhappy and lamentable Shciſmes, while they who have raiſed the troubles, and have given cauſe of ſolemne gathering a Synode (whether by their Hereſie, or Schiſme, or Tyranny, or any other fault of others) uſe to place the great ſtrength and ſafeguard of their cauſe in declining and fleeing the tryall and ſentence of a free Synode, as being formidable to them: Who ſeeth not that they cannot be drawn to a publick and judiciall tryall, nor other diſobedient perſons be compelled to p. 23obedience without the Magiſtrates publick mandate and help?

53.

The object of Eccleſiaſticall Power is not the ſame with the object of the civill Power, but much differing from it; for the eccleſiaſticall Power doth determine and appoinr nothing concerning mens bodies, goods, dignities, civill rights, but is imployed onelyonly about the inward man, or the ſoul; not that it can ſearch the hearts, or judge of the ſecrets of the conſcience, which is in the power of God alone: Yet notwithſtanding it hath for its proper object thoſe externalls which are purely ſpirituall, and doe belong properly and moſt neerly to the ſpirituall good of the ſoul; Which alſo are termed foreign, the inward things of the Church.

54.

Thoſe things then wherein the eccleſiaſticall Power is exerciſed, are the preaching of the Word, the Adminiſtration of Sacraments, publick Prayer and Thankſgiving, the catechiſing and inſtructing of children and ignorant perſons, the examination of thoſe who are to come the holy Communion, the eccleſiaſticall Diſcipline, the Ordination of Miniſters, and the abdication, depoſing, and degrading of them (if they become like unſavoury ſalt), the deciding and determining of controverſies of Faith, and caſes of conſcience, canonicall conſtitutions concerning the treaſurie of the Church, and collections of the Faithfull, as alſo concerning eccleſiaſticall Rites, or indifferent things, which pertaine to the keeping of decencie and Order in the Church according to the generall rules of Chriſtian love and prudence contained in the Word of God.

55.

'Tis true, that about the ſame things the civill Power is occupied, as touching the outward man, or the outward diſpoſing of divine things in this or that Dominion, as was ſaid; not as they are Spirituall and Evangelicall Ordinances piercing into the conſcience it ſelfe; but the object of the Power eccleſiaſticall p. 24is a thing meerly and purely ſpirituall; and in ſo far as it is ſpirituall (for even that juriſdiction Eccleſiaſticall which is exerciſed in an outward court or judicatory, and which inflict… publike cenſures, forbidden from the uſe of the holy Supper, and excludeth from the ſociety of the church) doth properly concerne the inward man, or the repentance and ſalvation of the ſoul.

56.

Surely the Faithfull and Godly Miniſters, although they could doe it unchallenged and uncontrolled, and were therein allowed by the Magiſtrate (as in the prelaticall times it was) yet would not uſurpe the power of life and death, or judge and determine concerning mens honours, goods, inheritance, diviſion of Families, or other civill buſineſſes; ſeeing they well know theſe things to bee heterogeneous to their office: But as they ought not to entangle themſelves with the judgeing of civill cauſes, ſo if they ſhould bee negligent and ſlothfull in their owne office, they ſhall in that bee no leſſe culpable.

57.

To the object alſo of Eccleſiaſticall power belongeth the aſſembling of Synodes, ſo far as they are ſpirituall Aſſemblies proper to the church, and aſſembled in the holy Ghoſt; for being ſo conſidered, the governours of churches after the example of the Apoſtles and Presbyters, Acts 15. in a manifeſt danger of the church, ought to uſe their owne right of meeting together and conveening, that the churches endangered may be relieved and ſupported.

58.

Thirdly, Thoſe powers are differences in reſpect of their formes, and that three wayes: For firſt the civill Power, although in reſpect of God it bee Miniſteriall, yet in reſpect of the Subjects it is Lordly and Magiſteriall. Eccleſiaſticall power is indeed furniſhed with authority, yet that authority is liker the Fatherly then the Kingly authority; Yea alſo tis purely Miniſteriall, much leſſe can it be lawfull to Miniſters of the Church to bear dominion over the flock.

p. 2559.

Emperors, Kings and other Magiſtrats are indeed appointed fathers of they countrey, but the are withall Lords of their People and Subjects; Not as if it were permitted to them to bear rule and command at their owne will and as they liſt (for they are the Miniſters of God for the good and profit of the Subjects) yet it belongs to their power truely and properly to exerciſe dominion, to hold principality, to proceed imperiouſly. It is indeed the duety of Miniſters and Rulers of the Church to overſee, to feed as ſhepherds, to correct and rectifie, to bear the keyes, to be Stewards in the houſe of Chriſt, but in no wiſe to be Lords over the houſe, or to governe as Lords, or Lordlike to rule; yea in brief, this is the difference between the civill Magiſtrate and the Eccleſiaſticall Miniſtery, in reſpect of thoſe that are committed to their truſt, that the lot of the former is to be ſerved or miniſtred unto, the lot of the latter to miniſter or ſerve.

60.

Now we have one onelyonly Lord which governes our ſouls, neither is it competent to man, but to God alone to have power and authority over conſciences. But the Lord hath appointed his owne Stewards over his owne Family, that according to his commandment they may give to every one their allowance or portion, and to diſpenſe his myſteries faithfully; and to them hee hath delivered the keyes, or power of letting in into his houſe, or excluding out of his houſe thoſe whom he himſelf will have let in or ſhut out. Matth. 16. 19. and 18. 18. Luk. 12. 42. 1 Cor. 4. 1. Tit. 1. 7.

61.

Next, the civill power is indued with authority of compelling; But it belongs not to the Miniſtery to compell the diſobedient; if any compulſion be in or about Ecleſisſticall matters, tis adventitious from without, to wit, from the help and aſſiſtance of the Magiſtrate, not from the nature of Eccleſiaſticall power, from which it is very heterogenous; and therefore if any Suſpended or Excommunicate perſons ſhould be found, who ſhall be ſo ſtiffe-necked, and ſo impudent p. 26that at once he caſt off all ſhame, and make no account at all of thoſe cenſures, but ſcorn or contemn the ſame, or peradventure ſhall inſolently or proudly engyre and obtrude himſelf upon the Sacrament, or being alſo filled with diveliſh malice, do more and more contradict and blaſpheme; the eccleſiaſticall Miniſtry in ſuch caſes hath nothing more to do by way of juriſdiction: But the Magiſtrate hath in readineſſe a compelling juriſdiction and externall force, whereby ſuch ſtubborn, rebellious and undaunted pride may be externally repreſſed.

62.

Laſt of all, the power of the Magiſtrate worketh onelyonly politically or civilly, according to the nature of the Scepter or Sword, maketh and guardeth civill Lawes, which ſometimes alſo hee changeth or repealeth, and other things of that kinde hee eff…cteth with a ſecular power: But the eccleſiaſticall power dealeth ſpiritually, and onelyonly in the Name of our Lord Jeſus Chriſt, and by authority entruſted or received from him alone: neither is it exerciſed without prayer or calling on the Name of God: nor laſtly, doth it uſe any other then ſpirituall weapons.

63.

The ſame ſinne therefore in the ſame man may be puniſhed one way by the civill, another way by the eccleſiaſticall Power; By the civill Power under the formality of a crime, with corporall or pecuniary puniſhment: By the eccleſiaſticall Power, under the notion or nature of ſcandall, with a ſpirituall cenſure; even as alſo the ſame civill queſtion is one way deliberate upon and handled by the Magiſtrate in the Senate or place of Judgement; another way by the Miniſter of the Church, in the Presbytery or Synod: By the Magiſtrate, ſo farre as it pertaineth to the Government of the Common-wealth; by the Miniſter, ſo far as it reſpects the conſcience; for the eccleſiaſtiall Miniſtery alſo is exerciſed about civil things ſpiritually, in ſo far as it teacheth and admoniſheth the Magiſtrate out of the Word of God what is beſt and moſt acceptable unto God; or as it reproveth freely unjuſt judgements, p. 27unjuſt wars, and the like, and out of the Scripture threatneth the wrath of God to be revealed againſt all unrighteouſneſs of men: So alſo is the Magiſtrate ſaid to be occupied civilly about ſpiritual things.

64.

Therefore all the actions of the civill Magiſtrate, even when he is imployed about Eccleſiaſticall matters, are of their own nature, and eſſentially, civill. He puniſheth externally Idolaters, Blaſphemers, Sacrilegious perſons, Hereticks, Prophaners of holy things, and according to the nature and meaſure of the ſin, he condemneth to death or baniſhment, forfeiture of goods, or impriſonment: he guardeth and underproppeth Eccleſiaſticall Canons with civill authority, giveth a place of habitation to the Church in his territory, reſtraineth or expelleth the inſolent and untamed diſturbers of the Church.

65.

He taketh care alſo for maintaining the Miniſters and Schools, and ſupplyeth the temporall neceſsities of Gods Servants, by his command aſſembleth Synods, when there is need of them: and ſummoneth, calleth out, and draws to tryall the unwilling, which without the Magiſtrates ſtrength and authority cannot be done, as hath bin already ſaid: he maketh Synods alſo ſafe and ſecure, and in a civil way preſideth or moderateth in them (if it ſo ſeem good to him) either by himſelf, or by a ſubſtitute Commiſsioner. In all which the power of the Magiſtrate, though occupied about ſpirituall things, is not, for all that, ſpiritual but civill.

66.

Fourthly, they differ in the end: The immediate, neareſt end of civil power, is, that the good of the Common-wealth may be provided for and procured, whether it be in time of Peace, according to the rules of Law and counſel of Judges; or in time of War, according to the rules of Military prudence: and ſo the temporall ſafety of the Subjects may be procured, and that external Peace and civil Liberty may be preſerved, and being loſt, may be again reſtored.

p. 2867.

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) tis 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, p. 29and 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.

p. 3074.

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. 'Tis confeſſed indeed, and who can be ignorant of it, that the power (as they call it) of order, doth belong to particular Miniſters, and is by each of them apart lawfully exerciſed? but that power which is commonly called of juriſdiction, is committed not to one, but to the unity, that is, to a conſiſtory; therefore Eccleſiaſticall cenſure ought not to be inflicted, but by many. 2 Cor. 2. 6.

76.

Seventhly, they differ as touching the correlative: God hath commanded, that unto the civil power, every ſoul, or all Members of the Common-wealth, of what condition and eſtate ſoever, be ſubiect; for what have we to do with the Papiſts, who wil have them, whom they call the Clergy or Eccleſiaſticall perſons, to be free from the yoke of the civill Magiſtrate? The Eccleſiaſticall power extends it ſelf to none other ſubiects, then unto thoſe which are called Brethren, or Members of the Church.

p. 3177.

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 p. 32ſin 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 p. 33any 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, tis 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 p. 34cauſes 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 them of the ſame order, leſt one order be confounded with another, or one Government be intermingled with another Government. What ſhall now the adverſaries of Eccleſiaſtical power object here, which thoſe who admit not the yoke of the Magiſtrate may not be ready in like manner to transfer againſt the civil Judicatories and Government of the Common-wealth? Seeing it happeneth ſometimes that the Common-wealth is no leſs ill Governed then the Church.

88.

If any man ſhall proſecute the argument, and ſay, that yet no remedy is here ſhewed, which may be applyed to the injuſtice or error of a National Synod: ſurely he ſtumbleth againſt the ſame ſtone, ſeeing he weigheth not the matter with an equal ballance; for the ſame may in like ſort fall back and be caſt upon Parliaments, or any ſupream Senate of a Common-wealth: for who ſeeth not the judgment of the p. 35ſupream civill Senate to be nothing more infallible, yea alſo in matters of Faith and Eccleſiaſticall Diſcipline, more apt and prone to Error (as being leſs accuſtomed to ſacred Studies) then the judgment of the Nationall Synod? what medicines then, or what ſoveraign plaiſters ſhal be had, which may be fit for the curing and healing of the Errors and miſcariages of the ſupream Magiſtrate and Senate? The very like, and beſide all this, other and more effectuall medicines, by which the Errors of Nationall Synods may be healed, are poſſible to be had.

89.

There wanteth not a Divine Medicine, and Soveraign Balm in Gilead; for although the Popiſh opinion of the infallibility of Counſels, be worthily rejected and exploded; yet tis not in vain that Chriſt hath promiſed, he ſhal be preſent with an Aſſembly, which in deed and in truth, meeteth together in his Name; with ſuch an Aſſembly, verily he uſeth to be preſent by a ſpirituall aide and aſſiſtance of his own Spirit, to uphold the falling, or to raiſe up the fallen. Whence it is, that divers times the Errors of former Synods are diſcovered and amended by the latter: ſometimes alſo the ſecond, or after thoughts of one and the ſame Synod are the wiſer and the better.

90.

Furthermore, the line of Eccleſiaſticall Subordination is longer and further ſtretched, then the line of civill Subordination; for a Nationall Synod muſt be ſubordinate and ſubject to an Univerſall Synod, in the manner aforeſaid, whereas yet there is no Occumenicall Parliament, or generall civill Court acknowledged, unto which the ſupream civill Senate, in this or that Nation, ſhould be ſubject. Finally, neither is the Church altogether deſtitute of nearer remedies, whether an univerſall counſell may be had or not.

p. 3691.

For the Nationall Synod ought to declare, and that with greateſt reverence, to the Magiſtrate, the grounds of their ſentence, and the reaſons of their proceedings, when he demandeth or enquireth into the ſame, and deſireth to be ſatisfied: but if the Magiſtrate nevertheleſs do diſſent, or cannot by contrary reaſons (which may be brought, if he pleaſe) move the Synod to alter their judgment, yet may he require, and procure, that the matter be again debated and canvaſſed in another National Synod; and ſo the reaſons on both ſides being throughly weighed, may be lawfully determined in an Eccleſiaſtical way.

92.

But as there is much indeed to be given to the demand of the Magiſtrate; ſo is there here a two-fold caution to be uſed: For firſt, notwithſtanding of a future reviſion, it is neceſſary that the former ſentence of the Synod, whether concerning the adminiſtration of Eccleſiaſtick Diſcipline, or againſt any Hereſie, be forthwith put in execution; leaſt by lingering and making of delays, the evil of the Church take deeper root, and the gangreen ſpread and creep further: and leaſt violence be done to the Conſciences of Miniſters, if they be conſtrained to impart the ſigns and ſeals of the Covenant of Grace to dogs and ſwine, that is, to unclean perſons, wallowing in the mire of ungodlineſs; and leaſt ſubtile men abuſe ſuch interims or intervals, ſo as that Eccleſiaſticall Diſcipline altogether decay, and the very decrees of Synods be accounted as cobwebs, which none feareth to break down.

93.

Next it may be granted, that the matter may be put under a further examination, yet upon condition, that when it is come to the reviſion of the former ſentence, regard may be had of the weaker which are found willing to be taught, p. 37though they doubt, but that unto the wicked and contentious tempters, which do mainly ſtrive to oppreſs our liberty which we have in Chriſt, and to bring us into bondage, we do not for a moment give place by ſubjecting our ſelves: For what elſe ſeek they or wait for, then that under the pretence of a reviſing and of new debate, they caſt in lets and impediments ever and anon, and that by cunning lyings in wait, they may betray the liberty of the Church, and in proceſs of time may by open violence, more forceably break in upon it, or at leaſt, conſtrain the Miniſters of the Church to weave Penelop's web, which they can never bring to an end.

94.

Moreover, the Chriſtian Magiſtrate hath then only diſcharged his office in reference to Eccleſiaſticall Diſcipline, when not only he withdraweth nothing from it, and maketh no impedient to it, but alſo affordeth ſpeciall furtherance and help to it, according to the Prophecy, Eſai. 49. 23. And Kings ſhal be thy nurſing fathers, and Queens thy nurſing mothers.

95.

For Chriſtian Magiſtrates and Princes embracing Chriſt, and ſincerely giving their names to him, do not only ſerve him as men, but alſo uſe their office to his glory, and the good of the Church: they defend, ſtand for, and take care to propagate the true Faith and Godlineſs, they affoord places of habitation to the Church, and furniſh neceſſary helps and ſupports, turn away injuries done to it, reſtrain falſe Religion, and cheriſh, underprop, and defend the Rights and Liberties of the Church: ſo far they are from diminiſhing, changing or reſtraining thoſe Rights, for ſo the condition of the Church were in that reſpect worſe, and the Liberty thereof more cut ſhort, under the Chriſtian Magiſtrate, then under the infidell or heathen.

p. 3896.

Wherefore ſeeing theſe nurſing fathers, favourers and defenders, can do nothing againſt the Truth, but for the Truth, nor have any right againſt the Goſpel, but for the Goſpel; and their power in reſpect of the Church, whereof they bear the care, being not privative or deſtructive, but cumulative and auxiliary, thereby it is ſufficiently clear, that they ought to cheriſh, and by their authority, ought to eſtabliſh the Eccleſiaſticall Diſcipline; but yet not with implicite Faith, or blind obedience: For the Reformed Churches do not deny to any of the faithfull, much leſs to the Magiſtrate, the judgment of Chriſtian prudence and diſcretion, concerning thoſe things which are decreed or determined by the Church.

97.

Therefore, as to each Member of the Church reſpectively, ſo unto the Magiſtrate belongeth the judgment of ſuch things, both to apprehend and to judg of them; for although the Magiſtrate is not 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 p. 38civil 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 p. 40agreeably 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 tis 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 Ʋrſi…, in the declaration of his judgment concerning p. 41Excommunication, 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 tis 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.

p. 42106.

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: fon 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 p. 43groundeth 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 p. 44Courts 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 clawbacks, 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, p. 45and 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.

End of the text · George Gillespie, A Form for Church Government and Ordination of Minsters (1647)