had for besides that it would be a great inconvenience that plaintifes persons accused and witnesses bee drawne from the most remote Churches to the generall or universall Councell the visible communion it self of all the Churches on which the universal Counsel is built and whereupon as on a foundation it leaneth is not so much of company fellowship or conversation as of Religion and Doctrine All true Churches of the World doe indeed professe the same true Religion and faith but there is beside this a certaine commixture and conjunction of the Churches of the same Nation as to a more near fellowship and some acquaintance conversing and companying together which cannot be said of all the Churches throughout the habitable World 38. And for this cause as in doctrinall controversies which are handled by Theologues and Casuists and in those which belong to the common State of the orthodoxe Churches the Nationall Synode is subo dinate and subjected to the universall lawfully constituted Synode and from the Nationall to the Oecumenicall Synode when there is a just and weighty cause an appeal is open So there is no need that the appeals of them who complaine of injurie done to them through the exercise of Discipline in this or that Church should goe beyond the bounds of the Nationall Synode But t is most agreeable to reason that they should rest and acquiesce within those bounds and borders And that the ultimate judgement of such matters bee in the Nationall Synode unlesse the thing it selfe be so hard and of so great moment that the knot be justly thought worthy of a greater decider In which case the controversie which is carried to the universall Synode is rather of an abstract generall Theologicall proposition then of the particular or individuall case 39. Furthermore the Administration of the Ecclesiastick power in Consistories Classes and Synodes doth not at all tend to weaken in any wise hurt or minish the authority of the civil Magistrate much lesse to take it away or destroy it yea rather by it a most profitable help cometh to the Magistrate forasmuch as by the bond of Religion mens consciences are more straitly tyed unto him There hath been indeed phantasticall men who under pretence and cloak of Christian liberty would abolish and cast out Lawes and Judgements Orders also Degrees and Honours out of the commonwealth and have been bold to reckon the function of the Magistrate armed with the sword among evill things and unlawfull But the Reformed Churches doe renounce and detest those dreames and do most harmoniously and most-willingly confesse and acknowledge it to be Gods will that the World bee governed by Lawes and Policy and that hee himself hath appointed the civill Magistrate and hath delivered to him the sword to the protection and praise of good men but for punishment and revenge on the evill that by this bridle mens vices and faults may be restrained whether committed against the first or against the second Table 40. The Reformed Churches beleeve also and openly confesse the power and authority of Emperours over their Empires of Kings over their Kingdomes of Princes and Dukes over their Dominions and of other Magistrates or States over their Commonwealths and Cities to be the Ordinances of God himself appointed as well to the manifestation of his owne glory as to the singular profit of mankinde And withall that by reason of the will of God himself revealed in his Word wee must not onely suffer and be content that those doe rule which are set over their own territories whether by hereditary or by elective right but also to love them fear them and with all reverenee and honour imbrace them as the Ambassadours and Ministers of the most high and good God being in his stead and preferred for the good of their Subjects to powre out Prayers for them to pay tributes to them and in all businesse of the Commonwealth which are not against the Word of God to obey their lawes and edicts 41. The orthodoxe Churches beleeve also and doe willingly acknowledge that every lawfull Magistrate being by God himself constituted the keeper and defender of both Tables of the Law may and ought first and chiefly to take care of Gods glory and according to his place or in his manner and way to preserve Religion when pure and to restore it when decayed and corrupted And also to provide a learned and Godly Ministery Schools also and Synodes as likewise to restraine and punish as well Atheists Blasphemers Hereticks and Schismaticks as the violaters of Justice and Civill Peace 42. Wherefore the opinion of those Sectaries of this age is altogether to be disallowed who though otherwise insinuating themselves craftily into the Magistrates favour doe deny unto him the authority and right of restraining Hereticks and Schismaticks and do hold and maintaine that such persons how much soever hurtfull and pernicious enemies to true Religion and to the Church yet are to bee tolerated by the Magistrate if so bee he conceive them to bee such as no way violate the Laws of the Commonwealth and in no wise disturbe the civill Peace 43. Yet the civill Power and the Ecclesiasticall ought not by any meanes to be confounded or mixed together Both powers are indeed from God and ordained for his Glory and both to be guided by his Word and both are comprehended under that precept Honour thy father and thy mother So that men ought to obey both civill Magistrates and Ecclesiasticall governours in the Lord To both powers their proper dignity and authority is to be maintained and preserved in force To both also is some way entrusted the keeping of both Tables of the Law also both the one and the other doth exercise some jurisdiction and giveth sentence of judgement in an externall court or judicatory But these and other things of like sort in which they agree notwithstanding yet by marvellous vaste differences are they distinguished the one from the other and the rights of both remaine distinct and that eight manner of wayes which it shall not bee amisse here to adde that unto each of these Administrations its own set bounds may bee the better maintained 44. First of all therefore they are differenced the one from the other in respect of the very foundation and the institution For the politicall or civill power is grounded upon the Law of nature it selfe and for that cause it is common to Infidels with Christians The power Ecclesiasticall dependeth immediatly upon the positive Law of Christ alone that beer longeth to the Universall Dominion of God the Creator oveall Nations but this unto the speciall and Oeconomicall King dome of Christ the Mediator which hee exerciseth in the Church alone and which is not of this World 45. The second differences in the object or matter about which The power politick or civill is occupied about the outward man and civill or earthly things about Warre Peace conservation of Justice and good order in the Commonwealth
â—â—â— PROPOSITIONS Concerning THE MINISTERIE AND GOVERNMENT OF THE CHURCH EDINBURGH Printed by Evan Tyler Printer to the Kings most Excellent Majesty 1647. Act approving VIII generall Heads of Doctrine against the Tenents of Erastianisme Independencie and Liberty of Conscience asserted in the CXI Propositions which are to be examined against the next Assembly BEing tender of so great an ingagement by Solemn Covenant sincerely really and constantly to endeavour in our Places and Callings the preservation of the Reformed Religion in this Kirk of Scotland in Doctrine Worship Discipline and Government the Reformation of Religion in the Kingdomes of England and Ireland in Doctrine Worship Discipline and Government according to the Word of God and the example of the best Reformed Kirks and to endeavour the nearest Conjunction and Uniformity in all these together with the extirpation of Heresie Schisme and whatsoever shall bee found contrary to sound Doctrine And considering withall that one of the speciall meanes which it becometh us in our Places and Callings to use in pursuance of these ends is in zeal for the true Reformed Religion to give our publike testimony against the dangerous Tenents of Erastianisme Independencie and which is falsely called Liberty of Conscience which are not only contrary to sound Doctrine but more speciall lets and hinderances as well to the preservation of our own received Doctrine Worship Discipline and Government as to the Work of Reformation and Uniformity in England and Ireland The Generall Assembly upon these considerations having heard publikely read the CXI following Propositions exhibited and tendered by some Brethren who were appointed to prepare Articles or Propositions for the vindication of the Trueth in these particulars Doth unanimously approve and agree unto these eight generall Heads of Doctrine therein contained and asserted viz. 1. That the Ministery of the Word and the Administration of the Sacraments of the New Testament Baptisme and the Lords Supper are standing Ordinances instituted by God himself to continue in the Church to the end of the World 2. That such as Administer the Word and Sacraments ought to be duely called and ordained thereunto 3. That some Ecclesiasticall censures are proper and peculiar to be inflicted onely upon such as bear Office in the Kirk Other censures are common and may bee inflicted both on Ministers and other Members of the Kirk 4. That the censure of suspension from the Sacrament of the Lords Supper inflicted because of grosse ignorance or because of a scandalous life and conversation As likewise the censure of Excommunication or casting out of the Kirk flagitious or contumacious offenders both the one censure and the other is warrantable by and grounded upon the Word of God and is necessary in respect of divine institution to be in the Kirk 5. That as the Rights Power and Authority of the Civill Magistrate are to bee maintained according to the Word of God and the Confessions of the Faith of the Reformed Kirks So it is no lesse true and certâ—ine that Jesus Christ the onely Head and onely King of the Kirk hath instituted and appointed a Kirk Government distinct from the Civill Government or Magistracie 6. That the Ecclesiasticall Government is committed and instrusted by Christ to the Assemblies of the Kirk made up of the Ministers of the Word and Ruling Elders 7. That the lesser and inferiour Ecclesiasticall Assemblies ought to bee subordinate and subject unto the greater and superiour Assemblies 8. That notwithstanding hereof the Civill Magistrate may and ought to suppresse by corporall or Civill punishments such as by spreading Errour or Heresie or by fomenting Schisme greatly dishonour God dangerously hurt Religion and disturbe the Peace of the Kirk Which Heads of Doctrine howsoever opposed by the authors and fomenters of the foresaid errours respectively the Generall Assembly doth firmely beleeve own maintaine and commend unto others as Solide True Orthodoxe grounded upon the Word of God consonant to the judgement both of the ancient and the best Reformed Kirks And because this Assembly through the multitude of other necessary and pressing bussinesse cannot now have so much leisure as to examine and consider particularly the foresaid CXI Propositions Therefore a more particular examination thereof is committed and referred to the Theologicall faculties in the four Universities of this Kingdome and the judgement of each of these faculties concerning the same is appointed to bee reported to the next Generall Assembly In the meane while these Propositions shall bee Printed both that Copies thereof may bee sent to Presbyteries and that it may be free for any that pleaseth to peruse them and to make known or send their judgement concerning the same to the said next Assembly A. Ker. CXI PROPOSITIONS Concerning THE MINISTERIE AND GOVERNMENT OF THE CHURCH 1. AS our Lord Jesus Christ doth invisibly teach and governe his Church by the Holy Spirit So in gathering preserving instructing building and saving thereof he useth Ministers as his instruments and hath appointed an order of some to Teach and others to Learne in the Church and that some should be the Flock and others the Pastours 2. For beside these first founders of the Church of Christ extraordinarily sent and furnished with the gift of Miracles whereby they might confirme the Doctrine of the Gospel he appointed also ordinary Pastors and Teachers for the executing of the Ministery even untill his coming againe unto Judgement Eph. 4. 11 12 13. Wherefore also as many as are of the number of Gods People or will bee accounted Christians ought to receive and obey the ordinary Ministers of Gods Word and Sacraments lawfully though mediately called as the Stewards and Ambassadours of Christ himself 3. It is not lawfull for any man how fit soever and how much soever inriched or beautified with excellent gifts to undertake the Administration either of the Word or Sacraments by the will of private persons or others who have not power and right to Call much lesse is it lawfull by their owne judgement or arbitrâ—ment to assume and arrogate the same to themselves But before it bee lawfull to undergoe that Sacred Ministery in Churches constituted a speciall Calling yea beside a lawfull Election which alone is not sufficient a mission or sending or as commonly it is tearmed Ordination is necessarily required and that both for the avoiding of confusion and to bar out or shut the door so far as in us lieth upon impostors as also by reason of divine institution delivered to us in the Holy Scripture Rom. 10. 15. Heb. 5. 4. Tit. 1. 5. 1 Tim. 1. 14. 4. The Church ought to bee governed by no other persons then Ministers and Stewards preferred and placed by Christ and after no other manner then according to the Laws made by him and therefore there is no power on earth which may chalenge to it self Authority or Dominion over the Church But whosoever they are that would have the things of Christ to bee administred not according to the Ordinance
most religiously avoided Lament 4. 13 14 15. The same thing is witnessed by Ananias the high Priest in 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 Offerers of Sacrifices Whosoever were found unworthy and wicked were by edict forbidden to approach the holy thresholds 22. Neither must that be part by which was noted by Zonaras Book 4. of his Annals whereof see also Scaliger agreeing with him in Elench Triheres Nicserrar Cap. 28 namely that the Essenes were forbidden the holy Place as being hainous and pâ—acular transgressers 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 themselves 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 bee 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 beene and are more acquainted with the Jewish antiquities Consult the Annotations of Vetablus 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 Piâ—k Rab. Eliezer Pag. 169. The same may bee proved out of Ezech. 23. 38 39. 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 bee Preached as well to the not converted as to the converted as well to the repenting as the unrepenting The Temple indeed of Jerusalem had speciall promises as it were pointing out with the finger a Communion with God through Christ 1 King 8. 30 48. Dan. 6. 10. 2 Chron. 6. 16. and 7. 15 16. But t is far otherwise with our Temples or places of Church Assemblies because our Temples containe nothing Sacramentall in them such as the Tabernacle and Temple contained as the most learned Professors of Leyden said rightly in Synops. Pur. Thelogie 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 bee 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 Communion with Christ and the faithfull may and are to bee 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 go into the holy Courts of Israel and to ingyre themselves into Ecclesiasticall Communion and who did stand betweene 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 Salomon book 5. Chap. 19. because a more frequent multitude was there and somewhat larger opportunity of sowing the Gospel Wherefore to any whomsoever even heathen people meeting there the Lord would have the Word to be Preached who notwithstanding purging the Temple did not onely overthrow the tables of Money changers and chaires of those that sold Doves but also cast forth the buyers and sellers themâ—elves Matth. 21. 12. for hee could not endure either such things or such persons in the Temple 27. Although then the Gospel is to be Preached to every creature the Lord in expresse words commanding the same Mark 16. 15. yet not to every one is set open an accesse to the holy Supper T is granted that Hypocrites do lurk in the Church who hardly can be convicted and discovered much lesse repelled from the Lord Supper Such therefore are to be suffered till by the fanne of judgement the graine bee separate from the chaffe But those whose wicked deeds or words are knowne and made manifest are altogether to bee debarred from partaking those symboles of the Covenant of the Gospel lest that the Name of God bee 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 bee partakers of their sinnes Hitherto of suspension 28. Excommunication ought not to be proceeded unto except when extreme necessity constraineth But whensoever the soul of the sinner cannot otherwise bee 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 beene turned into greatest injustice and tyrannie 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 means or end are to be taken away because of the abuse 29. They therefore who with an high hand do persevere in their wickednesse after foregoing admonitions stubbornly despised or carelessely 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 bee cast out from the Church untill beeing filled with shame and cast downe they shall returne againe to a more sound minde and by
Ministers and Schools and supplieth the temporall necessities of Gods Servants by his command assembleth Synodes when there is need of them and summoneth calleth out and drawes to triall the unwilling which without the Magistrates strength and authority cannot be done as hath been alreadie said he maketh Synodes also safe and secure and in a civill 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 spirituall but civill 66. Fourthly they differ in the end The immediate nearest end of civill power is that the good of the Commonwealth may bee provided for and procured whether it be in time of Peace according to the rules of Law and counsell of Judges or in time of Warre according to the rules of Militarie prudence and so the temporall safety of the Subjects may bee procured and that externall Peace and civill Liberty may bee preserved and being lost may be againe restored 67. But the chiefest and last end of civill Government is the glory of God the Creator namely that those which do evil being by a superiour Power restrained or punished those which doe 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 eternall dueties of both Tables unto which all the posterity of Adam are oblieged 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 or 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 faithfull and godly Magistrate ought to referre and order his particular vocation faculty ability power and honour to this end that the Kingdome of Christ may bee propagated and promoted and the true Religion bee cherished and defended So that the advancement of the Gospel and of all the Ordinances of the Gospel is indeed the end of the Godly Magistrate not of a Magistrate simply or if yee will rather t is not the end of the office it self but of him who doth execute the same piously 70. But the end of Ecclesiasticall power yea the end as well of the Ministery it self as of the Godly Minister is that the Kingdome of Christ may bee set forward that the pathes of the Lord bee made straight that his holy mysteries may bee kept pure that stumbling-blocks may bee removed out of the Church lest a little leaven leaven the whole lump or lest one sick or scabbed sheep infect the whole flock that the faithfull may so walk as it becometh the Gospel of Christ and that the wandering sheep of Christ may be converted and brought back to the sheepfold 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 Ecclesiasticall censures namely that the soul of an offending brother may be gained to Christ and that being stricken with fear and the stubborne sinner filled with shame may by the grace of God be humbled and may as a brand plucked out of the fire bee snatched out of the snare of the devill and may repent unto salvation at least the rest may turne away from those which are branded with such a censure lest the soul infection do creep and spread further 72. Fifthly they are distinguished by the effect The effect of civill power is either proper or by way of redundance The proper effect is the safety temporall of the Common-wealth externall tranquillity the fruition of civill Liberty and of all things which are necessary to the civill 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 Lawes some impediments that usually hinder and disturbe 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 Gospel and punishing or driving away the troublers and subverters of the Church so much the more the orthodox Faith and Godlinesse are reverenced and had in estimation sinnes are hated and feared Finally all the subjects contained as much as concerneth the outward man within the lists of Gods Law whence also by consequence it happeneth by Gods blessing that the Church is defiled with fewer scandals and doth obtaine the more freedome and Peace 74. But the proper effect of the Ecclesiasticall power or keyes of the Kingdome 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 Matth. 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 lesse to a Prelate but to the Church that is to the consistory of Presbyters T is confessed indeed and who can bee 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 civill power every soul or all Members of the Commonwealth of what condition and estate soever be subject for what have wee to doe with the Papists who will have them whom they call the Clergy or Ecclesiasticall persons to bee free from the yoke of the civill Magistrate The Ecclesiasticall power extends it self to none other subjects then unto those which are called Brethren or Members of the Church 77. Eighthly 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 Neverthelesse it is in the power of the Governours of the Church by the bridle of Ecclesiasticall Discipline to curb such men yea also by vertue of their office they are bound to doe it and on the other part the Magistrate may and ought to punish in life and limme honours or goods notwithstanding of 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 Ecclesiasticall Ministery doth chiefly respect the repentance to salvation and gaining of the sinners soul wherefore it also imbraceth all kindes 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 Lawes may be satisfied as also to terrifie others hence it is that absolution from Ecclesiastick censure freeth not at all the Delinquent from civill judgement and the externall 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 shall no lesse sin in usurping Ecclesiasticall power ministring holy things ordaining Ministers or exercising Discipline Ecclesiasticall then Ministers should sin in rushing into the borders of the Magistrate and in thrusting themselves into his calling 80. Neither are those powers more mingled one with other or lesse distinguished where the Magistrate is a Christian then where he is an Infidell For as in a beleeving Father and in an Infidell 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 civill 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 duety 81. So then the Word of God and the Law of Christ which by so evident difference separateth and distinguisheth Ecclesiasticall Government from the Civill forbiddeth the Christian Magistrate to enter upon or usurpe the Ministery of the Word and Sacraments or the juridicall dispensing of the keyes of the Kingdome of Heaven to invade the Church-Government or to chalenge to himself the right of both swords spirituall and corporall But if any Magistrate which God forbid should dare to arrogate to himself so much and to enlarge his skirts so far the Church shall then straightway be constrained to complaine justly and cry out that though the Pope is changed yet Popedome 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 carried to a Classe or Synode Now the Magistrate withstandeth the Ecclesiastick Discipline either by prohibitions and unjust Lawes or by his evill example stirring up and inciting others to the contempt thereof or to the trampling it under foot 83. Surely the Christian Magistrate if at any time hee give any grievous scandall to the Church seeing he also is a member of the Church ought no wayes disdaine to submit himself to the power of the keyes Neither is this to be marvelled at for even as the office of the Minister of the Church is no wayes subordinate and subjected to the civill power but the person of the Minister as he is a member of the Common wealth is subject thereto So the civill power it self or the Magistrate as a Magistrate is not subjected to Ecclesiastick power yet that man who is a Magistrate ought as hee is a member of the Church to be under the Churches censure of his manners after the example of the Emperour Theodosius unlesse he will 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 found or whole divers things are yeelded to be lawfull to godly Magistrates which are not ordinarily lawfull for them that so to extraordinary diseases extraordinary remedies may be applyed So also the Magistrate abusing his power unto tyranny and making havock of all t is lawfull to resist him by some extraordinary wayes and meanes which are not ordinarily to bee 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 unjust unto the Magistrate himself it is not for that cause lawfull to draw those Ecclesiasticall causes to a civill tribunall or to bring in a kinde of politicall or civill Popedome 86. What then Shall it be lawfull ordinarily for Ministers and Elders to do what they list or shall the Governours in the Churches glorying in the Law by their transgression dishonour God God forbid For first if they shall trespasse in any thing against the Magistrate or municipall Lawes whether by intermedling in judging of civill causes or otherwise disturbing the peace and order of the Common-wealth they are lyable to civill tryall and judgements and it is in the power of the Magistrate to restrain and punish them 87. Again it hath been before shewed that to Ecclesiasticall evils Ecclesiasticall remedies are appointed and sitted for the Church is no lesse 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 judgements and Assemblies or their evil Government is to bee corrected by superior Judgements and Assemblies and so still by them of the same order lest one order be confounded with another or one Government bee intermingled with
another Government What shall now the adversaries of Ecclesiasticall power object here which those who admit not the yoke of the Magistrate may not bee ready in like manner to transferre against the civill Judicatories and Government of the Common-wealth Seeing it happeneth sometimes that the Common-wealth is no lesse ill Governed then the Church 88. If any man shall prosecute the argument and say that yet no remedy is here shewed which may bee applyed to the injustice or errour of a Nationall Synode surely he stumbleth against the same stone seeing he weigheth not the matter with an equall balance for the same may in like sort fall back and be cast upon Parliaments or any supreme Senate of a Common-wealth for who seeth not the judgement of the supreme civill Senate to be nothing more infallible yea also in matters of Faith and Ecclesiasticall Discipline more apt and prone to errour as being lesse accustomed to sacred Studies then the judgement of the Nationall Synode What medicines then or what soveraigne plaisters shall be had which may be fit for the curing and healing of the errors and miscariages of the supreme Magistrates and Senate The very like and beside all this other and more effectuall medicines by which the errors of Nationall Synods may bee healed are possible to be had 89. There wanteth not a Divine Medicine and soveraigne Balme in Gilead for although the Popish opinion of the infallibility of Counsels be worthily rejected and exploded yet t is not in vaine that Christ hath promised he shall be present with an Assembly which indeed 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 Synode 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 Synode must be subordinate and subject to an universall Synode in the manner aforesaid whereas yet there is no Oecumenicall Parliament or generall civill Court acknowledged unto which the supreme civill Senate in this or that Nation should bee subject Finally neither is the Church altogether destitute of nearer remedies whether an universall counsell may be had or not 91. For the Nationall Synode ought to declare and that with greatest reverence to the Magistrate the grounds of their sentence and the reasons of their proceedings when hee demandeth or enquireth into the same and desireth to bee satisfied but if the Magistrate neverthelesse do dissent or cannot by contrary reasons which may be brought if hee please move the Synode to alter their judgement yet may he require and procure that the matter be again debated and canvassed in another Nationall Synode and so the reasons of both sides being throughly weighed may be lawfully determined in an Ecclesiasticall 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 Synode whether concerning the administration of Ecclesiastick Discipline or against any heresie be forthwith put in execution lest by lingering and making of delayes the evil of the Church take deeper root and the gangrene spread and creep further and lest violence be done to the consciences of Ministers if they be constrained to impart the signes and seales of the Covenant of Grace to dogs and swine that is to unclean persons wallowing in the mire of ungodlinesse and lest 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 bee taught though they doubt but that unto the wicked and contentious tempters which do mainly strive to oppresse 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 anone and that by cunning lyings in wait they may betray the liberty of the Church and in processe of time may by open violence more forceably breake in upon it or at least constrain the Ministers of the Church to weave Penelope'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 onely he withdraweth nothing from it and maketh no impedient to it but also affordeth speciall furtherance and help to it according to the Prophecie Isa. 49. 23. And Kings shall be thy nursing fathers and Queens thy nursing mothers 95. For Christian Magistrates and Princes embracing Christ and sincerely giving their names to him doe 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 Godlinesse they afford places of habitation to the Church and furnish necessary helps and supports turne away injuries done to it restraine false Religion and cherish underprop and defend the Rights and Liberties of the Church so farre 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 96. Wherefore seeing these nursing fathers favourers and defenders can doe nothing against the Trueth but for the Trueth 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 cleare that they ought to cherish and by their authority ought to establish the Ecclesiasticall Discipline but yet not with implicite faith or blinde obedience For the Reformed Churches doe not deny to any of the faithfull much lesse to the Magistrate the judgement 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 judgement of such things both to apprehend and to judge of them for although the Magistrate is not ordained and preferred of God that he should be a judge of matters and causes spirituall of which