Chapter VIII (1)

THAT MR COLEMAN DOTH GREAT VIOLENCE, BOTH TO HIS OWN WORDS AND TO THE WORDS OF OTHERS WHOM HE CITETH.

The reverend brother hath offered extreme violence to his own declaration, of which let the leader now judge, comparing his declaration with his interpretation.—

_Declaration_

For much of what is reported of my sermon I utterly deny, and refer myself to the sermon itself, for what I have acknowledged to be delivered by me, although it is my judgment, yet because I see it hath given a great deal of offence to this Assembly and the reverend Commissioners of Scotland, I am sorry I have given offence in the delivery thereof; and for the printing, although I have an order, I will forbear, except I be further commanded. THO. COLEMAN.

_Interpretation_

It is a truth, and a Scripture truth, which I have delivered, and because I see a scripture truth hath given offence to the Commissioners of Scotland, &c. I am sorry. This must needs be the sense; I am sure this was the sense intended, _Male Dicis, Maledicis_, p. 18.

Surely if such Orleans glosses be admitted upon men’s declarations, signed with their hands, and if he who hath subscribed himself sorry that he hath given offence in the delivery of such a doctrine, shall be allowed to expound himself thus; that he meant he was sorry others had taken offence at a Scripture truth, that is, he was sorry for our fault, not for his own. I know not how men shall trust one another’s declarations, or how we can practically, as well as doctrinally, confute the Jesuitical equivocations and mental reservations. And if this must needs be the sense which now the reverend brother gives, and was the sense intended, why saith he that he did publicly recal that declaration? He might make a revocation of it, in the sense wherein I understood it: but how could he make a revocation of it as himself understood it, and as he saith the sense must needs be? Was this his sorrow for our taking offence at a Scripture truth, a sorrow to be sorrowed for? Why did he not rather make a second declaration the next day interpreting the former? And whereas he thinks that his revocation ought to have been mentioned together with his declaration, because the whole truth is to be told as well as the truth, his own heart knows that he himself hath not told the whole truth, for he could tell much more if he pleased, how he was brought upon the business, and particularly upon that revocation. Why will he challenge others for not telling the whole truth, when himself doth it not? I should have thought that this revocation was neither here nor there as to the point of scandal, for proof whereof his declaration was brought; and that, as it was not to the business in hand, so it might rather serve for impairing his credit than for anything else. But seeing himself thinks it more for his credit to tell the world of his saying and unsaying, declaring and undeclaring, let him be doing.

In the next place, Will you see how much violence he offereth to divines whom he citeth? I had cited plain and full testimonies of the Zurich divines, showing that Gualther expounds 1 Cor. v. all along of excommunication; that Bullinger holds excommunication to be instituted by Christ, Matt. xviii.; that Aretius saith God was the author of excommunication in the Old Testament, and Christ in the New, all which see in _Nihil Respondes_, p. 32.

The reverend brother, notwithstanding of their plain testimonies, speaking for me and against him in the main controversy between him and me, doth still allege that they are for him, not for me, _Male Dicis_, p. 23, yet he doth not so much as offer any answer to their testimonies by me cited, only he bringeth three other passages of theirs, intimating that there may be a true church without excommunication; that they thought it not necessary where they lived; that they thought it hard, yea impossible—_arduum nec non impossible_—to introduce excommunication in those parts, by which citations the brother hath proved nothing against me, but confirmed what I said. Let him remember first, he himself makes the main controversy between him and me about the scriptural warrants of church censures, now in that they are clearly against him. Next Aretius, who thought it hard, yea impossible, to bring in excommunication at that time, saith also, _Dabit posterior aetas tractabiliores forte animas_,—peradventure the following age shall bring forth more tractable souls; and thereupon he adviseth not to despair of the restitution of excommunication. I cited also other testimonies to show that the Zurich divines did endeavour and long for the discipline of excommunication, though as things stood then and there, they did prudentially supersede the restoring of it where they lived, because of the difficulty and apprehended impossibility of the thing. If Mr Coleman will follow the Zurich divines he must change his tone, and quite alter the state of the question, and make it thus: Whether, as things now stand, it be expedient to settle excommunication in the church of England. Now if he makes this the state of the question, then he must make a revocation of that word, “I deny an institution, I assent to a prudence.” For the tables were turned with the Zurich divines; they assented to an institution; they denied a prudence; they held an affirmative precept for excommunication, but that it doth not bind _ad semper_, that the thing is not at all times, nor in all places necessary; that weighty inconveniences may warrant the superseding of it.

The reverend brother brings another testimony out of Aretius against suspension from the sacrament: “And further (saith he) for this grand desired power, suspension from sacrament, these are his words,” &c. A testimony three ways falsified: 1. Aretius speaks not at all in that place of the power or duty of church officers, of which suspension is a part, but he speaks of private Christians, and what is incumbent to them. 2. He speaks of separation, not of suspension from the sacrament; that a man is not bound to withdraw and lie off from the sacrament, because every one who is to communicate with him is not in his opinion a saint. 3. He speaketh against separation from both word and sacrament, because of the mixture of good and bad in hearing and in communicating; but scandalous sinners are invited to, not suspended from the hearing of the word, wherefore take Aretius’s(1358) words as they are, and then let the reverend brother consider what he hath gained.

What hath this now to do with church officers’ power of suspension from the sacrament?

Observe another testimony which he addeth out of Augustine, _lib. de Fide, Excommunicatio debet supplere locum visibilis gladii_, which he Englisheth thus: “Excommunication comes in only to supply the want of the civil sword.” But how comes in your _only_, Sir? Augustine saith no such thing. And when I have expunged that word, I must tell you farther, that I can find no such passage in Augustine’s book _de Fide_; but I find somewhat to this purpose in another book of his, which is entitled _De Fide et Operibus_, a book which he wrote against the admission of such persons to baptism, as being instructed in the faith, are, notwithstanding, still scandalous in their lives (which, by the way, will hold _a fortiori_, for the exclusion of notorious scandalous sinners from the Lord’s supper; for they who ought not to be admitted to the sacrament of initiation, ought much less to be admitted to the sacrament of confirmation). Now because divers scriptures speak of a mixture of good and bad in the church, Augustine takes there occasion to reprove those who abused these scriptures against the exercise of discipline and church censures, the necessity whereof he showeth to be the greater, because the magistrate doth not punish by death all such crimes as under the law were punished by death, as, namely, adultery, the scandal chiefly by him insisted upon. As for that passage concerning excommunication supplying the place of the sword,(1359) it plainly holds forth excommunication under Christian emperors and magistrates, for such they were at that time, so far it is from making against us. For these are the words which say no such thing as Mr Coleman would make them say: “And Phinehas the priest did thrust through the adulterous persons found together with the avenging sword;” which signified that it should be none by degradations and excommunications in this time, when, in the discipline of the church, the visible sword was to cease.

If the reverend brother had let me know where to find his other testimonies of Origen and Chrysostom, peradventure I had given him as good an account of them. Tertullian’s(1360) words which he citeth, _Praesident probati seniores_, I know very well where to find; and I know also, that if there be a passage in all antiquity against the Erastians, that is one. Which therefore I here offer as it is to be considered.

One instance more of his misalleging and perverting of testimonies. In the close, he citeth a passage of Mr Case’s sermon, Aug. 22, 1645. “He (Christ) is king of nations and king of saints. As king of nations he hath a temporal kingdom and government over the world,” &c., “and the rule and regiment of this kingdom he hath committed to monarchies,” &c. “Here is Erastianism (saith Mr Coleman, p. 38), a step higher than ever I or Erastus himself went. And I desire to know of Mr Gillespie, if he will own this as good divinity?” Yes, Sir, I own it for very good divinity; for my reverend brother, Mr Case, saith not that Christ, as Mediator, is king of nations, and hath a temporal kingdom in the world, and hath committed rule and regiment to monarchies or other lawful magistrates (which is the point that you and Mr Hussey contend for, being a great heterodoxy in divinity), but he saith of the Son of God, that he is king of nations, and hath committed rule to monarchies, which I own with all my heart. The distinction of the twofold kingdom of Christ,—an universal kingdom, whereby he reigneth over all things as God, and a special economical kingdom, whereby he is king to the church only, and ruleth and governeth it,—is that which, being rightly understood, overturneth, overturneth, overturneth the Erastian principles. Let Mr Coleman but own this distinction, and that which Mr Case addeth concerning the kingdom, which Christ, as king of saints (and so as Mediator), doth exercise both invisibly, in the conscience, and visibly, in the church: First, By conquering a people and visible subjects; secondly, By giving them laws distinct from all the laws and statutes of all the kingdoms and republics in the world, Isa. xxxiii. 22; thirdly, By constituting special officers in the church not only to promulgate these laws, Matt, xviii. 19, but to govern his people according to them, Acts xx. 28; Rom. xii. 8; 1 Cor. xii. 28; xiv. 32; fourthly, In that he hath commanded all his people to obey these ecclesiastical officers, Heb. xiii. 7, 17; fifthly, And hath appointed censures proper to this government, Matt, xviii. 17; 1 Cor. v. 13: I say, let Mr Coleman but own this doctrine of Mr Case, which was printed by order of the honourable House of Commons as well as his was, then we are agreed. And so much for this time.

THE END.

ONE HUNDRED AND ELEVEN PROPOSITIONS CONCERNING THE MINISTRY AND GOVERNMENT OF THE CHURCH.

ONE HUNDRED AND ELEVEN

PROPOSITIONS

CONCERNING

THE MINISTRY AND GOVERNMENT OF THE CHURCH.

BY GEORGE GILLESPIE,

MINISTER AT EDINBURGH, 1642

EDINBURGH:

ROBERT OGLE AND OLIVER AND BOYD.

M. OGLE & SON AND WILLIAM COLLINS, GLASGOW. J. DEWAR, PERTH. W. MIDDLETON,
DUNDEE.

G. & R. KING, ABERDEEN. W. M’COMB, BELFAST.

HAMILTON, ADAMS, & CO., AND JAMES NISBET & CO., LONDON.

1642.

REPRINTED BY A. W. MURRAY, MILNE SQUARE, EDINBURGH.

1844.

_Act approving Eight general Heads of Doctrine against the Tenets of Erastianism, Independency, and Liberty of Conscience, asserted in the One Hundred and Eleven Propositions, which are to be examined against the next Assembly._

Being tender of so great an engagement 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 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 nearest conjunction and uniformity in all these, together with the extirpation of heresy, schism, and whatsoever shall be found contrary to sound doctrine: and considering, withal, 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 public testimony against the dangerous tenets of Erastianism, Independency, and (which is falsely called) _Liberty of Conscience_, which are not only contrary to sound doctrine, but more special 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 General Assembly upon these considerations, having heard publicly read the one hundred and eleven following propositions, exhibited and tendered by some brethren who were appointed to prepare articles or propositions for the vindication of the truth in those particulars, doth unanimously approve and agree unto these eight general heads of doctrine therein contained and asserted, viz, 1. That the ministry of the word and the administration of the sacraments of the New Testament, baptism and the Lord’s 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 duly called and ordained thereunto; 3. That some ecclesiastical censures are proper and peculiar to be inflicted only 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 Lord’s supper, inflicted because of gross 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 civil 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 less true and certain, that Jesus Christ, the only Head and only King of the kirk, hath instituted and appointed a kirk government, distinct from the civil government or magistracy; 6. That the ecclesiastical government is committed and entrusted by Christ to the assemblies of the kirk, made up of the ministers of the word and ruling elders; 7. That the lesser and inferior ecclesiastical assemblies ought to be subordinate and subject unto the greater and superior assemblies; 8. That notwithstanding hereof, the civil magistrate may and ought to suppress, by corporal or civil punishments, such as by spreading error or heresy, or by fomenting schism, greatly dishonour God, dangerously hurt religion, and disturb the peace of the kirk. Which heads of doctrine (howsoever opposed by the authors and fomenters of the foresaid errors respectively) the General Assembly doth firmly believe, own, maintain, and commend unto others, as solid, true, orthodox, grounded upon the word of God, consonant to the judgment both of the ancient and the best reformed kirks. And because this Assembly (through the multitude of other necessary and pressing business) cannot now have so much leisure as to examine and consider particularly the foresaid one hundred and eleven propositions; therefore a more particular examination thereof is committed and referred to the theological faculties in the four universities of this kingdom, and the judgment of each of these faculties concerning the same is appointed to be reported to the next General 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 judgment concerning the same to the said next Assembly.

A. KER.

PROPOSITIONS.

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 learn in the church, and that some should be the flock and others the pastors.

2. For beside these first founders of the church of Christ, extraordinarily sent, and furnished with the gift of miracles, whereby they might confirm the doctrine of the gospel, he appointed also ordinary pastors and teachers, for the executing of the ministry, even until his coming again unto judgment, Eph. iv. 11-13. Wherefore also, as many as are of the number of God’s people, or will be accounted Christians, ought to receive and obey the ordinary ministers of God’s word and sacraments (lawfully though mediately called), as the stewards and ambassadors of Christ himself.

3. It is not lawful 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 less it is lawful by their own judgment or arbitrement to assume and arrogate the same to themselves. But before it be lawful to undergo that sacred ministry in churches constituted, a special calling, yea beside, a lawful 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 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. x. 15; Heb. v. 4; Tit. i. 5; 1 Tim. ii. 7.

4. The church ought to be governed by no other persons than ministers and stewards preferred and placed by Christ, and after no other manner than according to the laws made by him; and, therefore, there is no power on earth which may challenge to itself authority or dominion over the church: but whosoever they are that would have the things of Christ to be administered 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 than by horrible sacrilege to throw down Christ from his own throne?

5. For our only lawgiver and interpreter of his Father’s will, Jesus Christ hath prescribed and foreappointed the rule according to which he would have his worship and the government of his own house to be ordered. To wrest this rule of Christ, laid open in his holy word, to the counsels, wills, manners, devices, or laws of men, is most high impiety. But contrarily, the law of faith commandeth the counsel and purposes of men to be framed and conformed to this rule, and overturneth all the reasonings of worldly wisdom, and bringeth into captivity the thoughts of the proud swelling mind to the obedience of Christ. Neither ought the voice of any to take place or be rested upon in the church but the voice of Christ alone.

6. The same Lord and our Saviour Jesus Christ, the only Head of the church, hath ordained in the New Testament, not only the preaching of the word and administration of baptism and the Lord’s supper, but also ecclesiastical government, distinct and differing from the civil government; and it is his will that there be such a government distinct from the civil in all his churches everywhere, as well those which live under Christian, as those under infidel magistrates, even until the end of the world. Heb. xiii. 7, 17; 1 Tim. v. 17, 19; Rom. xii. 8; 1 Cor. xii. 28; 1 Thess. v. 12; Acts i. 20; Luke xii. 42; 1 Tim. vi. 14; Rev. ii. 25.

7. This ecclesiastical government, distinct from the civil, is from God committed, not to the whole body of the church or congregation of the faithful, or to be exercised both by officers and people, but to the ministers of God’s word, together with the elders which are joined with them for the care and government of the church, 1 Tim. v. 17. To those, therefore, who are over the church in the Lord, belongeth the authority and power, and it lieth upon them by their office, according to the rule of God’s word, to discern and judge betwixt the holy and profane, to give diligence for amendment of delinquents, and to purge the church (as much as is in them) from scandals, and that not only by inquiring, inspection, warning, reproving, and more sharply expostulating, but also by acting in the further and more severe parts of ecclesiastical discipline, or exercising ecclesiastical jurisdiction, even unto the greatest and weightiest censures, where deed is.

8. None that is within the church ought to be without the reach of church law, and exempt from ecclesiastical censures; but discipline is to be exercised on all the members of the church, without respect or consideration of those adhering qualities which use to commend a man to other men, such as power, nobility, illustrious descent, and the like: for the judgment cannot be right where men are led and moved with these considerations. Wherefore, let respect of persons be far from all judges, chiefly the ecclesiastical: and if any in the church do 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 ecclesiastical judgment, this man’s disposition is more like the haughtiness of the Roman Pope, than the meekness and submissiveness of Christ’s sheep.

9. Ecclesiastical censure, moreover, is either proper to be inflicted upon the ministers and office-bearers only, 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 καθαίρεσις); 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, nevertheless, to draw the sword of excommunication, no reason doth compel.

10. Sometime also it happeneth that a minister, having fallen into heresy or apostacy, or other grievous crimes, if he show tokens of true repentance, may be justly received into the communion of the church, whom, notwithstanding, it is no way expedient to restore into his former place or charge; yea, perhaps it will not be found fit to restore such an one to the ministry in another congregation as soon as he is received into the bosom of the church; which surely is most agreeable as well to the word of God (2 Kings xxiii. 9; Ezek. xliv. 10-14,) as to that ecclesiastical discipline, which in some ages after the times of the Apostle was in use.

So true is it that the ministers of the church are liable 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. Ecclesiastical censure, which is not proper to ministers, but common to them with other members of the church, is either suspension from the Lord’s supper (which by others is called the publican’s 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 only much approved by the church of Scotland, and the synod now assembled at Westminster, but also by the reformed churches of France, the Low Countries, and of Poland, as is to be seen in the _Book of the Ecclesiastical Discipline of the Reformed Churches in France_, chap. 5, art. 9; in the _Harmony of the Belgic Synods_, chap. 14, art. 8, 9; in the canons of the general synod of Torn, held in the year 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 sixty-first canon of the sixth general synod, with the annotations of Zonaras and Balsamon; also the thirteenth canon of the eighth synod (which is termed the first and second), with the notes of Zonaras; yea, besides, even the penitents also themselves of the fourth degree, or οἱ ἐν συστασεῖ, that is, which were in the _consistency_, were suspended from the Lord’s supper, though as to other things of the same condition with the faithful; for, to the communion also of prayers, and so to all privileges of ecclesiastical society, the eucharist alone excepted, they were thought to have right: so sacred a thing was the eucharist esteemed. See also, beside others, Cyprian, book 1, epist. 11; that Dionysius, the author of _The Ecclesiastical Hierarchy_, chap. 3, part. 3; Basil., _Epist. to Amphilochius_, can. 4; Ambrose, _De Officiis_, lib. 2, chap. 27; Augustine, in his book against the Donatists after the Conference, cap. 4; Chrysostom, hom. 83, in Matt.; Gregor. the Great, _Epist._, lib. 2, chap. 65, 66; Walafridus Strabo, _Of Ecclesiastical Matters_, chap. 17.

13. That first and lesser censure by Christ’s ordinance is to be inflicted on such as have received baptism, and pretend to be true members of the church, yet are found unfit and unworthy to communicate in the signs of the grace of Christ with the church, whether for their gross ignorance of divine things, the law, namely, and gospel, or by reason of scandal, 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 Lord’s supper (a lawful judicial trial going before) according to the interdiction of Christ, forbidding that that which is holy be given to dogs, or pearls be cast before swine, Matt. vii. 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 itself, 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 Lord’s supper is by God instituted, not for beginning the work of grace, but for nourishing and increasing grace, and therefore no one is to be admitted to the Lord’s supper who by his life testifieth that he is impenitent, and not as yet converted.

15. Indeed, if the Lord had instituted this sacrament, that not only it should nourish and cherish faith, and seal the promises of the gospel, but also should begin the work of grace in sinners, and give regeneration itself as the instrumental cause thereof, verily even the most wicked, most unclean, 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 _Scottish Confession_, art. 23. “But we confess that the Lord’s supper belongs only to those of the household of faith who can try and examine themselves, as well in faith as in the duties of faith towards their neighbours. Whoso abideth without faith, and in variance with their brethren, do at that holy table eat and drink unworthily. Hence it is that the pastors in our church do enter on a public and particular examination, both of the knowledge, conversation and life, of those who are to be admitted to the Lord’s table.” The _Belgic Confession_, art. 35:—“We believe also and confess 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:—“The Lord willeth that every receiver be particularly confirmed by this testimony, so that he may be certified that the benefits of the gospel do appertain to himself, seeing the preaching is common, and by this testimony, by this receiving, he showeth that thou art one of his members, and washed with his blood.” And by and by:—“Thus, therefore, we instruct the church, that it behoveth them that come to the supper to bring with them repentance or conversion, and (faith being now kindled in the mediation of the death and resurrection, and the benefits of the Son of God) to seek here the confirmation of this faith.” The very same things are set down, and that in the very same words, in the consent of the churches of Poland in the Sendomirian synod, anno 1570, art. “of the Lord’s supper.”

18. The _Bohemian Confession_, art. 11:—“Next our divines teach that the sacraments of themselves, or as some say, _ex opere operato_, do not confer grace to those who are not first endued with good motions, and inwardly quickened by the Holy Spirit, neither do they bestow justifying faith, which maketh the soul of man in all things obsequious, trusting and obedient to God; for faith must go before (we speak of them of ripe years), which quickeneth a man by the work of the Holy Spirit, and putteth good motions into the heart.” And after:—“But if any come unworthily to the sacraments, he is not made by them worthy or clean, but doth only bring greater sin and damnation on himself.”

19. Seeing, then, in the holy supper, that is, in the receiving the sacramental elements (which is here distinguished from the prayers and exhortations accompanying that action), the benefits of the gospel are not first received, but for them being received are thanks given; neither by partaking thereof doth God bestow the very spiritual life, but doth preserve, cherish and perfect that life; and seeing the word of God is accounted in the manner of letters patent, but sacraments like seals, (as rightly the _Helvetian Confession_ saith, chap. 19), it plainly followeth that those are to be kept back from the Lord’s supper, who by their fruits and manners do prove themselves to be ungodly or impenitent, and strangers or aliens from all communion with Christ. Nor are the promises of grace sealed to any other than those to whom these promises do belong, for otherwise the seal annexed should contradict and gainsay the letters patent; and by the visible word those should be loosed and remitted, who by the audible word are bound and condemned: but this is such an absurdity, as that if any would, yet he cannot smooth or heal it with any plaster.

20. But as known, impious, and unregenerate persons, have no right to the holy table, so also ungodly persons, by reason of a grievous scandal, are justly for a time deprived of it; for it is not lawful or allowable that the comforts and promises which belong only to such as believe and repent, should be sealed unto known unclean persons, and those who walk inordinately, 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 plainly was shadowed forth under the Old Testament, for none of God’s people, during their legal pollution, were permitted to enter into the tabernacle, or to have access to the solemn sacrifices and society of the church; and much more were wicked and notorious offenders debarred from the temple, until, by an offering for sin, together with a solemn confession thereof, being cleansed, they were reconciled unto God. Num. v. 6-8; Lev. v. 1-7; vi. 1-8.

21. Yea that those who were polluted with sins and crimes were reckoned among the unclean in the law, Maimonides (_in More Nevoch._, part. 3, ch. 47,) proveth out of Lev. xx. 3; xviii. 24; Num. xxxv. 33, 34. Therefore seeing the shedding of man’s blood was rightly esteemed the greatest pollution of all, hence it was that as the society of the leprous was shunned by the clean, so that the company of murderers by good men was most religiously avoided, Lam. iv. 13-15. The same thing is witnessed by Ananias the high priest, in Josephus, _Jewish War_, book 4, ch. 5, where he saith that those false zealots of that time, bloody men, ought to have been restrained from access to the temple, by reason of the pollution of murder; 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 threshold.

22. Neither must that be passed 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 heinous and piacular transgressors, and such as held other opinions, and did otherwise teach concerning sacrifices than 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 be made open to unworthy and unclean 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 Annotations of Vatablus, and of Ainsworth, an English writer, upon Psal. cxviii. 19, 20; also Constantine L’Empereur, _Annot. in Cod. Middoth_, cap. 2, p. 44, 45; Cornelius Bertramus, _Of the Commonwealth of the Hebrews_, cap. 7; Henry Vorstius, _Animadvers. in Pirk. Rab. Eliezer_, p. 169. The same may be proved out of Ezek. xxiii. 30, 38; Jer. vii. 9-12; whence also it was that the solemn and public society in the temple, had the name of the assembly of the righteous, and congregation of saints, Psal. lxxxix. 5, 7; cxi. 1; cxlvii. 1; hence also is that (Psal. cxviii. 19, 20) of the gates of righteousness 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 ecclesiastical societies, and so from all hearing of God’s word; yea there is nothing less 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 unconverted as to the converted, as well to the repenting as the unrepenting: the temple indeed of Jerusalem had special promises, as it were pointing out with the finger a communion with God through Christ, 1 Kings viii. 30, 48; Dan. vi. 10; 2 Chron. vi. 16; vii. 15, 16. But it is far otherwise with our temples, or places of church assemblies, “because our temples contain nothing sacramental in them, such as the tabernacle and temple contained,” as the most learned Professors of Leyden said rightly in _Synops. Pur. Theologiae_, disp. 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 uncleanness 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 do thereby witness themselves to be without the inward and spiritual communion with Christ and the faithful, may and are to be altogether discharged from the communion of the Lord’s supper until they repent and change their manners.

26. Besides, even those to whom it was permitted to go into the holy courts of Israel, and to ingratiate themselves into ecclesiastical communion, and who did stand between the court of Israel and the outer wall, were not therefore to be kept back from hearing the word; for in Solomon’s porch, and so in the _intermurale_ or court of the Gentiles, the gospel was preached, both by Christ, John x. 23, and also by the apostles, Acts iii. 11; v. 12, and that of purpose, because of the reason brought by Pineda, _Of the things of Solomon_, book v. 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 only overthrow the tables of money-changers, and chairs of those that sold doves, but also cast forth the buyers and sellers themselves, Matt. xxi. 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 express words commanding the same, Mark xvi. 15, yet not to every one is set open an access to the holy supper; it is granted that hypocrites do lurk in the church, who hardly can be convicted and discovered, much less repelled from the Lord’s supper; such therefore are to be suffered, till by the fan of judgment the grain be separated from the chaff; but those whose wicked deeds or words are known and made manifest are altogether to be debarred from partaking those symbols of the covenant of the gospel, lest that the name of God be greatly disgraced, whilst sins are permitted to be spread abroad in the church unpunished; or lest the stewards of Christ, by imparting the signs of the grace of God to such as are continuing in the state of impurity and scandal, be partakers of their sins. 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 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 minds; 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 Lord’s 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 wickedness, after foregoing admonitions stubbornly despised or carelessly neglected, are justly, by excommunication in the name of the Lord Jesus Christ, cut off and cast out from the society of the faithful, and are pronounced to be cast out from the church, until being filled with shame and cast down, they shall return again to a more sound mind, and by confession of their sin and amendment of their lives, shall show tokens of repentance, Matt, xviii. 16-18; 1 Cor. v. 13, which places are also alleged in the Confession of Bohemia, art. 8, to prove that the excommunication of the impenitent and stubborn, whose wickedness is known, is commanded of the Lord: but if stubborn heretics or unclean persons be not removed or cast out from the church, therein do the governors of the church sin, and are found guilty, Rev. ii. 14, 20.

30. But that all abuse and corruption in ecclesiastical government may be either prevented and avoided, or taken away, or lest the power of the church, either by the ignorance or unskilfulness of some ministers here and there, or also by too much heat and fervour of mind, should run out beyond measure or bounds, or contrariwise, being shut up within straiter limits than is fitting, should be made unprofitable, feeble, or of none effect,—Christ, the most wise lawgiver 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 intrinsical and ecclesiastical remedies, and those also in their kind (if lawfully and rightly applied) both sufficient and effectual: some whereof he hath most expressly 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 errans_, or a wrong key; and that it may not be permitted to particular churches to err or sin licentiously, and lest any man’s cause be overthrown and perish, who in a particular church had perhaps the same men both his adversaries and his judges; also that common business, which do belong to many churches, together with the more weighty and difficult controversies (the deciding whereof in the consistories of praticular churches is not safe to be adventured upon) may be handled and determined by a common council of presbyteries; finally, that the governors of particular churches may impart help mutually one to another against the cunning and subtile enemies of the truth, and may join 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 counsellors (in the multitude of whom is safety) the affairs of the church be undone: for all these considerations particular churches must be subordinate to classical presbyteries and synods.

32. Wherefore it is not lawful to particular churches, or, as commonly they are called, parochial, either to decline the authority of classes or synods, where they are lawfully settled, or may be had (much less to withdraw themselves from that authority, if they have once acknowledged it), or to refuse such lawful ordinances or decrees of the classes or synods as, being agreeable to the word of God, are with authority imposed upon them. Acts xv. 2, 6, 22-24, 28, 29; xvi. 4.

33. Although synods assemble more seldom, classes and consistories of particular churches more frequently, yet that synods, both provincial and national, assemble at set and ordinary times, as well as classes and parochial consistories, is very expedient, and for the due preservation of church policy and discipline, necessary. Sometimes, indeed, it is expedient they be assembled occasionally, that the urgent necessity of the church may be the more speedily provided for, namely, when such a business happeneth, which, without great danger, cannot be put off till the appointed time of the synod.

34. But that, besides occasional synods, ordinary synods be kept at set times, is most profitable, not only that they may discuss and determine the more difficult ecclesiastical causes coming before them, whether by the appeal of some person aggrieved, or by the hesitation or doubting of inferior 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 anything wanting or amiss in their doctrine, discipline or manners, or anything worthy of punishment, the slothful labourers in the vineyard of the Lord may be made to shake off the spirit of slumber and slothfulness, and be stirred up to the attending and fulfilling more diligently their calling, and not suffered any longer to sleep and snore in their office; the stragglers and wanderers may be reduced to the way; the untoward and stiff-necked, which scarce, or very hardly, suffer the yoke of discipline, as also unquiet persons, who devise new and hurtful 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 those who with unwearied diligence, do most carefully labour that they may oppress the liberties and rights of synods, and may take away from them all liberty of consulting of things and matters ecclesiastical, at least of determining thereof (for they well know how much the union and harmony of churches may make against their designs): 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, schisms rising, heresies creeping in, errors spreading, and strifes waxing hot, may be corrected and taken away, to the glory of God, and the edification and peace of the church.

36. Beside provincial and national synods, an œcumenical (so called from οἰκουμένη, that is from the habitable world,) or more truly, a general, or, if you will, an universal synod, if so it lie free and rightly constituted, and no other commissioners but orthodox churches be admitted (for what communion is there of light with darkness, of righteousness with unrighteousness, or of the temple of God with idols); such a synod is of special utility, peradventure also such a synod is to be hoped for, surely it is to be wished that, for defending the orthodox faith, both against Popery and other heresies, as also for propagating it to those who are without, especially the Jews, a more strait and more firm consociation may be entered into. For the unanimity of all the churches, as in evil it is of all things most hurtful, so on the contrary side, in good it is most pleasant, most profitable, and most effectual.

37. Unto the universal synod also (when it may be had) is to be referred the judgment of controversies, not of all, but of those which are _controversiæ juris_, controversies of right; neither yet of all these, but of the chief and most weighty controversies of the orthodox faith, or of the most hard and unusual 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 plaintives, persons accused, and witnesses, be drawn from the most remote churches to the general or universal council, the visible communion itself of all the churches (on which the universal council 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 do indeed profess the same true religion and faith, but there is beside this a certain 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 doctrinal controversies, which are handled by theologists and casuists, and in those which belong to the common state of the orthodox churches, the national synod is subordinate and subjected to the universal lawfully-constituted synod, and from the national to the oecumenical synod (when there is a just and weighty cause) an appeal is open: so there is no need that the appeals of those who complain of injury done to them through the exercise of discipline in this or that church, should go beyond the bounds of the national synod; but it is most agreeable to reason that they should rest and acquiesce within those bounds and borders; and that the ultimate judgment of such mutters be in the national synod, unless the thing itself be so hard and of so great moment, that the knot be justly thought worthy of a greater decider; in which case the controversy which is carried to the universal synod is rather of an abstract general theological proposition than of the particular or individual case.

39. Furthermore, the administration of the ecclesiastic power in consistories, classes and synods, doth not at all tend to weaken in anywise, hurt or diminish, the authority of the civil magistrate, much less 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 men’s consciences are more straitly tied unto him. There has been, indeed, fantastical men, who, under pretence and cloak of Christian liberty, would abolish and cast out laws and judgments, 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 evil things and unlawful: but the reformed churches do renounce and detest these dreams, and do most harmoniously and most willingly confess and acknowledge it to be God’s will that the world be governed by laws and policy, and that he himself hath appointed the civil magistrate, and hath delivered to him the sword to the protection and praise of good men, but for punishment and revenge on the evil, that by this bridle, men’s vices and faults may be restrained, whether these are committed against the first or second table.

40. The reformed churches believe also, and openly confess, the power and authority of emperors over their empires, of kings over their kingdoms, 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 own glory, as to the singular profit of mankind: and withal, that by reason of the will of God himself, revealed in his word, we must not only suffer and be content that those do 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 ambassadors and ministers of the most high and good God, being in his stead, and preferred for the good of their subjects, to pour out prayers for them, to pay tributes to them, and in all business of the commonwealth which is not against the word of God, to obey their laws and edicts.

41. The orthodox churches believe also, and do willingly acknowledge, that every lawful 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 God’s 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 ministry, schools also and synods, as likewise to restrain and punish as well atheists, blasphemers, heretics and schismatics, as the violaters of justice and civil peace.

42. Wherefore the opinion of those sectaries of this age is altogether to be disallowed, who, though otherwise insinuating themselves craftily into the magistrate’s favour, do deny unto him the authority and right of restraining heretics and schismatics, and do hold and maintain that such persons, how much soever hurtful and pernicious enemies to true religion and to the church, yet are to be tolerated by the magistrate, if so be he conceive them to be such as no way violate the laws of the commonwealth, and in nowise disturb the civil peace.