101. Next, this debate tendeth also to this end, that the power, as well of ecclesiastical censure as of the civil sword, being in force, the licentiousness of carnal men, who desire that there be too slack ecclesiastical discipline, or none at all, may be bridled, and so men may sin less, and may live more agreeably to the gospel. Another thing here intended is, that errors on both sides being overthrown (as well the error of those who, under a fair pretence of maintaining and defending the rights of magistracy, do leave to the church either no power, or that which is too weak, as the error of others, who, under the veil of a certain suppositious and imaginary Christian liberty, do turn off the yoke of the magistrate) both powers may enjoy their own privileges; add hereto, that both powers being circumscribed with their distinct borders and bounds, and also the one underpropped and strengthened by the help of the other, a holy concord between them may be nourished, and they may mutually and friendly embrace one another.
102. Last of all, seeing there are not wanting some unhappy men, who cease not to pervert the right ways of the Lord, and with all diligence go about to shake off the yoke of the ecclesiastical discipline where now it is about to be introduced, yea, also where it hath been long ago established, and as yet happily remaineth in force, it was necessary to obviate their most wicked purposes; which things being so, let all which hath been said pass, with the good leave and liking of those orthodox churches in which the discipline of excommunication is not as yet in use; neither can any offence easily arise to them from hence, yea (if the best conjecture do not deceive), they cannot but rejoice and [pg 5-038] congratulate at the defence and vindication of this discipline.
103. For those churches do not deny, but acknowledge and teach, that the discipline of excommunication is most agreeable to the word of God, as also that it ought to be restored and exercised; which also, heretofore, the most learned Zachary Ursine, in the declaration of his judgment concerning excommunication, exhibited to Prince Frederick, the third count elector palatine, the title whereof is, Judicium de Disciplina Ecclesiastica et Excommunicatione, &c.
104. For thus he: “In other churches where either no excommunication is in use, or it is not lawfully administered, and nevertheless, without all controversy, it is confessed and openly taught, that it ought justly to be received and be of force in the church.” And a little after: “Lest also your Highness, by this new opinion, do sever yourself and your churches from all other churches, as well those which have not excommunication as those which have it; forasmuch as all of them do unanimously confess, and always confessed, that there is reason why it ought to be in use.”
105. To the same purpose it tendeth which the highly esteemed Philip Melancthon, in his Common Places, chap. Of civil magistrates, doth affirm: “Before (saith he) I warned that civil places and powers are to be distinguished from the adhering confusions which arise from other causes, partly from the malice of the devil, partly from the malice of men, partly from the common infirmity of men, as it cometh to pass in other kinds of life and government ordained of God. No man doubteth that ecclesiastical government is ordained of God, and yet how many and great disorders grow in it from other causes.” Where he mentioneth a church government distinct from the civil, and that jure divino, as a thing uncontroverted.
106. Neither were the wishes of the chief divines of Zurich and Berne wanting for the recalling and restoring of the discipline of excommunication. So Bullinger, upon 1 Cor. v.: “And hitherto (saith he) of the ecclesiastical chastising of wickedness; but here I would have the brethren diligently [pg 5-039] warned, that they watch, and with all diligence take care that this wholesome medicine, thrown out of the true church, by occasion of the Pope's avarice, may be reduced; that is, that scandalous sins be punished; for this is the very end of excommunication, that men's manners may be well ordered, and the saints flourish, the profane being restrained, lest wicked men, by their impudence and impiety, increase and undo all. It is our part, O brethren, with greatest diligence, to take care of those things; for we see that Paul, in this place, doth stir up those that were negligent in this business.”
107. Aretius agreeth hereunto. Problem. Theolog., loc. 33: “Magistrates do not admit the yoke; they are afraid for their honours; they love licentiousness,” &c. “The common people are too dissolute; the greatest part is most corrupt,” &c. “In the meanwhile, I willingly confess that we are not to despair, but the age following will peradventure yield more tractable spirits, more mild hearts than our times have.” See also Lavater agreeing in this, homil. 52, on Nehemiah: “Because the popes of Rome have abused excommunication, for the establishing of their own tyranny, it cometh to pass that almost no just discipline can be any more settled in the church; but unless the wicked be restrained, all things must of necessity run into the worst condition.” See, besides, the opinion of Fabritius upon Psal. cxlix. 6-9, of spiritual corrections, which he groundeth upon that text compared with Matt. xvi. 19; xviii. 18; John xx. 23.
108. It can hardly be doubted or called in question, but besides these, other learned and godly divines of those churches were and are of the same mind herein with those now cited; and, indeed, the very Confession of Faith of the churches of Helvetia, chap. 18, may be an evidence hereof: “But there ought to be, in the meantime, a just discipline amongst ministers, for the doctrine and life of ministers is diligently to be inquired of in synods: those that sin are to be rebuked of the elders, and to be brought again into the way, if they be curable; or to be deposed, and, like wolves, driven away from the flock of the Lord, if they be incurable.” That this manner of synodical censure, namely, of deposing ministers from their office for some great scandal, is used in the republic of Zurich, Lavater is witness, [pg 5-040] in his book of the rites and ordinances of the church of Zurich, chap. 23. Surely they could not be of that mind, that ecclesiastical discipline ought to be exercised upon delinquent ministers only, and not also upon other rotten members of the church.
109. Yea, the Helvetian Confession, in the place now cited, doth so tax the inordinate zeal of the Donatists and Anabaptists (which are so bent upon the rooting out of the tares out of the Lord's field, that they take not heed of the danger of plucking up the wheat) that withal it doth not obscurely commend the ecclesiastical forensical discipline as distinct from the civil power; “And seeing (say they) it is altogether necessary that there be in the church a discipline; and among the ancients, in times past, excommunication hath been usual, and ecclesiastical courts have been among the people of God, among whom this discipline was exercised by prudent and godly men. It belongeth also to ministers, according to the case of the times, the public estate and necessity to moderate this discipline,—where this rule is ever to be held, that all ought to be done to edification, decently, honestly, without tyranny and sedition. The Apostle also witnesseth (2 Cor. xiii.), that to himself was given of God a power unto edification, and not unto destruction.”
110. And, now, what resteth but that God be entreated with continual and ardent prayers, both that he would put into the hearts of all magistrates, zeal and care to cherish, defend, and guard the ecclesiastical [pg 5-041] discipline, together with the rest of Christ's ordinances, and to stop their ears against the importunate suits of whatsoever claw-backs who would stir them up against the church; and that, also, all governors and rulers of churches, being everywhere furnished and helped with the strength of the Holy Spirit, may diligently and faithfully execute this part also of their function, as it becometh the trusty servants of Christ, who study to please their own Lord and Master more than men.