The Works of Mr. George Gillespie Part 39

88. If any man shall prosecute the argument, and say that yet no remedy is here showed which may be applied to the injustice or error of a national synod, surely he stumbleth against the same stone, seeing he weigheth not the matter with an equal balance, for the same may, in like sort, fall back and be cast upon parliaments, or any supreme senate of a commonwealth, for who seeth not the judgment of the supreme civil senate to be nothing more infallible, yea, also, in matters of faith and ecclesiastical discipline, more apt and p.r.o.ne to error (as being less accustomed to sacred studies) than the judgment of the national synod?

What medicines then, or what sovereign plasters shall be had, which may be fit for the curing and healing of the errors and miscarriages of the supreme magistrates and senate? The very like, and beside all this, other and more effectual medicines by which the errors of national synods may be healed, are possible to be had.

89. There wanteth not a divine medicine and sovereign balm in Gilead, for although the popish opinion of the infallibility of counsels be worthily rejected and exploded, yet it is not in vain that Christ hath promised he shall be present with an a.s.sembly which indeed and in truth meeteth in his name with such an a.s.sembly verily he useth to be present, by a spiritual aid and a.s.sistance 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 afterthoughts of one and the same synod are the wiser and the better.

90. Furthermore, the line of ecclesiastical subordination is longer and further stretched than the line of civil subordination; for a national synod must be subordinate and subject to an universal synod in the manner aforesaid, whereas yet there is no oec.u.menical parliament or general civil court acknowledged, unto which the supreme civil senate in this or that nation should be subject. Finally, neither is the church altogether dest.i.tute of nearer remedies whether an universal council may be had or not.

91. For the national synod ought to declare, and that with greatest reverence, to the magistrate, the grounds of their sentence, and the reasons of their proceedings, when he demandeth or inquireth into the same, and desireth to be satisfied; but if the magistrate nevertheless do dissent, or cannot, by contrary reasons (which may be brought, if he please), move the synod to alter their judgment, yet may he require and procure that the matter be again debated and canva.s.sed in another national synod, and so the reasons of both sides being thoroughly weighed, may be lawfully determined in an ecclesiastical way.

92. But as there is much indeed to be given to the demand of the magistrate, so is there here a twofold caution to be used, for, first, notwithstanding of a future revision, it is necessary that the former sentence of the synod, whether concerning the administration of ecclesiastical discipline, or against any heresy, be forthwith put in execution, lest by lingering, and making of delays, 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 signs and seals of the covenant of grace to dogs and swine, that is, to unclean persons, wallowing in the mire of unG.o.dliness; and lest subtile men abuse such interims or intervals, so as that ecclesiastical discipline altogether decay, and the very decrees of synods be accounted as cobwebs, which none feareth to break down.

93. Next it may be granted that the matter may be put under a further examination, yet upon condition, that when it is come to the revision of the former sentence, regard may be had of the weaker which are found willing to be taught, though they doubt; but that unto the wicked and contentious tempters, which do mainly strive to oppress our liberty which we have in Christ, and to bring us into bondage, we do not for a moment give place by subjecting ourselves; for what else seek they or wait for, than that, under the pretence of a revising and of new debate, they cast in lets and impediments ever and anon, and that by cunning lyings in wait they may betray the liberty of the church, and in process of time may, by open violence, more forcibly break 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 ecclesiastical discipline, when not only he withdraweth nothing from it, and maketh no impediment to it, but also affordeth special furtherance and help to it, according to the prophecy, Isa. xlix. 23, "And kings shall be thy nursing-fathers, and their queens thy nursing-mothers."

95. For Christian magistrates and princes, embracing Christ, and sincerely giving their names to him, do not only serve him as men, but also use their office to his glory and the good of the church; they defend, stand for, and take care to propagate the true faith and G.o.dliness,-they afford places of habitation to the church, and furnish necessary helps and supports,-turn away injuries done to it,-restrain false religion,-and cherish, underprop, and defend the rights and liberties of the church: so far they are from diminis.h.i.+ng, 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, than under the infidel or heathen.

96. Wherefore seeing these nursing-fathers, favourers, and defenders, can do nothing against the truth, but for the truth, nor have any right against the gospel, but for the gospel; and their power, in respect of the church whereof they bear the care, being not privative or destructive, but c.u.mulative and auxiliary, thereby it is sufficiently clear that they ought to cherish, and by their authority ought to establish the ecclesiastical discipline; but yet not with implicit faith, or blind obedience; for the reformed churches do not deny to any of the faithful, much less to the magistrate, the judgment of Christian prudence and discretion concerning those things which are decreed or determined by the church.

97. Therefore, as to each member of the church respectively, so unto the magistrate belongeth the judgment of such things, both to apprehend and to judge of them; for although the magistrate is not ordained and preferred of G.o.d, that he should be a judge of matters and causes spiritual, of which there is controversy in the church, yet is he questionless judge of his own civil act about spiritual things; namely, of defending them in his own dominions, and of approving or tolerating the same; and if, in this business, he judge and determine according to the wisdom of the flesh, and not according to the wisdom which is from above, he is to render an account thereof before the supreme tribunal.

98. However, the ecclesiastical discipline, according as it is ordained by Christ, whether it be established and ratified by civil authority or not, ought to be retained and exercised in the society of the faithful (as long as it is free and safe for them to come together in holy a.s.semblies), for the want of civil authority is unto the church like a ceasing gain, but not like damage or loss ensuing; as it superaddeth nothing more, so it takes nothing away.

99. If it further happen (which G.o.d forbid) that the magistrate do so far abuse his authority, that he doth straitly forbid what Christ hath ordained, yet the constant and faithful servants of Christ will resolve and determine with themselves, that any extremities are rather to be undergone than that they should obey such things, and that we ought to obey G.o.d rather than men; yea, they will not leave off to perform all the parts of their office, being ready in the meantime to render a reason of their practice to every one that demandeth it, but specially unto the magistrate (as was said before).

100. These things are not to that end and purpose proposed, that these functions should be opposed one against another, in a hostile posture, or in terms of enmity, than which nothing is more hurtful to the church and commonwealth, nothing more execrable to them who are truly and sincerely zealous for the house of G.o.d (for they have not so learned Christ); but the aim is, first, and above all, that unto the King of kings and Lord of lords, Jesus Christ, the only monarch of the church, his own prerogative royal (of which also himself in the world was accused, and for his witnessing a good confession thereof before Pontius Pilate, was unjustly condemned to death) may be fully maintained and defended.

101. Next, this debate 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 circ.u.mscribed 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 pa.s.s, 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 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 G.o.d, 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 t.i.tle 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 pa.s.s in other kinds of life and government ordained of G.o.d. No man doubteth that ecclesiastical government is ordained of G.o.d, 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 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 establis.h.i.+ng of their own tyranny, it cometh to pa.s.s 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 G.o.dly 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, 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 G.o.d, among whom this discipline was exercised by prudent and G.o.dly 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 G.o.d a power unto edification, and not unto destruction."

110. And, now, what resteth but that G.o.d 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 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.

111. Finally, All those who are more averse from ecclesiastical discipline, or ill-affected against it, are to be admonished and entreated, through our Lord Jesus Christ, that they be no longer entangled and inveigled with carnal prejudice, to give place in this thing to human affections, and to measure by their own corrupt reason spiritual discipline, but that they do seriously think with themselves, and consider in their minds, how much better it were that the l.u.s.ts of the flesh were, as with a bridle, tamed; and that the repentance, amendment, and gaining of vicious men unto salvation may be sought, than that sinners be left to their own disposition, and be permitted to follow their own l.u.s.ts without controlment, and by their evil example to draw others headlong into ruin with themselves; and seeing either the keys of discipline must take no rust, or the manners of Christians will certainly contract much rust: what is here to be chosen, and what is to be shunned, let the wise and G.o.dly, who alone take to heart the safety of the church, judge.

THE END.

A SERMON PREACHED BEFORE THE HONOURABLE HOUSE OF COMMONS AT THEIR LATE SOLEMN FAST

A

SERMON

PREACHED BEFORE

THE HONOURABLE HOUSE OF COMMONS

AT THEIR LATE SOLEMN FAST,

WEDNESDAY, MARCH 27, 1644.

BY GEORGE GILLESPIE,

MINISTER AT EDINBURGH, 1642.

"When the Lord shall build up Zion, he shall appear in his glory"-Psal.

cii. 16.

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.

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

1844.

PREFACE TO THE READER.

Divine providence hath made it my lot, and a calling hath induced me (who am less than the least of all the servants of Christ) to appear among others in this cloud of public witnesses. The scope of the sermon is to endeavour the removal of the obstructions, both of _humiliation_ and _reformation_; two things which ought to lie very much in our thoughts at this time. Concerning both I shall preface but little. _Reformation_ hath many unfriends, some upon _the right hand_, and some upon _the left_; while others cry up that _detestable indifferency_ or _neutrality_, abjured in our solemn covenant, insomuch that Gamaliel (Acts v. 38, 39) and Gallio (Acts xviii. 14-17), men who regarded alike the Jewish and the Christian religion, are highly commended, as "examples for all Christians,"(1361) and as men walking by the rules not only of policy, but of "reason and religion." Now, let all those that are either against us or not with us do what they can, the right hand of the most High shall perfect the glorious begun reformation. Can all the world keep down "the Sun of Righteousness" from rising? or, being risen, can they spread a vail over it? And though they dig deep to hide their counsels, is not this a time of G.o.d's overreaching and befooling all plotting wits? They have conceived iniquity, and they shall bring forth vanity: "They have sown the wind, and they shall reap the whirlwind" (Hos. viii. 7). Wherefore we "will wait upon the Lord, that hideth his face from the house of Jacob, and will look for him" (Isa. viii. 17); and "though he slay us, yet will we trust in him" (Job xiii. 15). The Lord hath commanded to proclaim, and to say "to the daughter of Zion, Behold, thy salvation cometh" (Isa. lxii.

11); "Rejoice ye with Jerusalem, all ye that mourn for her" (Isa. lxvi.