Milton

¶1Ecclesiæ particularis commune vinculum est DISCIPLINA ECCLESIASTICA.

¶2Ea est ecclesiæ consensio ad vitam ex doctrina Christiana recte instituendam, omniaque in cœtibus decenter atque ordine facienda. Rom. xii. a v. 4. ad finem capitis. Eph. iv. 1, 2, 3. precor vos ego vinctus in Domino, ut ambuletis sicuti convenit vocationi qua vocati estis, cum omni animi submissione et lenitate, cum iræ cohibitione, sustinentes alii alios per charitatem, studentes conservare unitatem Spiritus per connexum pacis. Col. iii. 16. sermo Christi inhabitet in vobis copiose cum omni sapientia, docendo et commonefaciendo vos mutuo psalmis et hymnis et cantionibus spiritualibus, cum gratia canendo in vestro corde Domino. 1 Thess. iv. 18. consolamini alii alios istis sermonibus. Heb. iii. 13. exhortamini alii alios quotidie, quoad appellatur dies hodiernus. et x. 24. observemus alii alios, ut nos acuamus ad charitatem et bona opera. 1 Cor. xi. 17, 18. ut vos non laudem, quod videlicet non cum emolumento, sed cum detrimento convenitis: primum enim, cum convenitis in ecclesia, audio dissidia inter vos esse—. 1 Cor. xiv. 40. omnia decenter et ordine fiant. Col. ii. 5. etsi enim corpore absum, spiritu tamen sum vobiscum, gaudens, et cernens vestrum ordinem et soliditatem vestræ in Christum fidei.

¶3In ecclesiis particularibus constituendis prudenter et pie solennis renovatio fœderis fieri solet; quemadmodum et in reformatione ecclesiæ antiquæ sæpe fieri solebat. Deut. xxix. 1. hæc sunt verba fœderis quod præcepit Jehova Mosi ut pangeret cum filiis Israelis in terra Moabitarum, p. 367præter fœdus illud quod pepigerat cum illis in Chorebo. Sic sub Asa, Ezra, Nehemia et aliis.

¶4Necnon ut quisque se particulari ecclesiæ adjungit, quasi inito fœdere spondere Deo et ecclesiæ solenniter debebit, se, quantum in se est, omnia illa præstiturum et erga Deum et erga ecclesiam, quæ et ad sui et ad fratrum ædificationem pertinent. Et hoc proprie in baptismo fieri debuerat, quæ est cujusque, non infantis, sed adulti introductio in ecclesiam.

¶5Et quia fere fit, ut plerique sedem ac domicilium sæpe mutent, idcirco toties iteranda hæc sponsio erit, quoties quis ab una particulari ecclesia in alteram se transfert; nisi erit ab alia ecclesia orthodoxa testimonio amplissimo commendatus: neque enim aliud videtur posse satis disciplinam stabilire, ne sensim diffluat et dissolvatur.

¶6Mos cœtuum habendorum non ex hodierna consuetudine retinendus, sed ex apostolorum institutis restituendus est; ubi non unus, isque mercede conductus, jus omne verba faciendi e superiore loco solus occupabat, sed unusquisque fidelium, pro donis sibi concessis, vices obtinebat suas loquendi, prophetandi, docendi, hortandi, et infirmissimus quisque interrogandi et consulendi seniores et doctiores. 1 Cor. xiv. 26, &c. quoties convenitis, quisque vestrum—.

¶7Quem morem ab Judaica synagoga imitati apostoli, in ecclesiis retinuerunt. Luc. ii. 46. audientem eos, et eos interrogantem. et iv. 16. surrexit ut legeret—. et alibi quoties in synagoga vel etiam in templo Christus docuisse perhibetur: Matt. xxvi. 55. Joan. vii. 14. facta enim est Christo ista potestas ab Judæis non ut Christo, sed ut cuilibet donis prædito: sicuti et apostolis: Act. xiii. 5. annuntiarunt sermonem Dei in synagogis Judæorum—. et v. 15. post lectionem legis et prophetarum miserunt præfecti synagogæ ad eos, dicentes, Viri fratres, si quis est in vobis sermo exhortationis ad populum, dicite: etenim præfecti synagogæ constituti sunt, qui omnia moderarentur: Marc. v. 22. unus ex archisynagogis. Luc. viii. 41. p. 368præfectus synagogæ. et xiii. 14. archisynagogus indignans, quod—. Act. xiii. 15. ut supra, et alibi.

¶8Mulieres autem tacere in ecclesia jubentur. 1 Cor. xiv. 34, 35. mulieres vestræ in conventibus sileant; nec enim permissum est iis ut loquantur, sed ut subditæ sint, sicut et lex dicit: (nempe Gen. iii. 16.) quod si quid discere volunt, domi suos viros interrogent; nam turpe est mulieribus in ecclesia loqui. 1 Tim. ii. 11, 12. mulier cum silentio discito, cum omni submissione: mulieri vero docere non permitto, neque auctoritatem usurpare in virum, sed ut sit in silentio.

¶9Administratio disciplinæ potestas clavium dicitur; quæ non Petro soli, aut sub eo nomine cuivis pastori mandatur, sed omni ecclesiæ particulari, membrorum quamvis paucorum. Matt. xvi. 19. tibi dabo claves regni cœlorum; et quicquid ligaveris in terra, erit ligatum in cœlis, cum cap. xviii. 17, 18, 19, 20. dic ecclesiæ—: amen dico vobis, quæcunque ligaveritis in terra, erunt ligata in cœlo; et quæcunque solveritis in terra, erunt soluta in cœlis: rursum dico vobis, si duo ex vobis consenserint in terra de omni re quam petierint, fiet iis a Patre meo qui in cœlis est: ubi enim sunt duo vel tres congregati in nomine meo, illic sum in medio eorum. Joan. xx. 22, 23. quum hoc dixisset, inhalavit et dixit iis, Accipite Spiritum Sanctum: si quorum remiseritis peccata, remittuntur iis; si quorum retinueritis, retenta sunt. 1 Cor. v. 4. vobis et meo spiritu. et 2 Cor. ii. 7, 8. vos condonetis—: quapropter precor vos ut ratam faciatis in illum charitatem. Apoc. iii. 7, 8. hæc dicit sanctus et verax ille, qui habet clavem Davidis; qui aperit, et nemo claudit; et claudit, et nemo aperit: ecce posui in tuo conspectu ostium apertum, nec quisquam potest illud claudere.

¶10Versatur autem disciplinæ administratio, 1m. in suscipiendis leniterque tractandis infirmis aut lapsis. Rom. xiv. 1. eum qui fide est infirmus assumite; non tamen ad altercationes disputationum. Gal. vi. 1. fratres, etiamsi præoccupatus fuerit homo in aliqua offensa, vos spirituales reconcinnate hujusmodi hominem cum spiritu lenitatis; considerans unusquisque temetipsum, ne et tu tenteris. Matt. ix. 16. nullus indit panniculum novum p. 369in vestimentum vetus: illud enim ipsius supplementum tollit aliquid ex illo vestimento, et fit pejor fissura. Joan. xvi. 12. adhuc multa habeo quæ vobis dicam, sed nunc non potestis portare. 1 Thess. v. 14. consolamini eos qui pusillo animo sunt, sublevate infirmos. Judæ 22, 23. alios quidem habito delectu commiseramini—. Eorum causa facta sunt ab apostolis decreta illa temporaria, Act. xv. et Paulus Timotheum circumcidit, Act. xvi. 3. et purificavit se in templo, cap. xxi. 26.

¶11Tum in componendis fratrum dissidiis. Matt. xviii. 17. quod si neglexerit te audire, dic ecclesiæ.

¶12In iis qui gravius offendunt monendis vel palam reprehendendis. 1 Tim. v. 20. eos qui peccant, in conspectu omnium argue—. Tit. iii. 10. hæreticum hominem post unam et alteram admonitionem admittere recusa. 1 Cor. iv. 21. cum virga veniam ad vos, an cum charitate, et spiritu lenitatis? et 2 Cor. ii. 6. sufficit istiusmodi homini ista increpatio a pluribus illis profecta. 1 Thess. v. 14. admonete inordinatos. 1 Tim. v. 1, &c. seniorem ne increpato—. 3 Joan. 10. si venero, memoriam renovabo ipsius facinorum quæ facit—.

¶13In immorigeris a communione segregandis. Rom. xvi. 17. precor vos, fratres, ut observetis dissidiorum et offendiculorum auctores contra doctrinam quam vos didicistis, et declinetis ab eis. 1 Cor. v. 11. cum ejusmodi ne comeditote. 2 Thess. iii. 6. denuntiamus vobis, fratres, in nomine Domini nostri Jesu Christi, ut subducatis vos ab omni fratre qui inordinate ambulat, et non ex tradita doctrina quam accepit a nobis. et v. 14. si quis non auscultat nostro per epistolam sermoni, hunc notate, et ne commercium habete cum eo, ut erubescat. 2 Joan. 10, 11. si quis venit ad vos, et hanc doctrinam non adfert, ne recipite eum domum, nec ave ei dicite: qui enim dicit ei ave, communicat operibus ejus malis. Apoc. ii. 14. sed habeo adversum te pauca, quod habeas istic qui teneant doctrinam Balaam—.

¶14Vel etiam ejiciendis; ad conservationem tamen eorum si resipiscant, non ad interitum: et more quidem synagogæ, Joan. ix. 22, 34. et xii. 42. p. 370Matt. xviii. 17. quod si ecclesiam audire neglexerit, sit tibi velut qui est ethnicus et publicanus. 1 Cor. v. 5. hujusmodi homo tradatur Satanæ, (id est, rursus mundo, qui extra ecclesiam cum sit, Satanæ regnum est) ad exitium carnis, ut spiritus salvus sit die illo Domini Jesu. 2 Cor. ii. 7, 8. ut e contrario potius vos condonetis, eumque consolemini, ne quo modo redundante tristitia absorbeatur vir ejusmodi—. et xiii. 10. propterea hæc absens scribo, ne præsens præcisa severitate utar, ex auctoritate quam dedit mihi Dominus ad ædificationem, ac non ad destructionem. 2 Thess. iii. 15. neque ut inimicum ducite, sed admonete ut fratrem. 1 Tim. i. 20. quos tradidi Satanæ, ut castigati discant non blasphemare. Apoc. ii. 2. novi patientiam, et quod non possis ferre malos.

¶15Sunt tamen qui insanabiles merito habentur. 1 Cor. xvi. 22. si quis non amat Dominum Jesum Christum, esto anathema, maran-atha: qua voce ad judicium terribile venientis Domini reus insanabilis rejicitur. 1 Joan. v. 16. est peccatum ad mortem; non pro illo dico ut roget.

¶16Inter potestatem civilem et ecclesiasticam hæc intersunt: 1m. in ditione civili est quivis homo; in causis nimirum civilibus: Rom. xiii. 1. omnis anima potestatibus sublimioribus subjecta esto: in ditione ecclesiastica tantum ecclesiæ membra; idque in causis tantummodo ad religionem spectantibus, pœnisque duntaxat ecclesiasticis, id est, duntaxat internis: Matt. xviii. 15, 16. si peccaverit in te frater tuus, dic ecclesiæ—: si ecclesiam—, sit tibi velut qui est ethnicus et publicanus. Joan. viii. 11. nec ego te condemno. 1 Cor. v. 11, 12, 13. nunc scripsi vobis ne commisceamini—: siquis frater nominatus sit scortator—; cum ejusmodi ne comeditote: quid enim mea interest de extraneis judicare—? 2do. in illa ditione sunt corpus et facultates externæ tantum; in hac facultates duntaxat animi, et in hac quidem sola: Luc. xii. 14. quis me vobis judicem aut partitorem præfecit? Act. v. 4. nonne si servasses—? 1 Cor. vi. 4. itaque si judicia habeatis de iis quæ ad hujus vitæ usum pertinent, eos qui nullo loco habentur in ecclesia, eos, inquam, in subselliis collocate. et 2 Cor. x. 3, 4. in carne ambulantes, non secundum carnem militamus: arma enim militiæ nostræ non carnalia sunt—. Jacob. iv. 12. unus est legislator qui potest servare p. 371et perdere: tu quis es qui damnas alium? immo hortatur nos apostolus ne quid in religione imperari nobis ab hominibus sinamus; 1 Cor. vii. 23. pretio empti estis; ne fiatis servi hominum. 3tio. in illa resipiscentibus etiam pœna irrogatur; in hac resipiscentibus quibuscunque gratia conceditur; Joan. viii. 7. quum perseverarent eum interrogare, dixit ad eos, qui vestrum immunis est—.

¶17Potestas ecclesiæ contra disciplinæ contemptores permagna et potentissima est. 2 Cor. x. 4, &c. arma militiæ nostræ non carnalia sunt, sed divinitus valida ad destructionem munitionum, ratiocinationes evertendo, omnemque sublimitatem quæ sese extollit adversus cognitionem Dei, et in captivitatem redigendo omnem cogitationem ad obediendum Christo, et paratum habendo quo ulciscamur omnem inobedientiam.

¶18Derogant itaque multum potestati ecclesiæ atque diffidunt, qui vi et armis magistratuum opus esse ad regendas ecclesias putant.

¶1The bond by which a particular church is held together, is its DISCIPLINE.¹

¶2CHURCH DISCIPLINE consists in a mutual agreement among the members of the church to fashion their lives according to Christian doctrine, and to regulate every thing in their public meetings decently and with order. Rom. xii. 4. to the end of the chapter. Eph. iv. 1—3. I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace. Col. iii. 16. let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts unto the Lord. 1 Thess. iv. 18. comfort one another with these words. Heb. iii. 13. exhort one another daily, while it is called to-day, lest any of you be hardened through the deceitfulness of sin. x. 24. let us consider one another to provoke unto love and to good works. 1 Cor. xi. 17, 18. I praise you not, that ye come together not for the better, but for the worse; for first of all, when ye come together in the church, I hear that p. 498there be divisions among you. xiv. 40. let all things be done decently and in order. Col. ii. 5. though I be absent in the flesh, yet am I with you in the spirit, joying, and beholding your order, and the stedfastness of your faith in Christ.

¶3It is a prudent as well as a pious custom, to solemnize the formation or re-establishment of a particular church by a public renewal of the covenant; as was frequently done in the reformations of the Jewish church; Deut. xxix. 1. these are the words of the covenant which Jehovah commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which he made with them in Horeb. The same took place under Asa, Ezra, Nehemiah, and others.

¶4–5So also, when an individual unites himself to a particular church, it is requisite that he should enter into a solemn covenant with God and the church, to conduct himself in all respects, both towards the one and the other, so as to promote his own edification and that of his brethren. This covenant ought properly to take place in baptism, as being the rite appointed for the admission of all persons (that is, of all adults) into the church. Seeing also that most men are liable to a frequent change of residence, it will be necessary that this promise should be repeated so often as they pass from one particular church to another, unless they are provided with the most satisfactory testimonials from some other orthodox church; this being apparently the only means by which discipline can be adequately maintained, or prevented from sinking into gradual decline and dissolution.

¶6The custom of holding assemblies is to be maintained, not after the present mode, but according to the apostolical institution, which did not ordain that an individual, and he a stipendiary, should have the sole right of speaking from a higher place, but that each believer in turn should be authorized to speak, or prophesy, or teach, or exhort, according to his gifts; insomuch that even the weakest among the brethren had the privilege of asking questions, and consulting the elders and p. 499more experienced members of the congregation. 1 Cor. xiv. 26, &c. when ye come together, every one of you, &c.

¶7This custom was derived by the apostles from the synagogue, and transferred by them to the churches. Luke ii. 46. hearing them, and asking them questions.² iv. 16. he stood up for to read. Compare also other places where Christ is related to have taught in the synagogue, and even in the temple, Matt. xxvi. 55. John vii. 14. a permission which was granted to him not as Christ, but simply as a gifted individual, in the same manner as it was afterwards granted to the apostles, Acts xiii. 5. they preached the word of God in the synagogues of the Jews. v. 15. after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on. These rulers of the synagogue were persons appointed to see that all things were done in order. Mark v. 22. one of the rulers of the synagogue. Luke viii. 41. a ruler of the synagogue. xiii. 14. the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day. Acts xiii. 15. as above, &c.

¶8Women, however, are enjoined to keep silence in the church. 1 Cor. xiv. 34, 35. let your women keep silence in the churches, for it is not permitted unto them to speak, but they are commanded to be under obedience, as saith the law (Gen. iii. 16.); and if they will learn anything, let them ask their husbands at home; for it is a shame for women to speak in the church. 1 Tim. ii. 11, 12. let the woman learn in silence in all subjection: but I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.³

¶9p. 500The administration of discipline is called the power of the keys;⁴ a power not committed to Peter and his successors exclusively, or to any individual pastor specifically, but to the whole particular church collectively, of whatever number of members composed. Matt. xvi. 19. I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth, shall be bound in heaven, compared with xviii. 17—20. tell it unto the church.....verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven: again, I say unto you, that if two of you shall agree on earth, as touching anything that they shall ask, it shall be done for them of my Father which is in heaven: for where two or three are gathered together in my name, there am I in the midst of them. John xx. 22, 23. when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. 1 Cor. v. 4. when ye are gathered together, and my spirit. 2 Cor. ii. 7, 8. ye ought rather to forgive him......wherefore I beseech you that ye would confirm your love toward him. Rev. iii. 7, 8. these things saith he that is holy, he that is p. 501true, he that hath the key of David, he that openeth and no man shutteth; and shutteth, and no man openeth......behold, I have set before thee an open door, and no man can shut it.

¶10The administration of discipline consists, first, in receiving and treating with gentleness the weak or lapsed members of the church. Rom. xiv. 1. him that is weak in the faith receive ye, but not to doubtful disputations. Gal. vi. 1. brethren, if a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness, considering thyself, lest thou also be tempted. Matt. ix. 16. no man putteth a piece of new cloth unto an old garment; for that which is put in to fill it up taketh from the garment, and the rent is made worse. John xvi. 12. I have yet many things to say unto you, but ye cannot bear them now. 1 Thess. v. 14. comfort the feeble-minded, support the weak. Jude 22, 23. of some have compassion, making a difference. It was for the sake of such that those temporary decrees were made, Acts xv. For similar reasons Paul circumcised Timothy, xvi. 3. and purified himself in the temple, xxi. 26.

¶11Secondly, in composing differences between the brethren, Matt. xviii. 17. if he shall neglect to hear them, tell it to the church.

¶12Thirdly, in admonishing or openly rebuking grievous offenders. 1 Tim. v. 20. them that sin rebuke before all. Tit. iii. 10. a man that is an heretic, after the first and second admonition reject. 1 Cor. iv. 21. shall I come unto you with a rod, or in love, and in the spirit of meekness? 2 Cor. ii. 6. sufficient to such a man is this punishment, which was inflicted of many. 1 Thess. v. 14. warn them that are unruly. 1 Tim. v. 1. rebuke not an elder. 3 John 10. if I come, I will remember his deeds which he doeth.

¶13Fourthly, in separating the disobedient from the communion of the church. Rom. xvi. 17. I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned, and p. 502avoid them. 1 Cor. v. 11. with such an one no not to eat. 2 Thess. iii. 6. we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. v. 14. if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. 2 John 10, 11. if there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed; for he that biddeth him God speed, is partaker of his evil deeds. Rev. ii. 14. I have a few things against thee, because thou hast there them that hold the doctrine of Balaam.

¶14Or even, lastly, in ejecting them from the church;⁵ not however for their destruction, but rather for their preservation, if so they may be induced to repent; as was done in the ancient synagogue, John ix. 22, 34. xii. 42. Matt. xviii. 17. if he neglect to hear the church, let him be unto thee as an heathen man and a publican. 1 Cor. v. 5. deliver such an one unto Satan (that is, give him over again to the world, which, as being out of the pale of the church, is the kingdom of Satan) for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. 2 Cor. ii. 7, 8. so that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such an one should be swallowed up with overmuch sorrow. xiii. 10. therefore I write these things, being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction. 2 Thess. iii. 15. yet count him not as an enemy, but admonish him as a brother. 1 Tim. i. 20. whom I have delivered unto Satan, that they may learn not to blaspheme. Rev. ii. 2. I know thy patience, and how thou canst not bear them that are evil.

¶15p. 503There are some, however, who may justly be considered irrecoverable. 1 Cor. xvi. 22. if any man love not the Lord Jesus Christ, let him be Anathema, Maran-atha; by which form of words an incurable sinner is abandoned to the dreadful judgement of the Lord at his final advent. 1 John v. 16. there is a sin unto death; I do not say that he shall pray for it.

¶16The civil power differs from the ecclesiastical in the following respects. First, every man is subject to the civil power; that is to say, in matters properly civil. Rom. xiii. 1. let every soul be subject unto the higher powers. On the contrary, none but the members of the church are subject to ecclesiastical power, and that only in religious matters, with a liability to ecclesiastical punishment alone, that is, to punishment inflicted by their own body: Matt. xviii. 15, 16. if thy brother shall trespass against thee ...... tell it unto the church; if he neglect to hear the church, let him be unto thee as an heathen man and a publican. John viii. 11. neither do I condemn thee. 1 Cor. v. 11—13. now I have written unto you not to keep company, if any man that is called a brother be a fornicator .... with such an one no not to eat: for what have I to do to judge also them that are without? Secondly, the civil power has dominion only over the body and external faculties of man; the ecclesiastical is exercised exclusively on the faculties of the mind, which acknowledge no other jurisdiction.⁶ Luke xii. 14. who made me a judge or a divider over you? Acts v. 4. whiles it remained, was it not thine own? 1 Cor. vi. 4. if then ye have judgements of things p. 504pertaining to this life, set them to judge who are least esteemed in the church. 2 Cor. x. 3, 4. though we walk in the flesh, we do not war after the flesh; for the weapons of our warfare are not carnal—. James iv. 12. there is one lawgiver who is able to save and to destroy: who art thou that judgest another? Nay, we are expressly enjoined not to suffer ourselves to be governed by the commandments of men in matters of religion. 1 Cor. vii. 23. ye are bought with a price; be not ye the servants of men. Thirdly, the civil power punishes even such as confess their faults; the ecclesiastical, on the contrary, pardons all who are penitent. John viii. 7. when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her.

¶17The power of the church against those who despise her discipline is exceedingly great and extensive. 2 Cor. x. 4, &c. the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; and having in a readiness to revenge all disobedience.

¶18It is therefore highly derogatory to the power of the church, as well as an utter want of faith, to suppose that her government cannot be properly administered without the intervention of the civil magistrate.