THE Tabernacle OF GOD with MEN OR The Visible Church Reformed A Discourse of the Matter and Discipline of the Visible Church tending to REFORMATION By Richard Resbury Minister of the Word in Oundle in Northamptonshire London Printed in the yeare 1649. The Preface to the Reader Reader THere are many interests in this active age contended for the Soveraign interest the Kings Prerogative the State interest the Priviledges of Parliament the popular interest the Subjects Liberty there is one above all these to be heeded the interest of the Church as more excellent those civil this spiritual those the interests of men as men in their severall stations this the interest of the Saints as Saints those making for a politicall this for a spirituall those for a momentany this for eternall happinesse this the interest of Christ himselfe who is head of his Church aswell according to her visible and ministeriall as her invisible and saving state and therfore he alone it is who appoints her officers administrations lawes priviledges liberties in the grand charter of his word none of which may the highest upon earth without crimen laesae Majestatis attempt against the Crown of Christ to violate Neither is this onely excellent above the rest but most advantageous to them It is not onely the piety but the true policy of Kings Parliaments and people to give due heed to the setling of this which setled truly settles all theirs surely and beautifully Be wise now therefore O ye Kings be instructed yee Judges of the earth Kisse the Son Nay the obtaining of the kingdome of Christ in the world in all its claims shall renew the face of the whole Creation and make a new heaven and a new earth It hath been my endeavour in the integrity of my heart so far as I have obtained mercy to discern that deceitful piece to enquire into the true state and order of the visible Church of Christ and if I may to bring something if but a little Goats haire towards the setting up of the Sanctuary One thing I have labour'd I hope not unuseful to bring down the enquiry particularly to our condition in this Nation that we might distinctly consider what after so many engagements to the Lord by his great works for us by our solemn Covenant with him lies upon us to practise No more Only I have if thou beest faithfull thy prayers if ingenuous thine indulgence where thou shalt finde slips Thine in the service of the Gospel RIC. RESBURY The Heads of this ensuing Discourse are these eight Propositions or Instructions following I. THe true matter of the visible Church is visible Saints onely II. Discipline is an Ordinance of Christ for ordering the visible Church in her several Congregations III. To the people of the Church it belongs by Divine right to chuse their officers IV. Christ hath committed the power of Discipline not to the Officers alone but to the Church that is to the Officers with the brotherhood V. There is a Church-power formally distinct from the Civil VI. That Bishops in office above Presbyters are no Church officers of divine institution it is pleaded by Jerome from Scripture and the highest Gospel-antiquity VII To a particular Congregation of visible Saints furnished with Officers it belongs to exercise all parts of Discipline within it selfe VIII To a Congregation of visible Saints not yet possest of Officers it belongs to possesse themselves of them The Tabernacle of God with Men. OR The Visible Church Reformed CHAP. I. The first Instruction The true Matter of the Visible Church is visible Saints onely BY visible Saints we understand with Bucer those in whose conversation the necessary Signes of regeneration appear For clearing this 1. We do not mean that the regeneration of the Person can be certainly concluded from such a conversation as we here require because the heart within may not be answerable therefore an hypocrite not discerned may be the true matter of the visible Church 2. But our meaning is that the conversation must be such as if the heart be answerable it is certaine the Person is regenerate To cleare this further by instance Not only such as are commonly granted scandalous are here shut out in whose conversation as sin reignes so in their heart for ought that may appeare at the least but such also as we commonly call meerly civill honest men because though their hearts be answerable to their conversation yer are they strangers to regeneration the Proposition thus cleared we come to Arguments to confirme it 1. To be visibly of the Church is to be visibly Abrahams seed to be visibly Abrahams seed is to be visibly of his faith and to be visibly Christ's Gal. 3.29 Abrahams flesh was to the Jewes the visible bond of the Covenant but to the Proselytes and to the Gentile Churches not his flesh but his faith 2. To be visibly of the Church is to be such in the sight of men as they are in the sight of God who shall indeed be saved and therefore visibly beleevers and holy the people of all the promises of all the Priviledges of the Gospel therefore a justified a sanctified people a people adopted a people of Communion with God and Christ a people of new obedience a spirituall people c. 3. To be the visible Church of God is to be visibly his Temple visibly an habitation for himselfe by his spirit Ephes 2.21 22. but such are only they who are visibly regenerate The Temple was built of old of polisht stones and costly timber it received only the clean the visible Church now is his visible Temple made up of lively stones into a spirituall house 1 Pet. 2.5 to abide apart from the unclean that the presence of God may fill this Temple of his 2 Cor. 6.16 17. 4. From the end of the visible Church which is that God might have an holy people separate from the world enjoying all Ordinances performing in severall Congregations all solemn worship to him glorifying his name by the light of good works c. but only such as are visibly regenerate are in any measure fitted for these ends wicked men quite contrarily affected therefore as he is in no wise to be owned for a Minister of the Church who is no way fitted for the ends of the ministery but is manifestly contrary thereto so neither are they to be owned for members of the Church who are qualified contrary to the ends of Church-Communion 5. From Scripture-patterne who were they that were received by the Baptist and by the Apostles Such as being wrought upon by the word preacht to an holy Profession forsaking false religions confessing their sins professing their faith and repentance desired to be solemnly received and that when the Profession of Christian Religion exposed to great temptations in the world 1. For the Baptist Mat. 3.6 it is a mean conceit at the best to think such a Confession then served the turne as was palpably a
and Christ himselfe are mocked From this discourse of Discipline besides the nature of it appears 1. The weight of it binding to wrath or loosing from it retaining or remitting sins opening the kingdome of heaven to the penitent or shutting it against the impenitent casting out of the commonion of the faithfull cutting off from the body of Christ delivering over to Satan or readmission into the communion of the faithfull reimplanting into the body of Christ rescue from their subjection to Satan and so as all this done here upon earth where rightly administred is confirmed in heaven 2. The necessity of it 1. Standing upon so cleare a precept and institution of Christ therefore being a Gospel ordinance unchangeable 2. Being so maine a part of the visible kingdome of Christ as Mediator 3. From the ends of it for reclaiming and gaining of offending brethren from deterring others from the like offences for purging out that old leaven which might infect the whole lump for vindicating the honour of Christ and the holy profession of the Gospel and for preventing the wrath of God which might justly fall upon the Church if they should suffer his Covenant and the Seale thereof to be prophaned by notorious and obstinate offenders CHAP. IV. The third Instruction To the people of the Church it belongs by divine right to chuse their Officers THat Christ hath appointed Officers in his Church for the administration of the Word Sacraments and Discipline we need not prove The confirmation of this Proposition that the choyce of Officers is the peoples right makes not a little for the due setling the Church For this I shall do three things 1. Point to the Scriptures teaching this truth 2. Adde some reasons according to Scripture 3. Give in the testimonies first of the Primitive then of the reformed Churches 1. For the Scriptures Acts 1.15 with 23. The Disciples go as farre as is possible for man to have an hand in chusing an Apostle who must have his commission immediately from God they appoint two and give forth lots Acts 6.3 4 5. The whole multitude chuse their Deacons and present them to the Apostles for Ordination Acts 14.23 It is said of Paul and Barnabas when they had ordained Elders to the Churches the word translated ordained signifies solemnely to appoint to office upon the peoples vote or choyce or suffrage So Stephen in his Treasure of the Greek tongue renders it to make or create by suffrage See Calvin and Beza afterwards 2. For reasons 1. The Officers are given for the good of the Church Ephes 4 11 12. therefore she may in a certaine and ordinary way procure them which yet in many cases she cannot do if she have not right to chuse them 2. They are given to the Church 1 Cor. 3.21 22. therefore she hath a right to call them to her selfe If she depended upon either Magistrate or Patron or any other for a right to call her Officers they were then rather given to them on whom she should so depend then to her 3. Otherwise the Church sc the company of Beseevers should be in a worse condition then any Society as to the setling of her selfe in her best state no people without rulers over them and Officers for their good but may settle such among themselves as the experience of all Common-wealths shews 4. In this choyce of the faithfull is laid the foundation of greater love betwixt the people and their Officers and so the ministry of the Officers becomes more fruitfull 5. The faithful are to hear the true Teachers to shun the false to try the spirits which imports 1. Morall ability for chusing 2. A right of chusing or applying themselves to the true Ministers add to these Christian practise and experience what faithfull soule makes any scruple of leaving a faithlesse and unedifying Minister at home to go abroad for enjoying a faithfull and edifying ministry which yet might not be allowed if Christians had not a right to chuse their own Officers 3. For testimonies 1. Of the ancient Church Cyprian who lived a great light of the Church about 240 yeares more or lesse after Christ is plentifull herein As in the Scripture testimonies it appears so in those times according to the Scriptures and so in the reformed Churches Ordination of Officers succeeded their Election Hence Cyprian to the Presbyters Deacons and all the people in the Ordination of ministers Most dear brethren we are alwayes wont to advise with you and to weigh the manners and merits of every one by Common Counsel Epist 33. according to Pamelius Edition at the beginning Cyprian to the people to avoid the faction of Felicissimus and five Presbyters siding with him speaking of them Epist 40. They mindfull of their conspiracy against my Episcopacy Episcopacy distinct from Presbytery had then place in the Church though of a far purer stamp then our Prelacy nay against your suffrage or Election by vote and the judgement of God renew their old opposition c. he justifies his own standing by the peoples choice of him to the same purpose upon the occasion he speaks Epist 55. Cyprian to Antonianus a brother about Cornelius chosen Bishop of Rome by the people and the ministery And Novatian seeking to make himselfe Bishop Cornelius is thus justified that he was made Bishop by the judgement of God and Christ by the Testimony of almost all the ministery by the vote or suffrage of the people then present c. Here was the ministers testimony but the choice the peoples Epist 52. the same Cornelius he justifies against Novatian and that with the concurrent judgement of a councel assembled upon the same ground the suffrage of the ministry and people Epist 67. Cyprian to the ministry of Spaine Cyprian with his fellow-Bishops assembled praiseth the ministry and people of Spaine that they had by lawful Election placed Sabinus and Felix in stead of Basilides and Martial lapsed Bishops we have here most pregnant testimonies and proofes of the peoples right in chusing They when they had met together read letters out of Spaine desiring their advice where in answer Cyprian with the rest of the Bishops first urging of how great 〈◊〉 it is that the minister or Bishop be holy he thus speaks further Wherefore it behoves that with full diligence and sincere tryall they be chosen to the ministery who are such as God may heare their Prayers Neither let the people flatter themselves as though they might be free from guilt communicating with a sinful minister or Bishop and affording their consent to the unjust and unlawfull Episcopacy or ministery of him that is set over them A little after Therefore the people obeying the Lords Commandments and fearing God ought to separate themselves from a sinful Church ruler neither mixe themselves at the sacrifices of a sacrilegious Priest forasmuch as they have the greatest power either of chusing the worthy Priests that was the language of those times for Bishops
upon them that they are more in labouring for number then due matter No where saith he are more easie termes then in the tents of the rebels where this very thing to be is to deserve In his Book of Baptisme Cap. 18. he thus speaks That Baptisme is not rashly to be betrusted let them know whose office it is Give to every one that askes hath its proper title belonging to Almes That rather is to be heeded Give not that which is holy to dogs and do not cast your Pearls to swine and lay hands suddenly on no man that thou beest not Partaker of other mens sins c. Where by the way he interprets imposition of hands there to point at solemne admission of Church-members Thus for some gleanings out of Tertullian The like we might observe from others as in Cyprian who will have the Church to consist of the ministery and the standing people and against what temptations did they then stand and for their Communion they were most impatient of hereticks and all scandalous In his 55. Epist writing to Cornelius then Bishop of Rome about such as having formerly fallen were now seeking to be againe received into the Church thus he speaks For some their crimes are so much against them or the brethren that is the standing people do so firmely and stiffely resist that they can by no means be received 〈◊〉 with the scandal and danger of very many O if thou couldst most beloved brother be here with us when those evill and perverse ones returne from their schisme thou shouldst see what a do I have to perswade our brethren the People to Patience that they would having allayed their grief of mind consent to the receiving and taking care of the wicked for as they rejoyce and are glad when such as are tolerable and lesse faulty returne so on the other hand they murmure and contend earnestly when deplored Persons and stubborne and such as are defiled with adulteries or with idols or such as are proud come back c. but I will be no further tedious in quotations of this nature If any man desire any further satisfaction let him read the last Section of the sixt Chapter in the three first Centuries Magdeburg Concerning the conversation and discipline of Christians afterwards in Austins time when some would have it that the Profession of the Christian faith should entitle to baptisme though accompanied with a wicked life He writes a book entitled of Faith and Works proving such a Profession to be as no Profession 10. From the state of new Jerusalem Rev. 21.27 from this and the last Argument it is manifest that before the mystery of iniquity prevailed farre and after it shall cease the visible Churches owne no scandalous sinners of their society the promiscuous state then of the Churches in this degeneration is the outward Court unmeasured and the Holy City trod under foot by the Gentiles That voice then Rev. 18.4 calling the people of God out of Babylon cals for the Churches separation from such this Confusion now obtaining being one straine of Popish corruption with Popery beginning and ending Consectary From this discourse of the matter of the Church forasmuch as experience showes that in all nations where the Gospell is preached yet the greatest part of men are manifestly wicked it cannot be according to rule that all the people of any nation generally should be accounted of the Church though in word they professe the true religion which they know little of and care lesse for but in every nation and Congregation or Town a distinction ought to be kept betwixt the Church and the world and the two sorts of Catechumens ought to be some the children of the Church and therefore baptized in infancy upon their due tryall when come to years received solemnely to Church-Communion as to the Supper Discipline c. Others not the children of the Church received upon due tryall by baptisme when come to years This conclusion is further made good from the exercise of discipline 1 Cor. 5.9 10 11. If all the nation generally be of the Church then are all the scandalous of the nation generally the scandalous of the Church but that they are not with all that are scandalous of the Church we must refuse familiar society not so much as familiarly eating with them some peculiar relations here reserved and yet abide in the world but with all scandalous in the nation we cannot so refuse except we will go out of the world as the Apostle there argues and experience to every impartiall and unblassed spirit abundantly makes it good CHAP. II. Discipline is an Ordinance of Christ for ordering the visible Church in her severall Congregations WE shall now briefly but yet so as to omit none that seem to have any weight in them endeavour the answer of Objections 1. Such as are generall as 1. That there were so many wicked among the Jewes and yet that Church was not to be forsaken Answ 1. That ministration was more carnall and therefore a more carnal might then passe Heb. 9 10. As the Gospell ministration is more spirituall Heb. 8.10 11. so that the Gospell people may appear to be the people of that ministration they must in appearance be more spirituall 2. Nor otherwhere for that time could Church-communion be enjoyed God having confined it to that nation to that Priesthood and that Temple and therefore though their Priests and People generally proved as great Idolaters and Persecutors as the Church of Rome this day yet the faithfull among them must there remaine to offer sacrifice and worship God but in the times of the Gospel where any Church turnes idolatrous and Persecutors of the truth there is liberty otherwhere to settle Church-Communion purely 3. That People were holy in their admission 1. In Abrahams family Gen. 18.18 19. 2. In their nationall planting Judg. 2.6 7 10. hence that Testimony given of them that they were planted a noble vine wholly a right seed Jer. 2.21 4. It was by rule provided for among them that none externally wicked should enjoy Church-Communion the mixture that was beside the rule and therefore no plea at all 1. None were circumcised but such as were externally holy their infants by descent from Abraham being borne Church-members within the ministration of the Covenant the flesh of Abraham entitling that nation to the Covenant and there was their claim to circumcision that they were that seed of Abraham whatever their immediate Parents were and they in their infancy had done nothing to make void that claime The Proselites that they might be circumcised must give evidence of Abrahams faith and walk in his steps and then they being Abrahams adopted seed their children had the same title to circumcision as the children of the Jews In the Gospel Churches there must be a visible descent from Abraham according to the faith for right unto baptisme whether for our selves or seed baptisme being the Seale of that Covenant
which blesseth all the nations of the earth in the seed of Abraham by faith Thus they were holy in their circumcision 2. For other peculiar Ordinances there was a threefold barre to such as were openly wicked 1. Ceremoniall divers cases of Ceremoniall uncleannes which debarred Communion in the peculiar Ordinances and they that were most carelesse of the holy things of God would oftenest be taken in these Ceremoniall snares 2. Judiciall the same Covenant that entitled them to the Church entitled them likewise to that land whence divers sorts of wicked persons were to be cut off from life not only blasphemers but idolaters nor only murthers but adulterers nor only traitors but disobedient to Parents c. hence the whole nation enjoyned as in Asa's time to swear a solemne Covenant for seeking the Lord God of their fathers with all their heart and all their soule and to performe it under penalty of death whether great or small whether man or woman Chron. 2.15 12 13. Now had the judiciall law been executed according to divine rule partly so many wicked ones had been coct off and partly the rest had been so formidably warned that here had been a great prevention of that mixture in their Church-Communion 3. Ecclesiastical Ezek. 22.26 difference to be made by Ecclesiastical power as well betwixt the holy and prophane and those are morall termes as betwixt the clean and unclean which are ceremoniall termes A generall rule for this understood by the learned of Ecclesiasticall cutting off Numb 15.30 31. the stranger there the Proselyte of the Covenant further Testimony to this rule that the openly wicked were ecclesiastically to be cut off is the ordinance of excommunication among them in the three degrees of it Niddui Cherem and Maran-atha A thorow discourse about this for further satisfaction see in Gillaspies Aarons Rod blossoming Thus much for this Objection which is wont much to be stood upon but how sandy a foundation it is fit for so rotten a building as many endeavour to set upon it I hope by this time appears Obiect 2. The Parable of the tares Matth. 13.24 to the 31. and 37 to the 44 verse Answ 1. The field is the world v. 38. the good seed are the children of the Kingdome the tares are the children of the wicked one ibid. these make the visible Church in the world according to the minde of the parable both these are to grow together untill the harvest v. 30. what will hence follow that Persons apparantly wicked must be received into and retained in the visible Church this puts the parable upon the rack and forceth it to speak what it intends not 1. It warrants not the receiving wicked Persons into the Church v. 25. 1. The husbandmmen were not so watchfull as they should have been when the enemy sowed these tares and it is the enemy not the Lord of the field that sowes them 2. Nor the retaining them then should our Saviour here be against himselfe otherwhere where he hath appointed the Ordinance of Church censure for casting out such and that under so great a penalty as formerly we have seene Matth. 18. 1 Corinth 5. Revel 2. c. 1. If then the gathering up these tares desired by the servants v. 28. and forbidden by the master v. 29. be meant of Ecclesiastical casting out these cares must not be the openly wicked but close hypocrites yet by some of the servants of more piercing judgements then others discerned the reason given may seem to favour this v. 29. They were such as were so hardly discerned from the wheat that there was danger of rooting up the wheat if these tares should be gathered up to this purpose Jerome witnesseth that in those countryes there are certain tares so like to wheat in their first springing as hardly to be discerned from it thus Cyprian understands it taxing the insolency of Novatian who would not receive the lapsed againe into the Church though they exprest never so much repentance How great arrogance is this saith he that he should think he can do that which our Saviour granted not to the Apostles that he should discerne the tares from the wheat If he will make himselfe the searcher and the judge of the heart and reins c. Cypr. Epist 52. but in casting out the openly wicked there is no danger of this 2. Some think it not to be meant of Ecclesiasticall casting out and therfore let the tares be granted for the openly wicked this parable gives them no place in the visible Church 1. This gathering up the tares is their rooting up for that expression concludes no lesse lest ye root up also the wheat with them v. 29. and therefore the final destruction of these wicked Persons but Church censure is not for destruction except of the flesh but for salvation of the Person 2. This gathering up desired here by the servants and by the master for the present denied is that which shall be at the end of the world the finall destruction of the wicked v. 40 41 42. they shall not then for the present gather them up that is not knowing of what spirit they are call for fire from heaven against them The like interpretation is made of the drawnet and the separation of the good from the bad gathered together by it v. 47. c. Object 3. Judas received the Supper at least the Passeover which was a Sacrament and the Sacraments belong only to those of the Church Answ 1. If we shall hence conclude that the openly wicked have right to the Sacraments and so are the true matter of the visible Church 1. We must deny any such Ordinance as discipline 2. By the same reason we must affirme that a minister of the Church openly knowne to be such an one as hath his heart set to overthrow the Gospel and betray the Lord for money is to be retained in the ministery nay that such an one so knowne before-hand is to be chosen into the ministery for all this Christ knew of Judas therefore 3. Judas his wickednesse was knowne to Christ as God but not as man but for casting out of the Church the offence must be knowne to the Church in a Church way that is by experience and proof Object 4. The Apostles received such as offered themselves suddenly among the rest Simon Magus Answ But yet upon such evidence as amounted in the judgement of rationall charity to the evidence of regeneration for this 1. Consider upon what ground they offered themselves the Word powerfully preached and mightily by miracles declared the Word of God 2. What was the state of those times 1. They were times wherein according to former Prophecies the spirit was plentifully powred out by the ministery of the Apostles 2. They were times of great Persecution of the Christian faith nothing of outward advantage to move but all to the contrary to preach the Gospel then among the Jewes was as it would be now