Prophanation of the name of God as giving no apparant hopes of repentance let us hear the judgement of some the most approved and excellent Expositors Calvin upon the place thus This Confession was a Testimony of repentance that men may rightly offer themselves to baptisme the Confession of sins is required of them otherwise the whole action was nothing else but an idle toying furthermore it is to be observed that who are here spoken of were persons come to years who we know are not to be admitted promiscuously of the Church nor by baptisme to be entred into the body of Christ till they have first been tryed The same Calvin upon Acts 19.18 having witnessed of those there spoken of that they did indeed testify that they were throughly affected with the serious fear of God who did of their own accord confesse the crimes of their former life least by their dissembling they should inwardly nourish the wrath of God he addes concerning those who came to Johns baptisme that by the Confession of their sins they made profession that they were not feignedly entred into repentance Beza upon the same place viz. Matth. 3.6 thus They are said by the Jewes to confesse their sinnes who acknowledge themselves all manner of wayes to be sinners and seek for pardon from the mercy of God as Dan. 9.3 c. Hence it appeares saith he that John admitted none to his Baptisme but such as gave testimony that they seriously embraced the doctrine of the free remission of sinnes and such a like publique confession was required of the Catechumens in the ancient Church called by the name of Exomologesis Piscator in his observations upon Matth. 3. v. 6 8 10. speaks thus Baptisme is not to be applyed to any of yeares till he have first made confession of his sinnes and of his faith in Christ and further promise of an holy life all these did John require saith he of those that came to be baptized of him for the first it is cleare verse 6. for the second it is manifest out of the words of Paul Acts 19.4 where he saith John baptized with the baptisme of repentance saying to the people that they should beleeve upon him who was to come after John himselfe that is Christ Jesus Compare Acts 8.16 For the third it is evident from verse 8.10 of this third of Matth which is particularly declared and applyed to divers kinds of life Luke 3.10 c. Thus we see these excellent men judicious and sincere in their generation gather'd no such shuffing conclusions from the history of Johns baptism recorded in Scripture as many of ours are wont to gather who plead the numbers recorded by John as an argument that he did and we may receive into Church society all comers for further discovery here let us look into another Scripture concerning John and those received by him together with the judgements of those excellent and true hearted Divines upon the place the text of Scripture is Matth. 11.12 and it shewes how they were affected at least apparently who came in so great numbers to be baptized of John compare it with Luke 16.16 Piscator here It shewes the effect of Johns Doctrine to wit that many embraced that Doctrine with great zeale and so took the Kingdome of heaven as it were by force Beza The Kingdome of heaven suffereth violence They break into it as it were by a certaine force for this treasure of our heavenly father lies open as it were to all earnestly by every one to be laid hold upon which he might seeme formerly to have hid as it is unfolded Rom. 16.25 26. which compared with this text now in hand we are given to understand both how entrance into the Kingdome of heaven is offered us to wit by the preaching of the Gospel and how offerd it is received by us truly by force made upon our selves for beleeving and by the persevering heat of zeal Take it by force Beza againe They snatch it to themselves or they storme it a Metaphor taken from Tents or from some Castle which is stormed by enemies breaking into it So that fervent force of the spirit is signified by which the faithfull being transported are carried with earnest desire and endeavour unto eternal life Cabvin 1. There is no doubt but Christ commends the majesty of the Gospel upon this ground that it was sought after with the servent desire and endeavour of many for as God had raised up John to be the Horald of the kingdome of his Son so he put the efficacy of the spirit into his Doctrine that it should pierce into the hearts of men and should kindle that their heat he addes from these words of Christ we learne what is the true nature and manner of faith verily that men do not coldly and overly agree to God when he speakes to them but that with an ardent affection they aspire after him and do as it were by a violent endeavour break through Bucer The violent take it by force that is they who are so enflamed with desire of the kingdome that they cast life and all things behinde their backs so they may be made partakers of the Gospel and citizens of the kingdome of heaven then he refers this place to Luke 7.28 29. ads this people and these Publicans who neglecting all things received with greatest zeale the word of God first by John then by Christ and his disciples justifying God that is as well by free confession of their sins as with most earnest nor lesse acceptable embracing of offered grace both acknowledging and proclaiming God just and the justifier are those violent ones which make force upon the kingdome of heaven and by force take it and doth not a man seem to take that by force for which he runs the hazard of life by these we are taught that the treasure of the Gospel befals not any but those who have sought it with most 〈◊〉 desire and even love to hazard and lose al things for it Thus Bucer hence we see how in the judgement of these worthy lights in the Church Johns hearers were affected when by him received 2. For the Apostles and those received by them Acts 2.41 to the end Acts 4.32 33 34 35. Acts 8.36 37. read the places see Calvin likewise upon Acts 5.13 where he thus shewes of how pure a constitution the visible Church then was having observed it one fruit of the Miracle that unbelievers affrighted with so remarkable a judgement upon Ananias and Saphira durst not contemne the Apostles c. He addes though Luke ascribes not this onely to the Miracles but rather comprehends all things together which might make for the encreasing the dignity of the Church for so were all things ordered as that a certaine divine majesty shined among them for they differed no otherwise from others then Angels do from men for there is in holy discipline and the sincere observation of godlinesse a secret kinde of
prevented who will quickly in appearance humble themselves if that may serve the turne such a course of discipline will in stead of humbling harden like the Papists absolution upon their formal auricular confession and indulgences 2. For him in such a case to desire sudden receiving is scandalous an evidence that he is not humbled which if he were he himselfe would not venture so soone upon his own heart Object Matth. 18.21 22. with Luk. 17.3 4. Answ It is a Precept against revenge it is Personal not Ecclesiastical forgivenesse here commanded forgivenesse of the heart not of the Court of an injury against me not of a sinne against God and even betwixt man and man this forbids not but a man may prosecute the law against the trespasser in diverse cases and yet from the heart forgive him and pray for him 3. Conclus Hence the vanity of that argument used by some who refuse to joyne apart from the scandalous in a true way of Church-Communion and discipline To the pure all things are pure therefore the wickednesse of others defiles not me receiving the Sacrament with them Answ Thy sin defiles thee and it is thy sin to keep off from the true way of the visible Church Suppose in a setled Church a Person justly excommunicate thou shouldst defile thy selfe if thou shouldest receive with him because thou violatest the order of the Gospel so here CHAP. III. The second Instruction Discipline is an Ordinance of Christ for ordering the visible Church in her severall Congregations MAt 18.15 c. 1 Cor. 5. 2 Thes 3.6 Rev. 2.2 14 20. 1 Tim. 5.20 These Scriptures perused shew us both that there is a discipline and what it is For the nature and use of discipline together with the obligation lying upon Christians in their places for indeavouring it I shall gather something out of Dr. Ames that excellent Divine Medull l. 1. c. 37. 1. Holy discipline is the Personall application of the Will of God by censures either for preventing scandals or for removing them out of the Church of God 2. In the preaching of the Word the Will of God is propounded and really applyed for begetting and increasing of faith and obedience In the administration of the Sacraments the Will of God is personally applyed by Seals for confirming faith and obedience In the exercise of discipline the Will of God is personally applyed by censures for removing of sins which fight against true faith and obedience 3. This discipline is instituted by Christ Mat. 16.19 and Mat. 18.15 16 17. and is therefore plainely of divine right neither may it by men at pleasure be taken away diminished or changed 4. Nay he sins against Christ the Author and Ordainer whosoever doth not what in him lies to settle and promote this discipline in the Churches of God 5. The persons about whom it ought to be exercised are the members of the visible institute Churches without any exception Matth. 18.15 1 Cor. 5.11 and no others verse 12. To all and onely those it belongs to whom it belongs to receive the Sacraments An institute Church is a particular Congregation of visible beleevers joyned together by special bond expresse or implicite for exercising the communion of Saints constantly among themselves cap. 32. 6. In those persons it hath respect to sinnes and scandals for it is an healing medicine for the wounds and diseases to which the sheep of Christ are subject 1 Cor. 5.5 7. Because it doth effectually urge obedience to Christ therefore not without singular reason a great part of the Kingdome of Christ as he doth visibly rule his Church is by the best Divines placed in this Discipline Hence likewise the Keyes and one of them is the Key of Discipline are called the Keyes of the Kingdome and the operations of this Key binding loosing opening and shutting the Kingdome of heaven have upon them the stamp of Christs kingly authority 8. And this is the true reason why in so few Churches the Discipline of Christ together with the Doctrine is throughly setled and exercised because very many of those who will seeme to know Christ and to hope in him do yet refuse to receive the whole Kingdome of Christ and to give up themselves altogether unto him 9. And as it is part of the Kingdome of Christ so by the same reason it is part of the Gospel for it is an holy manner of promoting the Gospel appointed in the Gospel it selfe therefore they do neither receive the whole kingdome of Christ nor the whole Gospel who reject Discipline 10. But because every part of the kingdome of Christ is in its place necessary and that part especially which doth effectually represse sinne therefore we may not safely enough rest in those Churches which want Discipline except that publique want be made up by private care and mutuall watching 11. The parts of this Discipline are two Brotherly admonition Excommunication Which in case of repentance approved to the Church is succeeded by Absolution 12. Brotherly admonition is to be exercised in case of any sin for which Discipline is appointed as a medicine but after a diverse manner according to the difference of secret and open sins In secret sins those three degrees are to be observed which Christ prescribed in order Matth. 18.15 16 17 but in publike sins those degrees are not necessary 1 Tim. 5.20 13. Full Excommunication is not to be exercised except stubbornnesse be added to the sin Matth. 18.17 for the sinner duly admonished must needs either appeare penitent or stubborne the penitent is not to be excommunicate therefore onely the stubborn 14. When the matter may sufferdelay it is agreeable to Scripture and reason that Excommunication be begun by suspending from the Lords Supper and such like priviledges of the Church which is commonly called the lesse Excommunication 15. But in this degree we must not rest but repentance is by this meanes and in this space to be urged of which if there be no hopes we must then go on to a compleat separation from the communion of the faithful which is commonly called the greater Excommunication 16. But because the stubborne sinner cannot be separated from the faithful except the faithful also be separated from him and this makes for the wholsome shaming of the sinner 2 Thess 3.14 therefore they who are justly excommunicate are to be shunned by all Communicants not as to duties simply morall or otherwise necessary but as to those parts of conversation which are wont to accompany approbation and inward familiarity 17. From the bond of Excommunication no impenitent person is to be loosed neither ought Absolution to be denied to any penitent but it is not sufficient repentance for a man to say I repent me I will do no more except he otherwise make proof of true repentance but such tokens of true repentance ought to appeare that the Church may be bound to rest in them otherwise hypocrisie is nourished and both the Church
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
those that are presented to the services of the Church not only is this to be required who are made fit for those ministeries by God but likewise that they may be acknowledged received and accounted such by the Churches their tryall is so to be ordered and carryed thorough that it may be knowne and throughly beheld by the whole Church to which any one is to serve who are to be received by them as given and sent of the Lord unto them who are to be refused by them as not given and sent by the Lord unto them And then he brings in that of Cyprian formerly mentioned Epist 68. Let these suffice for instance Object But the people are ignorant irreligious and many wayes unfit Answ 1. For their abilities in learning for their judgement in the highest and mysterious most points and the like who are to be chosen they are by learned Ministers where it may be to be tryed 2. There is a great use of the guidance and direction of able and approved Ministers for ordering the proceeding in the choice that it be done with due care and peaceablenesse 3. The People of the Church are not to be supposed ignorant irreligious c. they that are so are no true matter of the Church nor to be owned as formerly this hath been proved 〈◊〉 this very right and duty of the People addes a further proof because it belongs to them to chuse their officers therefore they must not be such a People and in all these testimonies we find them supposed of another stampe 4. Suppose that assistance of ministers cannot be had as in case God should enlighten with his truth a company of people in the midst of Rome might not they by divine charter settle among themselves a ministery In other cases when the helpe of ministers cannot be had the reasons formerly given especially the first second third and fifth will conclude the Peoples right without them Otherwise this would further ensue after a generall Apostacy as that of the Papacy though God should enlighten never so many People except withall he should enlighten some of their Priests there must be an impossibility of Church-Reformation 5. Though such a concurrence of ministers where it may be had is for the help of the Church as in the respects above named yet may they not devest her of this native right to put upon her any but whom she shall chuse and approve It is true to a wicked People no true matter of the Church a minister may be sent to preach the Gospel though they hate him so farre from chusing him but it is one thing to be a Preacher to a People another to be their Pastor and ruling elder in way of discipline Only the Saints visible combined are capable of Pastorall and disciplinary interest Quest How is this right of the people preserved to be judged by officers of their own chusing in the ordinary way of the Classis when the sentence shall be carried against an whole Congregation by officers of other Congregations never chosen by them how was it not fairlier preserved in the way of primitive Episcopacy All the people chusing the Bishop and all the Ministers Cyprian Epist 68. supr So Clemens for the Ministers Supr CHAP. V. The fourth Instruction Christ hath committed the power of Discipline not to the Officers alone but to the Church that is to the Officers and the brotherhood THere is in the Church of Christ a twofold power of Order Office The power of order ariseth from Church-fellowship and belongs to the brethren so joyned together The power of office ariseth from Commission for rule and belongeth to officers set over the brethren The power of Order is To be exercised by the brotherhood whilest yet without Officers and it is the power of chusing their Officers formerly spoken to To be exercised by the brotherhood together with the officers and it is the power of Discipline in * Or binding by Excommunication for which Admonition makes way withdrawing partly makes way for it partly followes upon it Binding by Admonition Withdrawing Excommunication Loosing or Absolution The power of Order is here taken in a sense very different from that School use where it is distingushed from jurisdiction or rather against it Admonition in case a Brother sinne scandalously Withdrawing in case he hear not the Admonition Excommunication in case of stubborne persisting in his sinne against the Admonition of the Church Excommunication exprest by Judging 1 Cor. 5. Putting away 1 Cor. 5. Taking away 1 Cor. 5. Purging out 1 Cor. 5. Delivering to Satan 1 Cor. 5. Stating among the Heathen Matth. 18.17 Loosing or Absolution in the Churches Forgiving Upon Repentance 2 Cor. 2.7 8. Comforting Upon Repentance 2 Cor. 2.7 8. Confirming her love Upon Repentance 2 Cor. 2.7 8. This power of Discipline is one of the Keyes of the Kingdome of Heaven The Key is twofold of Doctrine Discipline Luk. 11.52 and here the opening and shutting of the Key is the same with binding and loosing formerly Matth. 16.19 with Matth. 18.15 16 17 18. The power of discipline thus briefly declared we now come to confirme the instruction that not to the officers alone but to the Church it is committed that is the brotherhood with the officers 1. It belongs to the Church Matth. 18.17 but the Church never signifies the officers alone throughout the new Testament frequently the officers and brethren together as in the inscriptions of the Epistles to the Church at Corinth c. sometimes the people distinct from their officers when they were possessed of officers Acts 15.4 the Church there distinct from the Officers whether Apostles or Elders and this Church the brethren v. 22 23. so Rev. 1.20 the starres are the ministers and the candlesticks are the Churches before they were possessed of officers Acts 14.23 there is the Church as the candlestick before the candle be put into it If any man shall say that in Matth. 18.17 the Church signifies the officers alone in stead of proving he begs the question 2. The Apostle enjoyning the exercise of this power for Binding 1 Cor. 5. Loosing 2 Cor. 2. ascribes it to the brotherhood together with the officers First for Binding 1 Cor. 5. he writes to the whole Church 1. To the same here to whom he inscribes the Epistle but he inscribes it to all the Saints in Corinth with all in every place as comprehended in his salutation and concerned in the institutions of this Epistle though particularly sent to the Church at Corinth 2. The same who were puffed up when they should have mourned v. 2. are to be gathered together in the name and with the power of Christ Pauls spirit joyning with them though he was absent in body v. 4. to deliver such an one to Satan v. 5.3 The same whose glorying is rebuked the whole lump leavened v. 6. are to purge out that leaven v. 7. whence the Apostle digresseth from publick leaven the
out themselves According to your divine suffrages conspirators and wicked men should of their owne accord drive themselves out of the Church he here cals the suffrage of the people divine not because infallible but because it is according to Scripture that they should have their vote Againe They alone beare the punishment of their conspiracy who formerly according to your suffrages now according to the judgements of God have deserved to undergo the sentence of their conspiracy and Perversenesse To the same People about the businesse of the lapsed in generall for receiving or still refusing them Cyprian declaring his hope shortly to be restored together with his fellow ministers Whom being present saith he according to your iudgement either way arbitrium likewise and the Common Counsell of us all we may order and exactly handle the things that are to be done as once it seemed good Epist 40. A further Testimony we have formerly set down at the end of the ninth Argument for the matter of the Church shewing at once how the People of the Church were qualified and what power they had for keeping out the unworthy Epist 55. More Testimonies of like nature might be alledged out of the same father but these shall suffice I shall not need here to observe how he ascribes to the People in point of censure as their right counsell consent vote or suffrage judgement either way or arbitrium nor how generall his Testimonies are as including the rest of the ministry the ministry of Rome likewise giving the like Testimony We come now to some few Testimonies out of some of the choycest Divines of the Reformed Churches Calvin Let us observe that this temper is to be held in excommunication that this discipline be exercised by the Common Councell of the Elders and with the consent of the People and this is the remedy whereby Tyranny is prevented in 1 Cor. 5.4 That is the warrantable proceeding in excommunication which Paul shews if not only the Elders do it apart but with the knowledge and approbation of the Church viz. in that manner that the multitude of the People do not rule the action but observe it as a witnesse and keeper that nothing be done by a few at their pleasure Institut lib. 4. cap. 12. sect 7. Bucer This power of the keyes is in the whole Church but the authority of the ministry is in the Elders and Bishops as of old at Rome the Power was in the People the authority in the Senate in Mat. 16.18 19. The same Author expounding Matth. 18.15 c. If the offending brother heare not the second admonition let his stubbornnesse be declared to the Church that he may be the third time admonished by the whole Congregation of those amongst whom he is or whereof he is a part and if he heare not the Church being admonished by her let him be accounted as an heathen and Publicane Againe of the Power of binding and loosing that is of shutting out or receiving into the Church whether at the beginning or after wickednesse committed I have spoken before Mat. 16. but here it is clearly set forth that this power that is the keyes of the kingdome of heaven is in the hands of all those who meet together in the name of Christ that is in faith because theirs is the spirit of the Lord and his word for such only meet in the name of Christ that is trusting upon Christ and grow together many members into one body c. Then interpreting the 19. v. when two of you shal agre together to ask any thing c. he thus speaks of private admonition and absolution in the hands of the brethren the Lord speaks here especially of praying for pardon on their behalfe who had offended Hence therefore we may learne the fruit of private admonition and absolution for if two shall agree together to beg the pardon of a sin that sin must be known to them both and acknowledged as a sin here therefore the private admonition or confession of that sin must have had place Now forasmuch as true prayer shuts out doubting of obtaining it must needs be that a brother may confirme a brother that pardon is granted and by applying it to him may render him secure in the Lord hence the brethren in private according to Christs institution exercise in part the power of the keyes and thence their right of publick exercise of them it being of the same kind wil evidently follow as he there speaks It is true saith he the Lord hath uttered this Promise concerning a few that he might teach how he approves and embraceth us agreeing and consenting together in himselfe though we be never so small a number but we shall please him more if many amongst our selves shall agree together in him and we shall be able to doe things innumerable in his name The same Author The Apostle blames the Corinthians that the whole Church had not appointed mourning that is fasting and publick deprecation of the wrath of God for this wickednesse and that she had not cast out the incestuous Person out of her Communion He did no losse solemnely exhort the Corinthians that after his repentance they would receive him into the favour of the Lord and his Church lib. de regno Christi c. 9. p. 43. There is much more in the same grave Author to the same purpose up and down in his works I shall adde only one short testimony more out of Peter Martyr We conclude saith he without the consent of the Church that is the People of the Congregation no man can be excommunicated loc com de excommunicat sent 9. This right belongs to the Church neither ought it to be taken from her sent 10. We shall forbeare further quotations it being generally the doctrine of the Reformers as is well known to such as are acquainted with their Writings CHAP. VI. THis Chapter shall be taken up with certaine Conclusions depending upon the former about discipline 1. As the Prelates stripping both the People and the Elders of the power of discipline violate the Gospe-order in two maine degrees we may adde a third in that they take it into their owne hands who have nothing to do with it so they that will have the Presbyterian Government so exercised as all power shall be confined to the Elders excluding the People violate the Gospell-order in one maine degree at the least 2. Forasmuch as the People of the Church have a power of Church-order for the exercise of discipline both privately and publickly hence we may now clearly see of what necessity it is that the matter of the Church be only visible Saints according to the doctrine and explication of the matter of the Church formerly laid downe Many there are who loosing this Peg in the Tabernacle of the Peoples power for discipline they then loose another concerning their qualification for the due matter of the Church and thence a third their right of
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
Magistrate take order for it or not whether he allow it or oppose it We shall here premise two conclusions to prevent mistake 1. The civill magistrate is not to allow any exercise of Church-power in his dominions which either is or by him is conceived to be contrary to the rule of Scripture and so displeasing to God 2. In case the Church proceed according to Scripture-rule and is by the Civill magistrate opposed or persecuted she must not defend her selfe by armes but suffer in a way of well-doing This premised now to the Proof of the Consectary 1. The Church as the Church is entrusted with the power of discipline a great Gospell-Ordinance in the exercise whereof consists a great Part of the administration of the Mediators Kingdome as we have seen in the second instruction formerly and this power intrinsecally in her independently upon the civil magistrate therefore it behoves her as she would be found faithfull in that great trust committed to her to exercise it To the Church of beleevers not yet furnishedwith officers in any Congregation it belongs to chuse and settle officers taking in what due help of the neighbour Ministers Congreg ations may be had To the Church ministeriall in her Congregations furnished with Officers it belongs to exercise discipline as occasion shall bee The same right that believers have to joyne together in congregations for duties of solemne worship the same right have they for the duties of discipline the same right that they have to chuse Elders for labouring in the word and doctrine the same have they for chusing Elders that shall rule them the same Commission that enjoynes the Pastors and Teachers to preach and administer the Sacraments enjoynes them likewise to dispense discipline but according to the method of the Gospel 2. The Church when in her purest state for the first 300 years durst no more neglect that ordinance of discipline then any other Gospel-ordinance though cruelly persecuted by the civill powers here that conclusion is of use The relation and authority of Magistracy is one c. 3. If that may be laid aside the Sacraments must because partaking in them are acts of highest Church-fellowship and the Lord allowes not under severe penalty upon the whole congregation the retaining of scandalous sinners in Church-fellowship who yet cannot be cast out but by the exercise of Discipline 4. The civill Magistrate must not be allowed power to abridge Christ of the compleat administration of his visible Kingdome but if the Church so depend upon him for the exercise of Discipline as without his allowance she hath no right thereto then is this Power allowed the Magistrate 5. The civill Magistrate hath a power cumulative for the Churches good therefore he is promised her as a blessing Kings shall be thy nursing fathers not privative of her good then should he be no blessing to her but if in his power it be to deprive her of the power of Discipline and the exercise of it he hath a power privative of her greatest good her purity that which all the peace she can have by his meanes can never recompence nay this must needs deprive her of her peace too as making way for all wickednesse in a short time to overgrow her and so exposing her to the wrath of God There is yet another scruple sticks with some and that is Episcopacy They who account that Government to be according to Scripture know not how to indeavour Reformation any other way To remove this 1. Supposing such an Episcopacy as we finde to have had place in the Church about two hundred years suppose sooner after Christ to be according to Scripture 1. Yet the frame of our Prelacy made up of civill Lawyers and their retinue downwards hath no countenance therefrom but must owne the Papacy as the root whence it sprang 2. Their administration was intolerably wicked 1. Highly sacrilegious taking out of the hands both of Ministers and Christians that power which Christ hath given to them and commanded them to use in the exercise of discipline 2. Notoriously prophane besides their whole course abetting prophanenesse and strengthening the hands of the wicked every where a memorable monument hereof we have in the Book of Liberty of their procuring and enjoyning for the most abominable and ridiculous not without palpable straines of Paganisme Prophanation of the Lords day another the many most scandalous and vile of the sons of men by them ordained Ministers and highly preferred 3. Grossely superstitious witnesse the Ceremonies new and old so zealously by them contended for as if all religion had been in that will-worship 4. Plainly idolatrous memorable here their Altar-worship 5. Egregiously persecuting the voice of bloud speaks here aloud from Gaoles from Pillories even the bloud of the sincere and godly Party generally up and down this Kingdome Ministers and Christians continually under the lash of these taske-masters Memorable here the many precious servants of God now in new England forced by their tyranny into those remote wildernesses 6. Openly rebellious shaking with both hands all true foundations of civill Governement under pretence of Prerogative lawlesse ones endeavouring the same boundlesse tyranny in the State Civill that they themselves exercised in the Church Memorable here that Proclamation of their procuring and enjoyning so highly abetting and stirring up to rebellion set forth against the Scots raised up by the hand of heaven to stand for the right of civill Governement as became true Patriots and free Subjects 3. Suitable to their frame and administration was their admission so farre from comming in at the true doore by Christ appointed for entrance into Church office and accordingly by the Primitive Bishops made use of to wit the Peoples Election that they scorned to owne this door but other back-doors did they not so much come in as break in at stiffely avouching this disorder of theirs 4 It is the right and duty of the Church to separate from sinful Church-rulers as formerly we have seen both from Scripture and antiquity how great a necessity was there then of separating from this whole tribe whose foundation frame administration was so Apocryphall and Anti-christian Supposing then Episcopacy distinct from Presbytery to be according to rule yet was our Prelacy so little of kinred to the ancient Episcopacy and so contrary to the rule as either it must not stand or the Churches must not stand that we may then come to that we must first leave this 2. Come to it in the true way which is the free choyce of the people and Ministers That this may be done the people fit matter of the Church must first be form'd into Congregations As for that which would here further be required upon this supposition Imposition of hands by Bishops in this case of so great Apostacy as hath prevail'd the necessity would sufficiently plead excuse As suppose a people cald out of Babylon if imposition of hands by Popish Bishops might be