The Tabernacle of God with Men, Chapter 6
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 chuſing officers, and a fourth, the due limits for the Sacraments, and ſo the whole frame growes ruinous, I much admire the wiſedome of our king and lawgiver of his Church, who hath ſo ordered all, as where his Patterne is obſerved, there muſt be a beautifull Temple; To inſtance in this particular, becauſe the People have their ſhare in the power of the keyes, and the exerciſe of it: therefore they muſt be a knowing and a holy People, without which they have no Principles for ſuch duties. 2. Had this been obſerved, Prelacy had never got footing in the Churches. 3. Much leſſe Primacy over all, that which the man of ſinne claims to his pretended chaire; the ſlacking of this joint made way for the myſtery of iniquity in the world, and the infirming of it muſt make for the deſtruction thereof.
3. In ſetling a diſciplinary Congregation, there is the ſubſtance of a Church-Covenant, whether in word expreſt or not. What is the ſubſtance of a Church-Covenant? The mutuall conſent of the faithful for walking together in one Congregation, according to the rules of the Goſpel, for faith, obedience, communion in Worſhip and Diſcipline; in ſetling the Church in her Congregations: here is the ſubſtance of this, theſe things are viſibly done; what objection then can there be of weight againſt the ſolemne profeſſion of it by word? 1. The Scripture ſeemes to hold it forth, as Iſa 44 5. So Iſrael of old was taken into Covenant, and how often the Covenant renewed with them, even upon ſingular reformations. 2. In the Primitive times the Catechumens when received into Church fellowſhip, gave up themſelves by ſolemne profeſſion openly expreſt unto the Church. 3. When members are admitted in the reformed Churches, they profeſſe their purpoſe for religions walking in Church-fellowſhip, and for ſubjection to the Diſcipline. 4. In this, as in other caſes, by open profeſſion and covenanting, we lay a ſtricter tye upon our ſelves, for all duties of Church-communion. 5. We do more expreſſely witneſſe our high eſteeme of Gods inſtitution for Church-order and priviledges,
This confederacy according to the order of the Goſpel, ſeems to give immediate right to the ſealing Ordinances, as viſible intereſt in the Covenant of grace gives the firſt right.
1. It was not intereſt in the Covenant of grace alone that gave immediate right to Circumciſion, and the Paſſeover of old, but there muſt be a profeſt joyning with the Church of the Jews in her Diſcipline and Policie; therefore Job (for inſtance,) was not to be circumciſed, becauſe not ſo adjoyn'd.
2. Where there is full communion in Church-priviledges, there muſt be the exerciſe of Diſcipline for keeping that communion pure, under paine of higheſt diſpleaſure from the Lord, 1 Cor. 5. throughout; but where there is communion in the ſealing Ordinances, there is full communion in Church priviledges; therefore there muſt be this reall confederacy for diſcipline.
3. If the ſealing Ordinances may (at leaſt ordinarily) be adminiſtred to ſuch as refuſe confederacy for diſcipline, then may the Ordinance of diſcipline for ever be refuſed by the Churches: but this may not be, as hath more largely been proved. Inſtruct. 2. cap. 3.
To me (ſaith grave and learned Bucer,) the Church without the moſt frequent uſe of mutual admonition, Mat. 18. …ct. 4. p. 386ſeems the ſame with a kingdome that is without judgement, without the uſe of laws, and as a city brought indeed under the Power of the Prince, but as yet not ſo orderd and ſetled by him, as that it ſhould have the forme of a city and of a Common-wealth, Magiſtracy being put upon it, and laws ſetled; thus he; and what authentick right can there be of publick adminiſtring the peculiar Priviledges of the Common-wealth, to the free borne ſubjects in a city ſo unſetled? ſo for the Church undiſciplined.
Object. Thoſe baptized by John, and the Eunuch by Philip.
Anſw. When the time or the place was not for particular Churches, the firſt right alone ſufficient, as before the Temple or Tabernacle, ſacrifices not confined to place.
4. Concluſion. For ſetling diſcipline in this Kingdome, Perſon unfit for Church-Communion are to be left out.
This queſtion, (whether for the true method of ſetling of Chriſt the Churches aright in this Kingdome, Perſons unfit are to be left out, or caſt out,) well cleared, will make much for true Reformation among us. To this we ſay two things.
1. Suppoſing all ſuch are to be caſt out, they muſt firſt be left out, that they may be caſt out, leaving them out orderly making way for their caſting out.
1. That they may be caſt out, diſcipline muſt be ſetled, for it is by diſcipline, that they muſt be caſt out; that diſcipline may be ſetled, officers muſt be choſen by the people of the Church; but Perſons unfit for Church-Communion, 1. are not the People of the Church. 2. They are morally unfit to chuſe officers. 3. They are a Party engaged, as if Malefactors ſhould chuſe their Judge; therefore they may not chuſe officers.
2. The diſcipline for caſting out is to be exerciſed, as by the officers by an office-power, ſo by the people by a Power of Order; but Perſons fit to be caſt out, may not have this power and the exerciſe of it; this would prevent diſcipline for ever, except we ſhall think that they will caſt out themſelves.
3. As in a Church where Diſcipline is ſetled, ſuch as are formally ſuſpended, or to be ſuſpended, are left out as to vote or conſent before they be caſt out; ſo in a Church to be ſetled, ſuch as are materially ſuſpended, or to be ſuſpended, (as are all to whom we refuſe, or ſhould refuſe the Sacraments) are to be left out, before they be caſt out.
4. If Chriſtians in name, but ſcandalous in life, have not loſt their diſciplinary intereſt till they be caſt out, then neither have the ſcandalous Miniſters loſt their miniſteriall intereſt for Diſcipline till they be caſt out: if ſo, then theſe Miniſters with thoſe Chriſtians may, joyning together, ſet up the Prelatical Diſcipline Eccleſiaſtically valid. Whether now ſhall theſe be withdrawne from or not, that the true Diſcipline may be ſet up? If not, they will carry the falſe by number of Votes; if they may, the queſtion is granted, there muſt be leaving out before caſting out.
2. They are to be left out, not caſt out.
1. They onelyonly are to be caſt out by Diſcipline in caſe of ſcandalous ſinning, who have beene by voluntary confederacy under it, and accepted as fit matter of the Church; but ſuch were not our ſcandalous ſinners; they were never yet under the Diſcipline which we contend for, neither can they in true account, be owned as fit matter of the Church. 1. That only they who are true matter of the Church are objects of diſcipline, it is cleare, becauſe diſcipine is for them within, not for them without. 2. only them who have by voluntary confederacy come under it. 1. No man, or ſociety of men, hath Church-power over another, without his conſent firſt had: as the reverend Aſſembly ſpeaks in anſwer to the Diſſenting Brethren; the mutual aſſent and agreement of the people among whom, and over whom diſcipline is to be exerciſed, is the next foundation of the exerciſe thereof. 2. Diſcipline being among the weapons of ſpirituall warfare, and having to do onelyonly with the conſcience, it hath place only upon thoſe who conſcientiouſly (in appearance at leaſt) have owned this Diſcipline as an ordinance, & therupon, of free accord, voluntarily engaged in it. Object. The preaching the word is to deal only with the conſcience; ſhall it therefore be preached onelyonly to ſuch as voluntarily ſubmit to hearing? Anſ. The preaching of the word is an ordinance, firſt proving it ſelfe, and then all other ordinances, as Sacraments, Cenſures; therefore ſo far as it hath firſt convinced, others take place; 3. The people of the Church are a willing people. 4. The Diſcipline had no place with the Catechumens of old, notwithſtanding their perſonall profeſſion, till upon their voluntary giving up themſelves to the Church, and by the Church approved they were received into full Church fellowſhip. 5. The like method is uſed by the reformed Churches; None are under diſcipline, who have not firſt been approved and by voluntary tender of themſelves received to the Supper.
2. The Church is ſo to be made up of her members, in her ſeverall congregations, as that the ſmaller number is ever to be ſuppoſed to be caſt out of the greater; 1. Foraſmuch as the people have their Vote in caſting out; 2. Foraſmuch as the preſence and cenſure of thoſe who are to caſt out, make for the humbling and ſhameing of thoſe who are to be caſt out; but if all the ſcandalous are to be caſt out, it cannot be ſuppoſed that they will be the ſmaller number, in ſeverall congregations.
3. Caſting out ſuppoſeth publique, but perſonall admonition (if he hear not the Church) and particularly proofe of the fault' for which the ſinner is to be caſt out: but how this is poſſible in our Nation, I ſhall only appeal to experience, and common ſenſe.
4. If all ſcandalous ſinners amongſt us be to be caſt out, then are they all the ſcandalous of the Church, (what have I to do to judge them that are without?) But they are not all the ſcandalous of the Church; with none of the ſcandalous of the Church muſt we familiarly keep company, and yet may we abide in the world, but with-many of the ſcandalous in the Nation, we muſt upon diverſe occaſions keep familiar company, except we will go out of the world, (and it is the ſame caſe in all Nations of the world). 1 Cor. 5.9. with experience.
HENCE,
The true way of Reformation amongſt us, in this; that perſons fit matter of the Church, joyne together in Church fellowſhip, chuſe Officers with Cautions formerly ſaid down, and ſo forme Congregations into a diſciplinary State, exerciſing diſcipline among themſelves, leaving out the reſt. From Congregationall Churches thus ſetled, Combinations of Churches for mutuall help will ariſe; but here is now our ſcruple about the civill Magiſtrate, what warrant Chriſtians and Miniſters have thus to proceed, except he by publick authority take order. In anſwer to this I lay down