8. If we consider the proper object, nature and1 end of the key of Discipline, as it is abstractly considered, as contra-distinct from the key of Doctrine, we will find that no more by it can be expected. For, 1. its proper object is somewhat, that is scandalous, and so it reacheth only to restrain, regulate, and judge the outward man, or somewhat in the outward conversation firstly, though the fruit of that hath a further look mediately. The key of Doctrine again, or the Word reacheth in, and becometh a judge of the thoughts and intents of the heart; and to make Discipline judge the inner-man, in this respect, were to confound these two keys which the Lord hath made distinct: and therefore, if Discipline have any influence upon the inner-man savingly, it is but mediately by condemning his outward practices, and him as such, or making of directions, reproofs, &c. in the Word▪ more weighty. 2. The key of Discipline doth ⟨p. 105⟩only shut from outward privileges▪ and doth not shut from any spiritual interest in Christ, but as it concurreth to confirm some threatening in the Word, which debarreth many from saving promises and the things contained in them, which Discipline may admit to outward privileges. 3. There is a difference in respect of absolution also, to wit, the Word when it absolveth, it doth absolve from the curse of God, and giveth access to the promises, and a title to the things promised; Discipline again, doth but absolve from outward Censures and restraints, and doth but give right to Church-privileges. 4. There are different conditions and qualifications upon which these two keys bind and loose: for, the Word openeth to none but upon condition of sincere faith and repentance, and absolveth none but real Believers, pronouncing all unbelievers to be under the curse; Again, Discipline (as such) cannot shut out men from external privileges, because they are not regenerate, and sincerely gracious; and so in that respect, it must have a different condition of shutting men out, or it must consider them upon another account, in excluding them from Church-privileges, than the Word doth in excluding them from saving promises, to wit, it considereth them as scandalous, and unbecoming the Gospel whatever their state be, and so it may censure Believers, as the key of Doctrine may shut out the most subtle hypocrite which the other cannot reach.
8. If we consider the proper object, nature and1 end of the key of Discipline, as it is abstractly considered, as contra-distinct from the key of Doctrine, we will find that no more by it can be expected. For, 1. its proper object is somewhat, that is scandalous, and so it reacheth only to restrain, regulate, and judge the outward man, or somewhat in the outward conversation firstly, though the fruit of that hath a further look mediately. The key of Doctrine again, or the Word reacheth in, and becometh a judge of the thoughts and intents of the heart; and to make Discipline judge the inner-man, in this respect, were to confound these two keys which the Lord hath made distinct: and therfore, if Discipline have any influence upon the inner-man savingly, it is but mediately by condemning his outward practices, and him as such, or making of directions, reproofs, &c. in the Word▪ more weighty. 2. The key of Discipline doth ⟨p. 105⟩only shut from outward priviledges▪ and doth not shut from any spirituall interest in Christ, but as it concurreth to confirm some threatning in the Word, which debarreth many from saving promises and the things contained in them, which Discipline may admit to outward priviledges. 3. There is a difference in respect of absolution also, to wit, the Word when it absolveth, it doth absolve from the curse of God, and giveth accesse to the promises, and a title to the things promised; Discipline again, doth but absolve from outward Censures and restraints, and doth but give right to Church-priviledges. 4. There are different conditions and qualifications upon which these two keys bind and loose: for, the Word openeth to none but upon condition of sincere faith and repentance, and absolveth none but reall Believers, pronouncing all unbelievers to be under the curse; Again, Discipline (as such) cannot shut out men from externall priviledges, because they are not regenerate, and sincerely gracious; and so in that respect, it must have a different condition of shuting men out, or it must consider them upon another account, in excluding them from Church-priviledges, than the Word doth in excluding them from saving promises, to wit, it considereth them as scandalous, and unbecoming the Gospel whatever their state be, and so it may censure Believers, as the key of Doctrine may shut out the most subtile hypocrite which the other cannot reach.
- 1Differences between the key of Doctrine and Discipline.
