Christian Concord, Text
A brief Explication of some Passages in the Profession.
I Intend not an Exposition of this Profession, which would be to write a Body of Theologie. We have put it all in as plain termes as we could, that it might need the less explication. I had once thought to have given you a Syntheticall or Analyticall scheme of it, that by discerning our Method, you might discern our Reasons for the location and order of each part and terme: But considering that the People, for whose sake I write, cannot make use of such a thing; and that the Judicious can easily Analyse it all of themselves: I will let that pass.
1. I must give you to understand, that the Reasons of our prefixing the Preface were these: 1. That our People may see the Grounds and Necessity of our Practice. 2. That we may not be thought to go on their Grounds, that take our Churches for no Churches before an express Covenant, superadded to all former signs of Consent; or that we may not be judged to go about the gathering of new Churches where were none before; when indeed we do all this but in Reformation of those that are Churches already. 3. That our People may be the more engaged, while they consent to our Reasons as well as our Articles.
2. Observe further, that yet we shall not refuse Communion or Association with any Church, Pastor or Person that meerly refuseth our Preface, and will joyn with us in our Profession, though on other grounds: as e. g. if he take our Churches for no Churches before this Profession have made them Churches.
3. We shall not therefore be peremptory in urging the Preface on any of our People (no more then on neighbour-Ministers;) nor urge them to use it as they must do the Profession: though we desire as full a Union as may be had, and therefore that none will causelesly dissent.
4. For the Profession it self, understand, that we distinguish between that which makes a man a Member of the Universall Church, (which must go first) and that which makes or declares a man to be a Member of a Particular Church. And therefore we have first put down so much as is necessary to the former (largely, as being of most weight:) and then put down that which is necessary to the later (briefly.)
5. That Faith which every Christian must have and profess, consisteth 1. In the Assent of his Understanding to the Truth of Fundamentals. 2. And in the Consent of his Will: 1. To the Relations between God and him. 2. And the Benefits following those Relations; which both are offered. 3. And to the Duties commanded, on the ground of those Relations. 4. Especially those Duties which are made by God the Condition of our Receiving the said Relations or Benefits; and so are of flat necessity thereto. Now in the Apostles Creed (commonly so called) both these are implied in the phrase of [Believing in:] But because the great stop now is in mens Wills, for submitting to the Practice of Professed Truths; therefore we have thought it necessary (having so much Scripture warrant) to require distinctly a more express Profession 1. Of Assent to the Truth. 2. Of the foresaid Consent: the expresseness being no way inconvenient, but in our judgements very needfull
6. Understand that for the former part, the Profession of Assent to the Fundamentals, we do make use of the common Creed called the Apostles, as our ground and text; and we superadde our own, by way of Comment or Exposition. If any shall charge us with novelty or contempt of Antiquity in making the Ancient insufficient, I shall thus prove the charge to be unjust. 1. We highly esteem Antiquity, and especially the ancient Creed; and we take it to be sufficient to them that understand what it implieth, as well as what it expresseth: And therefore we continue it, and never desire to lay it by: no nor one word of it do we alter; not so much as the questioned word, of descending into Hell. 2. Yet we suppose that a full Creed should express the Fundamentals, and that all things necessary to salvation are not expressed in that ancient Creed. Implicitly the whole Profession is in those three words, Matth. 28. 20. Baptizing them in the Name of the Father, and of the Son, and of the holy Ghost: Shall we therefore say that no more should be expressed? or accuse the ancient Creed for expressing more? 3. It is the Bible that we take for our present Rule, and we have fully proved both the Verity and Absolute Necessity of what we require, by clear Texts of Scripture. And if the Creed contain not that which the Scripture make necessary to Salvation, is it not as safe to say that the Creed hath too little, as that the Bible hath too much? Though for my part I will say neither: because that Creed might be sufficient for former times, when men understood what was Implyed, as well as what was Expressed: and may yet suffice, on supposition that men be taught what it implies, and will profess that Implyed Doctrine by it self as an exposition. 4. You may as well accuse the Universall Church, as us, in this. If they did not accuse the old Creed of Insufficiency, when the Council of Nice formed theirs, and the Council of Constantinople added to that, and when many other Councils have had their proper Confessions, as most of the Reformed Churches also have had; why should we be thought more guilty in this then they? Sure Athanasius thought as low of the sufficiency of the first Creed, as we do: And the Councill of Trent thought it much more Insufficient, as their detestable additions witness. 5. Understand, that we are so moderate in this point, and so sensible of the mischief of enlarging our Creed beyond the bounds of Scripture, that we will not break Communion with any (I speak for my self and those whose mindes I know) who will take only the Apostles Creed, on these two Conditions: 1. So they will add the following Profession of Consent, without which a bare Assent will do little good, seeing the Devils, saith James, beleeve and tremble. 2. So be it they make it appear that it is not to hide any Heresie, that they refuse our explicatory Profession; and that they are not ignorant of those necessary Truths which our Profession doth contain. 6. If any say, We should have made use then of some other of the ancient Creeds. I answer, We have made use only of the most ancient and unquestionable; not formed by the Councill at Nice; but by the Counsel of the Holy Ghost, and delivered expressely in the Scriptures: not mixed with our conceits, but given you in Gods express words.
7. The things that we thought should be fullier expressed then in the ancient Creed, are these: 1. A man may beleeve all expressed in the ancient Creed, and yet beleeve that there is a hundred Gods: For it expresseth not God to be the Only God, yet doubtless this is implied. 2. That Creed may be professed, and yet men deny Gods Infiniteness, his Omniscience, Goodness, Mercy, Justice, Preservation, Government of all, &c. yet doubtless these are all implied in the term [God.] 3. A man may beleeve all that is expressed in the ancient Creed, and yet deny, not only Original sin, but that ever man did fall from God and Happiness, or ever stood in need of a Redeemer. 4. The ancient Creed telleth us not that Christ is God, and therefore may be taken by an Arian. 5. It tels us not that ever Christ was the Redeemer of the world nor of any in it: nor that ever he died for sin. 6. No, nor that he died for us: It only telleth us that he was crucified, dead and buried; but telleth us neither why, nor for whom, nor for what: yet no doubt but it implieth all these things, which it expresseth not. It telleth us of beleeving the forgiveness of sins, but it telleth us not whether they are forgiven for Christs sake, or with any respect to his sacrifice as the cause; yet no doubt it implied this. 7. It doth not so much as profess that Christ himself was without sin. 8. It so obscurely mentioneth the Article of the Holy Ghost, not expressing his Relation to us, or works for us, Miracles or any other, that from thence alone it cannot be known, what a saving faith in the holy Ghost is. I will add no more: Only, were it not for interrupting the unlearned Reader, I would here recite many of the Ancient Fathers Creeds or Principles, that you might see how we agree with them in the Point here added. One you may see in Origens Prolog. ante Periarch. Learned Parker (or Saneford) de Descensu will direct you to more. One brief one I will venture to set down, because it is so ancient, and so agreeable to the Scripture. Tertull. de praescript. cap. 13. Regula est autem Fides, ut jam hinc, quid credamus profiteamur: illâ scilicet quâ creditur [Ʋnum omnium Deum esse, nec alium praeter mundi conditorem; qui universa de nihilo produxerit, per verbum suum primò omnium emissum. Id verbum Filium ejus Appellatum, in Nomine Dei variè visum Patriarchis, in Prophetis semper auditum, postremò delatum ex spiritu Dei Patris, & Virtute, in Virginem Mariam, carnem factum in utero ejus, & ex eâ natum hominem, & esse Jesum Christum: Exinde praedicasse Novam Legem & Novam Promissionem Regni Coelorum: Virtutes fecisse: Fixum Cruci: Tertia die Resurrexisse: In Coelos ereptum sedere ad dextram Patris: Misisse Vicariam Vim Spiritus Sancti qui credentes agat: Venturum cum charitate ad sumendos sanctos in Vitae aeternae & promissionum coelestium fructum; & ad prophanos judicandos igni perpetuo, facta utrius{que} partis Resuscitatione cum carnis Resurrectione.] Haec Regula a Christo ut probabitur instituta, nullas habet apud nos quaestiones, nisi quas haereses inferunt, & quae haereticos facinut.
Vide & Irenaeum l. 1. c. 4. & l. 2. c. 2.
8. We thought it necessary to reduce all the Fundamentals or Articles of the Creed to three heads, viz. the Father, Son, holy Ghost, and their Relations and Works. Because Christ himself in the Baptismall Institution compriseth all in these three: Mat. 28. 19, 20. And many Learned men think, that the Churches common Creed was no larger at first (as Parker de Descensu at large endeavours to prove; and Lud. Crocius Syntag. &c.) or at least that thence it had its rise.
9. Our greatest care of all hath been, to give you the Scripture sense in the Scripture phrase; that so no good Christian may have any seeming cause to scruple the Professing it: and none might be able to deny it, without plain denying Gods own Word. The Necessity of so doing is so evident, and our Reasons against departing from the letter of the Text, are so many and obvious, that I will not trouble you with them. I pray you peruse Learned Dr Staughtons Form of wholsome Words, Serm. 2. pag. 60, 61, 62.
10. We did it as a work of Necessity, not presuming of our sufficiency so far as to say or think that we have done it perfectly: For we judge it a work fit for a Councill of the ablest men on earth, to do it as it should be done, viz. that there may be no word too little, or too much, or unfit, or out of order.
11. We thought it meet to subjoyn the full proof of every word from the Scripture, that it might be past controversie with all believers. Concerning the Texts cited I must desire you to observe, that every Text doth not express the very words that we have put down, but all express the sense and summe of the words; so that I think scarce two syllables can be found that are not expresly in the words of Scripture, which contain any matter that is liable to controversie. If you finde ten Texts cited for one thing, if the words be not in nine of them, it is sufficient if they be in the tenth; and therefore I must intreat you, if you doubt, to peruse them all. And let not the number offend you: If you need them not, they are no trouble to you: Few of them, I think, or none, are impertinent: A concent of many Texts may convince more then one single Text: at least it will be usefull to have so many Texts at hand, for the convincing any others of any Article of the Faith, though you doubt not your selves. Only the particular Application of some parts of the last Branch, viz. [our Consent that such a man shall be our Pastor, and that we will be Members of this or that particular Church:] cannot be proved in termes from Scripture, but by consequence: For who can expect that Scripture should name the persons of our Pastors, or the places of our habitation?
12. As for the sense of some few of the termes that may possibly be misunderstood, I shall give you my own thoughts, but briefly passing over all the rest.
1. In the first Part, when we subjoyn [the Father] to [one only God] we do not exclude the Son and holy Ghost: for we afterwards express the contrary. But we speak 1. In the language of the Scripture, as the Texts cited will inform you. 2. And in the ordinary language of Divines, who therefore call the Father Fundamentum Trinitatis.
2. In mentioning Gods Being (which we put first) and his Primary Attributes, we apply the word [Infinite] to them all. And by the Infiniteness of his Being, we mean his Eternity and Immensity: (That he is not a Body but a Spirit, not visible, palpable, &c. as bodies are, we imply or rather express in the very terme [God.]) By his Infinite Wisdome, we mean his perfect Knowledge of himself and all things intelligible, past, present or to come; their causes, manners, ends, circumstances, &c. and how all things should be ordered and disposed of for the best. By his Infinite Goodness, we mean all the perfection of his Holiness, Inclination (if I may so speak) to do Good to his Creatures, and in a word, whatsoever it is in God which we may conceive of in Analogie to Morall Virtues in man, which lye in the perfection of his Will (as by Infiniteness of his Wisdome we mean all his Intellectuall perfections.) By the Infinite Power of God, we mean his Omnipotency, and all the perfection of that in God, which bears Analogie with the Executive Virtue in man. For as in describing the perfections of man, we must first express his Being as the Foundation, and then reduce all his Principall Virtues to the Perfections of his Intellect, Will and Executive Power; so must we be forced for our weak apprehensions, to do by the Incomprehensible God, while we can know him but in this Glass. Next we thought meet to mention his Principall Works, and Relations thereupon: 1. As to all the Creatures: of whom he is 1. The Maker, 2. Preserver, 3. Disposer: 2. As to the Rationall Creature in particular: of whom he is the Lord: which terme we use in the Scripture sense as it comprehendeth both his Absolute Propriety in us, and his Absolute Soveraign Rectorship over us all: To which Relations of his it is that his perfect Justice is to be subjoyned, and his Mercy as to the most eminent exercise of it. God must be considered as Rector, before he is considered as a most Just and Mercifull Rector.
3. In the second Part, We thought meet first to express the Disease and then the Remedy. The first lay in Sin the Cause, and its effects: which as to our loss is, in falling from God and Happiness (our true God:) and the state to which we fell is that threefold misery, Gods wrath, the Curse of the Law, and the Power of Satan. Though God hath not wrath as man hath, yet there is some Cause of our sufferings in God, which man can have no fitter conceiving or expression of, then under the notion of wrath: and therefore we must do as Scripture doth, in distinguishing between Gods wrath and the effects of it, and not make them all one. When we say, Man is fallen under the Power of the Devill, we include, the Power of Sin, and the Flesh, and the World: for these are but Satans materials, baits or instruments. A double Power of Satan we mean: both as he is the Cause of Sin, and as he is the Cause of punishment, and therefore is said to have the Power of Death, Heb. 2. 14. 2. The Remedie of this malady we have described in its severall Causes and parts, which I will leave to your observation. By the word [ordained] we have no respect to Eternal Decrees de rerum eventu: but to Christs Legislation, which is in order to be placed before Judgement and its execution, which are next subjoined. So did the Church in Tertullians dayes, as you may see by his [Praedicasse novam Legem.]
In the third Part, we thought it meet to be larger on the Belief of the holy Ghost, then other Creeds are. For doubtless as it is not only the essence and person of the Father and the Son that are to be Believed; but also the Relation and works of the Father as Creator, and of the Son as Redeemer; so is it the Relation and works of the holy Ghost also that must be Believed to Salvation. And if the sin against the holy Ghost be so desperate, doubtless Belief in the holy Ghost is as necessary. And indeed I fear most Christians do not understand or consider well this part of their Creed, what it is to believe in the holy Ghost. I think the ancient Creed which I cited from Tertullian expresseth it excellently [Misisse Vicariam vim Spiritus Sancti qui credentes agat.] Its like God would have kept the mystery of the Trinity unknown to us, and never have made it the object of our faith, if the severall persons had not stood in those Relations to us, and done those works for us, that must needs be known. I think Tertullians termes are an exact interpretation of the work [Paraclete,] it is called Vim Vicariam, because Christ being personally in Heaven, hath sent the holy Ghost to do the rest of his work on earth, and carry on his Cause, and maintain his Interest till he return, against the world, flesh and Devil, which is to be Christs Advocate, or properly his Agent [qui Credentes Agat:] and that is two wayes, that he Actuateth Believers: 1. Extraordinarily; by Inspiring the Prophets and Apostles, and causing them to work Miracles and speak with tongues, &c. And doubtless this is a most principall part of our Belief in the holy Ghost; viz. To Believe, that the Spirit which spake by the Apostles, and by which Believers did speak with tongues and work Miracles, was the very Spirit of God, even the holy Ghost, and not an evil deceiving Spirit, (which they that affirm blaspheme the holy Ghost:) and consequently that the many glorious works and gifts of this Spirit, are an infallible seal to the Truth of the Testimony and Doctrine of Christ. For you must note the order of each part of our Creed. The Father is to be Believed in as the first Cause and End of man; and as his Happiness. The Son is to be Believed in as the only way to the Father, to Recover man to his favour and to the Happiness which he lost. The holy Ghost is to be Believed in as the eminent Principall way to the Son, by inspiring the Prophets to foretell him, but specially by the wonderfull Gifts and frequent evident uncontroled Miracles which were wrought by the Disciples; and also by animating and sanctifying his people: This is Christs last and great witness, which must convince the world, or else they shall have no greater to convince them. 2. And the holy Ghost must also be believed in, in regard of his more ordinary [Actuating of Believers; and that is, as our Guide, Illuminator, Sanctifier and Assister against our spiritual enemies in our Conflicts, and Comforter in our distresses.
In mentioning the Spirits indwelling and working (which because they are more undoubted Scripture terms, we put in stead of Tertullians [Qui credentes agat]) we make Believers the subject: Because though faith it self be the gift of God, yet there is so much greater and more eminent grace given after faith, and on condition of believing, then the Grace is which enableth us to believe, that it is only the giving of that greater measure (and extraordinary Gifts) which in the New Testament is usually called the Giving of the Spirit: For (as Mr Th. Hooker and others express it) the Spirit in working Faith doth but, as it were, make his way into the soul, and then dwelleth and worketh there afterwards; as (saith he) some Birds first make their way into a hard tree by stocking a hole in it, and afterward make their nests and lay their young there. Here note well, that we thought meet before we expressed the particular works of the Spirit in Believers, to mention first the relative change of their states, which in order goeth between their believing, and their further sanctification: These we have expressed in four terms. The first in order is our conjunction to Christ as our Head, called by Divines, our Union with him. The second is our Membership in the universal Church which is his body. The third is our Pardon or Justification. The fourth is our Adoption: Where note 1. That we call not these [the Works of the Spirit] but put them in as in a Parenthesis, between our believing and the works of the indwelling Spirit. 2. Yet we choose rather to put them in this part of our Profession then the former, because as no man hath right to these benefits but through Faith, so though they are not the effects of that Faith (which the Spirit worketh) yet are they consequents of it by vertue of Christs Promise or New Law; and though faith be not the cause of them in strict sense, yet it is the condition of our Right in them. And therefore they seem here to be placed, as Divines commonly do, between Faith and Sanctification.
Note also that by being [sanctified to Christ as a peculiar people] we intend first the real change, commonly called Sanctification; and also the Relation that thence follows, of being a separated, sanctified, dedicated, peculiar people. And we take sanctification, not for that first work commonly called Vocation, whereby Faith and Repentance are first wrought; but as the Scripture takes it for the following effect of the Spirit dwelling in us. How the Spirit dwels or worketh in us, we presume not to define. Further note that we describe the exercise of this sanctification: 1. In respect to the state from which we are changed, where we judged it necessary to imitate the Church, which hath alwaies in Baptism required a renouncing of the world, flesh and devil; and therefore (Scripture making it necessary to salvation) we think it requisite that this be in our Creed: Also we rather put in [Mortifying the flesh, and overcoming the world and the devil] then meeerly striving against them, both because the first is the common Scripture language, and because it is not all striving, but that which ends in overcoming that is saving. 2. As for the state to which sanctification brings us, we thought meet 1. To put down the manner and nature of the inclination it self, in the Apostles words [Zealous of good works] lest any should think that the externall work is all. And for the exercise of it, we distribute it according to the Decalogue: 1. Into serving God in holiness, which hath chief respect to the first Table. 2. And in righteousness, by which we specially mean the duties of the second Table. 3. Yet we thought it necessary to adde [the special love of the Saints, and communion with them, and the hope of Christs coming and Everlasting Life] not as if we thought the Decalogue extended not to these; but because Christ in the Gospel hath in a singular and eminent sort required them, and made them duties so specially Evangelical, and necessary in particular: and the ancient Creed had [the Communion of Saints] which therefore we ought not to leave out.
Note also, that though Faith, Love and Obedience be mentioned both in the second part and in the third, yet it is no vain repetition: For in the second part they are mentioned, as they appertain to Christs Legislation and Judgement, and are required of man in order to his happiness: but in the third part they are mentioned as actually conferred by the holy Ghost. So Everlasting Life is mentioned in the first part, as given (quoad jus) by the Promise, and as that which Christ will adjudge us to: But in the third part it is mentioned as the object of Christian Hope.
Concerning the Profession of Consent, note 1. It was necessary that we repeat the same things which were before expressed in the Profession of Assent, because it is (mostly) the same things which the Understanding receives as true (together with the truth of enunciations concerning them) and which the Will receives as Good. 2. I take the Truth and Authority and Sufficiency of Scripture, to be plainly included in the Article of our Believing in the holy Ghost (as I have said) and therefore we may well require that it be consented to.
Lastly, Understand also that when you promise to God, to take his Word and Law as your Rule, you shew hereby, that this Law must be studied that you may understand it: For how can it be the Rule of your Faith and Life which you understand not, nor meditate on, that you may understand it? Psal. 1. 2, 3. And therefore you may see, that it is not enough to learn this Creed or Profession, but you must study the Bible, whence this is taken.
Especially remember that it is here supposed that you understand the ten Commandements, which shew you what is your duty, and also the great Commands of the Gospel, for Faith, Repentance, forgiving wrongs, loving the brethren, and loving enemies, &c. which Christ hath eminently set his signature on. All this is implied also, in your Promise of sincere Obedience. Also the duties of hearing the Gospel preached, of instructing your families, Deut. 6. 6. of constant and fervent Prayer, of the use of the Lords Supper, &c. are here implied: Those that promise Obedience, and yet live ungodly, with untaught, ungoverned prayerless families, and in the neglect of known duties, do but aggravate their sins by the addition of Promise-breaking. It is therefore very necessary that the Creed or Profession of Faith, the ten Commandements, and the Lords Prayer (which is the Directory for Prayer) be learned of all men: and it is necessary that they understand the Doctrine of the Sacraments.
As for the last (our Consent to particular Ministers and Church-membership,) we have given you those Scriptures from whence you may see it proved, that such a Consent there must be; though the particular places and persons (as is said before) are not there named, nor will any wise man expect they should.
To conclude; I will tell you in a word more, what use we intend to make of this Profession. 1. When any Infants are to be baptized, I shall expect that the Parents do both profess their own faith (of Assent and Consent) that we may see they are such whose Children have right to that Priviledge; and that they engage their Children into the same: and therefore I shall repeat to them the Apostles Creed, with our annexed Profession of Consent, omitting our explicatory Profession of Assent, as implied in the old Creed (because we would in Baptisme be as contracted as may well be.) 2. When any Person doth signifie his desire to pass out of the Number of Infant-members, into the state and number of Adult-members, I shall require of them an open Profession of the whole (both of the old Creed, and our larger Scripture Profession.) 3. At the first Reforming (now) of our present Congregations, I shall desire all to Profess the whole, and endeavour to see that they competently understand the sense of those words which they speak. I will not affirm every word in this Profession to be of absolute Necessity to Salvation. But I will say this, that I know not many (if any) Doctrines in it, which I dare say a man may deny, and yet be saved (among our ordinary hearers.) And we thought it far safer to put in a word more then is of absolute Necessity (seeing even that may be yet of inferior necessity,) then to leave out one word, which may prove of such Necessity; and so mens salvation may be hazarded, by the not receiving it. Yet where it is clear that any word was not of absolute Necessity, we were very studious of omitting it, desiring much in a Creed all possible brevity, that may not hazard mens souls. 4. Understand that for our Profession of particular Church-membership, and submission to our Guides, we intend never to offer it to our People, but this one time (without some necessity which we do not foresee;) it being not matter to be so oft made use of: But the Profession of our Faith for Assent and Consent, we shall frequently make use of, as is expressed. So much for Explication.
Objections Answered.
BEsides what is said that way in the foregoing Explication of our Agreement, I shall briefly answer such Objections, as the severall differing parties may raise against our course, and their joyning with us.
1. Some there are (of what party I know not, except of the Worlds as opposed to Christs) that resolve they will make no alterations, nor exercise any Discipline till they see what the Parliament will establish: I think for fear of being engaged against what they may establish. And so if the Parliament will never establish Discipline, they will have none at all. If these men pray for the discovery of the right way of Discipline, it must be but as a Gentleman that I have heard of in the Warres, prayed every day that God would open his eyes to shew him which side would get the better, and that he would take for the better side. I confess I take not these men to be fit for our Association, and therefore will not argue the case with them, but leave them to the Parliament for their reward, seeing the Parliament is esteemed as their chief Lord and Master. If the Parliaments License or Toleration may serve all dividers for the executing of their designes against the Unity and Peace of the Church, and for setting up of false waies, and yet will not serve these men (without a command) for Uniting and Reforming: It seems others are faster friends to Satan and Heresie, then they are to Christ and Verity.
2. Others (of the same nest) think that it is in vain to attempt any thing without the Authority of the Magistrate, for people will but despise us, What will they care for our avoiding them? or who will avoid them at our perswasions? It will be but inane fulmen, if the power of the Sword do not both prepare respect to it, and also second it.
I take these men also to be not only unworthy an answer, but unworthy to be Ministers of the Gospel; who have so base an esteem of the Gospel, and the power which they have received; and dare think that it is such a leaden or wooden Sword which Christ hath put into their hands; when both the Scriptures which they preach, and the Churches experience might have taught them that these spiritual weapons are powerfull and mighty? or if they prove at any time ineffectuall, let them suspect the ill managing of them. For ought I know these men might as well on their own grounds give over Preaching, till the Magistrate will force men to Pray, Meditate, Believe, Repent, and do every duty that they perswade men to (were it not for a more effectuall argument called Lucrum.) What did the poor Church do for so many hundred years, when Magistrates were against them? and yet Discipline was acted in such rigour, as would not now be endured to be once attempted? Hath Christ given you the Keyes of the Kingdom of Heaven, and cannot you use them without the arm of Magisterial Authority? I desire God to change your mindes, or else to rid the Church of you and all such, and put his Keyes into such hands as can use them; and to give his people such Pastors, as take Christs Authority to be valid for enabling them to their work, and do not make the Magistrates their God. Though yet I shall as freely acknowledge the usefulness of the Magistrates power in seconding Christs commands, as another; and doubt not but it is a very easie task to manifest the sinfulness of their neglect herein.
3. Others Object, that we shall but disturb and discompose our people, and occasion many to hold off from joyning with us, and others to separate when they finde themselves touched by our closer proceedings: and is it not better to let them go on in peace as they do?
Ans. 1. When the strong man armed keeps the house, the things that he possesseth are in peace. Satan maintains his interest in Souls, and States and Churches, most effectually, when he can stablish it in peace. Most sinners are quiet in the state of sin, if you would let them alone and not disturb them. The house that's fallen down, lieth still; and will you not re-edifie it for fear of stirring it? 2. Are our Congregations in a state to be rested in, or no? That is the Question to be determined. And I prove that they are not: 1. Our people live in the constant practice of apparent sin, by having and holding Communion with those, whose Communion the Scripture commandeth them to avoid. 2. This is become a Church-sin, which is more hainous and dangerous then private and personall sins. 3. Ministers live in constant apparent sin, not only in continuing the same Communion, but in neglecting of a great part of their duty; never once acquainting the vilest whoremaster, drunkard, or other evil doer, of his duty to forbear Church-communion, and his danger in usurping it (I mean personally, that he may apply it;) or never acquainting the Church with their duty to avoid all familiarity and communion with that man, nor once requiring them to do it. 4. Hereby multitudes of evil doers are not only encouraged or hardened in sinning, but also deluded to think their state good enough for salvation, as long as they are admitted into Christian communion, or taken for Members of the Church. 5. Hereby all the great necessary duties of private and open Reproof and Admonition are neglected also by our people: For when they see that they cannot proceed in it to tell the Church, that he may be admonished by the Pastors, they think it almost as good say nothing; and so men do not plainly rebuke their neighbours, but suffer sin to lie upon them. 6. Also hereby the Lords Supper is abused, and Receiver and Giver made guilty, and judgements drawn down on the Church. 7. Hereby God is provoked to estrange himself from our Assemblies, and less to own our Prayers, Praises, Sacraments, &c. and to withdraw his grace, I do not say that this guilt lies on Church or Minister for the presence of a wicked man at the Sacrament, when we have discharged our duty, to prevent or hinder it; For it is not bare presence that makes Communion: In a moral sense it is no Communion, if we disclaim and disown the person, though he sit among us; for this breaks familiarity as well as locall removall. If I be constrained to eat privately, with a drunkard (either through necessity of hunger, or others violence, &c.) I break not Pauls precept [With such a one no not to eat,] if I do but declare that I renounce communion or familiarity with him. But when we do not our duty the case is otherwise. 8. Hereby many Ministers (that do keep them from the Lords Supper, and do no more) do give occasion to the enemies of the Ministry to say we deal self-contradictingly; to deny the Sacrament to those whom we take for Church-members, or suffer to continue Church-members year after year; and to whom we grant all other priviledges of Communion: Whenas we are as much bound to avoid all private familiarity with them, and to require the Church to do the like. 9. Hereby we do hainously reproach and dishonour the Christian profession, by suffering obstinate rebels to go under the name of Christians and Church-members. 10. Hereby we occasion the infection of our flocks, and the increase of wickedness, by keeping up the credit of the wicked, or keeping them from that discredit which Christ would have them undergo: and by suffering good and bad to have equal familiarity, converse and society; and so a little leaven may leaven the whole lump. 11. Hereby we hinder the recovery of the wicked, which by Christs means of shaming them might be furthered. 12. Lastly, Hereby we cause not only our Churches to be reproached, as having in them constant drunkards, whoremongers, railers, &c. (nay we know not well, who is a member and who not) but also multitudes of tender well-meaning Christians to separate from them, as common sinks of all pollution. It is because we will not make that meet and necessary separation, which Christ requireth regularly and authoritatively as Guides of the Church, that so many do make irregular sinfull separations. The great fault is in us, and we do but condemn our selves in crying out against Separatists, as long as we continue the occasion by our neglect.
Thus I have briefly given you some of my reasons, for a necessity of further Discipline, and why we may not content our selves with that state that our Churches are now in; no though we do keep open ungodly ones from the Lords Supper. (I speak not of those Churches that are well ordered, and know their members, and exercise Discipline.)