be ruled and judged by and constituteth the Essentials of Christianity § 18. This Covenant did constitute Christianity many years supposâ—d eight before any part of the New Testament was written as now extant and near seventy years before it was all written § 19. As Man hath an Intellect a Will and an Executive power and the Gospel is to work on all so the Creed is the Summary of our Belief the Lords Prayer of our Desire and the Christian Decalogue and Institutions of our practice as expounding what Baptism generally expresseth § 20. Though to the Iews that were bred up under the use of the Old Testament and that expected the Messiah the Apostles staid not long instructing them before they baptized them when they professed Repentance and Faith in Christ yet it cannot be conceived but that with the ignorant Gentile Christians all Teachers took pains to make them understand first what they were to profess and promise for ignorant doing they know not what pleaseth not God And therefore that the Faith contained in the three Baptismal Articles was certainly explained in more words and accordingly professed which must be in substance that called the Apostles Creed which the Churches preservation and use with the Custom of long instructing Catecumens giveth us notice of as well as the reason of the thing § 21. When we find Christ commanding his Apostles to disciple the Nations and baptize them in the Name of the Father Son and Holy Ghost and teach them all his Commandments and when we daily see after people have learned to say They believe in the Father Son and Holy Ghost how long it is ere they understand the meaning of those three Articles and when we know that it is not bare words without the sence that constituteth the Christian Faith no sober Man will doubt whether the persons to be baptized were taught the sence as well as the words which must be done by more words And it is certain that those Words were not to alter Christ's Baptismal Covenant nor the Nature and Terms of Christianity but to expound them And it is certain that multitudes were so weak that had those Words been very long and many they would rather have burdened them than become their own profession as understood and remembred And it is certain that the changing of words doth easily turn to a change of the sense and that even then Heresies quickly multiplied which made it necessary to the Church to be careful to preserve sound Doctrine From all which it clearly followeth that a Creed that is a Summary Profession of Belief explaining the Baptismal Articles was in common use in all the Churches many years before the writing of the New Testament And it is not likely that in the Apostles days the Churches did receive it from any but themselves § 22. Yet it is not probable that they composed exactly such a Form of Words as might not at all be altered and used still the very same terms for the Creeds recited by Irenaeus Tertullian Marcellus in Epiphanius and others do all differ in some words from one another and some Articles have been added since the rest of which see Usher and Vossius de Symbolis But except those few Additions they all agree in Sence which may perswade us that the ancient Churches kept still to Words which signified the same matter of the Articles of our common Creed and admitted no variation of the Words but such as was small and endangered not the Doctrine § 23. Though Baptism explained by the Symbol of Faith Lords Prayer and Decalogue contain at least the Constitutive Essentials of Christianity yet the Integrals are much larger and all that Christ commanded was to be taught the Church And though this was done by Voice many years by the Apostles before they wrote any part of the New Testament yet the Memory of men from Generation to Generation would have been a very unsafe and treacherous Preserver of so many things had they been committed to Memory alone Therefore it pleased the Wisdom and Love of God to inspire the Apostles prophetically and infallibly to commit the Sum of the History of Christ's Life Sufferings and Death c. with all the Integrals of his Word to those durable and sacred Records which we call the Holy Scriptures for the easier and fuller Propagation and Preservation of the Christian Faith and all its Integrals especially his Example and sacred Precepts yea and the necessary Accidentals or Appurtenances § 24. Because the Scriptures contain both in Words and Sence much more than the Essentials of Christianity and so more than is of absolute necessity to Salvation many a million may be saved that understand not all that is in the Scriptures nay no man on Earth understandeth it perfectly And he that understandeth and receiveth the Essentials shall be saved though he were ignorant of a thousand particular Texts § 25. Therefore it is that the Church hath ever selected the great and most necessary Truths and taught Children and Catechised Persons these before the rest by way of Catechism of which the foresaid Creed Lords Prayer and Decalogue are the Sum and the Sacramental Covenant is that Sum yet more contracted And it hath not been the Churches way to teach Children or Converts the Bible over in order indifferently without selecting first the Marrow out of the whole which the Ignorant cannot do for themselves § 26. Besides the Method or Order of the Scripture books there is specially to be studied by those that will be more perfect than the rudeâ— for t the true Method of the Body of Doctrine contained in all the Scriptures For all the parts of that Doctrine have that Place Order and Respect each to other as maketh up the Beauty and Harmony which is in the whole And even in the Covenants the Creed Lords Prayer and Decalogue there is a most excellent Order and Method above all that is found in Aristotle or any humane Writers though alas too few perceive it § 27. Therefore they that gather true Systems of Theology do not add to the Scripture nor feign it to have a Method which it hath not no more than Catechisms do but only gather out that Doctrine which is there and deliver it in the true Scripture-method not as it lieth in the order of Words but in the order of Relation that one Truth hath to another And to despise this real Method because every dull and slothful Wit doth not see it in the Scriptures is indeed to despise the Matter and Design of the Scripture and to despise all true and clear Knowledge of things Divine For to see Truths placed in their proper Order doth differ from a knowing of some confused parcels as knowing the parts of a Man a Picture a Clock a House a Ship c. duly compaginated and seeing all the parts cast confusedly on a heap But to draw up a true Method is the Work of a skilful hand and
suitable to means â—njoyed without which the man and his Faith are â—ot indeed sincere yet the Church and all Men â—an judge of others but 1. By outward Profession â— extended to that degree of Objective Faith which God hath made commonly necessary to Christianity or to the acceptance of the Church It is therefore here a deceiving Consusion to â—onfound the two cases what is necessary to God's acceptance into Heaven and what is necessary to a Man's acceptance into the Church And thence some conclude that no man can tell just what is necessary to Individuals § 5. That Christ hath stated the Essentials of Christianity taken objectively should be so far past question as our Christianity it self is at least For if he have not then he is not the Author and Finisher of our Faith And if he be not who is The Apostles delivered it as received from him If it were not then made and determined by Christ then there was then no Christianity and so no Christians And if it was made since then who waâ— the Maker of Objective Christianity No Man oâ— Company of Men dare or do pretend to it If they should whence had they that Power And did â—â— die with them Or may others after them make also a new Christianity Paul pronounceth Angel or Man accursed that should bring another Gospel than that which he had received and preached Gal. 1. 7 8. 1 Cor. 15. 3 4. c. 2. And if the Essentials of Christianity and Church-relation and Communion were not determined of by Christ and notified in the Holy Scriptures then there could be then no Christian Church for want of Church-Essentials And then when began that Church and who made it 3. But the Gospel hath put the matter out of doubt telling us that Christ hath actually declared and determined the Essentials of Objective Christianity and the Church even in his Institution oâ— Baptism which is our Christening which in his preaching he expounded and so did his Apostles 2. And as his Baptized Disciples were called Christians so he commanded them to Love one another and live in Concord and Communion aâ— Christians and could any obey this Command of Christianity was then either unmade or a thing that could not be known § 6. And if it was then made by Christ it was surâ—ly anchangeable else men might be still making a new Christianity from Age to Age and when should we have an end And who hath power or skill to make a better than Christ made 〈…〉 that attempted it thereby is an accursed Antichrist § 7. And now we come next to enquire I. What are the Church-Controversies to be decided II. And who are the Dissenters that differ herein III. And then we shall easily find who it is that must be the Judge of them § 8. And 1. it is supposed that it is no one essential part oâ— Objective Christianity that is in Controversie 2. And that it is not among Christians that any such point is controverted For he that denyeth any essential part denyeth Christianity and the Church and therefore is no Christian whatever he may be called by himself or others And though Confounders make a great Controversie of it whether a Heretick be a Christian and a part of the Church it 's easily resolved if we dally not with an ambiguous word If by a Heretick be meant one that professeth not or denyâ—d any essential part of Christianity or the Church he is no Christian nor part of that Church which he denyed But if by a Heretick be meant one that professeth not or denyeth only something that is of the melius esse of Christianity and the Church he is a Member though a faulty one § 9. But it will be said that more than the Essentials of Christianity is necessary to Church-Communion else we must receive Drunkards Fornicators Extortioners Railers with whom saith St. Paul we must net eat Ans. I would those that will not endure tolerable men for a different opinion or circumstance could as little endure Drunkards Fornicators Extortioners and Railers and Covetous c. But the Objectors must understand That as I said The Baptismal Covenanting Profession of Christianity is our Church-title to its Communion And that Christianity is more than a bare Opinion or Notional Assent it is a solemn giving up our selves by Vow and Covenant to God the Father Son and Holy Ghost as our God and Saviour and Sanctifier to be Taught and Ruled by Christ as well as pardoned adopted and glorified which essentially containeth Repentance and the Renunciation of the Dominion of the Flesh the World and the Devil which are contrary to the Government of Christ. And it must be remembred that a Verbal Profession proved counterfeit and false by inconsistent contradiction in word or deed is indeed not valid and is no Profession And he that would say I will be Ruled by Christ but I will be a Drunkard a Fornicator an Extortioner c. would thus nullifie his Profession by a gross Contradiction And to live impenitently in these sins is as sure a proof of falshood of a man's Profession as contrary words would be And if a man once and again commit such Sins till he Repent of them he chooseth them and liveth in them And while he chooseth and liveth in them he Repenteth not indeed whatever he say For Repentance is a change of Mind and Life Therefore we here distinguish of Mens Right to Church-Communion as 1. unquestioned 2. as lost or null 3. as doubtful and under tryal 1. A Baptismal Profession of all the Essence of Christianity and not disproved is a Title not to be questioned 2. Apostasie or the denyal by word or deed â—f any essential part of Christianity justly proved nullifieth Christianity and Church Right 3. But if a man speak or hold some bad opinion by a remote uâ—seeâ— consequence contrary to somewhat essential to Christianity or if he commit some Sin that is inconsistent if he Repent not here the Church must try whether the said Error be indeed so held as that the contradicted truth is really not held or only be held on a mistake of consistenâ—â— the person professing to renounce it if inconsistent And whether the said Sinner live impenitently in that Sin as that which he chooseth and will not forsake And while the man is under this doubtful Tryal his Title is doubtful and to be suspended as to actual Exercise And therefore the Church hath ever used Suspension as a thing different from a full or proper Excommunication Suspension and some disciplinary restraints have been called Excommunicatio minor which doth not cut off a man from the Church When the proper Excommunication called major is but an Authoritative Declaring that a man hath cut off himself by Apostasie at least from some essential part of Christian Faith or Duty without which self-absâ—ision other mens hath no place and is but a Slander of the innocent God hath not given others
Power to unchristen cut off or damn the guiltless § 10. It 's one thing to be cut off from the Church or Christ 2. and another to be under tryal and suspense oâ— actual Communion till Repentance prove mens Right 3. And it 's another to be at present only denyed Communion not with the Church wholly but in some comfortable Ordinances till the removing of a Scandal have made the person capable by satisfying the scandalized 4. And it s another thing to be cast down from a higher to a lower station and denyed Dignities Preferments and special Honour Confound not these § 11. And by this time you may see how to answer the ill-stated question Who is the Iudge of Controversies in Religion and of the Sence of the Scripture and whether every ignorant Man or Woman or Child must be Iudges of it for themselves And first you must understand the foresaid Distinctions necessary to the Solution Ambiguities and Generalities are the instruments of Deceit And secondly I shall apply them to the case § 12. 1. We must distinguish Controverted Essentials of Christianity from controverted Integrals and Accidents 2. Distinguish Controversies between Christians and no-Christians from Controversies among Christians 3. Distinguish material Objective Christianity Faith and Duty from internal Subjective 4. Distinguish external valid Profession of Actual Faith not disproved from internal Sincerity 5. Distinguish between what is necessary to God's accepting a man to Justification and Salvation and what 's necessary to the Church's accepting a man to Communion 6. Distinguish what is necessary to that stated Union and Communion which is our real Church-Membership and Christianity from that which is necessary to the present actual exercise of such Right in some local Priviledges and Acts and from that which only sitteth men for Dignity or Office 7. Distinguish between the Case de esse or real Truth and the Case de scire or judging of it 8. Distinguish between Judging what others shall Believe about things controverted and governing their Practice how they shall behave themselves 9. Distinguish a private Judgment discerning what is or is not our own Duty and a publick Iudgment in Government of others 10. Distinguish the Judgment of several Governours according to their divers Offices and Ends. 11. Distinguish a limitted Power to Judge only one way from a power of judging obligatively in partem utram libet this way or that 12. Distinguish the real incomplexe Matter or Objects of Faith from the literal complexe words which signifie them And so these conclusions will be clear past doubt Concl. 1. All Christians are agreed in the Essentials of Christianity Therefore these are no Church-controversies for any to be the Judges of It's only Insidels and Men without our Church that differ from us in these And Insidels are not to be converted by the Authority of a humane Judge nor ever were but by Teachers shewing the Evidences of Truth C. II. All Christians as such being bound by Christ to love one another and live in Communion as Members of one Body notwithstanding lesser differences it followeth that Christian Unity Love and Communion depend not on the question Who shall be Iudge of Controversies as being presupposed to it C. III. But the Baptizing Pastors of the Churches are by office the Judges whether it be indeed the Essentials of Christianity which are profest by the Baptized C. IV. And therein it is the Real incomplexe Objects that are propterse essential God Christ Grace c. And the â—â—gnal words are only necessary to notifie to the Church what men believe And no singular words only are necessary Else only men of One Language could be Christians But any words will serve which signifie the same Matter few will serve for some and others must use more The words of Baptism suffice where they are understood But the Creed Lord's Prayer and Decalogue as the sum of the Credenda Petenda Agenda have by the Church been judged a sufficient explication for the Baptized And in these we all agree C. V. Though real sincerity of active Faith and Consent be necessary to Salvation God judging the Heart yet Profession not disproved must satisfie the Church Who therefore are not put to judge whether mens Knowledg reach the degree of their Helps C. VI. The Baptizing one into the Union of the Church-Universal obligeth him to exercise Christ's instituted Worship in particular Churches and therefore to know what that is which is The Pastor's Teaching the Flock Christ's Gospel officiating in the administration of the Lord's Supper Prayer and Praise and Disciplinary Government by the use of the Church-Keys Of Mens fitness for these the Pastors are the Judges and the Flock must obey C. VII Christ hath in Scripture instituted all that is of necessity to this Communion C. VIII Every Governour hath a governing Judgment called Publick suitable to his Office The Pastours are Judges who is capable of Baptism and Church-Communion as far as must be executed by the Keys The Magistrate is Judge who is by him to be countenanced tolerated or punished by force The Parents are Judges in cases about their Wives and Children proper to Family-Government But every reasonable Creature being a Governour of himself is necessarily the Discerner of his own Duty And God being the Highest Ruler and there being no Power but of Him and none against Him no Man must obey any against him and all must use their Reason to judge whether Mens Laws be against God or not If this were not so 1. Men were governed as meer Bruites 2. And must curse God or Christ or murder or do any Evil that Rulers bid them 3. And then God should for this punish none but Soveraigns 4. And then all Nations must be of the King's Religion 5. And then men must not judge whether it be the Just Prince or the Usurper that they must obey In short this overthroweth all Religion and Humanity C. IX No men have Power to Judge in partem utramlibet or against any Article of Faith or Divine Obedience the Thing is True or False before they judge of it and if they judge against Truth their Judgment is void God binds as not to believe their Lie They have no Power to judge that there is no God no Christ no Holy Ghost that the Gospel is false that Men may commit Idolatry Perjury Murder Adultery c. The contrary all may and must judge but some as Rulers and some as Subjects But in cases before indifferent where Man's Authority may make Duty or not there they may judge it Duty or not accordingly C. X. In doubtful cases no mens bare judgment can bind or make others to Believe things Divine with a Divine Faith man is not God But 1. Teachers that are credible must be believed with a human Faith according to the degree of their credibility which is preparatory to Divine Faith 2. And Rulers may Govern Subjects in the manner of expressing and using their