Twenty-Nine Lectures, Lecture 6

Twenty-Nine Lectures · Lecture 6

p. 86The ſixth Lecture of the Church.

The ſecond thing affirmed concerning the communion of Saints, and that is the communion which the Saints hauehave one with another, and this is the fifth quality.THe fourth qualitie whereby the Church is deſcribed in that Article of the Creed concerning the Church, is, that it is called a communion of Saints, which carries a double ſenſe, and imports a double communion; one with Chriſt the Head, the other with the members. Of that which paſſeth betwixt the members and Chriſt the Head, you hauehave heard already: now in the next place wee are to ſpeake of the communion the members hauehave one with another. It is here aduiſedly to bee recalled to minde, what Church it is that we here ſpeake of, that is, the Church of choſen men both in heauen and earth; for ſo it was propounded to be ſpoken to in the entrance vponupon this Point; and ſecondly, eueryevery one of theſe ſixe adiuncts in that Article of the Creed concerning the Church, agreeth to each, both to the choſen men in heauen, as well as to the choſen men on earth. For firſt, the Church of choſen men in heauen is one with that on earth; ſecondly, they are holy alſo, though not in a truer ſenſe, yet in a higher degree, for they hauehave attained to the perfection of that holineſſe, which theſe on earth hauehave but in a ſmall meaſure. Thirdly, they are Catholike too, as well as we, conſiſting of all Nations, p. 87People and Kinreds, as Reuel. 7.9. Fourthly, they in heauen hauehave a communion with Chriſt their Head, as well as we on earth, and that in a more ſpeciall manner then we hauehave; for Chriſt is preſent with them, not onelyonly by his Spirit, as hee is with vsus, but alſo hee is bodily preſent with them, which wee doe not yet enioy, therefore they hauehave a more ſpeciall communion with him then wee yet hauehave. Fifthly, they hauehave a communion with vsus,Caluin inſtit. lib. 4. cap. 5 1. 2. Morney de eccleſ. pag. 8. and wee with them, ſo farre as is agreeing and fitting to both our eſtates. Sixthly, they alſo are knowne onelyonly to God, and to themſelues and not certainly to any elſe; and this alſo in a further ſenſe to them then to vsus, becauſe they know it not onelyonly particularly eueryevery one of himſelfe as we doe, but generally they know, that all there amongſt them are members, which amongſt vsus is nothing ſo, wee know but eueryevery one for himſelfe to be a member. So we ſee, that theſe ſixe adiuncts agree to the Church of choſen men in heauen as well as on earth: yea further, moſt of theſe agree to the elect Angels too, for they hauehave an vnitie amongſt themſelues, and ſo are one, alſo they are holy; and ſo like wiſe they hauing Chriſt to be their Head as we hauehave, no doubt but they hauehave a communion with Chriſt, and Chriſt with them: and when our Sauiour ſaith, Luk. 15.10. that they reioyce ouer a ſinner that is conuerted; it is plaine that they hauehave a communion with vsus alſo. But becauſe the Article ſaith, a communion of Saints, & not of Angels, therfore we will reſtraine it to holy men, and not extend it to the holy Angels. And further we muſt vnderſtand, that howſoeuer all theſe may bee truly affirmed of the Saints in heauen, as well as on earth, yet becauſe they are more ſenſible in earthly Saints then in heauenly, therefore they are moſt vſually affirmed, and generally vnderſtood of thoſe on earth. Theſe things thus premiſed, to ſet the article vpright in its own due ſenſe and vnderſtanding (ſpecially in this fifth adiunct, becauſe we ſhall hauehave ſpeciall vſe of it) wee proceede now to the Point.

We will draw it into an Obſeruation, and that is this; Doctr. p. 88The whole Church of God, and all the parts and members of it, hauehave a mutuall Communion and fellowſhip one with another. For proofe of this point, I will omit ſuch places, that proue both this and the former Communion, as, Rom. 12.5. and 1. Ioh. 1.3. and I will come to ſuch particular places as proue this point. Pſal. 122.3. Ieruſalem is built as a City that is compact together in it ſelfe. Wee muſt vnderſtand, that Dauid ſpeakes here as a Prophet, and vnderunder the Law; ſomewhat darkely, and vnderunder a ſhadow. The ſubſtance is this: the Citie, is the Church of God; Ieruſalem, the ſpirituall and heauenly Ieruſalem; the building, that is, the laying together of theſe liuing ſtones, that is, the faithfull into this liuing Church; compact together, &c. there is the fellowſhip that they hauehave, and do exerciſe one towards another. So that the meaning is this; The whole Church of God is a liuing Citie conſiſting of liuing ſtones, and they are compact together, they doe yeeld mutually that helpe and good one to another which they can. And ſo is this ſhadow plainely now reuealed vnderunder the light of the Goſpell, as wee may ſee, Epheſ. 2.21, 22. In whom all the building coupled together groweth vntounto an holy Temple in the Lord. In whom yee alſo are built together to bee the habitation of God by the Spirit. All the building, that is, the whole company of the faithfull; are coupled together, that is, faſt linked and ioyned together one with another in goodly order and proportion; groweth to an holy Temple, that is, make vp one Church or Temple, not materiall, but ſpirituall, as Verſ. 22. for God to dwell in by his Spirit, and this the Epheſians particularly had experience in; In whom yee alſo are built together to be the habitation of God by the Spirit. And 1. Iohn 1.7. If we walke in the light, as hee is in the light, we hauehave fellowſhip one with another. Here this Communion is in plaine termes named and expreſſed. Who are they that walke in the light, but the faithfull onelyonly, that are in Chriſt?Chriſt, the light of the World. Who is the light of the World? Whoſoeuer are ſuch, there is a mutuall fellowſhip and Communion betwixt them.

p. 89The Point is large, and therefore requires a large explication: and alſo it is a Point of excellent vſe, and hath not beene handled to the full by any Diuine; therefore I will ſtand the more vponupon it. That which I purpoſe: to ſpeake hereof, I will reduce to theſe three heads:Three things concerning this communion; Firſt I will ſhew what manner of Communion this is; Secondly, wherein it conſiſtes; Thirdly, how farre forth it is to bee extended and inlarged.

Firſt, what manner of vnion it is. It is ſpirituall,Firſt, what it is, it is ſpirituall. anſwerable to that which they all hauehave with Chriſt their Head; for looke how they Communicate with their Head Chriſt, ſuch is their Communion one with another; but that is a ſpirituall Communion, and ſo is this. And it is ſpirituall in many ſenſes; Firſt,In how many ſenſes it is ſpirituall. as the Spirit being the Authour and cauſe of this fellowſhip, whence it proceedes; by one Spirit we are all baptiſed into one body, ſaith the Apoſtle; 1. Cor. 12.13. 1Secondly, it is ſpirituall, as the Spirit being the Common 2center and Point, wherein all the Faithfull meete together; and this is it the Apoſtle ſaith in that 1. Cor. 12.13. later end of the Verſe; and hauehave beene all made to drinke into one Spirit. Laſtly, it is ſpirituall, in regard that all thoſe things 3wherein they Communicate are meerely Spirituall, or at leaſt Communicated in for ſome ſpirituall occaſion or reſpect; they hauehave alſo a Ciuill Communion, as other men, which being ſanctified vntounto them by the Word, and Spirit, and Prayer, is in ſome ſenſe ſpirituall too; but elſe it is rather a Communion of men, then of Saints.

The ſecond point is, wherein this Communion conſiſts.Two things wherein this communion conſiſteth, and that in two things; Firſt, a communion of ſtate, and that in diuers reſpects. It conſiſts in two things; Firſt, in a certaine Communion of ſtate which they hauehave: Secondly, in a Communion of practiſe which they exerciſe. Firſt, they hauehave a Communion of ſtate, and here wee hauehave many things to conſider; For firſt, they hauehave a Communion of ſtate in reſpect of their ſubſtance of ſtate, they hauehave all one Calling; Epheſ. 4.1. they are all called to be Saints, that is, they are all and eueryevery 1one Chriſtians, Saints, they are all Gods people, they are all God… houſe, they are all Gods building, they are all Gods p. 90Children, Gal. 3.26. the ſonnes of God through faith in Chriſt, and they are all, and eueryevery one of them members of Gods Church.

2Secondly, they hauehave a Communion of ſtate, in regard of the Authour and cauſe of their ſtate, they hauehave all one and the ſame Father, one and the ſame Redeemer, one and the ſame ſanctifier.

3Thirdly, they hauehave a Communion of ſtate in regard of the meanes of ſaluation, they hauehave all one and the ſame Common meanes of Saluation, they hauehave the ſame Word, and the ſame Sacraments, the ſame Miniſtry to bee taught by, and the ſame Church to liue in.

4Fourthly, they hauehave a Communion of ſtate in regard of their Priuiledges; they hauehave all the ſame Priuiledges, they hauehave all intereſt into Gods promiſes, they hauehave all acceſſe to God, all right to heauen, they hauehave all the ſame Liberties, Royalties, gifts and graces; they hauehave all the ſame Election, Iuſtification, Sanctification, and glorification: all hauehave theſe, though they partake not in them all alike, but eueryevery one in his degree and meaſure.

5Fifthly, they hauehave the ſame Duties for eueryevery one of them to practiſe, the ſame Repentance, Patience, Obedience, Mortification, LoueLove, Prayer, Peace, and Faith; and hence it is, that their faith is called the Common faith. Tit. 1.4.

6Sixtly, they hauehave the ſame lawes to liue vnderunder, and to bee gouerned by, the former and the later Teſtament, ſhewing them what they ſhould doe, or leaue vndone; as alſo how, and when, and where to doe it, or leaue it vndone.

7Seuenthly, they hauehave the ſame way to walke in, namely, that narrow and ſtraight way that leadeth to eternall life.

8Eighthly, they hauehave all the ſame common enemies to fight againſt, Sinne, Satan, the World, the Fleſh, Perſecutors, Afflictions, and Accuſations of Conſcience; that which is Enemy to one of them, is enemy to them all.

p. 91Ninthly, they hauehave all the ſame end to aime at; the ſame 9Kingdome prepared for one, is prepared for all, Matth. 25.34. and the ſame Crowne of Righteouſneſſe. 2. Tim. 4.8. and the ſame glory. 1. Pet. 5.1.

Laſtly, the whole Courſe of their ſaluation, from the beginning 10to the end, is common to them all alike; and therefore it is called the Common ſaluation, Iude. 3. And thus they hauehave a Communion of ſtate in theſe reſpects.

Secondly, they hauehave a Communion of practiſe, that is,Secondly, this communion conſiſteth in a communion of practiſe. they exerciſe and practiſe this Communion; I will make it plaine by this compariſon. Seruants of one Family, and members of one and the ſame Citie or corporation, as they hauehave a Communion of ſtate which all partake in, the ſame lawes, and the ſame Priuiledges. &c. ſo alſo if they willingly Communicate with each other for the mutuall helpe and benefit one of another, then they hauehave a Communion of practiſe too; and this Communion is generall and particular.

Firſt generall,And this is, firſt, generall. they all alike participate in the ſame rights and dangers, benefits and Croſſes; they worſhip alike; they pray alike; they louelove, and heare, and receiue, and vſe, and beleeue, and doe, and ſuffer alike, and handle the meanes alike, and profit alike, though with ſome difference of meaſure, or other circumſtance, or ſmaller matter; yet in effect and ſubſtance it is the ſame: as they hauehave the ſame way of Saluation, ſo the ſame ſteps are troden by them all in that way: as they hauehave the ſame enemies, ſo they manage the ſame Fight, fighting together againſt their enemies Philip. 1.27. vnderunder the ſame Captaine Ieſus Chriſt, with the ſame weapons, Epheſ. 6.11. the whole armour of God. Take them any way outwardly or inwardly, they hauehave a Communion of practiſe. Take them outwardly, they all make the ſame profeſſion, Act. 2.42.46. they continued in the Apoſtles Doctrine and fellowſhip, &c. And they continued daily with one accord in the Temple. Take them inwardly, and they hauehave all the ſame heatt, and the ſame minde; Act. 4.32. And the multitude of them that beleeued were of one heart, and of one p. 92Soule, &c. ſo that which way ſoeuer you take them, they hauehave a Communion of practiſe, as well as of ſtate. It is true that ſometime they faile in the performance of theſe things through their owne weakeneſſe and Satans malice; but yet this is their reach, and deſire, and true endeauour.

Secondly, it is particular,Secondly, as they hauehave a Communion of practiſe in generall, ſo likewiſe they hauehave it in particular; as eueryevery one hath a ſeuerall portion by himſelfe, ſo they doe not keep it to themſelues,And this diuers wayes. but are ſtill in a readineſſe to imploy it to the Common good of the reſt. And this diuers wayes, firſt, in regard of their gifts it is ſo; ſecondly, for their wants; thirdly, for their doings; fourthly, for their ſufferings; fiftly, for their affections; Laſtly in regard of themſelues and all they hauehave, they doe imploy all for the good of the reſt, and ſo hauehave a Communion of practiſe in particular.

Firſt, in regard of gifts.Firſt, in regard of their gifts; if they hauehave the gifts of a Paſtor, or of a Ruler, each hauing proper gifts, they doe willingly Communicate the benefit of them to the good of the reſt,Non tollitur gratiarum diverſitas, nec conuellitur ordo politicus. Calu. Epheſ. 4.11, 12. Hee gaue ſome to bee Apoſtles, ſome Prophets, ſome Euangeliſts, and ſome Paſtors and Teachers, for the repairing of the Saints, and for the worke of the Miniſtry, and for the edification of the body of Chriſt: And Rom. 12.6. Seeing we hauehave gifts that are diuers, according to the grace that is giuen vntounto vsus, whether we hauehave prophecy, let vsus prophecy, &c. As if he ſhould ſay; Seeing wee hauehave ſuch gifts, let vsus vſe them to the good of Gods Church. And 1. Cor. 12.7. The ſpirit is giuen to eueryevery man to profit withall: ſo then Gods children hauehave gifts beſtowed on them, not for themſelues onelyonly, but for the good of the reſt. 1. Cor. 13.5. LoueLove ſeeketh not her owne things; they ſeeke not their owne good, but the good of the whole Church.

Secondly, in regard of their wants, and that diuers wayes.Secondly, in regard of their wants, they hauehave a Communion of practiſe in particular, and that diuers wayes; Firſt, for outward neceſſities, as meanes of maintenance; 1thoſe that are in neceſſitie acquaint thoſe that hauehave wherewithall to releeue, and thoſe that hauehave, diſtribute to thoſe that want, As Act. 4.32. to the 35. men ſold their poſſeſſions, p. 93and gaue to eueryevery one as they had need, and they had all things common; here was a louing Communion, and an equall diſtribution, that Gods Spirit had perſwaded their harts vntounto. Secondly, they hauehave a Communion in the ſinnes one of 2another, not by infection, but thus; hee that hath ſinned againſt God goes to his fellow-brother whether hee bee a Miniſter or a priuat man, confeſſeth his ſinne to him, according to the direction of the Apoſtle Iames, Chap. 5.16. and intreateth him to giuegive him direction, what he ſhall doe; his brother he reproues him for his ſinne, hee counſelleth, directeth, and exhorteth him to Repentance and newneſſe of life; he prayes with him and for him, for the forgiueneſſe of his ſinne, and for better grace; this the Apoſtle teacheth vsus, Gal. 6.1. And ſo in offences done againſt our Brethren, wee muſt confeſſe them to our brother whō we hauehave offended, and repent of them, and hee muſt forgiue them, as wee may ſee, Matth. 18.15. Luk. 17.4. ſo here is a Communion in 3the ſinnes one of another. The third kind of wants that we Communicate in, are the infirmities one of another; hee that is weake goes to him that is ſtrong, and acquaints him with his weakeneſſe, and intreates his patience and aſſiſtance; the ſtrong receiues him as a weake Brother, and beares with his weakneſſe; this the Apoſtle exhorts thoſe that are ſtrong vntounto, as their duty, Ro. 15.1.2.3. we which are ſtrong ought to beare the infirmities of the weake, and not to pleaſe ourſelues, &c. And Gal. 6.2. beare ye one anothers burthen: as if he ſhould ſay, condeſcend to his weakeneſſe, and beare it as your owne burthen; And Coloſ. 3.13.Thirdly, this communion of practiſe in particular, is in reſpect of their doings. forbearing one another. Thirdly, there is a Communion of practiſe which they exerciſe in particular, in their doings; eueryevery one framing his particular Carriage both publikely and priuatly, not for himſelfe onelyonly, but for the good of the whole Company or ſome part thereof; thus did the Apoſtle. 1. Cor. 10.35. Euen as I pleaſe all men in all things, not ſeeking mine owne profit, but the profit of many that they might bee ſaued. And in the 1. Cor. 9.10. he became a Iew to the Iew, that hee might winne them: and to them which were vnderunder the Law, p. 94as though he were vnderunder the Law, that he might winne them. And this alſo is that which he exhorts to, Rom. 14 19. Let vsus follow thoſe things which concerne peace, and wherewith we may edifie one another. Fourthly, in reſpect of their ſufferings.Fourthly, there is this communion in their ſufferings alſo; for they take notice of the afflictions of their brethren, they remember the afflictions of Ioſeph, they comfort them, pray for them, admoniſh them, yea they ioyne with them (if occaſion ſo require) in their afflictions, and ſuffer with them: ſo ſaith the Apoſtle, Heb. 10.33, 34. They became companions of them which were toſſed to and fro, and ſorrowed with him for his bonds, and ſuffered with ioy the ſpoiling of their goods. And in the 2. Ti. 2.10. the Apoſtle ſaith, he ſuffered all things for the elects ſake. Fifthly,Fifthly, in reſpect of their affections. there is a communion of practiſe in their affections, They reioyce with them that reioyce, and they weepe with them that weepe, Rom. 12.15. They reioyce at the welfare of Gods children, they ſorrow and grieue at their harmes, euen as if themſelues did partake with them, Heb. 13.3. Remember them that are in bonds, euen as you your ſelues were in bonds. Sixthly, in reſpect of themſelues, and all they hauehave.Laſtly, there is a communion in themſelues and all that they hauehave, euen in their liues; they thinke not their liues to deare for the good of their brethren. And this is it the Apoſtle ſaith, Phil. 2.17. That though he be offered vp vponupon the ſacrifice and ſeruice of their faith, yet hee is glad, and reioyceth with them all. And Rom. 9.3. the ſame Apoſtle wiſheth himſelfe to bee ſeparate from Chriſt for his brethren the Iſraelites: not that hee did wiſh himſelfe to be out of the louelove and fauour of God in Chriſt (for that were ſinfull ſo to wiſh) but this is a kind of hyperbolicall ſpeech, ſpoken in the higheſt degree, to ſhew forth his great louelove to them; as if he ſhould ſay, ſuch is my great louelove to my brethren, that if my life, or any thing I hauehave could redeeme them, I would part from it. Whereſoeuer is any failing in any one of theſe, ſo farre forth it is ſinne in the offender.

Thirdly, the extent of this communion.The third thing conſiderable in this communion is, how farre forth it is to bee extended or inlarged, and that is in generall to all duties, times, places, perſons; but yet with p. 95theſe due circumſtances and cautions:Cautions herein to be obſerued. Firſt, that whatſoeuer we doe herein, wee muſt doe it deliberately with good aduiſe and diſcretion; wee muſt doe it ſeaſonably, taking 1the beſt opportunities, yet letting none ſlip. The righteous man, Pſalm. 1.3. is compared to the Tree planted by the Riuers of waters, that brings forth his fruit in due ſeaſon. Secondly, as we muſt doe it ſeaſonably, ſo wee muſt doe it 2not coldly, but out of zeale, and in louelove to them; nor yet deſperately and wretchleſly without any regard of our owne eſtate, either temporall, ſpecially ſpirituall, Matth. 22.39. Thou ſhalt louelove thy neighbour as thy ſelfe; that is, thy ſelfe firſt, and then thy brother as heartily as thy ſelfe. Thirdly, we muſt doe it alſo with an eye to Chriſt, and to 3the Religion of thoſe we doe good too, Matth. 10.41, 42. We muſt receiue a Prophet in the name of a Prophet, and a righteous man in the name of a righteous man; and if wee giuegive but a Cup of cold water to a Diſciple in the name of a Diſciple, we ſhall not looſe our reward. We muſt giuegive it in the name of Chriſt, and wee muſt doe it as vntounto Chriſt. Philem. 4.5, 6. the Apoſtle giues thankes to God for the louelove and faith which Philemon had towards the Lord Ieſus, and towards all Saints; that which Philemon did to the poore Saints, he did it with an eye to the Lord Ieſus, and the Religion they did profeſſe. Fourthly, theſe duties 4are to bee done chiefly to thoſe to whom wee are tyed by a further band, beſides that of faith and louelove; as firſt of all to our Teachers, Gal. 6.6. We muſt make them partakers of all our goods. It is an hiperbolicall ſpeech, noting that wee are eſpecially bound to them. Secondly, Miniſters to their fellow-Miniſters are tied in a ſpeciall band, Gal. 2.9. Iames, and Cephas, and Iohn, when they knew of the grace which was giuen vntounto me (ſaith the Apoſtle Paul) they gaue vntounto mee and Barnabas the right hand of fellowſhip. So in the third place, to thoſe with whom we communicate in their goods and things, Rom. 15.26, 27. If the Gentiles be made partakers of their ſpirituall things, their duty is to minister to them in their carnall things. Fourthly, to thoſe that are in temptation p. 96or tribulation; we muſt hauehave an eſpeciall care to miniſter comfort vntounto them, Reuel. 1.9. I Iohn, euen your brother and companion in tribulation, and in the Kingdome and patience of Ieſus Chriſt. 2. Cor. 1.7. As yee are partakers of the ſufferings, ſo ſhall yee be alſo of the conſolation. We muſt bee companions and partners with them in their ſufferings. 5Fifthly, we muſt take heed we bring in no confuſion, as the Anabaptiſts, that hold a community in poſſeſſion, but wee muſt hold it onelyonly in vſe; for communitie in poſſeſſion was free, as we may ſee, Acts 4.34, 35. they ſold their poſſeſſions, and diſtributed to eueryevery one according to their need: and Acts 5.4. Whileſt it remained, appertained it not to thee (ſaith Peter to Ananias) and after it was ſold, was it not in thine owne power? They made all things common, that is, in vſe, not in poſſeſſion; for it was their owne before they ſold it, and before they gaue it, and they did it voluntarily, not by conſtraint: ſo that we muſt not bring in this communion of poſſeſſion, but of vſe onelyonly. As for example, a man hath a houſe, now hee communicates the vſe of this houſe to another, but yet keepes the poſſeſſion to himſelfe. Laſtly, this communion reacheth to the Saints in heauen too;This communion extends to the Saints in heauen. for no doubt they in generall pray for vsus, and wee in generall giuegive thankes for them: the generall ſtate of each requires this duty, but in particular neither doe they pray for vsus, nor we giuegive thankes for them; therefore hee that extends this further, doth that which is preiudiciall both to their ſtate and ours. And ſo much for the proofes and opening of the Point.

The Reaſons are of fiue ſorts. firſt, in reſpect of God.The Reaſons why there is ſuch a communion are theſe: firſt, there are particular Reaſons in reſpect of God; ſecondly, in reſpect of Chriſt; thirdly, in reſpect of the ſpirit; fourthly, in reſpect of the faithfull themſelues; and laſtly, there are Reaſons in reſpect of the aduerſaries to the faithfull.

1Firſt, in reſpect of God, the Reaſons are theſe: Firſt, that Gods worſhip and ſeruice may be the more ſoundly, ſufficiently and effectually performed to his greater glory; and p. 97that is done when all the faithfull ioyne together to lift at it, as with one ſhoulder, as it is in Zeph. 3 9. for ſo the word Conſent, in that place doth ſignifie in the Originall; and with one minde and mouth, as the Apoſtle ſpeakes, Rom. 15.6. And this not onelyonly in one particular place or aſſembly, but generally in all places, in all the aſſemblies of the Saints both here in England, and alſo in France and Germany, and all other places where the name of the Lord is called vponupon; for the faithfull in all places doe in effect and for ſubſtance the ſame duties to God, it is fit that the worſhip of God ſhould be ſoundly, effectually, and ſufficiently performed. Now that it may be thus performed, there muſt be this communion amongſt the faithfull. The ſecond particular 2Reaſon in reſpect of God, is, becauſe God is the common Father to all the faithfull, Matth. 6.9. And the faithfull they are all brethren, Matth. 23.8, 9. and therefore as brethren that hauehave one Father, they are to hold and exerciſe this communion.

Secondly, in reſpect of Chriſt; and firſt as he is the head,The ſecond ſort of reaſons in reſpect of Chriſt. the faithfull they are the body or members, Epheſ. 4.15, 16. grow vp in him (ſaith the Apoſtle) which is the head, that 1is, Chriſt, by whom all the body being coupled and knit together, &c. Now looke what communion there is betwixt the members that belong to one head, the ſame is amongſt the faithfull. Secondly, he is the head corner-ſtone, and we 2are all liuing ſtones of the ſame building, 1. Pet. 2.7. Now looke as the head corner-ſtone makes all the building hang faſt together, ſo we are faſtened together in Chriſt. Thirdly, 3it is ſo, becauſe Chriſt hath prayed that it may be ſo, Ioh. 17.20, 21. that they may bee one, as the Father and himſelfe are one, and therefore it cannot but be effected.

Thirdly, it is ſo in reſpect of the Spirit;The third reaſon in reſpect of the Spirit. we communicate in one and the ſame Spirit, 1. Cor. 12.4. and 11.13. there are diuerſities of gifts, but the ſame Spirit. And Verſ. 11. all theſe things worketh the ſelfe-ſame Spirit. And Verſ. 13. For by one Spirit we are all baptized into one body, &c. One and the ſame Spirit dwelleth and worketh in all the faithfull, p. 98and this is one reaſon of their neere communion. The Heathen accounted it a neere fellowſhip and friendſhip for one ſoule to bee in two bodies: but this is a farre neerer communion then that; this is a neerer communion then that of man and wife; for they twaine are one fleſh, but theſe are all one Spirit. For looke how it is betwixt vsus and our Lord Ieſus, as wee are ioyned to him, ſo proportionably are we ioyned one with another. But we are one Spirit with him, 1. Cor. 6.17. ſo we are onelyonly one Spirit amongſt our ſelues; ſo that in reſpect of the Spirit the faithfull hauehave a mutuall communion amongſt themſelues.

Fourth ſort of reaſons are in regard of the faithfull them ſelues, in diuers reſpects.The fourth Reaſon is, in reſpect of the faithfull themſelues, and that in many reſpects; firſt, becauſe of our neceſſities; eueryevery member of the Church hath need of eueryevery grace, but no one is capable of eueryevery grace in himſelfe, at leaſt not to receiue and diſtribute too; and therefore there 1are many members, and yet all in one body, that eueryevery one may hauehave their ſeuerall gifts, one to receiue in one kind, another to giuegive in another kind, that ſo all our wants 2may be ſupplied. Secondly, in reſpect of the faithfull, there is this communion in regard of their helpe; that if one fall into ſinne, another may helpe him vp againe, and that they 3may build vp one another in faith and obedience. Thirdly, it is needfull for the comfort and incouragement of one another in the worſhip and ſeruice of God, that one may be 4whetted on and prouoked by another. Fourthly, it is needfull for the maintenance of louelove amongſt the faithfull, which can no way ſo well be maintained, as when wee all 5ſee, that we hauehave need of one another. Laſtly, it is needfull in reſpect of the faithfull for the declaration and exerciſe of their faith that our faith may hauehave ſome fruits to be exerciſed in, Philem. Verſ. 5.

Fifrh ſort of reaſons are in regard of our aduerſaries.Fifthly and laſtly, there is this communion in reſpect of our Aduerſaries, and firſt for defending our ſelues; for being ſtrongly vnited together as one man, they cannot ouercome 1vsus, whereas if we were ſeparated and diſioyned, they 2would eaſily ouercome vsus. Secondly, for the offending p. 99and oppugning the enemies, who band themſelues together againſt them; and therefore they are to ſet themſelues all together as with one heart againſt their aduerſaries: otherwiſe they will be ſo farre from ouercomming them, as that they will bee ouercome of them. And ſo much for the Reaſons why there is ſuch a mutuall communion amongſt the faithfull.

The Vſes of the Point are theſe. Firſt, this teacheth eueryevery Vſe 1 one of vsus to labour to bee one of the members of Gods Church, that ſo thou mayſt hauehave thy part in this communion, and that thou mayſt hauehave thereby a right to God and Chriſt, and the Spirit, and to faith & to iuſtification, and to ſaluation, and to all the gifts and graces of Gods Spirit, and to all the promiſes and priuiledges of the faithfull, and to all the meanes of grace here, and glory hereafter: theſe are no where to be had but here; therefore if thou art not one of this communion and ſociety, thou haſt no right in theſe things. And here they are certainely to be had and inioyed; therefore let eueryevery one of vsus labour to be liuing-members of this communion and ſociety, and ſo we ſhall hauehave a rich and a gracious portion with the faithfull, wee ſhall be made partakers of the ſame grace with them here, and of the ſame glory hereafter. Maruell not then that Dauid and other of the Saints were ſo much grieued, when they were depriued of this bleſſed communion: though they were neuer depriued of this inward communion, yet it was their griefe, and the very breaking of their hearts, when they were depriued of this outward fellowſhip. And no maruell alſo though they did ſo reioyce, when they could come to Gods Houſe to bee partakers of this fellowſhip; for then they could reach out their hands to partake of the pledges of Gods louelove ſenſibly.

Secondly, as this teacheth vsus to labour to be one of this Vſe 2 ſociety and communion, ſo it teacheth vsus alſo to labour to maintaine this communion, that as wee bee intitled to it, ſo we muſt bend all our forces to contribute to it, and to vphold it, and not to content our ſelues with the bare Title p. 100onelyonly, but to be as we are called, and to practiſe as we profeſſe; that as wee profeſſe to hauehave a communion of ſtate, ſo we may hauehave a communion of practiſe alſo. And this is it which the Apoſtle ſaith, Epheſ. 4.3. Keepe the vnitie of the Spirit in the bond of peace: As who ſhould ſay, As thou haſt found that fauour with God, that thou art aſſociated by a calling to the Church, and the communion thereof, ſo let it be thy chiefe and principall endeauour to maintaine and keepe that vnity and communion, Phil. 1.27. Continue in one ſpirit and in one mind: as if he ſhould ſay, Flinch not from it, but as you hauehave this communion, ſo ſtand in it, and maintaine it.Things to be done that we may maintaine this communion. And that we may ſo doe, we muſt take heed, firſt, that we ſeparate nor cut off our ſelues, nor be drawne from this communion; this is forbidden, Heb. 10.25, 39. 1Not forſaking the fellowſhip we hauehave amongſt our ſelues, as the manner of ſome is. And in the 39. Verſe; But wee are not they which withdraw our ſelues vntounto perdition. If wee ſeparate, we cut off our ſelues from the body, and ſo from the head too, and then we hauehave no part in Chriſt (for hee is a head to none but his owne body) nor in God, nor in the Spirit, nor in any of the promiſes and priuiledges and graces that belong to this ſocietie. And therefore this is a ſpeciall matter that eueryevery one of vsus is to take heed of, namely, that wee entertaine not the leaſt thought of leauing the Church; though we doubt of the truth of it, yet wee muſt 2be well aduiſed before we leaue it. Secondly, we muſt take heed wee giuegive no offence to the faithfull, to cauſe them to alienate themſelues from vsus, by walking inordinately, 2. Theſ. 3.6. the faithfull are commanded to ſeparate themſelues from eueryevery brother that walketh inordinately, or by contention, for the Church hath nothing to do with ſuch, ſo ſaith the Apoſtle, 1. Cor. 11.16. nor by any other miſdemeanour. 3Thirdly, as we muſt take heed that we giuegive no offence, ſo we muſt take heed we bee not too apprehenſiue of offence; that we be not ready to breake out vponupon eueryevery little quarrell and diſcontent; but wee muſt reſolue to beare any thing (ſo that it be not againſt conſcience) rather p. 101then to trouble that communion, or to interrupt that fellowſhip. Laſtly and principally, wee muſt take heed that 4we repaire to the publike aſſemblies, and that wee gather together with theſe aſſemblies for the worſhip and ſeruice of God, to heare the Word read and preached, and to ioyne together in prayer: for this is it that the Apoſtle approues, 1. Cor. 5.4. When yee are gathered together, &c. And this is it that is commended in the Church at Ieruſalem, Act. 2.42. that they continued in the Apoſtles doctrine and fellowſhip, and breaking of bread and prayer, Matth. 18.22. Where two or three (ſaith our Sauiour) are gathered together in my name, there I am in the midſt of them: he promiſeth his ſpeciall preſence to this communion and ſocietie; therefore we muſt be carefull to ioyne with ſuch aſſemblies, for there is no better way to continue this communion then this. And as we muſt come to theſe places our ſelues, ſo we muſt call vponupon one another to doe ſo too; for ſo it was propheſied, that the faithfull ſhould doe in the laſt dayes, Iſai. 2.3. that they ſhould ſay, Come, let vsus goe vp to the Mountaine of the Lord to the Houſe of the God of Iacob, &c. and wee muſt alſo reioyce at ſuch occaſions, when wee heare that men come willingly to the houſe of the Lord, as the Prophet Dauid did, Pſal. 122.1.

Thirdly, here is matter of examination, whereby wee Vſe 3 may try whether we be true mēbers of the Church, or not. Doeſt thou practiſe this Communion and fellowſhip? then thou art a true member; Elſe thou canſt neuer truly perſwade thy ſelfe that thou art a true member, vnleſſe thou practiſe this Communion: proue, and try, and examine your ſelues therefore, and that by theſe particulars; Firſt,Trials whether we practiſe this communion. let vsus examine our ſelues vponupon this point; doe we vſe the meanes of Saluation Iointly, and particularly, and continually? Doe wee willingly bring our ſelues and our Families, to partake 1in the Word, Sacraments and Prayer? The Prophet Dauid ſpeaking of the members of this Communion, ſaith, Pſal. 110.3. Thy people ſhall come williegly at the time of Aſſembling: And doe we profit by theſe meanes? HaueHave they the p. 102ſame effect in vsus, as they hauehave in Gods Saints? If they hauehave, 2then we are of this Communion of Saints, elſe not. Secondly, let vsus examine our ſelues concerning our Gifts. Hath God diſtributed to thee any gift or grace whatſoeuer, and art thou willing to imploy it and Communicate it to the common good of the reſt of the Saints, as the Apoſtle was, Rom. 1.11. that did long to bee with the Romanes? And why did he ſo long? Why, becauſe he had ſome ſpirituall gift to beſtow amongſt them; if it be thus with thee, then thou art a member of this Communion. This is that our Sauiour commandeth Peter, Luk. 22.32. When thou art conuerted, ſtrengthen thy Brethren; as if he ſhould ſay, Make 3others partakers of the ſame grace with thee. Thirdly, wee muſt examine our ſelues in reſpect of the wants of our fellow members. Are we willing to relieue them in their wants, to ſupply them in their neceſſities, according to our ability? If wee are, then this is a token to vsus that wee truly practiſe this Communion of Saints. This is it that the Apoſtle commends as a thing wel done, that the Philippians did Communicate to his affliction, Phil. 4.14. And this alſo he Commandes, Ro. 12.13. that they diſtribute to the neceſſities of the Saints, and that they giuegive themſelues to hoſpitality. And Heb. 13.16. To doe good, and to diſtribute forget not▪ for with ſuch ſacrifices God is wel pleaſed. And this is the charge that the Apoſtle wills Timothy to lay vponupon Rich men, that They be Rich in good workes, ready to diſtribute. And this he commends in them of Macedonia, That beyond their power they were willing, and prayed vsus with great inſtance, ſaith the Apoſtle 2. Cor. 8.3, 4. that wee would receiue the grace and fellowſhip of the miniſtring which is towards the Saints. And Rom. 15.26, 27. And Act. 4. Men ſold that they had and diſtributed 4to eueryevery one as they had need. Fourthly, wee muſt examine our ſelues in regard of our affections. Are we like minded to them? Doe wee ſuffer when they ſuffer? HaueHave wee a fellow-feeling of the afflictions and miſeries of our fellow-members? If we hauehave; then we are fellow-members with them. 1. Cor. 12.26. If one member ſuffer, all ſuffer with p. 103it: This is a liuely token of a liuing-member, if they hauehave a feeling of the ſufferings of their fellow-members; eueryevery liuing-member of the Church hath the Bowels of compaſſion, Coloſ. 3.12. mooued with a liuely feeling of the miſeries of others, elſe they are no liuing, but rotten and dead members. Fiftly, we muſt examine our ſelues, whether we pray 5for our fellow-members, as for our ſelues; whether we pray for the good of Gods Church, as wee are exhorted, Pſal. 122.6. pray for the peace of Ieruſalem. Sixtly, wee muſt examine 6our ſelues whether wee exhort others, comfort them, prouoke them, and ſtirre them vp to louelove, and to all good workes, as the Apoſtle willeth vsus, Heb. 3.13. Prouoke one another daylie. And Heb. 10.24, 25. Let vsus conſider one another to prouoke vntounto louelove, and to good workes, not forſaking the fellowſhip that is amongſt our ſelues. If we do exhort one another thus, this is a ſigne wee are of this fellowſhip, and a meanes to continue vsus, that wee forſake not this fellowſhip. Seuenthly, we muſt examine our ſelues whether we 7vſe our Chriſtian Liberty Chriſtianly, to the edification of our Brethren, and not to their deſtruction, Rom. 12.13, 15. The laſt Rule that we muſt examine our ſelues by, is this; 8If wee labour not for our owne good onelyonly, but for our Brethrens alſo; if wee ſeeke not our owne, but eueryevery one anothers wealth. 1. Cor. 10.24. If we looke not eueryevery one on our own things, but eueryevery man alſo on the things of other men, Philip. 2.4. If wee labour to profit others as well as our ſelues, this is a true Note that we are true and liuing-members of the Church of God.

The fourth Vſe. Here is matter of Comfort to vsus that Vſe 4 are of the Church, not onelyonly that God hath giuen vsus a Communion of eſtate amongſt his people; but withall hath inioyned vsus to practiſe all ſuch duties, as may make for the vpholding, thriuing▪ and continuing in this ſtate. Here then is our Comfort; Art thou in want? Why God hath giuen to others purpoſely for thy ſupply. Art thou in temptation, or at the point of death? Happily then thou art not able to pray for thy ſelfe; yet Comfort thy Soule, thou art a p. 104member of the Church; and therefore thou art prayed for of all the Faithfull, and God will heare their prayers for thee. Laſtly, Art thou depriued of Gods Houſe, by Trauell, or ſickneſſe, or perſecution? Yet here is thy Comfort, thou art there in Spirit, and thy cauſe there in ſome kinde is as effectually handled, as if thou wert there bodily preſent, as the Apoſtle ſaith, 1. Cor. 5 4. When you are gathered together, and my Spirit, &c. No diſtance of place, though it be as farre as heauen from earth, diſſunders this Communion, nor debarres vsus the benefit of it, the Spirit being eueryevery where. So that the prayers of Gods Church (though I be neuer ſo farre off) are as effectuall for mee, as if I were there my ſelfe, ſo I be there in Spirit.

Vſe 5 Fiftly, this teacheth vsus, of whom wee are to expect good, and to whom we are to doe good.Teaching two things. Firſt, of whom wee are to expect good; not from prophane men, but from godly 1men, from the faithfull; therefore we ſhould ſtriue to bee in their Company, and deſire their preſence, both to giuegive and receiue good. The Apoſtle Rom. 1.11, 12. deſires to be among the Romans; Why? that hee might doe them good; that is true, he might doe them good indeed; but could they, being but newly conuerted, doe him that was ſo great an Apoſtle any good? Yes, that they might, and therefore hee deſires to be with them, that he might be comforted together with them, through their mutuall faith, both his and theirs. Specially we ſhould deſire their prayers, ſo did the Apoſtle Rom. 15.30. and Heb. 13.18. Pray for vsus, ſaith hee. HaueHave they need of our prayers? Then much more hauehave we need of theirs: yea, the wicked themſelues deſire the prayers of the faithfull, Exod. 9.28. Pharaoh deſires the prayers of Moſes and Aaron to God for him; they receiue this benefit from the Communion of the faithfull, though they giuegive nothing to it; that the faithfull pray, and are heard for them, as Iob was for his friends, Iob 42.8. Secondly, this teacheth vsus alſo, to whom we are to doe good, namely, to the 2faithfull, as the Prophet Dauid ſaith, Pſal. 16.3. My welldoing extends to the Saints that are on earth. And this is it the p. 105Apoſtle teacheth vsus Gal. 6.10. Doe good to all, eſpecially to the Houſhold of faith. Likewiſe it teacheth vsus to ſeparate our ſelues from all prophane and wicked men, 2. Cor. 6.17. Come out from amongſt them, and ſeparate your ſelues, ſaith the Lord, and touch none vncleane thing. &c.

Laſtly, this may ſerue to controule the pride of the Romiſh Vſe 6 Antichriſt, who regards not the ſaints but as his ſlaues; he will not vſe them as fellowes in a holy Communion; this ſhewes him to bee Antichriſt, hee will bee the head of the Saints, he will bleſſe all, none muſt bleſſe him, this is abominable pride and inſolency not to be ſpoken of.