The Practical Believer, Chapter 9
CHAP. IX. Of the Holy Catholick Church, and the Communion of Saints.
The Contents.
No assurance of Salvation by Christ, but in his Church. This Church Holy. And Catholick. Admission into it by Baptism; when regularly perform'd in any one, valid in all Churches. Excommunication is so too. This Church is one Body, by external visible unity. Of the Communion of Saints in this Church. Of their visible union in Faith or Doctrine. And in Pray…rs and Devotion. Of communicating in Publick Prayers. A Sin to separate without just cause. Imposing Sins, or Errours, as Conditions of Communion, is a just cause. Not Lawful to separate for Things indifferent. Nor for better means of edification. Just to separate from a Church, that doth not impose her Corruptions, when her Errors in Faith overthrow the Foundation. That is, when she ceases to own the one true God. Or denys Jesus to be the Christ, or Salvation by his Merits and Mediation. Owning Jesus to be the Christ, implies, owning the Articles of the Apostles Creed, which contains all Fundamentals. Whilst any Churches hold to this Creed, which is the Foundation, Errors in other things do not unchurch them. But such Erroneous are in a worse state, than Orthodox Christians. Nor is her Communion to be deserted meerly for such Errors, tho' very gross, if she doth not impose them. Just to separate from a Church of a corrupt Worship, when sinful things pollute her Publick Offices. Or when good Devotions are put up in a strange Language. Not for Rites and Customs about indifferent Matters. Nor just to separate for scandalous Members, where a Churches constitution is faultless. Nor tho' it neglect Discipline, which should reform them. Of keeping Fellowship with the Apostles, by submitting to our lawful Bishops their Successors. Christians to communicate in Affections, in Alms, and Temporal good Things.
Quest. WHat is the Ninth Article in the Creed?
Answ. The Holy Catholick Church, the Communion of Saints?
Quest. Is there no assurance of Salvation by Christ, but in his Church?
Answ. No; for Baptism, whereby we are made members of the Church, is compared to Noah's Ark, whereinto all were to enter, that would not perish with the World, 1 Pet. 3. 20, 21. Christ is represented to us, as the Head of his Church, and the Saviour of the body, Eph. 5. 23. And God daily added to the Church such as should be saved, saith St. Luke, Act. 2. 47. In the Church, all good men have a sure claim to God's favour, by Promises and Compacts, which ingage him in Faithfulness. But out of it, they stand to courtesie, and can build, at best, only on presumptions, and uncovenanted mercies; the Covenant which God seals with us, respecting his Church, and being proposed and ratified in the Word which it preaches, and in the Sacraments which it dispences.
Quest. Must not this make all careful to be Members of this Body, and keep in Comm…nion with Christ's Church, who profess Christianity?
Answ. Most certainly, as without which, by their Religion, there is not only a want of the set means and opportunities, but also of all express Contracts and Promises of Salvation. Our Saviour Christ has appointed not only the Christian Religion, which all are to believe and practise: but the Christian Church too, wherein they are to profess that Faith, and Communicate as Members. And the same Baptism, that lists us Professors of his Religion, makes us Members of his Church also.
Quest. Why is the Church called Holy?
Answ. Because it is a Body of men that is Holy, that is, separated from the rest of the World, and dedicated to A…mighty God. Ye are a chosen Generation, an Holy Nation, a Peculiar People, 1 Pet. 2. 9. And because, whatever they prove in reality, their Religion is a Profession of Holiness, as their Baptismal Vow, which is made at their entrance on Christianity, sufficiently declares. To the Church at Corinth, called to be Saints, 1 Cor. 1. 2.
Quest. Why is it called Catholick?
Answ. To shew its Universality, and that it is not confined to one Nation or Place, as the Jewish Church was. And the Catholick Church notes the whole Body of Christians, diffused through all places, and enduring through all times. The Church is also call'd Catholick, in relation to the Faith it holds, which ought to be the same in all Places. And in this sense, particular Churches are sometimes stiled Catholick, meaning thereby, that they are Orthodox, and live in the Faith and Communion of the Catholick Church, not of any Heretical Combinations.
Quest. The Church is Catholick, as containing all Places and Persons: but it is not universal as to some Acts, which being done any where, are valid, and equally bind every where?
Answ. Yes; it is Catholick in the Admission into its Baptism, which being duly administred in one Church, makes a man free of the whole Christian Society, and gives him a Right to all Christian Priviledges in all other Churches. So that go where he will, every Church shall own him for a Christian, and admit him to Communion, without requiring him to be Baptised over again.
Quest. So that a true member▪ of Christ, who is allow'd to Pray, and receive the Sacrament in one Church, ought to be allowed the same in every Church?
Answ. Yes; and so they were in ancient times, when upon producing their Certificates, and Commendatory Letters from their own Churches, Strangers and Travellers were owned as Brethren, and admitted to Communion in the remotest Places.
Quest. And is it not fit they should seek this Communion, wheresoever they pass?
Answ. Yes; very fit, to shew themselves true Catholicks, and that they own the Christians of all other places, as Brethren, and Fellow-members. But this must be only where they may be admitted to Communion upon lawful terms. For when Churches will suffer none to Pray, or Communicate with them, without professing some Errors, or joyning in some forbidden Practice, there is no seeking to associate with such Assemblies.
Quest. Can you shew this Catholick efficacy in other Acts?
Answ. Yes; not to insist on others; secondly, in excluding Persons out of the Church by Excommunication. For if a man is justly excommunicated in one Place, the Church, as I shall shew, being but one, that is valid and ought to stand, till he is duly loosed and reconciled again, in all places. He is cast out by Christ, who, for any unchristian Practices, is regularly and justly bound, or excommunicated by the Church of Christ, for whatsoever you bind or retain on Earth, saith he, shall be bound and retain'd in Heaven, Joh. 20. 23. and Mat. 18. 18. And whilst Christ himself rejects, 'tis not for any other Church of Christ to receive him. And thus it was in the Ancient Church: where, if any for Heretical stubbornness, or lewd Lives, were cut off from Christ by their own Church, no †Canon. Apost. 10. 12. 32. Et Concil. Nicen. prim. Cap. 5. & Ep. Cler. Rom. ad Cypr. Ep. 30. ed. Oxon.other Churches would admit them, 'till they had made their peace again. And to prevent any over-sight, and unwary Communion with an Excommunicate Person; when any Strangers and Travellers, especially whom they had ground to suspect, came to them from Foreign parts, they would not admit them to joyn in their Church-Offices, till they produced their *Canon. Apost. 12. vid. Zonar. in loc. & Cap. 33.Communicatory Letters, to certifie their being in Communion with their own Churches. And this must make all good Christians extreamly careful, by all innocent ways, to keep the peace of their own Church; and never contumaciously provoke, or proudly slight it, presuming, if it casts them out, they may do as well, by being let in, and harboured by others. Which if all Christ's Members really believed, Church Discipline would not be so precarious a thing; nor would any think, as I fear too many do, that a Church is beholding to them, for sticking to her, and keeping in her Communion.
Quest. What is it to Believe the Holy Catholick Church?
Answ. Not only to believe there is such a Church, but also, agreeable to that belief, in all those Acts which declare our Union with it, to adhere to it as its Members, against all Factious Innovators, and Dividers.
Quest. Is this Church but one Body?
Answ. No. For we are call'd to peace in one Body, Col. 3. 15. and there is but one Body, as one Spirit, one Lord, one Baptism, Eph 4. 4, 5.
Quest. And is it to be one, by an External, Visible Unity?
Answ. Yes; for an external Union, in the common Offices and Advantages of the Society, must shew it to be, what the Sripture calls it, one Body. It must have such an Union, as may be taken notice of by Men, and from whence they will say, Christians, are all of one Religion. I pray not for these alone, but for all that shall believe on me, through their word: That they may all be one, and that so visibly, that the World may see it, and thereby know and believe, that thou hast sent me, and hast loved them, as thou hast loved me, Joh. 17. 20, 21, 22, 23. And this visible union, is their maintaining one Communion, and Church-Fellowship, i. e. their readiness to Pray, and Communicate together, and join in all Acts of Christian Worship, Faith, and Charity with each other. By this shall all Men know, that you are my Disciples, if ye love one another. If ye Love one another, i. e. if ye love so as to unite, not only in Faith and Affection, but in Worship too, and pray and communicate together. For a readiness to worship God together, must shew as much as any thing their unity in Discipleship, and that they are all Servants of one and the same Lord and Master, Joh. 13. 35. And accordingly, Prayers and Sacraments, are set down among the Bonds of Union, which compact together the Members of this one Church. Of the Eucharist, says St. Paul, we being many are made one Body, by being all partakers of that one Bread, 1 Cor. 10. 17. And of Baptism, we are all Baptized into one Body, 1 Cor. 12. 13. and as many as have been Baptized into Christ, are all one in Christ Jesus, Gal. 3. 27, 28. And among those various ways, whereby the Church becomes one Body, he lays down, as one Faith, which they all Profess: So one Baptism, whereof they all partake; one God, and Father of all, whom they all invocate with one Hope; and one Lord, whom they all serve and worship, Eph. 4. 4, 5, 6.
Quest. Doth this visible union imply a profest subjection of the whole Church, to one visible Head, the Bishop of Rome?
Answ. No; that is a Title too haughty to be assumed, and a Power too extensive to be managed by any one Person. Besides, in Scripture, there is not the least mention of this universal Headship. No, not in the †1 Cor. 12. 28. Eph. 4. 11.Lists of Church-Powers, and Ministrations, where this, which is the highest of all others, could not be left out. Nor, in Silencing any Heresies, or deciding any Controversies and Disputes, of which there was great number then in the Church; and for determination whereof, as it ought to have been used, so 'tis not conceivable, had it then been owned, but the Apostles would have directed and sent men to it, or the Litigants themselves would have appeal'd to its sentence. Among the Apostles, our Blessed Lord precludes all pretence to such Power, telling the †ver. 14.Twelve, when they were at Strife who should be highest in Empire and Lordship, that one of them should not bear Rule, and exercise Authority over the rest, Luke 22. 24, 25, 26. And as for St. Peter, in particular, he set up no claim of Power over the other Apostles, but bore himself in all things towards them, and was correspondently treated by them as a Brother. In any common Debates, and particularly in the Council of Jerusalem, he did not so much as preside, as St. James there †ver. 19.seems rather to have done, but as an Equal, gave his Reasons, and his Voice among them, Act. 15. 7. When his actings seem'd very Novel and Doubtful, as his going in to Cornelius, and his Gentile Friends, the Brethren of the Circumcision freely required an Account thereof, and stifly contended with him, Act. 11. 2. And when they were really Blame-worthy, as his dissimulation was at Antioch, St Paul, like his Com-Peer Apostle, openly withstood, and rebuked him, Gal. 2. 11, 12, 13, 14. These, with sundry other like Passages, shew how unknown such Universal Headship was in the Apostles time. And the same may be made appear of the Church, in the Ages following. But that visible Unity, which all Christians were obliged to endeavour after in the Church, was preserv'd, as I say, by their joint readiness to communicate externally as Brethren, not by a profest subjection of all Churches to one Visible Head, and submitting to his Authority and Jurisdiction.
Quest. In this one Church, indeed, as it follows in the Creed, there must be a Communion of Saints; what is meant by Saints?
Answ. Christians. By their Enemies, they were styled *Act. 24. 5. 14.Hereticks, or Nazarenes. But the Names they gave themselves, were the †Col. 3. 12 Tit. 1. 1.Elect, the *Act. 9. 30 & 14. 2.Brethren, the †Act. 11. 26.Christians, or many times the *Rom. 1. 7. 1 Cor. 14. 33. Jude 3.Saints, as is very commonly seen in the inscriptions, or salutations, of the Epistles writ to them, by the holy Apostles.
Quest. And what is the Communion of these Saints, or Christians?
Answ. Their joining in common in those things, which make them Christians, or in the common Offices and concerns of Christianity. There must be Communion, because of their Unity as one Body. And this Communion must be in something sensible, to shew a visible Unity, which the World shall see, and reflect upon, as I noted from our Saviour.
Quest. In what doth this Communion consist?
Answ. In adhering to the same Doctrine, Government, and Worship, both in Prayers, and Sacraments. For in these St. Luke places the Communion of the Primitive Church. They continued stedfastly in the Apostles Doctrine, and Fellowship, and breaking of Bread, and in Prayers, Act. 2. 42.
Quest. How must they keep to the same Faith, and Doctrine?
Answ. By adhering to the Holy Scriptures, which ought to be every where the same Rule of it. And this Unity of Faith requiring, not only that they inwardly believe the same things, but also that they outwardly profess that Belief; to make Unity in this Profession, in the first days there is mention of its being drawn up into a Form of Sound words, 2 Tim. 1. 13. This Form was, as some think, the Apostles Creed, which contains all that Catholick Doctrine, that is necessary to make any Man a Good Christian, and which accordingly has been always received as the Form in Baptism, the most learned, not professing more thereat, nor the most ignorant, less, through all Ages of the Church.
Quest. This united Adherence to the same Rule and Form, will keep up a visible Union in Faith, or Doctrine. But how can they all be thus united in Prayers and Devotions, not having one and the same Forms of Prayer and Liturgies?
Answ. By making them all according to the same Rules, and for the same intents and purposes. For all their Prayers are put up to one and the same God, for one and the same common mercies, on the same common terms and expectations, through the same common Merits and Mediation, and with the same common Affection and Brotherly concern for each other. Which make them in Substance the same Worship and Devotions, though put up in far distant places, or in different Forms of expression, or Languages.
Quest. According to what you said before of the Unity of the Church, the Members of this one Body, must not only worship, and pray like each other, but be ready to worship and pray together. But how can we communicate, or joyn in the use of Prayers, and Sacraments, with all Christians, who are so far spread, and widely distant in their Habitations?
Answ. With Foreigners, we are bound to joyn only as we meet with them. When we happen to be amongst them, or they amongst us, to shew we are all of the same Body, and that the Church is one, we must mutually Associate in worship, and receive each other to Communion, not sticking at any different Rites, and usages we find in other Churches, whilst there is no Sin in them. And as for the Christians of our own Country there is no difficulty of joining thus in Worship, yea, and Government too with them, because we are all under the same Laws and spiritual Guides, and live among them.
Quest. Do you lay much weight upon Publick Prayers, and think the People ought to place much in attending the Churches Service, and Praying along with the Minister?
Answ. Yes. For though God is ready to hear any Good man, by himself alone: Yet, for the Countenance of the Publick Worship, and the maintenance of good order, he sets particular marks of Favour on those Prayers which are offer'd to him in Publick, in concurrence with his Minister. Thus, in the Jewish Law, he appointed the Priests to Offer, and burn incense †Exod. 30 7, 8.twice a Day, for a Daily Service: the end whereof was, to present those Prayers, which the *Luke 1. 10.People offer'd up during this Ministration, as a sweet smell to God in these Perfumes. And David, when he would desire a great Recommendation to his Prayers, begs they may come fortifi'd with this advantage, to be set forth in God's sight like Incense, Psal. 141. 2. In like manner, the four and twenty Elders in the Revelations, that is, the Bishops or Pastors of the Church, are represented as having every one, like the Jewish Priests, Golden Vials full of Odors, which are the Prayers of the Saints, Rev. 5. 8. And when any Persons in sickness, would have Recourse to Prayers, St. James directs them to present them by their Pastors, and send for the Elders of the Church, Jam. 5▪ 14. And Jesus Christ, that Angel, who at the Golden Altar, offers up the Prayers of all Saints, is set out particularly as presenting those Prayers of theirs, which came up with the smoke of incense, Rev. 8. 3, 4. Not to mention the many other Advantages of Publick Prayer, as its being an addressing to God in a Body, and united Number, which in all Addresses, is confessedly a way of most Force and Power; and among them, perhaps, in conjunction with some of the best Souls, and very likely, with several more Holy, and dearer to him, than our selves, for whose *Gen. 20. 7.sake he may be more like to hear our joint supplications, as he would hear Job for his Friends, when he would not accept either their Prayer, or Sacrifice, at their own hands, Job 42. 7, 8. And therefore it is a most fond and prejudicial, as well as Criminal and inexcusable carelesness, for Men so sloathfully and irreligiously, to neglect the daily opportunities of Publick Prayers, as, God knows, the generality do; yea, though under this neglect they do serve God at home, and have Prayers daily in their own Families.
Quest. You speak of Communicating in Prayers, tho' there be no Sermon.
Answ. Yes; for certainly no man, that comes to Church to serve God, if he understand what that is, can come more for Sermons, than for Prayers sake. 'Tis for Prayers principally, that we are to come to the House of God, for my House is the House of Prayer, says God, Isa. 56. 7. and Mat. 21. 13. In these it is, that God's Worship doth chiefly consist. And by these especially, the Saints of all Times, and Places, thought to worship God. And these, above all our other Services, our Mediator is careful to offer up to God from us, that, which he is represented, as presenting at the Golden Altar from the Publick Assemblies, being the Prayers of the Saints, Rev. 8. 3, 4. And therefore it shews a very untaught and ignorant, as well as an Irreligious and Prophane Objector, to pretend he will not go to Church, because there is nothing but Prayers: for that is one of the chief things for which he should go thither, and the very Life and Spirit of our Service and Performance there.
Quest. But if we are bound thus, not only to Unity of Doctrine, but likewise to preserve Unity of Publick Worship and Communion, what shall we think of Schism, that is, rending and dividing the Church, either the whole Church, or that part where we live, and thereby makeing two Churches out of one? Is it a Sin to Erect new Churches, and separate in these Acts of Prayers and Sacraments, from the Body of a Church, or Nation?
Answ. Yes most certainly, and a very great one, except there be a just Cause of Separation. For so at Corinth, St. Paul told them, whilst one was for Paul, and another for Apollos, and there were Divisions among them, they were Carnal, and walked as men, 1 Cor. 3. 3, 4. And at Rome, he bids them mark those who cause Divisions and Offences, and not adhere and associate with, but avoid them, Rom. 16. 17. And this he spoke of Schism, whilst it was only an imperfect Birth, not gone on to open Separation, but only to such unquiet practices, and making of Parties, as would shortly end therein. For so, under all the Corinthian Sidings and Divisions, he declares that they came together still in the same Church, and met to partake in the same Worship, yea, and Supper of our Lord, 1 Cor. 11. 18, 20.
Quest. What is a just Cause of Separation?
Answ. A Necessity of sinning, if we joyn with them. Which always is, when some sinful things are imposed by any Society of Christians, as … Conditions of their Communion. We are to maintain the Churches Peace, only †Rom. 12. 18.so far as lyes in us; but we have no Power, or Liberty, to sin for it. The Church it self is called Holy, and therefore we must not think to shew our selves its true Members, by acting unholily. When without sinning we cannot continue with them, the voice of the Scripture is, come out from among them, and be ye separate, and touch not the unclean thing, 2 Cor. 6. 17.
Quest. And when doth a Church impose such sinful things?
Answ. When it will not allow us to be of its Communion, without Believing, or Professing, Errors of Faith; or committing sins in Practice. As the Church of Rome doth, by casting all out of its Communion, who will not believe that Churches Infallibility, and Transubstantiation, which are Errors in Faith; nor Adore the Host, Worship Images, Pray to Saints and AnAngels, and the like, which are sins in Practice.
Quest. It is no breach of Church-Unity then, nor Act of sin, to separate from such Imposers of unlawful things?
Answ. No; but an adhering to Christ and his Apostles, and the Universal Church of all Ages, who disclaim these Corruptions. In these Particulars, the imposing Church separates her self from Christ, and the Catholick Church, and therefore we keep the Unity of the Catholick Church▪ in adhering to it against her, who makes … upstart Combination, and proves a Schismatical Divider.
Quest. If there is no just Cause of Separating, but when we must needs commit some sin in joyning with a Church, then it is never just to Separate for things indifferent?
Answ. No; because they lawfully may be done, and have no sin in them. For all sin is the transgression of a Law, 1 Joh. 3. 4. and therefore there can be no sin in indifferent things, since they would be no longer indifferent, but unlawful, if there were any Law against them. We are to keep Peace as much as lyes in us; and indifferent things certainly do, since they are no where forbidden to us. Nay, in these things, a good Christian should be easie, not only in submitting to Church-Laws, but in complying with Innocent Church-Customs; St. Paul thinking it Argument sufficient in a little Case, to say, we have no such Custome, nor the Churches of God, 1 Cor. 11. 16.
Quest. Is it unjust also to Separate from a Church, on pretence the Establish'd Means there are less Edifying?
Answ. Yes; for the Means were less Edifying in the Assemblies at Corinth. Many spoke confusedly at once, which was not a doing Things to edifying, 1 Cor. 14. 26, 27. And many spoke in strange Tongues, which could not Edifie their Hearers, because they did not understand them, v. 16, 17. But under this less Edifying State, it was not lawful to divide. Whilst there are Divisions among you, are you not Carnal, 1 Cor. 3. 3. All Christians must seek to Edifie the Church, as well as themselves; and the Church is Edified by Unity and Peace. Follow after the things, which make for Peace, for with them we must Edifie one another, Rom. 14. 19.
Quest. I see there is a just Cause of Separation, when a Church imposes any Sins, or Errors as Conditions of her Communion. But what if a Church, that is Defiled with these, is yet so Moderate, as not to impose them; may she not, for all that, be so far corrupted with them, that on account thereof all Good Men, who would take due care of their own Souls, ought to leave her Communion?
Answ. Yes, if she errs so foully▪in Faith, as to overthrow, or go off from the Foundation. Or, if her Corruptions have so overspread, and poison'd all the necessary Parts of her Worship, that there is no joyning in her Prayers and Sacraments, without joyning in the Corruptions too, that are Embodied with them. In these cases, be ye Separate, saith the Scripture, and touch not the unclean thing, 2 Cor. 6. 17. and come out of her, my People, that ye be not Partakers of her Sins, and that ye receive not of her Plagues. Rev. 18. 4.
Quest. One Case, you say, is in Errors of Faith, which overthrow the Foundation. What mean you by the Foundation of Faith?
Answ. Such points of it, as are the very Bottom and Ground-work of the Christian Covenant, whereinto we are all Baptized, and whereon the Church is Erected. They are such Articles, as are the Root of all that Worship, and Obedience, we are to pay to God; of all that Submission, Trust, and Adoration, we are to shew towards Jesus Christ; and of all that Labour, and Success, we are call'd to here in the Prosecution of an Holy Life. All the Points of our Christian Faith, are a-like True: but all Truths, are not a-like useful; nor all useful Truths, a-like necessary. 'Tis necessary for us to believe all, when we are sufficiently shew'd that Christ has taught them. But 'tis moreover necessary for us all to see he has taught some, which are not only to be Believed, because they were Revealed; but were therefore Revealed, because necessary to be Learned, and Believed, of all that retain to him. And these Points, which are not only Profitable, but necessary to the Worship and Service of God by Jesus Christ, and to the maintenance of the Christian Covenant, and of the Church which is Built upon it, are called Fundamentals.
Quest. Can you shew me, what points are such?
Answ. One is the common foundation of all true Religion, Mosaical, and Natural, as well as Christian; and that is, the Belief of the one True God, not only of his Being, but also of his Providence and Care to Reward those that seek him. Thus St. Paul sets down Faith towards God, as one Article to be first laid, Heb. 6▪ 1. For he that comes to God in any way, saith he, must believe that he is; and that he is a Rewarder of them that diligently seek him, Heb. 11. 6. This Faith in the one true God, is overthrown, not only when Men overlook, or deny him; but also when they joyn, any Gentile Gods, who were Apostate Spirits, in Copartnership with him. For every true Church, must have Repentance from Idols towards God, as well as Faith towards our Lord Jesus Christ, Act 20. 20, 21. And this is Life eternal, says our Saviour, to know thee the only true God, and Jesus Christ whom thou hast sent, Joh. 17. 3. And he is Antichrist, saith St. John, that denies the Father and the Son, 1 Joh. 2. 22. If she cast off the Belief of the one true God, the common Principle of all true Religion, she is the Congregation of some Faln Spirits, which set up for false Gods, and not the Church of the Great God of Heaven. As well, as if she have not Faith in Christ, she is no longer Christian.
Quest. But when a Church professes Faith in the one true God, the common Groundwork of all true Religion: What is the Particular Foundation of the Christian Religion?
Answ. Belief of Jesus being the Son of God, and the Christ, and of Salvation by his Merits and Mediation. When Peter confessed Jesus to be the Christ, the Son of the living God, our Saviour said, upon this Rock will I build my Church, Mat. 16. 16, 18. And St. Paul says, the Foundation which he had laid, and other than which no Man can lay, is Jesus Christ, 1 Cor. 3. 11. And the compass of saving Knowledge, marked out by our Lord himself, as I noted, is, together with the Knowledge of the one true God, to know Jesus Christ whom he has sent. Whilst any Church retains this Faith in Christ, it is Christian, and has Right to Baptism, as St. Philip declar'd to the Eunuch, who was Baptized upon his making this Confession, Act. 8. 37, 38. But if it denys this Authority of Christ, and its dependance upon him, for salvation; it is thereby unchurched, and becomes unchristian, like Jewish, Mahometane, or Heathen Churches, and is put out of the ordinary way of Salvation, there being no Name under Heaven given among Men, whereby we may be saved, but his alone, Act. 4. 12.
Quest. But doth not this Grand Article of Jesus being the Christ and Saviour, imply in it sundry other Articles?
Answ. Yes; if we Believe Jesus to be the Christ, we must believe all the Holy Scriptures as his Word, and they contain all Articles. But it more especially implies his Incarnation, Passion, Resurrection, and other great Articles of the Creed, which must be expresly owned by every one that rightly understands it. And accordingly, in the various Repetitions of this Grand Article, and Representations of the saving Faith, one or other of these, is oft-times added, and given as the instance of it. *1 Joh. 4. 15. & c. 5. 1.Believing Jesus to be the Christ, the Son of God, you may have Life through his Name, saith St. John, shewing the necessity of this main Foundation, Joh. 20. 31. But St. Paul, speaking of this Grand Doctrine, says, I determined to know nothing among you, but Jesus Christ and him Crucified; setting out the knowledge of Christ, in the knowledge of his Passion, 1 Cor. 2. 2. And, if thou confess the Lord Jesus, and believe God raised him from the Dead, thou shalt be saved; exemplifying the saving knowledge of Jesus, in the Belief of his Resurrection, Rom. 10. 9. And when he commanded us to preach him, saith St. Peter, he commanded us to preach, and testifie, that it is he, who is ordained of God, to be the Judge both of quick and dead; illustrating the Preaching Christ, by preaching the Judgment to come, Act. 10. 42. Every Spirit that confesseth Jesus Christ is come in the Flesh, is of God: And every Spirit that confesses it not, is Antichrist, and not of God, saith St. John; explaining the Confession of Jesus Christ, by the Confession of his Incarnation, 1 Joh. 4. 2, 3. And speaking of the Record, or Witness, God had given to the Christian Doctrine, he thus declares the matter attested by him, This is the Record, God hath given us Eternal Life, and this Life is in his Son. He that hath the Son, hath Life; and he that hath not the Son of God, hath not Life: Setting off the Christian Religion, and the Saving Faith, by the Belief of the Life everlasting, 1 Joh. 5. 10, 11, 12. And as for the Belief of the Holy Ghost, the necessity of that, and of our Dependance on him, to make any man a Christian, our Saviour has sufficiently expressed, by ordering our very Baptism, which initiates us into Christianity, to be into his Name, Mat. 28. 19. All these Points, are the very Ground and Foundation, of our Subjection to the Father, Son, and Holy Ghost, (the Parties we contract withal in the Christian Covenant,) of all our Adoration, Trust, and Submission, to the Blessed Jesus; of our worshipping, and serving God by him; and of all that Holiness of Life, which must gain us the Divine Acceptance; on all which Accounts, they are necessary and Ground-work Articles of Christian Faith, and properly call'd Fundamentals.
Quest. By this it may seem, as if the Believing Jesus to be the Christ, were in more explicit words, to believe the Apostles Creed, since that sets forth all the Forecited Articles. But doth it contain all Points of meer Belief, that are necessary and Fundamental?
Answ. Yes. For it was made for a Badge of true Christians; and thereupon, we may conclude, was design'd to be no ways Defective, in any necessary Articles of Christianity. It has ever been the Form of Faith at Baptism, and was all which not only the Ignorant, but even the most Learned then professed: So that it is sufficient to make any Person a Disciple and Member of Jesus Christ. It was held, and Styled, as is well known, by the Ancient Fathers, as the Canon, the Sum, the Perfect Sum of Faith; that Token, which was sufficient to shew who preached Christ according to the Doctrine of the Apostles, and to distinguish Believers from Infidels; that wherein the Church Educated, and Catechized her Children; and, in sum, which passed as the Test of common Christianity among them. Lastly, since the Compilers of it, short as it is, gave room to some things only Circumstantial, as the Judge under whom Christ suffer'd, and the Time of his Rising from the Dead: 'Tis not to be thought they would omit any thing essential, and of the Body of the Faith, which was necessary to be inserted.
Quest. Whilst any Church then professes this Creed, which is the Foundation, doth it continue a Christian Church, tho' it tacks thereto many gross Errors, and, as St. Paul says, builds Wood, Hay, and Stubble thereupon? 1 Cor. 3. 12.
Answ. Yes; for they, who profess this, may be Baptized, as I said; and Baptism admits men into the Church, and makes them Christians. And some Churches, in the Apostles days, had imbibed sundry great Errors. But retaining still their Faith in Christ, they were owned, notwithstanding, as Churches of Christ, and styled and treated so, in the Apostolical Epistles to them. And tho' it be a most sad thing, to consider of the present divisions of Christendom: yet, God be thanked, this Creed, which is the full foundation of Faith, is still unanimously own'd, and profess'd, by all Churches, which make any considerable Figure and large spread, or have attain'd at this day to become National in the Christian World. On account whereof, how wide soever their differences, or great the errors, of many of them are in superstructures, we must still look upon them as Churches of Christ; tho' some, alas! are very degenerate and corrupt ones.
Quest. And may they be saved too?
Answ. Yes: if they have nothing else to hinder their Salvation, but such Errors, and under them they sincerely fear God, and work Righteousness. For Christ is the Saviour of the Body: so that retaining so much truth as may qualifie them to be of the Church, and receive Baptism; they have so much, as is indispensably requisite to Salvation. But, that they are saved notwithstanding their great Errors, which imply unbelief of some weighty and concerning Truths our Lord has revealed to us, is on the score of their well meant and pityable ignorance, or of their unmasterable Prejudices and Prepossessions. Whilst men hold the Foundation, and err only in superstructures: tho' their corrupt superstructures, their Hay, and Stubble, which they Build thereupon, as St. Paul says, shall be burnt, and suffer loss: yet, for the Foundations sake, if they do not hold the errors thro' an evil mind, nor are obstinate in them against convictive evidence, the Persons themselves may be saved, who were such unskilful Builders, 1 Cor. 3. 15.
Quest. Are not such erroneous Christians or Churches then, in as good a state, as more sound and Orthodox ones?
Answ. No; they are neither so sure of having any Reward, nor, if that falls right, like to receive so much of it. For their errors make their passage at the Day of Judgment to the side of the Blessed more hazardous; errors being punishable in some, as well as pardonable in others, according as they have more or less of willfulness. And if finally they do not hinder it, they will at least render it more difficult, and painful to them; as the Apostle intimates, in comparing mens escape from among such errors, to ones escaping out of a House all on Fire about him. Yea, I add, as with much pain and trouble, so with much harm and loss too. For their superstructed Works at that day, suffering loss, instead of receiving recompence, their reward for the Foundations sake, which they still hold, will be less than the reward of other Christians, who not only hold to it, but also build thereon rewardable superstructures, void of their Corruptions. This the Apostle sets off by †Not the Purgatory Fire of the Church of Rome, which is only for Sinners, whose Sins, not fully purged before, are to be purged there, either by the Fire it self, or by the Application of others merits, in Indulgences, or by the help of Masses, Prayers, or Alms done for them, by their Friends on Earth. And all this, before the Day of judgement; they themselves, after that is once pass'd, owning only Eternal Punishments. Whereas, the Fire here spoken of, besides its liableness to metaphorical interpretations, if it be litteral, is at the Day of judgment. The Day, viz. That great signal Day, which tryes and manifests all Actions, and which shall be revealed by Fire (the proper Character and Description of the Day of judgement in Scriptute, 2 Thes. 1. 7, 8.) shall declare it, v. 13. as several of the Fathers talk of a Purging Fire, viz. The great Fire at the end of the World; which they fancy'd might prove all things else, when it refines the Earth, and Heavens. And this Fire is further said, to be for the Tryal of every Man, and of every Work, Gold and Silver, as well as Wood, and Stubble: not only for the punishment of evil Works, and unpurged evil Workers, as theirs is, v. 12, 13, 14, 15.Fire, which, when it tryes solid Works, like as when it proves Gold, or Silver, doth no harm, but only makes them finer. But when it meets with corrupt ones, like as when it seizes Hay, or Stubble, it feeds upon, and consumes them, as combustible Matter. If a mans work, says he, abide the Fire, which tryes all Works at that Day, he shall receive a reward for it. But if any Man's Work be burnt, he shall suffer loss, yet he shall be saved, but so as by Fire; i. e. snatch'd out of the midst of those superstructures, as are set all on Fire, like a man rescued out of a House on Fire, where he lay encompassed with the Flames: which is a way of escape full of dammage, as well as difficulty and danger, 1 Cor. 3. 13, 14, 15. So that the reward of the pityable misled, is neither so considerable, nor so secure, as that of the Orthodox and well directed.
Quest. And whilst a Church holds to this Foundation of Faith, are we not to forsake her, meerly for her building many gross Errors thereupon, if she doth not impose them?
Answ. No; for under such Errors, as I have shewn, it still remains a Christian Church: and among all true Christians, there should be the Communion of Saints, i. e. a readiness to joyn mutually in the Worship, and Offices of our common Christianity. Requiring no unlawful terms of Communion, we may unite with her without sin; and then if we separate, it is without just cause; and it is always blame-worthy, to separate causelesly from any Church. And thus the Apostles taught the Christians to practise, in their Days. For many great Errors had then crept into the Churches. Some, indeed, struck at the very Foundation, as that of denying Jesus Christ to be come in the Flesh, a Point, the Profession whereof is necessary, to our having both the Father and the Son; and accordingly the denyal of it, is given as a sure mark of an Antichrist by St. John, and all Christians warn'd not to have any Communion, or Society with him, 2 Joh. 7. 9, 10, 11. Such also was the error of those at Corinth, who deny'd the Resurrection, 1 Cor. 15. 12. and that of the most rigorous sort of Judaizers, who set up, not only the necessity of the Law of Moses, but its sufficiency without any need of Christs Sacrifice, so casting off all dependance on his Blood for Salvation. Both which the Apostle loads with such heavy consequences, †Gal 5. 2, 4. & Ch. 1. 6, 7.telling the Judaizers they were faln from grace, and Christ would profit them nothing, or be of none effect to them; and the *1 Cor. 15. 13, 14, 16, 17, 18. &c.Denyers of the Resurrection, that then is Christ not risen, they are yet in their Sins, their Faith is vain, and so is the Apostles Preaching, &c. as give us cause to think, had they prevailed, and become the common Profession in those Churches, they would have rendred them Christians meerly in Name, but in Truth would have unchurched them. But other Churches, that kept true to the Foundation, did in those days build many great errors thereupon. At Corinth, they built Wood, Hay, and 1 Cor. 3. 12.Stubble upon the Foundation; and fell to hold not only speculative Errors, but some very dangerous Tenets in practice: such as the †1 Cor. 5.lawfulness of incestuous Marriages, esteemed, as may seem, as a thing indifferent, even by the Pastors themselves; and of *1 Cor. 8.Communicating in Idol-Feasts, wherein they thought they did not sin, so long as they believed an †v. 4. & Ch. 10. 19.Idol is nothing. At Colos, they were prone to superstition, to place Religion in uncommanded Abstinencies, such as touch not, taste not, handle not, which were the Doctrines and Devices of men, Col. 2. 20, 21, 22. At Ephesus St. Paul foretold, that several would arise, speaking perverse Things, Act. 20. 30. And at Rome, and abundance of Churches in the Provinces where the Jews had Synagogues; besides those rigid Judaizers, who deny'd the Redemption by Christ, and merit of his Sacrifice; there were others, who believed these, but yet maintain'd together with them the necessity of the Mosaick Rites, observing the Jewish difference of Meats and Days, and teaching the Gentiles to live as do the Jews, Ro. 14. 2, 5. & Gal. 2. 14. But amidst all these errors, which were held, sometimes by Parties and Factions, and sometimes by the greatest numbers in the Churches, the Apostles preach'd to them, to own the erroneous as Brethren, whom, upon the account of those great Truths they held, God had received, Rom. 14. 3. to beware of Schisms, and Divisions, as things that shew'd Carnal Professors, 1 Cor. 3. 3. and to keep the Bond of Peace, Eph. 4. 3. And upon these Christian Grounds, and in correspondence to these Apostolical Ordinances, it is, that the Protestants of the opposite Confessions, are ready to Communicate with the Lutherans, notwithstanding their Errors of Ubiquity and Consubstantiation. And that the Champions of our own Church, have sundry times declared their readiness to Communicate, even with the Church of Rome, in any truly Christian thing, notwithstanding the Errors that Church has added to the Foundation: But that they have barr'd us all out, by imposing their Errors, and so staining and polluting their Worship, that with a good Conscience we cannot joyn with them. And accordingly, whilst they were free to come, and till the Pope forbid them; the Romanists were †Cambd. Eliz. ad An. 1570.for many years admitted to our Publick Service, and Sacraments, notwithstanding their different apprehensions, in the first part of Queen Elizabeth's Reign.
Quest. I suppose you speak this, of our uniting with them, only whilst their Errors are meer Errors of Faith, and consist in Opinion?
Answ. Yes; for 'tis not so, when they found any corrupt Worship thereupon. But if, together with such unfundamental Errors, they have a faultless Worship, which they call us to joyn in; we must not separate for their Errors, whilst they keep them to themselves, and we are under no necessity of sharing in them. And that we never are, whilst they do not impose them, but leave us at liberty, either to dissent, where their errors are in little Matters; or to gainsay and confute them, where they are of more importance to Religion, and mens Souls.
Quest. I think I see, when a Church errs so foully in Faith, that we ought to forsake her. But another ground of withdrawing our Communion, you said, is Corruption of Worship. And when is a Church so far corrupted in her Worship, that we ought not to joyn in it?
Answ. That may be, either in case of intrinsick impediments, in the matter of her Offices. Or, when good Prayers and Devotions are put up to God, but in an unknown Language.
Quest. When is she so far corrupted, in the very matter of her Worship, and Publick Services?
Answ. When she falls off, either from Worshipping the one true God; or by one Mediator, Jesus Christ; or mixes Sin in all her Prayers, whereby Grace and Mercy are to be sought; or in her Sacraments of Baptism, or the Lords Supper, wherein that Grace and Mercy are sealed and convey'd. We cannot live Religiously, without Prayers; nor pray to any but the true God, except we pray like Idolatrous Heathens; nor Pray to him by any other, but by Jesus Christ; the defective Prayers of Sinners needing to be expiated, as was † observed,Chap. 3. before they are preferr'd, and not being acceptable from any other hands; nor claim the benefit of his intercession for our Prayers, 'till we are Baptized, and made Members of his Church; nor shew our selves worthy of such a Saviour, and assure, as much as may be, the Blessings we pray for, without partaking of the Lords Supper. So that if any Church has embody'd Sin into her Service in these particulars, we cannot perform the necessary parts, and vital acts of Worship in her Communion, with a good Conscience.
Quest. So that if the Publick Offices of any Church, direct their Prayers and Adorations, not only to God, but also to Creatures, either Rational Beings, or senseless Images; or if they prefer not these Prayers to God, by Jesus Christ alone, but make use of other Mediators, as Departed Saints, or Angels; or if they pollute their Baptism, and the Lords Supper, by unlawful mixtures; the twisting of these Corruptions into her Worship, without any further Imposition, is enough to bar all good People from joyning with her in these Offices?
Answ. Yes; For as we must be careful, publickly to Worship and serve God; so must we be as careful, not to offer up any sinful and forbidden Thing in service to him, which is not to honour and please, but affront and provoke him. So that when any particular Office, is thus tainted in any Church, we must separate from that, although at the same time, whilst that will be allowed, we be ready to joyn in others. When 'tis generally corrupt, and sound and unsound lye intermixt thro all their service, we must separate from them in all Offices.
Quest. But what if the Devotions themselves are good, and directed only unto God by Jesus Christ, but in a strange Language, which we do not understand. Were it enough to desert a Churches service for that reason?
Answ. Yes; because God will have Prayers with the understanding, 1 Cor. 14, 15, 16. and God being a Spirit, receives such only, as Christ notes, who Worship him in Spirit, which a man doth not, whose Spirit is idle, and understands not what he says to God, John 4. 23, 24. So that if any Church locks up her Publick Prayers and Offices in an unknown Tongue, good People must seek out another, where they may offer up the same Services, in a Language their Spirits can joyn in, and Worship, as the Scripture requires, to Edification, 1 Cor. 14. 26. We must not separate, as I said, from a sound Church, only because it seems less edifying. But we must separate, when there is no Devotion, but what is directly contrary to Edification.
Quest. If we may not separate, where there are such real Faults in a Church; then much less for the dislike of received Customs, Rites and Usages, when confessedly, as you said, in indifferent matters?
Answ. Most certainly. To rend the Body, and make disturbance for light things, shews an ill Member in all Societies. Not to yield to an innocent Custom, as I noted before from St. Paul, shews a man to be no lover of peace, but a lover of contention, 1 Cor. 11. 16. Nay, if any man would shew himself a Catholick Christian, he must not only readily comply with the indifferent Rites and Usages of his own Church, which has Authority over him: but, as he has occasion to pass by them, or converse among them, with the Usages of other Churches, or Christians, tho' very different from his own, so long as there is no sin in them. a Catholick Christian, must have a Catholick Spirit, and be ready to shew he owns all other Christians, 'till they are regularly cast out of Christ's Church, for Brethren and fellowmembers: and never stick out from exercising with them the common Christianity, whereby all Christians serve and honour Christ, by reason of the particular Rites in any Church or Place, which are no offence to him.
Quest. If we may not lawfully separate from a Church, whose Constitution has some Faults, yea some great ones, as were among the Churches in the Apostles times: I suppose we may much less separate, when the Church it self in its constitution is faultless, meerly for the ill and scandalous Lives of its Members.
Answ. Most certainly. And accordingly St. Paul is most severe against the Schisms at Corinth: tho' in the same Church, he complains of the horrible prophaneness of many among them, who came drunk to the Lords Supper, 1 Cor. 11. 21. and of the Wraths, Envyings, Strifes, Back-bitings, Swellings, Tumults, unrepented Uncleanness, Laciviousness, and Fornication; for which he feared God would humble him, when he came among them, 2 Cor. 12. 20, 21. The Church of God in all times, under the Ancient Patriarchs, and afterwards in the Nation of the Jews, was a mixt Society of good and bad livers. And in Christianity it is compared to a †Mat. 13. 47.Net, that catches Fish of every kind; and to a *ver. 24, 25, 30.Field, sown with Tares, as well as Wheat, and wherein both must grow together, till the Great and General Harvest. 'Tis always its misfortune here, together with some true Saints, to have some Hypocritical Professors. So that were we to separate from a good Church for this Cause, we must separate from all Churches, and could hold Communion with no Church on Earth. And therefore men must never think of leaving a good Church, because it happens to have some corrupt People, or scandalous Ministers. From the Sins we must separate, which give the scandal, but unite, and adhere to the Church, which condemns them: the good must not desert it, because the bad will not obey, and be ruled by it.
Quest. But what if it doth not use the Rod of Discipline to correct them?
Answ. We are not to separate notwithstanding, as the Apostles told the Churches, where the Sins were too strong▪ And the Sinners too numerous for Discipline, or the Pastors too remiss in using it. Thus the Pastors were at Corinth, who, instead of mourning over the incestuous Person, were rather puff'd up with him, 1 Cor. 5. 2. And yet for all this, St. Paul would not bear, to hear of any tendenoies towards Schism among them, 1 Cor. 3. 3. Thus also it was at Pergamus, where several were infected, with the scandalous Doctrines of the Nicolaitans, Rev. 2. 15. and at Thyatira, where the followers of Jezabel the False Prophetess, were suffer'd to go on in their Spiritual Fornication, and Sacrificing to Idols, v. 20. And in other Churches, which either out of necessity, or neglect, relaxed the reins of Discipline, and tolerated scandalous Persons, in the Apostles own times. But yet no plea for separation, would ever be admitted by them on this pretence. In these cases, the Church must answer, for the neglect of its power; and scandalous Sinners, for the scandals they give; but as for any private Christians, whilst they neither help on their scandals, nor imitate them, their Consciences are not defiled with them. Besides, the growth of Schism, has been one of the greatest weakners of Discipline, one Congregation admitting and harbouring men, when another rejects them. And therefore, to pretend want of Discipline for separation, is not only a most dis-ingenuous thing, but the way to bring Discipline, which they complain of as too little already, to be none at all.
Quest. By what you have discoursed on this Point, I perceive we are never Guilty of Schism, in separating from any Church, when we have just cause. But that all breaking off, from any Part of Christ's Body, is Schismatical, which is Causeless.
Answ. Yes. And so is all Driving others into Separation, by imposing sinful Terms, as the Condition of their Communion. And then, which is the last thing I shall note concerning it, Schism from any Churches is most compleat, when we do not only separate from their Religious Assemblies and Divine Offices, but withal, deny them to be Members of Christ's Body, or Parts of the Catholick Church. This is the Highest step in Separation, and leaves not the least Ground for Church-Communion. For 'tis only the Members of Christ's Body, that must Communicate under him their Head, in the proper Offices of Christianity; and the Communion of Saints profess'd in the Creed, is only within the compass of the Catholick Church. So that if we cut off any Societies, from being Members of Christ, and a true Church, we must have no more Communion with them, than if they were profest Heathens. And this was the Sacrilegious, Breach of the Donatists, and Novatians; the Consummation of whose Schism, was their confining the Catholick Church to their own Party, and allowing no Church, no Sacraments, or Promise of Salvation, but among themselves.
Quest. There remains yet one instance, of the Communion of the Primitive Christians mentioned by St. Luke, viz. Continuing in the Apostles Fellowship, Act. 2. 42. I pray you what is meant by that?
Answ. Owning their Authority, and continuing under their Government. They were appointed by Christ, as his Deputies, to Govern his Church; and therefore adhering to them, as the Delegates of Christ, is call'd living in their Fellowship.
Quest. But how can we live in their Fellowship, and adhere to their Government, now they are dead?
Answ. By adhering to, and owning the Authority of our own Bishops, who are their Successors, and rule the Church in their stead. Christ told the Apostles, he would be Present with them, to the end of the World, Mat. 28. 20. Being present with their Successors, he calls being Present with them. And in like sort, keeping Fellowship with our Lawful Bishops, who are their Successors, is keeping Fellowship with them. He that one sends, saith the Jews, is as himself. And accordingly, when Christ had sent out his Apostles, he tells them, he that receiveth you, receiveth me, Mat. 10. 40. and he that receives whomsoever I send, receiveth me, Joh. 13. 20. And the Apostle commends the Galatians, that that they received him, not only as an Angel of God, but as Christ Jesus, Gal. 4. 14. And St. Ignatius, that Blessed Martyr, and contemporary of the Apostles, applauds the Trallians, that they were subject to their Bishop, as to Jesus Christ, and to the Presbytery, as to the Apostles. In Scripture Account, and Legal estimate, that is done to any Persons, which is done to their Substitutes and Representatives. And thus keeping Fellowship and Subjection, to the Bishops of the Church in all Ages, who were at first sent and commissioned by the Apostles, and empowered to send and ordain others at all times, is holding Fellowship, and paying subjection to the Apostles themselves, and by them to Christ Jesus.
Quest. This then is one Part of the Communion of Saints, to live subject to our own Bishops, not suffering our selves to be drawn away by such as would seduce us, but adhering to them against all Schismatical Opposers?
Answ. Yes. Obey them that have the Rule over you, and submit your selves, Heb. 13. 17. And mark those that cause Divisions, and avoid them, Rom. 16. 17. Be their Pretences, and Appearance, what they will, if they lead us into Schism, and an unnecessary Rejecting of our Lawful Governours, God hath not sent, nor doth his Spirit go along with them. That cannot lead to Schism, it is the Author of Peace, not of Confusion, 1 Cor. 14. 33. It will not put us upon a needless rejecting of our Spiritual Governours, since Adherance to them in the Apostles Days, as I noted before, was made a Test of discerning True Spirits from False ones. We are of God, he that knoweth God, heareth us; he that is not of God, heareth not us: Hereby know we the Spirit of Truth, and the Spirit of Error, 1 Joh. 4. 6.
Quest. But if a Man is careful to Believe, and Practise Christ's own Laws and Doctrines; is not that enough to make him a good Christian, except he likewise submit to Church-Rulers, and peaceably conform to their innocent Constitutions, and Rules of Discipline?
Answ. No. For this is one of his Laws, to obey those that have the Rule over us, and watch for our Souls, and to submit our selves, Heb. 13. 17. He orders them to take care, that all things in his Worship, be done decently, and to Edification, 1 Cor. 14. 26, 40. And he requires us to obey, and submit to their ordering. A good Christian, is not only one that believes and professes the Christian Religion, but is also a Member of the Christian Church. And they cannot be good Church-members, who will not submit so far as conscionably they may, to Church-Governours, nor Communicate in Church-Offices.
Quest. I see the Communion of Saints, implies their Communion in Christian Doctrine, Worship, and Government. But doth it not also imply Communicating, not only in Affections, but in all Good Offices, in Alms and outward Things?
Answ. Yes; to do Good, and to Communicate, forget not, Heb. 13. 16. And the Receiving their charitable Contributions, St. Paul calls taking upon him the Gift, and Fellowship or Communion, of Ministring to the Saints, 2 Cor. 8. 4. In the extream distress of the Jerusalem Christians at first, this communication of Alms was wonderful: For all that were Rich, sold their Pessessions, and put them into a Common Stock, to be distributed by the Apostles, as every one had need, Act. 2. 44, 45. and c. 4. 33, 34. And in other places, where they did not take this course, yet was Communicating, as in all good Offices, so particularly in outward Things with their poorer Brethren, the Profession of all Christians. Their Rule was, as they had opportunity, to do Good unto all, but especially to those of the Houshold of Faith, Gal. 6. 10. And to do good to these more particularly, when they travelled about as Strangers, and fled from place to place, for the Faith of Christ: which is the Charity and *Rom. 12▪ 13. 1 Pet. 4. 9. Heb. 13. 2.Hospitality of the Scriptures, so much magnified.
Quest. When any Saints then of Foreign Countries, are forced to fly, and come among us for Christ's sake, to entertain them in our Houses, and communicate to them of our Substance, which is here professed, is of Great Account with God?
Answ. Yes, of high Account. For it is one of those Good Deeds, which Christ will expresly mention in our behalf at the last Judgment. Come ye Blessed, inherit the Kingdom: for I was a Stranger, and ye took me in, Mat. 25. 34, 35. And therefore St. Paul, when he tells us of distributing to the necessities of Saints, reminds us particularly, of being given to Hospitality, Rom. 12. 13.