Remains, Tract 3 – Publishers advertisement

Remains · Tract 3 – Publishers advertisement

AN EXPOSITION OF Two Select Articles OF THE Apostles Creed. VIZ.

I. The Holy Catholick Church.

II. The Communion of Saints.

p. 235AN EXPOSITION OF Two Select Articles OF THE Apostles Creed.

I. I believe the Holy Catholick Church.

AFTER the Creed hath done with what is to be believed concerning God, it comes to speak of what is to be believed concerning other Matters of Faith. It teacheth the Trinity, and that we are to believe in Father, Son and Holy Ghost; and most largely what to believe concerning the Son, His Incarnation and Acting for Man's Redemption.

After mention of Faith in the Trinity, I believe in God the Father; In his Son Jesus Christ; and I believe p. 236in the Holy Ghost; it first comes to teach what to believe concerning the Church, and that in this Article. I believe the Holy Catholick Church.

A Papist's Faith upon this Article comes to this, Credo in Ecclesiam Sanctam Romanam Catholicam, i. e. I believe in the Holy Roman Catholick Church. In which they speak Impiety, to believe in Men; Falshood, to call the Roman Church Holy; and Nonsense, to call that particular Church the Church Catholick, or Universal.

I shall not insist to confute their Belief in this Point; the first Part whereof is so plainly confuted by Scripture, that bids not to trust in Man; the second by Experience and History, that tells of the abominable Unholiness of the Roman Church; and the third by all Reason and common Language, that tells it Nonsense, to call a particular Church the Church Universal.

I shall first unfold to you the Article, and then speak to what is observable upon the Meaning and Intent of it.

The Church you see is made the Object of Faith in it. But of what Faith, and in what Sense, the Articles following shew- Viz. To believe, that there is a Holy Catholick Church, as that there is a Communion of Saints; that there is Forgiveness of Sins, &c.

In the Article are three Things to be believed.

I. That there is a Church of God.

II. That it is Catholick.

III. That it is Holy.

The hardest thing is, What is meant by Catholick; and it is not easie to say, How there is a Holy Church, when there is so much Wickedness and Abomination in the World. It is said by the Psalmist, Psal. xiv.2, 3. The Lord looked down from Heaven upon the Children of Men, to see if there were any that did understand, and seek after God. They p. 237are all gone aside, they are altogether become filthy, there is none that doth Good, no, not one. And where then can you find a Holy Church? The Apostle Paul saith, Phil. ii.21. All seek their own, not the things which are Jesus Christ's. And John saith, 1 Ep. v.19. The whole World lyeth in Wickedness. And where can you then find a Holy Church? Diogenes searched the City throughout with a Candle at Noon day, and said, Hominem quaero, I seek for a Man. So search Jerusalem with a Candle, and how rarely can we find one that is Holy? And where then is the Holy Catholick Church?

First, As to the Word Catholick, it signifies Universal. It is rendred General in the Titles of the Epistles of James, Peter and John. And those are call'd General Epistles, because not written to particular Persons, Cities, or Countries, (as those to Timothy, the Romans, the Galatians, &c.) but generally to all, in many or all Countries. As S. Peter to the Strangers in Pontus, Galatia, Cappadocia, Asia, and Bithynia. S. James to the twelve Tribes, wheresoever scattered. So the Catholick Church is first meant in Opposition to the particular Church of the Jews; and secondly, as meaning the Church of the Gentiles, of all Nations that truly profess Christ throughout the World.

The Jews under the Law cry'd, The Temple of the Lord, the Temple of the Lord are these. So since the Gospel even hitherto, they cry, The Church of God are we. But the Scripture tells us, they are a Synagogue of Satan. And Scripture teacheth us to acknowledge a Catholick Church, the Church of God abroad in the World among all Nations at one time or other.

We shall take up the Words particularly and single. And first of the Word Church. And the p. 238Article doth teach, and call upon us to believe, That God hath ever a Church in the World.

I shall not insist upon the Signification of the Word in Greek and Latin; nor of the Deduction of it into our English Tongue. Some think our English is derived from the Greek Word foreign, which signifies, Belonging to the Lord. As foreign, The Lord's Supper, 1 Cor. xi.20. And foreign, The Lord's Day, Rev. i.10. So foreign, or Church, to mean the Lord's Portion; as Israel is called by that Title very oft.

There is none of you, I suppose, but know what is meant by the Church of God; viz. Those, or that Company, that worship and serve God throughout the World.

About the Definition or Description of the Church of God, is now, and hath been almost ever, under the Gospel, the greatest Controversie, one of them, in Religion. As at present, whether the Roman Church be a true Church. Which many Protestants deny. And whether the Protestant Church be a true Church. Which the Romanists deny. Whether the Church of England be a true Church. Which Separatists deny. Whether Separatists be of the true Church. Which the Church of England denies. The like Scruple is made of the Greek, Russian, Jacobin, Abyssin, and other Churches. Into which Controversie I shall not enter. We are upon Catechistical Method, to instruct the Ignorant in the necessary Points of Religion. And according to that Task, I shall speak only to that which is plain, undeniable and necessary.

I. God hath ever had a Church since the beginning, and will have to the end of the World. As the Cherubins Wings touched both Sides of the House of the Lord, and met in the middle; so the Church touches both ends of the World, beginning and end, and continues all along the Space between. p. 239No Generation, in which there have not been some, that truly professed the Name of God, and belonged to him. For we may take that for a handsome Definition of the Church. 2 Tim. ii.19. The Foundation of God standeth sure, having this Seal, The Lord knoweth them that are his, and, Let every one that nameth the Name of Christ depart from Iniquity. It is a People that belong to God, call on the Name of God, and depart from Iniquity. I might trace in Scripture the Footsteps of such a People and Church from Generation to Generation, from Adam to Christ. But let the Apostle do it for me, Heb. xi. But how can we trace it from Christ to these times? This is the great Question of the Papists, Where was your Church before Luther? How is it possible to trace Religion and the Church from Christ hitherto, but in the Church of Rome?

Why? That there hath been a true Church ever since Christ, and will be to the end of the VVorld, Christ hath assured us by that, Matth. xvi.18. The Gates of Hell shall not prevail against it. And to that reflecteth that, 2 Tim. ii.19. The Foundation of God standeth sure. Not to be shaken down, not to be brought to nothing. And that speaketh to the same Tenor, that Christ's Kingdom should be everlasting, and have no end. Dan. ii.44. Which shall never be destroyed. And Psal. cxlv.13. Thy Kingdom is an everlasting Kingdom, and thy Dominion endureth throughout all Generations. It is to endure throughout all Generations. No Generation to be, in which is not some part of that Kingdom.

II. But for clearing, we must distinguish 'twixt the Church visible and invisible, known of God, and seen of Men. The Apostle makes this Distinction, 1 Cor. i.2. To the Church of God, which is at Corinth, to them that are sanctified in Christ Jesus, called to be Saints, with all that in every Place call upon the Name of Jesus Christ. Sanctified and called to be Saints p. 240differ from all that profess and take on them to call on the Name of Christ. Psal. lxxxiii.3. They have consulted against thin hidden ones. Hidden from the Eyes of Men; that Men do not know, nor own them for the People of God, but he knows and sees them. 2 Tim. ii.19. The Foundation of God standeth sure, having this Seal, The Lord knoweth those that are his. They are under Seal, as a sealed Letter which Men cannot read; as a sealed Treasure, which Men cannot see. But God knows those that are his.

First, VVe must say, God hath ever had a Church, but cannot say he hath ever had a visible Church. Psal. xiv.1, 2, 3. The Fool hath said in his Heart there is no God. They are corrupt, they have done abominable Works. There is none that doth Good, &c. VVhere was then a visible Church? Yet there was then a Church; Ver. 4. Have all the Workers of Iniquity no Knowledge? Who eat up my People as they eat Bread. There was a People of God; but the VVicked would devour them, and eat them up. Look before the Flood, Gen. vi.12. And God looked upon the Earth, and behold it was corrupt. For all Flesh had corrupted their Ways upon the Earth. VVhere was a visible Church? See ver. 9. These are the Generations of Noah. Noah was a just Man, and perfect in his Generations. And Noah walked with God. There was a poor handful in the Family of Noah, known of God, but despised of Men.

Look among Israel in Egypt. VVhere would you look for a Church but among them? Yet see Ezek. xx.7, 8. Then I said unto them, Cast ye away every Man the Abomination of his Eyes, and defile not your selves with the Idols of Egypt. But they rebelled against me, and would not hearken unto me. They did not every Man cast away the Abominations of his Eyes, neither did they forsake the Idols of p. 241Egypt. Where was a visible Church then, when the Nation generally followed the Idols of Egypt? Yet God had then his invisible Church, Cohath, Amram, Aaron, Moses, &c.

One for all, 1 Kin. xix.14, 18. I have been very jealous for the Lord God of Hosts: because the Children of Israel have forsaken thy Covenant, thrown down thy Altars, and slain thy Prophets with the Sword, and I, even I only am left. Yet, saith God, I have left me seven Thousand in Israel, &c. Elias was quick-sighted to have observed one that served God, and one that did not; and yet he did not see one, that did, but himself. Yet God had Seven Thousand of his hidden ones; Knees, that had not bowed to Baal, and Mouths, that had not kissed him.

Secondly, There is no Salvation out of the Church, but there may be Salvation out of the visible Church. As Multitudes, that are in the visible Church, are not saved: So some out of it may be saved. I speak not this to encourage any to neglect being of the visible Church, but to shew the necessity of the Distinction we are upon, as to the right stating the Notion of the Church in Point of Conscience.

On one Hand there are some in the visible Church, that are more abominable than ever were the Heathen. Are there not some of the Church of England, or Holland, that will be called Christians, that are as abominable Atheists, Drunkards, Whoremongers, as ever were any of the Heathen? Of such kind of Christians the Apostle complained, 1 Cor. v.11. But now I have written unto you not to keep Company: If any Man, that is called a Brother, be a Fornicator, or Covetous, or an Idolater, or a Railer, or a Drunkard, or an Extortioner; with such an one, no, not to eat. Implying, that there were some, called a Brother, a Christian, yet a Fornicator, &c. and one that was not fit to be companied p. 242withal. And Phil. iii.18, 19. For many walk of whom I have told you often, and now tell you even weeping, that they are the Enemies of the Cross of Christ. Whose end is Destruction, whose God is their Belly, and whose Glory is in their Shame, who mind earthly things. And Tit. i.16. They profess that they know God, but in Works they deny him; being abominable and disobedient, and to every good Work reprobate.

Is not the greatest Company in any visible Church either such open profane, or careless Christians, or downright Hypocrites? Are there not Ten, an Hundred of such for One, that truly fears God? Well, when we speak of the Holy Catholick Church, can we only think of that which is visible, as to an outward Profession, in which Millions perish, and go to Hell for ever? No, we are to think of the Church invisible; the number known to God of his Faithful ones.

And on the other Hand, as a Man may be in the visible Church, and yet not be saved: So possibly a Man may be out of the visible Church, and yet may be saved. An Infant, not yet Baptized, is not yet admitted into the visible Church; but it were hard to say, all so dying were not saved. David's Child, not Circumcised, died, and yet who doubts of his Salvation. Consider David's Demeanor upon his Death, and compare it with the Demeanor of him, upon the Death of Absalom, 2 Sam. xviii.33. The King was much moved, and went up to the Chamber over the Gate, and wept: and as he went, thus he said, Oh my Son Absalom, my Son, my Son Absalom; would God I had died for thee, Oh Absalom, my Son, my Son. This for Absalom. But for his Infant, 2 Sam. xii.18. David's Servants feared to tell him, that the Child was dead. For they said, Behold, while the Child was yet alive, we spake unto him, and he would not hearken unto our Voice, how will he then p. 243vex himself, if we tell him, that the Child is dead? But how well he took it, see v. 23. Now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he shall not return to me. He could not but doubt Absalom's Condition, because he died in Rebellion. But had he doubted so of the Child's Condition, could he have been so well apaid upon his Death? Had he been of Popish Faith, to believe that Children are not saved, that receive not the Sign of Admission into the Church, could he have been so well satisfied?

And in another Case; a good Man may possibly die excommunicate out of the visible Church. It were hard to conclude such a Man's Damnation meerly upon that reason, John ix.34. The Jews there cast out a Man for arguing that Christ must be a true Prophet, because he cured him, who had been born blind. And ver. 22. The Jews had agreed already, that if any Man did confess that he was Christ, he should be put out of the Synagogue. And Christ told the Disciples, that they should be cast out of the Synagogue. If they died in that Excommunication out of that visible Church, did that prove their Damnation? How many Holy Men have died excommunicate out of the Church of Rome? Which so little argues their Damnation, that it rather argues the contrary. Nay, it may come to pass, that a good Man may die excommunicate out of a true Protestant Church, neither for Heresie nor Impiety, and yet it were hard to doom such an one to Perdition.

I speak not this to animate any to separate, or withdraw from the visible Church, wherein we live. For such Divisions of Reuben there are sad Thoughts of Heart. But that by observing this needful Distinction, you may the better observe the Intent of this Article.

p. 244Learn then this Distinction of Visible and Invisible. As the Apostle hath it, All are not Israel, that are of Israel: So all are not the Church of God, that are of the Church visible. As we may say, every Minister is not a Minister, every Soldier is not a Soldier.

And let this be thy Meditation upon this Article, God hath a Holy Church, that serve him truly, whom the World cannot discern. And I must get to be of that number, or this my Profession will be greater Damnation.

This needful Distinction will help to answer that Cavil of Papists, Where was your Church before Luther? Answer, God saw his own, that profess'd his Truth in the midst of Popery. As there was a Lot in Sodom, and Seven Thousand that bowed not to Baal.

This also will afford an Answer to that reproachful Cavil, Do you think your Ancestors were damned, that lived in Popery? And they think they have us in a Strait by this Argument. But we may answer, 'Tis not for us to judge. God hath His, whom Men cannot discern. I doubt not, but that many were in the Popish Church, that were not of it.

The Papists indeed brag of the Visibility of their Church. They will have it a City on a Hill; a Candle on a Candlestick, &c. Mat. v.14, 15. and make a puff at the Protestant Church, because it was not visible Two Hundred Years ago; and their Church hath been a Thousand Years. They tell us we had had no Scriptures, had not their Church preserved them. No Ordination of Ministers, had it not been conveyed all along in their Church. And such things as these they vapour, as if there could be no true Church but theirs, which hath been visible in all Ages.

p. 245I remember a Story; when one had proclaimed a King with a World of Titles, the King of France made his Herauld proclaim him nothing but King of France, King of France, divers times over; accounting more Dignity in that one Title, than in all the others. The Church of Rome proclaims her self pompously in her arrogated Titles, that She, She is the Mother Church, the Holy Church, the Catholick Church, the Only Church, and I know not what. The Protestant Church need to say of her self no more, than that she is the Church of God. The other brags of Antiquity, Universality, Visibility, Succession, and other Bravado's; whereas the Protestant Church hath but this to glory of, (and it is enough) That she is built upon the Prophets and Apostles. Ingenious was that Picture: In one Scale you see all the Trinklements of Popery, and the Pope and Friars hanging on; in the other the Protestants put the Bible, and it outweighs. This is the Glory and sure Friend of a Church, to be built upon the Holy Scriptures, altho' there be no Visibility of that Church to the Eyes of Men at all.

But that we may take up the Consideration of this thing the better, and that we may see how needful it is to take the Distinction proposed, observe these things.

It is true, the Church of Rome, if a Church, hath been visible a Thousand Years and more, when no Protestant Church was to be seen. So the World was visibly of one Religion Two Thousand Years, viz. Irreligious Heathenism; when, but only in one spot of Ground, one that served the true God was not to be found. Abraham in Chaldea, when he first hearkned to God, how might this Romish Argument have been used against him? What thou only of all the World not worship Gods of Gold and Silver? Look thro' Europe, Asia, and Africa, and p. 246thou wilt not find one of thy Mind. Was Abraham's Religion ever the worse for being so lonely, or the other the better for being so universal? Michaiah, and the false Prophets of Ahab; he One, they Hundreds: Were their Words ever the truer for their Multitudes?

'Tis true, that for some Hundreds of Years all this Western World was Popish, Italy, Spain, France, England, Germany; and no Religion visible in all these Countries but Popery. The Name of Protestant not owned; the Protestant Religion not to be seen: And where was then your Religion, say the Papists to us? To whom, to give a full Answer, let us compound these three or four things together. We must tell them, or else we speak not as the Truth is, that the Popish Religion was far from being the true Religion, and the Popish Church from being the true Church all that time, or from ever being so.

I shall not insist upon many Arguments to prove this. I shall only give you one Argument from a Scriptural Reason, and one Consideration of a Scriptural Expression.

The Argument from a Scriptural Reason is this: That Church that is built more on Traditions and Doctrines of Men, than on the Word of God, is no true Church, nor Religion. But the Church of Rome is built more upon Traditions and Doctrines of Men, than on the VVord of God. Ergo. The Foundation of the true Church of God is Scripture. Eph. ii.20. And are built upon the Foundation of the Apostles and Prophets. But if you look upon what the whole Frame of Popery is built, you will find it upon a Sand of Humane Tradition. That the Pope is Head of the Church; that he pardons Sin, rules over Princes; where find you this in Scripture? They are but Points of the cursed Inventions of Men. That Priests can sing Souls out of Purgatory; that the Service of God should be in an unknown Tongue; that the Priests can change the p. 247Bread into a God; and generally the whole Rabble of their Romish Religion hath not so much as any one underpinning of Scripture Warrant, but all founded upon the rotten Trash of Humane Invention, and Self-ends.

The Scriptural Expression to be considered is that Title of Rome, Rev. xvii.5. MYSTERY, Babylon the Great, the Mother of Harlots, and Abominations of the Earth. For that it speaks of Rome, is plain, ver. 18. The Woman which thou sawest is the great City, which reigneth over the Kings of the Earth. And described even as the Roman Writers themselves do describe her, ver. 9. The Seven Heads are Seven Mountains, on which the Woman sitteth. She is stiled, Mystery, Babylon. She was a Mystery of Iniquity. Babylon, while she takes upon her Sion; Mother of Harlots, and Abominations of the Earth, when she takes upon her to be Mother of all Churches, and the only Spouse of Christ in the World. A Jezabel, as Rev. ii.20. that takes on her to be a Prophetess, but is a Seducer.

And Mysterious is the Providence of God, in permitting such a Deceiver, that should seduce all the Western World with a general Seduction. It is observed, that Popery and Mahometism rose together; one overwhelmed all the East, the other the West. Where had been Glorious Churches, there this Smoke of the Bottomless Pit clouded and darkened all. And it is observable, that wheresoever the Gospel had been, these two came and spoiled all. And Popery the more abominable than the other, because under the Name of Christ and the Gospel, it led Men from Christ and the Gospel. We may say upon Thoughts of both, as it is Rev. xvi.5. Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus. Because they received not the Love of the Truth, that they might be saved, p. 248it was just with thee, Righteous God, to send them strong Delusions, that they might believe a Lie. That they all might be damned, that believed not the Truth, but had Pleasure in Unrighteousness, 2 Thess. ii.10, 11, 12.

So that to question, where was the Church of God before Luther, we must answer,

1. That the Roman Church was not it; for that was but Babylon, the Mystery of Iniquity, the Plague of God upon the World for not receiving the Love of Divine Truth.

2. Wheresoever there were any in that time, that kept to the Truth of God, they were the Church of God. Ubi Imperator, ibi Roma. So wheresoever the true Profession of the Truth was, there the Church was. Where two or three are gathered together in my Name, there am I in the midst of them. The Seven Thousand, that worshipped not Baal, were the true Church.

I shall not insist to shew, that even in the thickest and darkest Times of Popery, there were other Churches in the World, that were not infected with that Plague, as the Grecians, Abyssines, &c. But even Stories do shew, that even within the Compass of the Popish Church there were some in all Ages, that held to the Truth of God, and Abominated the Wickedness and Delusions of the Church. But if any such could not be named, yet God never left himself without Witness; and it hath ever been the Glorious Providence of God to preserve a Noah in a wicked old World, a Lot in Sodom, an Abraham in an Idolatrous Chaldea, a Job in Heathen Arabia, and a Jeremy in a most wicked Jerusalem; a Church to himself in the worst Times.

But observe, that the Church of God is the least part of the World, and so the least part of the visible Church. We must distinguish the Church in p. 249Opposition to the World, and in Opposition to Hypocrites, and carnal Gospellers: So the Scripture nameth Saints in Opposition to the Heathen, and in Opposition to unholy Christians. Now take the Word in this latter Sense, which is the most proper, and the true Church of God is the least part of the Church. I deny not, that the Church of England, Scotland and Ireland, is a true Church of God, in regard of outward Profession. But there are Multitudes in these, that are not the true Church, in regard of sincere Profession, but profane Hypocrites, Castaways. Imagine a great Parish or Congregation, that meet together; and in the Church hear and wait on the Ordinances, and have the Word and Ordinances truly administred. They attend upon them in outward Attendance, but out of the Church are Profane and Ungodly. We cannot but say, here is a Church in Opposition to the Heathen; a true Church in Opposition to a false, where the Ordinances are not rightly administred. Yet we cannot say, this is a true and sincere Church of God; because they do but outwardly profess, and not at all Practice.

So Israel professed, went to the Temple, Es. i. had Ordinances rightly administred. This was a true Church so far. But they lied, sware falsely, committed Adultery, oppressed the Innocent, and such like. Can we then say, they were a true Church of God? See that Eph. v.25, 26, 27. Christ loved the Church, and gave himself for it. That he might sanctifie and cleanse it with the washing of Water by the Word. That he might present it to himself a Glorious Church, not having Spot or Wrinkle, or any such thing, but that it should be Holy, and without Blemish. Let us take up all these Particulars.

1. Christ loved his Church, and gave himself for it. What, for all that make an outward Profession? p. 250Adulterers, Fornicators, Drunkards, and the like? Doth he love such? Doth he give himself for such? Many and many better Professors shall be refused of Christ at the great Day; because they were not sincere in their Profession, tho' not so abominable in Conversation, Mat. vii.22, 23. Many will say to me in that Day, Lord, Lord, have we not prophesied in thy Name, and in thy Name have cast out Devils, and in thy Name done many marvellous Works? And then I will profess unto them, I never knew you, depart from me, ye that Work Iniquity. We cannot think that such were so abominable in their Conversation; but Christ found they were not sincere in Profession. The foolish Virgins, we cannot imagine that they were Whores; for they were Virgins: Or that they were abominable in their Lives; but they were foolish, drowsie, and negligent. Now if Christ is so far from owning such, as are so fair-carriaged, think you he owns, loves, and gave himself for horrid Wretches, that despise him?

2. The true Church is cleansed, sanctified, without Spot or Wrinkle. Look on the most, nay, almost all in the visible Church, that make an outward Profession; and do they carry such a Mark? How few are there, upon whose Conversation is Holiness to the Lord? As Tit. i.16. They profess that they know God, but in Works deny him. At Christ's Table there was One Devil to Eleven Saints, in the visible Church it is well if there be one Saint to many Devils. One of a City, and Two of a Tribe, like a few Berries after beating the Olive-Tree.

I may use the Stile of Eliphaz, Job xxii.15. Hast thou marked the old way, which wicked Men have trodden? Mark the way of the World, which most Men walk in: Observe how unsuitable it is to the Gospel, to the Example of Christ, and the Discharge of a good Conscience: And then look p. 251upon these Marks of the true Church of God. And then judge whether it be not true, that the Church of God is the least part of the VVorld, and the least part of the Church visible. Our Saviour asserts the former in Fear not, little Flock, &c. Also the latter in Many are called, but few are chosen. Many in outward Profession, in the visible Church, but few truly the Church of God.

And so we may answer that Cavil of the Papists we spake of before, Where was your Religion all the time of Popery? Answer, In the Scripture. Had a Jew questioned a Heathen at his first Conversion, Where was your Religion heretofore? He might have answered, In the Scriptures. We profess nothing but what is in the Scripture. As Acts xxvi.22. Saying, none other things than those, which the Prophets and Moses did say should come. But where was our Church? It was; but invisible. Some there were that worshipped God according to Scripture; that he saw and knew, tho' invisible and unknown to Men.

That then that we are to believe in this Article is,

I. That God ordinarily hath had, hath, and will have a visible Church, for the glorifying of his Word and Name. But,

II. Tho' the Church be not visible, yet God hath always some that belong to him, and serve him. And this is the Church of God, tho' not to be discerned of Men.

These most properly are the Church, as Ecclesia signifies; that is, Called out. A People called out of the World; tho' in the World, yet called out of it, so that they are not of it: Called off from the Course, Way, Doings of the World, as it were into another Climate. Many are called; that is, Have the Call held out to them, but they follow it not; called to, but not called out. But these, as the Apostles did, follow the Call of Christ, and forsake p. 252the World. Called to be Saints, and they become Saints, or Holy.

Now for further Explication and Illustration of this Article, I shall descend to enquire into two Questions.

I. Whether every Christian, who is bound to believe, that there is a Church, is bound also to believe, that he is of this Church.

II. How far Christians are obliged to believe the Church; that is, Councils, Synods, or Primitive Fathers.

I. Whether every Christian is bound to believe that he is of this Church. For certainly it seems strange for Men to believe as Standers by only, as if they were not concerned in the thing believed. I believe that there is a holy chosen number to be saved; that God delights in them; that they faithfully serve him; and that they have Communion with God, Forgiveness of their Sins. But what is all this to thee? What art thou the better for it? And therefore certainly the Article hath further aim, than to intend only a bare Belief. But doth it reach to this, I believe I am of this number.

To proceed gradually, first let me observe two things by the way.

1. That nothing is to be believed as a necessary Point of Faith, but it concerns the Soul; therefore believing of it must be to benefit the Soul. Corde creditur ad justitiam. With the Heart Man believeth to Righteousness. It is not all, to believe the thing is true; but f…rther to believe so, as the Soul may have Advantage. Take an Instance: One of the first things in Religion to be believed is, That the Scriptures are the Word of God, and divinely true. This, who believes not? The Devil himself cannot deny it: Nay, he cited Scripture, as the Word of God, to our Saviour. And there are Thousands in Hell that never made doubt of this. p. 253Therefore the believing of this must have a further reach, that the Soul may receive Benefit upon so believing.

2. The believing the needful Points of Religion is not an Act of the Understanding only, but of the Will and Conscience also. It is a Question, Whether Faith be an Act of the Understanding, or Will: And it is concluded of both, especially the latter. I believe that there was a Julius Caesar, an Alexander Magnus. Here is only an Act of the Understanding, because I have no more to do with it, but only to believe it. But I believe, that Christ was born, died, rose again; that there is Forgiveness of Sins; that there is a God, an Heaven, a Day of Judgment. And in reference to these, I have something more to do, than barely to satisfie my Understanding, that the things are true. For I have to work my Will and Affections upon my Belief, that my Soul may be benefited to Eternity.

These things premised, let us apply to the thing in Hand. Then I am not only barely to believe that there is a Church, but my Soul is to be working upon this Belief for its Good; to be affected in Heart according to the Import of the thing believed. And this may be upon a twofold Reflexion. When I say, I believe a Holy Catholick Church, that there is always a Company of Holy Men, that truly fear God, Sursum corda; then lift up your Hearts.

First, To be affected with the Goodness and good Providence of God, that picketh out, and preserveth such a Company to himself. Not to think of the Church on Earth, but to have such a thought also towards Heaven; hereat to observe, admire, and be affected with God's wonderful Goodness in that regard. Such are the Apostle's Thoughts upon the Thoughts of the Church. He looks on the Church of Corinth once such a People as he describes, 1 Cor. vi.9, 10. Fornicators, Idolaters, Adulterers, p. 254Effeminate, Abusers of themselves with Mankind, Thieves, Covetous, Drunkards, Revilers, Extortioners. But now Washed, Sanctified, Justified. And where are his Thoughts? Up toward God. 1 Cor. i.4. I thank God always on your Behalf for the Grace of God, which is given you. So he looks on the Church of the Ephesians, Chap. i.3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all Spiritual Blessings, &c. So on that of the Philippians, Ch. i.3. I thank my God upon every Remembrance of you. And so to the Thessalonians, 2 Thess. i.2. We give Thanks to God always for you all. And so should a Christian, presly thinking of the Church of God, have his Heart in Heaven, blessing the infinite Goodness, for chusing and preserving such a People to himself. In the Inundation of Sin and Damnation, to pick out a Number for himself, to escape Sin and Damnation; and in all the Tumblings and Storms of the World, to keep a Church undrowned, and unoverwhelmed; an Handful in Noah's Ark in the midst of the Deluge of Sin and Troubles.

Secondly, To be affected with the Condition and Estate of the Members of the Church. He, that truly knows that and them, cannot but take up that of the Psalmist. Psal. cxliv.15. Happy are the People, that are in such a case; yea, happy is that People, who have the Lord for their God.

When you rehearse this, The Holy Catholick Church, in the Creed, let your Thoughts first recoyl to your Bibles, and see how the Holy Ghost pictures them there. Lam. iv.2. The precious Sons of Zion, comparable to fine Gold. Mal. iii.17. And they shall be mine, saith the Lord of Hosts, in the Day when I make up my Jewels. Then that, Psal. lxxxiii.3. They have consulted against thy hidden ones. They are the Treasure of the Lord's Cabinet laid up with p. 255him, tho' not minded of Men. Nay, yet the Divine Limner lays on more precious Colours. Joh. xv.15. I have called you Friends. Nay, 2 Pet. i.4. Partakers of the Divine Nature. Nay, further, 1 John iii.4. We are the Sons of God. And that is not all, but more, if more may be, We shall be like to himself.

Now, Christian, when thou repeatest this Article, write this Exposition of the Word, Church, in the Margin, These are the Lord's precious Ones, His Jewels, His Friends, His Sons, His own Similitude: These are His Delight, His Portion, His Chosen, and the very Apple of his own Eye. Deut. xxxii.10. And art thou not affected with their happy Condition? And affected for thine own Soul's Interest? I believe the Holy Catholick Church; that is, such a Happy, Blessed, Glorious Company; and dost thou not stir, O my Soul? No Life, no Holy Emulation, no striving to be like to these? A poor miserable Beggar sees the Wealth and Bravery of the great Ones, and he may haply envy it; but he cannot emulate or hope to equal it. But God hath shewn thee a Way, that thou mayest be like to these, and Partaker of the Inheritance of the Saints in Light; and art thou not moved?

Alexander weeps, because He was not so famous as Achilles, Julius Caesar, because not so famous as Alexander. And hast thou not a holy Emulation in thee, O Christian? Such and such, Holy, Blessed, Dear to God; and hast thou no Emulation to be so too? Ponder but that Title, Friend of Christ, and that Title, Child of God; and do we profess Christ and God? And are we not moved at it? To be a Child of God, carried in the Bosom of his dearest Affections. To be a Friend of Christ, always in his tender Affections and Remembrances, and smiled on by him at the great Day; and Heart, art thou so lumpish, as not to be warmed with such Thoughts?

p. 256This very Hint may answer the Question before us, viz. Is every one to believe that he is of the true Church? Answer, Every Heart here, is he not to believe that he should be of this Church; that it is not well, if he be not so? Nay, further, that he is to strive with all his Endeavour to be of it, or else he is not what he should be? Set this Church before you in the Picture of it, Mat. xxv.33. standing on the Right Hand, and Christ smiling upon it: Do you not believe you should be of that number? Do you not believe you ought to give all Diligence to be of it? This it the thing the Article calls to you for, when you repeat it. And let me be a little further its Interpreter, to shew you yet this Church its Meaning.

I. It would mind you, that that is the Church, that is a Church for ever. The Church of God is that that shall be the Church of God, when the World shall be no more. I may compare the Church visible and invisible, to the Body and the Soul. The Body is visible, and at last shall come to Dust. But the Soul is invisible, and is immortal. Visible Churches have died Generation after Generation. Where are the visible Churches of Asia, Judea, &c. and time will come, when all the visible Churches of Europe must come to nothing. But still there was an immortal Soul in those Churches, a Company of Holy Ones, that go to be a Church of God in another World, to praise, glorifie, and have Communion with God for ever. This Church in the World is like the Heart in the Body of Man, Primum vivens, & ultimum moriens, The first that lives, and the last that dies. It began to live in Adam and Eve, when they embraced Christ; and when it dies, the World must die with it. When the last Saint is gathered, then even the Soul of the World, and of the visible Church is gone, and they die too.

p. 257The Life of the visible Church is the Word, and Sacraments, and Ordinances. Wheresoever these are, there the Church is alive. But if these are not rightly administred, the Candlestick is removed; it hath but a Name that it liveth, but is dead. And how hath God, or may God remove these? But the Life of the invisible Church is the Word and Spirit; and neither of these are ever to be removed. For both are settled in Heaven. Observable is that Phrase, Jam. i.21. The ingrafted Word. It is fast joyned, and growing in the Heart. In the visible Church it is in the Hands, but to the true Flock of Christ it is in the Heart and Spirit, and there for ever.

II. This is the Church Militant here. Much is spoken of the Church Militant. And Scripture Warrants such a Title: Ye sight against Principalities and Powers. And, As a good Soldier of Jesus Christ. Now how many Thousands are there in the visible Church, that never strike Stroke; that are Lookers on, nay, scarce so much; that mind not the Christian Warfare at all; and that never resist the Flesh, the World, or the Devil?

II. I come now to the second Question, How far to believe the Church; As the Church is sometimes taken for Councils, Synods or Convocations, or Primitive Fathers. I mean not barely the Colliar's Faith, to believe as the Church believes, tho' he knew not what it was; but knowing throughly the Determinations of these, whether it be absolutely necessary for us to believe them, because they are the Determinations of the Church.

The Romanist saith, Yes: And he that believes not what Holy Mother Church determines, is a Heretick: He that believes not according to what the Council of Trent hath determined, let him be Anathema.

p. 258… answer, We first begin here: That the Scripture… co…ntain all things needful for Faith and Life. … in Es. viii.19, 20. And when they shall say unto you, seek unto them that have familiar Spirits, and unto Wizzards, that peep, and that Mutter; Should not a People seek unto their God? — To the Law▪ and to the Testimony: If they speak not according to this Word, it is because there is no Light in them. So may I say also in this case, if they say to you, Seek to Councils, Fathers, Canons, Determinations of the Church; To the Law, and to the Testimony; to Scripture and Holy Writ, that contains every thing you need to enquire after for Salvation: What to be believed, and what to be done. Psal. cxix.105. Thy Word is a Lamp unto my Feet, and a Light unto my Path. VVhithersoever you need to walk for the pleasing of God, doing your duty to Men, or to your own Souls, the VVord of God is a Light sufficient. In the Place before-mentioned, Es. viii.19, 20. Should not a People seek unto their God? For the living to the dead? To the Law, and to the Testimony. It is curiosity to enquire after Necromancy: But if we desire to know what is fit and needful, To the Law and to the Testimony. Mal. iv.4. Remember ye the Law of Moses my Servant, which I commanded unto him in Horeb for all Israel, with the Statutes and Judgments. Prophecy was then ceasing. People might complain what shall we do for Instruction? VVhy, go to the VVord of God, which you have in your Hands; to the Law of Moses, that will teach you. Luke xvi. ult. Dives desires Abraham to send one from the Dead to teach his Brethren, that they might escape that Place of Torment. No, that needs not, Moses and the Prophets will teach all things needful. They have Moses and the Prophets, let them hear them. The Apostle speaks this fully, 2 Tim. iii.16, 17. All p. 259Scripture is given by Inspiration of God, and is profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness. That the Man of God may be perfect, throughly furnished unto all good Works.

The Papist saith, it is not sufficient to instruct in all things of Religion. True, not of the Romish Religion. For the Rags that patch that, you must go to some Broker: For the Divine VVardrobe of Scripture hath none such; viz. the Orders of Monks and Friars, Pilgrimages, single Life of the Clergy, Salt, Oil, Spittle in Baptism, Tapers at the Communion, Processions, Praying to and for the Dead, and a Thousand other Trinklements, and Trumperies: Scripture never knew such base VVare; we must go to some other kind of Shop for it. And that Pedlar with them is Tradition. VVhen they cannot find Authority to warrant them by Scripture, then they have Recourse to some Tradition. VVhen they have some Bastard-Doctrine or Practice, and want Scripture to father it, then they go to some old rotten Tradition. Just so did the Jews; and these are so like them, that Egg to Egg is not more. You know Christ's Accusation of those, Mat. xv.8, 9. This People draweth nigh unto me with their Mouth, and honoureth me with their Lips, but their Heart is far from me. But in vain they do worship me, teaching for Doctrines the Commandments of Men. And the very same Quarrel hath he against these. The Jews pretended a Thousand Traditions of the Fathers, so do these; they equalled them with Scripture, so do these; they spoiled all Religion, and made the VVord of God of none Effect; and so do these. As if God were a Niggard in his VVord, and did not afford Food for Salvation, but we must seek it in Dunghills.

p. 260The Scriptures are called the Scriptures of Truth, the Word of Grace, of Salvation, able to make Man perfect, throughly furnished to every good Work; and yet these forsooth must be patch'd out with Traditions, or they avail nothing. As Argo was patch'd till there was nothing of the old Ship left: So these Men have patch'd up a VVord of God, till there is nothing of the VVord of God left in it.

Secondly, The Scriptures are to be believed for themselves, and they need not fetch their Credit from any thing else. Dan. x.21. I will shew thee that which is noted in the Scripture of Truth. They are the TRUTH. See John v.39. Search the Scriptures, for in them ye think ye have Eternal Life; and they are they that testifie of me. Observe the Bent of Christ's Discourse. To clear that he was the Messias, he produceth the VVitness of John, ver. 33. Ye sent unto John, and he bare Witness unto the Truth. His own VVorks, v. 36. But I have a greater Witness than that of John; for the Works which the Father hath given me to finish, the same Works that I do, bear witness of me, that the Father hath sent me. A Voice from Heaven, ver. 37. And the Father himself which hath sent me, hath born witness of me. But he concludes in Scripture, as the most undeniable Testimony. Search the Scriptures, for in them ye think ye have Eternal Life; and they are they that testifie of me. See also 2 Pet. i.17, 18, 19. For he received from God the Father Honour and Glory, when there came such a Voice to him from the excellent Glory, This is my beloved Son, &c. And this Voice which came from Heaven we heard, when we were with him in the Holy Mount. We have also a more sure Word of Prophecy. A Voice from Heaven might possibly deceive, (the Jews feigned such,) but the Word of prophecy is sure; that is a more sure Word.

p. 261The Reason of the Scriptures Credibility is, because they are the Word of God, 1 Thess. ii.13. When ye received the Word of God, which ye heard of us, ye received it not as the Word of Men, but (as it is in Truth) the Word of God: which effectually worketh also in you that believe. They received it as the Word of God. How knew they that? From the Scriptures themselves. Therefore it is said that they are the Formal Object of Faith, as well as the Material. They contain what is to be believed, and the reason why to believe them. And that is especially twofold.

I. The Majesty of the Spirit of God speaking in them.

II. Their powerful Working.

I. The Majesty of the Spirit of God speaking in them such things as Man cannot speak; 1 Cor. ii.10. The Spirit searcheth all things, yea, the deep things of God. And we may say, the deep things of Man; yea, and the Depths of Satan; as Rev. ii.24.

1. How impossible is it for Man to reveal the deep Mysteries of Salvation? i. e. the Mind of God? 1 Cor. ii.16. Who hath known the Mind of the Lord, that he may instruct him? But we have the Mind of Christ. In Scripture we have it. And ver. 7, 8, 9. of that Chapter, But we speak the Wisdom of God in a Mystery, even the hidden Wisdom which God ordained before the World unto our Glory. Which none of the Princes of this World knew. For had they known it, they would not have Crucified the Lord of Glory. But as it is written, Eye hath not seen, nor Ear heard, &c. The hidden Wisdom of God. Let all the Wits in the World have conspired together, could they have told the secret Wisdom, and Mind of God about Salvation, God, Christ, and the Divine Operation of his Spirit, the Fruits of Grace, and the Weight of Eternal Glory? How p. 262blind was the Wisdom of all the World to these Mysteries? So far, that when they were revealed, they were accounted but Folly, 1 Cor. i.25. Because the Foolishness of God is wiser than Men, and the Weakness of God is stronger than Men. That is, as they took them. And that Opinion is transplanted into Papacy; which will find out a wiser Way to Salvation, than the Scriptures have directed.

Herein the Majesty of Scripture shews it self, because it speaks of those sublime, Divine hidden things, that Men's Wisdom could never find out. As they, John vii.46. are convinced that Christ was more than other Men, because he spake as never Man spake; so the Majesty of the Scriptures declares, that they are the Divine Word of God, because Men never spake, Men cannot speak as they speak.

2. The Majesty of the Spirit in Scripture appears, in that it reveals the very Thoughts, and commands the very Heart of Man. Heb. iv.12. The Word of God is quick and powerful, and sharper than any two-edged Sword, piercing even to the dividing asunder of Soul and Spirit, and of the Joynts and Marrow, and is a Discerner of the Thoughts, and Intents of the Heart. And 1 Cor. xiv.24, 25. But if all Prophesie, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all. And thus are the Secrets of his Heart made manifest; and so falling down on his Face, he will worship God, and report, that God is in you of a Truth. It can discover a Hypocrite, can make an Atheist tremble, can pierce to the very Thoughts, and Imaginations of the Heart. That as the Woman of Samaria said, because Christ had told her the secret Wickedness of her Life, John iv.29. Come, see a Man, which told me all things that ever I did. So we must conclude of this, it is able to discern, check, regulate the very Thoughts of p. 263the Heart. Therefore not the Invention of Men, but the Powerful, Divine, Searching Word of God.

3. The Majesty of the Scriptures appears, in that it discovers the very Subtilties of Satan. We are not ignorant of his Wiles, saith the Apostle. How come we to know them? This Divine Light hath shewed them. It would have been hard to have known, that there is a Devil, had not this discovered it. And it would have been impossible to have discovered his Plots and Malice, and Temptations else. This Divine Word hath done it in despite of Satan. Would he ever have had his Plots discovered, if he could have hindred? That Men should know his Mischief, and Malice, and Subtilty. He would gladly have walked as an Angel of Light, that Men might not suspect his Delusions; but this Divine Word hath pulled off his Vizar, and shewed his Designs in open Light. It madded the King of Syria, that all his secret Stratagems against the King of Israel were discovered by the Prophet Elisha, 2 Kings vi.11, 12. It vexeth this King of Darkness, that his private Policies and Actings should be laid open. But this Sacred Word doth it, and he cannot prevent it.

Thus doth the Scripture reveal it self to be the Word of God, by its Divine Majesty, wherein it speaketh, and by the Wisdom, wherein it shews it self.

II. In its powerful Working; breaking Hearts, converting Souls, conquering the Kingdom of Satan. How have the Scriptures gone through the World, and made Nations bow before them, and have cast out Satan, and his Power? So that if we should say, as they did, What Sign shewest thou, that thou art Christ? So what Sign shew ye, that ye are the Word of God? They may answer, Look through the World, how many Thousands have been converted and saved, how is the Idolatry p. 264and Blindness of the Heathen cast out; how hath Satan been bound, and many poor Souls taught and armed to resist all his Power?

Papists talk much what the Sign of the Cross, and Holy Water can do, for mastering the Devil. Fabulae aniles. But Thousands of Experiences have shewed, what the Divine Word of God in Scripture can do against him. And thus do they evidence themselves to be the Word of God; and so to be believed for themselves, because they are the VVord of God.

Then is no Man, no Company of Men to be believed, but as what they say is agreeable to Scripture. No Council, Father, Church. If they speak not according to Scripture, it is because there is no Light in them; and not to be believed. Let God be true, and every Man a Lyar, saith the Apostle. So we are to say, in this case, VVhosoever speaks not according to the Truth of God in Scripture, he is but a Lyar, and the Truth is not in him.

You understand that I speak of things of Faith and Religion. In Historical, Natural, Civil, Moral Things, we deny not, but that they speak much Truth. But that is to be tryed by our Reading and Reason. But in the things of Divine Concernment, there is no Truth, but that of Scripture, or what speaks agreeable to it. Gal. i.8. Though we, or an Angel from Heaven, preach any other Gospel unto you, than that which we have preached unto you, let him be accursed.

I might instance, how the Fathers themselves harp upon this String. Non quid Augustinus, nec quid Hieronymus, sed quid Scriptura. Not that which Augustine or Hierom say, but what the Scriptures say, is Truth. And, Non creditur, quia non scribitur. It is not believed, because it is not written. And, Non quid Hieronymus, sed quid, p. 265Moses, quid Paulus. Not that which Hierom saith, but what Moses, what Paul say.

Let us determine the thing by the Determination of this Question, Is any Man to be damned, if he believe not what the Church, Councils, Fathers have spoken? A Papist may chance say so; but will either Reason or Conscience say so with him? Let any Religious Conscience say, Can he think himself damned, because he believes not every thing that the Council of Nice hath decreed; or what Hierom, or Augustine have spoken? They have confest themselves Men subject to Error: I know they were so, and must I be bound, upon Pain of Damnation, to believe what it may be in time they believed not themselves?

And let R…ason speak, Must I be bound to believe every Tradition, that a Monk, Friar, or a whole Church of such hold out; fetched no one knows whence? Here is the Advantage of your Protestant Religion, here the Benefit of the Ministry; we refuse not, nay, we beg, that you try the Scriptures, whether we speak true or no. If not, spit in our Faces. Do you think the Apostle took it ill, Acts xvii.11. that the Bereans tried his Doctrine by the Scriptures? Luke hath honoured them for it, with the Title of, More honourable than those of Thessalonica. And it speaks the Mind of Paul, with whom he travailed, that he took it well too. Our Ministery begs this of you, that you consult their Bibles, whether we speak true or no; and we have but one Request more, that if you find it true, you would believe, embrace and follow it.

A Popish Preacher would tell you, you must believe it, whether you understand it or no: VVhether it be agreeable to Scripture or no. For the Church, such a Council, or Father, hath said it; and they know better than you. I may say, as it is 1 Cor. xv.19. If in this Life only we have Hope p. 266in Christ, we are of all Men most miserable. So we are in a miserable Condition, if upon the Penalty of Salvation we are to believe every Tradition, and Trash, that foolish, or ungodly Men would put upon us. But we have a sure VVord of Prophecy, and make much of Scriptures, and bless God for them, that we have what to rely on. Miserable Faith! to believe as the Church believes, we know not What; or if we do, we know not Why. But we know what we believe, viz. The VVord of God; and we know why we believe it, viz. because it is the VVord of God.

Object. But how do we believe that they are the Scriptures, but that the Church hath told us so? How do we believe that such and such Books were written by such and such Men, but by the Authority of the Church? And the Scriptures had never come to you, if it were not for the Church of Rome. Thus they plead.

Answer I. If the Church of Rome could have hindred, we must never have had the Scriptures as we have. Some of the Learned'st of them have called the Scripture a Book of Heresies, and wish'd that there were none at all. And they keep them from their own People; have put not a few to Death for reading them, for having Bibles. And would they let us have them, if they could chuse? They are sensible, that we by Scripture have discovered their Errors, and that we are thereupon withdrawn from them: and would they have convey'd them to us?

No, it was the VVork of the Lord, and the Mercy of the Lord; and it is marvellous in our Eyes, that all their Policy, and the Slight of Satan, could not hinder them from us. Like to that Picture, where you have a Candle burning, and Pope, and Friars, and the Devil blowing, and cannot blow it out. This Divine Light is the Sun in the VVorld, that cannot be so totally clouded, but that God p. 267makes it break out here and there. VVhat would the Pope give, that there were not a Bible in all the Protestant Churches? For then should we be led blindfold by them, as they would have it. But blessed be God, who hath shewed us Light; that Light is in Goshen. VVhichWhich if at the Courtesie of Rome we must never have had it.

II. As far as we owe our receiving of Scripture to Men, we are least beholden to the Romish Church. They put us off with a Latin Translation, barbarous and wild. But we have a surer VVord, the Sacred Hebrew, and Divine Greek. And the Hebrew we owe to the Jews, and the Greek to the Greek Church, rather than the Roman. Rom. iii.2. Unto them [the Jews] were committed the Oracles of God. And from them we received the Old Testament. And not from them neither; for could they have prevented, we had not had it.

Consider how many Copies were abroad in the VVorld. The Old Testament was in every Synagogue. And how many Copies would Men take of the New. So that it is impossible, but still Scripture must be conveyed.

Could all the Policy of Satan have hindred, he had done it. For the VVord of God is his Overthrow. So that it was owing to a Divine Hand. And our Faith stands not on the Church to believe the Scriptures; but God hath carried the Authority of them from Age to Age. I receive not Testimony from Men, saith Christ. No more does his VVord. But the Scriptures themselves have overpowered the Belief of Men.

As to the Comparison commonly made from John iv, 42. They said unto the Woman, Now we believe, not because of thy saying; for we have heard him our selves; and know that this is indeed the Christ: They first believed the VVoman; but then they believed not for her VVords, but for Christ's p. 268sake. So first, say some, Men believe the Scriptures are Scriptures for the Churches sake, but after for their own.

But it is not proper to say, we believe Scriptures are Scriptures, because of the Church, without distinguishing upon believing. As Augustin's, Non credidissem Scripturis, &c. I had not believed the Scriptures, had not the Church told me. That is, while he was unconverted. But we may satisfie this by an easie Distinction, betwixt believing that Scripture is Scripture, and believing that the Church all along hath taken them for Scripture.

To make this plain by a Comparison. Canones Apostolorum, and Donatio Constantini, are believed by the Church of Rome to be from the very Apostles, and Constantine. I believe that that Church believed them so, and yet I believe not a VVord of them to be so. My Belief, the Church held them so, is from the Church; but my Belief they are not so, is from themselves. A good Soul desires to build up its self by the Rule of Faith and Life. He finds, that the Church hath counted Scripture so; and that he believes. But as yet he believes not they are Scriptures upon that Account. But he reads, studies, meditates on them, finds the Divine Excellency, Sweetness, Power of them. And then he believes they are the VVord of God. And that now is not for the Churches sake, but for themselves.

The Church of England in the Thirty-nine Articles hath determined such Books Canonical. VVhy? Because the Church hath ever held them so. That is some Furtherance to their Belief, but not the cause of it. They first believed the Church held them so, but they saw Cause and Reason in the Books themselves to believe they were so. As the Samaritans believed not at first that Christ was Christ for the VVoman's Relation; but they believed p. 269she thought so, and believed he might be so; but that he was so, they believed upon his own Words. So we believe the Church owns the Scriptures; but he is but a poor Christian, that believes the Scriptures are the Scriptures upon no other Account. He may believe the Canons of the Council of Trent about Scripture upon such an Account. But he is a right Christian, that believes the Scripture is the Word of God upon Proof and Trial.

II. The Communion of Saints.

THIS Article harps upon the String of that before. I believe the Holy Catholick Church; and I believe that Church is in a Communion. It is a Church of Saints, for it is a Holy Church; and tho' it be Catholick, dispersed in divers Nations, yet there is a Communion of those Saints.

But to what is this Article material? What is it to me, whether there be a Communion of Saints or no? It is material in it self; and if thou beest a true Christian, it is material to thee. And there is no true Saint, but he blesseth God, that there is such a Communion; and he rejoyceth to be of that Communion; as in the opening of the thing you will see the Cause.

If I should say, there is a Communion of Devils, or a Communion of ungodly Wretches, Devils incarnate, I doubt it would prove too true; and it might not be unprofitable to observe such a fearful Communion, to avoid it. But when I say there is a Communion of Saints, it is not only a Truth in p. 270Divinity, but it is a Comfort in Religion, and a Perswasive in Reason; that Men would strive to be of that Communion, if they did but understand what it meant.

It is not only, I believe there is a Company of Saints, for the Article before speaks that; but I believe there is a Sacred Union, Communion, common Interest, among that Company; what is advantageous to every Member, and to the whole.

What this Communion is, and wherein it consists, we must find out by these Considerations.

I. That Saints are very thin in the World: Here one of Christ's little Flock, there another; but very rare. Jer. iii.14. And I will take you one of a City, and two of a Family; and I will bring you to Zion. There were many Thousands in the City, and but One of so many; and many Cities in a Tribe, and but Two of all these, the Lord's picked ones, to bring to Zion.

Take the Character of a true Saint of God, as David pictures him, Psal. xv. and how rarely is such an one to be found. Day was, when in all Jerusalem, among Thousands of Persons such a Person was not to be found. Jer. v.1. Run ye to and fro through the Streets of Jerusalem, and see now, and know, and seek in the broad Places thereof, if ye can find a Man, if there be any that executeth Judgment, and seeketh the Truth, and I will pardon it.

Cast out the Chaff, and Refuse that is in the World, and how very little Wheat is to be found? Openly prophane, and close Hypocrites; carnal Gospellers, and lukewarm Christians; covetous Worldings, and voluptuous Epicures; set these aside by themselves: and look at those that truly fear God, and eschew Evil; that deny themselves, and dare not break any Command of God; and how small is that Number? But Three Hundred in Gideon's Army fit to do the Work of God, of Thirty-two Thousand. p. 271If there be Three Hundred of Three Hundred Thousand, that prove true Saints, it is well if there be so many, as it is sad there be no more.

Let me pose any one, or let every one pose their own Heart: Dost thou think thou art a true Saint of God? Every one will be ready to assume the Title; but sift thy Heart to the Bran, and what saith it? Is there no Love of the World? No Malice, Pride, Self-seeking, Coldness in Religion, Carelesness of Duty there? I tell thee, a Saint's Heart is a rare Jewel; we may go a great way before we find one. Oh! that all the Lord's People were Prophets, as Moses said; so I say, Oh! that they were Saints. But it proves not so. A Saint is a rare Creature, and they grow very thin in the World; here and there a Berry in the Top of a Bough; here and there a Plant of the Lord's planting, but very rare.

Therefore when the Creed speaks of the Catholick Church, meaning true Saints, that serve God in Truth, it speaks not Multitude, tho' it mean Universal. But it speaks, that such are scattered up and down the World; here some in one Nation, there some in another; here One in One City, there another in another.

II. Therefore Communion of Saints cannot mean Personal, or Local Union, or Communion: Saints in one Place, or in one Lump together. Not a College of all Saints in one Place, but a Communion 'twixt them, as scattered here and there all the World over. As there is a Communion 'twixt two Friends, one in Turky, another in England; one in New England, another in Old.

The Jews little understand the Communion of Saints, when they construe Hos. i.11. Then shall the Children of Judah, and the Children of Israel, be gathered together, and they shall appoint themselves one Head, &c. (and such other Places,) Literally, of their Meeting together, and going to Canaan p. 272together, and dwelling there together. Whereas the Words mean their gathering into Communion of another Nature.

How would you understand that, Mat. xxiv.31. And he shall send his Angels with a great Sound of a Trumpet, and they shall gather together his Elect from the four Winds, from one end of Heaven to the other? By the Angels he means his Messengers the Ministers; by the Sound of a Trumpet he means the Gospel; by the whole he means, that after the Destruction of Jerusalem, of which the Speech is in the Verses before, God by the preaching of the Gospel, would fetch in his Elect among all Nations, or call home the Gentiles. But how gather them together? What? Into any one Place, or Country, or City? No, but into such a Communion, as we are speaking of, in the several Nations or Countries, where they lived. One Saint in Judea, another in Assyria, another in Greece. All staying in the Place where they receive the Gospel, and yet all gathered together into one Communion.

III. This Communion is twofold. Doctrinal and Spiritual.

1. Doctrinal. As they do communicate in one and the same Faith, or Profession of one and the same Religion. So all Protestant Churches hold Communion in one and the same Doctrine of Faith, and, in regard of that, Disunion with the Church of Rome. Holland and We, tho' so disunited, in regard of civil Converse, yet we are at Communion as Christians, in the Profession of the same Religion.

But this is not the Communion the Article means. It speaks of Communion of Saints. Now every prophane, carnal Protestant, may hold such Communion in outward Profession of the same Religion. Thousands of prophane. Persons in England hold Communion thus even with the preciousest Saints, viz. That they acknowledge the same Articles of p. 273Religion, and yet are far from the Communion of Saints here spoken of. Therefore the Communion of Saints is,

II. Spiritual. A hidden Manna; a Communion that the World knows not; a Spiritual Interest, and Communicating, which they only partake of, and which they only are sensible of. Which we may discern the better, by observing these things.

1. That there is one and the same Spirit in every true Saint of God in the World. 1 Cor. xii.4. There are Diversities of Gifts, but the same Spirit. True, there are Diversities of Degrees of Grace, and of Operations, but one and the same Spirit, that worketh all in all. As Kinsmen have Communion in Kindred, because the same Blood runs in all their Veins; so Saints have Spiritual Communion, because the same Spirit dwells in them all. As in that Comparison, that they are Members of the same Body, because the same Spirit of Life is in every one of the Members.

It was the Custom with the Jews to enter into Communion, by eating of the same Bread. To which the Apostle alludes, 1 Cor. x.17. For we being many, are one Bread, and one Body: for we are all Partakers of that one Bread. And hereupon they might not eat with those, with whom they might not have Communion. So Christ feasts all his with the same Spirit, 1 Cor. xii.13. For by one Spirit are we all baptized into one Body, whether we be Jews or Gentiles, whether we be bond or free: and have been all made to drink into one Spirit. That it is that that gives their Souls Life and Growth, because they are all fed with the same Spirit.

This is the Hunger and Thirst of a Child of God, to be filled and refresh'd with his Spirit. And this is the feeding and refreshing God affords them. John vi.55, 63. For my Flesh is Meat p. 274indeed, and my Blood is Drink indeed. It is the Spirit that quickeneth, the Flesh profiteth nothing. The Words that I speak unto you, they are Spirit, and they are Life. And John vii.37, 39. If any Man thirst, let him come unto me, and drink. But this spake he of the SPIRIT, which they that believe on him should receive. This was David's Hunger and Thirst, when his Soul was almost starved by his great Fall. Psal. li.11, 12. Cast me not away from thy Presence, and take not thine Holy Spirit from me. Restore unto me the Joy of thy Salvation, and uphold me with thy free Spirit. And this is a Trial, whether a Soul be alive and healthy, and whether a Person be a Saint or no, by his longing and hungring for the Spirit of God.

Examine your Stomach, what craves it? Lord, give me Corn and Cattel. After these things the Gentiles seek, not the Saints of God. But, Lord, give me thy Spirit, fill me with thy Grace, support my fainting Soul with the Spirit of Grace. This is a blessed hungring and thirsting, which shall be blessedly satisfied. Matth. v.6. Blessed are they which do hunger and thirst after Righteousness: for they shall be filled. Thus in the first place Saints have all Communion in the same Spirit of Christ; drink of the same Fountain, eat and feed upon the same Manna.

2. Thus all communicating of the same Spirit of God, they have by that Spirit Communion with God himself. 1 John i.3. And truly our Fellowship is with the Father, and with his Son Jesus Christ. A high Saying, blessed Apostle; Fellowship with God and Christ! Let Haman brag of his great Friendship with Ahashuerosh. Let Men b…st of their accompanying with this, and that great Man; their Friendship and Acquaintance with this or that noble Person; it is enough if I can say I am acquainted with God, I have Friendship and Fellowship with God, and his Son Jesus Christ.

p. 275Acquainted with God? Communion with Christ? Brave Company: That Man can never be alone, never want excellent Company. Ah! poor Paul, how dost thou do for Company in a dark lonely Prison? Daniel, how solitary art thou in a Den of Lions, when thou hast no Company but those cruel Creatures? Oh! nunquam minus solus, quam cum solus. I have God and Christ with me; they keep me Company, and I can have no better. And so God himself hath promised, When thou goest thro' the Waters, I will be with thee. Observe that Promise, Matth. xxviii. ult. I will be with you always, even unto the end of the World. Alas! we shall be in Prisons, in Stocks. Ay, but then ye shall not be alone; for I will be with you to the end of the World.

What mean such Expressions, but that God is present, near to his own People in an extraordinary manner, different from common Providence. That Expression, Walking with God, doth hint special Intercourse and Converse 'twixt God and the Saint, as 'twixt two Friends walking together. Observe a feeling Exposition of it, Psal. lxxiii.23, 24, &c. Nevertheless I am continually with thee: thou hast holden me by thy Right Hand. Thou shalt guide me with thy Counsel, and afterward receive me to Glory. Whom have I in Heaven but thee, and there is none upon Earth I desire besides thee?

Here let us stay; and we may stand amazed, that poor sinful Men may have the Honour and Happiness of Communion with God. Will God dwell upon Earth? It was Solomon's Wonder▪ So may we wonder at this, that God should Converse, be in Fellowship, and in Familiarity with Men. If God should take Advantage of that, Be not unequally yoked, how far may this speak contrary to such Communion? For what infinite Inequality is th…e 'twixt God and Man, Creator, p. 276and Creature, Dust and Glory? An Expression of this Communion you have, Rev. iii.20. If any Man hear my Voice, and open the Door, I will come in to him, and will sup with him, and he with me. And another, Es. lxvi.1, 2. Thus saith the Lord, The Heaven is my Throne, and the Earth is my Footstool. Where is the House that ye build unto me? And where is the Place of my Rest? For all those things hath mine Hand made; and all those things have been, saith the Lord. But to this Man will I look, even to him that is poor, and of a contrite Heart, and trembleth at my Word. I will look to such, have a friendly Regard, and Respect to him. Nay, I will come, and converse, and sup, and dwell with him. This was David's Desire. Psal. ci.2. Oh when wilt thou come unto me? I will walk in my House with a perfect Heart. I will walk in my House; when wilt thou come, and walk and dwell with me?

Now this Communion 'twixt God and Saints we may consider in the Rise of it, the Nature of it, and the Means and Manner of it.

I. The Rise of it. It ariseth from the Union that is 'twixt God and the Saint. We can never have Fellowship with God, unless we be at one with God. Abraham was the Friend of God, and so he and God conversed: There is no Communion 'twixt Enemies. Es. lix.1, 2. Behold the Lord's Hand is not shortned, that it cannot save: neither his Ear heavy, that it cannot hear. But your Iniquities have separated between you and your God, and your Sins have hid his Face from you, that he will not hear. Why, is God such a Stranger to you? You are his Enemies: But turn to me, saith the Lord, and I will turn unto you. Es. i.16, 17, 18. Wash ye, make you clean, put away the Evil of your Doings from before mine Eyes, cease to do Evil, learn to do well, seek Judgment, relieve p. 277the oppressed, judge the Fatherless, plead for the Widow. Come now, and let us reason together.

II. The Nature of this Communion is, that God imparts himself to the Saint, and the Saint to God. I your God, you my People. There is no Strangeness 'twixt them. They do freely give up Hearts one to another, as they that are in Friendship, and tell their Minds one to another.

III. The Means of this Communion is by God's Ordinances ▪ and by his Spirit.

1. It is impossible to have Communion with God, but by way of his Ordinances; the Word, Prayer, Sacraments, and Meditation upon all. Communion is more than Union. A Man in walking holily, walks in Union with God; but to come in Communion, or converse with God, is something more. Two Friends apart are at one, but their Converse together is by Letter or Conference.

foreign Set-Festivals signifie Meetings also; People meeting in Communion with themselves, and with God in these Appointments. Thou meetest him, &c. Es. lxiv.5. As it is impossible to have Union with God, but in virtue of his Covenant, so to have Communion, but in the Administrations of the Covenant. Exod. xxiv.11. And upon the Nobles of the Children of Israel he laid not his Hand. Also they saw God, and did eat and drink. By virtue of the Covenant, spoken of just before, they were at Peace with God, so that he laid not his Hand on them; and by the Administration of the Covenant, they were in Communion; They eat and drank with him.

There is a further striving in Attendance upon Ordinances, than meerly to do Work, to hear, to patter out some Prayers, and the like; but to taste and feel God in his Word, to send up the Heart to God, and to lay hold on him. Do you not do it here, and in your Closet, in Prayer, and in Reading? p. 278This is not to draw near to God, and hold Communion with him. How heartily doth a true Saint pour out his Heart, tell his Mind to God, his Failings, his Wants, as one Friend to another? This is the reason why we should pray, tho' God knows our Wants. Your Heavenly Father knows that ye have need of these things. Why then have we need to tell him? That we may shew our Communion with God, and that we trust him with our Hearts and Estates.

How doth a true Saint lay hold on every Word of God, as Benhadad's Servants by Ahab's. Oh! this Instruction, this Reproof, this Exhortation, is God's Mind to me. This is as a Letter or Message sent to me for my Good. He owns God, as in Love and Friendship, imputing his Mind to him.

This is Communion with God in Ordinances; to tell God all our Soul in Prayer, to taste the Mind of God to us-ward in hearing, and Attendance upon Sermons. But,

2. Communion with God is by his Spirit. 2 Cor. xiii.14. The Grace of our Lord Jesus Christ, and the Love of God, and the Communion of the Holy Ghost, be with you all. What does the Apostle wish for in these Words, foreign, Communion of the Spirit? That they always may have the Fellowship of the Spirit; and also by Communion of the Spirit, Fellowship with God. Take one Example, Rom. viii.26. The Spirit it self maketh Intercession. Where is this Spirit? In Heaven? No, the Spirit of God in the Soul, stirring up, and enlarging the Heart. The Spirit of Grace and Supplication, Zach. xii.10. Here is the double Communion of the Spirit spoken of, the Spirit always with the Saint, and the Spirit helping him to converse with God in Prayer; bringing the Heart and God together. The Spirit maketh Intercession. Oh! how comfortable are the Prayers of a Saint? p. 279He hath a twofold Intercessor, Viz. The Spirit in his Heart, enabling him to pray, and Christ in Heaven, praying, or interceding for him.

So for Communion in other Ordinances. The Eucharist is called the Communion, not only of Receivers among themselves, but of the true Receiver with God and Christ. God in it holds out the Benefits of Christ. The Holy Receiver by the Spirit and Grace of God, thanks him for those Befits, takes hold of them, and receives them at the Hand of God, and tastes the Sweetness of God's Gifts in them.

So in Hearing, the Heart owns God speaking, counselling, comforting. Oh! this is the Voice of my Beloved. And the Heart all along gives up it self to God's Counsel, Correction, and Administration. This is Spiritual Communion with God in his Ordinances.

Besides what I have already said upon this Argument, consider but two Expressions, whereby Scripture sets forth the Union of a Saint with God; and then judge of the Communion.

I. Under the Notion of Marriage 'twixt the Soul and God. Es. liv.5. For thy Maker is thy Husband, the Lord of Hosts is his Name. Hos. ii.19. I will betroth thee to my self for ever. Oh! what Tydings are these to a poor Soul? The Lord espouse it, be an Husband to it? Awake up, put on thine Ornaments, O my Soul: Behold thy Bridegroom coming, go forth to meet him. Ah! dull, dirty Souls of ours, why do we sit among the Pots, and marry our selves to Earth and Dunghills, when a Soul may have the Lord for an Husband, and be espoused to him for ever. Now Experience tells what Communion there is 'twixt Wife and Husband, as well as Scripture; tells us, what Union, Communion of Heart, of Estates, of Affections; neither is their own, but one another's. p. 280Such is the Communion 'twixt a Holy Soul and God: They are married together; their Hearts, as I may say, are interchanged, and intirely each others. Hos. iii.3. Thou shalt be for me, and not another: and I will be for thee, saith the Lord.

Observe that Expression, 1 Cor. vi.17. He that is joined unto the Lord is one Spirit. Here is Union and Communion. Joined to the Lord, Beza renders it Agglutinatus, There is Union. And Communion, One Spirit. He takes some Comparison before from a married Couple. But this is nearer; there must be an Union betwixt Man and Wife; nay, there is betwixt Man and Whore. Know ye not, that he which is joined to an Harlot is one Body? For two, saith he, shall be one Flesh. But it may be no Communion of Hearts and Affections. But he that is joined to God is one Spirit.

II. Observe this Communion by the Expression of the Members of his Body: Which the Apostle follows in 1 Cor. xii. especially see ver. 27. Now ye are the Body of Christ, and Members in particular. Ye are the Body in gross, and every particular Christian a particular Member. Now the Body and Members relate to the Head, which is Christ. Eph. iv.15. That ye may grow into him in all things, which is the Head, even Christ. From whom the whole Body fitly joined together. And Col. i.18. He is the Head of the Body, the Church.

So that here you may first see the Union 'twixt Christ and his Members, and then the Communion. The Union as the Head to the Body, the Communion as betwixt Head and Members. So what nearer Union or Communion can be in the World? And this asserts what I said, that Communion with God and Christ is founded in Union with God. No Member, if not in Union with the Head; and if a Member so in Union, it cannot but have Communion. Members cannot but derive Virtue from p. 281the Head; and cannot again but be serviceable all they can to it. Such a Communion is there 'twixt a Saint and God. And what the particular Nature or Virtue of it is, learn by observing how it comes, and how a Saint comes by it. For the Discovery of which, we will take up this Question to speak to.

Quest. How should I do to come in Communion with God? I know it is good and happy, but how shall I come by it?

Ans. Learn this from civil Converse 'twixt Friend and Friend. Abraham was the Friend of God, and he came into that Nearness after the manner as Friend doth with Friend. Observe two Expressions in Scripture, Knowing of God. 1 Chro. xxviii.9. Thou, Solomon my Son, know the God of thy Father. And Acquainting one's self with God. Job xxii.21. Acquaint now thy self with him. So is the Case with two, that come to converse as Friends. I know such a Person, and I make my self acquainted with him.

I. So that the first Step to Communion with God is to know him. But under what Notion, or what Knowledge?

1. Not a distant Knowledge. As wicked Men know there is a God. This is far from bringing into Acquaintance. Every one of us know, there is a Turk and Pope, but this is far from being in Converse with them: Nay, nearer; we all know the King is our Soveraign, and own him so, yet this is far from conversing with him. It is said, God beholds the Wicked afar off. So they, tho' they knew him, they knew but afar off. As he, that was newly cured of his Blindness in the Gospel saw Men walk, but they seemed to him like Trees. As Balaam saith of his seeing of God, Num. xxiv.17. I shall see him, but not now: I shall behold him, but not nigh.

p. 2822. Nor is it barely to know God in his Attributes. That he is terrible, glorious, just. The Devils know all this; but as far from Communion with God, as Hell is from Heaven.

3. But so to know God is to love and desire him and his Communion. He that would be acquainted with one, looks not on him barely as one he knows, nor barely as one worthy to be acquainted with; but as by whose Acquaintance to have Comfort, Benefit and Delight, and which he cannot comfortably be without.

Such is that Knowledge of God, that begins Communion with God. To make it our Work to know God, as without Knowledge of whom, and acquaintance with whom, we are undone. To desire his Knowledge and Acquaintance above all things in the World, and to account nothing in the World worth our Study, Knowledge and Acquaintance, but himself. So the Apostle professeth over and over. 1 Cor. ii.2. For I determined not to know any thing among you, save Jesus Christ, and him crucified. For nothing else in comparison of him is worth the Study and Labour to know. And Phil. iii.8. Yea, doubtless, without any dispute, and I count all things but Loss, for the Excellency of the Knowledge of Jesus Christ my Lord. This is that that makes me justly to move the Question, Do you seriously ask, how I may come in Communion with God? Because that requires the Preparative of the most affectionate Desires to come into Communion with him. Such a Desire breathes the Heart of a true Saint, Esai. xxvi.8, 9. The Desire of our Souls is to thy Name, and to the Remembrance of thee. With my Soul have I desired thee in the Night; yea, with my Spirit within me will I seek thee early.

p. 283II. The second Means to come into Communion with God is to be acquainted with him. Now to make your selves acquainted with God, be not strange to him. The Wicked are estranged from the Womb. Not only not knowing God, but not making himself known to God. The Word in Job xxii.21. which we translate Acquaint, is foreign Accustom thy self to God. The Word is used elsewhere, Num. xxii.30. The Ass said unto Balaam, Am not I thine Ass, upon which thou hast ridden ever since I was thine unto this Day? Was I ever wont, or accustomed, to do so unto thee? So that the Word signifies Accustoming, Frequenting. A Saint acquaints himself with God by frequent coming to his Presence, in Prayer, and hearing, and attending on him. As Acts iii.10. All knew the poor Creeple, which sat for Alms at the beautiful Gate of the Temple, because there he constantly sat; so God knows the Face of a Saint; he is ever and anon in the Presence of God. Oh! I know thee by Name, thou art always at my Footstool, thou art always in my School. I know thee, Moses, by Name, saith God. And very good Reason for it; he was always in his Presence. Ps. lxxxiii.23. I am continually with thee. Was it possible then but that God should know him?

God at the Judgment will say to the Wicked, I know you not. And no wonder, for he never saw their Faces in his Family. You are none of my Children: I never saw you owning your Dependance upon me, knowing me as the Father. None of my Servants: I never saw you doing my Work. None of my Scholars: I never saw you in my School, studious, and taking out your Lesson. Your Faces are Strangers to me: I never saw them look towards me, but away from me. Therefore, Depart, I know you not.

p. 284There is none but would desire to be owned at that great Day: Oh! acquaint thy self with God here, walk before him continually, tha… … may know thee. Be constantly in his House, about his Work, that he may know thee, and take Notice of thee. This was the Course of David, Psal. lxxxiv.9. Behold, O God, our Shield, and look upon the Face of thine anointed. Lord, I am here in thy House daily before thee, look upon my Face; know me, own me for one of thy Houshold.

Thus a Saint and God are come into Acquaintance. The Communion betwixt them is yet something more. That is the Holy Place, this the Holy of Holies.

Quest. But wherein doth it consist or appear? Is a Saint always sensible that he hath Communion with God? If so, why doth he so oft complain, that God hides himself, that he hears not, that he is angry? He cannot find, that he is at Peace and Union with God, much less in Communion.

Answer. To speak as to the acting of both Parties in this Case. For Communion is a relative or mutual thing, Viz. Of a Saint to God, and of God to a Saint.

I. A Saint's Communion with God is first, that he goes to God as to his only Friend, to impart his Mind and Heart to him, and to trust in, and rely upon him. Hence is mention of going with Confidence to the Throne of Grace: and of Boldness to enter into the Holiest by the Blood of Jesus. Heb. x.19. As the High Priest went into the most Holy Place to converse with God. In all his Straits he goes with Confidence to God, as his only Friend; in all his Wants he goes to God, as his dearest one, whom to rely upon.

Object. But many a time he thinks God is become his Enemy; that he frowns as a Foe, and smiles not as a Friend.

p. 285Answer. True, but look all the Book through, and the Stories of Holy Men, and you never find a Saint fleeing from God, as an Enemy, but getting to him, as a Friend. The Child, tho' the Mother frowns, chides, whips him, yet he will not but still hang upon her. David feels God's Arrows stick in him, Psal. xxxviii.2. yet at ver. 9. he goes to him, tells him his Condition, as his only Friend and Relief. Lord, all my desire is before thee, &c. I tell thee my whole woful Case, as my only Friend, ver. 15. In thee, O Lord, do I hope, thou wilt hear me, O Lord my God. How doth he there hang on God, and will not leave him. He sees him frown, feels his Rod, yet will not run from, but hangs on him. Lord, I will hope in thee, I know thou wilt not be always angry, but wilt hear me. Tho' thou killest me, (saith Job) yet will I trust in thee.

Secondly, He communicates himself to God, in engaging his Heart to him, and his Ways, and his All to him. God calls, Jer. xxx.21. Who is this that engageth his Heart to me? I do it, saith the Saint of God, with all my Soul, to be thine, and only thine, and at thy Service. And this is the Saints Communion with God.

II. We are to consider God's Communion with a Saint. How doth God evidence his Communion with a Saint?

He once did it visibly, as dining with Abraham, supping and lodging with Lot. He sometimes did it, by manifesting his Mind by Revelations. But since these ceased we must apprehend his Communion in another manner. Therefore consider that Place of Scripture, Psal. xxv.14. The secret of the Lord is with them that fear him, and he will shew them his Covenant. To which is parallel, Prov. iii.32. For the Froward is Abomination to the Lord, but his Secret is with the Righteous. Observe the Opposition, The Froward is Abomination to the Lord. p. 286God cares not for him, but hates him as his Enemy. But his Secret is with the Righteous, as a Friend. But how is his Secret with him? He imparts his Mind indeed to him by his Word, (and so he does to the Wicked too, if they would know it) But does he otherways impart his Mind by Revelation? Does he always evidence to him his Prayer is heard? Doth he ever whisper to him his Sins are pardoned; that he shall be delivered out of Troubles? Many a dear Saint prays long, and yet cannot attain to this Discovery; and yet the Secret of the Lord is with him. How? Ans. His Secret; that is,

1. The secret Influences of his Grace: As Psal. xvii.14. He fills the Bellies of Worldings with his hid Treasure, so he fills the Souls of his Saints with his hid Influences.

2. Secret Experiences. He teacheth the Soul to feel Spiritual Experiences, makes him taste how sweet Holiness is, and how good it is to serve God.

So that tho' God communicate not himself by Influences of Comfort, yet he does by Influences of Graces.

We have hitherto considered the Communion of Saints with God; now concerning their Communion among themselves. What their Communion is, since they are scattered throughout the whole World, let us search out, first, by considering wherein their Communion doth not consist; then wherein it doth.

I. Some have conceived it consisteth in Community of Goods, from Example of that in the Apostolic Times. Act. ii.44. And all that believed were together, and had all things common. And Chap. iv.32. And the Multitude of them that believed were of one Heart, and of one Soul: neither said any of them, that ought of the things which he possessed, was his own, but they had all things common. And Cloisters of Monks and Friars forsooth must imitate this, as a Saint-like Communion.

p. 287Do I need to speak any thing in Confutation of this Mistake, when both Testaments do allow, nay, do enjoin Propriety; and do not only tell, that there is a Meum and Tuum, but enjoin Men to look to their own, to provide for their Families, and not to usurp, nay, not to desire what is another's.

That particular Example in the Apostles time was upon a singular Occasion, of which we are not to expect any Imitation. The whole Church then in Jerusalem; most of them far distant from their own Countries. Thro' this Remoteness there were many poor among them; therefore it was needful that some special Provision should be made for these poor, lest Poverty should have caused them to Apostatize. And God stirred up divers to part with their Estates for such charitable Ends. And none of them knew how soon they and their Estates might be parted by Persecution. And Christ had told of an Universal Deluge coming over the Nation. Therefore upon these Grounds they make Friends of the Unrighteous Mammon. A thing not obliging to Imitation, because there is not again the like Occasion.

II. Some seem to make the Communion of Saints no more than the receiving the Sacrament together, and will have none but Saints to receive it. You know the hot Disputes that have been about this. And for the Divisions of Reuben there are great Thoughts of Heart. Hence mainly are our Separations and Divisions in Religion. As in Jephtha's Case, his dear Daughter was his greatest Trouble. Judg. xi.35. Alas! my Daughter, thou hast brought me very low, and thou art one of them that trouble me. So this precious Sacrament of Communion is unhappily proved the great Occ… sion of Division; but in the same Notion that p. 288Christ was a Stumbling-block. Which was not of any Fault of his, but of Men, in faultering about him.

'Tis true, receiving of this Sacrament is a Communion, but it is most especially external, in the Profession of the same Faith, and Doctrine of the Gospel. And the Communion of Saints in this Article aimeth further.

I have formerly observed to you the Phrase, This is the New Testament in my Blood, 1 Cor. xi.25. Not only, My Blood of the New Testament, nor only, A Seal and Sanction of the New Testament, but the New Testament. That is, A new Administration of the New Covenant; terminating Judaism, and binding over Receivers to the Profession of the Evangelical Doctrine and Religion. So this properly is the Communion, that Receivers have in this Sacrament one with another: viz. That they join in the Profession of the same Christian Doctrine; and that not only among themselves, but even with the whole Church, that professeth the same Truth. And hence it was, that in the Infancy of the Church, they received the Sacrament almost daily; that those new Professors might thereby be held to constant Profession against revolting to their Judaism.

So that in this there is indeed something of the Communion of Saints, all professing the same Truth and Religion; but we must still look further for a Communion among Saints, to take up the full meaning of the Article before us.

For the Inquiry after which, we are first to consider, that Christ's Mystical Body the Church consists of all the Saints, that are or shall be in the World from the beginning to the end of it. And so it includes the Saints in Glory jointly with these, that are yet on Earth. Those in Glory, Members already above Water, as their Head also is; p. 289yet in the Waves of this troublesome World, and not got above them.

As it is said of Christ himself, Luke ii. ult. That he grew in Stature; so is the Mystical Body of Christ growing in Stature, till it shall be consumate at the last Day. Observe that, Eph. iv.13. Till we all come in the unity of the Faith, and of the knowledge of the Son of God, unto a perfect Man, unto the measure of the Stature of the fulness of Christ, or, the measure of the full Stature of Christ. Some fondly hence conclude, that all Saints shall be raised, as at the very Age and Stature of Christ, when he was raised; which was at his very Prime, viz. Two and Thirty years and an half of Age. That Elect Infants shall not be raised Infants, but as of that Age and Stature: That the Aged shall not be raised as Aged, but as at their Prime of that Age and Stature. Which as it breeds confusion in the understanding of the Article of the Resurrection of the Body; so it is clean besides the Apostles intent there. He speaks not of our Bodies, but of Christ's Mystical Body, viz, That God had given Apostles and Teachers for the building up that Body, the Church, by degrees, till it came to its full Stature and Perfection in the Salvation of all that belong to it.

So Saints are building up daily; and those that are gone to Glory, so much of that Body is compleated; and the rest growing on to the same Perfecting, till all be Compleated, and the whole Body Perfected. So that those compleated in Glory, and these compleating toward Glory here, are the same Body, though at present of a different condition. The Church Militant and Triumphant are not two Churches; not two Bodies, but one whole Church and Body of Christ, consisting of Members, some already Perfected, and some Perfecting. As Israel p. 290at the Temple in the two Courts, were not two Congregations and Churches, but one Congregation in two divers places, two Companies of one Congregation.

The Apostle in Heb. xi. ult. saith, God having provided some better thing for us, that they without us should not be made perfect. When some say, the Saints under the Law are not perfected in Glory till Christ's coming, but in Limbo. Whereas the Apostle speaks in the sense we are upon, viz. That those Holy Ones, without us under the Gospel, are not the perfect Body of Christ; but the Body was to consist of Gentiles, as well as Jews. Of some yet to be saved, as well as of them that are saved already.

Now is there any Communion 'twixt these two parts of the same Body, Saints on Earth, and Saints in Glory? I mean, is there any imparting of the one to the other, as there is 'twixt two Parties in Communion?

Some will tell you, Yes: We are to Pray to them, and they Pray for us. As he in the Prophet makes a God, and then falls down to it. So it is common in the Church of Rome, to make, whom they think good, Saints, and then to Pray to them that they would Pray for them to God. Whereas they can never clear the Praying to Creatures from Idolatry; and can never prove, that it is possible for a Saint in Heaven to hear one Speaking and Praying on Earth, much less to know the Heart with which he Prays. So can they ever prove that there is Praying in Heaven at all? The Church here is called the House of Prayer; but it is hard to prove that Heaven is so. There is Praising, and Thanksgiving, and Glorifying God, and Adoring the Lamb: But where do we ever read of Praying in Heaven? Nay, Can any prove, that Christ Prayeth p. 291there for his People? But he exerciseth his Mediation some other way. He offereth up the Prayers of his Saints, Rev. viii.3. And another Angel came and stood at the Altar having a Golden Censer; and there was given unto him much Incense, that he should offer it, with the Prayers of all Saints upon the Golden Altar which was before the Throne. But that he offers them, he Praying also, cannot be cleared.

But I shall not insist on this. The Article aims at the Communion of Saints upon Earth according to David's Style, Psal. xvi.3. To the Saints that are in the Earth. Saints scattered in the Earth, and yet have they Communion? We may think of that, Ezek. xxxvii.3. Can these dry scattered Bones come together and Live? Yes, ver. 7. Bone came to his Bone, and Lived. So Son of Man, can Men dispersed in Europe, Asia, Africa and America, have Communion? They know not one another, never saw one another, and they have Communion? Yes: There is an invisible Vein of Communion runs betwixt all Saints on Earth. Which we consider in these Particulars.

I. There is a Communion of Converse, and Communion of Affection. There may be the former, where there is not the latter. English Merchants have Communion of Converse with Outland Merchants, when they come among them, Buy, Sell, Eat, Drink together. When the Communion 'twixt them is meerly of Civil Converse, rather than of near Affection. And there may be Communion of Affection, where there is no Converse. Nay, there is, as it were planted in Morality, an Affection of one Excellent Person to another. A Valiant Man loves a Valiant Man, though he never came near him. A Scholar loves a Scholar, that he hath only heard of. Much more is such an Affection planted in true Christianity in an Heart truly Religious, p. 292be he who he will, where he will; though he never saw him. As Psal. xvi.3. My delight is in the Saints, and Excellent on the Earth, be they far off or near.

II. There is Communion in Common Interest, where, it may be, there is not Communion in Common Converse. Those that never saw, or heard of one another to Converse together, yet may have Communion in Common Interest. Englishmen meeting beyond Sea, that never saw each other before, yet will take parts, and side together, as in the Common Interest of being Countrymen.

There is a Common Interest of all the Saints in the World, though at their never so great Distance and Separation, viz. Glorifying God, and Loving the Lord Jesus. As the Apostle saith, 1 John i.3. Our Fellowship is with the Father, and with his Son Jesus Christ. So the Fellowship of the Saints among themselves meets in this Centre of Loving the Father, and his Son Jesus Christ. And ask the same Apostle the Exposition of his Words in the same Epistle, Cap. ii.14. We know that we have passed from Death to Life, because we love the Brethren. He would tell you, It is a sign we Love God, and so are passed from Death to Life, because we Love the Brethren that Love God.

This is the special Centre, in which Saints meet, be they never so far asunder. And in this Sense, Their Gathering together, is to be understood, (of which there is so frequent mention;) not into one place, but into this one Circle of Loving, Fearing, Serving God, Zeph. iii.9. That they may call upon the Name of the Lord, and serve him with one Consent. In the Hebrew it is, With one Shoulder. As if many were together shouldring up the p. 293same weight or burden: All in their places jointly putting to their endeavour to bear up the Name, Glory and Honour of God. East, West, North, South, every Saint joyning in this great Work, and Meeting in this Holy Point. As the Twelve Oxen under the Brazen Sea, their Faces to the Four Quarters of Heaven, but their Bodies all Meeting to bear up the Weight. Now,

III. They that are all of the same mind, all meet in this Common Interest toward God, cannot but love one another, though they knew not one another. Judg. v.9. My Heart, saith Deborah, is toward the Governors of Israel, that offered themselves willingly among the People. Did she know all their Faces and Persons? Could she call them by their Names? No, but she could not but Love them, be they whom they would, that put to their Hands and Shoulders to that Common Cause. We see, how Men are ready to Affect any that they hear to be of their Opinion, Humour, and Mind, though they never saw them. Much more does a Saint love a Saint that is, Partner with him in this Holy Work. Though he knew not where to find him, or Name him, yet if he be for God, he must have his Heart; and loving God, he cannot but love whosoever loves him.

IV. Accordingly they sympathize one with another, 1 Cor. xii.26. Whether one Member suffer, all the Members suffer with it; or one Member be Honoured, all the Members rejoice with it. They weep with those that weep, and rejoice with those that rejoice. They bear one another's burdens. It grieves a Saint, if it be ill with any Saint in the World; and he rejoiceth if it go well with him. His Heart is touched with his Case, as with his p. 294own. As we are affected with the well or ill doing of any Englishman in any part of the World, for Common Interest of Country sake.

Neh. i.4. And it came to pass when I heard these words, that I sat down, and wept, and mourned certain Days, and fasted and prayed before the God of Heaven. Why? Nehemiah, thou art well enough; thou art in place of Honour, Pleasure, Preferment. Oh! but it is ill with the People of God. And Psal. cxxxvii.5, 6. saith the Psalmist, If I forget thee, O Jerusalem, let my Right Hand forget her cunning. If I do not remember thee, let my Tongue cleave to the Roof of my Mouth, if I prefer not Jerusalem above my chief joy. I can never forget Jerusalem.

V. Answerably they have one another's Prayers. There is not a Saint in the World, but hath the Prayers of all the Saints in the World. Any Child of God makes it Conscience to Pray for every Child of God on Earth. One Member cannot but do its best for another. Gal. vi.16. And as many as walk according to this Rule, Peace be on them, and Mercy, and upon the Israel of God. Pray for thy self, Paul, and for thine own Churches. Nay, but every Saint where-ever is a Member of the same Body that I am of; and therefore, I must Pray for them also. So Ephes. vi.24. Grace be with all them that love our Lord Jesus Christ in Sincerity. Why pray so for them? Because of that Common Interest, that is betwixt all Saints. I love Christ, and cannot but love and pray for all that love him.

We may say, as Psal. cxxxiii.1. Behold how good and how pleasant it is for Brethren to dwell together in Unity. So, how blessed, how happy to be thus joyned together in this Common Union? If p. 295thy Prayers be weak, all the Saints in the World pray thee; if thy Estate be miserable, if thou beest tempted, still thou hast the Prayers of all good Men, through out the World. Oh! happy condition of a true Saint! Christ mediating for him in Heaven, and all the Saints on Earth Praying for him; as Acts xii.5. Peter was kept in Prison, but Prayer was made without ceasing of the Church of God for him. Chear up, poor Child of God; why walkest thou so heavily? Why? The Children of Belial curse me, revile me. Oh! but all the Saints of God pray for thee. And this is the true Communicating of Saints one to another. And so much for the Communion of Saints with God, and one with another.

FINIS.

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End of the text · John Lightfoot, Remains (1700)