Exposition of the Apostles Creed, Part · Sermon 41
The Second Sermon of the Communion of Saints.
EPHES. 4.16.
From whom the whole body fitly joyn'd together, and compacted by that which every joynt supplies, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of it self in love.
THat which the Apostle aims at here, is the growth and perfection of a Christian; his intention is, that no part stand at a stay, but increase together with the whole; without which growth, it will be no fitter member for this, then the arm or leg of a child would be for the body of a man. The Organical Body in the course of nature admits not of any dry and sinew-shrunk part, neither doth Christ approve that in his Body there be any one limb which thrives not, be dwarf'd and disproportionable. Which to prevent, look what influence the Natural Head affords to all parts of the body, the same also this Spiritual Head Christ graciously bestows upon his.
As then in the Natural and Organical Body of man before it hath obtain'd its just stature,Beza. the vital faculty flowing from the Head doth insinuate it self into every part; and by distribution of fit nourishment supplies to every joint what is necessary and fit for it, that thereby it may grow to such a quantity, proportion, and vigour, as is requisite for the Body: So also is it in this case; Christ the Head of the Church, which is his Mystical Body, bestows upon every part such power and vertue, so much nourishment and grace as is needful for the life, vegetation, and increase of every limb, that it may arrive at its full measure, and the whole be perfected.
To that end this Body is joyned together no otherwise than our Natural is, that hath varias juncturas & commissuras, many and divers ligaments; it hath tendons, sinews, nerves, arteries, muscles, veins, and so hath this too, divers bonds to tye it together, and various vessels to convey the vital spirit and nourishment, which yet all depend upon the Head, and yet they touch and move one another. One indeed is joyn'd to this part, and another to that,Photius. but they all serve for the supply of the whole. Whence the Apostle saith here, that the body is fitly joyn'd and compacted.
1. foreign, By every touch of supply.
Of these Ligaments I spake the last day, as they were useful to preserve the unity of this Body: But I shall now look upon them, as they promote the growth and increase of it, as they supply what is wanting and needful, till part distributes to part that portion which it hath received from the Head, that so the whole Body may grow together into a just stature.
Now these Ligaments, by which we are joyn'd to Christ the Head, and by which the influence of Christ is derived to us, and from us to one another, are many. For the Apostle puts here foreign, Every to joynt; Now we know that Omnis All or Every is a Distributive, and therefore must of necessity have under it more than one. This supply then for increase proceeds from many Ligaments. They are indeed all those six I named before; I shall now only repeat the chief of them.
1. The first and principal of these, is the Spirit of Christ; for by this we are joyn'd to the head, and by the power of this Spirit, we work to the benefit of a fellow-member. For who is it that collects this Body? is it not the Spirit of Christ? who is it that gives it increase being collected? is it not the same Spirit? Paul may plant, and Apollos may water, 1 Cor. 3.7.but the increase is from his Spirit. Though then he use the Ministry of men in gathering, in joyning, in fitting, in feeding his Body, yet the power they have, and the efficacy they have is from him. In this work, there is nothing done but by the Spirit. Be it but an admonition, it will work nothing except it proceed from the Spirit of meekness. The word by which we are regenerate is but a dead Letter, and the Sacraments by which we are made one with him, but a bare sign,Gal. 6.1. till the Spirit of Christ come to both. The Pastor administers bread and wine, but he it is who by his Spirit gives his flesh and blood. The Minister brings to your ears the word of life, but that it edifies any part of the body, is from his Spirit. I was not then mistaken, when I called his Spirit the first and principal foreign the main Touch from whence the supply for the increase of the Body porceeds.
And that we should not be ignorant of this, the Apostle here for Supply makes use of a choice peculiar verbal foreign, or foreign. Now foreign was among the Heathens, that man who out of his own store did furnish all things necessary in their festivals for their sports and solemnities,Hesych. so that foreign is foreign, a free gift given in an abundant and ample manner. So that they who take these words in a passive sense,Syriac. Beza. make the Spirit of Christ to be the Agent, and his Body the patient, viz. that all things are by him supplyed to his Church, which are necessary to salvation. For whether they be foreign or foreign, Gifts, or Graces, gifts or abilities which make able to perform any function, or Graces that make a man an Holy person, they are supplied from his Spirit. For the first see, Rom. 8.10. & 2 Cor. 8.9. For the latter, 1 Cor. 12.7. &c. and this chapter, v. 11; 12.
2. But among the first kind of Graces, the cheif is Faith: this is the gift of God, and it is given for an especial help also. For by this the Grace of the Gospel is derived to us. The obedience of Christ, active and passive, is nothing to us, till we believe it; and the pardon of sin, which he hath promised, empty words till apprehended by Faith. For faith is the confidence of things hoped for, the evidence of things not seen, Heb. 11.with which the Fathers being animated, did and suffered all those things the Apostle speaks of. By this nerve then also any part of this body being moved makes its increase. And any augmentation whatsoever is made without it, is but a tumour, nothing profitable to this body; Profitable did I say? nay altogether unprofitable; a specious sin, though to us it seems a good work,1 Tim. 1.5. since it proceeds not from an heart purg'd by Faith.
3. And yet there be other foreign, other sinews and nervs of supply, there be several Fu…ctions and Vocations in the Church as there are parts of the Natural Body; the Apostle give us in a Catalogue of them at the eleventh and twelfth verses, Prophets, Apostles, Evangelists, &c. all which are given for supply too, for the perfecting of the Saints, for the work of the Ministery, for the edifying of the Body of Christ.
4. Though I hasten, yet among these foreign, I must not omit the Sacraments. For these are Corroboratives and Cordials; they give strength, and they refresh, strengthen against sin, and quench the raging flames of a disquiet soul. For in the blood of Christ conveighed by these pipes, there is an Artery by which the vital spirit is derived also, which will quicken, revive, and cheer up any fainting and dying soul. These ligaments then as those before, are for supply and increase of the Body. These are all Church-bonds; and so many holy Nerves, all which have their power and operation from the first bond; viz. that of the Spirit, for he is to give the first touch and stroke to these, and then the pulse will convey the supply even and right.
2. And might it not seem a little out of the way, my reason tempts me to put you in mind of a succout and help even from Natural bonds to this very work. That men are of the same flesh, Kins-men and of the same blood, Citizens, and of the same Countrey, dwellers in the same house, Husband and Wife, Parents and Children, Masters and Servants, may be notable Motives as for Unity, so also for aid to this end. For Christ hath not taken off from our necks these bonds of love, but rather laid them on in a stricter manner, and blessed them. The bond of Nature, Relation, and Affinity calls upon us now for this duty, not only because is is …he voice of reason and policy, but because it is the voice of Christ, who commands and expect it from us; or he came not to dissolve the Law, but to fulfil it. Every bond of Religion, of Nature, of the Spirit, of Reason, is useful for this end. And the…efore the faithful make use of all; they wait for the impulses of the Spirit, be it in the Word or Sacraments, to increase their Faith. They are not the Authors of divorces betwixt Husband and Wife; of dissension betwixt Father and Son; of disobedience betwixt Superior and Inferior; but foreign by all kind of bonds, by which they find themselves linked in this Body, they will be subsidiary, well knowing that it is the duty of every part of this Body to his fellow part, to impart, to communicate, to contribute what supply it can, in which regard,Zanch. in loc. they who take the verbal foreign in an active sense, are not mistaken.
There be three ends of the Nerves, Sinews, Tendons in the Natural Body. 1. That all the parts be by them join'd together, and to the Head. 2. That by these the vital spirits, blood, and nourishment be received from the head. 3. That by these what is received, be convey'd and imparted to the whole Body, which the Apostle especially intends in this place, and therefore he stiles them commissurae subministrationis, joynts of help and supply.Juucture vulg.
The memorandum from hence is, that we receive not for our selves only, but also for our fellow-members. Nemo sibi nascitur, & nemo sibi renascitur. No man is born, nor reborn for himself, but as he hath received the gift, 1 Pet. 4.10.so he is to minister. Any parr then of the body is not to aim at the private welfare, but to see that the supply redound to the common good. Just as do the members of the Natural Body, in which every one confers its several gift, office, work, to the general benefit of the whole. Under the Law, some brought gold, some silk, others fine linnen, and some goats hair,Exod. 35.20, 21, 22. but all to the furniture of the Tabernacle: so we are to lay together all graces, all places, all works that we have, and to imploy them to the advancement of the common faith, and to the setting forward the common salvation.
2. foreign. According to the effectual working.
And this help is vigorouslly and effectually to be afforded: for so long it must be administred, that so much as lies in us, somewhat come of it. It must be an effectual working. Such as we by experience find in the body of man, where the stomach digests effectually, and the livet turns effectually the sweet juice into blood, and vigorously conveys it into, and by the veins to every part: that I say not, how vi intus agente, as Beza Beza.reads this place, by the active power, which nature hath bestowed, and inwardly preserved in every one of these parts; there is a separation made of what is unfit for nourishment, which is sent into baser vessels, and by them effectually and powerfully ejected, that they hinder not the health and increase of the Body. This same vis intus … gens, as I but now shew'd, is the Spirit of Christ, and it is given for help; it must not be idle, but active; active in every part, till it have if possible, an effect in every part; transmit the sweet juice of nourishment and vitals of grace, and separate what may be offensive to a spiritual increase, and then by Gods blessing the effect will follow, the member will grow and increase in a just proportion for the Body.
Discouragements I confess there are great store to retard and hinder the stomach to concoct, or the liver to suck and disperse this vital blood: besides the members of late have been very unkind to the ligaments, and the parts of this body injurious to the arteries and sinews; are they yet then bound to a supply? Yes they are; for we must look what we ow, and not what the parts deserve. What th…refore we do, we will do, 2 Cor. 11.12.that we ma… cut off occasion from them that desire occasion; we will take down and digest for you the food of life; we will transmit it for your nourishment, and we w…ll gladly in this work spend our selves and be spent for you, though the more abundantl… we love y…u he less we are b…loved. 2 Cor. 12.15.The Merchant having suffer'd shipwrack at sea, yet again repairs his Ship, in hope of a better voyage; And the Husbandman by an unseasonable year having lost his crop, yet puts into the earth his Plough again in hope of a better harvest; and that fish is sometimes taken by the Fisherman, when he is gathering up his net, that hath escaped all night. We will not then despair upon our ill success, but we will yet put to sea, we will yet spread our nets, we will yet plough up the fallow ground of your hearts, and cast in our seeds, hoping that in time it may bring forth in some an hundred, Mat. 13.in some sixty, in some t…irty.
Clem. Alexand. in Protr.For we are assured that the Gospel hath foreign efficacy, and a lively power in it; able it is to change foreign, the fiercest beasts into Lambs, and to alter mens souls, lives, and manners: and for assurance of this we have Gods promise;Isa. 55.10, As the rain comes down, and the snow from heaven, and returneth not thither, but waters the earth, and makes it bring forth and bud, that it may give seed to the sower, 11.and bread to the eater: so shall my word be that goeth forth of my mouth: It shall not return unto me void, but it shall acc…mplish that which I please, and it shall prosper in the thing whereto I send it. This is that which wings our labour; this is that which wipes off our sweat; this is that which makes us so ready to supply; and though it be not our happiness to produce effects answerable to our desires, yee we give not over the work, but labour to the utmost of our power to that end. More the Head from whom we derive our power and activity, expects not; more our fellow-members whose necessities we supply,Bern. may not expect; for curam exigimur, non curationem, care is expected, from us, not a cure; that according to the measure we have received, we pour in our wine and oyl; that it purge and heal must be left to the great Physitian above.
To take care then of the fellow-member is our duty; to pour in as we have received, whether much or little, yet accordingly to communicate, to contribute. Qui duo Talenta, …uo; qui tria, tria. Be it but One Talent, it must not be wrapt up in a napkin. Mat. 25.26.He hath his Measure. Others may have more graces, more gifts, but he hath that which his head thought fit for him, and according to that he must supply: so saith our Apostle, the effectual working must be
3. foreign, or foreign, as some read it. In the measure of every part.
Before at the seventh verse our Apostle informs us, that unto every one of us is given Grace acording unto the measure of the gift of Christ. The word in the Original is foreign, which the Greek Scholiast glosseth foreign, a Gift; for the Apostle speaks of those Gifts, with which the Spirit of Christ adorns the members of the Body, for the edification of the whole; and that the parts be not too proud of these abilities and endowments, that they are not from themselves; confer'd they are, given; Given he saith, to every one that hath them. In the world we find very unequal partitions; to some all, to some ne're a whit; whereas the Spirit of God gives to every part of this body a fit share of this Divident; to one in this kind, to another in that: The great Giver so ordering the matter, that as in the Natural Body, the eye should not have the gift to go, but to see; and the foot not to see, but to walk; the hand not the gift to speak, but the tongue; and the tongue noe the power to work, but the hand: So in this Spiritual Body, Moses is made a god to Aaron: Aaron Moses his tongue to Pharaoh; Exod. 4.16. Acts 20.28. Acts 6. Acts 18.24.one is an eye to over-see, another a hand to serve Tables: one is deeply learned, but rude in speech; another is eloquent, but not deeply learned. In this division then every one hath his part, b…t every one hath not all; He that hath most, hath but a measure; be it five, be it two, be it one, yet the portion is given in proportion, so much, to such a quantity, to such a number and no more.
It is then the equity and indulgence of this great doner not to exact a duty beyond his Gift, nor to impose upon us a supply beyond that ability with which he hath empowred the part. If he hath given much, then we are bound to supply much: if little, little; it must saith our Apostle, be done in the measure of every part. To one is given the Spirit of wisdom, as Luminare majus, 1 Cor 12.8.9, &c.the great light: To another the word of knowledge, as Luminare minus, the less light: to another proph…cy, to another faith, to another diversity of language, as lesser and darker stars in the Firmament of the Church; and all these ought to take their turns, and shine and move in their proper orb, time, and order in the measure they are gifted.
Now if this voice were well thought on, it would keep an excellent temper in the Body. The parts would neither be envious, nor over-bold to stretch themselves beyond their measure. The Prerogatives and Ligaments mentioned at the fourth, fifth, sixt verses, were all in common; for all were equally made parts of one b…dy, all united and animated by one Spirit, all partakers of one Hope, &c. Tis not so with the Gifts; every single member hath a single and peculiar bequest given and graunted to him in a measure, that he envy not, that he invade not the place and Office of another part.
1. In the Body every part receives not the same dignity, nor the same gifts. There is a Hin for one, and a Gomer for another; and yet one member envies not the other, but is well pleased and content with its receipt: So it should be in the Church: there be different places, and d fferent graces, all communicated from the same head, and that should content. For non licet? Mat. 20.15.Shall it not be lawful for our Head, to do what he will with his own?
All have Faith, but not in an equal measure. All have some Vocation or other, yet not in the same degree of Honour. What, Are all Apostles? 1 Cor. 12.29.are all Prophets? shall then this various distribution breed heart-burning, grudges, emulation, and envy? nothing less; but rather thankfulness to this great foreign, this Gracious Lord, who by this wise donation intended to link us the closer together, that by the sense of the want in our selves, and the supply he ordained we should receive from another, we should the more love one the other.
2. As this measure is good against Envy, so also it is a notable Retentive against foreign, which is sauciness, boldness, presumption, (I know not well by what name to call it) usurpation and intrusion inro any Office of another part. There are who think themselves fit for any places; Dathan, Numb. 16. Jer. 18. 2 Chron. 26. 2 Sam. 6.Corah and Abiram to be Princes and Priests, Hananiah to prophesie, Ʋzzi…h to offer incense, Uzzah to stay the Ark; well it were that such men before they act, would look upon the place that God hath put them in, and the gift bestow'd on them, measuring themselves by themselves. Mean places are fit for men of mean gifts; though the Apostle allows men foreign,2 Cor. 10.13, 14, 15. yet he grants no leave foreign stretch himself a man may to the utmost of his measure, but he is not to tenter himself beyond the scantling of that place he is allotted in the Body. Those whom I but now spake of, paid well for it: Corah and his company, Uzzah, and Ʋzziah. That mutinous company would have all the congregation holy, but they perished in their gainsaying: Uzzah was a Levite, Numb. 16. 2 Sam. 6.7. 1 Sam. 6.19.he might wait upon the Ark, but he would be touching it, and it cost him his life, as it did the fifty thousand Bethshemites that looked only into it. Ʋzziah was a King, but he would offer incense, a work proper only for the priest, and for it he died a Leper. Hananiah sentenced to death that year.
An evil sickness there is under the Sun, that provokes men to break their Techers, and to meddle with other mens Vocations. Believe it, every work is not for every hand; if so, what needed so accurate a distribution, a fit measure to every part? And where this order is transgressed, it is as great an absurdity, as if the parts of the body should invade each others Functions and Offices. In the body of man there is the spirits, blood, choler, and other humours, and these are to contain themselves within their own proper vessels, as spirits in the brain or heart, blood in the veins, choler in the gall: and if once they be out of them, the spirits heat so fast, that they produce Fevers, and Phrensies: Blood out of the veins causes Apostumes, Choler out of the Gall brings a Jaundise over the whole body. And the like happens in Body of Christ the Church; the gifts bestowed in measure upon every part being kept within their vessels, and so implyed, do well; but if once they pass their bounds, some unkind heats, or swelling Apostumes, or Jaundise, or violent and dangerous diseases overrun the body of the Church, by which the end for which they were given, and for which they were thus wisely and orderly disposed and measured out, is wholly evacuated, which the Apostle tells us here was for an encrease of the body, that it may
4. Make an increase of the body unto the edifying it self.
Growth and increase in Grace and Godliness, is an insepar…ble companion of a spiritual life. The blessing of God in the first creation upon the creature was,Gen. 1.28. 2 Cor. 9.10. 1 Thes. 3.12. Col. 1.10. Increase and multiply; and the blessing of God in the second, is, Increase in knowledge, increase in faith, increase in true religion multiply in the …ervice of God, and practice of piety. Among the Heathen, to continue in the same state they were, was accounted an high step of goodness; but in the School of Christ, non progredi est regredi, not to increase is to decrease; So that a Christian must not be like a top that turns round and round in the same place, or if it removes t…is forced to it by the violence of the whip; But like the part of a natural Body, which freely receives a supply of nourishment, and kindly thrives by it till it increase to a just proportion and full strength; so must a Christian make use of this supply, till he come unto a perfect man, unto the measure of the stature of the fulness of Christ.Ephes. 4.13.
Have you ever observ'd a Tree planted by the rivers of waters? how fresh, how green, how full of sap and moysture is it? The leaves wither not, and the boughs are loaden with fruits. Have you taken notice of the corn in your fields? at first it springs up in the blade, modestly conceals the tender juice in the hose, boldly after shoots out and fils in the ear,Zach. 4 2. and at last hardens and ripeneth to the harvest. I presume you have read of the golden Candlesticks, wherein through seven pipes of gold, the oyl was continually carried from the two Olives. These are all lively representations of a good Christian; of the growth of a good Christian; who blossoms, knits, and is loaden with fruits, that comes up, comes on, and ripens in good works, that fils with sweet odours of Grace, till his light may so shine before men, Matth. 5.16.that they may see his good works, and glorifie his Father which is in heaven.
And that I may not recede from the Text, our Apostle teacheth us, that this increase must be unto edifying. The Metaphor is drawn from building, and thence it must receive light. In every building there is a foundation, the Architects, the matter, the progress of the work, the end: All which we find here.Ephes. 2.20, 21, 22. The foundation is Christ, who is the chief corner-stone; the Architects and workmen under him, the Prophets and Apostles; the matter are men, who are lively stones, who are fitly framed, that they may grow unto a Holy Temple; and the end is, for an habitation of God through the Spirit.
And will God then dwell with men? yes he will, when their Body shall become a Temple.1 King. 8.27. This will never be, till as stone is added to stone in a building, so there be an edifying in Grace, a growth in piety, an increase in an holy life. Then through the power of his Spirit, we may call every part of this our Body foreign, Gods building, and the whole the Habitation of the Deity. God dwels there,2 Cor. 6.15. it must not then be the house for Belial, for Idols. The clean Spirit of God inhabits it, it must not then be polluted with surfeits, Rom. 13.13.and drunkenness, riot, and excess. There is not any one of these and the like sins, especially persisted in, that, (besides the pollution they bring upon the consecrated place) doth not pull a stone out of the sacred building, which, if not look'd to in time, and repaired, will draw a ruine and dilapidation upon the whole house.
I with greif acknowledge how subject this holy building is to winds, to floods, to storms; for the violent gusts of temptations descend and beat upon it: the Christian, who is this House, being exposed to the weather. He hath his fainting and falling, his decrease and increase, his decaying and renewing. He hath his fall of the leaf, he hath hfs winter; but he makes these the occasion of his Spring. For by these fals and decays his growth is more advanced, in as much aa they work in him a greater hatred of sinful corruption, and a more earnest desire of grace, by which he may stand and grow. By casting her Bill the Eagle renews her youth; and by slipping off the old spoil the Serpent recovers his vigour. Thus our good man, by rejection of what he is sensible will hinder his increase and growth sprouts and shoots up higher, and approacheth neer to a full age.
About this point the Apostle hath thus expressed his own endeavour,Philip. 3.13. I forget that wh…ch is behind: and labour to th…t which is before; Where we meet with two steps and degrees to bring forward this increase.
1. To forget that which is behind. True it is, we may remember what is behind to lament, to loath, to amend, to forsake it; for there is not such another help to this increase as a serious thought, and a sudden remembrance of our former course. Paul increaseth in zeal upon the memory that he had formerly been a persecutor. But we may not remember a sin, as rhe Dog doth his vomit, to turn back to it. The wicked and godly both make use of their memory about sin, but to a different end. The wicked for their delight and practice: The Godly for their sorrow and amendment. For the godly fell forward and rose, the wicked backward and die. He that remembers his sin to hate it, and leave it, with Abraham fals upon his face; but he that remembers it to rejoyce in it, and turn to it, with the Jews fals back to his confusion. Look not then back to Sodom; be not the Dog, the Sow;Gen. 19. 2 Pet. 2. Numb. 11.5, feed not upon your thoughts the Onions, the garlick, the flesh-pots of Egypt. Such quickness of memory I cannot allow you.
No nor yet that with pride and confidence you remember your vertues: Be not always gazing and wond…ing at them, as the Peacock at her wheel: make them not miracles to admire; presume not upon thy seven and seven altars with Balaac; Blow no trumpet; boast not of thy fasts as the Pharisee. Numb. 23.29. Mat. 6.2.Of these the art of forgetfulness is better then the art of memory. Because what in this kind can be done, is but a duty, and when thou hast done all thou canst, and to the utmost endeavour thou canst, thou art but an unprofitable servant. Saint Paul was not inferior to the chief Apostles, yet forgets it:Luke 17.10. labours more then they all, yet forgets it: speaks more tongues then most at Corinth: yet forgets it: was more abundant in labours, in stripes above measure, in prisons more frequent, in death of ten, yet forgets it: circumcised the eighth day, 2 Cor. 11.23, 24, &c. Philip. 3.5▪ 6.an Hebrew of the Hebrews, as touching the Law a Pharisee, hot in zeal, and for the Legal righteousness blameless, and yet he forgets to be proud of it. I forget saith he, that which is behind. Far he was from the humour of our Supererogators, by whom if any good be done, they are apt to praise, to please themselves, supposing they have done enough, and oft enough as if there were no more to be done. Both these are great obstacles and impediments to the increase of the Body. We must then forget our sins, forget our good deeds in the sense above-named, and yet this is but one step; another there is: viz.
2. To endeavour to that which is before, which no man can do, that either sits still, or is idle. Remember we must that we are but in the way, and then must be going on till we come to our journeys end: that we are but in our growing condition, and therefore must make an increase till we come to be perfect and full limbs of this body. In heaven we cannot find any pattern for idlenesse, or loytering. Nor the Father, nor the Son are idle, I and my Father work, saith our Saviour: No nor the Angels, but are alwayes about their ministery.Joh. 5.17. Gen. 22.12. Revel. 14.4. Jer. 48.11. In Jacobs ladder, some were ascending, some descending, not one at rest. As for the Saints, they follow the Lamb wheresoever he goeth. In earth man may take liberty for his ease; and with Moab, settle upon his lees, but God never gave him a Quietus est. For in this world no man is rich enough, I meane in spiritual treasure, and therefore he must hunger and thirst and labour for more.Isa. 28.10. Exod. 16.21. Line would be added to line, and line to line; every day Manna would be gathered. The graces of God, as flowers in a Garden, day after day not only cropt, and kept by us, but watred, and dressed, improved, propagated, and multiplyed, that they may not only have foreign, an abode with us, but foreign, abound in us.
We pray let thy Kingdom come, but it comes not by gaping and gazing upon it; we pray, let thy will be done, but done it will not be, if we do nothing. Charles the fifths Motto was Ulterius, and a Christians ought to be Superius, sit up higher;Luk. 2.52. which lesson he may learn from his Masters example, who increased in wisdome and knowledge. So the Head, and so the members must grow and increase too, or else there will be a monstrous Body, one part starv'd, and little, and urchin-like, when the other is full and perfect: Which, should it so fall out, would frustrate the end of this supply; for the Apostle tells us, that the true intention of this Order, of this Unity, of this touch and pulse of the Ligaments, is, not only that the parts encrease, but that they uniformly increase all together; so it follows,
5. foreign. To the edifying of it self in love▪ i. e. The Body.
It must be for the complement of the Body; You see then, what every man is to aime at, even in the increase of himself, it is a common good, viz. that the building of the whole Church should be promoted. The final cause then of our proceeding in grace and goodnesse, must be not only our own particular, but the promotion and complement of the whole Body.
True it is, that in all parts there must be a just increase, otherwise there can be no just proportion; Legs, thighs, feet, armes, hands, heart, &c. must all grow up together: which rule must be observed in the spiritual increase; in every faculty and part of the man of God there must be an even spreading of the supply from the head; in the mind there must be an increase of knowledge, in the heart of love and charity; in the affections, of fear, reverence, humility; in the tongue, of truth; in the hands, of good works; in the feet, of forwardnesse to walk in the wayes of God.
But the maine thing in this increase, we are to reflect on, is, that in our individual and singular increase, it is but one member of Christs Body that increaseth; our labour then must be, that our fellow-members increase also. Hence we have often those commands laid upon us,Heb. 3.13. 1 Thess. 5.11. exhort one another, edifie one another. Christ is pleased to call us into the fellowship of the work, and by us, as instruments to build and complete his own Body. That is the object upon which we are to work, and every stone we bring and lay, ought to be placed and cemented with some such thought at this. This I do foreign foreign, for the building of Christs body. And out of love I do it, for so it is to be done.
6. foreign. In love.
The love I bear to the Head, the love I bear to my selfe, the love I bear to my fellow-member moves me to this work; For in edifying him I edify my self, and in edifying him and my selfe, I do as much as is in me compleat and perfect Christs Body. I know not what strange influence this one syllable Love hath upon all the touches, all the supply that the parts of this body afford each other, so that if they be not done in love, they are nothing worth, This our Apostle 1 Cor. 12. dicourses of the spiritual gifts, acquaints us that they are many, and divers, shews that they are given for decency, for service, for succour of the same Body. He names also many functions, Apostles, Prophets, Teachers, Workers of miracles, gifts of healings, helps, governments, diversities of tongues, interpreters, but in the close he tells them, he would yet shew them a more exellent way, and what was this way, that was most exellent? It was the way of love and charity, without which the gifts how exellent soever, were nothing worth. Should a man be indued with all knowledge, could he speake all tongues, and all truths,1 Cor. 13. yet were they not seasoned with charity, in Gods ear the man were but as a sounding brass, and as a tinkling cymbal; this, this one is the bond of perfection,Col. 3.14. it conjoins and links together all the vertues, and puts the life of Christianity into their Acts; It unites all the members of this body together, and makes every part, willingly, chearfully, readily to communicate their mutual endeavours for the encrease and conservation of the whole. As then the perfection of the natural Body ariseth from the union and connexion of the parts, so that the Body is presently imperfect, and defective, if joint be pulld and severed from joint; So also the Body of the Church is perfect and entire while all the members are united and coupled together with the bond of charity; but upon the breach of that one link, mercy, and humility, and meekness, and patience take the wing and fly away, upon which there enters cruelty, and pride, and frowardness and impatience into this Body, which makes it weak and imperfect.
It were to draw a line after Apelles, to enter upon an Encomium of this vertue, since our Apostle hath set it forth to us in fifteen lively colours; I meane those Attributes, partly negative, partly affirmative; what it doth,1 Cor. 13. what it doth not, that this body may not be distracted, but be kept together. It doth not envie the felicity or preheminence of another part. It is not peevish, and froward, and rash in censuring its fellow-members. It is not puff'd up as a bladder with a qui…l, upon the conceit of greater gifts bestowed upon it, than on another limb. It behaves it self not unseemly either through pride or immodesty; 'tis not so immodest as to scandal any, nor so proud as to domineere over the meanest part of the body. It seeks not her own, it doth nothing out of self-love or filthy lucre, but considers how it may supply the want of another part. It is not easily provoked, not to wrath, not to revenge; or if it be, 'tis against some corrupt humour in the member, not the member. It thinks no evil; for it is not suspitious, ready to censure that to the worst, which may admit of a candid interpretation. It rejoyceth not in iniquity, is not glad to do a mischief to its fellow members. Hitherto you have seene what love and charity will not do; for by all these Saturnine influences the supply, the increase, the building up this body will be hindered, and therefore Charity will be sure to be free from them.
And now you shall see what it will do for the increase of the body. First, foreign, it is patient, it will bear long, and much; much it will endure, and long it will bear, before it will be heated with any animosity, against an eye, or a vital part, which yet if it break forth, the Sun shall not set upon its wrath. For it is kinde not only in bearing an injury, but in the readinesse to forgive and forget it. And it rejoyceth in or with the truth; glad it is at heart, when truth and justice flourish, and take place: as it is apt to weep with the part that weeps, so it will rejoyce with any member, that hath cause to rejoyce. I beareth all things; Bears all things that may be born; Bears prosperity without pride, adversity without discontent and murmur. It beleeves all things, believes that parts of the body are such as they seeme to be; such in words, such in deeds, till it finde a manifest evidence to the contrary. But if it happen, which too often falls out, that some part be laxatum, broken or dis-joynted, it will hope all things, it will hope that it may be restored, strengthned, and joynted again. And to that end lastly, it endures all things, any injury, any affront with a quiet and composed minde, out of that infinite desire and affection it bears to peace.
Oh then that the God of love, and Spirit of unity would but gift the parts of this body with rhis admirable vertue! for then I would not doubt of the encrease, I would hope better of the edifying of it, which now by discord I finde much to be impair'd, through debate and dissention weakned, distracted, I had almost said ruin'd.
Is God love? are we sons, and can we no better agree? Is Christ our Head? Are we his members? and do we yet fall foul one upon ano…her? Is it his Spirit that unites, joynes, moves this body, and shall we grieve him at his work? Nothing ought to be more dear to us in the world, than the Church of Christ; And every one of us, were we true members of it, to our utmost endeavour we should defend it. help to encrease it, build it, and preserve the unity of it when it is built. The Nerves by which it is united and conserv'd, are not Rites and Ceremonies, but true Faith, and brotherly love. How then do I what I can, to preserve this Communion of Saints, when with discord, separation, and peevishnesse, as with a sword I divide and dissolve the bond with which it is united!
Yea, but perhaps there be who will pretend, Is there not a cause? are we not bound to speak the Truth? No love of peace must be so great, that we contend not earnestly for the Truth once delivered to the Saints;Jude 3. for righteousnesse and peace must kisse each other,
To contend for the Truth, is a noble quality; But then men must be sure it is the Truth they contend for, and then too, such a Truth which is worth contention, by which this Body may be encreased, this building promoted, not hindred, not cooled in devotion, of which nature the most part of those points are, which as supposed truths are on all hands contended for by the dissenting party from the established Doctrine of the Church at this day. Yet suppose they were Truths, which they are not: our Apostles direction must not be forgotten,Ephes. 4.15 delivered in the former verse, Speak the truth in love. Truth then must be followed and administred with its true corrective, love. Now love teacheth us, that though we speak the Truth, yet to be patient and courteous, patiently to hear what is objected, and mildly to reply. 'Tls reported of the Philosophers, who were alwayes quarrelling about their principles, that they had a sword, but wanted a buckler; but a buckler becomes a Christian better than a sword. For we must not beat every dogge that barks at us in the way, but with patience run the race that is set before us. Wise Solomon hath left written,Heb. 12.1. Prov. 15.1. Acts 23.5. that a soft answer pacifieth strife; such a one we find dropping from Saint Pauls lips; Brethren, I knew not that he was the high Priest; and so satisfied a mistake.
Adde to this, that Love, as I but now said, envies not, swels not, deals not f…owardly. It envies not a Truth in the mouth of any man, it is not puff'd up with those truths it knows, nor out of a froward humour thwarts and crosses any truth whatsoever, being ready without grief and repining, to yeild where it sees an apparent evidence. A vertue it is compounded of, truth and ingenuity; Truth moves it to believe that only which is certaine; ingenuity construes all to the best sense, even that which is doubtful; whereas suspicion and jealousie is transported with heat, and forgetting the bounds of modesty, is misled with false, probable, vulgar and uncertain reports.
I beseech you now, let it be considered, whether the great pretenders and zealots of truth, stand not in great need of this corrective. Where is their Love? What is become of their Charity? are not we members of their body? Are we not all under one Head? Are we not united with the same Nerves? Do we not all hope to meet in heaven? Have we not all one Christ? Serve we not all one Father? How is it then that they so unkindly separate from their fellow-members, or rather separate the members from them? Is this to build? is this to edifie? is this to …fford supply for the encrease of the Body? If envy, and anger, and peevishnesse, and froward usage can contribute to this spiritual work, then these are excellent architects, rare helps. For envious they are at any part above them, angry with every sound limb, peevish and froward to all the sinews and arteries; they do not only think, but study an in…urie: So far from patience and courtesie, that as a nest of angry Hornets and Wasps, they sting all that come in their way. To produce their scornful, bitter, and uncharitable invectives, were to rake a Dunghil, in which you shall finde the poyson of Aspes; few, I had almost said, not one feather of the Dove.
My hearty desire is, that they would first learn foreign, to speak truth: of which since I despair, yet that they would give over this gall of bitternesse, and say what they fancie for Truth in Love and meeknesse. This might make some impression upon us to think, that the work proceeded from that spirit to which they so much pretend, the Loving Spirit; Whereas when we meet with nothing but bitternesse, scofs, scandals, violence, invectives and libels in their Pulpits, in their Pamphlets, we are assured that the suggestion is from another Author. Truth needs no Cyniques, nor her dictates such Patrons who sleep their pens in Vine-acre.
O that our Dissenting Brethren would think they were men, and therefore not impossible for them to erre. O that they would lay to heart that they are Christian men, and therefore bound to speak the truth in love: Were there an impartial sifting of these debates and differences, found it would be,Ephes. 4.15. that it is not strength of reason, but vehemency of affection, self-love, self-ends, or some discontent, which first bred, and doth yet feed these debates amongst us. Far more comfort it were for us (so small is the joy we take in tugging at one end of this Saw) to labour under the same yoke, as men who look for the same eternal reward of our labours; and being joyned in that indissoluble bond of love and amity, to live as if our persons being many, our souls were but one: It is a Corrosive unto us to live in this dismembred condition, and to spend our few and wretched dayes in a tedious prosecution of endlesse contentions; the end whereof, if they have not some speedy end, will be heavie on both sides. I am no Prophet, nor son of a Prophet, but I have liv'd to see the troubles of sixteen yeats, out of which, he, who cannot conclude the sad consequences that follow upon contentions in Religion, and separation from confessed and ancient Truths, must needs be a man of a very shallow understanding.
By this strife the lives of men are become deboysed, the devotion of many is cooled. Grown we are to be a scorn and a proverb of reproach to the men of Gath, and the inhabitants of Askelon, they stand by,2 Sam. 1.20. behold our quarrels, clap their hands, and inflame them, little doubting thereby to make their own advantage, as indeed they do daily: that I say not, how by these Schismes, with the wiser and better sort of our own, our credit is quite lost. God Almighty allay these stormes, and set a period to these turbulent and swelling animosities, that we may all at last speak the Truth, and speak the Truth in love: That we all lay to heart, that we are all but one body, fitly joyned and joynted under one head; that we are all moved by one and the same Spirit, and therefore are bound to supply to every part; in that measure that the Spirit hath supplied to us help and nourishment. By this means there will be an increase in the Communion of Saints, and every particular will grow to be a perfect man in Christ Jesus. A perfection he will attain to, such as the state of passengers and wayfaring men doth admit in this life, which will be made exact, absolute, and down-right, when he shall be joyn'd to this Head in heaven; That is the Mansion of the Church triumphant, this the place prepared for the Church militant; both are but parts of one Society; that perfect, this in the way to perfection; that crowned already, this to be crowned. In hope of which, let us unite, and love, and live together; so the God of peace will blesse us, the Prince of peace will protect us, the Spirit of love and unity will take a delight to dwell with us, and we shall dwell with this Trinity in Unity, and with all those Saints with whom we have continued in unity, for ever and ever: Which God grant for Christ Jesus sake, &c.
The Sermons following are intended for the Explanation of the Article I beleeve the Remission of Sinne.