Ekthesis pisteōs, or, An exposition of the Apostles Creed delivered in several sermons by William Nicholson ...

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 mea∣sure of every part maketh increase of the body, unto the edifying of itself in love.

VVHen I read that those who glory in the name of Saints, should yet cast an ill eye upon those words of the Creed, the communion of Saints; no little wonder and astonishment (such is I profess my dulness and ig∣norance) hath affected me; I cast about to know the cause of this dislike; what might be the crime of this clause? how it had offended? that it must now in the fagg end of the world come under the spunge! Especially since this is so consonant to these Scriptures, 1 Joh. 1.3. 1 Pet. 2.4, 5. Heb. 12.22, 23. Ephes. 2.19, 20. and besides others, this very place I have read unto you; out of all which places Interpreters with one voice have collected the Commu∣nion of Saints.

What then should be the cause this clause should be exploded, I could not conceive, till at last I remembred that Donatus was risen again, and with his breath had poisoned the multitude, who out of blind zeal and fancy they bore to particular and separate Congregations, that suppose the name of Saints could not agree to the Catholick Church, neither might any be of that Com∣munion, who were not admitted vvithin the vvalls of their Meeting-hou∣ses. To believe then a Catholick Church, and in it a Communion of Saints, who vvere not members of their Congregations, is in their judgement to believe a lye.

See vvhat self-love will do, not only make men high-minded, to think too vvell of themselves, but also to disdain and judge uncharitably of others, even to excommunicate them, and hold them no better than Heathens and Publicans, because they will not forfeit their wits, captivate their understand∣ings, sit down and break bread with them. Were this their severity to be ad∣mitted, what would become of all the Saints departed before they were born! what of greater number of Christians in the Eeastern and Western Churches? all which died in the bosome of the Catholick Church, and believed the Com∣munion of Saints, being utterly unacqainted with the necessity of collected Churches in their sense for the attaining of salvation.

Assured they were, that Christs body was but one, the parts whereof were knit together by those bonds our Apostle mentions in the former verses,* 1.1 and therefore doubted not to esteem these in the society of Saints who professed one Lord, one Faith, one Baptisme with them; whether sincerely, or fainedly, they left it to God to judge. Yet if among these they found any corrupt, scanda∣lous members, by the power of the keys, they cast them out as unfit for their communion.

The rest in charity they held to be of the body of the Church; And if it may not offend some uncharitable ears, Saints; and I conceive it an error to think otherwise: which mistake doth I know arise out of heat of zeal, but not well grounded as it ought to be upon knowledge; for were that distinction of Saints by calling, and Saints by a true faith and life, well heeded, the mistake would easily vanish, and the offence taken, not given, be removed.

This distinction is clear in the Scripture, the first part of it in St. Paul.

For doth he not send greeting to the Romans in this manner 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.2 called to be Saints? The Corinthians, who yet were carnal, he calls Saints; and the C llossians he calls S••ints, who yet were leavened with Traditions, worshipping of Angels, and Legal Ceremonies. And all these so called belong to the vi∣sible body of Christ, because they are admitted by Baptisme, which imports two things. First, a cleansing from all impurity, and secondly, a special ap∣plication and consecration to Divine worship; for in Baptisme, the baptized enters into a solemn Covenant with God. He then takes us into his tutelage and service, and we again renouncing all other, take him to be our Lord. We are then to think and speak charitably of all those who have en∣tred this Covevant with us, and promiscuously to call them as the Apostle doth, Saints, till by plain and manifest deeds they shall shew themselves to be Apostates or Hypocrites. For as in those things which belong to Faith, we must speak and judge according to the Scripture: so in those things which belong to Charity, it is safe to think and speak according to probability: Which Rule may, I confess, fail us, but w••thout any dammage or danger of his, who thought better of another than he did deserve; but not without the damnation of that Hypocrite, who was not the man he seemed to be. T••ll then it manifestly appears otherwise, all outward professors may without any scruple be esteemed of the communion of Saints.

Formally, truely, really, inwardly, I willingly acknowledge they are not such, and therefore no true members of Christs Mystical Body; which is the other patt of the distinction, to which the Apostle seems to have an eye in the former place to the Collossians, for having in general named the Saints, he adds, and faithful, as if he would distinguish betwixt the one and the other: Those who seem to be so, and those who really are so. These last are the faithful, truely sanctified by the imputation of Christs Righteousness, and ac∣cording to the measure of this life having holiness inherent in them. If then it be now demanded of which of these it is, or whether of both the Creed speaks? I answer, that primarily, and in the first intention it is to be understood of these last, such who are truely and really Saints; and of the other no otherwise than by the judgement of charity they may be presumed to be such, which sober rule of charity for any man out of heat, giddiness, zeal, prejudice, self-conceit to transgress, is the guilt of a Pharisee, and damnable. And thus having first removed what might be cast in my way, I come to open the words which I now read unto you; in which I willingly grant, that the Apostle speaks only of that communion of Saints, who truely, pro∣perly, and formally are Members of Christs body, to which he is truely the Head, and to whom they are joyn'd by his Spirit.

The subject of these words is the Church or society of Saints presented unto us under the notion of a Natural Body, both for the frame, the union, the operation, the growth and increase of the whole and the parts; which Points that we may the more distinctly and clearly apprehend, observe

1. The first and main Principal of this Body, it is Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from whom it proceeds as from a Fountain, and from whom all the Members receive life, motion, faculties of nutrition, as the parts of a natural body from the head.

Secondly, that this Mystical Body hath two excellent properties.

• 1. It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fitly joyned together, in that there is Beauty and Order.
• 2. It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 closely compacted and knit, in this there is unity, consent, and agreement.

Thirdly, we have here taught us the manner how this harmony and beauty, unity and agreement of the whole, and the parts is wrought and continued,

it is done 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by many spiritual ligaments; though the joynts of the body be many, yet they meet and touch, that so they supply to their fel∣low-part what it wants. In this there is mutual help.

Fourthly, which help is effectually to be given: So that no part of this bo∣dy is to be dead or idle, but operative and doing good to his fellow members. Every part of the body, saith the Apostle, must have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an effectual working.

Fifthly, Wh••ch work yet is to be done in proportion. According to the gift, and measure of the gift bestowed upon the part, such must the work be, such the supply; it must be done in the measure of every part.

Sixthly, The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The small cause of this help, working supply; it is not that the single parts seek their own good, but the benefit of the whole body. It is for the increase and edifying of the body.

Seventhly and lastly, we have here the impulsive cause whence every part of this body is moved to this supply of nourishment. It proceeds, and ought to proceed from love and charity. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the love first that the parts bear to the head, and the charity which they owe to their fellow-members, quick∣ens them effectually to supply nourishment for the encrease of the whole. This is the thread I mean to follow for the discovery of the Treasury hidden in the Bowels of this rich Text. And the first piece I meet with is of incompa∣rable price, that whose influence gives worth to the whole, without which the body, the ligatures, the supply, the encrease were not worth talking of, no nor to speak properly were at all; For as of Christ is the body, so from him also is the symmetry, agreement, the quick pulse, and motion of the parts, the help which they mutually afford, the gifts which they effectually work to the supportation and encrease of the whole. And therefore following our Apostle, I shall begin with Christ, and consider him in that relation as he stands to the body, viz. that he is the Head.

1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. From wh••m is the whole Body.

The Head is the Notion the Apostle made choice of to represent him unto us in the former verse, and by it understands not a Political head, such as a King is in relation to his people, but a natural head, such as every man car∣ries above his shoulders, because this resemblance was most apt to shew that clo••e union that is betwixt Christ and his Church; and then again the Church as a body united to this head, was to preserve a communion among themselves.

This Position then is sound, and I shall I lay it in the foundation, that Christ and the E••ect are united. The Elect I say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the faithful, as Photius expounds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the whole Body; for Hypocrites and wicked men since they live not in Christ, and increase not in Christ, are truly no parts of this Body. The Elect, the Faithful, the Regenerate only are truly united to him. And this union is neither by imagination, as the mind is united to the object upon which man sets his thought: Nor yet by affection, as one friends heart is united to another by love: Or by composition of substances, as it falls out in mixt bodies: But it is a true and real union, such as we see betwixt the Head and the parts; for by it all the faithful and Christ become 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one Body: So that first, as from the Head and all the Members there results one man; so from the Person of Christ and all the Elect united and conjoyned to him, there is fra∣med one mystical Body, which partakes of the same Name,* 1.3 both together be∣ing called Christ: And then again, as the body of man, if one part only be wanting, is a maimed and imperfect body; so Christ is pleased to think him∣self maimed and imperfect, if any one of his Elect should be wanting,

whence the Apostle stiles this Body 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.4 his fulness. O the dig∣nity and honour of a true Christian, without whom Christ is pleased to esteem himself no full Head, no perfect Christ! O the security of that mans salva∣tion that is a part of this Body, since one Member of this Head can never perish.

And that I may yet give some you some further light about this Mystery; in it are to be considered

• 1. The things united.
• 2. The Root of this union.

1. The things united is not the soul of Christ with our soul, nor the flesh of Christ with our flesh alone, but the whole person of every faithful man is verily conjoyned with the whole Person of our Saviour God and Man, yet in a Spiritual manner; which what it is, I shall shew you when I come to speak of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Commissurae or ligamenta, the couplings, or joynts. He saveth both parts, body and soul, and thetefore must be united to both parts, body and soul; for Christ saves not any part that is not his.

2. As for the Root of this union, it hath the Original in the flesh; a faithful man being first united to the Humane nature of Christ by faith, and afterward by the intervenience of the Humanity to the Word, or Di∣vine Nature. We can apprehend, elect, and choose, but as we know; for the will is never mov'd to desire an unknown good. But by the Humanity we come to the knowledge of Christ as he is a Mediatour, and therefore in the order and nature of Faith, his flesh is the first thing we reflect on, to which in our thoughts and desires we joyn. Thus God first proposed him, The seed of the woman. Thus the Church desired him, O that thou wert my Brother!* 1.5 Thus the Prophets made mention of him, he was to be Imman••el, God with us, a child born to us, and for us, a shoot from the Root of Jesse. St. John confesseth that they saw his glory, as of the only begotten Son of God; but yet this was not seen till he came and dwelt in us, that is, till Incarnate; primo noverunt hominem, deinde Deum. For howsoever his eternal generation did in Nature, Truth, and Time precede his b••rth from the Virgins womb, yet when we apprehend him a Redeemer, a Mediatour, we first reflect upon his Manhood, because without effusion of blood he could not Redeem, he could not Mediate.

What should I say, that the Patriarchs before he was Incarnate, were in this sense united unto him, and Members under this head? Not as if they were joyn'd to his Humanity as actually existent, but joyned to it as really existent to their Faith. He was the Lamb slain from the beginning of the world,* 1.6 in Gods decree for his passion, in his own voluntary offer; and such the Fathers apprehended him, and Abraham rejoyced to see that day; as much,* 1.7 that he was to be Incarnandus, as we now that he is Incarnatus, be∣cause without this Incarnation they knew he could not break the Ser∣pents head.

If then the Question be moved, according to what Nature Christ is the Head unto his Body? The answer must be, according to both. For the Church must have such a Head, which should be able to infuse a spiritual life into the body, which power is proper to the Deity. And again, the Church must have such a Head that must have a conformity of Nature with the parts, which is proper to the Humanity. So that in the Person of Christ, God and Man, both these conditions are found conjoyn'd. And form the Deity, the life of grace is infused, as from the first Agent; but from the Humanity, the same life and grace comes, as from the Organ and Instrument joyn'd to the first Cause. As therefore it doth no way derogate from the honour of the head, the head even of this natural body, that it imparts life, sense, and

motion to the other parts, not immediately, but by other nerves and arte∣ries: So is it not any way derogatory to the dignity of this mystical Head, that by his Humanity, as by a pipe or channel, he conveys grace and life to eve∣ry member of his Body. Primarily then, and principally the influence comes from that Deity that dwelt in our nature; but secondarily and instrumentally by that flesh of ours, which he was pleased to take upon him.

I will say it over again. The Deity is the fountain from whence springs this our spiritual life and being: The Humanity the Organ that conveys it to us. By man it was that sin entred; and by man came righteousnesse; By man came death, by man came life; By man entred condemnation, by man remission. Hence Saint John saith, Qui edit carnem, i. e. qui credit carnem,* 1.8 in me ma∣net. He that eats my flesh, that is, who believes that I came in the flesh, is uni∣ted to me, and remains in me. The flesh of the Son of God is for our sto∣mach, and must first by faith be digested, before he can be bread of life. What grace soever comes to us, comes through the Son of Mary.

And in the Sacraments, as in two Christal glasses this ttuth is very appa∣rent: In both which there be two parts; the visible signe, and invisible grace; the elements from the earth, but the effect from heaven. A faithful soul ap∣proacheth preparedly, and takes a share of both. But in what order? is it not in the same order as they are proposed by Christ? First, the visible, put case the water, bread, and wine: Then remission of sin, and whole Christ. As in this divine dispensation the material part is received first, and after under that, and by that the spiritual: So also in this Union you must first reflect upon Christ as a perfect man, and in that Nature be conjoyned to him, before you can be of his Body, and have any benefit of the divine nature. Blood you must know he must have, before he can be a Redeemer. Flesh, in which he may be united, before he can be the Head to this Body.

These two points being cleared, because the Apostle here teacheth, that from this Head it is, that the whole Church becomes one body; in the next place let us examine in what sense Christ is said to be the head to this Body; and since this is a Metaphor transfer'd from a Natural Head to this mystical, the meaning will be very obscure, till we understand in what this Analogy betwixt the Head and Christ, the Body and the Church doth consist. This being known, will give light to what follows.

This Similitude drawn from a physical Body, doth admirably agree to Christ, both in respect of that prerogative which the Head hath over the members, and also the convenience and coherence which the Head hath with the mem∣bers. The prerogatives of the Head are three. 1. To be above. 2. to govern. 3. To have an influence upon every part of the Body. All which belong to Christ.

1. The Head must be in the most eminent place,* 1.9 and most eminent in per∣fections. Thus is Christ placed above all principalities and powers, and in perfections far above all men and Angels. For when in these we finde a divi∣sion of Graces, so that one wants that gift in which another abounds, in Christ all the gifts of Grace do concurre; Adde to this, that all the Members of this Body, have these gifts with a limitation, and in a remiss degree, but in Christ all these graces were extensively, and intensively, both for the kinds of Grace, and the highest degree that could be imagined. For thus it is written, and thus we read; In him are all the treasures of wisdome and knowledge:* 1.10 The Spi∣rit being not given unto him by measure: In which respect he may be well said to have the Dignity and preheminence of the Head, in which is the seat of the soul and minde adorned with those eminent faculties of Understanding, Will, Memory, Prudence and Wisdome.

2. The next preheminence of the Head is, to have Lordship and com∣mand

over the Members. The Head is to direct and govern, the parts to be di∣rected and governed: So Christ is to be Lord over his Body, and the Body to be obedient to him, as the wife to the husband; if the Apostle may be heard to speak, thus it must be, for thus he prescribes, Wives, be subject to your own husbands,* 1.11 as the Church is subject to Christ. It were preposterous and pre∣sumptuous for the feet to attempt to rule, or the hand to command.

3. The last prerogative of the Head, is, that from it as a common fountaine, proceeds life, motion and being, which it imparts and communicates to every part; which is hence most evident; for upon the separation of the Hea•• from the Body, it becomes senselesse, nor lives, nor moves. Such a Head is Christ, such a Fountaine to this his Body; in him is the Well of life, and from him we receive Grace after Grace.* 1.12

Life he hath in himself, and life he imparts to us, whence saith our Apostle, now I live,* 1.13 yet not I, but Christ lives in me; Christ now is the supposite; by him it is that we are quickened, and expresse all the effects of a living man. Motion also we have from him, when our motions are conformable to his mind; which conformity lies in two chief points. First, in a conformity to his death, that as he died for sin, so every part of his body be mortified, and dead to sin.* 1.14 Then in a conformity to his Resurrection, that as he rose from the grave, so they rise to newnesse of life. As for their being also, that the members have from this Head; there is a being of Nature, and a being of Grace; the first way a creature of God, a man may be without any relation at all to Christ; but in Grace a man hath no being at all, if Christ be absent. The presence of this Head, and the continuance of this Head with us, is that which makes us what we are, true Christians. Whence Zanchy aptly observes,* 1.15 that the Apostle saith not A quo totum corpus, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ex quo. For of him as from the first cause are all creatures, that is a quo: But from him the Church is, and hath its being, as the Members in a Natural Body from the Head, which live, move, and increase from it. And this saith he is, Ex quo; From which if separated, they are destitute of life, sense, motion, being stupid and dead.

You have seen how apt this Metaphor is in respect of the three prerogatives the Head hath over the Members; I shall now acquaint you that it is altogether as fit in respect of that convenience and coherence, which the Head hath with the Members; and that also lies in three respects. 1. In conformity. 2. In order to the end. And 3. In the harmony of the Head and Members.

1. The Head must have conformity with the Members. It is not enough that it be corporeal, for so a painter may clap, a Foxes, Asses, or Lions head up∣on a mans shoulders, but it must be of the same species, of the same nature. Now in this respect, there was and is a very great agreement betwixt this Head, and the parts of his body; for he was in all things like us, sin only excepted. Bone of our bone, and flesh of our flesh; for he took not on him the nature of An∣gels,* 1.16 but he took on him the seed of Abraham. Forasmuch as the children were par∣takers of flesh and blood,* 1.17 he also was a partaker of the same.

2. The next agreement of Head and Members is that they both aime at the same end, which is the conservation of the whole, and the happiness of the person. The faculties of the soul take up their residence in the Head, and their whole scope and labour is, that the little Common-wealth of man receive no detriment, but be furthered in his way of felicity. And this is the labour of this our Head; he sustains, quickens, and wisely moderates all things: He is touched with our evils, hears us, speaks for us, and being our Advocate pleads for us. 'Tis the care of this Head to bring every Member of his own body to glory and Beatitude.* 1.18 He is the Saviour of his body, and he safely preserves the meanest part, so that not one of them shall perish, but participate an eter∣nal and happy life together with their Head.

3. The members and head of a natural body agree in this, that their extreams are coupled with a common term, and that they all receive their activity, and are informed by the same soul. So also this Mystical Head, and all the B••dy are continued and united one to the other, receiving their spiritual life and in∣formation from the same Principle. The power and unspeakable force of his Spirit, notwithstanding the distance of place, doth most truly and effectu••lly joyn together the Saints to this own Head, vivificans ea singula, & vincens universa, quickning every single part, and uniting them all, and that in such a beautiful order, and close manner, that the whole Body is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fitly joyned together and compacted.

2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Joyn'd together.

You see how at unawares I am fallen upon the first Attribute of this Body, which is that this body be fitly joyn'd; For as the Body of man must not be composed of monstrous, dissonant and uneven parts, but of such pieces which are congruous to the whole: So also must this Mystical Body of Christ be knit together by fit proportions, that one part aptly answers to the other, and all agree very well to the Head. And this condition will serve to dis∣cover the Errors of three sorts of men, the Hypocrite and prophane person, the Heterodox Christian, and the factious Pragmatick.

1. The Hypocrite is no fit member, nor yet the prophane. Not the Hypo∣crite, because he hath only the paint and colour of a part, and not the ani∣mal spirit by which the part lives and moves. Not the profane, for he is but an excrement and a noxious humour, fitter to be purged out, than joyn'd to the Body. Both these are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and have no harmony at all with the Head, which is perfect, pure, and holy.

2. The Heterodox Christian, is either a swollen part, or withered; swollen with pride and excess of Traditions, and Doctrines of men. Or so shrunk and hidebound, that he cannot admit, if only for decency and Order, a prudent Ceremony. And while the one is ambitious to exceed, the other so peevish to fall short, one for too much, the other for too little, the harmony of the parts is marred, and the body rendred deformed.

3. But the Poly-pragmon is the man that dislocates every part, and therefore is the greatest enemy to the comely Order of this Body; of him therefore I shall speak a litle more fully.

In a Natural body, that Order must be observ'd that every part be con∣tinued in his proper place, and in that place perform its work. The Organs of sense are set in the Head, the power of digestion in the stomack, of sangui∣fication in the liver; the hands keep their site, and the feet their position. And thus it must be in this Mystical body, every member must keep its place and order, and do its office, and not usurp upon his fellow member; otherwise the benefit and beauty of the whole will be disturb'd.

Order then can never be, where there is not s••b & supra. That there be in the Church some of a Superiour, others of an inferiour rank; some as eyes, other as hands; some as ears, others as tongues, is necessary; for other∣wise the society of Saints could never resemble a body fitly put together. But if you shall now ask, why it pleased Christ the Head to honour one member, and humble another; to make him an eye, or tongue, and that man an ear, a hand, or foot; no reason can be given, but his wisdom,* 1.19 who distri∣butes to every one as he will: The Potter hath power over the clay; more cannot be said, and that must content. For the Order we can give you a rea∣son, because he is the God of Order and not confusion: Which that it may be kept, he ordains some to be Princes, some subjects; some Lords, some

servants; some to be Apostles, some Evangelists; some to be Teachers, others to be taught; some Shepherds, some to be sheep; as he diversly distributes his Talents, so he designs divers men to several places and Functions; and ac∣cording to the measure and variety of their gifts, their Offices are set out. This is the beauty, this the apt and admirable order of this Mysti∣cal Body.

The more too blame they then, whose labour it is to dislocate the parts; endeavour they do to put the ears into the place of the eyes, and the eyes into the place of the feet, while they make the lowest of the people Priests, and the Priests the lowest of the People. Is not this to disturb the Order which God hath set? Is not this to bring a deformity on the whole body? Cyclops was held for a Monster, because he had but one eye, and yet it was in his fore∣head; what a strange creature should that man be, who should have his eyes in his heels? I can say little to it, and I know not how to mend it, except that counsel of the Apostle may be heard and obey'd,* 1.20 as the Lord ha••h di∣stributed to every one, as the Lord hath called every one, so let him walk: and so I ordain in all Churches: and again, Let every man abide in the same calling wherein he was called.

For this same encroachment upon other mens Functions and usurpation of a calling that belongs not to them, hath spoiled the uniformity of the body. In it there can be no comely feature, when the Cobler will go be∣yond his Last, and the Smith farther than his Anvile. What is Saul among the Prophets?* 1.21 was once a wonder. But now you may find the sons of Cis that are fit only to seek Asses, to lead the people. Qui hodie Laicus, cras Presbyter, he who was this day an ignorant Layman, next becomes a grave Elder.* 1.22 This is not to remain, and be content with his vocation.

No, nor that neither, when Sus Minervam, the Swine will teach Mi∣nerva to plough, and the Ass instruct Orpheus to touch his Harp. My mean∣ing is, when illittered men, unacquainted with language, elocution, or Lo∣gique, which threee are instrumental and necessary for any Interpreter, will yet take upon them to interpret, and direct those who are skilful in all these, to interpret and divide the word of God.

'Tis a wise observation of a wise man, that the Spirit of God hath bestowed upon every man some peculiar ability to one Art, Trade, Profession or other, of which if men would take notice, and bend themselves that way especially, there would be a better proficiency in all Sciences and Professions than there is. The true reason then that so few prove excellent in their wayes, is, because they do not follow God, who hath given to every part of this Bo∣dy a proper faculty; but are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are busibodies in other mens mat∣ters,* 1.23 aspiring to that, to which they have no aptness nor sufficiency.

Well then, necessary it is, that every one remember that he have some place,* 1.24 some Vocation or other; for quo ordine resurgent, qui nullo vixerunt, in what Rank or Order shall they rise that lived in none? Next that he main∣tain and keep his place and station, that he encroarh not upon, and seek to in∣vade, and shuffle into his fellows place.

* 1.25Metiri se quem{que} suo modulo, & pede verum est.

For this will continue that Harmony and Congruity ••••at ought to be in the parts of this Body, which whosoever disturb, do so m••ch as lies in them, make the beautiful Body of Christ, a deformed, a confused piece. And so much of the first Attribute.

3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The same word is used, Col. 2.19. which the Greek Scho∣liast interprets 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, made mild and set in peace to it self and Christ, which Exposition is apt; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hesych. to reconcile, or make friends, or draw to amity.

Chrys. Apud Oecum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, agglutinatum & unitum.

Tremel. Ab eo totum corpus componitur.

Beza. Ex quo totum corpus compactum.

By the judgement then of all Interpreters, the society of Saints ought to be an united Body. For as the parts of this Body ought to keep their places, and continue in that Order which God hath set them: So also under the same Head they ought to be joyn'd and linked together in peace, as close compa∣cted and united as joynt is to joynt, or limb to limb in an Organical body, in which the connexion is so indissoluble, that the head cannot be torn from the members, nor the members from the head, nor yet they from one another without the appar••nt detriment, and sometimes ruine of the whole: One thing I am sure of, that the part disunited, and disjoyn'd, how small so∣ever, dies.

And the like happens to the member separated from this Mystical B••dy; it cannot live, because it partakes not of the vital spirit by which it is quickned. From a particular Church it may separate, or be separated, and yet have life in it; but if it depart from the whole, it is dead. If it be separated, I will sup∣pose the cause is just, which was Theodosius case, and then I shall for a time appoint this person a place among the Penitents, and pray that God would give him repentance that he may be again joyn'd to the body. But if he sepa∣rate himself, let him be sure the cause be just, least by separation from a particu∣lar Church, he be cut off from the communion of Saints.* 1.26 For Schisme is a damnable sin, being a voluntary separation from the unity of that charity, whereby all the members of the Church are united, glued together, and compacted.

Now what Errours in Doctrine may give just cause of separation, I will not venture to set down in particular, least i•• these times of discord, I might be thought to open a door to Schisme, which surely I will never do, unless it be to let it out; and that I should be glad to do, for it is ingens flagitium,* 1.27 a huge offence, of which they who are gu lty, shall be punish'd no less than they who tore Christs Natural Body: since he gave his Natural Body to be torn upon the Cross, that his Mystical Body might be but one. The sad thought of which might give just occasion to those words of that Father who had his name from Peace, that God would judge those men,* 1.28 who being cru∣el men, and deposing the love of God, were the promoters of Schisme; ra∣ther hunting after their own profit than the unity of the Church, and there∣fore speaking of peace, and making war, straining at Gnats, but swallowing Camels, propter modicas & quaslibet causas, for trifling and small causes do rend and divide the glorious Body of Christ, by whom nulla tanta po••est fi••ri correptio (what if we read correctio?) quan••a est Schismatis pernicies, by whom there can be made no Reformation of any such importance as to countervail the mischief of a Division, as indeed there is not.

1.* 1.29 For first it is too evident that such men are lovers of themselves more than God; a great conceit they have of their own witts, and therefore deal with matters too high for them. After that God had appeared to Moses, and given him

a Mission, yet in humility he replies, who am I? yea after that God had given him power to work miracles,* 1.30 and by that confirmed his calling, yet he holds back, so affraid was he to begin the alteration. To head then rashly a Faction, proceeds out of pride and self-love; and pride is most pernicious; for it cast Satan out of Heaven, Adam out of Paradise.

* 1.312. Sua quaerunt, They seek their own, not the things which are Christs, and so their god is their belly, which because they will be sure to fill, they lead or follow the multitude. 'Tis known whae made Valentius and Marcian Gno∣stiques, Tertullian a Montanist, Aerius and Arrius Heretiques. 'Twas bitterly said, but truly, by a Disciplinarian (who had he liviv'd to have seen his Disciples works, I believe he would have been more wary in his words) They (he speaks of his own) care not for Religion,* 1.32 so they may get the spoil. They could be content to crucifie Christ, so they might have his garments. This Auri sacra fames, or rather sacri auri fames is too often a motive to disunite the body, and then it must needs be pernicious.

3. What should I tell you, that Schisme very speedily degenerates into He∣resie; for there is no Schisme which doth not feign some Heresie to itself, that so it may seem to have departed from the Church upon good reason, which when it is pertinaciously, and obstinately defended, the Schismatick becomes an Heretick, and so is involv'd in a double guilt; of opposing the verity of Faith, which denominates him an Heretick; and breaking from the unity of the body, which makes him a Schismatick; and if either of these sins single be enough to send a man to hell, then sure both conjoyn'd will be a talent of lead to sink a man deeper to that bottomless pit.

4 Lastly, there is not any sin ex diametro so opposite to that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to all those Ligaments and joynts by which our Apostle in this place, and that of the Colossians, affirms this body to be united, as in this of Schisme, and voluntary separation.

What these are, may be learned out of the former verses, to all which the Apostle adds that amiable Epithite of Unity.* 1.33 There is but one Body, i. e. one Catholick Church; there may be sixty Queens, and eighty Concubines, and a nu••ber of other Damsels, yet Christs Love and Dove is alone. As then in the Natural body there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.34 a great amity and agreement of the parts how Heterogeneous soever, so ought it to be in the Mystical, where we are all members one of another. What, fellow-members and quarrel, fel∣low members and fight? 'tis contrary to nature and reason. When therefore any man makes a rend in the Church, 'tis all one, as if a man shall buffet and tear his own breast with his own hand. This is the Argument that is fetcht from the Subject united, the Body, and it is of great force to per∣swade to unity, and diswade a scissure. But the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are of more force.

* 1.351. The first of these is t••e Spirit of Christ, of which all living members of this body participate. This is but one, and yet it animates, quickens, and moves them all. Members of a civil society, though nevet so different, go∣vern'd by one Prince and one Law, are yet but one. And the Spirit of Christ it is that makes the Church but one: if therefore we will but follow the gui∣dance of this Spirit,* 1.36 which is alwayes uniform, and never irregular in its dire∣ctions, 'tis impossible that Christians should ever be but one. Let them then who sow and ripen Divisions in the Church, lay to heart, by what spirit they are guided. Were it by the Spirit of God, there would be nothing but peace, nothing but love; for his property is to collect and gather, nor to divide and scatter. For when this Spirit is infused into all the joynts of the Church, he inflames every member with that admirable gift of Charity, which is the strong∣est bond of cohesion and union.

2. The material part is but one, viz. The body, the formal part but one,

viz. the Spirit. Next consider also that the end is but one. Called we are, but all to one hope. We are all called to the communion of Christ,* 1.37 and the one scope we all aim at, is eternal life. Since then we hope to meet in heaven, fit it is that we meet on earth.

3. But we are as yet in the way thither, in which we live under one Lord, servants of Jesus, who was exalted to be Lord and Christ. Now servants under one Lord, ought to agree; Since therefore we all live under the command of one Master, whose command is love, whose legacy is peace, it behoves us to be children of peace, and if it be possible, to have peace with all men. This is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a touch that cannot choose but touch us near, and a ligament, that being sadly thought on, must needs tye us together.

4. But as they who are earnest that a thing be done, never think that they have sufficiently perswaded it: So our Apostle being zealous for this unity, presseth us yet further, and besides the unity of the body, the unity of the Spirit, the unity of our hope, the oneness of our Lord, minds us of another 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of another Ligament, that gives a notable touch to this; it is the nerve and sinew of our religion and profession, which is but one and the self same. There is but one faith; And is it then fit that we quarter and divide it, or be rent into pieces about it?

Faith is taken for the grace by which we believe, or that object which we believe; and the old rule was that This could not be enlarged, this could not be diminished: It is overmuch pride then in Rome to double these Articles; 'tis presumption in any Novelist to impare them, and make them fewer: 'tis per∣verseness and peevishness in factious spirits to separate for accessories.

And yet these are the causes that have divided Christendom. How easily yet might this disunited body be compacted, if men would let go disputes, fan∣cies, opinions, accessories, and contend, or rather yield to, and not contend,* 1.38 for that faith that was once delivered to the Saints. For the foundations of faith absolutely necessary to salvation, are one and the same; and howsoever by way of paraphrase they may be delivered in divers words, and sometime improper expressions, yet since the Harmony of confessions falls in the same Diapason, Charity w••uld cast a cloak over some inconvenient phrase, rather than divide and exclaim about it. Turpe est eadem credentes, animis & studiis esse inter se divisos. A discredit it is for those, who for substance believe the same things about unnecessaries in their minds and affe∣ctions to be thus divided. Will ye hear what comes of it? You Christians,* 1.39 say those without, dissent among your selves, and have so many sects, all claim∣ing the title of Christian Religion, that curse and condemn each other; and therefore our Religion is not true, nor hath its Original from God.* 1.40 The Infidel and Heathen comes and saith, I would willingly become a Christian, but I know not to whom I should adhere, there is so much strife, so much dissention, so much tumult among you; every one saith, I speak the truth; quos fugiamus habemus,* 1.41 quos sequamur non intelligimus. We see whom to flee, but whom to follow is hard to know. This is that sowre hedge-Grape that hath sharpned the teeth of so many to bite and devour the parts of this body, neither shall I hope they will ever cease from this raven, till they sadly remember that the man so devoured is a member of that Body to which they are, if at all, united by one and the same Faith.

5. And that I may put them in mind of one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of one tye and perswasive more to unity; As is their Fai••h, so is their Baptisme one too; Ʋnum Bap••isma. There may be different Rites, there may be different Baptists, but the Sacrament is the same. Unum ad unum, unum in unum, unum quia per unum. One to one man, to be once received, and therefore not to be re∣peated; one into o••e, because all are baptized into one Faith: and one by one, because all are baptized in one water, and in one form of words.

The Apostle then draws this perswasive from the Unity of this distinguishing mark that Christ sets upon his. In another place he doth it of the Eucharist; For we being many are one bread and one body;* 1.42 and in this place from the Unity of Baptism;* 1.43 What were you baptized into the name of Paul or Cephas? into the name of Donatus, or Brown, or any Sectary? No, no: it was into the name of the Father, Son, and Holy Ghost, which being three in Persons, are but one in Essence; as much as to say, you ought to be his followers, in whose Name you received your Baptism, which being nor Paul, nor Cephas, you ought not to unite to them, but to that Body to which the whole Trinity did then unite you, and not separate from it, out of an opinion and affection you bear to men.

6. Lastly, behold yet another 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, another ligament or Nerve of love; You all have but one Father,* 1.44 all worship one God. The same God requires unanimous worshippers; the same Fathers sons joyn'd in Brotherly love. This argument is thus twisted by the Prophet Malachy; Have we not all one Father? hath not one God created us? why then do we deal treacherously every man against his Brother? doth this become children of one Father? this, worshippers of one God?

This God is the Father of Christ by nature, of Christians by adoption, of all men and all things by creation, above all, and through all, and in you all. Above all in command, excellency, and dignity, through all, for his eyes go through the world by his providence and Majestical presence; but in you all, you who are Members of this Body, by the inhabitation of his Spirit, and the gifts of this Spirit. Say then now, whether is it fit for you, who are thus a∣dopted, thus joyn'd by him to one another, in a peevish and froward manner, thus to dis-unite, to separate, to fall asunder?

I have now done; for if these seven bonds will not hold you together, all I can add will be to little purpose; Any one of these is enough, but altogether possibly may twist you into love. Since all of us have been born in one and the same Church: all have been comforted by one and the same Spirit: all of us expect one and the same crown; all acknowledge one and the same Lord: all of us profess one and the same Faith: all of us are sanctified by one and the same Baptism: all of us adore one and the same God: all of us ask blessing of one and the same Father: Let us all keep the Ʋnity of the Spirit in the bond of peace.

Notes

• * 1.1

  Verse 4, 5, 6.
• * 1.2

  Rom. 1.7. 1 Cor. 1.2. 2 Cor. 1.1. Col. 1.2.
• * 1.3

  1 Cor. 12.12.
• * 1.4

  Ephes. 1.23.
• * 1.5

  Gen. 3.15. Cant. 8 1. Isa. 7.14. Chap. 9.6. Chap. 11.1. Joh. 1.14.
• * 1.6

  1 Pet. 1.19, 20. Rev. 5.12.
• * 1.7

  Joh. 8.56.
• * 1.8

  Joh. 6.53, 54.
• * 1.9

  Ephes. 1.21.
• * 1.10

  Col. 2.3. Joh. 3.34.
• * 1.11

  Ephes. 5.22.
• * 1.12

  Psal. 36.9.
• * 1.13

  Gal. 2.20.
• * 1.14

  Rom. 6.3, 4.
• * 1.15

  Zanch. in loc.
• * 1.16

  Heb. 4.15.
• * 1.17

  Heb. 2.14.15.
• * 1.18

  Ephes. 5.23. Joh. 17.12.
• * 1.19

  1 Cor 12.11. Rom. 9.21.
• * 1.20

  1 Cor. 7.17, 20.
• * 1.21

  1 Sam. 10.11.
• * 1.22

  Tertul.
• * 1.23

  1 Pet. 4.15.
• * 1.24

  August.
• * 1.25

  Horat.
• * 1.26

  Thom. 2. 2ae. q. 39. Art. 3. in Corp.
• * 1.27

  Optat. lib. cont. Pa••men. Chrys.
• * 1.28

  Iren. lib. 4. c. 62.
• * 1.29

  2 Tim. 3.4. Psal. 131.1.
• * 1.30

  Exod. 4.
• * 1.31

  Phil. 2.21. Chap. 3.19.
• * 1.32

  Discipl. Eccl.
• * 1.33

  Verse 4, 5, 6.
• * 1.34

  Cant. 6.8.
• * 1.35

  Ephes. 4.
• * 1.36

  1 Cor. 12.12.
• * 1.37

  1 Cor. 1 26, 27
• * 1.38

  Jude 3.
• * 1.39

  Clem. strom. l. 7.
• * 1.40

  Chrysost. Hom. 33. in Act.
• * 1.41

  Melanct.
• * 1.42

  1 Cor. 10.17.
• * 1.43

  1 Cor. 1.13.
• * 1.44

  Ver. 6. Estius in loc. Cap. 2. 10.