they communicate at the fame Table, both eat the fame Bread, and drink the Wine, which Chrift hath appointed to be received: but the Hypocrite doth not communicate with the Saint in the fame faving grace, in the fame true faith working by love, and in the fame renovation of mind and fpirit; for then he were not an Hypocrite but a Saint: a Saint doth not communicate with the Hypocrite in the fame fins, in the fame lurking infidelity, in the fame unfruitfulness under the means of grace, in the fame false pretence and empty form of godliness; for then he were not a Saint, but an Hypocrite. Thus the Saints may communicate with the wicked, fo they communicate not with their wickedness; and may have fellowship with finners, fo they have no fellowship with that which makes them fuch, that is, their fins. The Apostle's command runneth thus, Have no fellowship with the unfruitful works of darkness (b); and again, Be not partakers of other men's fins and a voice from Heaven fpake concerning Babylon, Come out of ber, my people, that ye be not partakers of her fins. To communicate with fin is fin, but to communicate with a finner in that which is not fin, can be no fin; because the one defileth, and the other cannot, and that which defileth not is no fin.

Having thus confidered those who differ from the Saints of God; firft, in respect of their humanity, as they are men; fecondly, in reference to their fanctity, as they are men of holinefs: we are now to confider fuch as differ either only in perfon, as the Saints alive; or in prefent condition alfo, as the Saints departed.

Sixthly, therefore, The Saints of God living in the Church of Chrift, have communion with all the 1 John i. 7. Saints living in the fame Church. If we walk in the Kowania light, we have fellowship one with another; we all have μετ ̓ ἀλλή benefit of the fame ordinances, all partake of the fame promises, we all are endued with the graces of the fame Spirit, all united with the fame mutual love

λων.

and

and affection, keeping the unity of the Spirit in the bond Ephef.iv. 3. of peace, all engrafted into the fame ftock, and fo receiving life from the fame root, all holding the fame Col. ii. 19. head, from which all the body by joints and bands having Inourishment miniftered, and knit together, increafeth with the increafe of God. For in the philofophy of the Apostle, the nerves are not only the inftruments of motion and fenfation, but of nutrition alfo; fo that every member receiveth nourishment by their intervention from the head; and being the head of the body is Chrift, and all the Saints are members of that body, they all partake of the fame nourishment, and fo have all communion among themselves.

Laftly, The Saints of God living in the Church of Chrift, are in communion with all the Saints (i) departed out of this life and admitted to the prefence of God. Jerufalem fometimes is taken for the Church on earth, sometimes for that part of the Church which is in heaven, to fhew that as both are reprefented by one, fo both are but one City of God. Wherefore thus doth the Apostle speak to fuch as are called to the Chriftian Faith, Ye are come unto mount Sion, Heb. xii and unto the City of the living God, the heavenly feru- 22, 23. falem, and an innumerable company of Angels, to the general affembly and Church of the first-born, which are written in heaven, and to God the judge of all, and to the Spirits of just men made perfect, and to Jefus the Mediator of the new covenant. Indeed the communion of the Saints in the Church of Chrift with those which are departed is demonftrated by their communion with the Saints alive. For if I have communion with a Saint of God, as fuch, while he liveth here, I must still have communion with him when he is departed hence; because the foundation of that communion cannot be removed by death. The myftical union between Chrift and his Church, the fpiritual conjunction of the members to the Head, is the true foundation of that communion which one member hath with another, all the members living and increafing

creafing by the fame influence which they receive from him. But death, which is nothing elfe but the feparation of the foul from the body, maketh no feparation in the mystical union, no breach of the fpiritual conjunction; and confequently there must continue the fame 'communion, because there remaineth the fame foundation. Indeed, the Saint departed before his death had fome communion with the hypocrite, as hearing the Word, profeffing the Faith, receiving the Sacraments together; which being in things only external, as they were common to them both, and all fuch external actions ceafing in the perfon dead, the hypocrite remaining lofeth all communion with the Saint departing, and the Saints furviving ceafe to have farther fellowship with the hypocrite dying. But being the true and unfeigned holinefs of man wrought by the powerful influence of the Spirit of God, not only remaineth, but also is improved after death; being the correfpondence of the internal holinefs was the true communion between their persons in their life, they cannot be faid to be divided by death, which had no power over that fanctity by which they were firft conjoined.

This communion of the Saints in heaven and earth, upon the myftical union of Chrift their Head, being fundamental and internal, what acts or external operations it produceth is not fo certain. That we communicate with them in hope of that happiness which they actually enjoy is evident; that we have the Spirit of God given us as an earnest, and fo a part of their felicity, is certain. But what they do in heaven in relation to us on earth particularly confidered, or what we ought to perform in reference to them in heaven, befide a reverential respect and study of imitation, is not revealed unto us in the Scriptures, nor can be concluded by neceffary deduction from any principles of Chriftianity. They which first found this part of the Article in the Creed, and delivered their expofition unto us,

have made no greater enlargement of this communion, as to the Saints of heaven, than the fociety (k) of hope, esteem and imitation on our fide, of defires and fupplications on their fide: and what is now taught by the Church of Rome, is, as unwarrantable, so a novitious interpretation.

6, 7.

14, 15.

18.

The neceffity of the belief of this, Communion of Saints appeareth, first, in that it is proper to excite and encourage us to holiness of life. If we walk in 1 John i the light, as God is in the light, we have fellowship one with another. But if we fay that we have fellowfhip with him, and walk in darkness, we lve, and do not the truth. For what fellowship bath righteouf- 2 Cor. vi nefs with unrighteoufnefs? and what communion bath light with darkness? and what concord hath Chrift with . Belial? When Chrift fent St. Paul to the Gentiles, it was to open their eyes, and to turn them from darkness As xxvi to light, and from the power of Satan unto God, that they might receive forgiveness of fins, and inheritance among them which are fanctified by faith that is in Chrift. Except we be turned from darkness, except we be taken out of the power of Satan, which is the dominion of fin, we cannot receive the inheritance among them who are fanctified, we cannot be thought meet to be partakers of the inheritance of the Cal. î. 12. Saints in light. Indeed there can be no communion where there is no fimilitude, no fellowship with God without fome fanctity; because his nature is infinitely holy, and his actions are not fubject to the leaft iniquity.

Secondly, The belief of the Communion of Saints is neceffary to ftir us up to a proportionate gratitude unto God, and an humble and cheerful acknowledgment of fo great a benefit. We cannot but acknowledge that they are exceeding great and precious 2 Pet. 1. 4. promifes, by which we become partakers of the divine nature. Who am I? faid David, and what is my 1 Sam. xviii. life, that I fhould be fon-in-law to the King? What are the Sons of men, what are they which are called

to

18.

to be Saints, that they should have fellowship with God the Father? St. Philip the Apostle faid unto John xiv. 3. Our Saviour, Lord, fhew us the Father, and it fufficeth; whereas he hath not only fhewn us, but come unto us with the Father, and dwelt within us by his holy Spirit; he hath called us to the fellowship of the Angels and Archangels, of the Cherubins and Seraphins, to the glorious company of the Apoftles, to the goodly fellowship of the Prophets, to the noble army of Martyrs, to the Holy Church militant on Earth, and triumphant in Heaven..

Thirdly, The belief of the Communion of Saints is neceffary to inflame our hearts with an ardent affection towards thofe which live, and a reverent refpect towards thofe which are departed and are now with God. Nearness of relation requireth affection, and that man is unnatural who loveth not those perfons which nature hath more immediately conjoined to him. Now no conjunction natural can be compared with that which is fpiritual, no temporal relation with that which is eternal. If fimilitude of shape and feature will create a kindness, if congruity of manners and difpofition will conjoin affections, what fhould be the mutual love of thofe who have the image of the fame God renewed within them, of thofe who are indued with the gracious influences of the fame Spirit? And if all the Saints of God living in the communion of the Church deferve the best of our affections here on earth, certainly when they are diffolved and with Chrift, when they have been bleffed with a fight of God, and rewarded with a crown of glory, they may challenge fome refpect from us, who are here to wait upon the will of God, expecting when fuch a happy change fhall come.

Fourthly, This tendeth to the directing and enlarging our acts of charity. We are obliged to be charitable unto all Men, because the love of our Brother is the foundation of our duty towards Man, and in the language of the Scriptures whofoever is another is