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now is, and hereafter fhall be fo long as the Sun and Moon endure, a Church of Christ one and the fame. This Church I believe in general holy in respect of the author, end, inftitution and administration of it; particularly in the members, here I acknowledge it really, and in the fame hereafter perfectly holy. I look upon this Church not like that of the Jews, limited to one people, confined to one nation, but by the appointment and Command of Chrift, and by the efficacy of his affifting power, to be diffeminated through all nations, to be extended to all places, to be propagated to all ages, to contain in it all Truths neceffary to be known, to exact abfolute obedience from all men to the Commands of Chrift, and to furnish us with all Graces neceffary to make our perfons acceptable, and our actions well-pleafing in the fight of God. And thus I believe the Holy Cai tholick Church.

TH

The Communion of Saints.

nem Sanctorum, were

HIS part of the Article beareth fomething a later date than any of These words the reft, but yet is no way inferior to the other in relation to the cer- Communiotainty of the truth thereof. And the late admiffion of it into the Creed will be thus far advantageous, that thereby we may be the better affured of the not in the Atrue intent of it, as it is placed in the Creed. For it will be For it will be no way fit to expounded by quileian Creed give any other explication of thefe words as the fenfe of the Creed, than Ruffinus; what was then understood by the Church of God, when they were firft in- they were not ferted.

mentioned by him, as being either in the

Oriental or the Roman Creed. They were not in the African Creed expounded by S. Auftin De Fide & Symbolo; not in the Creed delivered by Maximus Taurinenfis; not in any of the Sermons of Chryfologus; not in any of the four Books de Symbolo ad Catechumenos attributed to S. Auftin; not in the 119 Sermon under his name De Tempore, Cum Dixerimus Sanctam Ecclefiam, adjnngamus Remiffionem peccatorum. They are not in the Greek Creed in Sir Robert Cotton's Library, not in the old Latin Creed in the Oxford Library, not in that produced by Elipandus. We find them not in the old Greek Creeds, not in that of Eufebius given in the Council of Nice, not in that of Marcellus delivered to the Bishop of Rome, not in that of Arius and Euzoius prefented to Conftantine, not in either of the Creeds preferved in the Ancoratus of Epiphanius, not in the Jerufalem Creed expounded by S.Cyril, not in that of the Council of Conftantinople, not in that of Charifius given into the Ephefine Council, not in either of the Expofitions under the name of S.Chryfoftom. It was therefore of a later Date, and is found in the Latin and Greek Copy in Bennet College Library, and is expreffed and expounded in the 115 and 181 Serm. De Tempore, attributed to S. Austin, v. Pafchafii Symbolam.

If we look upon the first inftitution of the Church, and the original condition of thofe perfons which received the Gofpel, how they were all to- 481s 2. 44,45gether, and had all things common; how they fold their poffeffions and goods, and parted them to all men as every man had need, how S. Paul urged an equality that the abundance of fome might supply the want of 0-2 Cor. 8. 14, thers, as it was written, He that had gathered much had nothing over, 15. and be that had gathered little had no lack: we might well conceive that the communion (which word might be taken for communication) of the Saints, may fignifie the great charity, bounty and community, among the People of God.

on that place

But being that community, precifely taken, was not of eternal obliga- of the Corintion, nor actually long continued in the Church; being I conceive this Ar- ferves, Speticle doth not wholly look upon that which is already paft; and efpecially, état & huc ea being I think neither that cuftom, nor that notion was then generally re- bolo profitequam in Symceived in the Church, when this communion of Saints was firft inferted, I mur Sanctoshall therefore endeavour to fhew that communion which is attributed to the rum commuSaints both according to the Fathers who have delivered it, and, and according to the Scriptures from whence they derived it.

Now all communion being between fuch as are fome way different and distinct, the communion of the Saints may either be conceived between them and others, or between themselves; between them and others, as differing from

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Κοινωνία

as well under

from them either in their nature or their fanctity; between themselves, as distinct in person only, or condition alfo. Wherefore if we can first understand who, or what kind of perfons thefe are which are called Saints, with whom beside themselves, and how among themselves, in this relation as they are the Saints, they have communion; and laftly, in what the nature of that Communion in each refpect confifteth; I know not what can be thought wanting to the perfect explication of the Communion of Saints.

That we may understand what communion the Saints have with others, it would be neceffary first to confider what it is to be a Saint, in what the true nature of Saintship doth confift, by what the Saints are diftinguished from others. Again, that we may understand what Communion the Saints have with or among themfelves, it will be farther neceffary to confider who are those perfons to which that Title doth belong, what are the various conditions of them, that we may be able to comprehend all fuch as are true Saints, and thence conclude the Communion between them all.

*

I take it first for granted, that though the Greek word which we tran* Koivavia - flate Saints be in it felf as applicable to things, as perfons; yet in this yia may be Article it fignifieth not holy things, but holy ones, that is perfons holy. Setood in the condly, I take it alfo for granted, that rhe fingular holy One, the holy One Neuter as the of Ifrael, the fountain of all fanctity, the fanctifier of all Saints, is not compreMafculine, as hended in the Article, though the communion of the holy Ones with that finExod. 28. 38. Aga gular, eminent, and tranfcendent † holy One, be contained in it. Thirdly, I take Ta anaga- it farther for granted, that the word in this Article, which we tranflate Saints, Tay is not taken in the original of the Creed, as it is often taken in the tranflathat Aaron may bear the tion of the Old Testament, for the Sanctuary, as if the communion were iniquity of nothing else but a right of communicating or participating of the holy things So Levit. 5. of God. Laftly, I take it also for granted, that although the blessed and 15. Ka nag- holy Angels are fometimes called in the Scriptures by the name of * Saints, yet they were not those who are here faid to have the communion, though Kvei, 22. 2. the Saints have communion with them.

holy things.

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TWO AY DAD I dziwv yur 'Iseara, I Chron. 14. 5. gxolesaria, the Governours of the Sanctuary, of which notion afterwards. This is one of the common Names of God in the Old Teftament, NW UP aylar, which is also Jometimes tranflated plurally by the Lxx. as Efay 41. 16. NE & TOTs arious logna, Fer. 51. 5. S Do dziwn locand⋅ and if it were so taken, then xowovia & ayiwy would be the Communion of God, as to avis Mona+ Ta avia frequently used in the Scriptures for the Sanctuary; and then nowwvia & ayiav might be taken for the Communion in all thofe things which belonged to the Worship of God, as axovárn was a Man excluded from all fuch Communion. *The Angels are not only called holy in the Scriptures by way of Addition or Epithete, as wavles of ἅγιοι ἄγγελοι, Mat. 25. 31. με ἢ ἀγγέλων Ἡ ἁγίων, Mark 18. 38. Luke 9. 26. έχρηματίσθη ὑπὸ ἀγγέλα ἁγίο, Ads 10. 22. ἐνώπιον ἢ ἁγίων ἀγγέλων, Rev. 14. 10. But also the ayiot Holy Ones, or Saints, taken fubftantively or fingly fignifie fometimes the Angels, as Deut. 32. 2. p he came with ten thousands of Saints; which the Jerufalem Targum renders and with him came ten thousands of holy Angels; and Jonathan, so many and with him myriads of myriads of holy Angels. And although the Lxx keep the Hebrew P, yet they understood the Angels in that place Cu verdor Kádne, [Hefych. Kádus, aliarμòs] in değião αυτό ἄγγελοι μετ' αυτό. So Job 5. 1. To which of the Saints wilt thou turn? es va ayyeλwv dyiwvödy, Lxx. Thus in the Vision of Daniel, he heard one Saint fpeaking, and another Saint faid unto that certain Saint which fpake, Dan. 8. 13. So Zach. 14. 5. And the Lord my God fhall come, and all the Saints with thee. And thus it

may very well be understood in the New Testament, 1 Theff. 3. 13. & in waguria to Kveis T wavlar & aylar auto, in correfpondence to that 2 Theff. r. 17. & τῇ ἐπικαλύψε τῷ Κυρίῳ Ἰησε ἀπ' ὅρανα μετ' ἀγγέλων δυνάμεως αὐτῷ. Thefe are the μverades avian in S. Jude, wp naan the myriads of Angels; and thus xonania dziwn should be the Communion of the Angels.

For this part of the Article hath a manifest relation to the former, in which we profefs to believe the Holy Church; which Church is therefore holy, because those perfons are fuch, or ought to be, which are within it, the Church it felf being nothing but a collection of fuch perfons. To that confeffion is added this communion; but because though the Church be holy, yet every perfon contained in it is not truly fo, therefore is added this part of the Article which concerneth those who are truly fuch. There is therefore no doubt but the Saints mentioned here are members of the Church of Christ, as we have described it, built upon the Apostles, laid upon the foundation of their

Doctrine

Doctrine, who do not only profefs the Gofpel, but are fanctified thereby. The only question then remaining is, in what their Sanctity or Saintship doth confift, and (because tho' they which are believers fince our Saviour's death, be truly and more highly fanctified, yet fuch as lived before and under the law, the Patriarchs, the Prophets and the Servants of God were fo called, and were truly named the Saints of God) who were the Perfons which arc capable of that denomination?

Now being God himself hath given a rule unto his people, which is both in the nature of a precept and of a pattern: (Be ye holy as I the Lord your God am holy. Be ye holy, there's the command; as the Lord your God is holy, there's the Rule:) being it is impoffible that we fhould have the fame fanctity which is in God, it will be necessary to declare what is this holinefs which maketh men to be accounted holy Ones, and to be called Saints.

The true notion of Saints is expreffed by Mofes both as to the fubject, Exod. 22. 31. and the affection or qualification of it; for they are called by him men of up wi holiness, fuch are the perfons understood in this Article, which is the communion of men of holiness. Now holiness in the first acceptation of it fignifieth feparation, and that with the relation of a double term, of one from which the feparation is made, and of the other to which that which is feparated is applied. Those things which were counted holy under the law were feparated from common ufe, and applied to the fervice of God; and their fanctity was nothing else but that feparation from and to thofe terms; from an use and exercise prophane and common, to an use and exercise peculiar and divine.. Thus all fuch perfons as are called from the vulgar and common condition of the world unto any peculiar fervice or relation unto God, are thereby denominated holy, and in fome fenfe receive the name of Saints. The pen-men of the Old Teftament do often fpeak of the people of Ifrael as of an holy nation, and God doth speak unto them as to a people holy unto himself; because he had chofen them out of all the nations of the world and appropriated them to himself. Altho' therefore most of that nation were rebellious to him which called them, and void of all true inherent and actual Sanctity; yet because they were all in that manner separated, they were all, as to the feparation, called holy. In the like manner thofe of the New Teftament writing to fuch as were called, and had received, and were baptized in the Faith, give unto them all the name of Saints, as being in fome manner fuch, by being called and baptized. For being Baptifm is a washing away of fin, and the purification from fin is a proper fanctification; being every one who is fo called and baptized is thereby feparated from the reft of the world which are not fo, and all fuch feparation is fome kind of fanctification; being, though the work of grace be not perfectly wrought, yet when the means are used, without fomething. appearing to the contrary, we ought to prefume of the good effect; therefore all fuch as have been received into the Church, may be in fome fenfe called holy.

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But because there is more than an outward vocation, and a charitable presumption, necessary to make a man holy; therefore we must find fome other qualification which must make him really and truly fuch, not only by an extrinfical denomination, but by a real and internal affection. What this fantity is, and who are capable of this title properly, we must learn out of the Gofpel of Chrift; by which alone, ever fince the Church of Christ was founded, any man can become a Saint. Now by the tenure of the Gofpel we fhall find that thofe are truly and properly Saints which are fanctified in Christ Jesus: first, in refpect of their holy Faith, by which they i Cor. 1. . are regenerated; for whosoever believeth that Jefus is the Christ, is born & Johnst.

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Acts 15.9.

1 Cor. 6.11. Ephef. 1.13.

2 Pet. 1.15.

2 Pet. 1.8.

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πλησίᾳ ἁγίων.

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of God; by which they are purged, God himself purifying their hearts by faith, whereby they are washed, fanctified, and juftified in the name of the Lord Jefus, in whom also after that they believe, they are fealed with the holy Spirit of promife. Secondly, In refpect of their converfation: For as be which hath called them is holy, fo are they holy in all manner of converfation: adding to their faith vertue, and to vertue knowledge, and to knowLedge temperance, and to temperance patience, and to patience brotherlykindness, and to brotherly-kindness charity, that they may neither be barren nor unfruitful in the knowledge of our Lord Jefus Chrift. Such perfons then as are called by a holy calling, and not disobedient unto it; fuch as are endued with a holy Faith, and purified thereby; fuch as are fanctified by the holy Spirit of God, and by virtue thereof do lead a holy life, perfecting holiness in the fear of God; fuch Perfons, I fay, are really and truly Saints; and being of the Church of Christ, (as all fuch now must of neceffity be) are the proper fubject of this part of the Article the Communion of Saints, as it is added to the former, the Holy Catholick Church.

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Now as thefe are the Saints of the Church of Christ, from whence they 1 Cor. 14. 33. Were called the Churches of the Saints; fo there was never any Church of Pfal. 89,5,7, God but there were fuch perfons in it as were Saints: we read in the Pfalms of the congregation and the affembly of the Saints; and Mofes affured the LXX - people of Ifrael, that all the Saints of God were in his hand: we read in the Prophets of the Saints of the most High; and at our Saviour's death the a Brandya bodies of fuch Saints which flept arofe. Where again we may obferve that Vulg. Latin. in Ecclefia & they were Saints while their Bodies were in the grave; as Aaron in the time of David kept the name of Saint of the Lord. Such as are holy in their fanctorum. lives do not lofe their fanctity, but improve it at their deaths; nor can they Dan. 7.18, lofe the honour of that appellation, while that which gives it doth acquire 21, 22, 25. perfection.

in concilio

Deut. 33. 3.

Mat. 27. 52.

Quis ignorat fub altera difpenfatione Dei omnes retrò Santos ejufdem fuiffe meriti cujus nunc Chriftiani funt? S. Hier. adv. Jovinian. ↳ Pfal. 106. 16.

Hence grows that neceffary distinction of the Saints on earth, and the Saints in heaven; the firit belonging to the militant, the fecond to the tri© Pf. 16. 2, 3. umphant Church. Of the first the prophet David fpeaketh expreffly, Thou art my Lord, my goodness extendeth not to thee, but to the Saints that are in the earth: of thefe do we read in the Acts of the Apostles, to thefe did S. Paul direct his Epiftles. Of the fecond doth the Apostle make that que1 Cor. 6.2. ftion, Do ye not know that the Saints hall judge the world? And all thofe which were fpoken of as Saints then in the earth, if truly fuch, and departed fo, are now, and fhall for ever continue, Saints in heaven..

John 1.3.

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το Παρος.

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Having thus declared what is the fanctity required to make a Saint, that is, a man of holiness; having alfo diftinguished the Saints before and under the Gofpel, (which difference is only obfervable as to this expofition of the Creed) and again diftinguishing the fame Saints while they live here with men on earth, and when after death they live with God in heaven; having alfo fhewed that of all these, thofe Saints are here particularly underftood who in all ages lived in the Church of Chrift, we may now properly defcend to the next confideration, which is, Who are thofe perfons with whom thofe Saints have this communion, and in what the communion which they have confifts.

First then, the Saints of God living in the Church of Chrift, have communion with God the father; for the Apoftles did therefore write that they to whom they wrote might have communion with them, that which we have feen and heard declare we unto you, that ye also may have fellowship with us, (faith S. John,) and did at the fame time declare that their communion was with the

Father,

Father. Wherefore being all the Saints of God under the Gospel receiving the Doctrine of the Apostles have communion with them; being the communion of the Apostles was the communion with the Father; it followeth that all the Saints of God under the Gospel have a communion with God the Father. As we are the Branches of the Vine, so the Father is the Husbandman; and thus the Saints partake of his care and infpection. As Abraham believed God, and Jam. 2. 23. it was imputed to him for righteousness, and he was called the friend of God; fo all which are Heirs of the Faith of Abraham are made partakers of the fame relation. Nor are we only Friends, but alfo Sons; for behold what 1 John 3. 1. manner of love the Father hath bestowed upon us, that we should be called the fons of God. Thus muft we acknowledge that the Saints of God have communion with the Father, because by the great and precious promises given unto them, they became partakers of the divine nature.

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2 Pet. I. 4.

Φύσεως.

21, 23.

κοινωνοί

Secondly, The Saints of God living in the Church of God have commu-as xoivaves nion with the Son of God: for, as the Apostle faid, our Communion is with 1 John. 1. 3. the Father and the Son; and this connexion is infallible, because he that a-2 John 9. bideth in the doctrine of Chrift, he hath both the Father and the Son; and our Saviour prayed for all fuch as fhould believe on him through the word John 17. 20, of the Apostles, that they might be one, as the Father is one in him and he in the Father, that they also may be one in both, I in them, faith Christ, and thou in me, that they may be made perfect in one. This communion of the Saints with the Son of God, is, as moft evident, so most remarkable. Hé hath taken unto him our nature and infirmities; he hath taken upon him our fins, and the curfe due unto them; while we all have received of his fulness John 1. 16. grace for grace; and are called to the fellowship of his fufferings, that we may be conformable to his death. What is the fellowship of brethren and phil. 3. 10. co-heirs of the Bridegroom and the Spouse: what is the communion of memIbers with the Head, of branches with the Vine, that is the communion of Saints with Chrift. For God hath called us unto the fellowship of his Son 1 Cor. 1. 9. Jefus Christ our Lord,

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Κοινωνία * Πνεύμα. 2 Cor. 13. 14.

Thirdly, The Saints of God in the Church of Chrift have communion with the Holy Ghost: and the Apostle hath two ways affured us of the truth thereof, one rhetorically, by a feeming doubt, if there be any fellowship of the Phil. 2. 1. Spirit; the other devoutly, praying for it, The grace of our Lord Jesus Christ, Kavic and the love of God, and the fellowship of the Holy Ghost be with you all. The Saints are therefore fuch, because they partake of the Holy Ghost; for they are therefore holy because they are fanctified, and it is the Spirit alone which fanctifieth. Befide, the communion with the Father and the Son is wrought by the communication of the Spirit; for hereby do we become the Sons of God, in that we have received the Spirit of adoption, whereby we Gal. 4. 6.7. cry, Abba, Father; and thereby do we become Coheirs with Chrift, in that because we are fons God hath fent forth the Spirit of his Son into our hearts, crying, Abba, Father; fo that we are no more fervants, but fons; and if fons, then heirs of God through Christ. This is the communion which the Saints enjoy with the three Perfons of the bleffed Trinity: this is the heavenly fellowship represented unto entertaining Abraham when the Lord appear- Gen. 18. 1, 2. ed unto him, and three men ftood by him; for our Saviour hath made us this moft precious Promife, If any man love me he will keep my words, and my John 14. 23: Father will love him, and we will come unto him and make our abode with him. Here is the Soul of Man made the Habitation of God the Father, and of God the Son; and the prefence of the Spirit cannot be wanting where those two are inhabiting; for if any man have not the Spirit of Chrift he is Rom. 8. 9. none of his. The Spirit therefore with the Father and the Son inhabiteth the Saints; for know ye not, faith the Apostle, that ye are the temple of God, 1 Cor. 3. 16: and that the Spirit of God dwelleth in you?

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Fourthly,

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