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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52054	A sermon preached to the Right Honourable the Lord Mayor, and Court of Aldermen of the city of London, at their anniversary meeting on Easter Monday April 1652, at the Spittle wherein the unity of the saints with Christ, the head, and especially with the church, the body, with the duties thence arising, are endeavoured to be cleared : tending to heale our rents and divisions / by Stephen Marshal ...	Marshall, Stephen, 1594?-1655.	1653 (1653)	Wing M782; ESTC R206697	37,461	44

same Spirit the manifestation of the Spirit is given to every one to profit withall to one is given a word of wisdome to another the word of knowledge to another faith to another the gift of healing c. but all these worketh that one and the self-same Spirit dividing to every man severally as he will that is the second they are all one body and they have one Spirit Thirdly and they are all one in this That they all have the same hope of their calling by hope there is not meant the grace of hope whereby we expect and waite for the good that Christ hath purchased for us but there it signifies the object of hope and therefore is called the hope of our calling which in other places is called the hope set before us and plainly signifies that which the Holy Ghost cals the common salvation of all Gods people the meanest as well as the greatest have a share in the great things laid up in store for them all which they all aspire to and seek after and in the end doe all injoy which is the end of their faith and hope the salvation of their soules there is one Body one Spirit one hope of their calling Fourthly They have all one Lord one Lord what is that to interpret this aright bee pleased to remember this one rule that where-ever in the New Testament you find God and Lord both mentioned together to signifie distinct Persons Lord always signifies Jesus Christ as Mediator as in 1 Cor. 8. and other places there are gods many and lords many but we have but one God that is over all and one Lord by whom are all things and we by him so that by one Lord he there means that all the Saints throughout the world have their addresse to God only in the name and mediation of the same Lord Jesus Christ they have but one Advocate one Intercessour one Mediator between God and them and by whom alone are communicated to them all the good things which come from God Then fifthly they have all one faith there is one Lord and one Faith I conceive that there by faith is not meant the grace of faith although if that be meant as I shal shew you by and by yet they have all that one faith but there he meanes by faith the rule Doctrine and object of faith the Doctrine which is beleeved and signifies that all the Saints throughout the world doe by faith receive and beleeve the selfe-same truths which give them an interest in God and our Lord Jesus Christ which carry them to eternal Salvation Now because this seemes a little difficult I must endeavour a little more fully to cleare it then I have done any of the former I say all the members of Christ throughout the world have one faith the meaning is in every Age and every corner of the world where Christ hath any of his people there are some common Doctrines wherein Salvation is to be found in which all Gods people doe agree each of them beleeving and receiving them for his particular for although great Clerkes doe know and understand many truthes which others are ignorant of yea and among the people of Christ there are great differences and divisions in their opinions in many particular things of weight and concernment yet if you sever the things wherein they differ one from another and set them aside and gather into one symboll or summe those great truthes wherein they all agree there wil be found so much truth imbraced by all the people of God which wil bring them all to Salvation being really beleeved and answered with a holy conversation For instance looke this day into all the corners of the earth East West North and South where the name of Christ is knowne and professed the great fundamental Doctrines which bring Salvation are received by all the members of Christ Truth is there are in many places damnable Heresies superinduced which if received the foundation is destroyed but Christs Spirit in all the Saints either make them see the danger of them and abhor them or else in mercy keep them ignorant of them and so I doubt not but it is even in the Church of Rome this day among whom Christ wil have a people to be called out from among them when that Babilon is to be destroyed though their Doctrine in the grosse summe as set forth in the Councel of Trent wil not stand with Salvation yet some latent members of Christs Church among them doe through mercy see and shun those things which are damnable or are ignorant of that mystery of iniquity and place all their hope of Salvation in Christ alone and lead their lives in holinesse according to their measure of Light received The summe of all comes to this That among all Christs people in the world there is imbraced so much truth as being accompanied with an answerable conversation wil save them and notwithstanding the remainders of their mistakes errours corruptions of judgement about lesser truthes and corruptions in their conversations we may comfortably say of them all as the Apostle doth in the sixth of the Galathians As many as walk according to this rule peace be upon them and upon the Israel of God This is the fifth thing that all the Saints in every corner of the world have one faith and if also you would take faith for the grace of faith whereby each for their part are united to Jesus Christ which faith also is the principle of that Life of Grace which the Saints lead in this world for we live by faith in this also all Gods people in the world have the same faith which is therefore called the faith of Gods elect and the like precious faith so they are one body have one Spirit one hope of their calling one Lord one faith Then 6ly and they have all one Baptism which is not to be taken literally barely for the Sacrament of washing with water but either it is taken as some interpret it for the Spiritual part of Baptisme which is their new Birth the washing away of their sins and the washing of them with Gods Spirit or rather as it was the custom in the Jewish Church to have all their Ordinances signified by circumcision whence therefore all who imbraced the Jewes manner of worship are called the Circumcision because it was the first Ordinance and that which sealed them to all the rest so I conceive he meanes by Baptisme that as it is the first Ordinance so it is here used to expresse all Gospel institutions so that by one Baptisme he meanes that Gods people all have the same Ordinances or meanes for their edification and building up in Christ And then lastly they have all one God and father of all who is above them all and through them all and in them all which signifies that they all have one God which is their Soveraigne Lord the Father

A SERMON PREACHED To the Right Honourable the Lord Mayor and Court of Aldermen of the City of London at their Anniversary meeting on Easter Monday April 1652 at the SPITTLE WHEREIN The Unity of the Saints with Christ the Head and especially with the Church the Body With the duties thence arising are endeavoured to be cleared Tending to heale our Rents and Divisions The second Impression corrected by the Authour By STEPHEN MARSHAL B. D. and Minister of the Gospel at Finchingfield in Essex 1 Cor. 12. 13. By one Spirit we are all baptized into one body whether wee be Jewes or Gentiles whether we be bond or free and have been all made to drinke into one Spirit Zach. 8. 19. Therefore love the truth and peace LONDON Printed by R. I. for Stephen Bowtel at the Bible in Popes Head-Alley 1653. To the RIGHT HONOURABLE THE Lord Mayor and Court of Aldermen of the famous City of LONDON Right Honourable MY earnest desire to help quench the flames of our Church-divisions which threaten destruction to us all put mee upon the study of this Theame when I was called to Preach at your late solemne Anniversary meeting the same desire hath perswaded me to yeeld ready obedience to your Order for the publishing of it I doubt not but as it was the prayer of our blessed Saviour That all his Saints might be one so it is the desire of all true Christians that Jesus Christ would make all his to be of one mind and of one heart and when they cannot be of one minde yet to be of one heart and I am as assured that in his due time he will effect it when that blessed time is approaching such Doctrines as this plaine Sermon holds forth will be more seriously studied and more readily imbraced then they are at this day If this mite may contribute any thing to it yea if it doe but provoke divided and ingaged men to search the Scriptures whether these things here delivered be true or not and especially if it occasion some other of his servants who have obtained greater ability and more leasure to arise and put their hand to this worke of reconciliation and pacification I should then hope that the Day-star of our peace begun to appear however I have peace in the discharge of my duty and humbly commend the healing of all our breaches to him who is the Prince of peace to him also I commend your selves and your great work and subscribe my selfe Your Servant in and for the Lord STEPHEN MARSHALL The Unity of the Saints with Christ and especially among themselves ROM. 12. 4 5. For as we have many members in one body and all members have not the same office so we being many are one body in Christ and every one members one of another THat you may the better understand the true scope of the Holy Ghost in these words it is necessary that I carry you a little back The Apostle having in the eleven first Chapters at large opened the Doctrine of Faith begins in this twelfth Chapter with the second part of our Christian Religion which is the Doctrine of Evangelicall obedience and there hee first propounds the generall nature of it That it is a giving up of our selves to be holy and living sacrifices unto God yeelding unto him a reasonable service Secondly He sets it out by the generall rule of it and that is first Negative not to bee conformed to the world the modes and customes and manners of men And Secondly Positive viz. to search and know with a renewed minde what is the will of God and as the will of God is discovered to imbrace and obey it acknowledging it to be a good and an acceptable will to us these two are generall Then in the next place hee begins more particularly to shew wherein this will of God doth stand or what he hath revealed for the direction of his people And in the third verse he doth propound one particular rule to which because he would have it take the better place he makes this Preface I say through the grace that is given me as if hee should have said I propound that which through mercy I well understand to be a most excellent and necessary rule viz. That every one would be earefull to imploy that talent which the Lord hath trusted him with within the compasse of his owne line and place thereby to be usefull and profitable to the whole that is the scope of those words That no man should thinke more highly of himselfe then he ought to thinke but to think soberly according as God hath dealt to every man the measure of faith the same thing which the Apostle 1 Cor. 12. 7. means by the manifestation of the Spirit which is given to every man to profit withall to be faithfull in the imployment of that talent which the Lord hath be trusted him with and to use it within the bounds of his own line and calling and not to thrust himselfe into other mens office or worke which the Apostle afterward more fully prosecutes verse 6 7 8. Now because some man might a little wonder that the Apostle should begin with this as the very first duty which he imposeth upon Christians that therefore the necessity and weight of it might the more appear he useth a most apt and elegant similitude look as it is in the natural body of man the members are very many take the joynts and sinews nerves and vaines c there are abundance of them and every one of them is indowed with some faculty or other and all the multitude of members doe make but one body wherein every member doing its owne office the whole is nourished and should they neglect the performance of what God in Nature had intrusted them with or should not each of them keepe to their owne worke this neglect or disorder would tend to the destruction of the whole even so hath the Lord appointed and ordered it in the Church of Christ that all the people of God scattered throughout the world though their multitude bee not to be numbred yet all these are all compacted by the Lords institution into one body and in this one body they are all of them not onely members of Jesus Christ the head but every one of them members one of another and given gifts and abilities to be imployed by them for their common good each needing another each bound to helpe one another and by what every one is bound in his place to supply the whole Church which is the body of Christ growes up to perfection as is most excellently laid down Ephes. 4. 16. And thus I have brought you to my Text and opened the generall scope and meaning of it which words in themselves doe containe the Unity of the Saints in one body with Christ the head and each of them one with another from which without any more preamble or interpretation I propound this one onely

into their errors and labour to infect all yea to put all into flames of division and confusion unlesse they can prevaile Shall we indure to see our brethren and our people before our eyes drawne into errors although those errors it may be are not fundamentall I answer First I know no great hurt for men to be permitted modestly and humbly to debate among their Brethren the things wherein they differ But Secondly I answer If men who hold differing opinions in these lesser points can neither be content to follow Pauls counsel to have their faith in these to themselves before God nor modestly propound their arguments and grounds and so be quiet but must make it their work to draw it may be weak ones into doubtful disputations and thereby take them off from the study and prosecution of more weighty things I can bee no Advocate for such people if they judge the spreading of their opinions to be such a duty that they take themselves bound in conscience to do all that is possible to draw all others in to them I know no remedy but such people must be contented to with-draw and joyne with such Churches where their opinions are received for it cannot be conjectured that in any Society of any nature men will be quietly tolerated who shall professedly be boutefues and kindle-fires to disturbe their peace and alwayes putting them into flames Suppose a man were of Erastus his opinion that there is no Church-Government by Christs appointment and yet withall should joyne in a Congregationall or Presbyterian way and they also willing to joyne in Church-Fellowship with him as knowing his errour not to be fundamentall if this man will now make it his worke to draw them off from what they beleeve to be Christs Ordinance and their duty that they must either all yeeld to him or enjoy no quiet this I say will prove intolerable thus also it is in Civil associations Suppose in any Corporation where a Court of Aldermen or Common-Counsell should bee Judges if the major part judge any Cause before them and the residue who judge otherwise wil not be content to sit downe but be alwayes quarrelling and calumniating the rest charging them to be erroneous or unrighteous Judges such unquiet and turbulent carriage over-throws all and is not compatible with humane Society Beloved I beseech you pardon me that I have been so long upon this third Branch for I confesse it is deeply settled upon my spirit that were this rule received it would have a great influence upon the healing of our divisions I know indeed that many learned and holy men think otherwise and doe conceive that their zeale for Christs truth must not suffer them thus far to tolerate them who hold errors derogatory to the truth of Christ but I humbly conceive that zeale for Christs truth should never use other meanes to preserve Christs truth then Christ himselfe hath appointed zeale to preserve Justice and Righteousnesse and to punish disorders in a Common-wealth is very commendable but yet that zeale would not be commendable in a Magistrate who should hang a man for such a fault for which the Law hath only appointed the house of Correction or Whipping-post Let us confine our selves to Christs rules and then let our zeale burn as hot as may be Fourthly There is yet one sort more and they are such whose principles carry them to separate from particular Churches for light causes suppose some defects or some miscarriages in their Church-government it may be some too great connivence at unworthy or scandalous persons or it may be some defects or miscarriages in their publick administrations I say the renting off and departing from particular Churches for such causes as these wil be found to be but Schism to separate from Churches from which Christ doth not separate is schismatical now it is cleare in the Scripture Christ Jesus owneth Churches who are defective in many things and if as I said before Churches should bear with particular persons in their errors certainly particular persons should bear with Churches and therefore when a Churches faith is sound for the substance and their worship Gospel-worship though their Government be not perfect and other defects found among them we must not separate and separation from them is the more unjust if that Church bee seeking for light and willing to be informed I grant there may bee slitting from one Church to another for greater edification which is without condemning that Church they slit from but separation from a true Church for want of some desirable perfection is a fruit of this bitter root of Schisme because it rents where Christ rents not for if we looke into the Scripture we shal find there were Churches who had many errours in Faith others disorderly in their Worship others had many among them loose in their conversations but not one word of the Holy Ghosts counselling the Lords people to with-draw from them or to go and gather into a body by themselves they are often called upon to do what they can to heale them but not one word of separating from them or with-drawing from them indeed we sometimes read of some who separated themselves but we may also read in the same places what sad brands the Spirit of God gives them and should it bee lawful for every errour and every miscarriage or for the want of some desirable perfection thus to rend off we must rend and rend and rend for ought I know to the end of the world and the union and communion of Christs people would come almost to nothing whereas he would have all his throughout the world as they injoy communion with himselfe so to injoy as their occasion and need requires communion with all his Saints now such limitations and restrictions as these are make such a communion impossible I am veri●y perswaded that were the union and communion of the people of Christ rightly knowne there is no Saint in any part of the world but where ever he comes might demand upon the profession of his faith and his voluntary subjection to the Gospel his right in the Ordinances hear the Word with them pray with them receive the Sacrament with them I say onely upon that ticket that hee professeth that faith which is the common faith of Gods people and while hee is with them walkes according to the Gospel rule now where mens principles doe shut them up after the manner I have been treating of these things are not practicable I shut up all this discourse concerning all these who are schismatical through erroneous judgements with this briefe corollary The communion of Saints one with another is not only a priviledge but a duty injoyned by Christ he hath not left us at liberty to chuse with whom we wil hold communion and to refuse whom we lift no as ever wee wil appear before him with comfort wee must hold communion with those who professe his

with this Suite And secondly Let us not onely pray but let us labour to promote it and let us to this end examine our owne principles and let us count no principle no affection no disposition of spirit worth the keeping which wil not let us bee one with them with whom Christ is one and let us beleeve that while we are in this world we shal all of us know in part and but in part beleeve in part and but in part let us never expect to finde in this life all who agree in fundamental truths to agree in all other truths and let us beleeve that though every truth of Christ be precious and worthy to be contended for yet every truth is not necessary to salvation nor necessary to be found in all with whom we ought to hold and exercise Christian communion many meats which are whole some yet cannot be relished by all with whom we may sit at the same table while we are here we shal often see cause to differ in our judgement about many precious truths but wee shall never see cause to differ in affection from those whom Jesus Christ loveth Certainly I may love where Christ loves and I may imbrace where Christ imbraceth and I may not interdict where Christ doth not interdict and wee may and ought to bee of one heart with them with whom wee cannot be of one minde in all things the time is coming when we shal be of one minde Luther and Calvin are of one mind in heaven while their Disciples wrangle on earth at which day he will appeare with more comfort who beares and forbeares with his weak and erring brethren then he is like to do that loves not his brother sure I am this is Pauls counsel who said Whereto we have attained let us mind the same things and if any be otherwise minded the Lord will reveale it to him in his due time And therefore I conclude this Use with that speech of the Apostle Above all put on love that is the band of perfection and let the peace of God rule in your hearts I meane that peace the Lord Jesus Christ is the Authour of let that rule in your hearts The Greeke word signifies let it bee as the Officer the Greekes had in their solemne Games who determined and quieted all differences in all strifes and contentions to whom he gave the Palm that quieted all the rest So let the peace of God be such a brabeutes let it rule in our hearts And the Spirit of God presseth it there upon this very ground because we are called thereunto in one body We are brethren let us not strive or if we do contend let us contend who shal be most holy who shal love most who shal beare most one with another till that blessed day come when Christs light shal shine so perfectly upon us that wee shal be all of one minde and one heart in all things Thus much for the first great duty That Saints are all one body therefore there should be no schisme no divisions among them The second is That all the members should have the like care one of another that is they should not onely love one another and study to bee at peace one with another but they should all sympathize one with another if one be honoured all should rejoyce if one suffer all the rest should mourn yea they should all account themselves but as Stewards for the good of all and expresse this in using all their talents for the good of the soules of all and the bodyes of all each within the compasse of his owne calling and especially in the particular Church where the Lord hath set them These things are of great concernment and for daily use and therefore most worth the handling But I suspect I have already presumed upon your patience Consider what I have said and the Lord give you understanding in all things FINIS Introduction shewing the coherence and scope of the Text Ephes. 4. 16. The generall Doctrine propounded The Church is Christs body And explained And proved out of Scripture 1 Cor. 12. 12 c. Vers. 7. Vers. 12. Vers. 13. Eph. 4. from 1● to 16. opened and explained Wherein the comparison stands between the Church and a natural body The union of the Saints one with another 1 Cor. 12. 15. 22 23 24. Quest 1. Ephes. 4 4 5 6. opened Heb. 6. 18. Iude 3. 1 Cor. 8. 5. Gal. 6. 16. Titus 1. 1. 2 Pet. 1. 2. Quest 3. What are the bands of this Union Answ First The Spirit of Christ teaching and ruling them all Esai 11. 6 7 8. Ezek 11. 19 Ezek. 36. 27 2 Band the grace of love 1 Cor. 12. 31 and cap. 13 Col. 3. 14 Ioh. 13 34 3● Ephes. 4. 16 3 Q. How is it then that the Scripture speaks of many Churches if all are but one Church Answ. Application 1 Instruction Therefore this communion of Saints is that brotherly good fellowship Prov. 1. 14. Esa. 56 12. Psal. 2. 2. 1 Joh. 1. 3. 2 Instruction Therefore none are true members of this Church but regenerate men 1 Joh. 1. 3. 3 Instruction Therefore the most usefull Christians are the most noble members 2 Use for exhortation 1 Therefore there must be no Schisme in the Church 1 Cor. 12. 25. What Schisme is 2 The greatnesse of the sin of Schisme In the nature of it Eph. 1. 10. Joh. 17. 21. ● Tim. 1. 5 2 In the effects of it Eph. 4. 16. 3 Who are guilty of it Who are guilty of the sin of Schisme Answ. 1. In generall most Christians this day are guilty of it This opened more particularly Negatively All separation is not Schisme such as are Schismaticks who separate from Hereticks or Idolaters Or from persecutors Some are schismaticks from principles of an erroneous judgement some from principles of a corrupt heart Schismaticks from corrupt judgement are Independents properly so called 2 All who renounce all other Churches because not of their own manner of constituon Of which the Papists are most guilty 3. All who refuse communion with persons erring in points not fundamentall Rom. 14. 3 4 10 c. First objection against this third branch Answ. Object 2. Answ. Object 3. Answ. Object 4. Gal. 5. 12. Answ. Gal. 5. 2. Rom. 14. 22. 4 They are Schismaticall who separate from true Churches for light cause● Heb. 10. 25. Jude 19. 2 Some are Schismaticall from principles of a corrupt heart 1 As self-lovers and self-seekers Phil. 2. 4. Plutarch 2 Proud and high-minded spirits 3 Quarrelsome and railing spirits 4 Busie-bodies Rom. 2. 3. 1 Pet. 4. 15. 5 All factious spirits 1 Cor. 12. Rom. 16. 17. 6 All who delight in the society of Schismaticks Exhort 1. To lament our divisions Ephes. 1. 10. Iohn 17. 2● Exhort 2. To endeavour to cure them 1 Pray for it Phil. 3. 15. Col. 3. 14. 15. Vse 2. The members to have the like care one of another