2. The body hath 'joints and bands' to unite all the parts; so hath the mystical body of Christ (Col 2:19). This is that bond of peace mentioned in the text, as also in Ephesians 4:16, where 'the whole body' is said to be 'fitly joined together, and compacted by that which every joint supplieth.'
3. The natural body receives counsel and nourishment from the head; so doth the mystical body of Christ. He is their counsellor, and him they must hear; he is their head, and him they must hold: hence it is that the apostle complaineth (Col 2:19), of some that did 'not hold the head, from which all the body by joints and bands hath nourishment.'
4. The natural body cannot well subsist, if either the spirit be wounded or the joints broken or dislocated; the body cannot bear a wounded or broken spirit; 'A broken spirit drieth the bones' (Prov 17:22), and 'a wounded spirit who can bear?' (Prov 18:14). And on the other hand, how often has the disjointing of the body, and the breakings thereof, occasioned the expiration of the spirit? In like manner it fares with the mystical body of Christ: how do divided spirits break the bonds of peace, which are the joints of this body! And how doth the breakings of the body and church of Christ wound the spirit of Christians, and oftentimes occasion the spirit and life of Christianity to languish, if not to expire! How needful is it, then, that we endeavour 'the unity of the spirit in the bond of peace?'
Second, I now come to show you wherein this unity and peace consists, and this I shall demonstrate in five particulars.
1. This unity and peace may consist in the ignorance of many truths, and in the holding of some errors; or else this duty of peace and unity could not be practicable by any on this side perfection. But we must now endeavour the unity of the Spirit, 'till we all come in the unity of the faith, and of the knowledge of the Son of God' (Eph 4:13). Because now, as the apostle saith, 'we know in part, and we prophesy in part,' and 'now we see through a glass, darkly' (1 Cor 13:12). And as this is true in general, so we may find it true if we descend to particular instances: the disciples seemed to be ignorant of that great truth which they had often, and in much plainness, been taught by their Master once and again, viz., that his kingdom was not of this world, and that in the world they should suffer and be persecuted, yet in Acts 1:6 we read, that they asked of him if he would 'at this time restore again the kingdom to Israel?' thereby discovering that Christ's kingdom, as they thought, should consist in his temporal jurisdiction over Israel, which they expected should now commence and take place amongst them. Again, our Lord tells them that he had many things to say, and these were many important truths which they could not now bear (John 16:12). And that these were important truths appears by the 10th and 11th verses, where he is discoursing of righteousness and judgment; and then adds, that he had yet many things to say which they could not bear; and thereupon promises the Comforter to lead them into ALL TRUTH; which implies that they were yet ignorant of many truths, and consequently held divers errors; and yet for all this he prays for, and presses them to their great duty of peace and unity (John 14:27; 17:21). To this may be added that of Hebrews 5:11, where the author saith, He had many things to say of the priestly office of Christ, which, by reason of their dulness, they were not capable to receive; as also that in Acts 10, where Peter seems to be ignorant of that truth, viz., that the gospel was to be preached to all nations; and contrary hereunto, he erred in thinking it unlawful to preach amongst the Gentiles. I shall add two texts more; one is Acts 19:2, where we read, That those disciples which had been discipled and baptized by John, were yet ignorant of the Holy Ghost, and knew not, as the text tells us, 'whether there be any Holy Ghost,' or no; though John did teach constantly, that he that should come after him, should baptize with the Holy Ghost and fire. From hence we may easily and plainly infer, that Christians may be ignorant of many truths, by reason of weak and dull capacities, and other such like impediments, even while those truths are with much plainness delivered to them. Again, we read (Heb 5:13) of some that were 'unskillful in the word of righteousness,' who nevertheless are called babes in Christ, and with whom unity and peace is to be inviolably kept and maintained.
2. As this unity and peace may consist in the ignorance of many truths, and in the holding some errors, so it must consist with, and it cannot consist without, the believing and practising those things which are necessary to salvation and church communion; and they are, (1.) Believing that Christ the Son of God died for the sins of men. (2.) That whoever believeth ought to be baptized. (3.) The third thing essential to this communion is a holy and a blameless conversation.
(1.) That believing that the Son of God died for the sins of men is necessary to salvation, I prove by these texts, which tell us that he that doth not believe shall be damned (Mark 16:16; John 3:18; 2 Thess 2:12; Rom 10:10).
That it is also necessary to church-communion, appears from Matthew 16:16-18. Peter having confessed that Christ was the Son of the living God, Christ thereupon assures Peter, that upon this rock, viz., this profession of faith, or this Christ which Peter had confessed, he would build his church, and the gates of hell should not prevail against it. And (1 Cor 3:11), the apostle having told the Corinthians they were God's building, presently adds, that they could not be built upon any foundation but upon that which was laid, which was Jesus Christ. All which proves, that Christian society is founded upon the profession of Christ; and not only Scripture, but the laws of right reason, dictate this, that some rules and orders must be observed for the founding all society, which must be consented to by all that will be of it. Hence it comes to pass, that to own Christ as the Lord and head of Christians, is essential to the founding Christian society.
(2.) The Scriptures have declared that this faith gives the professors of it a right to baptism, as in the case of the eunuch (Acts 8), when he demanded why he might not be baptized? Philip answereth, that if he believed with all his heart, he might; the eunuch thereupon confessing Christ, was baptized.
Now, that baptism is essential to church-communion, I prove from 1 Corinthians 12, where we shall find the apostle labouring to prevent an evil use that might be made of spiritual gifts, as thereby to be puffed up; and to think that such as wanted them, were not of the body, or to be esteemed members; he thereupon resolves, that whoever did confess Christ, and own him for his head, did it by the Spirit (v 3), though they might not have such a visible manifestation of it as others had; and therefore they ought to be owned as members, as appears (v 23). And not only because they have called him Lord by the Spirit, but because they have, by the guidance and direction of the same Spirit, been baptized (v 13): 'For by one Spirit we are all baptized into one body,' &c. I need not go about to confute that notion that some of late have had of this text, viz., that the baptism here spoken of is the baptism of the Spirit, because you have not owned and declared that notion as your judgment; but on the contrary, all of you that I have ever conversed with, have declared it to be understood of baptism with water, by the direction of the Spirit. If so, then it follows, that men and women are declared members of Christ's body by baptism, and cannot be by Scripture reputed and esteemed so without it; which farther appears from Romans 6:5, where men, by baptism, are said to be planted into 'the likeness of his death.' And (Col 2:12), we are said to be 'buried with him by baptism.' All which, together with the consent of all Christians, (some few in these late times excepted,) do prove that baptism is necessary to the initiating persons into the church of Christ.