THE MYSTICALL BRASEN SERPENT.

The Magneticall Vertue OF THE CROSSE OF JESUS CHRIST.

I Have already spent some time in ope­ning unto you the manner and end of our Saviours Death, both laid down in those two verses, ver. 14, 15 of the third Chapter of this Gospel, As Moses lift up the Brasen Ser­pent in the Wildernesse, so must the Son of Man be lift up; That whosoever beleeveth on him [Page 132] should not perish but have Eternall Life. Now taking hold of that phrase there redoubled (viz. Lifting up) I have singled out this por­tion of Scripture, wherein our Saviour sets forth as the Manner, so the Fruit and Conse­quent of his Death. The former fore-prophe­sied, the later fore-promised, both by our Sa­viour himselfe. The Manner of his death fore-prophesied [If I shall be lifted up] The Fruit of his Death fore-promised, [I wil draw all men unto me.]

Upon the former of these I have insisted al­ready, viz. the Manner The manner of Christs death. of our Saviours death, set forth here again (as you see) by the same Periphrasis, the same expression, If I be lifted up;] Lifted up? how? Why, in his Passion upon the Crosse, where he was lif­ted up from the earth; So the Evangelist ex­plains the phrase in the verse following; This spake he, ver. 33. signifying what death he should die, viz. the death of the Crosse, where he was to be lifted up,Quest. The d ath of Christ not du­bious. as the Brasen Serpent was in the wil­dernesse.

If I be lift up.] If? What, doth our Savi­our make a doubt, a question of his Death? was it a thing contingent and uncer­taine.

Answ. Answ. Carthus. ad loc. Si exaltatus, &c. Hoc refertur ad illud quod supe­rius ait; Si au­tem mortuum fuerit granum, &c. August ad loc. Not so: The Particle [If] here must be understood and taken, non dubitativè, sed assertivè, & certitudinaliter (as Carthu­sian well notes upon it) not by way of doub­ting or questioning, but by way of asserting and supposing: even as in the 24 verse of this [Page 133] Chapter, our Saviour speaking of the grain of wheat, or other Corn being cast into the ground;ver. 24. If it die (saith he) it bringeth forth much fruit: [...]. If it dye, that is, Dying: being cast into the ground it dieth (seemeth so to do) and so dying, it fructifieth. So here; If I be lift up, [...], that is, being lift up, or when I shall be lift up, or after that I am lift up: so the Evangelist St. John elsewhere useth the word, Epist. 3. v. 10. writing to Gaius concerning Diotrephes, he tels him, If I come, I will remember his deeds, that is, when I come: so here, If I bee lift up (saith our Saviour) that is, when I shall be lift up; so the Syriack here renders it.Si exaltatus, h. e. Cum exal­tatus fuero. Non enim dubitat futurum esse quod venit im­plere. August. As for our Saviours death, it was not a thing con­tingent and uncertain, whether in it selfe, or to him; His Father had determined it, him­selfe had submitted to it, the Prophets had foretold it, his peoples necessities required it; in all which respects our Saviour himselfe lay­eth it down in the Text last insisted upon, as a thing necessary, So must the Son of Man be lifted up. Not may, but must: Joh. 3.14. And after­wards he inculcates the same upon his Disci­ples, Mat. 16.21. where he sheweth them how he must go up to Jerusalem, and suffer many things, and be killed, &c. Neither his death, nor the manner of his death was a thing dubious and uncertain. The Son of Man must be lift up, and so lift up as the Bra­sen Serpent was in the Wildernesse. That our Saviour saith here, If I be lifted up, he speaks [Page 134] it not as doubting, but supposing what ere long was to come to passe. That being cleared

The fruit of Christs death.Come we now to that which the Text chiefly looketh upon, viz. the Fruit of our Saviours death. A Blessed Fruit; never did tree bear better, viz. the drawing of the world to himself: When I shall be lift up from the earth, I will draw all men unto me.] Thus did the Brasen Serpent being lift up, it drew the eyes of the whole Camp to it selfe, specially such as felt themselves stung by those fiery Ser­pents. And thus saith our Saviour, being lift up upon the Cross, he would draw the world to himself, to look unto him, to beleeve on him E­ven as the Sun being risen above the earth, it at­tracteth and draweth up from it those foggy vapours, which before were in or upon it; draweth them up towards it selfe: Even thus doth Christ the Son of Righteousnesse, being lift up from the earth, he attracts and draws up the world of mankind, those terrae filios, sons of the earth, who being cleaved to the earth, minding nothing but earthly things, he draweth up their Eyes, and Hearts to him­self: this he fore promised that he would do; And wee shall see it accordingly accompli­shed.

But before we come to close with the words themselves, looking upon them afar off, take we notice of one thing in the generall, and that from the connexion of the parts of the Text, the Prophecie and the Promise; the putting [Page 135] them together. If I be lifted up, I will draw all men, &c.

See here how wonderfully the Scribes and Pharisees, A Generall Observation. and other enemies of Christ who plotted his death, were disappointed and de­ceived in their intendments and expectations. Wherefore was it that they contrived this e­vill against him, to bring him to the Crosse,The Enemies of Christ dis­appointed. that shamefull and accursed death? Why, this they did that they might thereby not onely take him out of the way, but withall render him odious and infamous unto the world; so as from thenceforth none should ever look after him any more. This it was which gal­led and vexed the Scribes and Pharisees, viz. the successe of his Ministery, that so many were taken with him, believed on him, fol­lowed after him; and that notwithstanding whatever they could do to the contrary. So much we may learn from their own mouthes in the 19^th verse of this Chapter, The Phari­sees said among themselves, Perceive ye how ye prevaile nothing? Behold the world is gone af­ter him. Many there were who hearing of the great miracles which hee had wrought, (specially that recorded in the fore going Chapter, the raising of Lazarus from the dead,) thereupon (as the 18^th verse of this Chapter informes us) they flocked after him, and became his Disciples. Now this, to the Pharisees (who could not endure that any should be preferred before themselves) it was no small corrosive, it went to the heart of [Page 136] them, they could not brook it: and there­fore they plot against him. And (as it is the nature of envy, where once it is grown to an height) nothing will now content them but his blood. They resolve never to leave till they had brought him to the Crosse, taken him out of the way, hoping thereby to turne the stream of mens affections, either to deterre, or discourage any for ever looking after him more. This was their designe; but see how the successe falls out clean contrary to their expectation. By this means Christ cometh to draw more then ever. Even as Samson slew more at his death, Judg. 16.30. then in his life. Thus the Son of man (of whom Samson was a Type) he draweth more by, and after his death, then ever he did in his life; more, being lift up from the earth, then ever hee did being upon the earth. In his life he drew some, and many; which the Pharisees looking upon through the spectacle of envie, (a true multiplying or magnifying glasse, making things seem more, or greater then they are,) take for a world: The world is gone after him.] But in, and after his death, he draweth not onely some, and many, but all: If I be lifted up from the earth, I will draw all men unto me.]

Observ. The Counsels of the Ene­mies of Christ wonderfully frustrated. 2 Sam. 15.31.Even thus doth God often elude and fru­strate the counsell of his, and his Churches enemies, turning them into folly, as hee did the counsell of Achitophel. Oft-times bringing out of them clean contrary successes to what they intended. The Patriarchs, moved with en­vy, [Page 137] sell their brother Joseph into Egypt. Acts 7.9. But God turns that foule fact of theirs into great good both to him and them; making it the means of his preferment, and their preservati­on: All the wayes and means they could have used, could not have procured so great ad­vancement unto him; but no thanks to them. As for you (saith he to them) ye thought evil against me, but God meant it unto good, Gen. 50.20. even to save much people alive.] Judas in betray­ing, the chiefe Priests in condemning, the Jews in crucifying the Lord of life; they all thought evill against him, intending to take him out of the way; that his very name might either be blotted out, or rendred infamous to all posterity. But God meant it unto great good, even to save much people alive; ma­king use of this as the means to effect and bring to passe the Redemption and salvation of his Elect. Thus doth God make use of the wicked counsels and designes of his, and his Churches enemies, to bring about his own gracious pur­poses; still over-reaching, being above his e­nemies, how potent, or politick soever. So it is said of the Egyptians, Exod. 18.Exod. 18.11. In the thing wherein they dealt proudly God was above them.] And what was that thing? why, that designe of theirs against the Israelites, (of which you may read Chap. 1.Cap. 1. ver. 10.16.22.) Come, let us deale wisely, say they: They thought what by policy, and what by power, to have suppressed, and kept under the Israelites: But herein God was above them; frustrating their counsels, nay, [Page 138] bringing out of them a clean contrary successe. Not only judging them in the very thing where­in they thought to judge Israel, Vid. Ains­worth, in Exod. 18.11. (as the Chaldee paraphrase glosseth upon that place,) drow­ning them in the sea, who had designed to drown all the males of the children of Israel in the rivers; but making use of that bloody designe, as a means to bring about the delive­rance of his oppressed people, as you may read it in the second Chapter of that Book.Exod. 2.3, 5. &c. Instances of like nature are obvious; Proud Haman designes the ruine not onely of Mor­decai, (that was too sleight a revenge) but of the whole Nation of the Jews. But see how God was above him, turning it as to his ruine, and Mordecai's advancement, hanging him up upon the Gallowes which he had prepared for Mordecai, Hester 7.10. chap. 10. v. 3. chap. 8. v. 17. and setting up Mordecai in his place; so to their comfort and enlarge­ment, causing light, and joy, and gladnesse to break forth unto his people out of that black cloud which threatned them with ruine and destruction.

Reason. The power, wisdom, good­nesse of God therein mani­fested.This God hath done, and this hee daily doth; therin manifesting his power, wisdom, goodness; viz. in bringing one contrary out of another, light out of darknesse. It is the skill of the Physician to turn the rankest poi­sons into soveraigne medicines, vipers into treacles. And it is the power, wisdom, good­nesse of our God, thus to turne the counsels and intendments of his, and his Churches e­nemies to great good, making use of them [Page 139] for his owne glory, and the good of his Church.

Applic. Let the meditation be usefull,Applic. and that both to the Churches Enemies, and Friends.

1. For her Enemies, 1. To the Ene­mies of Christ. Let them cease to meditate vain things. such as plot and con­spire, and take counsell against God, against his truth, religion, cause, people, let them be advised to desist, and break off their vain un­dertakings. Why do the heathen rage, and the people imagine a vain thing? Psal. 2.1, 2. The Kings of the earth set themselves, and the Rulers take counsell together against the Lord, and against his Anointed.] To plot, and conspire, and take counsell against God, and his Christ, against his truth, his people; it is but a vaine thing, they do herein but meditate vanity, (as the Originall there hath it.) It matters not how promising the designe be, how cunningly contrived, how closely carried, how potently prosecuted, yet all is in vain.ver. 4. He that sitteth in the heavens shall laugh them to scorn: be­ing able to confound or over-rule all adverse counsels, so as either to bring them to nought, or else to bring good out of them. And this he will do; not but that for a time the Chur­ches enemies may seem to prevaile. So did the Jews against our Saviour; they brought him to the Crosse: I, but yet they shall misse of their end. So did the Jews, in stead of blotting out the Name of Christ, they make it glorious. In stead of turning back a few from him, they draw the world after [Page 140] him. And what happened to the head, shall also happen to the body. What ever wicked men, open or secret enemies, plot and contrive against the Church, shall tend to the good of it in the end: He that hath promised that All things shall work together for good, Rom. 8.28. &c. both can and will make the counsels and endeavors, the plots and practices of his enemies turn to the good of his people: Let wicked men then be perswaded to break off these vaine underta­kings. Had the Scribes and Pharises, and the rest of that malignant crew, ever dreamed that this should have been the issue of their counsells, in crucifying the Lord of life, viz. that thereby the world should be drawn unto him, certainly they would never have done what they did.

2. For Gods own people, 2. To God's own people. Comfort a­gainst Adver­saries. such as are friends to Christ, friends to his truth, his Church and Religion, let them make use of this Medita­tion for the staying and comforting of their hearts against all the plottings and conspirings of the many and potent enemies of the Church: Many and Potent, so they are, some open, o­thers close and secret, all setting themselves a­gainst the truth, the Religion of God, by all means seeking the suppression of it. To which end they deal with Christs Religion and the Professours of it, even as the Jows dealt with Christ himself; they crucifie both, labouring by all means to make it and them as odious and infamous in the eye of the world as possi­bly they can; and thence it is that they spit [Page 141] upon the face of Religion, casting those terms of infamy and reproach upon the good wayes of God, and those that endeavour to walk closely in them; (I shall not need to name them, they are but too well known) all which are but as so many nails whereby they fasten the true Religion of Christ, the power of godlinesse, to the Crosse, wounding and pier­cing it through; that so having rendred it infa­mous, they may deter or discourage any from looking that way which lieth under such a cloud of reproach and disgrace. But let not all this dishearten: It was not the crucifi­ing of Christ in his Naturall body that could turne the eyes of men from looking towards him, or their hearts from beleeving on him: It is not the crucifying of Christ in his Mysti­call body, the crucifying of his Religion, or the Professours of it, that shall deter men from owning Christ and his waies. The ex­perience of all ages hath made it good, that the malice, rage, and violence of the bitterest and bloodiest enemies of the Church, hath been but as bellowes to this fire, blowing up, spreading and dispersing that Religion, that truth of God, which they have sought and thought too have supprest and extinguished. Such was the issue of the rage of those. Heathe­nish Tyrants in the infancy of the Church, the ten Primitive Persecutions, Sanguis Martyrum, The blood of those Martyrs proved the seed of the Chruch; This Vine having ever since been the more fruitfull for that blood which was pow­red [Page 142] at the root of it. And the same we may say of that Antichristian Tyranny which hath been excercised in suceeding ages, upon the true professours of the Gospel of Christ. Bloody Persecutours have thought by their Dracoes Lawes, lawes written in Blood, and the severe execution thereof, utterly to have supprest the truth of the Gospel, that none should have dared to own it. But see how it hath fallen out contrary to their expectation, every Martyr proving like a Phoenix, out of whose ashes not one, but many more have sprung up. Thus Jesus Christ where ever he hath been crucified in himself or members, still he hath drawen many to himself. No fear therefore that by this means by, crucifying of Christ, the enemies of the Church should prevail against it. Hereby they do but lift up Jesus Christ, that he may draw the more unto him, Quàm non sint formidanda impio­rum consilia? (saith Musculus upon it.) Such little cause have we to fear the plots and counsells of wicked and ungodly men; being against Christ, they shall not prevail, their counsels shall be brought to nought and re­turn upon their own heads; Psal. 7.16. This is one of the pri­viledges and Prerogatives given unto Christ by his Father,Psal. 110.2. That he shall rule in the midst of his enemies; This he doth, he sits at the stern of their counsels, turning them this way or that way, making them, whilst they go about to do their owne wils, to effect his; as to clear his truth whilst they go about to darken and obscure it, [Page 143] to promote and further the cause of his Gospel, whilst they go about to hinder it; so getting glory to himselfe, and good to his Church out of their most malicious and dan­gerous intendments. Such was this of the Scribes and Pharisees, and Chief Priests a­gainst our Saviour; They plot his death, ho­ping that when they had brought him to the Crosse, not only his person, but his cause should have for ever been buried in silence and oblivion; but behold the success clean con­trary; by this means the Son of Man being lift up, he comes to have a more vigorous influence upon the world then ever before: now he com­eth to draw not a few, but many, not many, but all; If I be lift up, I will draw ll men unto me.

Having taken up this in the generall, come we now to deal with the words more particu­larly.Four particu­lars. And therein for the more clear opening and distinct prosecuting of them, take we no­tice of these four particulars. 1. Who draw­eth: 2. Whom he draweth: 3. Whether he draweth them: 4. How he draweth them. In the first we have the Agent, the person drawing. In the second the Object, the things or persons drawn. In the third the Term of the Action, whither they are drawn. In the fourth, the Manner; how they are drawn; we shall find a resolution to each in the Text. Touch upon them severally and briefly by way of Explication.

Q. 1. Who draweth? An. Christ himself;1. The person drawing. He it was that was lifted up, and being so, he draw­eth; I will draw.

Obj. But is not this the Act of God the Fa­ther, How God the Father draw­eth. Joh. 6.14. to draw, to bring men home unto Christ? So saith our Saviour himself elsewhere, No man cometh unto me, except the Father draw him, how then saith he here, that when hee should be lift up, he would draw all men to himself?

An. To this the Answer is obvious. The Fa­ther draweth,Filio trahente pater trahit. Aquin. ex Chrys. ad loc. and the Son draweth; having one and the same essence, they have also the same will, and the same work; that which the one willeth, the other willeth, and that which the one worketh,Joh. 5.17. the other worketh; [My Fa­ther worketh hitherto, and I worke,] both joy­ning together, and co-operating in every work that is wrought in, for, or upon the creature; Opera Trinitatis ad extrà sunt indivisa. So was it in the first Creation, the Father created, and the Son created; the Father working by the Son. And so is it in the New Creation, the work of Regeneration, and Conversion, in bringing men home unto Christ; the Father draweth, and the Son draweth, the Father working by the Son through the Spirit. The Father draweth men to his Son, the Son draw­eth them to the Father, and to himself. I will draw all men.]

Qu. 2. The second Enquirie is about the Object 2. The object, or things drawn. upon which this attractive power and vertue is exercised, whom Christ draweth.

An. All men (saith the Text.) The Latine Translation hath it, All things, All things. Omnia. A read­ing which Augustine retaineth, and conten­deth [Page 145] for. And Beza tells us, that he findes one Greek copy, and that an ancient one,Non dixit [omnes] sed [omnia.] Hoc utique non ad universitatem hominum retu­lit, sed ad crea­tura integrita­tem, i. e. spiri­tum & animam, & corpus, &c. August. Totos corpore & animo faci­am mihi servi­re. Aretius ad Text. Utrum (que) ad se trahit, ut salivt utrum­que. Ferus ad loc. Phil. 2.6. All men. 1 Tim. 2.5. The word [All] explain­ed. allow­ing it, reading the word [...], all things: Shall we so take it? how shall we understand it? Why, Christ draweth all things, that is, (say some) not onely the souls, but the bodies of men, the one here, the other hereafter; drawing both to himselfe, the one in his King­dome of Grace, the other in his Kingdome of Glory. Others more fully; Christ draweth all things to himselfe, not onely men, but other creatures. How? why in respect of that uni­versall Authority and Soveraignty which he hath over them, being lift up, viz. from the Cross to the Crown, he hath all Power given unto him, and not onely over all Men, but o­ver Angells, Devills, and all other creatures, all which how the knee to him, yeelding to him either a voluntary or involuntary subjection and obedience. But to let that pass.

The Greek Copies generally read the word as our Translation renders it, not [...], but [...]; not All things, but All men, for their sakes it was that Christ took upon him the Office of Mediatorship, he is the Mediator betwixt God and Men, and upon them he ex­cerciseth a spirituall government in drawing them to himselfe; and this power he exerciseth upon all, he draweth all men.

Qu. What? are all men drawn by Christ unto Christ?

An. For Answer. I find the word [All] here diversly expounded. Some (in the first [Page 146] place) taking it universally for all men whate­ver,All drawn to Christ, how. Potest hic tra­ctus non solum de gratiâ quâ Electi trahun­tur, sed etiam de potestate, quâ reprobi quoque velint nolint, coguntur Chri­sto subesse. Om­nes enim five boni, sive mali, ab ipso secun­dum merita sua judicandi sunt, &c. Ferus ad loc. whether Elect or Reprobate, good or bad; both these are drawn by Christ unto Christ. The one by the cords of his grace and mercy, the other of his power and justice; the one drawn to him as to a Saviour, to believe on him, to be saved by him, the other drawn be­fore him as a Judge, brought to his Tribunall, there to receive according to their demerits. Thus shall all wicked men be drawn by Christ, and to him. A truth, but I suppose, not here intended. The drawing here spoken of, is by way of grace and mercy; But how doth Christ thus draw all men?

2. Why this he doth (say others in the se­cond place) by offering himself to all, offering grace and mercy, life and salvation to all upon the condition of believing.2. Christ offered to all. Omnes vocat, & omnibus sa­lutem offert. Ferus. Mat. 23. True, such an of­fer Christ maketh unto all, all those whom he sendeth the Gospell to. And so he may be said to draw all men, calling, inviting them to come unto him; so did he draw Jerusalem in the dayes of his flesh, O Jerusalem, how often would I have gathered thee? And thus he draweth all those that are within the pale of the Church, the sound of the Gospell.Muscul. ad loc. Ferus. ad loc. I dare not say with some, Quantum in se est, trahit, that as much as in him lieth, he draweth all men; no, I know that if Christ put forth his power, he can o­verpower the soule of the most obstinate and rebellious sinner, and cause him to come in, and that willingly: Thy people shall be willing in the day of thy powers, Psal. 110.Psa. 110.3. When [Page 147] Christ puts forth the arm of his power, ac­companying his Word with his Spirit, (for that is the day of Christs power) then shall his call be effectuall, all that are so called shall come to him, and that willingly.Isa. 65.2. Pro omnibus in cruce pependit, & omnes quan­tum in se est, expansis ad se brachiis veluti trahit. Musc ad loc. Mat. 28.19. Mark 16.15. Thus Christ doth not draw all men; yet out­wardly he doth, offering himselfe alike to all. So he did upon the Cross, where his arms were extended and spread abroad, as inviting all, willing and ready to receive and imbrace all that should come to him. There behold the Son of man lift up, and drawing all men unto him; this he doth more clearly in the preach­ing of the Gospell, which he requireth to be published to all Nations, to every creature un­der heaven. There he makes knowne himself, offers himselfe to all that will receive him, in­viting, perswading them to come to him to believe on him. Thus he draweth all in re­spect of an outward call; that this drawing proveth ineffectuall to some, to many, to the most, the fault is their own, in that they doe not hearken to this call, they will not follow him drawing, but draw back;Mat. 23.37. I would have ga­thered you, but ye would not, saith our Saviour to Jerusalem. In the mean time, Christ draw­eth them outwardly.

Thus he draweth all; not that he intends to save all, but that by this means he may draw forth his Elect out of all, and bring them home to himself; even as the Fisherman (the similitude illustrates it well) in drawing of his net, his drag, he draweth all that cometh within the compass of it, not onely good [Page 148] fish, but weeds, and stones, and mud; and wherefore doth he this? why, it is for the good fishes sake; that what is good he may save.Mat. 13.47. Even thus is it with Christ's Drag-net, the preaching of the Gospell; The Kingdome of Heaven is like unto a net (saith our Saviour) It draweth all that come within the reach and compasse of it, Christ offering grace and mer­cy alike to all. But wherefore this? why, it is for the Elects sake: that Christ may save those which are his, by that means singling and drawing them out of the world, and bringing them effectually home to himselfe. He draweth all, that he may save some; draws all outwardly by his word, that by his Spirit accom­panying his word, he may draw his Elect out of all, making that his drawing effectuall to them, to all of them. Thus Christ drawes all men, A truth, but not the whole truth here inten­ded. The drawing which our Saviour here speaketh of, I look upon it as an inward and effectuall work, a drawing and bringing of men home unto himselfe, to believe on him. Enquire yet further then: How may Christ be said thus to draw all men?

Why. (in the third place) thus Christ draw­ethAll the Elect. all his Elect. So the the word [Quod omnes dicit, referendum est ad Dei filios, qui ex grege sunt. Calvin ad loc. 1 Tim. 2.6. All] is frequently to be understood and taken in Scrip­ture: Christ gave himselfe a Ransome for all men, (saith the Apostle,) that is, for his E­lect. And so very properly and fitly may the word here be restrained in the Text: I will draw all men. Siper [omnia] ipsi homines in­telligendi sunt, omnis praedesti­nata ad salutem pessumus dicere: August, ad loc. Praedestinatos scilicet ad salutem. [Page 149] Such as God hath predestinated unto salvati­on, them Christ draweth: Those whom God his Father hath given unto him, them Christ bringeth home to himselfe, drawing them, and that effectually, as I shall shew you hereafter. And thus he draweth, not some, but all of them: This is the Fathers will, John 6.39. that of all that be hath given me, I should lose nothing.

4. Or if you will (in the fourth place) by all men, here understand we all sorts of men,4. All sorts of men. August. ad loc. Omnia hominum genera; All kinds, and sorts of men, some out of all. So the word All is frequently used in Scripture. God will have all men to be saved, 1 Tim. 2.1 Tim. 2.4. God will have all men to come to repentance, 2 Pet. 3.2 Pet. 3.9. that is, all sorts of men, some of all Nations, conditi­ons. Even as it is said that our Saviour hee cured all diseases and sicknesses, Mat. 4.Matth. 4.23. [...], that is, (as our Tran­slation renders it.) All manner of sicknesse, and all manner of disease. So all men, that is, all sorts and kinds of men.Omnes, intelli­ge non Judaeos tantum, sed & alienigenas. Grotius ad loc. In hoc Chryso­stomo assentior, qui particulâ u­niversali Chri­stum usum esse tradit, quia Gentibus pari­ter & Judais colligenda est Ecclesia. Calv. ad loc. And so very congru­ously and fitly may we understand the word here in the Text; I will draw all men: that is, all sorts of men; of all Ages, Sexes, De­grees, Conditions, Nations, Jews and Gentiles, &c. So Chrysostome, and divers others here give the sense of the word; and that (as I conceive) very genuinely. Christ before his death he had drawn onely one Nation, the Nation of the Jews, to whom in an ordina­ry way the offer of grace and mercy was con­fined; but being lift up, lift up upon the [Page 150] Crosse in his passion, now henceforth hee draweth not onely Jews, but Gentiles; the Gospel being from thenceforth to be publi­shed to both; and the Church to be gathe­red, and made up out of both; according to what our Saviour had fore-told a little before, Cap. 10. ver. 16. There shall be one Fold, and one Shepherd. And therefore saith he here, When I am lift up, I will draw all men unto me.

Of these two later acceptions it matters not which we imbrace. Or if you will, put them both together. Christ being lifted up, he pro­miseth to draw all men: that is, all his Elect people, being some of all sorts and conditions of men. Such are the Elect of God, a sele­cted company, gathered out of all Nations, all ranks, ages, &c. and so specialis quadam universitas, Appellatur eti­am mundus in bonis, qui fimi­liter toto terra­rum orbe diffusi sunt. Aug. in John 12.31. a kind of speciall universality, a world in the world, and so called here all men. Here then are the persons drawn; all Gods elect, being some of all Nations, &c.

Quest. 3. But whither 3. Whither Christ draweth men, viz. to himselfe. are they drawne? That is the third Enquiry.

Answ: To which the Text makes answer, they are drawn unto Christ, [...]; I will draw them to my selfe.] So Christ draw­eth his elect. Even as magneticall, or Electri­call bodies, as the Loadstone, Jet, and Amber, &c. attract iron and strawes, &c. unto them­selves. So doth Christ draw his elect unto him­self, viz. to have union and communion with him; to believe on him, to be saved by him. [Page 151] And thus he draweth all of them, effectually bringing them home to himself: All that the Father giveth to me shall come unto me, John 6.37. being given unto Christ before time, they shall be brought home to him in time; being given to him in election, they shall be brought to him by effectuall vocation; they shall come unto him, that is, believe on him. So our Sa­viour expounds his own meaning, ver. 35. of that Chapter. He that cometh to me, shall never hunger, and he that believeth on me, shall never thirst. The later explains the former.Non enim ad Christum ambu­lando currimus, sed credendo: nec motu corpo­ris, sed volunta­te cordis accedi­mus: August. in John 6.44. To come unto Christ, is to believe on him. And thus all his Elect being given to him, they shal come un­to him, Christ wil draw them, bring them home to himselfe, to have union and communion with him in his Kingdome of grace here, and glory hereafter. This is the Fathers will which hath sent me, that of all that he hath given me, I should lose nothing, but should raise it up again at the last day, John 6.39.

Quest: 4. The fourth and main question is yet behind; And that is how Christ draweth them?4. How Christ draweth.

Ans. For answer to this at present, I shall onely look upon the word in the Text,The word [Drawing] explained. and the proper signification thereof, reserving the way and means, and manner of Christs drawing till afterwards. The word here is [...], traham, I will draw. Now to draw pro­perly, we know what it is: viz. to force a a thing this way or that way contrary to its nature, or will. As to draw water, is to force it upwards contrary to the [Page 152] ponderous nature of it. To draw a man, is to force him this way, or that way, contrary to his owne inclination and will; herein drawing differs from leading. In lead­ing, one goes before, and directs the way, the other followes of his own accord: In draw­ing, a man is forced, or over-powered, made to do what otherwise hee would not. And e­ven thus doth Christ draw his Elect to himself; he not onely leadeth them, but draweth them, propoundeth himself to them, and not onely sheweth them the way to come, but over-pow­ereth them: which he doth non violenter, sed amorosè, (as Carthusian Carthus. ad loc. Trahitur ani­mus & amore. Aug. in Joh. 6.44. glosseth upon it) not violently, but sweetly; not bringing men to him against their wills, or yet forcing their wills, (which cannot be done) but sweetly over-powering them by the effectuall working of his Grace and Spirit, making them both wil­ling, and able to come, who of themselves were neither.

Drawing im­ports two things.The word and phrase being thus opened, it giveth us to take notice of two things: 1. Mans naturall indisposition; and 2. Christs effectuall working: The indisposition of man to come unto Christ, the effectuall working of Christ in bringing man home to himself; the one ne­cessarily implyed, the other clearly expressed, both in this phrase of drawing, both usefull Observations. I shall insist upon them se­verally, beginning with mans naturall indis­position.

Obs. Doct. Men come not unto Christ unless they [Page 153] be drawn. [I will draw them.] He doth not say,Men come not to Christ with­out drawing. (saith Musculus upon it) Current ad me, when I am lifted up, all men shall run unto me; no, there is no such principle in Nature to car­ry men unto Christ; but I will draw them, men must be drawn before they can come un­unto Christ, otherwise they come not.

Qu. And why do they not come of them­selves?

An. Take a double reason for it;Reason. they can­not, they will not; They cannot if they would; they will not if they could; both these keep them from coming, impotency, reluctancy; They are unable to come of themselves, and not more unable then unwilling; see both made good.

1. Their impotency, 1. Their impo­tency. they cannot come, [...], saith our Saviour, No man can come to me, except my Father draw him. Joh. 6.44.

Q. And why cannot men of themselves come unto Christ?

A. See a double impediment,A double im­pediment. the one in­ward, the other outward; the one in and from themselves, the other from Satan.

1. In themselves they are both blind and lame: 1. Inward in themselves, be­ing Blind in their understandings, lame in their wills; both hindring them from coming unto Christ, from believing on him.

1. They are blind: 1. Blind. Act. 26.18. Isai. 42.7. Paul was sent to the Gen­tiles to open their eyes, their blind eyes; so it is said of Christ, that he was given for a light of the Gentiles, to open the blind eyes: Such is the [Page 154] condition of all men by nature, they are born blinde,Eph. 4.18. having their understandings darkned through the ignorance that is in them, because of the blindnesse of their heart, as Paul saith of the Gentiles, 1 Sam. 11.2. having their right eye put out, (as Nahash would have dealt with the men of Jabesh Gilead) so as they do not, cannot see and know the things that belong to their peace: Naturall men know little of God, (onely so much as may serve to convince and condemne them) but nothing of Christ. Nature can tell a man somewhat of the one, but nothing of the other; now how shall any one come unto him, believe on him whom he knoweth not? How shall they believe on him, Rom: 10.14. of whom they have not heard? (saith the Apostle.) Men are naturally blind.

2. And not onely so, but lame; 2. Lame. being born blind, they cannot come unto Christ whom they know not; but suppose their eyes were opened, so as they did know Christ, yet can they not come to him, they cannot incline their own wills to receive him, to believe on him. Faith in Christ, it is a supernaturall work, a gift of God,Eph. 2.10. By grace ye are saved through faith, It is the gift of God. It, as salvation it selfe, so that faith whereby we are saved, it is the gift of God. To believe is a thing which a man cannot do of himself, no, though Christ be revealed, and made known to him: So he is in the preaching of the Gospell not onely revealed, but offered and tendered to all that will receive him; but this men of themselves [Page 155] cannot do. He that giveth Christ himself to us, must also give us the hand to receive that gift. He that offereth Christ to us and requireth us to beleeve on him, he must also work that in us which he requireth from us; No man can come unto me (saith our Saviour) except it be given him of my Father, Joh. 6.65. Man cannot beleeve of himself.

Time was indeed, when man had power to have done what his Creator required of him: In state of innocency he could have performed the condition of the Law, much more of the Gospel, had it been propounded to him. He could then by himselfe have fulfilled the righteousnesse of the Law, much more could he have believed on another for righteousnesse, if God had re­quired it of him. But now through the fall of Adam, Man lamed by the fall of A­dam. we are all become like Mephibosheth, who by a fall from his Nurses armes, became lame of his feet. Such is our condition by na­ture; how ever at first created sound and per­fect, yet falling in the armes of our first parent, we are become lame and impotent, so as now we cannot of our selves come unto God, either by the way of the Law, or Gospel; either by doing, or believing: We cannot believe of our selves. This is the work of the Spirit of Christ, which as it must enlighten the understanding to the beholding of Christ, so it must bow and encline the will to receive him, rest upon him, believe on him: Thence it is called the Sp rit of Faith, 2 Cor. 4.13. Neither the eye, nor hand, whereby we behold Christ, and take hold of him, are our own. Of our selves, we are both blind & [Page 156] lame. And here is the impediment from within.

2. Outward impediment. Satan.2. Besides this, there is another from with­out. Satan hinders men from coming unto Christ; even as Paul tels his Thessalonians concerning his own coming to them; Wee would (saith he) have come unto you once and again, but Satan hindred us, 1 Thes. 1.18. So doth Satan hinder men from coming unto Christ; how Satan hindred Paul in his jour­ney is uncertain; probably by raising up a­gainst him some stormes of trouble and per­secution, at land, or else some tempest at sea, so stopping his passage to them: And by such waies and means Satan often hinders men from coming to Christ; when they begin to look towards him, he raiseth up storms and tem­pests of persecution and trouble, casteth some stumbling blocks or other in their way, where­by he disheartens and discourageth them from coming unto him; besides he holdeth them captive; so saith Paul of such as oppose them­selves against the truth of the Gospel, They are in the snare of the divel, taken captive by him at his will, 2 Tim. 2.2 Tim. 2. last. [...]; Taken alive; as Captives taken in the wars, or as Beasts and Birds taken by Hunters and Fow­lers in nets and snares, which are carried whi­ther they please. Even so are wicked men taken by Satan; I, so are all men naturally, all ta­ken captive, and held captive, and led cap­tive by him; some captivated in their under­standings by Erroneous and Hereticall Do­ctrines; some in their Wills and affections, by vitious provocations and enticements; and [Page 157] hereby he keepeth them off from coming to Christ. The Parable in the Gospel holdeth forth this truth; the Guests which were invi­ted to the Marriage Supper, Luke 15.18. every one had something to keep him away, one a Wife, an­other a Farm, &c. Thus it is with poor sin­ners when they are invited to come unto Christ, to beleeve on him, to have commu­nion with him, every one hath something or other to detain and keep him back, either the pleasures, or profits, or honours of the world, &c. and these are Satans snares wherein he ta­keth and holdeth poor captivated souls, so as they cannot come unto Christ.Exod. 5.4, 5. Even as Pha­raoh held the Israelites under their burdens, that they could not go forth to serve the Lord their God; So doth Satan hold men under some burdens or others, so as they cannot be brought unto Christ, unlesse they be brought to him by a strong hand; so were the Israe­lites brought out of Egypt; Exod. 6.1. and so must poor sinners be brought unto Christ, they must be drawn to him, and that by a power greater then Satans: Luke 11.21. Where the strong man keepeth the house, he cannot be dispossessed but by a stronger: where Satan keepeth his hold (as he doth in every meer naturall man) he is not easily ejected; neither are his captives easily taken out of his hand: There must be an o­verpowring power to rescue them, even the power of Jesus Christ, who unlesse he draw men, they can never come to him of them­selves: As themselves are both blind and lame, [Page 158] so Satan hinders them. They cannot come though they would.

2. Reluctancy. Men will not come unto Christ, either as,2. Nay (in the second place) that which ma­keth the case the more desperate, they wil not though they could: There is in them natural­ly not only an Impotency, but a Reluctancy: They will not come; so our Saviour chargeth it upon the Jewes, Yee will not come unto me, Joh. 5.40. Such a reluctancy there is naturally in the heart of man, not only an indisposition but an Opposition; so as though Christ be of­fered and tendered unto men, yet they will not come to him: They will not come to him as to a Lord, no nor yet as a Saviour.

1. Not as unto a Lord. 1. A Lord. Nolumus regnare, say those Rebellious ones, Luk 19.14. We will not have this man to raign over us; Such rebel­lion there is in the heart of every man natural­ly; men will not have Christ to raigne in them, over them. A Truth, whereof we have but too sad experience at this day, in re­gard of the outward Government of Christ in his Church; How many are there who cannot endure to hear of it? no not of any Govern­ment at all. It is much more true of his In­ward Government; men naturally are averse hereunto; and why? because they are wedded to their own wils, to their own lust, which they are loah to part with: Hereupon they will not yeeld up themselves to Christ, to be governed by him. They will not come to him as to a Lord.

2. No nor yet as a Saviour. 2. A Saviour. True it is, [Page 159] those that hear of Christ, haply they could be content to be saved by him; I, but they will not come to him that they may be saved; Yee will not come to me that ye might have life: Men will not come to Christ as to a Saviour; they will not beleeve on him for life and salva­tion.

Qu. And why will they not?The reason of this Reluctan­cy.

An. Because they will not go out of them­selves: neither do they feel the need they have of him.

1. Men are not willing to go out of them­selvs. 1. Men wil not go out of themselvs. Quisque sibi proximus. Naturally men are wedded to themselves, and so are loath to be divorced Self Deniall is a hard lesson, special­ly for a man to deny and renounce his owne goodnesse, his own righteousnesse: now this a man must do before he come unto Christ: They who come unto him must come not like Peter, Joh. 21.7. Mark 10.50. who girt his coat about him to swim to Christ; but like Bartimaeus, who cast off his cloak to come to him; so must men cast a­way the garment of their own righteousnesse in respect of any affiance or confidence in it, before they can come to Christ. Now this flesh and blood is loath to do: A little of a mans own is better then a great deal of ano­ther bodies: A mans own righteousnesse is a pearle which nature is loath to part with; men are loath to go out of themselves.

2. Neither (in the second place) do they apprehend the need they have of Christ.2. They feel not the need of Christ. Na­turally men, though sick in their souls, sick un­to [Page 160] the death, yet like men in an Apoplexie or Phrensie, they feel not their grief, they ap­prehend not their danger: Now what hope that they should look out for a Physician? much more that they should go unto him? A very difficult thing it is throughly to convince men of the misery and danger of their naturall e­state, and so of the need they have of Christ. And hence is it that they will not come unto him, though pressed & urged. They will not go upon a needless errand (as they suppose) nor yet go seek for that abroad, which they presume either they have, or may have at home; hence it is that men though invited, they will not come unto Christ unlesse he draw them, by in­lightning their minds, and inclining their wils, of unwilling making them willing, And thus you see this first Observation cleared and made good, viz. That men come not unto Christ of themselves: What use shall we now make of it?

Ʋse. 1. Mans naturall power and li­berty of wil in the work of Conversion, decayed. Applic. Not to spend time in Controversie, which yet the Text giveth just occasion to, viz. touching the power of nature, and the liberty of mans will in the work of conversion, which is so much cryed up by Pelagians, Pa­pists, Arminians, and other Sectaries of the times: A Doctrine how directly contrary to the sense and meaning of this expression here used by our Saviour in the Text? where he tels us, that being lift up, he will [Draw] all men unto himselfe. Now surely, were men of themselves able to come, and had they such a [Page 161] command over their own wills (as they dream of) there should not need any such drawing, over-powring: there should not need any such sweet violence to be offered to the soul. Certainly drawing presupposeth either Impo­tency or Reluctancy, one or both. As for that glosse upon this word which some would fa­ther upon Chrysostome (whose soever it is) it is justly by Illiricus renounced as corrupt and erroneous, [...];Philosopho. The ologi proferun Oraculum ex suo Chrysostomo &c. Glossahaec è diametro pug­nat cùm voce, Traham. Flac. Iilic. Clavis. voc. Traham. Qui trahit, volentem trahit; He that draweth, draweth him that is willing to follow; not so, but the clean contrary; it is the difference (as I have told you) betwixt Drawing and Leading; a man that is willing is led, a man unwilling is drawn. And such are all men, before Christ comes to overpower their wills. So as Grotius might well have spared his gloss upon the Text: I will draw all men, Sed eos intellige qui non relu­ctantur, Grot. Annot. in Text. that is (saith he) Eos qui non reluctantur, Such as are willing to follow; But where are they? I shall not dwell upon that.

More usefully for our selves.Ʋse. 2. The glory of Conversion to be given to Christ. As many of us as have tasted of this grace of God in the great work of our Conversion, in bringing us home unto Christ, learn we hence whither to give the praise and glory of it: Not unto our selves, but unto Jesus Christ; not unto our willing, or running, but unto his drawing; It is not of him that willeth, Rom. 9.16. nor of him that run­neth (saith the Apostle). Alas, of our selves we could neither run, nor yet will to run: before conversion, being dead in trespasses and [Page 162] sins, we could not so much as move towards Heaven, no nor yet will to move, no more then a dead man can will his own resurrection; even this will is of God. It is God that work­eth in you both to will, and to do, Phil. 2.13. Had not Christ drawn us, we had never come unto him. And therefore not unto us, not to the goodnesse of our natures, not to the tracta­blenesse of our tempers, the ingenuity and se­quaciousnesse of our dispositions, nor yet to the benefit of our education, or what ever else, but only to the free grace of God in Christ, bee all the praise and glory of this work.

Ʋse. 3. Be convinced of natural Im­potency and Reluctancy.For others who are as yet strangers to this work, who never yet felt this attractive pow­er working upon their souls, let them be con­vinced of the truth of what hath been now delivered; viz. that they cannot come unto Christ of themselves; they cannot come ex­cept Christ himselfe draw them. Whence is it that many neglect seeking after Christ, and after faith in Christ? and put off the work of their conversion from day to day? why, there is a false principle in their hearts; They think that to beleeve is the easiest thing in the world; that they can come unto Christ when they list: Not so, except Christ himself draw thee, there is no coming unto him; It is not in man to bring himself; nay, it is not in all the Men and Angels in the world that can draw a soul to Christ; Except Christ himselfe put to his hand, it neither can nor will come to him. Be convinced of this.

And being convinced hereof, now take heed of drawing back Ʋse 4. Take heed of drawing back. when we feel Christ begin­ning to draw. Our coming unto Christ de­pends upon his drawing. And therefore, doth he beginne to draw? take heed how we hold off: How know we whether ever hee will draw again? which if he do not, wee are men without hope: But of this more hereafter in the next point, to which I now come.

The second thing held forth to us in the Text, is, The effectuall working of Jesus Christ in bringing his Elect home to himselfe: Observ. 2. The effectuall work of Christ in bringing men home to himselfe. [I will draw them to me.] Those who in them­selves are both unable and unwilling to come, Christ over-powreth, and causeth to come to himselfe. A truth excellently shadowed out in that known parable of the lost sheep, Luke 15.5. which the shepherd having found, he layeth it upon his shoulders, and bringeth it home. This Shepherd is Christ, the chiefe Shepherd, the Shepherd and Bishop of souls, 1 Pet. 5.4. 1 Pet. 2.25. (as Saint Pe­ter cals him.) The lost sheep are his Elect be­fore conversion; who in regard of Gods Ele­ction are sheep; Matth. 15.24. in regard of their naturall con­dition are lost sheep, wandring in the pathes of sin and death, having no disposition of them­selves to returne to the fold. These sheep this great Shepherd seeketh. Luke 19.10. [The Son of man is come to seeke that which was lost:] And seeking, he findeth them; and finding them, he bringeth them home, causing them to return to the Shepherd and Bishop of their soules. 1 Pet. 2.25.

For the opening and illustratingIllustrat. of this usefull truth, viz. Christs drawing of poor sinners to himselfe, give me leave to pro­pound and resolve these two or three Questions: 1. Whence they are drawn: 2. Whither they are drawn: 3. By what means Christ draweth them. For the two former more briefly, Whence, and Whither they are drawn. In drawing (as in every mo­tion) there are two terms; A quo, and Ad quem; Whence and Whither; whatever is drawn, is drawn from one place, or thing, to another.

Quest. Whence Christ draweth men. Qu 1. First then, Whence doth Christ draw his Elect?

Answ. In generall, Out of the state of nature. An. To this we might answer in the general, Hee draweth them out of the state of nature, which is a state of sin and death: In this e­state do all men naturally lie, in a state of sin; The whole world lieth in wickednesse, 1 Joh. 5.19. And consequently in a state of death, Death passed upon all, for that all have sinned, Rom. 5.12. Now out of this estate Christ draweth his Elect; as so many Lots out of Sodom, so many Lazaruses out of the grave; Bring­ing them out of that state of sin and death, in­to a state opposite to it, a state of righteous­nesse and life.

More particularly,More particu­larly, Christ draweth men,

1. Out of Darknesse. 1. Out of dark­nesse. Jer. 38.9, 12, 13 Even as Jeremy was drawn by Ebedmelech out of the Dungeon where he was like to perish: So are poor sin­ners drawn by Christ out of the Dungeon of [Page 165] ignorance. In this Dungeon do all men natu­rally ly. They all sit in darknesse, Luke 1.19. and in the shadow of death: being by nature no better then darkness it self: Ye were somtimes darkness, Ephes. 5.8. destitute of heavenly light, wholly ignorant of what belongs to their eternall peace and hap­pinesse. Now out of this dungeon doth Christ draw his Elect, calling them out of darkness. That you should shew forth the vertues of him who hath called you out of darknesse, 1 Pet. 2.9. And this he doth by causing a light to shine forth unto them;Luke 1.79. Matth. 11.25. Giving light to them that sit in darknesse, revealing unto them those su­pernaturall mysteries, which are hid from the wise and prudent of the world.

2. He draweth them from under the power of Satan. 2. From the power of Sa­tan. Acts 26.18. Under this power do all men natu­rally lie, possessed, and held captive by Satan. Now from under this power Christ draweth his Elect; even as Moses a temporall Savi­our, he brought the Israel of God from un­der the power and tyranny of that Egyptian Pharaoh; So doth the Lord Jesus, the eternal Sa­viour of his people; he bringeth his Elect out from under the power of this spiritual Pharaoh, challenging and vindicating his own right. His own right: So they are, both by a right of Do­nation and Purchase; being given to him by God his Father, & purchased by his own blood. And thus being his, now he rescues them from the hands of his enemie, and theirs; even as David rescued his Lamb, (or Kid),1 Sam 17.34, 35. taking it out of the mouth of the Lion and Bear: So [Page 166] doth Christ rescue his Elect, delivering them from the power of Satan; which cannot bee done without great force and power. And therefore he may well be said to draw them: Satan will not willingly yeild up his hold. He that contended so earnestly with Michael the Archangel, Jude 9. about the body of Moses, will much more contend about the souls of men. The stories in the Gospel informe us how un­willingly Satan was ejected out of the one, how being compelled to leave them, he rent and tare them. Certainly, he will not willing­ly leave what possession he hath in the other. Here is the power of Christ in drawing men from the power of Satan.

3. He draweth them out of the world: 3. Out of the world. John 15.19. ha­ving chosen them out of the world, he draw­eth them out of it. To this end Christ gave himselfe; He gave himselfe for our sins, (saith the Apostle) that he might deliver us from this present evill world. Gal. 1.4. And this he doth, when he maketh an actuall application of the merit of his death unto his Elect people, he delivereth, draweth, [...], Erip [...]ret. plucketh them out, (as the word in the Originall properly signifieth) of this pre­sent world. But how doth he do it? not in respect of place, but in respect of quality. I pray not (saith our Saviour, speaking of his Disciples) that thou shouldest take them out of the world, John 17.15. but that thou shouldest keep them from the evill. [...], from that evil one, viz. Satan; or from the evill that is in the world. And thus Christ delivers his peo­ple, [Page 167] viz. from the evill world; 2 Pet. 2.20. severing them from the corruptions and pollutions which are in the world. In this mire the world generally sticks and lieth. Now in this respect Christ draweth his people out of the world, causing them to steer a new course, no longer, to walk according to the course of this world, Ephes. 2.2. as somtimes they did: but teaching them now to deny ungodlinesse, and worldly lusts. Tit. 2.12. What these worldly lusts are, I shall not need to tell you: Saint John hath reduced them to three heads, The lusts of the flesh; voluptuousnesse,1 John 2.16. sen­suality: The lusts of the eyes, covetousnesse: The pride of life, ambition: These, and the like lusts the men of the world are given over to, so as they rule and reigne in them. But these Christ teacheth, and causeth his people to deny, renounce, abandon: which he doth by putting a new spirit into them, even a Spi­rit of sanctification; changing them in the in­ward, and outward man, so as they are no longer conformed unto this world, viz. Rom. 12.2. in the corrupt manners and customes of it. Thus are they severed from the world, and drawn out of it. And that not onely in regard of a renunciation of the sinfull lusts of it, but also a holy sequestration from it, Thus also doth Christ draw his people out of the world, so as though they live in it, yet they live like men of another world; not minding onely the things of this present world, but seeking after, and setting their affections upon the things that are above; where their chief trea­sure is.

4. Thus drawing them out of the world, he draweth them also out of themselves. 4. Out of themselves. This is a lesson which all Christs disciples must learn. If any man will come after me, let him deny himselfe, Mark 8.34. And this lesson Christ teacheth all that come to him; to deny themselves; viz. their owne carnall reason, perverse wils, corrupt affections: and not onely so, but he teacheth them to deny, to renounce their own righteousnesse; viz. in respect of any affiance and confidence in it. Not having mine own righteousnesse, Phil. 3 9. (saith Paul of himselfe.) And so he draweth them out of themselves. The case is ordinary, men when they are drawn out of the mire of this world, brought to renounce and abandon the grosse evils therein, and to walke, in regard of their outward conversation, regu­larly, and blamelesly, yet now they stick in themselves, setting up their owne righteous­nesse, (as the Pharisee did) as if that were sufficient to justifie and save them, by which means they are kept off from coming unto Christ. Now Christ drawing his Elect, hee draweth them out of themselves, causeth them to renounce all, to make loss of all, (as Paul saith of himselfe) What ever they have, have done, can do, merits, priviledges, vertues, performances; whatever is, or may be suppo­sed to be theirs, Christ causeth them to re­linquish all, so coming naked unto him. Thus doth he take them off from their owne bot­toms, and draw them out of themselves. And [Page 169] here are the things from whence Christ draw­eth them.

Qu. 2. But whither doth he then draw them?Qu. 2. Whither he draweth them.

An. An. To himself. Here is the second Inquirie, to which the Text it self returns a generall answer; He drawes them to himself: even as the Loadstone draweth the iron to it self, so doth Christ draw his Elect people to himself, viz. to have union and communion with him, in grace here, and glory hereafter.

More particularly, Christ draweth his Elect to himself, as being under a double relation: 1. As to a Saviour. 2. As to a Lord. Both these Christ (being lift up) is made. Him hath God exalted to be a Prince and a Saviour, Act. 5.31. and under both these relations doth Christ draw his people to himself.

1. As to a Saviour. 1. As a Saviour. My spirit hath rejoyced in God my Saviour, (saith Mary) Luk. 1.47. even as the Brasen Serpent drew the eyes of the Israelites to it self, as the onely means of their temporall cure; so doth Christ draw the eyes and hearts of his Elect to himselfe, as to a Saviour, their Saviour, the onely meanes of their eternall salvation. Thus doe poor sinners come unto Christ, even as those woundrd Is­raelites did to their Brasen Serpent, fixing their eyes upon him, looking up to him, and resting upon him for Justification and Salvation. Thus was the blessed Apostle drawne unto Christ, Christ being effectually revealed to him,Phil. 3.9. now he lets go all, maketh loss of all, renouncing [Page 170] whatever he had formerly put any confidence in, wholly betaking himselfe unto Christ, de­siring onely that he might win him, and bee found in him, not having his own righteousnesse, but that which is through the faith of Christ: Thus did the desires of his soule go out after Jesus Christ, seeking justification and salvation onely in, by, and through him; and thus doth Christ draw all his Elect unto himselfe, draw­ing off their eyes from all other things, hee draweth them to himself, inclining their hearts to believe on him, to rest and rely upon him, as an alone alsufficient Saviour.

2. He draweth them to him as to a Lord: 2. As a Lord. under this relation do all true Believers come unto Christ as unto a Saviour, so unto a Lord, every one taking and acknowledging him for their Lord: Job. 20.28. My Lord, and my God, (saith Tho­mas. Hos. 8.5.) As their King; They shall seek the Lord their God, and David their King, (saith the Prophet;) that is, the Messias, Christ the Son of David, whom all true Believers seek as their King, willingly submitting themselves to his government, yeelding up themselves to be ordered by him;Act. 9.6. Lord, what wilt thou have me to do, (saith Paul;) even so do all believers come unto Christ, willingly putting their necks under his yoke, giving up themselves unto him, as Paul saith of his Corinthians, They gave themseves to the Lord; 2 Cor. 8.5. that is, they wholly dedicated and consecrated themselves to the service of Christ: So do all true belie­vers, being brought home to Christ, they [Page 171] now look upon themselves as no longer their own,1 Cor. 6.19, 20. neither do they any longer desire to live to themselves, but unto Christ,Rom. 14.8. whom they acknowledge as their Soveraigne Lord: And thus are they drawn by Christ unto Christ, effectually perswaded to receive him in both these Relations; as a Saviour, as a Lord; as a Saviour believing on him, as a Lord submitting to him.

Quest. 3. The third Question is yet behind, and that is, By what means Christ thus draw­eth men,Quest. 3. By what means Christ thus draweth men. and bringeth them home unto him­selfe, who of themselves are so unable and unwilling to come?

Ans. Answ. To this we answer: The ordinary means whereby Christ effecteth this great work are his Word and Spirit. His Word being the Instrument, his Spirit the Principall Agent: By the one he draweth outwardly, by the o­ther inwardly, by both together effectu­ally.

1. Christ draweth men by his word, 1. By his word, the Gospel. This is the ordinary Instrument, which Christ maketh use of in effecting this great work, his word: what word? The word of the Gospel, the Gospel preached and published. By this means Christ when he was upon earth he drew ma­ny to himselfe. He went about preaching, Luke 8.1. shew­ing the glad tidings of the Kingdome of God. And being lifted up from the earth, he still draweth his Elect by the same means, viz. by his word, his word in the mouthes of his messengers, his Ministers: They are the ser­vants [Page 172] whom the great King sendeth forth to bring in guesse to the marriage of his Son, bidding them compell them to come in; Luke 14.23. the Ministers of Christ, sent forth to bring men to have union and communion with Christ: which they are to do, not by any outward vi­olence, but by preaching the Gospel to them. Their office is to draw men to Christ. And hence is it that sometimes they are called fi­shers: I will make you fishers of men, (saith Christ to Peter and Andrew.) Mat. 4.19. Fi­shers. But with what tew, what nets, what hooks, what baits are they furnished? why, onely Christ putteth his word, his Gospel into their mouthes,Mark 16.15. Go preach the Gospel to every creature. Matth. 13.47. This is the Net, The Kingdome of Heaven is like unto a net cast into the sea, (saith the Parable.) The Kingdom of Heaven, that is, the Doctrine of the Gospel, which is som­times called the Kingdom of Heaven, because it is the means to bring men thither: This is Christs net, which he by his Ministers casts into the sea of this world; thereby drawing men to himselfe. The Baits which he maketh use of, are the sweet and gracious promises held forth in the Gospel; the chiefest of all which is Christ himselfe; Him the Gospel propoundeth, lifteth up, offering him with all his benefits; viz. life and salvation to all that will receive him. And hereby doth Christ draw men to himselfe. Ista Revelatio ipsa [...] Attractio, (saith Augustine. Augustinus in John 6.44.) This very Re­velation of Christ is an Attraction: Ramun [Page 173] viridem ostendis ovi, &c. Ramum viridem ostendis ovi, & trahis illam. Nuces puero demonstrantur, & trahitur, &c. Ibid. (So he goeth on.) Even as by the holding forth of a green bough to a sheep, it is drawn to and after it. Thus by holding forth of Christ in the Gospel, poor sinners are drawn to him, and after him.

And thus (as I have in part already shewn you) Christ being lifted up, he draweth all men, Thus Christ being lifted up, he draweth all men. viz. by causing his Gospel to be prea­ched, and published unto all, all Nations, not onely Jewes, but Gentiles. Before his lifting up, in an ordinary way the Gospel was preached onely to the Jew: John 4.22. Salvation was of the Jews, Christ was not sent save onely to the lost sheep of the house of Israel, Matth. 15.24. (so he tels the Cananitish woman.) And his Apostles are interdicted for preaching the Gospel to any but them. Goe not into the way of the Gen­tiles, &c. Matth. 10.5, 6. but go rather to the lost sheep of the house of Israel. But being lifted up, now the partition wall is broken down: Now the net which before was cast onely into a pond, as I may say, is cast into the sea. The Apostles have their Commission enlarged,Matth. 28. Mark 16. Go teach all Nations, preach the Gospel to every creature; that is, not onely to Jews, but Gentiles. Christ is now offered alike to all.Acts 2.39. The promise is unto you, and to your children, and to them which are afar off, &c. i. e. to the Gentiles as well as Jews, Ephes. 2.14. ver. 121 who before the death of Christ were afar off, strangers to the Covenant of grace. To them is the promise now tendred, Christ being without any difference held forth and [Page 174] offered alike to all, so drawing all men.

Christ draweth by a weak In­strument.And here is the Instrument which Christ maketh use of for the drawing of his Elect to himselfe, the preaching, plain and simple preaching of the Gospel; Seemingly a weak and unlikely instrument, thence called the foolishnesse of preaching; 1 Cor. 1.21. Yet by this weak means doth Christ effect this great work: Hereby drawing men out of Darknesse, from under the Power of Satan. Paul was sent to the Gentiles, Act. 26.18. to turn them from darknesse to light, and from the power of Satan to God: But how was he to do it? Why, by preach­ing of the Gospel, by bearing the name of Christ before them;Act. 9.15. Hereby drawing them out of the World, as fishes out of the sea; Hereby drawing them out of themselves, con­vincing them of their insufficiencie, and Christs all sufficiencie; and so drawing them to him­selfe; first as to a Saviour to beleeve on him, working faith in them by this means, Faith cometh by hearing, Rom. 10. hearing the word, the word of the Gospel: Then as to a Lord, to be go­verned by him, which is also wrought by the same Instrument. 2 Cor. 12.4, 5.

Here is the outward means, but this often pro­veth ineffectuall. Many there are who hear the word, and hear it powerfully dispenced, who yet, are never the better for it; so saith the Apostle of the Jewes, The word preached did not profit them, not being mixed with faith in them that heard it, Heb. 4.2. And so ineffe­ctuall it often proves to many that sit under [Page 175] the sound of it: They are not thereby brought home to Christ. Even as many of the Jewes saw Christ lift up, beheld him crucified, who yet beleeved not on him, nay therby they were hardned-against him. Even so it is now in the preaching of the Gospell:. Many there are be­fore whose eyes Christ is lift up, crucified in the Word and Sacraments, who yet are not brought to beleeve on him, or submit unto him.

2. To this therefore (in the second place) is joyned the Spirit; 2. The Spirit. The Spirit of Christ which he sendeth forth to accompany his word, and to make it effectuall in the hearts of his Elect; and by this means he draweth men effectually; even as the Load-stone draw­eth Iron by a secret efflux and emission of sub­tile and insensible spirits, thereby attracting that which of it selfe was unapt to move: So doth Christ draw men to himselfe by sending forth his Spirit;Act. 2. By this means did he draw so many at the day of Pentecost, viz. by send­ing down his Spirit upon his Apostles, which accompanying the word preached by them, made it effectuall in them that heard it: There might we have seen the accomplishment of what our Saviour here in the Text foretells, and forepromiseth, When I am lift up, I will draw all men unto me; this he did at the day of Pentecost: Being lift up first upon the Crosse in his Passion, and then upon his Throne in his Exaltation, see how he draw­eth all men, all sorts of men, some of all na­tions [Page 176] to himself; this he did by powring out his Spirit according as he had promised:Act. 2.17. Joel 2.23. I will powre out my Spirit upon all flesh, hereby multitudes were brought to beleeve on him; and hereby it is that Christ draweth poor sin­ners unto himself at this day, viz. by sending his Spirit along with his word: The word in it selfe is but a dead letter, 2 Cor. 3.6. it is the Spirit that quickneth it, that puteth life into it: The words which I speak are Spirit and Life (saith our Saviour to the Jews; John 6.63.) What ever effi­cacie the word hath, it hath it from the Spirit.

Qu, Qu. 2. What the Spi­rit herein doth. Why, what doth the Spirit in this work?

Answ. An. I answer. The work of the Spirit lieth principally in two things, in Enlight­ning the Ʋnderstanding, and Inclining the Will.

1. It Enlightneth the Ʋnderstanding, 1. It inlight­neth the un­derstanding. Gal. 1.16. let­ting in a supernatural light into the soul, a light of knowledge, revealing Christ to it, and in it, discovering to it what need it hath of him, what an all-sufficiency it may find in him; convincing it of it own unrighteousnesse, and of a perfect righteousnesse to be found in Christ. This is the work of the Spirit: it is that which out Saviour maketh promise of to his Disciples, Joh. 16. that when he was departed from them,Joh. 16.7, 8. he would send the Comforter (the Spirit), And when he is come (saith he) hee shall convince the world of sin, and of Righteous­nesse, &c. And this the Spirit doth; the Spi­rit [Page 177] accompanying the word, it convinceth men of sin, of their own sinfulnesse, the sin­fulnesse of their natures, hearts, lives; and as of sin, so of righteousnesse; as of sin in them­selves, so of a righteousnesse, which is to be sought, and may be found out of themselves, viz. in Christ, who is made Wisedome, 1 Cor. 1.30. and Righteousnesse to all those who in the sense of their own righteousnesse go out of them­selves unto him. This the Spirit with clear and convincing evidence revealeth unto the soul. And hereby Christ prepareth the hearts of his Elect whom he intendeth to draw unto himselfe.

2. Having thus inlightned the Understan­ding, now (in the second place) he cometh to incline the Will, 2. Inclineth the will. causing the soul to come unto himself.

Quest. But how doth Christ bring off the soul hereunto? what, doth hee compell the Will?

Answ. Not so: The will being in it own na­ture free, it cannot be compelled; being compelled, it should cease to bee a will. How then? Why by a sweet and gentle o­verpowring of it, working upon it in a way su­table and agreeable to it own nature, effe­ctually perswading, bowing and inclining it to yeeld to what with such clear and strong evidence is held forth unto it;Phil. 2.13. so drawing forth a consent from it, working in it a will, of unwilling making it willing to close with Christ offered and tendered to it. to receive [Page 178] him as Saviour and Lord: Thus doth the Spirit work upon the spirit; the Spirit of God upon the spirit of man: And by this means Christ draweth men to himself: sending forth his Spirit together with his Word, he worketh effectually in the hearts of his chosen, causing them to come unto him, to believe on him, submit unto him. And thus have you the Doctrinal part of this useful Truth briefly opened unto you. Now bring we it home to our selves by way of Application.

Applica. Examine whe­ther we have been thus drawn to Christ. Ʋse 1. And that first by way of Ex­amination and Triall, whether we have been thus drawn unto Christ or no: Drawn we have been outwardly all of us. None of us but have had Christ propounded, offered, held forth unto us in the Ministery of the Word, there crucified, lift up before our eyes. Haply some, and many of us have also felt an inward drawing, felt our hearts at some­times somewhat moved and inclined to look towards Christ. We have at sometime found the Word exciting and stirring up some moti­ons and breathings that way: But, are we drawn home unto Christ? Many there are who through a common work of the Spirit accom­panying of the Word, are brought to look towards Christ, who never yet come at him.Acts 26.28. It was the case of Agrippa, whom (as himself acknowledgeth) Paul had almost perswaded to become a Christian. Let our en­quiry be for this thorow work; whether we [Page 179] have felt the effectuall power of Jesus Christ in drawing our hearts and souls, not onely towards, but to himself. This is the saving work, without which we can have no benefit by Christ. No Communion without Ʋnion. A man must first be brought home unto Christ, before he can be justified, and saved by him. Are we then thus drawn un­to Christ? O that every of us here present could but make this good to our selves! But (alass!) how many are there who are meer strangers to this work?Evidences of persons not drawn. never felt any such power put forth in their souls, know not what it means, To finde out some of them, I beseech you go along with me, and deal impartially with your own souls, see whether you be not in the number.

1. Such (in the first place) are all ignorant persons;1. Ignorant persons. such as are not yet drawn out of the dungeon of spiritual darkness. Persons grossly ignorant: Such as live without the knowledge of Christ: Though living under the means of knowledge, where Christ is preached and published to them, yet they are wholly ignorant of the mystery of Christ, not knowing so much as what Christ was, what he hath done, what he hath suffered, what he hath merited, by what way or means they should have any benefit by him. Such there are, and that too many every where to be found. Now (alas,) against such the evi­dence is too clear; They are not yet drawn, and brought home unto CHRIST. [Page 180] Christ never draws men blindfold to himself. But that he may draw them,Acts 26.18. he first opens their eyes. Paul was sent to the Gentiles, first to open their eyes. to turne them from darknesse to light. And this Christ in measure doth in e­very soule which he intendeth to draw to himselfe, he causeth a light to shine into it, revealing himselfe to it. By this means was Paul drawn to Christ, by an effectuall reve­lation of Christ to him.Gal. 1.16. When it pleased God to reveale his Son to me, (or in me,) &c. Till Christ be thus revealed to the soule, the soul neither will, nor can come to him. Still in drawing, Christ worketh first upon the under­standing, then upon the will; first inlightning the one, before he bow and incline the o­ther. They who never yet found a work of illumination, and conviction in themselves, certainly it cannot be that as yet they should be drawn unto Christ.

2. A second sort against whom the evidence is clear, that they are not drawn unto Christ, are all profane, 2. Profane per­sons. wicked, and ungodly persons, such as are yet under the power of Satan, ha­ving him ruling and reigning in them. Such as are not yet drawn out of the world, not having escaped the grosse pollutions of it.2 Pet. 2.20. Such as stick, and lie, and wallow in the mire of sinfull lusts,Ephes. 2.2. walking after the course of this world, according to the Prince that ruleth in the aire, (as Paul saith of his Ephesians be­fore conversion,) giving over themselves to known and scandalous evils, Swearers, drun­kards, [Page 181] unclean, profane, licentious, unrigh­teous persons, &c. Let not such deceive them­selves; they are far from being drawn unto Christ.2 Cor. 6.15. What agreement hath Christ with Be­lial? (saith the Apostle,) that is, with Satan that wicked one, or with wicked men, in whom Satan dwels and rules. Christ drawing men to himselfe, he draweth them from under the power of Satan, and he severeth them from the world, teaching them to deny un­godlinesse and worldly lusts. Certainly, that soule that so imbraceth any one sinfull lust, as being convinced of the sinfulnesse of it, yet liveth and lieth in it, being resolved not to part with it; it never yet knew what this effectuall work of Christ meant in drawing men to himfelfe.

3. A third sort are all meer carnall men;3. Carnal per­sons. Phil. 3.9. such whose hearts and affections are wholly set upon earth, and earthly things, minding earthly things. The profits, and pleasures, and honours of the world, with such other sensu­all and carnall contentments, these are the things which they are wholly taken up with, In the mean time, as for heaven, and hea­venly things, Grace and Glory, these are things which they do not trouble themselves about, neither have they any affection to them. These also we must conclude to be in the number of them who are not yet drawn unto Christ. Christ in drawing men to himselfe, he draw­eth them from the earth, in measure wean­ing them from the world; draweth them [Page 182] above the earth, causing them to seek the things which are above, Col. 3.1, 2. and to seek them in the first place. Certainly, they whose hearts and affections are all upon earth, they can­not yet be drawn to Christ, who is in Hea­ven.

4. A fourth and last sort are meer Civil, or Pharisaicall Justiciaries: 4. Pharisaicall Justiciaries. Such as are not drawn out of themselves; such as rest in their own righteousnesse, not feeling the need they have of Christ: such as bear themselves up­on the innocency and harmlesnesse of their lives and conversations; they are no swearers, drunkards, unclean, unrighteous persons, but they are regular and orderly in their course; they (as near as they can) give both God and man their due; and here they rest, hoping and trusting to be justified and saved by their own righteousnesse. As for such, the evi­dence is also cleare against them, notwith­standing they may seem to be drawn out of the world, severed from it in respect of any scandalous evils, yet they stick in them­selves, and consequently cannot be drawn unto Christ. Christ in drawing men unto himselfe, he drawes them out of the dunge­on of ignorance, he draweth them from un­der the power of Satan, he draweth them out of the world, and hee draweth them out of themselves. Whoever they are that stick in any of these, they are not yet drawn unto Christ.

Quest. Quest. But how shall we know, and bee [Page 183] assured that we are in the number of those that are truely drawn unto Christ?Evidences of men, drawn to Christ.

Ans. For answer. 1. Reflect upon what hath been spoken:Ans. 1. Such as are drawn out of all the aforsaid particulars. Enquire we whether we find our selves drawn out of all these. Are we drawn out of our naturall darknesse, the darknesse of ignorance? Can we say that a su­pernaturall light hath shined into our hearts, revealing unto us the mysterie of Christ? Are we freed and delivered from the power of Satan? so as we are not led captive by him, as sometime we were. Are we drawn out of the world? Have we received ano­ther spirit, then the spirit of the world? a spirit teaching us to deny ungodlinesse and worldly lusts, and to mind the things which are above? Are wee drawn out of our selves, taught to deny our selves, and to renounce our own righteousnesse in re­spect of any affiance, and confidence in it? If so, here are comfortable evidences that Christ hath begun to put forth an effectuall power in, and upon our soules.

2. But (secondly) Enquire how our hearts stand affected towards Jesus Christ. 2. Enquire touching the affections of the heart to­wards Jesus Christ. This is Christs drawing of men to himselfe; viz. the drawing of their hearts and affections to him: These are the feet of the soule? whereby a man cometh unto Christ, Non pedibus, sed affectibus. Now, are these drawn to Christ? How stand our hearts affected towards him? Make this enquiry in three or four particulars.

1. In respect of our affiance1. Affiance. in him. Can we say that we rest upon him, and him alone? Have we cast our souls upon him, as upon an alone all-sufficient Saviour? Have wee com­mitted them to him?2 Tim. 1.12. I know whom I have be­leeved (or trusted, saith Paul) and I am per­swaded that he is able to keep that which I have committed unto him: Thus stood Paul affe­cted towards Jesus Christ, so as he durst trust him; nay he had trusted him, and that with his best Jewel, with his precious soul (or with his Crown) which he had committed to him deposited with him: And thus doth the soul that is truly drawn to Christ; it lets go all o­ther things, and betakes it selfe wholly and alonely unto Jesus Christ as unto an alone Sa­viour, leaning upon him; that is the Chur­ches posture, Cant. 8.5. Who is this that com­eth up from the wildernesse, leaning upon her be­loved? Imbracing and resting upon him: Now are we thus drawn to Christ? Do wee find our souls thus coming out of the wilder­nesse of this world, and clasping and imbra­cing Jesus Christ? leaning and resting upon him, fixing all our affiance and confidence up­on him, so as we can say that we have none other in heaven or earth but him? if so, cer­tainly the heart which thus leaneth upon Christ is drawn to him.

2. In respect of Love. 2. Love. Eph. 6. last. Can we say that we do unfainedly love the Lord Jesus? Love him in sincerity; so as our souls do cleave unto him: Thus will it be with the soul that if tru­ly [Page 185] drawn unto Christ, it will close with him, and be exceedingly affected with him: Thus was it with Peter; Peter, lovest thou me? Lord, Joh. 21.15. Luk. 7.47. thou knowest that I love thee: Thus was it with Mary Magdalene; She loved much, be­cause much was forgiven her. Cant. 5.8. The Church in the Canticles, is sick of love. And thus will it be with the soul that is truly brought to Christ, it will be inamored with him. Appre­hending the intire and infinite love of Christ towards it, it cannot but be inflamed with love towards him again; and this love it ex­presseth by a high prising of him.

3. Which may serve for a third enquiry,3. Appretiation What price do we set upon Jesus Christ. The soul that is truly drawn to Christ, is drawn to an high estimation of him, so as it prefers him before all other things, accounting meanly and basely of all other things in comparison of him: I account all things loss and dung (saith Paul) so that I may win Christ, &c.Phil. 3.9

4.4. Willingness to part with al for Christ. And this estimation it expresseth by a willingnesse and readinesse to part with all for Christ, which may be a fourth Enquiry. Are we so taken with Jesus Christ, as rather then part with him, we are resolved to part with all? So was Paul affected towards him, hee accounts all dung, and he willingly maketh losse of all for Christ; and so will the soul do that is truly drawn to Christ, it will let go all, what ever it is that stands betwixt Christ and it, Riches, and Honours, and Pleasures, and [Page 186] Ease, and Credit, and Life; Even as Peter and Andrew when Christ had called them, They straightway left their nets and followed him. Mat. 4.20. Thus, where Christ drawes the soul effectual­ly, it leaves all, parts with all, viz. in pur­pose and resolution. In case any thing comes to stand in competition with Christ, the reso­lution of such a soul is, rather to part with it, then Christ.

5. And hereby it expresseth an earnest and Longing Desire after Christ,5. Longing de­sires after Christ. which may yet be another Enquiry. Can we say, that our souls do go out in earnest desires after Jesus Christ? after nearer union and more full communion with him? Such affection the Spouse in the Canticles frequently expresseth towards her Well beloved; complaining of his estranging and withdrawing himselfe from her, how doth shee seek after him? earnestly desiring to en­joy him and to be enjoyed of him: And truly so will it be with the soul that is truly drawn unto Christ, it will affectionately long after him, earnestly desiring to be more nearly u­nited to him, to have a more full communion with him, to injoy the presence of his grace here, and glory hereafter; The Spirit and the Bride say, Rev. 22.17, 20 Come; Even so come Lord Jesus, come quickly.

6. To name but one more; in the sixth place, as touching our Submission to Jesus Christ. Can we say, that we have taken him as our Lord? that we have given up our souls unto him? and that we are not only conten­ted, [Page 187] but desirous to be ruled, and governed by him? that we are as willing to be ruled, as to be saved by him?

If so, finding our hearts standing thus affe­cted towards Jesus Christ, in respect of our affiance in him, love to him, High-prizing of him, readinesse to part withall for him, ear­nest desires after him, willingnesse to be go­verned by him, now may we conclude it to our comfort, that we are in the number of those who have felt the effectuall power of Jesus Christ put forth and exercised in and upon us, in drawing us to himselfe.

Otherwise, having no such affections towards him, our hearts not resting upon him, not closing with him, preferring other, things (it may be every base lust) before him, not willing to part with any thing, much lesse with all for him, having no desires after him, not sub­mitting unto him; certainly, wee never yet knew what this effectuall work meant.

Upon this Triall thus made, two sorts ofƲse, 2. persons come now to be dealt with.

1.To such as are thus drawn. Such as shall find themselves thus in mea­sure wrought upon. Let them,

1.1. Comfort from their inte­rest in Christ. Take unto themselves the comfort of this blessed worke: Having by experience felt in themselves this fruit of Christs death, let them be assured that all the merits and be­nefits of his death belong unto them. Those whom Christ thus draweth, he draweth not onely to union, but communion with himself: being thus drawn to Christ, to receive him, [Page 188] believe on him, submit unto him; now all that is Christs, is theirs. The merit of his death is theirs, for their Justification: The vertue of his death and resurrection is theirs for their vivification, resurrection, first, and second. The benefit of his Intercession is theirs for their perseverance and continuance in grace, and for bringing them through grace to glory. Being drawn to Christ in his Kingdome of grace, they shall be drawn up to him in his Kingdome of glory, where they shall participate of that happinesse and blessednesse, which himselfe as their Redee­mer hath merited for them, and as their Head hath already in their names taken and keepeth possession of.

2. Exhortation to seek to feele more of this attractive pow­er.2. In the second place: Being thus drawn unto Christ, let them labour to find this effectuall working in them more and more. This let every of us do who have had any experience of this attractive power in our selves. Let our desire still be that we may be drawn nearer unto Christ. Whilest we are here below, still there will be a distance be­twixt us and him. And therefore finding our hearts in measure drawn unto him, still seek after a nearer union; that we may be every day drawn more and more out of dark­nesse, from under the power of Satan, and the dominion of all sinfull lusts, as also out of our selves, and so may be more incorporated into him. And being thus drawn unto him, let our desires be that we may also be drawn after him. [Page 189] Draw me, and I will run after thee, Cant. 1.3. saith the Church. That we may follow him; which we are not able to doe without his continued drawing. Even as it is the same strength and force, which at the first sets a bowle, and after continueth it in its course. It runs not fur­ther then the force of the Arme which threw it carries it: Even so fareth it in the course of new obedience: The same povver and strength which at the first puts a man into that way, must still carry him on in it; viz. the strength of Christ. I am able to do all things, Phil. 4.13. saith Paul; But how? Through Christ that strengtheneth me. A regenerate person, who hath a principle of new life put into his soul, he is made willing, and in some measure able, as to come unto Christ by faith, so to follow him in a way of obedience: but all by the power and strength of Christ.Gal. 2.20. It is Christ that liveth in him, and moveth in him; It is Christ that dravveth the soule to him, and after him. Both are wrought by the same povver; and there­fore having felt the first grace in bringing us unto Christ; now seek vve after a second grace, even the continuance of the same grace. Ha­ving felt a Prevenient, now seeke for a sub­sequent grace; that being still dravvn nearer, and nearer unto Christ, vve may follow him throughout the whole course of our active and passive obedience, untill vve shall be dravvne up unto him to partake with him in his Glory. This for those who do find themselves in mea­sure thus drawn unto Christ.

2. Such as are strangers to this work; let them not rest till they find Christ thus drawing them to himselfe.2. In the next place a word or two to those who are as yet strangers to this work, who never yet felt this effectuall working in them­selves. Let them be exhorted never to give rest unto their soules, untill they find and feele Jesus Christ thus drawing them to himselfe. Beloved, upon this depends our comfort here, and salvation hereafter; viz. upon our union with Christ. By this may we be assured that we are within the compasse of Gods Election of grace; that we are in the number of those whom God hath not ordained unto wrath, but to obtain salvation by Jesus Christ. By this may we know and be assured, that we are given to Christ;John 6.37. All that the Father giveth me, shall come unto me. Those whom God the Father giveth to his Son before time in his Decree of Election, the Son drawes them to himselfe in time by an effectuall vocation; causing them to come unto him as unto a Saviour, as unto a Lord; to believe on him, to submit unto him. Let not any of us give rest to our soules till we find this blessed work begun in them.

And here take heed of that common deceit, of resting our selves contented with an outward drawing; Rest not in an outward draw­ing. viz. that Christ hath been revealed and offered to us in the word, that we have been invited to come unto him. The parable in the Gospel tels us of many guests that were in­vited to the Marriage Supper, Matth. 22. who yet never ta­sted of it. So fareth it with many, whom Christ by his Ministers invites to come, & partake in his merits, his benefits, offering himselfe to them, [Page 191] who yet shall never be the better for him. Nay, better for them they had never known what any such offer or invitation meant: And therefore rest we not here; nor yet in that common work of the Spirit,Nor yet in a common work of the Spirit. in stirring up some velleities, some good motions and inclinations, drawing the soul towards Christ; but seek after a thorow work, to finde our hearts effectually perswaded to come out of the world, to come out of our selves, to come unto Jesus Christ, to receive him as Saviour and Lord.

To this end for the furthering of this work,Means to fur­ther this draw­ing. 1. Submit to the drawing Ordinance.

1. Submit our selves to a conscionable at­tendance upon the Ordinance of Christ, that Ordinance wherein, and whereby Christ ordi­narily putteth forth this power for the effectu­all drawing of men to himself, viz. the publike Ministery of the Word. Ever begging a blessing from God upon it, that through the secret work of his Spirit accompanying it, it may be made effectual to us for this blessed end and pur­pose.

2. Submitting to this Ordinance (in the se­cond place) take heed of making resistance a­gainst Christ. When Christ begins to draw, take we heed of drawing back: 2. Take heed of drawing back. Take heed of opposing, resisting, quenching any good moti­ons kindled in our hearts by the Spirit through the Word. Such motions at sometime or other such as constantly sit under the Mini­stery of the Word shall feel in themselves. And now, doth Christ begin to draw? Take we heed in this case of with-drawing, draw­ing [Page 192] back, which is a thing of dangerous con­sequence.Heb. 10.38. If any man draw back, my soul shall have no pleasure in him. There is a [...] in the phrase, where less is said, but more intend­ed. My soul shall have no pleasure in such a one; that is, I will hate, I will abhorr him, set my self against him. Take we heed of all such rebellious and disloyall refusing to fol­low Christ beginning to draw.

Obj. Why, but (you may say,) what is our Resistance in this case? Is not Christ able by his Grace to over-power the soul, though never so rebellious, never so obstinate?

Christ will not draw men against their wills. Matth. 23.37. Answ. True, he is able to do it, but he will not; where the offers of Grace are rejected, and slighted, Christ will not put forth this his effectual power: See the truth of it in Jerusa­lem; Christ could have gathered them, and brought them under the wings of his Grace and Mercy, but they would not: therefore he leaveth off to draw them, giveth over the work. The soul that rejecteth the offers of Grace, and standeth it out against Christ, what can it ex­pect but that Christ should desist from drawing it? Certainly, as Christ will never bring a man to himself against his will,Gen. 6.3. so his Spirit shall not ever strive with men: for a time it may, (which yet is wonderfull mercy; wonderful mercy it should knock at all, but much more that be­ing repelled and resisted, it should continue knocking,) but it will not ever do it. To draw back is the next way to provoke Christ to give over drawing, then which, what can be more [Page 193] pernicious and destructive to the soul? They who draw back, draw back to perdition. O take we heed that none of us be found in that number;Heb. 10. ult. We are not of them (saith the A­postle) who draw back unto perdition, but of them that believe to the saving of the soul. Hap­py, thrice happy we, may we be found such, such as are drawn by Christ to believe on him, submit unto him. Being thus drawn to him, we shall communicate with him in all his me­rits, all his benefits, in Grace here, and Glory hereafter.

THE SAINTS Joint-Membership.

IN the verse foregoing we have a Charge; A generall charge pro­pounded. a charge directed by this our Apostle to these his beleeving Romans, and in them to all o­ther Christians: The sum whereof is, that they abandoning of Arrogancy and curiositie, [Page 2] not overweening themselves, or intermedling with other folks businesses, they would quiet­ly content themselves in the Stations where­in God had set them, wisely improving the severall gifts bestowed upon them to com­mon and mutuall Edification in all Christian Humility and Charity: For I say, through the grace given unto me, to every man that is among you, not to think of himselfe more highly then he ought to think (or, to be over­wise above what he ought to be wise) but to think soberly (or, to be wise unto sobriety) according as God hath dealt to every man the measure of faith.

This Charge, in the words I have now read, he prosecuteth and presseth; which he doth by an Argument taken à Comparatis, from a Comparison, Prosecuted by a comparison. a Comparison betwixt the Na­turall and Mysticall body; in which (as in every Comparison) we may take notice of two things, two parts, the Protasis and A­podasis; the Proposition, and the Reddition: The former we have in the fourth verse, For as we have many members in one Body, The parts of the compari­son. &c. The later in the fifth verse, So we we being ma­ny, are one body, &c.

In the former of these (the Proposition 1. The Propo­sition.) the Apostle maketh observation of three paticu­lars: 1. The Ʋnity of the body; [one body:] 2. The Plurality of members; [We have ma­ny members in one body:] 3. The Diversity of Offices [And all member, have not the same Office.] So is it in the Natural body, the bo­dy [Page 3] of Man, or other living creature; The bo­dy is one, one Totum integrale, one Integrall whole, made up of many members, which are distinct and differing the one from the other; Differing in site and place, some higher, o­thers lower, as the head and the feet: Diffe­ring in externall forme and fashion; some of one fashion, others of another: Differing in Order and Dignity, some more noble and principall, others more ignoble: Differing in their Offices and Operations; All have not the same Office (saith the Text) [...], the same Action, the same Operatoon: the eye hath one Office, the ear a second, the tongue a third, and so in the rest; Thus it is in the Naturall body. There is the Proposition.

But that is but the shell or paring: The kernell and meat which our souls are to feed upon, we shall find it in the later part, the Reddition; 2. The Reddi­tion. which followeth: [So wee being many, are one body in Christ.

Wee] Meaning the Church; in speciall that particular Church to which he directs this Epistle, the Church at Rome; in generall the whole Catholick Church, whereof that Church was a part, and Paul himself a member, which he was not properly of the Church at Rome, no more then of Corinth or Ephesus, or (for ought I know) of any other.

And this Church he here calleth a Body, The Church called a Body. a term usually and familiarly given to any soci­ety, or combination of men; Thus in the Camp; as the whole Army, so every Brigade, [Page 4] every Company being ordered in a martiall way in ranks and files, they are called a Body; the Body of the Army, a body of Horse, a body of Pikes, &c. A Military Body; thus in the Civill State; as a whole Kingdome or Com­monwealth, so every particular Society, every Corporation is a Body, a Politicall Body; and such is the Church. As the Church Ca­tholick, so every particular Congregation is a Body; an Ecclesiasticall Body, so our Apo­stle here calls it, as often elsewhere, 2 Cor. 12.12. Ephes. 4.4, 16. Colos. 3.15. Hebr. 13.3.

And not unfitly may the Church be so cal­led; and that in regard of those Resemblan­ces which are betwixt it and the Naturall bo­dy: Resemblances betwixt the naturall and Mystical body The chief and principle whereof our A­postle here in this verse sets before us. I shall take them up in their order as I fall with them in the words.

1. The first which we meet with is the Plu­rality of membersResembl. 1. Plurality of members, which are di­verse, in [We being many] So is it in the naturall body, which is a compages of many members meeting and joyned together. And so it is in this Mysticall body of the Church [We being many] [...]; so the members of the Church may be said to be, and that in a double respect.

1. In regard of their Persons; 1. Their Per­sons. they are many: Such is the Church catholick, a Body made up of many Members. The Church Catholick Invisible, of the whole company of true Beleevers in all Ages and Places of the [Page 5] world. The Church catholick visible, of the whole company of Professours; which under the Gospel, may well be called many: and such is a particular Church, a congregation, a body made up of a plurality, of many mem­bers. How many there must be, or may be in such a Church, the Spirit of God in Scripture hath not precisely determined it; I know some others have done it, making the least number in a particular church to be se­ven, without which number it cannot be a constituted organicall church: And the great­er to be so many as may conveniently meet to­gether in the same place to partake in all the ordinances of Christ. But for my part I shal not vouch either of these; contenting my selfe with what the Text holds forth; that a church is a Company, a Plurality, a Body made up of many members; Many for their Persons.

2. Many in regard of their Offices 2. Offices. and gifts, which are various and diverse: So is it in the Naturall body (as the former verse tels us;) Many members, many offices [All members have not the same office.] And so it is in the Church; as the persons are many, so are their Offices and gifts diverse: So it followeth in the next verse, ver. 6. Having then gifts diffe­ring, &c. Here is a first Resemblance.

2. A second is in the unity of this Body.Resembl. 2. Unity of the body. Many members, but one body; so is it in the naturall body, We have many members in one body (saith the Proposition;) So we being ma­ny [Page 6] are one Body (saith the Reddition): Such is every particular Church; where there is a company of visible Saints joyned together in the fellowship of the Gospel; united in the profession of the same faith and love; atten­ding upon and submitting to the Ordinances of Christ; and performing mutuall offices each to other, this is one Body.

And such is the Church catholick: consider it as we will, whether in the Invisible or vi­sible state of it, it is on Body.

The Church catholick invisible, The Church catholick invi­sible, one Body Being made up of all true Beleevers, such as having a reall union with Christ, have also union and com­munion one with another: These make up one Body; As the Body is one, &c. so also is Christ (saith the Apostle, 2 Cor. 12.12. Christ mysticall, the Church, whereof Christ is the Head.) For by one Spirit we are all baptised into one Body, ver. 13. A mystery represented to our eye in the Sacrament of the Lords Supper; where the Sacramentall Bread being made of many graines meeting together and making one loaf: and the Sacramentall Wine being the juice of many grapes meeting together in the same Cup, do excellently represent unto the receiver, the unity of the Church catholick; wherein all true beleevers being knit together by Faith unto Christ, and by love one to a­nother, make up one mysticall Body; So our Apostle unvailes this mystery, 1 Cor. 10.17. For we being many, are one bread, and one body. Such is the Church catholick invisible.

And such is the Church catholibk visible; The Church catholick visi­ble one Body. Consisting of the whole company of visible Saints, such as professe the true faith of Christ with subjection to his Ordinances; professe Faith and Obedience. This also (as it is one Church, so called by the Apostle in that 1 Cor. 12.28. God hath set some in the church, first A­postles, secondarily Prophets, thirdly Teachers &c. meaning thereby the Church catholick visible, to which those extrordinary and ca­tholick officers were properly, and to which the other ordinary officers are primarily given; so it) is one body, so called by the same Apo­stle, Ephes. 4.4. There is one body; meaning thereby the church catholick, to which belong­eth that one baptisme, ver. 5. and to which those officers were given by Christ, spoken of ver. 11. He gave some Apostles, some Prophets, some Evangelists, &c. These Christ gave to his Church catholick, as considered in the visi­ble state of it: And so may we understand the Apostle here in the Text; We being many, are one body; not only that particular Church at Rome; but the church catholick visible, whereof Paul himselfe was a member; (as I before expounded it) This is One Bo­die.

Whether one Organicall body (as they call it) or no, is made a matter of great dispute in the present times; but I shall not trouble you with that notion; It is enough for my present purpose (that which I suppose in a morderate sense will be granted at all intelligent hands) [Page 8] that there is such a Church catholick visible, and that Church also is one body, one essen­tiall and integrall bodie, made up of many members, combined and knit together in the profession of the same faith. Thus the church, take, it as we will, still we find a unity in it (I mean in the notion; O that it were so also in the practice!) It is one body.

And that under one head. There is a third Resemblance.Resembl. 3. Unity of the head, which is So is it in the Naturall body, there is one body under one head: A head there must be, and but one head; otherwise it would be a monstrous body, should it be either [...], without a head, or [...], ha­ving more heads then one. And so is it in this Mysticall body; it is also one body, under one head, which head is Christ; so it followeth in the Text.

Wee are one body in Christ. Christ. Sumus unum corpus in Chri­sto, id est, per Christum, qui corporis istius compactor fuit. Grot. ad Text.] [...], that is not onely per Christum (as Grotius di­lutely expounds it) By Christ, as being the Authour of this union, the gatherer and com­pacter of his Elect people into one: True it is, this Christ doth; he being the great Shepherd, gathereth all his sheep into one fold; so much we may learn from that Suffragan High Priest, who spake more then himself understood (as too many at this day do) though not more thē the Spirit of God intended to speak by him, Joh. 11.51. where he prophesied that Jesus should die for that nation: And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad; This [Page 9] Christ in part hath done, and further wil do to the end of the world; gather together his Elect of Jewes and Gentiles, so making them one Body. This is a Truth; but not the whole truth. There is somewhat more in this phrase, [In Christ.] viz. as being the Common head of his Church. So Grotius himselfe rightly expounds that other place of the same Apo­stle, Ephes. 1.10.Grotius Com. ad Ephes. 1.10. where hee setteth forth the mystery of Gods will and purpose, now revealed in the Gospel, viz. That in the dispensation of the fulnesse of times, he might gather together in one all things in Christ.] Per Christum, tan­quam caput, by Christ, as a Head. And so much the word there translated, [Gather together] may be conceived to import, [...], or [...], to bring under one Head.

Such is Christ to his Church: Not onely a Head over all things to it, (as he is said to be, Ephes. 1.22.) but the Head of it. Oft times we find him expresly so called; The Head of the Body, the Church, Col. 1.18. Ephes. 5.23. Such a relation there is betwixt Christ and his Church, as betwixt the Head and the Bo­dy. And thence it is that as he is called the Head of his Church, so the Church is called his Body, Ephes. 1. last. 1 Cor. 12.27.

And well may they be so called: Christ the Head of the church, the Body. Christ the Head, the Church, the Body. It The Head participates in the same nature wih the Body. So doth Christ with his church. 2. The Head is above the Body, set over it, to rule and guide it; so is Christ over his Church. 3. [Page 10] The Head looketh out for the Body, providing for it; and so doth Christ for his Church. 4. The Head giveth influence, communicateth animall spirits, giveth sense and motion to all the members of the Body; so doth Christ communicate his Spirit to all the members of this mysticall Body, whereby he giveth spiri­tuall sense and motion to them. 5. The Members of the Body are all united to the Head by some common bands and ligaments, nerves and sinews, whereby they come to have union and communion with it. And so are all true believers unto Christ; united to him by his Spirit on his part, by Faith and Love on their part; whence they come to have union and communion with him. And hence is it that they are said to be one Body in Christ.] Being united unto him, as unto one common Head; all having interest in him: all having union and communion with him; viz. all true livingmembers. Here is the Head to this Bodie.

And this Head is but one. So is it in the naturall; and so is it in the mysticall Body. The Head of the mysticall Body, but one. The Church hath but one Head; not one Principall Head, and another Ministeriall. So they of the Church of Rome would have it; who cry up their Pope to be Head of the Church, viz. subordinate under Christ. But what were this but to make the Church a monstrous Body; having a Head and a Head, one Head under another? Many other Argu­ments I finde here taken up by Pareus and [Page 11] some others writing upon this Text, to refute and nullifie this claime of the Popes Head­ship. But I shall passe them by as needlesse; This being an Argument so trite and worne, as every one may see the thread of it. As for the Pope, well were it if he might once approve himselfe a sound member of this Bo­dy; as for Head, he neither is, nor can be. This is Christs peculiar, not communicable either to Man, or Angel. The Church is one Body, under one Head. [Wee are one Body in Christ.] There is a third Resem­blance.

The fourth and last followeth: viz. The mutuall Relation betwixt these members:Resembl. 4. Mutuall Rela­tion betwixt the members. which we fall within the last clause, [And every one members of another.] [...], (or [...]) singulatim, severally every one. [Members one of another.] [...], One anothers members. Invicem membra; mutuall Members, Com­membres (a word somtimes used by Augustine, as Estius Estius ad Text. notes it) Com-members, Joint-Fellow-members; so is it in the naturall Body. The Members thereof are Joint-members, having all a common relation to the same Head, they have a mutuall relation each to other. So is it in a Military Body; where all the souldiers are Commilitones, Fellow-souldiers. And so is it in Politicall Bodies: Those who are of the same Corporation, are Concives, Fellow-citizens, Fellow-burgers, Fellow-members, as it were members one of another. And so is it in the church; not onely in a particular congrega­tion, [Page 12] the members whereof have, or ought to have, a speciall relation each to other. But in the Chuch catholick; all the true members of the Church, are fellow-citizens. So called Eph. 2.19. [...], Fellow-citizens with the Saints. And Fellow-heirs: So you have it Ephes. 3.6. where the Apostle speaking of the believing Gentiles, he cals them Fellow-heirs, and of the same body, and joint-partakers of the promise.] Three words very emphaticall in ex­pressing and setting forth this mysticall union and communion among Christians. They are [...], Joint-heirs, [...], Joint-members of the same body; [...], Joint-partners in the same promise. Among all expres­sions looking that way, we shall find none more full then this in the Text, where the Apostle speaking of church-members, saith, they are [...], one anothers members.

Thus have I, with what brevity and per­spicuity I could, passed through the severals in the Text; wherein I have given you a suc­cinct and short account of five Doctrinall Pro­positions. 1. That the church is a body. 2. That in this Body there are many members. 3. That these many members make one Body. 4. That these many members are one Body in Christ. 5. That these members are members one of another.

That which now remaines is the Applica­tion; Application. where we shall find never a one of these Branches but is fruitfull. I shall onely give you a taste of the four first, intending to make a full meale of the fift, and last.

1. Is the Church a Body, a spirituall Society, a mysticall Corporation? Why then let all the members thereof seeke the good of the whole: Ʋse 1. All the mem­bers of the Church ought to seek the good of the whole Body. not onely of that par­ticular Society, that congregation whereof they are members in particular, (as our Translation renders that Text, 1 Cor. 12.27.) This indeed they ought to have a particular regard unto, but not so as to im­propriate their respects unto it. Let them all seek the good of the whole, the Church ca­tholick. Thus doe the members of the na­turall Body; they all seeke to maintaine not onely that part of the Body to which they have a proximate adherence, but the whole Body. And thus is it in a military Body; every souldier seeketh the safety, not onely of his owne company or Regiment, but of the whole Armie. And thus it ei­ther is, or ought to bee, in civill Societies, in Bodies politick, the members thereof should seek the welfare, not only of their own families, but of the whole Incorporation. And so let it be in this spirituall Incorporation of the church: Let all that professe themselves members thereof, seriously seek the good of the whole: Seek the peace of it, Pray for the peace of Jerusalem, Psal. 122.6. Seek the pros­perity of it, Peace be within thy wals, and prospe­rity within thy palaces, v. 7. Do good in thy good pleasure unto Sion, build thou the wals of Jerusa­lem, Ps. 51.18. Seek to maintain the outward pri­viledges of it. This the members of civil Incorpo­rations, [Page 14] upon their first admission into those So­cieties are sworn to do (an Oath too little regar­ded, as many other of like nature are) to main­tain the Priviledges, Immmunities, Lawful usages, and Customes thereof. Let all Christians do the like in the behalf of the Church, the Church catholick, whereof they are made or acknow­ledged to be members by their Baptisme: Let them seek to maintain the Spirituall priviled­ges thereof; to hold up all the Ordinances of Jesus Christ, that they may be dispenced with Liberty, Purity, Power. Every wayes seeking the good of this body.

Ʋse 2. Every member ought to keep his place, and look to his of­fice.Are there many members belonging to this Body, and these having severall offices, fun­ctions, and gifts? why, then let every one rest himselfe contented with that degree, that station wherein God hath set him in the Church, not thrusting himselfe upon the offi­ces and imployments of others. This is one thing (as I told you, and a principall one, which the Apostle here aimeth and drives at; This I say, (saith he) that no man think of him­selfe above what he ought to think, but think so­berly, according as God hath given to every man the measure of faith; Hee requireth every one to know his own place and his own gifts, and so move within his own sphear, contai­ning himselfe within the bounds and limits of his Calling, not affecting to put his oar into other mens boats, his Plough into other mens fields, his sickle into other mens harvests, busily intermedling with what belonged not to [Page 15] him: And this lesson he would have church­members to learne from the members of the natural bodie; where the severall members have severall Offices, and severall faculties; the eye to see, the ear to hear, the tongue to speak, &c. And having so, each one holdeth to its particular function, no one member in­croaching upon the office of another: even so would he have it for to be in the Mysticall Bodie of the church, and so let it be; There being therein a like plurality of members, and diversity of Offices, paralell and answerable to the former; the Ruler as the eye, the Teacher as the tongue; the Hearer as the ear; the Di­stributer as the hand, &c. some having one function, others another; let every one look to his owne. Thus is it in the Military body, where there are Colonels, and Majors, and Captains, and Leiutenants, Sergeants, Officers and private Souldiers, every one intends his own imployment. And so is it in Politick Bodies, where there are Mayor, Bailiffs, She­riffs, Justices, Constables, &c. every one looketh to his owne office, not interrupting, not disturbing one another: the inferior by no means intruding upon the place of the Supe­ior: And so let it be in the Church. But I hasten,

Is the church one Bodie? Then let all who professe themselves members thereof, seek to maintain the unity of it; Ʋse 3. Seek to main­tain the Chur­ches unity. not rending and tear­ing it asunder by factions and schimes, unwar­rantable Separations and Divisions; but labor [Page 16] to keep the onenesse, the unity of this body: The unity, not only of those particular con­gregations whereof they are Members (which Christians ought have a speciall regard unto, not withdrawing themselves upon every slight occasion, or making breaches in them) but al­so of the church catholick. So as though it be divided into severall congregations, yet all they may keep the unity of the Spirit in the bond of peace; as so many lines meeting in the same center; by their Associations and Combinati­ons helping and strengthening each other: all endeavouring (as much as may be) a Religi­ous uniformity, that they may all walk by the same Rule, as of Faith and Manners, so (if it might be) of Discipline; a thing much to be desired by all those who pray for the peace of Jerusalem: and without which they are not like to see what they long for. But I passe to the fourth.

Is the church one body in Christ? Then let all the members thereof know and acknow­ledge him for their Head: Ʋse 4. Know and ac­knowledge our head. Holding fast to him; It is that which our Apostle chargeth upon some in his time, Colos. 2.19. They did not [...], Hold fast the head; They did not hold themselves to Christ alone, but they would be setting up other Mediators, other Intercessours with him and besides him (even as Romanists at this day do). For us, take we heed of the like; remember we that Christ is our Head, our Mediator, our Advocate; and therefore hold we to him, and him alone; [Page 17] not admitting any other to any participation with him in his Headship: Submitting our selves unto him to be governed by his lawes: leaving him to the regulating and ordering of his Church; seeking after a nearer union, and a more free and ful communion with him. The members of the naturall body, the more free communion they have with the head, the more active and vigorous they are; whereas if that be intercepted and obstructed (as in some cases it is, as viz. in Palsies and Apo­plexies, &c.) they prove useless and dead. The Christians life is bound up in Christ (whence it is that he is called their life, Col. 3.4.) And therefore holding fast this head, seek nearer union and further communion with him.

But I promised to give you but a taste of these. Come we now to the fifth and last, up­on which I have a speciall designe, as concei­ving it to be a branch, Ʋse 5. A fruitfull Branch. The Saints Joint-mem­bership, which may afford us a great deal of good fruit, such as will be well worth my shaking and your gathering; much matter which will be very usefull unto you, and to all Christians in reference to their church state.

Where let me only premise one generall ca­veat; what I shall speak of Church members,A Caveat con­cerning the word [Church-members.] and their mutuall respects and duties, let it not be construed in too strict a sense, as in­tended only to the members of particular con­gregations, in reference unto that particular body whereof they are members. True it is, I will not deny (what I have already yealded) [Page 18] that the Apostle here in my Text, in laying down the Doctrine, hath a speciall eye to such a particular Relation: And so shall I have in the Application. But, as he doth not, so nei­ther shall I impale and confine what I am to say within so narrow a room. As for a parti­cular Church, (as I said before) it is but a part, a member of the Church catholick visible; so much is by some collected from that Text fore­cited, 1 Cor. 12.27. where out Apostle telleth his Corinthians, that they were the Body of Christ, and members in particular,] The Originall hath it word for word, Members of a part, [...]. So the vulgar Latine (as also Ambrose) there renders it; Membra de (or ex) membro, (possibly, by the change of a let­ter, [...] &c. Chrysost. ad loc. Aliquatenùs. Nam omnes Ec­clesiae per orbem dispersae diversa sunt unius corpo­ris membra. Beza Annot. Vide Calvin. Con. ad locum. (as Beza conjectures, and Heinsius ap­proves it,) reading it, [...].) members of a member: that is, (as Chrysostome and Beza gives the sense of it) members of that Church of Corinth, which was but a part, a member of the catholick christian Church: but that I will not stand upon, conceiving that it may admit of another construction, more apposite and agreeable to the scope of that place, (to which Calvine directs me.) Neither need I, seeing it is a truth clearly held forth by the Spirit of God in the very language of the Scrip­ture: which speaking of the church catholick, calleth it [the church,] without any other addition, or modification; As in the ver. there fore-going, ver. 28. God hath set some in the church, &c.] so often else-where. But speak­ing [Page 19] of particular Congregations, calls them churches: [Here what the Spirit saith to the churches, Revel. 2, 3. &c.] Or the church at such a place, and such a place, clearly im­porting that the one is a totum Integrale, the whole Body, the other parts and members of it. And being so, parts of an Homogeneall Bo­dy; what I say of, or concerning the one, let it be conceived as intended also to the other. This generall caution being premised, (which as my selfe shall, so I shall desire you to carry a long with you) now come wee to particu­lars.

Are the members of the Church Joint-mem­bers, Vsefull Instru­ctions from the conside­ration of the Saints Joint-Membership. 1. Negative Instructions. members one of another? from hence we may take up many usefull Instructions: use­full to all the members of this mysticall Body; which I shall divide into two ranks: Nega­tive, and Positive. The former shewing what Christians should not do; the other what they ought to do. Begin with the former. What church-members should not do.

Let them not envy one another; 1. Church-members not to envy one another. an evill which all men by nature are prone and subject to. The spirit that dwelleth in us, lusteth to envy, (saith Saint James,) Jam. 4.5. The spirit of Satan, or the spirit of a man, so far forth as he is unregenerate, being depraved and cor­rupted, among other lusts, it enclines and puts him on to envy. Thus we read of the Patri­archs, that being moved with envy, they sold their brother Joseph into Egypt, Acts 7.9. Thus even christians are too apt to envy their Bre­thren. [Page 20] But thus let it not be: Let not Inferi­ours in the Church envy their Superiours. Those who have lesser either gifts or estates, envy those that have greater. Let not private christians envy publick officers: Those who are under Government envy those who are set over them in the Lord. To that end let them remember (what they should never forget) that they are members one of another; so as what the one receiveth, is for the benefit and advantage of the other.Livius Hist. Lib. 2^o. It was the argument which Menenius Agrippa in the Romane story is said to have made use of (a story taken up and made use of by divers Expositors writing upon the Text) for the quieting of a mutiny among the Plebeians, P. Mar­tyr Pareus Grotius ad Text. the common people in Rome, who envying the wealth, honour, and pomp of their Senators, were ready to have made a defection from them. Thereupon he tels the fable of the Members and the Belly; how that they fell foul with it, complaining that they were faine to labour and take pains to maintaine that, whilest that onely spent what they got; whereupon they withdrew their wonted allowance; which having done, in conclusion by pining it, they starved them­selves. And by this argument taken from the communion betwixt the members of the na­turall Body, hee appeased that tumult, and reduced them to due subjection; let the like argument be usefull unto Christians in a like way. Is it so, that others have gifts and offices in the Church, (for that I have now properly [Page 21] to deale with) above themselves, let them not envie them, repine and murmure at them. So did the Israelites at Moses and Aaron; of whom the Psalmist tels us, Psal 116.16. They envied Moses in the camp, and Aaron the Saint of the Lord. This did Corah and his confederates, (as you may read it, Numb. 16.2.) They envied Moses as a Magistrate, and Aaron as a Minister, one set apart for the Priesthood: And how many are there, who (as if they had taken a pattern by them) do the very like at this day? They envy Mo­ses and Aaron, the Magistrate, and the Mi­nister. And why? because they are, the one in the common-wealth, the other in the church, advanced above themselves.

But this let not any of you do: no reason you should. What they have is for your good. He is the Minister of God to thee for good, (saith Paul of the Magistrate) Rom. 13 4. And it is no lesse true of the Minister, you and they are members of the same Body; and being so, ye are members one of another: and therefore no reason you should envy one another. So the Apostle himselfe maketh use of this very Ar­gument in that Text, which I have, and shall have the frequenter recourse unto, in as much as (as Pareus saith of it) it may serve as a com­mentary upon this I have now in hand, 1 Cor. 12. where having to deale with some, who envying the Offices or Gifts of some others, were ready thereupon through discontent to fall off, and seperate from the Church; hee [Page 22] tels them, ver. 14, The Body is not one member, but many. If the foot shall say, because I am not the hand, I am not of the body, is it there­fore not of the body? And if the ear shall say, because I am not the eye, therefore I am not of the body, is it therefore not of the Body? &c. And so he goeth on; willing every one to con­tent himselfe in the station wherein God had set him; not being discontent with others who were preferred before themselves: This being a thing not onely of conveniency, but of necessity, that there should be such a disparity and difference among the members (as of the naturall, so) of the mysticall Body. So it followeth, ver. 17, 18, 19. For if the whole Bo­dy were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members, every one of them in the Body, as it pleased him. And if they were all one member, where were the Body? Let the consideration hereof for ever lay this evill Spirit of envy. Church-members being members of the same Body, they are mem­bers one of another. And being so, what any one hath, is usefull to the rest: and therefore let them not envy one another. There is a first Instruction.

2. Whilest they do not envy, let them not disdaine one another.2. Not dis­daine one ano­ther. A usefull and needfull lesson for Superiours; such as God hath pre­ferred and advanced above their brethren, be­trusting them with offices, honouring them with gifts, or with successe in their labours, [Page 23] or in any other way above their brethren, let not them disdaine Inferiours, despising them, insulting over them, thinking meanly of them, looking overly upon them. Thus (as the Hi­story tels us) that matchlesse Philistine looked upon David, when he saw him, being but a youth, a stripling, a childe in comparison of him, he disdained him, saith the Text, 1 Sam. 17.42. And truely thus Superiours, both in Church and State, are subject to look upon their Inferiours: men of greater estates, are subject to despise their poor brethren, (though richer in faith then themselves.) So Saint James chargeth it upon some in his time, Jam. 2.6. Ye have despised the poor. Thus aged persons are sometimes apt to despise young ones (though it may be their seniours in grace.) Thereupon was Pauls advice to Timothy, that he should carry himselfe the more warily, That no man might despise his youth, 1 Tim. 4.12. And wri­ting to his Corinthians concerning him, he gi­veth them charge that no man should despise him, 1 Cor. 16.11. And thus the strong Chri­stian is apt to despise the weak: whereupon the Apostle giveth that caveat to these his Ro­mans, Rom. 14.3. Let not him that eateth despise him that eateth not: He that knoweth his li­berty, despise his weaker brother. This take you heed of.

This is a thing which the members of the naturall Body will not do. The more princi­pall and noble parts will not despise the lesse principall or ignoble; the eye or hand will [Page 24] not disdaine the foot; but own it as a mem­ber, an usefull and needfull member; I, and as one of their members. The like let the members of the mysticall Body do, and that upon this ground. So the Apostle presseth it in the sequel of that Chapter, 1 Cor. 12.20, 21. &c. Now are they many members, yet but one body: And the eye cannot say to the hand, I have no need of thee; nor again, the head to the feet, I have no need of you: nay, much more those members of the body, which seem to bee more feeble, are necessary, &c. So is it in the naturall, and so is it in the mysticall Body. The most noble members in this body, they are but [...], (as the Apostle hath it in that verse fore-cited,Membra ex par­te sunt, ficut cuique attributa est sua portio, & fiuitum officium, Calvin. ad loc. ver. 27.) Membra ex parte, that is, members each one for his part, and in his place, (as Calvine most genuinely expounds it.) And the meanest members are needfull to the whole, and may be usefull to any other member. They are members one of another, And therefore let them not disdaine or despise one another. There is a second.

Thirdly, Let them not offend one another:3. The third Negative In­struction. Not offend one another. This will not the members of the naturall Bo­dy do, being members one of another, they will not willingly offend, or any wayes hurt one another: let not the members of the my­sticall Body do it. This Paul telleth his Co­rinthians, that for his own part, he was very shie of, Giving none offence, saith he of him­selfe, 2 Cor. 6.3. And he would have them to be the like, to be [...], Inoffensive; [Page 25] and that towards all. So runs his charge, 1 Cor. 10.32. Give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God.] Three words under which he comprehends all sorts of persons then in being; who were either Jewes, or Pagans, or Christians. Chri­stians should not willingly offend any of these, especially the last. Church-members being their members, let them not offend them.

Which may be done divers wayes;Which is done three wayes. 1. By example. 2. By word. 3. By deed. By exam­ple, scandalizing of them; by word, defa­ming them; by deed, wronging and inju­ring of them. Let Church-members take heed of each.

1. Of offending one another by example, 1. By Exam­ple, scandali­zing one ano­ther. scandalizing their Fellow-members; this will not the members of the naturall Body wil­lingly do. The hand will not put a mote into the eye, or lay a stumbling block before the foot. Let not the members of this mysticall Body do it: let them take heed of being either causes or occasions of stumbling to others: Let no man put a stumbling block, or an occa­sion to fall in his brothers way, Rom. 14.13. [...].

1. Whether it be by the abuse of their chri­stian liberty. 1. By abusing Christian Li­berty. Concerning this speaketh the Apostle there, It is not good neither to eat flesh, nor to drink wine, or any thing, whereby thy brother stumbleth, or is offended, or made weake, ver. 21. Three words (the two later whereof, are not to be found in the Syriack, [Page 26] nor yer in all Greek copies, as Grotius notes it, importing for substance one and the same thing. Some indeed have indeavon­red to distinguish them, and put different sen­ses upon them. But they may rather seeme to be Synonymaes, a Congeries, an heap of di­vers words signifying one and the same thing: which yet is not without an ob­servable Emphasis: Thereby the Apostle insinuates the great heed, care, and cir­cumspection that Christians should take, lest any wayes, by the use of things indiffe­rent, they should bee so much as in occasion of offence in any degree to their weak bre­thren. The like care the same Apostle presseth upon his Corinthians, 1 Cor. 8. where, in the 12^th verse he tels them, When ye so sin a­gainst the brethren, (viz. offending them by the abuse of your Christian liberty, which he had spoken of before) and wound their con­science, ye sin against Christ.] This do they who willingly, or heedlesly offend their weak brethren; they sinne against Christ, whose members they are, and whose work is there­by interrupted, and hindred in them. Upon this account Paul willeth them to take heed of it.

Neither doth he therein (Pharisee like) lay a burden upon other mens shoulders, put a yoke upon their necks, which himselfe was not willing to touch or bear. No, in the ve­ry next verse he tels them what his own Reso­lution was: Wherefore if meat make my brother [Page 27] to offend (or offend my brother, [...],) I will eat no flesh while the world standeth, ver. 13. A truely Heroicall and imitable resoluti­on; for Christians, rather then bee occasions of scandalizing, hindering the salvation of any, to abridge themselves in the use of their christian liberty: not to do what o­therwise they lawfully might do.

2. Much lesse (in the second place) to doe what they ought not to do: and so to offend, whether grieving or indangering others by their scandalous examples, by their inordinate walking.2. Scandalous and inordinate walking. Thus did the Sons of Eli, by their leud and debauched carriage, they made the people to abhor the offering of the Lord, 1 Sam. 2.17. This did the Priests in Malachies time, By their departing out of the way, they caused many to stumble at the Law, Mal. 2.8. By their evill examples, they seduced some, and gave occasion to others to disdaine the wor­ship and service of God. O christians! take heed that the like never may be charged upon any of you, that by your examples you should cause any of your brethren to stumble and fall: That by your walking unanswerably to your profession, you should make any of those who begin to looke Sion-ward, and Heaven-ward to turn aside, and to be out of love and liking with the good wayes, and Ordinances of God; and so to fall off from their follow­ing after him: that your unchristian courses should be as a nipping frost to these hopefull buds and blossomes, and cause them to fall off [Page 28] from the tree. O this is a matter which will turn to a sad account another day. So our Saviour himselfe hath cast it up, Matth. 18 6. Who so shall offend one of these little ones that believeth in me, it were better for him that a milstone were hanged about his neck, and that he were drowned in the bottome of the sea.] Of such high consequence is it for a man by his evill example, or otherwise, so to scandalize a weak brother, as to be an occasion of his hal­ting, or falling off from his profession; better that such a one should suffer the greatest pu­nishment in his body, then that he should thus ruine, or indanger the soule of his brother. Take heed of thus offending your fellow-members by your example.

Or (in the second and third place) by word or deed. Concerning both these (as Grotius looketh upon it) our Apostle giveth a joint­caveat to his Galatians, Gal. 5.15. But if ye bite and devoure one another; take heed ye be not consumed one of another.] Bite one another in words, Devour one another by deeds. Both these let Christians take heed of.

Of Biting one another, offending one a­nother in words. 2. By Word, defaming one another. This will not the members of the naturall Body do. The teeth will not bite the hand, nor the hand scratch the face: Let not the members of the mysticall Body do it, by speaking evill one of another. It is one of those lessons which Paul willeth Titus to teach the Christians of his time, that they should speak evill of no man, Tit. 3.2. [...] [Page 29] And I wish that Christians in these times, would have a greater regard to it; To blas­pheme no man, speak evill of no man; by back-biting, slandering, defaming of them. Every of which is a kind of blasphemy, [...], q. [...]. a hurting the good name of another, (which the word pro­perly signifieth;) an evill speaking, not onely censured by the Spirit of God in Scripture, but condemned by the very light of nature. Let Christians take heed of it, of thus speaking evill of any; specially of their brethren, fellow-members, members of the same mysticall Body.

Quest. But may not men speak the evill which they know by others?

Ans. I answer, not alwayes; no,Christians may not alwayes speak the evill which they know by their Brethren. though it be a truth, and a truth which they are assured of. Doeg, when he spake unto Saul concerning David and Abimeleck, he spake nothing but what was the truth, and what himselfe was an eye-witnesse of (as he tels Sauls, 1 Sam. 22.9.10.) yet David cals him a false tongue, in that Psalm, which the Contents in your Bibles will tell you is to be understood of him, Psal. 120.3. True things may be spoken evilly and falsely; viz. when they are spoken out of rancour or malice, or without any just call or reason; and so tend onely to the defamation of the person of whom they are spoken; this is an evill which I shall desire you to take heed of. And the rather, be­cause it is now grown so Epidemicall, more rife then ever. Is it so that you know any com­mendable good concerning your Brethren, as occasion is offered, speak it, and speak it freely. [Page 30] I know no danger in it, where there can be no suspicion of flattery. But for evill, look about you; Examine it, before you utter it. Quid de quoque viro, &c. Examine not onely whe­ther it be true which is spoken, but whether it be fit to be spoken to such a person, at such a time, in such a place, and to what end it is spoken; and what good may come of it. If it tend onely to the defaming of another, now suppresse it. It is an ill Principle, which ma­keth men tongue-tied in the deserved praises of others, whilest they are open-mouthed in what may tend to their disgrace. Such measure let not Christians offer to any, least of all to their Brethren, their Fellow-members.

Christians not to blaze the in­firmities of Brethren.Not blazing their weaknesses, their infirmi­ties. It is Chams brand, which no time will ever wear out the infamy of, that espying his Fathers nakednesse, he went and told his two brethren without, calling them in to see it, and laugh at it, Gen. 9.22. Let not Christians doe the like to their brethren. Is it so that they oc­casionally espy the nakednesse, the failings, the infirmities one of another, let them not pre­sently tell it to others. To themselves they may, and ought in a Christian way; advising, ad­monishing, reproving them, that so what is out of joynt, may be set again, what is amisse, may be healed, reformed. But now to others, specially such as are without: Tell it not in Gath, publish it not in the streets of Askelon, 1 Sam. 1.20. As for Fellow-members in Church-society, our Saviours rule and direction is, [Page 31] that, where private admonition taketh not place with an offending brother, they should take one or two more with them, Matth. 18.16. And if that availe not, then (as it followes ver. 17.) Tell it to the Church, not to the whole Congregation, (that, to make the best of it, were but a preposterous course); but to the Church-Officers, the Church Representative. All which ought to be done with all christian tendernesse and wisdom. But for others, who are strangers, if not enemies to the Church, let them (as much as may be) be strangers to the infirmities of the members thereof.

A Lesson which the members of the mysti­call may learn from the members of the na­turall body, where if one member have a se­cret ailment, a soar, the tongue will not pre­sently blab it, speak of it, or the hand open it to every passenger But if it do open it, or speak of it, it shall be to a friend, or to a Surgeon, some that may probably contribute somewhat towards the cure of it. Thus let Christians deale by the infirmities of their brethren, not in opening them, but in order to a cure. Thus take heed of offending by word, by speaking evill one of another.

And (thirdly) of evill doing one to another, of wronging, injuring one another:3. By Deed, wronging and injuring one another. not biting, let them much lesse devoure one another. This will not the members of the naturall body do. The hand will not buffet the head, or wound the foot. Let not the members of the mystical Body offer such measure one to another, to [Page 32] hurt one another, as not in their Reputations, so in their Bodies, or Estates, or any other way. Receive us, we have wronged no man, we have corrupted no man, we have defrauded no man, (it is Pauls Apologie for himselfe, and his Fellow-Ministers, to his Corinthians,) 2 Cor. 7.2. All these had the false Apostles, his Competitours, done to them, (as he there se­cretly insinuates.) They had wronged, corrup­ted, defrauded them; wronged them by their examples, corrupted them by their doctrines, defrauded them by their wiles, their covetous­nesse. But this had not Paul done, nor any of his Colleagues. This let not any Christian do. Do it not to any, no not to Heathens; much lesse to Brethren. This is that which Paul chargeth as no small aggravation upon some of his Corinthians, 1 Cor. 6.8. Yee do wrong, and defraud, and that your brethren. To doe injury to any is a crime, much more to a bro­ther. For one member to wrong another is un­naturall; and for Christians to wrong one a­nother is unchristian. Here is the third nega­tive Instruction, which I take up from the Joint-membership of Christians: Being mem­bers one of another, let them not offend one another, by Example, by Word, by Deed.

To which let me subjoyne a fourth: Not offending one another, let them not be offended one with another.4. The fourth negative In­struction. Be not offen­ded one with another. Scandals are of two sorts; Data, & Accepta: Active and Passive: Gi­ven and taken. Now Christians should e­qually [Page 33] decline both: As not giving offence to, so not taking it from their brethren. A thing which corrupt nature is very prone to do (be­ing like tindar, or gun-powder, which is ready to fire upon every spark that falls upon it,) to take offence; and that oft-times before it is given: not unlike a shie horsé, which is ready to start at every shadow. So did the Pharisees at our Saviours warrantable practices. Now this, (being rather the making then the taking of an offence) let all Christians beware of it, remembring that they are mutuall members; members one of another. Members of the na­turall body are not apt to be offended one with another: let not the members of the mystical Body be so. To which end let them not be too quick-sighted in espying one anothers faults. Why beholdest thou the mote that is in thy bro­thers eye? (saith our Saviour) Matth. 7.3. meaning that Christians should not bee too sharp-sighted in espying their brethrens infir­mities, (especially when they indulge the like, or greater evils in themselves.) It is observed, that the most ravenous birds, birds of prey, (as Eagles and Hawks) are most quick-sighted. And so is it among men; They which are most wicked themselves, are most ready to find faults with others; especially to espy the infir­mities of Saints. Again, I say, let Christians beware of it; not looking through false glas­ses, not readily giving entertainment to fly­ing reports, not harbouring of groundlesse suspicions: But rather judging the best, ex­pounding [Page 34] doubtfull matters in the better part, where there may be any probability of a can­did construction; as the story tels us Jacob did the dreams and death of his son Joseph; Gen. 37.11.33. It is one property of true Chri­stian charity, it thinketh not evill, 1 Cor. 13.5. and another, it hopeth all things, ver. 7. still making the best Construction of what is dubious.

Christians should not rea­dily take offen­ces, though really given.But suppose it be an offence really given, yet let not Christians bee ready to take it. Be it

1. An offence offered to themselves. It is the wisdome of a man, (much more of a Chri­stian) to passe by many such offences; either not taking notice of them, or not being over affected with them. However, not meditating revenge for them. Dearly beloved, avenge not your selves, (saith our Apostle,) ver. 19. of this Chapter, Rom. 12. And Recompence to no man evill for evil, ver. 17. much lesse to Brethren. If the one foot by interfering, hurt the other, the other will not doe the like to it again. Let not the members of the mysticall Body returne such unkind, and unchristian requitalls each to other.

But (secondly) suppose it be an offence a­gainst God, yet let not Christians be offended; I mean so as to stumble at it. It is that which David saith of godly men, Psalm 119.165. Great peace have they that love thy Law, and nothing shall offend them. [...].] There is no stum­bling block to them, (saith the Originall,) No­thing [Page 35] so offends them, as to make them out of love and liking with the good wayes of God, so as to recede, or turne aside from the path of his Commandements; but still they go on: Whatever stumbling-blocks are cast in their way, they step over them, holding on their course. Thus do we; whatever offences, scandalls, stumbling-blocks, we meet with (among which, it cannot be denyed, the scandalous courses of Professours are none of the least) yet be we not so offended at them, as to think ever the worse of the wayes by God, or the Ordinan­ces of God, or the people of God; but still hold on our way. If the one foot chance to tread awry, trip or stumble, yet the other holdeth on its way. And so let it be with the mem­bers of this mysticall Body: Let them not be offended one with, or by another.

To this I shall adde one more, and but one. Are the members of the Church members one of another, then let them not lye one to another. 5. The fifth Negative In­struction. Lye not one to another. This I take from the Apostle, Eph. 4.25. where he requireth from his Ephesians that they should put away lying, and that upon this account, For we are members one of another, [...]. Laying aside deceit, falshood, lying. Whether it be, 1. In speech. Or 2. In opinion. Or 3. In fact. Or 4. In life and conversation. All these wayes may Christians, Church-members, deceive and lye one to another. Let each be taken heed of:

1. Lying in speech. 1. In speech, deceiving one another. That is one of the Laws which God giveth to his people, Levit. 19.11. [Page 36] Ye shall not steale, neither deale falsely, nor lye one to another: This God requireth from the Jewes. And the same our Apostle requi­reth from Christians, Col. 3.9. Lye not one to another.] This Christians may not do to any. It is one of the Characters of those that are without (without the Kingdome of Grace here, and Glory hereafter; and such as ought to be, and shall be shut out of the Church, when Discipline cometh to be duely executed; as in the last and purest Church it shall bee,) [Whosoever loveth and maketh a lye, Rev. 22.15. & 21.27. least of all to their Brethren: Being all children of that God, who is the God of truth, and truth it selfe, let them not de­ceive one another by lying in speech.

2. Or (secondly) in opinion: Seducing one another.2. In opinion, seducing one another. It is an ill office when the eye seduceth, mis-guideth the hand or foot: which willingly it will not doe. And it is an ill office when the members of the mysti­call Body shall seduce one another: as Ahabs Prophets did him, whom by their perswasi­ons they seduced, that he might go and fall at Ramoth Gilead, 1 King. 22.22. So did those ly­ing Prophets, whom the Lord complaines of, Ezek. 13.10. They seduced his people, saying, Peace, when there was no peace. So did that New-Testament Jezabel, of whom we read, Revel. 2.20. (some wicked woman, either Jezabel by name, or Jezabel by condition, re­sembling that former Beldame, one or both,) being a member of the Church of Thyatira, [Page 37] and calling her selfe a Prophetesse, (boasting of some divine and speciall Revelations) she taught and seduced the servants of God. Such seducers there have been some or other in all ages of the Church, (surely never more then in this Nation at this day,) who taking upon them to teach, & pretending to some more then ordinary Inspiration, seduce others, drawing them into dangerous and pernicious errours. And no wonder; Should the foot usurp the office of the eye, and take upon it to direct and lead the rest of the members, what could be expected but that which our Saviour tels us is to be looked for when the blind lead the blind, Matth. 15.14. (a blind teacher, a blind people) that both should fall into the ditch? The worst office that one member can do to another. And therefore let Christians be­ware of it; and upon that account taking heed of usurping that office which belongs not to them.

3. There is a lying in fact, 3. In fact, defrauding one another. when the mem­bers of the Church shall hide themselves one from another. A thing expresly prohibited, Isai. 58.7. Thou shalt not hide thy self from thine own flesh.] i. e. turne away thy face from thy bro­ther in his need, as taking no notice of him, and his condition; This should not Christi­ans do from any, they being of one flesh with themselves: much lesse from their Brethren, such as are knit unto them in spirituall Rela­tions; such was Peters deniall of his Master, whom at his Arraignment first he would not [Page 38] own, and afterwards for-sware, Matth. 26.70, 72, 74. And such was the dealing of Pauls friends and companions with him, of whom he complaines, that at his appearing before Nero, None stood by him, all forsook him, 2 Tim. 4.16. Even as Davids friends dealt by him, of whom hee complaines, Psalm 38.11. My lovers and my friends stand aloofe from my sore, and my kinsmen stand afar off. This is a deceiving, a kind of lying one to ano­ther.

Church-Bene­volence not to be with-held.And so is it when Christians shall defraud one another, by with-holding one from another that which is their due. Thus Paul would not have Husband and wife to defraud one ano­ther, 1 Cor. 7.5. viz. by withholding one from another a due Conjugall Benevolence. Let not Christians do the like, by with-hol­ding one from another a due Church-Benevo­lence. Thus did Ananias and Sapphira lye un­to God, and man, (as Peter chargeth it upon them, Acts 5.4.) when they kept back part of the price of their possession, which they pre­tended to come and lay down at the Apostles feet for the Churches use. And truely little better do they, to whom God having given a larger portion of this worlds goods, yet doe not communicate unto their poor brethren in some measure proportionably. It was Pauls order to his Corinthians, 1 Cor. 16.2. that upon the first day of the week (the Lords Day,) every one should lay by somewhat in store (for the poor) as God hath prospered them. Now should any [Page 39] herein have dissembled, either laying by no­thing, or nothing proportionable to what God had blessed them with, this had been a kind of lying both to God, and to their Bre­thren. And so is it when men pretending to contribute to the necessities of the poor in a publick Congregation, shall choose out the worst of their Coyne, (clipt or counterfeit,) not regarding what it be for quantity or quality, so it will but ring in the Bason. What is this but for Christians to lye one to another? Now surely, were it to give an almes to Pri­soners in the Grate, or Dungeon (the worst of malefactours,) either give what is good and sweet, or give not at all. How much more to Fellow-members. Surely the members of the naturall Body would not so deale one by another. Should a portion of bread or meat be put into the hand, it would not with-hold it from the craving mouth, and hungry belly. And why? because they are members one of another. And so are Christians; being Church-members, they are members one of another. And there­fore let them not defraud one another of what in this way is their due, a due Church-Benevolence.

Nor yet deceiving the trust reposed each in other: Like false friends,Trust, not to be deceived. which prove like staves of Reed to those that trust in them, (as the Prophet compares Egypt, Isai. 36.6.) Or as Brooks in the Summer. It is Jobs compari­son, Job 6.15. My brethren have dealt deceit­fully as a brook, and as the stream of Brooks [Page 40] they passe away. Job hoped to have had some comfort from his kindred and friends, (whom there he calleth his Brethren,) in the time of his adversity, (a brother is born for adversity, Prov. 17.17.) but then they failed him, (like brooks in the Summer) when he had most need of them; so deceiving whatever trust or confidence hee had reposed in them: let not Christians so deale one by another. The members of the naturall Body will not do it. The legs will not willingly deceive the body which rests upon them. But I hasten.

4. And Lastly, There is a lying in life and conversation, 4. In life and conversation; Hypocriticall Dissembling. which in one word, is Hypocri­sie. When men shall onely act a part in the Church; seeming to others to be what they are not. This will not Gods people do, They are children that will not lie, Isai. 63.8. They will not play the grosse hypocrites. But so do many in the visible Church, who are no bet­ter then as glassen eyes, and wooden legs and armes to the naturall Body; which are onely tied on by some outward bonds and ligaments, having no life in them. Such are there many, who out of some by and sinister respects cleave unto the body, hold communion with the people of God; but they are nothing lesse in truth, then in appearance. They are among them, but not of them, (as Saint John maketh the distinction, 1 John 2.19.) Such were the Scribes and Pharisees in the Jewish Church: and such ever have been, and will be in the [Page 41] Christian Church. Though persons openly profane, may be, and shall be shut out, Rev. 21.27. yet Hypocrites, some or other, will keep in. Such as have a form of Godlinesse, but no power, no life, no truth of piety in them; such as deceive themselves; nay such as knowing themselves, yet deceive others, grosse Hypo­crites; such as joyn themselves to the Church, putting on a vizard of publick Profession, meer­ly for private advantage. Now what is this but for the members of this Body to lie one to another? which, being members one of a­nother, their reciprocall Relation forbids them to do.

Thus have you seen some few (of many) negative Instructions, which may be by way of inference deduced from this consideration of the Saints Joint-membership: wherein you have seen what Christians should not doe. Come we now to the later sort, to positive Instructions, to see what they ought to do.

Are Church-members thus members one of another? Positive In­structions. Then let them be admonished and exhorted to give such mutuall respectsMutuall re­spects to be gi­ven by Church-Members each to other. one to another as are due upon the account of this Reciprocall Relation. These I shall referre to two heads. They are Inward, or outward; Affections, or Offices expressing those affecti­ons. Let Christians bear the one, and perform the other, and that in a mutuall way, as be­ing members one of another.

Begin we with the former, Inward respects,1. Inward Respects. [Page 42] Affections, which ought to bee mutuall and reciprocall betwixt these joynt-members. This is that which the Apostle meaneth, where he presseth it upon his Philippians, that they should stand fast in one spirit, with one mind, Phil. 1.27. And again in the next Chapter, ver. 2. Fulfill ye my joy (saith he) that ye be like minded, having the same love, being of one ac­cord, of one mind. [...] (the same with [...], before) Concordes, of one heart, one soule. Thus was it anciently said of two entire friends, [...], There was one soule in two bodies. Thus should it bee with Beleevers; though they be distinct persons, and divided into severall societies, yet they should have but one soul, be all of one heart. Sois it in the naturall Body, there are many mem­bers, but one heart. Thus should it be with the members of the mystical Body, (O that it were so!) they should have but one heart. So is it pro­mised to the Church under the Gospel in those known Texts, Jer. 32.39. Ezek. 11.19. I will give them one heart.] And accordingly it was per­formed in the Proto-primitive times, as you shall find it, Acts 4.32. The multitude of them that believed, were of one heart, and of one soule.] Ʋnanimous in their judgments, & united in their affections. O that it were so in these, & might be so in all times. All of us pray for it, strive after it.

1. That we may be of the same mind, the same judgement. 1. Onenesse of judgement to be desired. This our Apostle begs for; and from his Corinthians, 1 Cor. 1.10. Now I beseech you brethren, by the Name of our Lord [Page 43] Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joyned together in the same mind, and in the same judgement. (A Text which I have heretofore handled in this place, and given a publick account to the world.) And this let all of us beg for our selves, and for all the Churches of Christ, in this Nation, and elsewhere, that we and they may all bee in this sense like-minded, thinking and speaking the same thing. Thus is it with the members of the naturall body; many members, but one Tongue. Thus should it be with the members of the mysticall Body, they should all speak the same thing: all looking the same way. In the naturall body there are two eyes, and two legs, but they both look and go one and the same way. Crosse eyes, and splay-feet, where the one looketh one way, and another ano­ther, are no small blemish and deformity to the natural body. And so are Crosse-Christians to the mysticall Body, such as are crosse in their judg­ments, singular in their opinions, & affect to be so.

2. Much more they who are crosse in affe­ctions. It is that which I now more directly and principally aime at, and I wish I may hit the mark. Christians,2. Christians should be of one heart, like affe­cted towards each other. though they cannot al­wayes be of the same mind, yet should they be of the same heart. Though they cannot bee like minded towards some controverted points of lesser concernment, yet they should be like minded one towards another. So our Apostle presseth it upon these Romanes, ver. 16. of [Page 44] this chapter, Be of the same mind one towards a­nother; [...]: Be like affectioned one towards another; A consectary fitly following upon this conclusion in the Text, Christians being members one of another, let them be like affected one towards another,

1 Loving one another: 1. Loving one another. Be ye like minded, having the same love (saith the Apostle in that place forenamed) Phi. 2.2. Love, as it is the bond of all Christian vertues, so it is the bond of all Christian Societies; In both which respects it is called the bond of perfectnesse, Col. 3.14. [...]: The most perfect bond, ty­ing hearts together, which no other bond can do: And being so, it must in the first place, be put on by all those who would join themselves to the mysticall body: [...] (saith the Apo­stle there) Above all, put on charity, which is the bond of perfectnesse. This our Saviour layeth down for a character whereby his Disciples may be known; By this shall all men know that ye are my Disciples, if ye love one another; Joh. 13 35. As malice is Satan's brand which he sets upon his Goats, so Love, true Christian love, brotherly love (as the Apostle calleth it Heb. 13.1. [...]) it is the mark of Christs sheep: All of us then who professe such a Relation to Christ and his Mysticall body, see that this affection dwel in us; that wee do unfainedly love all out fellow members: So our Apostle presseth it in the 9. verse after the Text; Let love be without dissimulation; [...]; a usefull and needfull qualification. There is [Page 45] a great deale of seeming, but little sincere love in the world. Scarce is there a man but maketh some shew of love, or friendship to his neigh­bour; yet how many in the mean time have their hearts brim full of rancour and malice? Let Christians seek after sincerity, as in all graces, so in this of love; that they may imbrace each other with mutuall and cordiall affection. So the Apostle there prosecutes his Charge in the verse following, ver. 10. Be kindly affectioned one towards another with brotherly-love,] (or in the love of the Brethren.) A very emphati­call expression; Christians must not onely be [...], lovers of the brethren; but they must also be [...], kindly affectioned in that love. The word properly signifieth a Pa­rentall love, such as is betwixt Parents and their children; a natural love. Such should the love of Christans be towards their brethren: where­in they ought to abound each to other. That is Pauls prayer for his Thessalonians, 1 Thes. 3.12. The Lord make you to increase and abound in love one towards another, and towards all men. Thus was Paul affected towards them, as it there fol­loweth; [Even as we do towards you.] And thus would he have them affected towards their brethren, with an exundant love, so as it might over-flow even to others also, to all that came in the way of it. And it shall be my prayer for you, all of you of this Congregation, and parti­cularly for you who have given up your names and selves anew unto Christ, to wait upon him, and submit unto him in all his holy ordinances. [Page 46] And not for you onely, but for all the true Churches of Christ, and all the members thereof, (as elsewhere, so specially) in this Nation; Now the Lord make you to abound in love one towards another.

A low Ebbe of Brotherly-Love in this Nation.A Prayer (I think) never more needfull since Christ had a Church upon earth, then it is at this day amongst us in this Nation: wherein what a sad and low ebbe of this affection may we see every where. Divided heads have made divided hearts; Division in judgement hath bred division in affection: so as the love of many is now waxed cold. So it was foretold by our Saviour, Matth. 24.11, 12. Many false Prophets shal arise, and shal deceive many. And because iniquity shall abound, the love of many shall wax cold.] And surely, never was it more truly and sadly verified, then in this Age, this Nation; wherein through the seduction of false teachers, every where sowing the tares of their erroneous doctrines, and the aboun­ding of all kind of iniquity; the love of many, (many professours) their love to God, and love to their Brethren, is now grown cold, not shewing it selfe as heretofore in the offices and exercises of true piety, and charity. O that that God who causeth the sea, when it is at the lowest ebbe, to flow againe, would also cause a returne of this Affection unto his Church and people in this Nation! That those, who being members of the mysticall Body, are also members one of another, might be truly and cordially affected each to other. [Page 47] which, were there no other argument to per­swade, yet (me thinks) this alone which I have now in hand, being duely considered, should bee abundantly sufficient. What? members of the same Body, and mutuall mem­bers, members one of another? and shall wee not own one another? shall we not imbrace one another? be cordially affected each to other? Now the good Lord, who can, and will make dry bones to live, revive this affecti­on where it is dead, or dying; and confirme it where it yet continues; that being thus members one of another, we may fulfill the great and everlasting Commandement, which as it hath been taught from the beginning of the world, (as Saint John tels us, 1 John 3.11.) so is it to be practised to the end of it, yea, to eternity. That we love one another.

And that not impaling and confining this Affection within the narrow bounds of that particular Society, to which we have a speciall Relation, (love so appropriated may well bee suspected,) but extending it to all the true Churches of Christ, and all the true members of those Churches, as being all members of the same Body.

To this grand and primary respect, I may now subjoyne some other, which are but as off-sets to this maine Root, daughters and hand-maids to this Mother, and Mistresse-Affection; as viz.

2. In the second place:2. Sympathi­zing one with another. Christians upon the account of their Joint-membership, thus [Page 48] loving one another, let them also sympathize one with another. This doe the members of the naturall Bodie; being joint-members, they sympathize, have a fellow-feeling each with other. So much (did we not know it by ex­perience) we might learn from our Apostle, 1 Cor. 12.26. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoyce with it. So should it be with the members of the mysticall Body; being fellow-members, let them thus sympathize one with another. So Saint Peter presseth it, 1 Pet. 3.8. Finally, be ye all of one mind, having compassion one of another: [...], Sympathizing, having a fellow-feeling of each others condition. Thus should Chri­stians be like affected with their Brethren, re­joycing with them, sorrowing with them. So our Apostle here presseth it upon these his Ro­mans, bringing it in upon the account of this their Joint-membership, ver. 15. of this Chap­ter, Rejoyce with them that rejoyce, and weep with them that weep. H. Grotius. Drusius ex Rab­bi Jud. ad loc. An allusion (as some con­ceive of it) to the two Gates in Solomons Tem­ple; the one of which was the marrying door, the other the Penitents door; and so those who entered in at the one were merry and joyfull; those who came in, or went out at the other, were sad and sorrowfull; to both which the Levites applied themselves in their speech and demeanour sutable to their condi­tions, speaking chearfully to the one, mourn­fully to the other. Thus ought Christians to [Page 49] sympathize with their brethren, being like affected with them both in regard of joy and sorrow.

1. Rejoycing with them that rejoice; 1. Having mu­tuall joyes. Rejoy­cing in the welfare of their brethren. In their Temporall welfare, not envying it nor repining at it, but rejoicing in it: So did Elizabeths Neighbours and Friends (as the story tels us Luk. 1.58.) When they heard that the Lord had shewed great mercy unto her (viz. in giving her a son) they rejoyced with her. But specially in their Spirituall welfare; Are there any en­tred or entring in at the Marrying door, com­ing in, giving up themselves to be married to Jesus Christ, here is a matter of rejoicing; It is so with the Angels in Heaven; There is joy in the presence of the Angels of God, over one sinner that repenteth, Luk. 15.10. And so let it be to the Saints upon earth: Do we see any who were before alienated, brought home unto God, either in their first conversion, of returning after their defection and departing from him, herein rejoice. It was meet that we should make merry and be glad (saith the father of the Prodigall to his malecontented son) for this thy brother was dead, and is alive a­gain; was lost, and is found, Luk. 15.32. And so where we see any standing fast in the faith, walking in the truth, herein rejoice: So did John on the behalfe of the children of that E­lect (honoured) Lady (as he calls her, and tels her, 2 Joh. v. 1, 4.) I rejoice greatly that I found of thy children walking in the truth. The [Page 50] like he tels Gaius in the following Epistle, ver. 3, 4. And so was this our Apostle affected for these his Romans; Hearing of the fame of their obedience, I am glad therefore (saith he) on your behalfe, Rom. 16.19. Thus should my­sticall fellow-members rejoice one with ano­ther.

2.2. Mutuall sor­rows. And so mourn one with another; ha­ving a fellow feeling of each others sorrowes and sufferings. Such a Sympathie there is betwixt the Head and members of this mystical Body; We have not an High Priest that cannot be touched with the feeling of our infirmities, (saith the Apostle, Hebr. 4.15.) [...]. Christ being the head of his Church, is sensi­ble of the ailements of his meanest members, Sympathizing with them; Saul, Saul, why persecutest thou me? (saith the voice from hea­ven, Act. 9.) The foot was trodden on upon earth, and the Head feels it in heaven; And such a Sympathy there should be betwixt the members of this body; and that both in their Spirituall distempers, and Temporall Suffe­rings.

An Instance of the former we have in the Apostle himselfe, 2 Cor. 11 29. Who is weak (saith he) and I am not weak? who is offended, and I burn not? Thus did he take to heart the Distempers,In Spirituall distempers. Infirmities, Scandals of any weak member of the Church. The like should all Christians do; not insult over the fals of their Brethren, but mourne over them. Is it, so, that any are coming in at the Penitents door, being [Page 51] fallen under the censures of the Church, of Suspension or Excommunication, or by any scandall giving just cause for them? here is matter of Humiliation and Grief to their fel­low members who take notice of it: Paul chargeth it as no small crime upon his Corin­thians, that taking notice of a scandalous member, the Incestuous person, They were puffed up, and did not rather mourn, 1 Cor. 5.2.

And so in Temporall Sufferings. In temporall sufferings: Remember them that are in bonds as bound with them, and them which suffer adversity, as being your selves also in the body, Heb. 13.3. Thus did the Primitive Christians sympathize with their brethren in their bonds: so they did with the Apostle, Heb. 10.34. Ye had compassion of mee in my bonds, [...]; They sympathized, were as fellow sufferers with him; and as with him, so with other of their brethren, as hee tells them in the verse foregoing; Ye became companions of them that were so used (meaning the Martyrs of those times): And as in suffe­rings for Christ, so in any other losses or cros­ses, or ailements, Christians should have a fellow-feeling with their fellow-members, con­doling with them; not rejoycing at them; no, such an [...], rejoycing over the miseries of others, is not only unchristian, but inhumane and unnaturall; but lamenting o­ver them: Thus did David sympathize even with his enemies (as himself tels us Psal. 35.12, 13. Such as rewarded him evill for good, to the [Page 52] spoiling of his soul (as he saith, even to the ta­king away of his life, had it lien in their power) Yet (saith he) as for me, when they were sick, my cloathing was sackcloth, I hum­bled my soul with fasting, &c. And did hee this for his enemies? how much more should Christians do it for their Brethren, their fel­low-members? Truly, not to be affected with the sufferings of Saints, is a shrewd evidence of one that is no true member of the body; or if he be, he is under some sad and dangerous obstruction.

To this let mee add: As these mutuall members should have mutuall joyes and sor­rowes, so mutuall Desires, and mutuall Cares, and mutuall Fears; I will but touch upon each.

Mutuall Desires or Well-wishes 3 Mutual wel-wishes. each to o­ther. Well-wishes for their Temporall, much more for their Spirituall welfare: Such were the wishes of the beloved Disciple to his well-beloved Gaius, 3 Joh. ver. 2. Beloved, I wish above all things that thou maist prosper and be in health, even as thy soul prospereth: Be in health in his body, and prosper in his soul. These were the two things which the Heathens (according to the light which they had) were wont above all things to wish to their friends, (Orandum est ut sit mens sana, in corpore sano) that they might have sound minds in haile bo­dies; Juvenal. and I know not what Christians can better wish one for another, then sound bodies, and sanctified souls: Thus the members of the na­turall [Page 53] body, by a secret instinct they do, as it were, seek and desire the welfare each of o­ther; let the members of the mysticall Body do the like; Let no man seek his own, but e­very man anothers wealth (so our Apostle in­structs his Corinthians 1 Cor. 10.24.) Not but that Christians both may, and ought to seek their own wealth, their own Spiritual and Tem­porall welfare, and that in the first place, therein preferring themselves before others: So runs the rule, Thou shalt love thy neighbour as thy selfe, Mat. 19.19. Now, Regula est prior Re­gulato, The rule must be in order before that which is regulated by it: Christians must first love themselves, otherwise they cannot love their neighbours as themselves: But they may not impropriate these wel wishes to themselves, but extend them to others, to their neighbours, brethren, as being a part of themselves: So the same Apostle expounds his own meaning, Phil. 2.4. Look not every man on his own things, but every man also on the things of others; [...]. Also: The desires and well wishes of Christians, being fellow-members, must be mutuall.

And so should their Cares be:4. Mutuall c res. So the Apo­stle presseth it, 1 Cor. 12.25. The members should have the same care one of another: So have the members of the naturall body, they have a mutuall care for the preservation and welfare each of other. And so should the members of the Mysticall body; they should have such a mutuall care specially for the Spi­rituall [Page 54] welfare each of other. It is the com­mendation which Paul giveth of Timothy, that he did [...], naturally care for the state of his Philippians, Philip. 2.20. Those things which concerned the salvation of their souls, and the welfare of their Church. Such is the care of the natural, and such should be the care of the mysticall members; a na­turall, cordiall, sincere, affectionate care each for other.

And so again for their fears; they should also be mutuall. 5. Mutuall feares and jea­lousies. Christians should bee afraid of each other, where there is just cause of feare. So was Paul of his Galathians, when he took notice of their haltings; I am afraid of you (saith he) lest I have bestowed upon you labour in vaine. Thus Christians may and ought in some cases to have a kind of an holy jealousie one over another: Jealousie is an af­fection which flowes from love. And how­ever, being inordinate, it groweth to great and sinfull inconvenience betwixt the nearest Re­lations, (Jealousie is the rage of a man, Prov. 6.34) yet being well ordered, it is an usefull passion. Thus was Paul affected towards his Corinthians, (as he tels them) 2 Cor. 11.2. I am jealous over you with a godly jealousie. And thus Christians both may, and ought to be affected each to other. When they shall see their brethren begin to warp, and turne aside from any of their principles, and to suck in any dangerous errours, (which was the case of those Corinthians,) or to fall from their [Page 55] first love, to abate of their zeale and for­wardnesse in the practise of Piety, now they not onely may, but ought to be jealous over them.

Only let it be with a Godly jealousie, A Godly Jea­lousie. [...], (saith the Apostle) with the jealousie of God: not out of any light and ungrounded suspicion and surmise; not out of any by and sinister respect; but with an eye to God, to his glory, and their brethrens good. And that Christians both may and ought to be jealous over one another. As it is with the members of the Body, if one of them have a tumour, a sore breeding, the rest are jealous of it, fearing what it may come to. The like Christians may and ought to be over one a­nother in a like case; that so they may per­forme those offices each to other, which their mutuall relation in that case calleth for. Which what they are, I shall now come (in the se­cond place) to shew you.

Christians being Fellow-members, 2. Outward Respects. and so bearing mutuall Affections one to another, they are also to expresse their affections by performing mutuall offices each to other. So do the members of the naturall Body, [...] Manus fricat, manum lavat. Adag. Manus manum, one hand rubbeth and washeth the other. All the members of the body are offici­ous, ready to serve one another: the like should the members of the mysticall Body be. So the Apostle requireth it from them, Gal. 5.13. By love serve one another. This let Christians do; and not in word onely (as the mode of [Page 56] the times is, which hath turned this to a comple­ment, (and for the most part it is no more,) Your Servant, Sir; Thus we hear men spea­king sometimes, whose hearts yet in the mean time would disdaine and scorne to performe what their mouth professeth, and promiseth,) but in truth; being ready to approve them­selves servants to their fellow-servants, by performing all Christian offices of love to them.

Of these offices there are many, very ma­ny. I shall onely single out some chiefe and principall and such as are most obvious: which I shall desire you, all of you, and in speciall you who are joyned in Sacramentall Communion in this place, to take notice of, and make use of respectively.

A first shall bee that which our Apostle himselfe doth here in this place properly and principally aime and drive at, viz. that Chri­stians should make improvement of their offices or gifts to mutuall Edification. 1. Make im­provement of offices and to mutuall E­dification, whether Thus do the members of the naturall Body; having their severall offices and faculties, they improve and exercise them for the mutuall good and bene­fit each of other. The eye seeth, the ear hea­reth, the tongue speaketh, the hand worketh, the foot walketh, all for the good one of ano­ther; being mutually helpfull each to other. And so let it be with Church-members. Let them make the like improvement of their offi­ces and gifts.

1. This are Publick Officers 1. Publick of­ficers. to do (in the first place.) Of them, and to them properly speaketh Saint Peter, 1 Pet. 4.11. As every man hath received the gift, even so minister the same one to another, as good Stewards of the manifold grace of God. If any man speak, let him speak as the Oracles of God. If any man minister, (viz. in any other Church admini­stration) let him do it as of the ability which God giveth, &c.] And of them speaks our Apostle in the verses after the Text. Having then gifts differing one from another, according to the grace that is given us; whether prophecie, let us prophesie according to the proportion of faith; Or mini­stery, let us wait on our ministering, &c. And so he goeth on, reckoning up such gifts and offices as were then usuall in the Church: All which he requireth those on whom they were conferred, to exercise and make use of accordingly, to the common edification and benefit of the Church. This are publick Offi­cers to do; Pastours, Teachers, Elders, Dea­cons, being as Eyes, Tongues, Eares, Hands to the Ecclesiasticall Body, they are to discharge these offices carefully and faithfully for the good and benefit of their fellow-mem­bers.

And as Publick Officers, so also private Christians. 2. Private Christians. They being also members of the Body, they ought also in their places and sta­tions to do the like to their Fellow-members, Edifying one another. So the Apostle presseth [Page 58] it upon these his Romanes, Chap. 14.9. Let us follow after the things which make for peace, and wherewith one may edifie another.] And the like upon his Thessalonians, 1 Thes. 5.11. Wherefore edifie one another, even as ye do. Thus are private Christians, not onely to build up themselves; which Saint Jude requireth they should do: Edifie (or build up) your selves in your most holy faith, Jude ver. 20. This are they to look to in the first place; having laid a right foundation, they are in the use of all holy means to confirme and advance them­selves in their spirituall estate. But not onely to this: Building up themselves, they are also to help to build up others. It was our Saviours direction unto Peter, Luke 22.32. When thou are converted, (viz. from his approaching miscarriage) strengthen thy brethren. And the like are all private Christians to do, having tasted of the mercy and goodnesse of God, in bringing them home unto himselfe, they are now in their places to be helpfull unto o­thers, in confirming and building up their brethren.

Q. Why, what shall private Christians do in this way?

Private Chri­stians to edifie one another in a private way. Ans. To this I answer in the generall, that what they do in this way, being private per­sons, they are ordinarily to do it in a private way. As for the publick and ordinary teach­ing of private persons, unlesse it be in a case of necessity, I know no ground, no warrant for it. What private persons do to their bre­thren, [Page 59] must be in a way sutable to that state and degree wherein God hath set them. O­therwise they cannot in an ordinary way be freed from that which the Apostle in the verse fore-going prohibits, of thinking of themselves above what they ought to think. What they do regularly, must be in a private way. And thus they both may and ought.

1. Teach and instruct one another. 1. Teaching one another. So runs the Apostles direction to his Colossians, chap. 3.16. Let the word of Christ dwell in you richly in all wisdome, teaching one another.] Which is to bee understood not of publick teaching, (which belongs to the Pastorall Function,) but of private Instruction. Thus are more know­ing Christians to lend and communicate their light to their weaker and more ignorant bre­thren. So did Aquila, (and possibly Priscilla too, who is joyned with her husband, but whether as a partner in the work, or onely a wel-willer to it, is uncertaine,) teach and in­struct that eloquent Apollos, Acts 18.26. Ha­ving heard him preaching in the Synagogue, being then but a novice in Christianity, they tooke him home unto them, and expounded to him the way of God more perfectly. Mark it; They took him home to them: not indoctri­nating him in the Synagogue; not disputing or reasoning with him in that open and pub­lick Assembly. No, that was not for Priscilla to do, being a woman, and so not allowed to speak in the Church; neither did her hus­band do it: but they take him home, being [Page 60] private persons, they instruct him in a private way. A commendable office for one Christi­an to performe to another, thus to teach and instruct one another, by communicating their own knowledge, or experience; or by rea­ding of good books, or repeating of Sermons, or the like. Thus edifie one another by way of Instruction.

1. Admonish­ing one ano­ther.2. And so (in the second place) by way of Admonition. So it there followeth. Col. 3.16. Teaching and admonishing one another, &c.] As Christians are (as God offers them oppor­tunity,) to teach the ignorant, so to admonish their remisse and carelesse brethren. Where they see any thing amisse in them, in a gentle and Christian way to reprove them. That is one of the Lawes which God of old gave unto his people, Levit. 19.17. Thou shalt not hate thy brother in thy heart, thou shalt in any wise rebuke him, and not suffer sin upon him. A Law which is obliging to us Christians, no lesse then it was to the Jews; the ground of it being piety towards God, and charity to­wards our neighbour. And being so, be we not wanting in it: it being an office of grea­test and truest love. So David looked upon it. Let the righteous smite me, (saith he) and it shall be a kindnesse: And let him reprove me, it shall be an excellent oyle, which shall not break my head. As precious oile is to the head, so is seasonable, wise, gentle, faithfull reproof, to the heart; soaking into it, it may do much good, no hurt. Let Christians look upon [Page 61] this, not onely as their liberty, but as their duty; I mean to their Brethren. As for others, persons openly profane, Pearls are not to bee heedlesly cast before such swine. Reprove not a scorner, (saith the wise man) lest he hate thee, Prov. 9 8. But mark what followeth; Reprove a wise man, and he will love you. This Christi­ans may do; this they must do to their bre­thren, that so they may not be accessory to their sins, which by their silent connivence they may make themselves. Have no fellowship with the unfruitfull works of darknesse, but rather reprove them, (saith the Apostle) Ephes. 5.11. [...], Convince them, as by a Godly and exemplary life, so by seasonable admoni­tions, and reprehensions.

3. Admonishing, they are also to exhort one another.3. Exhorting one another. Exhort one another while it is called to day, (saith the Apostle to his He­brewes) Heb. 3.18. And again, Cap. 10.25. Exhor­ting one another, This are Christians to do, ta­king all advantages to put one another on to duty. So the former ver. there explains it, v. 24. Let us consider one another to provoke unto love, and good works. Thus are Christians to keep an holy watch over each other; prudently observing one anothers dispositions and de­meanours, graces and infirmities, that so they may take all advantage to excite and quicken each other to all duties of piety and charity. [...], (saith the Originall,) to the sharpening of love. A metaphor taken from edge-tooles, which are sharpened by [Page 62] whetting one against another. Thus are Chri­stians to whet and sharpen each other. So the Wise-man explaines the Metaphor, Prov. 27.17. Iron sharpeneth iron, so a man sharpeneth the countenance of his friend. Iron sharpeneth iron by mutuall attrition; and thus Christians may and ought to sharpen one another by mutuall Exhortation; whetting one anothers spirits, exciting and quickning each other to holy duties. Thus when the hands are cold or benummed, by rubbing each other they come to their naturall warmth and vigour. And thus Christians come to recover and keep their spirituall warmth, their zeal and fervour by mutuall incitations, exhortations.

4. Comfor­ting one ano­ther.4. Exhorting one another, they are to com­fort one another. Comfort your selves together; so our Translation rendereth that (and the word will bear it) 1 Thes. 5.11. [...], Comfort one another. Thus are Christi­ans to do each to other in times of publick ca­lamity: In publick ca­lamities. Then they that feared the Lord spake often one to another, (saith the Prophet Mala­chy) Mal. 3.16. In those calamitous times, when the Church say under many sad temp­tations, [When the proud were called happy,] (as you have it in the verse fore-going) proud and presumptuous sinners prospered and flou­rished; they carried the flag in the main-top, they were the only men: [They which wrought wickednesse were set up; yea, they which temp­ted God, were even delivered.] Daring and desperate sinners, they were preserved, and pro­tected, [Page 63] and delivered from eminent dangers, as if they had been Gods speciall Favourites; whilest in the mean time, it went sadly with those which feared God: A sad temptation! So it was to David; When he saw the prospe­rity of the wicked, how they were not in trouble like other men, but their eyes stood out with fat­nesse; whilest in the mean time, waters of a full cup, (a cup of affliction) were wrung out to Gods own people; the one drank wine, and the other water; and that of the waters of Marah, bitter waters; This when David saw, he tels us, his feet were almost gone, his steps had well nigh slipt, Psal. 73. ver. 2.3 5, 7, 10. And surely so it was with the Church at that time. When they saw such crosse-providences, Gods own people brought low, his and their ene­mies raised to the height of temporall prospe­rity. Now, in this time, They that feared the Lord, spake one to another, and that often. As they were much in speaking to God in prayer, (calamitous times are praying times) so they were frequent in speaking each to other, for the animating & incouraging each of other to faith, patience, constancy in obedience. The like are Christians to do each to other in the like times.

And as in publick calamities, so in private af­flictions. In private af­flictions. Herein Christians should be comfor­table each to other. Thus if there be a tumour in the leg or other part, the hand is ready to anoint it, to asswage the pain of it. Thus should Christians in their painfull sufferings, supple each other with seasonable consolations. Which [Page 64] they are to do both in outward crosses, & inward conflicts, in the sufferings both of the outward & inward man. Of both these may we understand the Apostle, 1 Thes. 5.14. Where among other Offices of love which brethren should perform one to another, he willeth them to comfort the feeble minded, and support the weak; i. e. comfort such as were ready to sink under their crosses, and support such as were ready to faint under their Tentations. Let Christians have a regard to both.

1. Outward crosses: where­in they are to comfort each other;1. For comforting their fellow members in their outward crosses: In the losse of Husband, Wives, Children, Friends, Estate, in sick­nesse, and the like. In these cases Christians are to comfort one another: Which they are to do,

1. By words, 1. By words. speaking comfort; Wherefore comfort one another with these words (saith the Apostle to his Thessalonians, 1 Thes. 4.18. speaking of such as were in heavinesse for their deceased friends, whom he would have their brethren to comfort by minding them of what he had said touching the Doctrine of the Resurrection.) Such comfort Job expected from his friends when they came to him in his distresse, that they should have spoke com­fortably to him, whom being deceived in his expectation, he calleth miserable comforters, Job 16.2. And such Comforters David in his distresse looked for (as he tels us) but he found none, Psal. 69.20. Christians! let not your brethren take up the like complaint against a­ny [Page 65] of you: This is one of Gods Attributes; He is a God that comforteth those which are cast down, 2 Cor. 7.6. And it is one of the best Of­fices that one man can performe unto another. Job speaking of himself in the time of his pro­sperity, and what respect he then had from the people, he saith, he was as one that com­forteth the mourners, Job 29. last. Let not Christians herein, according to their power, be wanting to their brethren. Blessed bee God (saith the Apostle) who comforteth us in all our tribulations, that we may be able to comfort them which are in any trouble, by the comfort wherewith we our selves are comforted of God. 2 Cor. 1.4. Thus do God's Patients receive heavenly Cordials from the hand of their great Physician, not only for their own sakes, but that they may be able (as occasion is offered) to minister to others of their brethren; com­forting them by words.

2. But not by words only;2 In deed. When need requi­reth; they are to minister unto them reall com­forts: Such a Comforter was Job in the time of his prosperity to the afflicted & distressed: The blessing of them which were ready to perish came upon me (saith he, ver. 13. of that 29. chapter) and I caused the widowes heart to sing for joy: And such comforters God expects Christians should be to their brethren in their distresses and wants: Not only giving them a few good words and nothing else; there is but cold comfort in such an almes; If a Brother or Si­ster be naked and destitute of daily bread (saith [Page 66] Saint James to such comforters) and one of you say unto them, Depart in peace, be ye war­med and filled, notwithstanding ye give him not those things which are needfull for the body, what doth it profit? James 2.15, 16. For the hand only to stroak the foot being in pain, is to little purpose, unlesse it also apply some­what to asswage the pain. Words being but wind, though they may refresh the spirit, yet they will not cloath the back, or fill the belly. Christians, where God giveth them ability, must be real as well as verball comforters to their brethren in their outward distres­ses.

2. And so in their inward conflicts, 2. Inward con­flicts. Soul-Afflictions: When the spirits of brethren are dejected and cast down in the apprehension of sin or wrath, How to deal with penitent offenders. [...], &c. Castigario illa quae à Presby­terio fieri solet, more Judaico. Grot. ad loc. A pluribus] Sic distingui­tur haec in Presbyterio fa­cta increpatio, tùm à privata, tùm à publica coram universae Ecclesiae coetu, quod factum fuisset necessa­riò, si fuisset Sa­tanae traditus. now is a time to minister com­fort to them. Thus the Apostle willeth his Corinthians to deal by that their scandalous brother, the incestuous person, who being for a time under an Ecclesiasticall censure, was brought to deep humiliation and sorrow for his sin, he willeth them not to deal too ri­gorously with him, but rather to comfort him. Sufficient to such a man (saith he, 2 Cor. 2.6, 7 is this punishment (or censure, [...]) which was inflicted by many. (viz. by the Presbytery of that Church, as Beza and Grotius, and ma­ny other rightly expound it): So that contra­riwise you ought rather to forgive him and com­fort him, lest perhaps such a one should be swal­lowed up with overmuch sorrow. So it was (as [Page 67] Beza Gr. Ann. ad loc. Beza most probably conceives of it) that this brother having been sharply reproved by the Church Officers, and being under a suspen­sion or abstension from communion with the Church, some there were, who having been before taxed by the Apostle for their too great remissnesse and carelessnesse, now they would have him further proceeded against, to be de­livered up unto Satan by the sentence of a more full and formall Excommunication, which was to be done in the presence, and with the consent of the whole Congregation. But Paul understanding of his deep humilia­tion and repentance, willeth them to forbear that rigour, not to proceed any further against him (which had he been already excommuni­cated, they could not have done) but rather to forgive (to gratifie him, as the word [...] properly signifieth, viz. by granting some indulgence to him, remitting somewhat of that summum jus, that extremity of the highest censure which he had deserved) and to comfort him, receiving him into communi­on with them again, that so he might not be swallowed up in the gulfe of despaire.

A notable and famous president, Locus diligen­ter observan­dus: Donec e­nim quâ aequi­tate & clemen­tiâ temperan­da sit disciplina Ecclesiae, ne ri­gor modum ex­cedat. Calv. ad loc. teaching Christians, such as are under a regular Church relation, how they are to deal with their lapsed brethren, in whom they see tokens of humi­liation and repentance: In this case they ought not to be rigorous in seeking extremities against them, for casting, or keeping them out of Church communion; but receive them [Page 68] comfort them, renewing and confirming their love towards them (as it there followeth, ver. 8) So tenderly should Christians handle their fel­low members, as the members of the naturall body would do theirs: So the Apostle di­rects his Galatians, chapt. 6. ver. 1, 2. Bre­thren, if any man be overtaken in a fault, yee which are spirituall, restore such a one ( [...], set him in joynt again) in the spirit of meek­nesse, &c. Bear ye one anothers burdens, &c. Thus are Christians to deal by their penitent brethren; not overloading burdened souls, but supporting, comforting them. But I see the thread of my discourse is already drawn forth beyond the staple which at the first I in­tended it. I shall be brief in that which remains.

2. Forbear one another.Thus edifying one another, let them also for­bear one another, and forgive one another: I put them together, because I find the Apostle so do­ing, Col. 3.31. Forbearing one another; [...]. A duty pressed by our Apostle upon his Ephesians, ch. 4.2. With all lowlinesse and meek­nesse, with long suffering forbearing one another in love. Christians must make account some­times to meet with provocations, and that from brethren: So it is among naturall bre­thren; differences sometimes happen among them, and those not easily reconciled: A bro­ther offended (saith Solomon, Prov. 18.19) is harder to be won then a strong city; and their con­tentions are like the bars of a castle (which be­ing strong will neither bow nor yeild.) And thus it sometimes happen to mystical brethren: [Page 69] Differences fall in betwixt them (as did betwixt Paul and Barnabas, Act. 15.39.) which rise to some height. But thus it should not be, and thus it would not be, had Christians but learn'd this lesson, to bear with one anothers infirmi­ties, to forbear one another; the strong Christi­an to bear with the weak, &c.

And forbearing, 3. Forgive one another. let them also forgive one another: So the same Apostle presseth it in the last verse of the same chapter. Eph. 4.32. Be ye kind one to another, tender hearted, forgiving one another, even as God for Christs sake hath for­given you: In which one verse there are three words worth the taking notice of, being of great concernment unto Christians; I wish they were ingraven upon every heart that hears them, Christians should be, 1. Kind, [...], ready to gratifie one another, yeelding each to other, wherein they may, as Abraham did to Lot, Gen. 13.8. 2. Tender-hearted, [...], a word peculiar to the Scriptures; and it signifieth to be pitifull: (so you have it rendred, 1 Pet. 3.8.) to be inwardly and inti­mately moved with pity and compassion; to have the bowels easily and affectionately stir­red and moved at the misery of another. The 3^d. is Forgiving, [...], freely par­doning and passing by the offences each of o­ther; thus doth God forgive us (as it there followeth in the next words) freely for his Son Christ's sake; and thus do we forgive our bre­thren; both forgiving and forgetting wrongs and injuries done to our selves.

4. Defend one another.And thus forgiving, in the next place defend one another. This will the members of the naturall body do; if a blow be made at the head, or a thrust at the body, the hand is ready to ward it off, to put it by: The like Office are Christians to do one to another; Defending (as the lives, and estates, and li­berties one of another, so far as they are able and lawfully may (for which they have A­braham for a Precedent, who made an adven­turous attempt in the rescue of his kinsman Lot, when he was taken and carried away prisoner by the five Kings, Gen. 14.14.) so al­so of their good names; this is a thing which Christians should be very tender of; as of their own good names, so of their brethren (inas­much as the Gospel whereof they make pro­fession, and the Church whereof they are members are interested in it) vindicating and maintaining of their reputations against unjust slanders and calumnies, giving (as occasion is offered) a free and just testimony each to o­ther. So did John to our Saviour, Joh. 1.34. and so did our Saviour to him again, Mat. 11.11 But I hasten.

5. Communi­cate each with other.Again, thus defending each other, let them also communicate each with other: So do the members of the naturall body; and so let the members of the mysticall body.

Quest. But wherein communicate?

Not in what is evill. Answ. I answer, first Negatively; not in any thing that is evill, Simeon and Levi were brethren in evill, Gen. 49.5. That was their [Page 71] brand, let it not bee ours.

1. Here (in the first place) abandoned and abominated be that unclean and beasticall com­munion, Abandoning, 1. Unclean & beastiall com­munion. which upon this very ground was maintained and practised by that impure pri­mitive sect of the Nicolaitans, of whose Do­ctrine and deeds you may read, Rev. 2.6, 15. and is said (I fear with too much truth) to be both maintained and practised by some, and many of their followers, Familists and Ranters at this day, viz. communion of bodies; which being a sin not to be named among Christians (not being so much as named among moralized Heathens, as the Apostle saith of it, 1 Cor. 5.1.) I shall passe it by.

2. Abandoned be all uncivill and sensuall communion,2. Uncivill and sensuall com­munion. such as that which the world cal­leth good fellowship. Herein let not Christians bear a part: As not in chambering and wan­tonnesse, so not in rioting and drunkenness: So the Apostle puts them together, giving a joint inhibition concerning them to these his Romans Rom. 13.13. and S. Peter the like, 1 Pet. 4.3. These are among those unfruitfull works of darkness, wherewith Christians may have no fellowship, Eph. 5.11.

But they both may and ought to have a Christian Communion and fellowship,Imbrace Chri­stian commu­nion. and that both Sacred and Civill: I will begin with the later, because I principally intend the former.

1. Civill communion Christians both may and ought to have, and that in Counsels, Purses, 1. Civill. Tables.

1. In Counsels1. In Counsels; Such a communion there was betwixt David and his friends (probably Achitophel, as the Chaldee nameth him (being one of his Peers, his equalls (as he calleth him) his guide and acquaintance, they took sweet counsel together (as he tels us) Psal. 55.13.14. Thus are Christians in their straits and doubts to ask counsel of, to give counsel to, to take counsel each from other. Oyntment and perfume rejoice the heart (saith the Wise man): so doth the sweetnesse of a mans friend by hearty counsel, Prov. 27.9.

2. Purses.2. Where need is they are to communicate Purses, Estates: So did some of the Primi­tive Christians in an extraordinary way, suta­ble to the exigencies of those times; Act. 2.44.45. All that beleeved were together, and had all things common; And sold their possessions and goods, and parted them to all men, as every man had need: Thus did they at Jerusalem; which being peculiar to that time and that place (for in other Churches we read not of the like) is not to be made a standing precedent for after times; Paul writing to his Corinthians, he ordereth them touching a Collection for the poor, that every one should lay by somewhat, as God had prospered him, 1 Cor. 16.1: But this he needed not have done, had there been such an absolute communitie amongst Chri­stians (as Anabaptists dream of.) No, Chri­stians have a proprietie in their Estates, and that both by a civil and divine right. It is Pauls or­der concerning some Church-members, who [Page 73] thinking to live upon the Churches alms, were negligent in their callings, Them that are such (saith he) we command and exhort by our Lord Jesus Christ, that with quietnesse they work and eat their own bread, 2 Thes. 3.12. [...], their own bread, not other mens; clearly importing that Christians have a propriety in their estates: And having a propriety in them, they are in the first place to have a regard to themselves and families: If any provide not for his owne, (saith our Apostle, 1 Tim. 5.8.) (his near Kindred) and especially for those of his own house (Parents, Wife, Chil­dren) he hath denyed the faith, (though not in word, yet in deed) and is worse then an Infidel, having cast away not only religion, but hu­manity. Thus Christians in the first place both may and ought to have a regard to themselves and theirs.

But so in the mean time they forget not o­thers of their brethren, to whose necessities they are to communicate according as God hath given to them: a duty not to bee forgotten: To do good and to communicate for­get not for with such sacrifices God is wel pleased, Heb. 13.16. A lesson generally for all to whom God hath given any competent portion of this worlds goods; they who of their super­fluity cannot, yet even out of their penurie are to cast in their Mite into the Chur­ches Treasury. But more especially for rich men: Charge them that be rich in this world, that they do good, that they be rich in good works, [Page 74] ready to distribute, willing to communicate, (so Paul directs Timothy,) 1 Tim. 6.17, 18. Thus are Christians to bee communicative to all; whose pressing necessities call for it, as God inables them, reaching forth somewhat to their reliefe. This the Preacher calls casting of bread upon the waters. Eccles. 11.1.

But specially to Saints. As we have opportu­nity, let us do good unto all men, specially to them who are of the houshold of faith, Gal. 6.10. Such as through the communion of faith, are made true members of the mysticall Body, and so joint-members with their brethren; these chal­lenge a larger share in the Christians liberality.

And I might add, amongst them, such as under a practical Church-Relation ought to be looked upon by the members of that Society in the first place. It is in Churches, as in Families, where the [...], the Domesticks are first to be provided for. But I am drawing to a con­clusion.

3. Communicate Tables. 3. Tables. So did the Pri­mitive Christians, of whom we read, Acts 2.46. That they brake bread from house to house,] which I understand not of a Sacramentall, (for that was mentioned before, as I shall shew you anon) but a Civill Communion. So the Syri­ack explaines it, (as our new Annotation taketh notice,) Domi frangebant portionem, they in­vited each other home, and eat together. The like is not only lawfull, but laudable for Chri­stians to do, so as it be in a sober, and mode­rate way, sutable to their condition. As for [Page 75] profuse and lavish feasting, I have no warrant for it. In such wayes mens tables become snares, both to themselves, and others; and that more wayes then one; snares to their estates, snares to their bodies, and snares to their soules; exhausting the first, surfetting and distempering the second, de­stroying the third. And therefore, if Christi­ans upon speciall occasions do make more li­berall and bountifull provisions, (which I dare not in some cases prohibit) let them do it with fear. S^t Jude sets it as a brand upon some in his time, These are spots in your feasts of cha­rity, when they feast with you, feeding themselves without fear, Jude 11. Even those sacred feasts, those love-feasts, which were annexed to the Sacrament of the Lords Supper, and intended for maintaining the Communion of Saints, e­ven they became a snare to some; they be­came occasions of sinfull inconveniences, whereupon they were justly left off in after times. How much more may other feasting do the like, where there is no such bridle up­on the appetites of men as there was. But sober, moderate feasting, this becometh Chri­stians. Such were those Primitive meetings, (which the Greek Scholiaes, (how solidly, I will not say) collect from that phrase, of brea­king of bread,) they were frugall and sober: such feasts best become Christians. To which, according to our Saviours direction, they are to invite not only their richer friends, but also their poorer brethren, (as you have it) Luke 14 [Page 76] 12, 13, 14. Here is the Christians civil Communion.

2. Religious Communion.But there is another Communion, which is of an higher import. And that is sacred, Reli­gious Communion; which may be divided into Publick, and Private.

1. Publick.1. Publick: Christians as joynt-members of the same Body, are to have communion and fellowship in publick Ordinances, as viz. in the Word, Sacrament, and Prayer. You meet them altogether in that one verse, Acts 2.42. where the Apostle speaking of the primitive believers, members of the Church at Jerusalem, he saith, They continued stedfastly in the Apostles doctrine, and fellowship, and in breaking of bread, and in prayers. So he describeth their Church-Com­munion; which was,

1. In hearing the word; 1. In hearing the word. They continued in the Apostles doctrin, that is, in hearing them preach. To which end they frequently repaired to the Temple, (as you have it, ver. 46.) They continued with one accord daily in the Temple; viz. to hear the word, as occasion was offered.

And hearing the word together, they had fellowship and communion in those two other Ordinances, wherein Church-Communion may be conceived more properly and immediatly to consist; viz. the Sacrament, and Prayer. Which are there brought in, (as some not amisse look upon them,Vide Bezam. Gr. Annot.) as two species of that Genus. So the vulgar Latine following the Syriack, and some other copies expresseth it, reading the words.Et communica­tione fractionis panis, & orati­onibus. V. L. [They continued in the Apostles do­ctrine, and in the fellowship of breaking bread, and in prayers.

2.2. Receiving the Sacrament. Vide Bez. ad loc. Gr. Annot. By the former of which I there understand the Sacrament of the Lords Supper (so the Sy­riack there explains it, rendring it fractione Eucharistiae, the breaking of the Eucharist.) Which is there, as also elsewhere (though not often) called Breaking of bread: So cal­led, not properly from the Sacramentall action of breaking the bread in the Sacrament (as I suppose it is vulgarly looked upon) but rather with reference to their Love Feasts, whereof the Sacrament was one and the principall part (as Beza and Grotius observe):Bez. & Grot. in Act. 2.42. & 20.7. Thus did they, (having a respect to the language of the He­brews, who were wont to call their whole Diet by the name of bread) they called those (as o­ther feasts) by the name of breaking of bread: And from thence it was translated to the Sa­crament, as being the chief part of those chief­est feasts; upon which account (by the way) I conceive that that phrase (being used in a civil as wel as in a sacred sense, & primarily in the for­mer) is not to be affected by us above others w^ch we meet with in Scripture; which as they are more common, so do they more properly express and set forth the nature of that Sacrament.

Now herein (to return from whence I have a little occasionally deviated) those Primitive Christians had frequent Communion; and so ought their successors to have; frequently meeting together at the Lords Table, partici­pating in that Sacrament of the Supper; which as it represents and sealeth up their union and communion with Christ, so it mindeth them of [Page 78] that union and communion, which they have and ought to have one with another. In both which respects it is called by the Apostle (in a language which I am sure cannot mis-become a Christians mouth,) The Communion, 1 Cor. 10.16.

3. And so (thirdly) in Prayer. 3. Prayer. Herein Chri­stians are to joyne together in the publick Congregation; Coimus ad De­um, quasi manu factâ precatio­nibus ambia­mus. Tertul. Apolog. surrounding, and as it were, beseeching the Throne of Grace, by their Joint-supplications, (as the Father saith the Christi­ans in his time did.) Haec vis Deo grata, (saith he.) Nothing more acceptable unto God then such a sacred and humble violence, wherein they are to joyne not onely hands, and eyes in lifting up them; or yet tongues, in saying Amen to the publick prayers, (which was wont to be practised in the ancient Church, where the whole Congregation was wont to sound out Amen, Hieron. in Prolog. in E­pist. ad Galat. In veteri Eccle­siâ Episcopo aut alio quovis De­um precante vel laudante, plebs accinebat, Amē; unde illud, Et resonaturis fecit aethera voci­bus, Amen. Grot. in 1 Cor. 14.16. Calvin. Beza, &c. with so loud a voice, as that it did instar tonitrui reboare, (as Jerome speakes of it,) made the Church to ring again; and a practice not altogether without precedent and warrant from the Apostolicall Churches, where the manner was, for every one to say Amen to the publick prayers, as is not im­probably collected from that of the Apostle, 1 Cor. 4 16. But withall, and above all, to joyn hearts together, Come let us lift up our hearts with our hands unto God in the Heavens, (saith the Church) Lam. 3.41.

To which let me subjoyne (what ought not to be severed, it being a part of prayer,) the [Page 79] joint-praysing of God by singing of Psalms. Which being a divine Institution, so much cried up in the Old Testament; and once and again recom­mended by the Apostle under the New, Eph. 5.19. Col. 3.16. ought not to be abrogated, or laid aside; but conscienciously practised, as being an Ordinance tending (as to the Glory of God, which it doth directly and immediate­ly, so) to the mutual edification and com­fort of Christians. But I hasten. Here is the Christians publick Church-Communion.

2. Besides which, there is also a private Communion, 2. Private, reli­gious Commu­nion. which being of great use, is not to be neglected: and that both in conferences, and prayers.

1. In Conference. 1. In Confe­rence. Thus did Saint Paul up­on his coming to Jerusalem communicate with the rest of the Apostles, and others, whom he found there, as himselfe setteth it down, Galat. 2.2. The like are Christians to do, as occasion is offered; communicating their knowledge, opening their doubts, and seeking resolution from such as are able and faithfull; being ready to give a reason of the hope that is in them to every one that shall ask it, (as Saint Peter requires it) 1 Pet. 3.15.

2. And lastly, in their Prayers. 2. Prayers, praying for one another. In private praying for, and as occasion is offered, one with another. So did our blessed Saviour for, and with his Apostles: I have prayed for thee, that thy faith fail not, saith he to Peter, Luke 22.32. And being to leave the world, he com­mands him, and the rest unto God by prayer, [Page 80] as you may see it in that most effectuall pray­er of his, Joh. 17. Where first praying for him­self, then he prayeth for his Apostles, and then for all other that should beleeve on him to the end of the world: Therein setting a pattern for us, teaching us in our prayers not to be mindfull of our selves alone, but of o­thers; as of those who are more nearly rela­ted unto us, (as the Apostles were unto Christ) so of all other Beleevers: So Paul directs his Ephesians, chap. 6.18, 19. Praying alwayes with all prayer and supplication for all Saints, and for me: This did Paul for them, and for the rest of the Churches; in his private devo­tions he still made mention of them: So he tels these his Romans, Rom. 1.9. so his Ephesians, chap. 1.16. his Colossians, chap. 1.3. & 4.3. his Thessalonians, 1 Thes. 1.2. & 5.25. And the like he requires them to do for him and the rest of the brethren; Col. 4 3. 1 Thes. 5.25. A mutuall office which Christians should not be unmindfull of, thus to pray one for ano­ther.

Which as they are to do at all times, so specially when their necessities call for it af­ter any speciall manner. Thus when Peter was in prison, many of the Saints went to prayer for him, Act. 12.12. Thus are Chri­stians to remember them that are in bonds, pray­ing for them.

With one an­other.And as they are to pray one for another, so one with another; as in Publick (of which I have spoken already) so, as occasion is of­fered [Page 81] in private. Thus did Paul, being to take his leave of the Elders at Miletum, his last act was to pray with them: When he had thus spoken, he kneeled down, and prayed with them all, Acts 20.36. The like parting had he, and the Disciples at Tyre, when they had accom­panied him to the sea side, where he was to take shipping, they kneeled down on the shoar, and prayed, Acts 21.5. The like are Christians to do as they have occasion. And that not on­ly to get their Ministers to pray with them, which occasionally they are to do. It is Saint James his direction to sick persons, that as they should pray for themselves, (Is any a­mong you afflicted, let him pray, Jam. 5.13.) so they should send for the Elders of the Church, (the Ministers) that they might pray over them, ver. 14. An office which Paul performed to the father of Publius; being sick, Paul entered in, and prayed with him, Acts 28.8. And the Ministers of the Gospel are still occasionally to do the like, However they cannot lay hands on the sick, and so heale them as Paul there did him, (that miraculous power, together with the signe of it, (Anointing) being now ceased, having been peculiar to those primi­tive times) yet they are to lift up their hands for them; which they are to do ex officio spe­ciali, as a duty belonging to them after a spe­ciall manner, by vertue of their office: but not onely to them. This are other private Christians also to do ex officio charitatis, as an office of charity. So it there followeth in that [Page 82] place of Saint James, ver. 16. Confesse your sins one to another, and pray one for another, that ye may he healed.

Thus have I briefly pointed at some amongst many of those respects and offices, which Chri­stians upon the account of their Joint-mem­bership owe each to other. Now what remains, but that (by way of conclusion) as a Minister of Christ, in his Name I beseech, and require you, all of you, and in speciall you who are joyned in Sacramentall Communion in this place; that you would have a regard to every of these; that knowing what is your duty, you would seriously apply your selves to a care­full and consciencious discharge of it. Truly Christians! shall you and I examine our selves for the time past, none of us but shall finde just cause of humbling for our failings in some, in many of these. In the sense thereof, beg­ging pardon for what is past, stir we up the grace of God for the future; that whilest we performe duties of piety towards God, we may not be wanting in duties of charity to­wards our Brethren. Now consider what I have said, and the Lord give you understan­ding in all things.