The Mystical Brazen Serpent

An Alphabetical Table.

A.
• ADversaries not to be feared. 140.
• Affections towards Christ, evidencing man's drawing to him 183
• Christ offered to All, how and why 146
• Attractive virtue in Christ to be sought after 188

B.
• BEnefit of Christ's death extending to all Believers. 111
• Believing on Christ, the only means to receive benefit from him 73
• Discouragements in Believing answered 115
• Blindness natural to all men 153
• Brasen Serpent both a medicine, and a mystery 3
• Brasen Serpent a lively and convincing Type of Jesus Christ 5
• Brasen Serpent resembling Christ in five particulars 16
• Brasen Serpent to be looked up unto 96

C.
• Carnal persons not drawn to Christ 181
• Christ a mighty Savior 17
• Christ like unto men, and sinful men, yet without sin 18
• Christ crucified the only Sole-Remedy 51
• Christ a Savior by his Fathers Ordination 22
• Christ to be looked up unto, and how 124
• Motives to come unto Christ 71
• Discouragements in coming unto Christ answered 115
• Motives to look up unto Christ 97
• Strength of Corruption no just discouragement in coming to Christ 122
• Conversion to be ascribed unto Christ 161
• Common work of the Spirit not to be rested in 191
• Cross of Christ a memorial of man's sin and misery. 21
• Cross of Christ the way to his Crown 27
• The Cross an Exaltation to Christ 28
• Christ crucified the only Savior 62
• Cure of the Soul to be locked after 48

D.
• Darkness man's natural estate 30
• Death passed upon all 115
• Death of Christ necessary in a threefold respect 45
• Death of Christ not dubious 132
• Drawing of men by Christ to Christ 143, 150
• Drawing, a fruit of Christ's death 134
• Men drawn to Christ as a Savior, and Lord 169
• God the Father draweth men to Christ, how 144
• All men, and all things drawn to Christ, how 145
• Drawing, what it importeth 152
• Whence Christ draweth men 164
• Men drawn out of themselves, how 168
• Evidences of men not drawn to Christ 179
• Evidences of men drawn to Christ 183
• Drawing to Christ a ground of comfort 187
• Outward Drawing not to be rested in 190
• Drawing back to be taken heed of 163. 191

E.
• Elect ones drawn to Christ 149
• Enemies still infesting Believers 53
• Enemies of Christ disappointed 135, 136
• Christ exalted upon the Cross 28

F.
• Faithfulness of Christ in his obedience 56
• Faith justifying and saving, what 75
• Faiths object and act in justifying 79
• Faith how it healeth and saveth 80
• Faith and Christ as the Ring and the Bloodstone 92
• Faith the only Instrument in healing the soul 93. 101
• Weakness of Faith, no just discouragement 123

H.
• Christ Healing his people, how 58

I.
• Ignorant persons not drawn to Christ 179
• Impediments in coming to Christ 119
• Mans natural Impotency 154
• Weak Instrument effecting great works 174
• God blesseth all, and only his own Institutions 10
• Intercession of Christ effectual 57
• Inveterate sins not hindering benefit by Christ 119
• Civil Justiciaries not drawn to Christ 182

L.
• Lameness natural to all men 155
• Christ Lift up four ways 25
• Lifting up of the Brasen Serpent shadowing the death of Christ in five particulars 29
• Lifting up of Christ drawing men to him 173
• Life eternal, what 109
• Life, all men deprived of 44

M.
• Mans Misery the occasion of God's Mercy in sending his Son 20
• Mans natural Misery described 33
• God's Mercy in providing a Remedy 38
• Ministers of God to be inquired of for Soul-cures 49

N.
• Natures power in the work of Conversion, decayed 160

O.
• God not tied to costly Ordinances 7

P.
• Penitent sinners only capable of benefit by Christ 113
• The Estate of Nature, a Perishing Condition 43
• Whether men Perish in death 105
• No Perishing to Believers 107
• Profane persons not drawn to Christ 180

R.
• Man Repenting God Repents 9
• Refusing of Christ a just Condemnation 71
• Relapses dangerous, not desperate 120
• Reluctancy against receiving of Christ with the grounds thereof 158, 159

S.
• Salvation to be sought only in Christ 63
• Satan resembled by a Serpent, in three particulars 34
• Satan hindering men from coming unto Christ, how 156
• Men drawn from under the power of Satan, how 156
• Christ a Savior to lost mankind 152
• How Christ cometh to be a Savior 154
• Christ the only Savior 159
• Ministers how called Savior's 161
• How men save themselves ibid.
• Christ a perfect Savior 68
• Sense of misery a preparative for mercy 46
• The Serpent the Instrument of man's misery 45
• Shadows made use of by God to work real effects 8
• Great Sins great punishments 9
• Discouragements from magnitude or multitude of Sins answered 116, 117
• Son of man, the phrase opened: being given to Christ, what it imports 12, 14
• Spirit of Christ drawing men to him 175

T.
• Type, why made use of by our Savior 4

W.
• Liberty of Will in the work of conversion decried 160
• Will, not forced in the work of Conversion 192
• Men drawn out of the World, how 166
• The Word Christ's Instrument in drawing men to himself 171
• The Word being the Drawing Ordinance is to be submitted to 191

ERRATA.

P. 2. l. 27. r. represented. p. 8. l. 9. r. Handkerchiefes. ibid. marg. r. Fernelius. p. 18. marg. r. per Serpentem. p. 21. l. ult. dele And. p. 23. l. 30. for where, r. whence. p. 29. marg. r. 〈 in non-Latin alphabet 〉 , p. 30. l. 11. r. 〈 in non-Latin alphabet 〉 . p. 33. l. 8. for hear, r. here. p. 41. l. 9. for grace, r. cure. p. 70. l. 32. dele up. p. 7. 6. l. 7. r. quovis. p. 107. l. last. r. turned to dust. p. 145. marg. r. salvet. p. 149. marg. r. ex Gentibus. p. 160. marg. for decayed, r. decried, p. 162. l. 29. r. not all.

THE MYSTICALL BRASEN SERPENT.

The Magneticall Virtue OF THE CROSSE OF JESUS CHRIST.

I Have already spent some time in opening unto you the manner and end of our Savior's 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 Wilderness, so must the Son of Man be lift up; That whosoever believeth on him should not perish but have Eternal Life. Now taking hold of that phrase there redoubled (viz. Lifting up ) I have singled out this portion of Scripture, wherein our Savior sets forth as the Manner, so the Fruit and Consequent of his Death. The former fore-prophesied, the later fore-promised, both by our Savior himself. The Manner of his death fore-prophesied [If I shall be lifted up] The Fruit of his Death fore-promised, [I will draw all men unto me.]

Upon the former of these I have insisted already, viz. the Manner of our Savior's 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 Cross, where he was lifted up from the earth; So the Evangelist explains the phrase in the verse following; This spake he, signifying what death he should die, viz. the death of the Cross, where he was to be lifted up, as the Brasen Serpent was in the wilderness.

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

Answ. Not so: The Particle [If] here must be understood and taken, non dubitative, sed assertive, & 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 Chapter, our Savior speaking of the grain of wheat, or other Corn being cast into the ground; If it die (saith he) it bringeth forth much fruit: 〈 in non-Latin alphabet 〉 . If it die, 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, 〈 in non-Latin alphabet 〉 , 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 tells him, If I come, I will remember his deeds, that is, when I come: so here, If I be lift up (saith our Savior) that is, when I shall be lift up; so the Syriac here renders it. As for our Savior's death, it was not a thing contingent and uncertain, whether in it self, or to him; His Father had determined it, himself had submitted to it, the Prophets had foretold it, his people's necessities required it; in all which respects our Savior himself 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: And afterwards he inculcates the same upon his Disciples, Mat. 16.21. where he showeth 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 Wilderness. That our Savior saith here, If I be lifted up, he speaks it not as doubting, but supposing what ere long was to come to pass. That being cleared

Come we now to that which the Text chiefly looketh upon, viz. the Fruit of our Savior's 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 self, specially such as felt themselves stung by those fiery Serpents. And thus saith our Savior, being lift up upon the Cross, he would draw the world to himself, to look unto him, to believe on him Even as the Sun being risen above the earth, it attracteth and draweth up from it those foggy vapors, which before were in or upon it; draweth them up towards it self: Even thus doth Christ the Son of Righteousness, 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 we 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 general, and that from the connection of the parts of the Text, the Prophecy and the Promise; the putting them together. If I be lifted up, I will draw all men, &c.

See here how wonderfully the Scribes and Pharisees, 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 evil against him, to bring him to the Cross, that shameful and accursed death? Why, this they did that they might thereby not only take him out of the way, but withal render him odious and infamous unto the world; so as from thenceforth none should ever look after him anymore. This it was which galled and vexed the Scribes and Pharisees, viz. the success of his Ministry, 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 mouths in the 19 ^th verse of this Chapter, The Pharisees said among themselves, Perceive ye how ye prevail nothing? Behold the world is gone after him. Many there were who hearing of the great miracles which he 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 informs 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 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 Cross, taken him out of the way, hoping thereby to turn the stream of men's affections, either to deter, or discourage any forever looking after him more. This was their design; but see how the success 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, 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 he did being upon the earth. In his life he drew some, and many; which the Pharisees looking upon through the spectacle of envy, (a true multiplying or magnifying glass, 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 only some, and many, but all: If I be lifted up from the earth, I will draw all men unto me.]

Even thus doth God often elude and frustrate the counsel of his, and his Churches enemies, turning them into folly, as he did the counsel of Achitophel. Oft-times bringing out of them clean contrary successes to what they intended. The Patriarchs, moved with envy, sell their brother Joseph into Egypt. But God turns that foul fact of theirs into great good both to him and them; making it the means of his preferment, and their preservation: All the ways 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, even to save much people alive.] Judas in betraying, the chief Priests in condemning, the Jews in crucifying the Lord of life; they all thought evil against him, intending to take him out of the way; that his very name might either be blotted out, or rendered 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 pass the Redemption and salvation of his Elect. Thus doth God make use of the wicked counsels and designs 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. In the thing wherein they dealt proudly God was above them.] And what was that thing? why, that design of theirs against the Israelites, (of which you may read Chap. 1. ) Come, let us deal 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, bringing out of them a clean contrary success. Not only judging them in the very thing wherein they thought to judge Israel, (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 design, as a means to bring about the deliverance of his oppressed people, as you may read it in the second Chapter of that Book. Instances of like nature are obvious; Proud Haman designs the ruin not only 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 ruin, and Mordecai's advancement, hanging him up upon the Gallows which he had prepared for Mordecai, and setting up Mordecai in his place; so to their comfort and enlargement, causing light, and joy, and gladness to break forth unto his people out of that black cloud which threatened them with ruin and destruction.

This God hath done, and this he daily doth; therein manifesting his power, wisdom, goodness; viz. in bringing one contrary out of another, light out of darkness. It is the skill of the Physician to turn the rankest poisons into sovereign medicines, vipers into treacles. And it is the power, wisdom, goodness of our God, thus to turn the counsels and intendments of his, and his Churches enemies to great good, making use of them for his own glory, and the good of his Church.

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

1. For her Enemies, such as plot and conspire, and take counsel 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? The Kings of the earth set themselves, and the Rulers take counsel together against the Lord, and against his Anointed.] To plot, and conspire, and take counsel against God, and his Christ, against his truth, his people; it is but a vain thing, they do herein but meditate vanity, (as the Original there hath it.) It matters not how promising the design be, how cunningly contrived, how closely carried, how potently prosecuted, yet all is in vain. 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 naught, 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 prevail. So did the Jews against our Savior; they brought him to the Cross: I, but yet they shall miss of their end. So did the Jews, instead of blotting out the Name of Christ, they make it glorious. Instead of turning back a few from him, they draw the world after 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, &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 persuaded to break off these vain undertakings. Had the Scribes and Pharisees, and the rest of that malignant crew, ever dreamed that this should have been the issue of their counsels, 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 God's own people, 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 Christ's Religion and the Professors of it, even as the Jows dealt with Christ himself; they crucify both, laboring 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 upon the face of Religion, casting those terms of infamy and reproach upon the good ways of God, and those that endeavor 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 godliness, to the Cross, wounding and piercing it through; that so having rendered 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 Natural body that could turn the eyes of men from looking towards him, or their hearts from believing on him: It is not the crucifying of Christ in his Mystical body, the crucifying of his Religion, or the Professors of it, that shall deter men from owning Christ and his ways. 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 bellows to this fire, blowing up, spreading and dispersing that Religion, that truth of God, which they have sought and thought too have suppressed 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 Church; This Vine having ever since been the more fruitful for that blood which was poured 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 professors of the Gospel of Christ. Bloody Persecutours have thought by their Dracoes Laws, laws written in Blood, and the severe execution thereof, utterly to have suppressed 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 drawn 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 counsels of wicked and ungodly men; being against Christ, they shall not prevail, their counsels shall be brought to naught and return upon their own heads; This is one of the privileges and Prerogatives given unto Christ by his Father, 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 own wills, to effect his; as to clear his truth whilst they go about to darken and obscure it, to promote and further the cause of his Gospel, whilst they go about to hinder it; so getting glory to himself, 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 Savior; They plot his death, hoping that when they had brought him to the Cross, not only his person, but his cause should have forever 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 general, come we now to deal with the words more particularly. 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; 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, to draw, to bring men home unto Christ? So saith our Savior himself elsewhere, No man cometh unto me, except the Father draw him, how then saith he here, that when he should be lift up, he would draw all men to himself?

An. To this the Answer is obvious. The Father draweth, 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, the other worketh; [My Father worketh hitherto, and I work,] both joining 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 upon which this attractive power and virtue is exercised, whom Christ draweth.

An. All men (saith the Text.) The Latin Translation hath it, All things, Omnia. A reading which Augustine retaineth, and contendeth for. And Beza tells us, that he finds one Greek copy, and that an ancient one, allowing it, reading the word 〈 in non-Latin alphabet 〉 , all things: Shall we so take it? how shall we understand it? Why, Christ draweth all things, that is, (say some) not only the souls, but the bodies of men, the one here, the other hereafter; drawing both to himself, the one in his Kingdom of Grace, the other in his Kingdom of Glory. Others more fully; Christ draweth all things to himself, not only men, but other creatures. How? why in respect of that universal Authority and Sovereignty which he hath over them, being lift up, viz. from the Cross to the Crown, he hath all Power given unto him, and not only over all Men, but over Angels, Devils, and all other creatures, all which how the knee to him, yielding 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 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 ; 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 spiritual government in drawing them to himself; 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 diversely expounded. Some (in the first place) taking it universally for all men whatever, 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 Savior, to believe on him, to be saved by him, the other drawn before him as a Judge, brought to his Tribunal, 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. True, such an offer Christ maketh unto all, all those whom he sendeth the Gospel 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 days 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 Gospel. 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 soul 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. When Christ puts forth the arm of his power, accompanying his Word with his Spirit, (for that is the day of Christ's power) then shall his call be effectual, all that are so called shall come to him, and that willingly. Thus Christ doth not draw all men; yet outwardly he doth, offering himself 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 embrace 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 Gospel, which he requireth to be published to all Nations, to every creature under heaven. There he makes known himself, offers himself to all that will receive him, inviting, persuading them to come to him to believe on him. Thus he draweth all in respect of an outward call; that this drawing proveth ineffectual to some, to many, to the most, the fault is their own, in that they do not hearken to this call, they will not follow him drawing, but draw back; I would have gathered you, but ye would not, saith our Savior 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 only good 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. Even thus is it with Christ's Drag-net, the preaching of the Gospel; The Kingdom of Heaven is like unto a net (saith our Savior) It draweth all that come within the reach and compass 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 himself. 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 effectual to them, to all of them. Thus Christ draws all men, A truth, but not the whole truth here intended. The drawing which our Savior here speaketh of, I look upon it as an inward and effectual work, a drawing and bringing of men home unto himself, 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 draweth all his Elect. So the the word [ All ] is frequently to be understood and taken in Scripture: Christ gave himself a Ransom 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. Praedestinatos scilicet ad salutem. Such as God hath predestinated unto salvation, them Christ draweth: Those whom God his Father hath given unto him, them Christ bringeth home to himself, drawing them, and that effectually, as I shall show you hereafter. And thus he draweth, not some, but all of them: This is the Fathers will, 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, 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. God will have all men to come to repentance, 2 Pet. 3. that is, all sorts of men, some of all Nations, conditions. Even as it is said that our Savior he cured all diseases and sicknesses, Mat. 4. 〈 in non-Latin alphabet 〉 , that is, (as our Translation renders it.) All manner of sickness, and all manner of disease. So all men, that is, all sorts and kinds of men. 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 Chrysostom, and divers others here give the sense of the word; and that (as I conceive) very genuinely. Christ before his death he had drawn only 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 Cross in his passion, now henceforth he draweth not only 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 Savior 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 embrace. 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, a kind of special universality, a world in the world, and so called here all men. Here then are the persons drawn; all God's elect, being some of all Nations, &c.

Quest. 3. But whither are they drawn? That is the third Enquiry.

Answ: To which the Text makes answer, they are drawn unto Christ, 〈 in non-Latin alphabet 〉 ; I will draw them to myself.] So Christ draweth his elect. Even as magneticall, or Electricall bodies, as the Loadstone, Jet, and Amber, &c. attract iron and staws, &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. 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 effectual vocation; they shall come unto him, that is, believe on him. So our Savior 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. To come unto Christ, is to believe on him. And thus all his Elect being given to him, they shall come unto him, Christ will draw them, bring them home to himself, to have union and communion with him in his Kingdom 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?

Ans. For answer to this at present, I shall only look upon the word in the Text, and the proper signification thereof, reserving the way and means, and manner of Christ's drawing till afterwards. The word here is 〈 in non-Latin alphabet 〉 , 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 ponderous nature of it. To draw a man, is to force him this way, or that way, contrary to his own inclination and will; herein drawing differs from leading. In leading, one goes before, and directs the way, the other follows of his own accord: In drawing, a man is forced, or over-powered, made to do what otherwise he would not. And even thus doth Christ draw his Elect to himself; he not only leadeth them, but draweth them, propoundeth himself to them, and not only showeth them the way to come, but over-powereth them: which he doth non violenter, sed amorose, (as Carthusian 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 effectual working of his Grace and Spirit, making them both willing, and able to come, who of themselves were neither.

The word and phrase being thus opened, it giveth us to take notice of two things: 1. Mans natural indisposition; and 2. Christ's effectual working: The indisposition of man to come unto Christ, the effectual working of Christ in bringing man home to himself; the one necessarily implied, the other clearly expressed, both in this phrase of drawing, both useful Observations. I shall insist upon them severally, beginning with man's natural indisposition.

Doct. Men come not unto Christ unless they be drawn. [I will draw them.] He doth not say, (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; 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, they cannot come, 〈 in non-Latin alphabet 〉 , saith our Savior, 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, 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: Blind in their understandings, lame in their wills; both hindering them from coming unto Christ, from believing on him.

1. They are blind: 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 condition of all men by nature, they are born blind, having their understandings darkened through the ignorance that is in them, because of the blindness of their heart, as Paul saith of the Gentiles, 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: Natural men know little of God, (only so much as may serve to convince and condemn 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, of whom they have not heard? (saith the Apostle.) Men are naturally blind.

2. And not only so, but 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 supernatural work, a gift of God, By grace ye are saved through faith, It is the gift of God. It, as salvation it self, 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 Gospel not only revealed, but offered and tendered to all that will receive him; but this men of themselves 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 believe on him, he must also work that in us which he requireth from us; No man can come unto me (saith our Savior) except it be given him of my Father, Joh. 6.65. Man cannot believe of himself.

Time was indeed, when man had power to have done what his Creator required of him: In state of innocence he could have performed the condition of the Law, much more of the Gospel, had it been propounded to him. He could then by himself have fulfilled the righteousness of the Law, much more could he have believed on another for righteousness, if God had required it of him. But now through the fall of Adam, we are all become like Mephibosheth, who by a fall from his Nurses arms, became lame of his feet. Such is our condition by nature; how ever at first created sound and perfect, yet falling in the arms of our first parent, we are become lame and impotent, so as now we cannot of ourselves come unto God, either by the way of the Law, or Gospel; either by doing, or believing: We cannot believe of ourselves. 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 incline 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 ourselves, we are both blind & lame. And here is the impediment from within.

2. Besides this, there is another from without. Satan hinders men from coming unto Christ; even as Paul tells his Thessalonians concerning his own coming to them; We would (saith he) have come unto you once and again, but Satan hindered us, 1 Thes. 1.18. So doth Satan hinder men from coming unto Christ; how Satan hindered Paul in his journey is uncertain; probably by raising up against him some storms of trouble and persecution, at land, or else some tempest at sea, so stopping his passage to them: And by such ways 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 devil, taken captive by him at his will, 2 Tim. 2. 〈 in non-Latin alphabet 〉 ; 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 Heretical Doctrines; some in their Wills and affections, by vicious provocations and enticements; and 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, everyone 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 believe on him, to have communion with him, everyone hath something or other to detain and keep him back, either the pleasures, or profits, or honors of the world, &c. and these are Satan's snares wherein he taketh and holdeth poor captivated souls, so as they cannot come unto Christ. 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, unless they be brought to him by a strong hand; so were the Israelites brought out of Egypt; and so must poor sinners be brought unto Christ, they must be drawn to him, and that by a power greater then Satan's: 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 mere natural man) he is not easily ejected; neither are his captives easily taken out of his hand: There must be an overpowering power to rescue them, even the power of Jesus Christ, who unless he draw men, they can never come to him of themselves: As themselves are both blind and lame, so Satan hinders them. They cannot come though they would.

2. Nay (in the second place) that which maketh the case the more desperate, they will not though they could: There is in them naturally not only an Impotency, but a Reluctancy: They will not come; so our Savior chargeth it upon the Jews, Ye 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 Savior.

1. Not as unto a Lord. Nolumus regnare, say those Rebellious ones, Luk 19.14. We will not have this man to reign over us; Such rebellion there is in the heart of every man naturally; men will not have Christ to reign 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 wills, to their own lust, which they are loah to part with: Hereupon they will not yield 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 Savior. True it is, 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; Ye will not come to me that ye might have life: Men will not come to Christ as to a Savior; they will not believe on him for life and salvation.

Qu. And why will they not?

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 themselves. Quisque sibi proximus. Naturally men are wedded to themselves, and so are loath to be divorced Self Denial is a hard lesson, specially for a man to deny and renounce his own goodness, his own righteousness: now this a man must do before he come unto Christ: They who come unto him must come not like Peter, 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 righteousness 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 man's own is better then a great deal of another bodies: A man's own righteousness is a pearl 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. Naturally men, though sick in their souls, sick unto the death, yet like men in an Apoplexy or Frensy, 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 thoroughly to convince men of the misery and danger of their natural 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 unless he draw them, by enlightening their minds, and inclining their wills, 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?

Applic. Not to spend time in Controversy, which yet the Text giveth just occasion to, viz. touching the power of nature, and the liberty of man's will in the work of conversion, which is so much cried 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 Savior in the Text? where he tells us, that being lift up, he will [Draw] all men unto himself. Now surely, were men of themselves able to come, and had they such a command over their own wills (as they dream of) there should not need any such drawing, over-pouring: 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 gloss upon this word which some would father upon Chrysostom (whose soever it is) it is justly by Illiricus renounced as corrupt and erroneous, 〈 in non-Latin alphabet 〉 ; 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, 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 ourselves. 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 ourselves, but unto Jesus Christ; not unto our willing, or running, but unto his drawing; It is not of him that willeth, nor of him that runneth (saith the Apostle). Alas, of ourselves we could neither run, nor yet will to run: before conversion, being dead in trespasses and 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 goodness of our natures, not to the tractableness 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, be all the praise and glory of this work.

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 himself 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 today? why, there is a false principle in their hearts; They think that to believe 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 himself 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 when we feel Christ beginning to draw. Our coming unto Christ depends upon his drawing. And therefore, doth he begin to draw? take heed how we hold off: How know we whether ever he will draw again? which if he do not, we 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 effectual working of Jesus Christ in bringing his Elect home to himself: [I will draw them to me.] Those who in themselves are both unable and unwilling to come, Christ over-poureth, and causeth to come to himself. A truth excellently shadowed out in that known parable of the lost sheep, which the shepherd having found, he layeth it upon his shoulders, and bringeth it home. This Shepherd is Christ, the chief Shepherd, the Shepherd and Bishop of souls, (as Saint Peter calls him.) The lost sheep are his Elect before conversion; who in regard of God's Election are sheep; in regard of their natural condition are lost sheep, wandering in the paths of sin and death, having no disposition of themselves to return to the fold. These sheep this great Shepherd seeketh. [The Son of man is come to seek 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 souls.

For the opening and illustrating of this useful truth, viz. Christ's drawing of poor sinners to himself, 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.

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

An. To this we might answer in the general, He 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 wickedness, 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 righteousness and life.

More particularly, Christ draweth men,

1. Out of Darkness. 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 ignorance. In this Dungeon do all men naturally lie. They all sit in darkness, and in the shadow of death: being by nature no better then darkness itself: Ye were sometimes darkness, destitute of heavenly light, wholly ignorant of what belongs to their eternal peace and happiness. Now out of this dungeon doth Christ draw his Elect, calling them out of darkness. That you should show forth the virtues of him who hath called you out of darkness, 1 Pet. 2.9. And this he doth by causing a light to shine forth unto them; Giving light to them that sit in darkness, revealing unto them those supernatural mysteries, which are hid from the wise and prudent of the world.

2. He draweth them from under the power of Satan. 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 temporal Savior, he brought the Israel of God from under the power and tyranny of that Egyptian Pharaoh; So doth the Lord Jesus, the eternal Savior 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 enemy, and theirs; even as David rescued his Lamb, (or Kid ), taking it out of the mouth of the Lion and Bear: So doth Christ rescue his Elect, delivering them from the power of Satan; which cannot be done without great force and power. And therefore he may well be said to draw them: Satan will not willingly yield up his hold. He that contended so earnestly with Michael the Archangel, about the body of Moses, will much more contend about the souls of men. The stories in the Gospel inform 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: having chosen them out of the world, he draweth them out of it. To this end Christ gave himself; He gave himself for our sins, (saith the Apostle) that he might deliver us from this present evil world. And this he doth, when he maketh an actual application of the merit of his death unto his Elect people, he delivereth, draweth, plucketh them out, (as the word in the Original 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 Savior, speaking of his Disciples) that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. 〈 in non-Latin alphabet 〉 , from that evil one, viz. Satan; or from the evil that is in the world. And thus Christ delivers his people, viz. from the evil world; 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, as sometimes they did: but teaching them now to deny ungodliness, and worldly lusts. 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; voluptuousness, sensuality: The lusts of the eyes, covetousness: The pride of life, ambition: These, and the like lusts the men of the world are given over to, so as they rule and reign 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. in the corrupt manners and customs of it. Thus are they severed from the world, and drawn out of it. And that not only in regard of a renunciation of the sinful 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 only 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. This is a lesson which all Christ's disciples must learn. If any man will come after me, let him deny himself, Mark 8.34. And this lesson Christ teacheth all that come to him; to deny themselves; viz. their own carnal reason, perverse wills, corrupt affections: and not only so, but he teacheth them to deny, to renounce their own righteousness; viz. in respect of any affiance and confidence in it. Not having mine own righteousness, (saith Paul of himself.) 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 gross evils therein, and to walk, in regard of their outward conversation, regularly, and blamelessly, yet now they stick in themselves, setting up their own righteousness, (as the Pharisee did) as if that were sufficient to justify and save them, by which means they are kept off from coming unto Christ. Now Christ drawing his Elect, he draweth them out of themselves, causeth them to renounce all, to make loss of all, (as Paul saith of himself) What ever they have, have done, can do, merits, privileges, virtues, 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 own bottoms, and draw them out of themselves. And here are the things from whence Christ draweth them.

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

An. Here is the second Inquirie, to which the Text itself returns a general answer; He draws them to himself: even as the Loadstone draweth the iron to itself, 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 Savior. 2. As to a Lord. Both these Christ (being lift up) is made. Him hath God exalted to be a Prince and a Savior, Act. 5.31. and under both these relations doth Christ draw his people to himself.

1. As to a Savior. My spirit hath rejoiced in God my Savior, (saith Mary) Luk. 1.47. even as the Brasen Serpent drew the eyes of the Israelites to itself, as the only means of their temporal cure; so doth Christ draw the eyes and hearts of his Elect to himself, as to a Savior, their Savior, the only means of their eternal salvation. Thus do 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 drawn unto Christ, Christ being effectually revealed to him, now he lets go all, maketh loss of all, renouncing whatever he had formerly put any confidence in, wholly betaking himself unto Christ, desiring only that he might win him, and be found in him, not having his own righteousness, but that which is through the faith of Christ: Thus did the desires of his soul go out after Jesus Christ, seeking justification and salvation only in, by, and through him; and thus doth Christ draw all his Elect unto himself, drawing off their eyes from all other things, he draweth them to himself, inclining their hearts to believe on him, to rest and rely upon him, as an alone all-sufficient Savior.

2. He draweth them to him as to a Lord: under this relation do all true Believers come unto Christ as unto a Savior, so unto a Lord, everyone taking and acknowledging him for their Lord: My Lord, and my God, (saith Thomas. ) 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, yielding up themselves to be ordered by him; 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 themselves to the Lord; that is, they wholly dedicated and consecrated themselves to the service of Christ: So do all true believers, being brought home to Christ, they now look upon themselves as no longer their own, neither do they any longer desire to live to themselves, but unto Christ, whom they acknowledge as their Sovereign Lord: And thus are they drawn by Christ unto Christ, effectually persuaded to receive him in both these Relations; as a Savior, as a Lord; as a Savior 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, and bringeth them home unto himself, who of themselves are so unable and unwilling to come?

Ans. 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 Principal Agent: By the one he draweth outwardly, by the other inwardly, by both together effectually.

1. Christ draweth men by his word, 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 himself. He went about preaching, showing the glad tidings of the Kingdom 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 mouths of his messengers, his Ministers: They are the servants whom the great King sendeth forth to bring in guess to the marriage of his Son, bidding them compel them to come in; 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, only Christ putteth his word, his Gospel into their mouths, Go preach the Gospel to every creature. This is the Net, The Kingdom 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 sometimes called the Kingdom of Heaven, because it is the means to bring men thither: This is Christ's net, which he by his Ministers casts into the sea of this world; thereby drawing men to himself. 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 himself; 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 himself. Ista Revelatio ipsa 〈◊〉 Attractio, (saith Augustine. ) This very Revelation of Christ is an Attraction: Ramun viridem ostendis ovi, &c. (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, viz. by causing his Gospel to be preached, and published unto all, all Nations, not only Jews, but Gentiles. Before his lifting up, in an ordinary way the Gospel was preached only to the Jew: Salvation was of the Jews, Christ was not sent save only to the lost sheep of the house of Israel, (so he tells the Canaanitish woman.) And his Apostles are interdicted for preaching the Gospel to any but them. Go not into the way of the Gentiles, &c. 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 only into a pond, as I may say, is cast into the sea. The Apostles have their Commission enlarged, Go teach all Nations, preach the Gospel to every creature; that is, not only to Jews, but Gentiles. Christ is now offered alike to all. 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, who before the death of Christ were afar off, strangers to the Covenant of grace. To them is the promise now tendered, Christ being without any difference held forth and offered alike to all, so drawing all men.

And here is the Instrument which Christ maketh use of for the drawing of his Elect to himself, the preaching, plain and simple preaching of the Gospel; Seemingly a weak and unlikely instrument, thence called the foolishness of preaching; Yet by this weak means doth Christ effect this great work: Hereby drawing men out of Darkness, from under the Power of Satan. Paul was sent to the Gentiles, to turn them from darkness 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; Hereby drawing them out of the World, as fishes out of the sea; Hereby drawing them out of themselves, convincing them of their insufficiency, and Christ's all sufficiency; and so drawing them to himself; first as to a Savior to believe on him, working faith in them by this means, Faith cometh by hearing, 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.

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

2. To this therefore (in the second place) is joined the Spirit; The Spirit of Christ which he sendeth forth to accompany his word, and to make it effectual 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 subtle and insensible spirits, thereby attracting that which of it self was unapt to move: So doth Christ draw men to himself by sending forth his Spirit; 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 effectual in them that heard it: There might we have seen the accomplishment of what our Savior 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 Cross 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 to himself; this he did by pouring out his Spirit according as he had promised: I will pour out my Spirit upon all flesh, hereby multitudes were brought to believe 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 self is but a dead letter, it is the Spirit that quickeneth it, that puteth life into it: The words which I speak are Spirit and Life (saith our Savior to the Jews; ) What ever efficacy the word hath, it hath it from the Spirit.

Qu, Why, what doth the Spirit in this work?

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

1. It Enlightneth the Understanding, 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 unrighteousness, and of a perfect righteousness to be found in Christ. This is the work of the Spirit: it is that which out Savior maketh promise of to his Disciples, Joh. 16. that when he was departed from them, he would send the Comforter (the Spirit), And when he is come (saith he) he shall convince the world of sin, and of Righteousness, &c. And this the Spirit doth; the Spirit accompanying the word, it convinceth men of sin, of their own sinfulness, the sinfulness of their natures, hearts, lives; and as of sin, so of righteousness; as of sin in themselves, so of a righteousness, which is to be sought, and may be found out of themselves, viz. in Christ, who is made Wisdom, and Righteousness to all those who in the sense of their own righteousness 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 himself.

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

Quest. But how doth Christ bring off the soul hereunto? what, doth he compel the Will?

Answ. Not so: The will being in it own nature free, it cannot be compelled; being compelled, it should cease to be a will. How then? Why by a sweet and gentle overpowering of it, working upon it in a way suitable and agreeable to it own nature, effectually persuading, bowing and inclining it to yield to what with such clear and strong evidence is held forth unto it; 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 him as Savior 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 ourselves by way of Application.

Use 1. And that first by way of Examination and Trial, 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 Ministry 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. It was the case of Agrippa, whom (as himself acknowledgeth) Paul had almost persuaded to become a Christian. Let our enquiry be for this thorough work; whether we have felt the effectual power of Jesus Christ in drawing our hearts and souls, not only towards, but to himself. This is the saving work, without which we can have no benefit by Christ. No Communion without Union. 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 ourselves! But (alas!) how many are there who are mere strangers to this work? never felt any such power put forth in their souls, know not what it means, To find 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; 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 everywhere to be found. Now (alas,) against such the evidence is too clear; They are not yet drawn, and brought home unto CHRIST. Christ never draws men blindfold to himself. But that he may draw them, he first opens their eyes. Paul was sent to the Gentiles, first to open their eyes. to turn them from darkness to light. And this Christ in measure doth in every soul which he intendeth to draw to himself, he causeth a light to shine into it, revealing himself to it. By this means was Paul drawn to Christ, by an effectual revelation of Christ to him. When it pleased God to reveal his Son to me, (or in me,) &c. Till Christ be thus revealed to the soul, the soul neither will, nor can come to him. Still in drawing, Christ worketh first upon the understanding, then upon the will; first enlightening 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, 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 gross pollutions of it. Such as stick, and lie, and wallow in the mire of sinful lusts, walking after the course of this world, according to the Prince that ruleth in the air, (as Paul saith of his Ephesians before conversion,) giving over themselves to known and scandalous evils, Swearers, drunkards, unclean, profane, licentious, unrighteous persons, &c. Let not such deceive themselves; they are far from being drawn unto Christ. What agreement hath Christ with Belial? (saith the Apostle,) that is, with Satan that wicked one, or with wicked men, in whom Satan dwells and rules. Christ drawing men to himself, he draweth them from under the power of Satan, and he severeth them from the world, teaching them to deny ungodliness and worldly lusts. Certainly, that soul that so embraceth any one sinful lust, as being convinced of the sinfulness of it, yet liveth and lieth in it, being resolved not to part with it; it never yet knew what this effectual work of Christ meant in drawing men to himfelfe.

3. A third sort are all mere carnal men; such whose hearts and affections are wholly set upon earth, and earthly things, minding earthly things. The profits, and pleasures, and honors of the world, with such other sensual and carnal 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 himself, he draweth them from the earth, in measure weaning them from the world; draweth them above the earth, causing them to seek the things which are above, 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 mere Civil, or Pharisaical Justiciaries: Such as are not drawn out of themselves; such as rest in their own righteousness, not feeling the need they have of Christ: such as bear themselves upon the innocence and harmlessness 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 righteousness. As for such, the evidence is also clear 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 himself, he draws them out of the dungeon of ignorance, he draweth them from under the power of Satan, he draweth them out of the world, and he draweth them out of themselves. Whoever they are that stick in any of these, they are not yet drawn unto Christ.

Quest. But how shall we know, and be assured that we are in the number of those that are truly drawn unto Christ?

Ans. For answer. 1. Reflect upon what hath been spoken: Enquire we whether we find ourselves drawn out of all these. Are we drawn out of our natural darkness, the darkness of ignorance? Can we say that a supernatural light hath shined into our hearts, revealing unto us the mystery 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 ungodliness and worldly lusts, and to mind the things which are above? Are we drawn out of ourselves, taught to deny ourselves, and to renounce our own righteousness in respect of any affiance, and confidence in it? If so, here are comfortable evidences that Christ hath begun to put forth an effectual power in, and upon our souls.

2. But (secondly) Enquire how our hearts stand affected towards Jesus Christ. This is Christ's drawing of men to himself; viz. the drawing of their hearts and affections to him: These are the feet of the soul? 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 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 Savior? Have we committed them to him? I know whom I have believed (or trusted, saith Paul) and I am persuaded 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 self wholly and alonely unto Jesus Christ as unto an alone Savior, leaning upon him; that is the Churches posture, Cant. 8.5. Who is this that cometh up from the wilderness, leaning upon her beloved? Imbracing and resting upon him: Now are we thus drawn to Christ? Do we find our souls thus coming out of the wilderness of this world, and clasping and embracing 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. Can we say that we do unfeignedly 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 drawn unto Christ, it will close with him, and be exceedingly affected with him: Thus was it with Peter; Peter, lovest thou me? Lord, thou knowest that I love thee: Thus was it with Mary Magdalene; She loved much, because much was forgiven her. 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 enamored with him. Apprehending the entire 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, 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.

4. And this estimation it expresseth by a willingness and readiness 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, he accounts all dung, and he willingly maketh loss 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 Honors, and Pleasures, and Ease, and Credit, and Life; Even as Peter and Andrew when Christ had called them, They straightway left their nets and followed him. Thus, where Christ draws the soul effectually, it leaves all, parts with all, viz. in purpose and resolution. In case anything 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, 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 himself from her, how doth she 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 enjoy the presence of his grace here, and glory hereafter; The Spirit and the Bride say, 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, 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, readiness to part withal for him, earnest desires after him, willingness 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 effectual power of Jesus Christ put forth and exercised in and upon us, in drawing us to himself.

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 anything, much less with all for him, having no desires after him, not submitting unto him; certainly, we never yet knew what this effectual work meant.

Upon this Trial thus made, two sorts of persons come now to be dealt with.

1. Such as shall find themselves thus in measure wrought upon. Let them,

1. Take unto themselves the comfort of this blessed work: Having by experience felt in themselves this fruit of Christ's 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 only to union, but communion with himself: being thus drawn to Christ, to receive him, believe on him, submit unto him; now all that is Christ's, is theirs. The merit of his death is theirs, for their Justification: The virtue 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 Kingdom of grace, they shall be drawn up to him in his Kingdom of glory, where they shall participate of that happiness and blessedness, which himself as their Redeemer hath merited for them, and as their Head hath already in their names taken and keepeth possession of.

2. In the second place: Being thus drawn unto Christ, let them labor to find this effectual working in them more and more. This let every of us do who have had any experience of this attractive power in ourselves. 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 darkness, from under the power of Satan, and the dominion of all sinful lusts, as also out of ourselves, 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. Draw me, and I will run after thee, saith the Church. That we may follow him; which we are not able to do 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 Arm which threw it carries it: Even so fareth it in the course of new obedience: The same power 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, 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. It is Christ that liveth in him, and moveth in him; It is Christ that draweth the soul to him, and after him. Both are wrought by the same power; and therefore having felt the first grace in bringing us unto Christ; now seek we after a second grace, even the continuance of the same grace. Having felt a Prevenient, now seek for a subsequent grace; that being still drawn nearer, and nearer unto Christ, we may follow him throughout the whole course of our active and passive obedience, until we shall be drawn up unto him to partake with him in his Glory. This for those who do find themselves in measure thus drawn unto Christ.

2. In the next place a word or two to those who are as yet strangers to this work, who never yet felt this effectual working in themselves. Let them be exhorted never to give rest unto their souls, until they find and feel Jesus Christ thus drawing them to himself. 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 compass of God's 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; 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 draws them to himself in time by an effectual vocation; causing them to come unto him as unto a Savior, as unto a Lord; to believe on him, to submit unto him. Let not any of us give rest to our souls till we find this blessed work begun in them.

And here take heed of that common deceit, of resting ourselves contented with 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 tells us of many guests that were invited to the Marriage Supper, 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 himself to them, 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, in stirring up some velleities, some good motions and inclinations, drawing the soul towards Christ; but seek after a thorough work, to find our hearts effectually persuaded to come out of the world, to come out of ourselves, to come unto Jesus Christ, to receive him as Savior and Lord.

To this end for the furthering of this work,

1. Submit ourselves to a conscionable attendance upon the Ordinance of Christ, that Ordinance wherein, and whereby Christ ordinarily putteth forth this power for the effectual drawing of men to himself, viz. the public Ministry 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: 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 Ministry of the Word shall feel in themselves. And now, doth Christ begin to draw? Take we heed in this case of with-drawing, drawing back, which is a thing of dangerous consequence. If any man draw back, my soul shall have no pleasure in him. There is a 〈 in non-Latin alphabet 〉 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 abhor him, set myself against him. Take we heed of all such rebellious and disloyal 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?

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, so his Spirit shall not ever strive with men: for a time it may, (which yet is wonderful 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 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; 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 charge directed by this our Apostle to these his believing Romans, and in them to all other Christians: The sum whereof is, that they abandoning of Arrogancy and curiosity, not overweening themselves, or intermeddling with other folks businesses, they would quietly content themselves in the Stations wherein God had set them, wisely improving the several gifts bestowed upon them to common and mutual 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 himself 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, a Comparison betwixt the Natural and Mystical 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, &c. The later in the fifth verse, So we we being many, are one body, &c.

In the former of these (the Proposition ) the Apostle maketh observation of three paticulars: 1. The Unity 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 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 external form and fashion; some of one fashion, others of another: Differing in Order and Dignity, some more noble and principal, others more ignoble: Differing in their Offices and Operations; All have not the same Office (saith the Text) 〈 in non-Latin alphabet 〉 , 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 Natural body. There is the Proposition.

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

We] Meaning the Church; in special that particular Church to which he directs this Epistle, the Church at Rome; in general the whole Catholic 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, a term usually and familiarly given to any society, or combination of men; Thus in the Camp; as the whole Army, so every Brigade, every Company being ordered in a martial 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 Civil State; as a whole Kingdom or Commonwealth, so every particular Society, every Corporation is a Body, a Political Body; and such is the Church. As the Church Catholic, so every particular Congregation is a Body; an Ecclesiastical 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 Natural 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 members [We being many] So is it in the natural body, which is a compages of many members meeting and joined together. And so it is in this Mystical body of the Church [We being many] 〈 in non-Latin alphabet 〉 ; so the members of the Church may be said to be, and that in a double respect.

1. In regard of their Persons; they are many: Such is the Church catholic, a Body made up of many Members. The Church Catholic Invisible, of the whole company of true Believers in all Ages and Places of the world. The Church catholic visible, of the whole company of Professors; 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 organical 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 shall not vouch either of these; contenting myself 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 and gifts, which are various and diverse: So is it in the Natural body (as the former verse tells 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. Many members, but one body; so is it in the natural body, We have many members in one body (saith the Proposition;) So we being many are one Body (saith the Reddition): Such is every particular Church; where there is a company of visible Saints joined 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 mutual offices each to other, this is one Body.

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

The Church catholic invisible, Being made up of all true Believers, such as having a real 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 mystical, the Church, whereof Christ is the Head.) For by one Spirit we are all baptized into one Body, ver. 13. A mystery represented to our eye in the Sacrament of the Lord's Supper; where the Sacramental Bread being made of many grains meeting together and making one loaf: and the Sacramental Wine being the juice of many grapes meeting together in the same Cup, do excellently represent unto the receiver, the unity of the Church catholic; wherein all true believers being knit together by Faith unto Christ, and by love one to another, make up one mystical 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 catholic invisible.

And such is the Church catholibk visible; Consisting of the whole company of visible Saints, such as profess the true faith of Christ with subjection to his Ordinances; profess 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 catholic visible, to which those extraordinary and catholic 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 catholic, to which belongeth that one baptism, 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 catholic, 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 catholic visible, whereof Paul himself was a member; (as I before expounded it) This is One Body.

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) that there is such a Church catholic visible, and that Church also is one body, one essential and integral body, 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. So is it in the Natural 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 〈 in non-Latin alphabet 〉 , without a head, or 〈 in non-Latin alphabet 〉 , having more heads then one. And so is it in this Mystical body; it is also one body, under one head, which head is Christ; so it followeth in the Text.

We are one body in Christ. ] 〈 in non-Latin alphabet 〉 , that is not only per Christum (as Grotius dilutely expounds it) By Christ, as being the Author 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 Christ in part hath done, and further will do to the end of the world; gather together his Elect of Jews 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 himself rightly expounds that other place of the same Apostle, Ephes. 1.10. where he setteth forth the mystery of God's will and purpose, now revealed in the Gospel, viz. That in the dispensation of the fullness 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, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , to bring under one Head.

Such is Christ to his Church: Not only 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 expressly 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. 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. The Head looketh out for the Body, providing for it; and so doth Christ for his Church. 4. The Head giveth influence, communicateth animal spirits, giveth sense and motion to all the members of the Body; so doth Christ communicate his Spirit to all the members of this mystical Body, whereby he giveth spiritual 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 Body.

And this Head is but one. So is it in the natural; and so is it in the mystical Body. The Church hath but one Head; not one Principal Head, and another Ministerial. 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 find here taken up by Pareus and some others writing upon this Text, to refute and nullify this claim of the Popes Headship. But I shall pass them by as needless; This being an Argument so trite and worn, as everyone may see the thread of it. As for the Pope, well were it if he might once approve himself a sound member of this Body; as for Head, he neither is, nor can be. This is Christ's peculiar, not communicable either to Man, or Angel. The Church is one Body, under one Head. [We are one Body in Christ.] There is a third Resemblance.

The fourth and last followeth: viz. The mutual Relation betwixt these members: which we fall within the last clause, [And everyone members of another.] 〈 in non-Latin alphabet 〉 , (or 〈 in non-Latin alphabet 〉 ) singulatim, severally everyone. [Members one of another.] 〈 in non-Latin alphabet 〉 , One another's members. Invicem membra; mutual Members, Commembres (a word sometimes used by Augustine, as Estius notes it) Com-members, Joint-Fellow-members; so is it in the natural Body. The Members thereof are Joint-members, having all a common relation to the same Head, they have a mutual relation each to other. So is it in a Military Body; where all the soldiers are Commilitones, Fellow-soldiers. And so is it in Political 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 only in a particular congregation, the members whereof have, or ought to have, a special relation each to other. But in the Church catholic; all the true members of the Church, are fellow-citizens. So called Eph. 2.19. 〈 in non-Latin alphabet 〉 , Fellow-citizens with the Saints. And Fellow-heirs: So you have it Ephes. 3.6. where the Apostle speaking of the believing Gentiles, he calls them Fellow-heirs, and of the same body, and joint-partakers of the promise. ] Three words very emphatical in expressing and setting forth this mystical union and communion among Christians. They are 〈 in non-Latin alphabet 〉 , Joint-heirs, 〈 in non-Latin alphabet 〉 , Joint-members of the same body; 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , one another's 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 Doctrinal 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 remains is the Application; where we shall find never a one of these Branches but is fruitful. I shall only give you a taste of the four first, intending to make a full meal of the fifth, and last.

1. Is the Church a Body, a spiritual Society, a mystical Corporation? Why then let all the members thereof seek the good of the whole: not only 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 catholic. Thus do the members of the natural Body; they all seek to maintain not only 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 soldier seeketh the safety, not only of his own company or Regiment, but of the whole Army. And thus it either is, or ought to be, in civil 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 spiritual Incorporation of the church: Let all that profess 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 walls, and prosperity within thy palaces, v. 7. Do good in thy good pleasure unto Zion, build thou the walls of Jerusalem, Ps. 51.18. Seek to maintain the outward privileges of it. This the members of civil Incorporations, 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 Privileges, Immmunities, Lawful usages, and Customs thereof. Let all Christians do the like in the behalf of the Church, the Church catholic, whereof they are made or acknowledged to be members by their Baptism: Let them seek to maintain the Spiritual privileges thereof; to hold up all the Ordinances of Jesus Christ, that they may be dispensed with Liberty, Purity, Power. Every ways seeking the good of this body.

Are there many members belonging to this Body, and these having several offices, functions, and gifts? why, then let everyone rest himself contented with that degree, that station wherein God hath set him in the Church, not thrusting himself upon the offices and employments of others. This is one thing (as I told you, and a principal one, which the Apostle here aimeth and drives at; This I say, (saith he) that no man think of himself above what he ought to think, but think soberly, according as God hath given to every man the measure of faith; He requireth everyone to know his own place and his own gifts, and so move within his own sphere, containing himself within the bounds and limits of his Calling, not affecting to put his oar into other men's boats, his Plough into other men's fields, his sickle into other men's harvests, busily intermeddling with what belonged not to him: And this lesson he would have church members to learn from the members of the natural body; where the several members have several Offices, and several 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 encroaching upon the office of another: even so would he have it for to be in the Mystical Body of the church, and so let it be; There being therein a like plurality of members, and diversity of Offices, parallel 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 everyone look to his own. Thus is it in the Military body, where there are Colonels, and Majors, and Captains, and Leiutenants, Sergeants, Officers and private Soldiers, everyone intends his own employment. And so is it in Politick Bodies, where there are Mayor, Bailiffs, Sheriffs, Justices, Constables, &c. everyone looketh to his own 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 Body? Then let all who profess themselves members thereof, seek to maintain the unity of it; not rending and tearing it asunder by factions and schimes, unwarrantable Separations and Divisions; but labor to keep the oneness, the unity of this body: The unity, not only of those particular congregations whereof they are Members (which Christians ought have a special regard unto, not withdrawing themselves upon every slight occasion, or making breaches in them) but also of the church catholic. So as though it be divided into several 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 endeavoring (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 pass to the fourth.

Is the church one body in Christ? Then let all the members thereof know and acknowledge him for their Head: Holding fast to him; It is that which our Apostle chargeth upon some in his time, Colos. 2.19. They did not 〈 in non-Latin alphabet 〉 , Hold fast the head; They did not hold themselves to Christ alone, but they would be setting up other Mediators, other Intercessors 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; not admitting any other to any participation with him in his Headship: Submitting ourselves unto him to be governed by his laws: leaving him to the regulating and ordering of his Church; seeking after a nearer union, and a more free and full communion with him. The members of the natural 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 special design, as conceiving it to be a branch, 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 useful unto you, and to all Christians in reference to their church state.

Where let me only premise one general caveat; what I shall speak of Church members, and their mutual 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 yielded) that the Apostle here in my Text, in laying down the Doctrine, hath a special 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 catholic 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 Original hath it word for word, Members of a part, 〈 in non-Latin alphabet 〉 . So the vulgar Latin (as also Ambrose ) there renders it; Membra de (or ex) membro, (possibly, by the change of a letter, (as Beza conjectures, and Heinsius approves it,) reading it, 〈 in non-Latin alphabet 〉 .) members of a member: that is, (as Chrysostom and Beza gives the sense of it) members of that Church of Corinth, which was but a part, a member of the catholic 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 Calvin 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 catholic, 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 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 general caution being premised, (which as myself shall, so I shall desire you to carry a long with you) now come we to particulars.

Are the members of the Church Joint-members, members one of another? from hence we may take up many useful Instructions: useful to all the members of this mystical Body; which I shall divide into two ranks: Negative, and Positive. The former showing 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; an evil 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 inclines 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. But thus let it not be: Let not Inferiors in the Church envy their Superiors. Those who have lesser either gifts or estates, envy those that have greater. Let not private Christians envy public 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. It was the argument which Menenius Agrippa in the Roman 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, the common people in Rome, who envying the wealth, honor, and pomp of their Senators, were ready to have made a defection from them. Thereupon he tells the fable of the Members and the Belly; how that they fell foul with it, complaining that they were fain to labor and take pains to maintain that, whilst that only 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 natural Body, he appeased that tumult, and reduced them to due subjection; let the like argument be useful unto Christians in a like way. Is it so, that others have gifts and offices in the Church, (for that I have now properly to deal with) above themselves, let them not envy them, repine and murmur at them. So did the Israelites at Moses and Aaron; of whom the Psalmist tells 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 less 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 himself 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 deal with some, who envying the Offices or Gifts of some others, were ready thereupon through discontent to fall off, and separate from the Church; he tells 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 everyone to content himself in the station wherein God had set him; not being discontent with others who were preferred before themselves: This being a thing not only of conveniency, but of necessity, that there should be such a disparity and difference among the members (as of the natural, so) of the mystical 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, everyone of them in the Body, as it pleased him. And if they were all one member, where were the Body? Let the consideration hereof forever lay this evil 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 useful 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 disdain one another. A useful and needful lesson for Superiors; such as God hath preferred and advanced above their brethren, betrusting them with offices, honoring them with gifts, or with success in their labors, or in any other way above their brethren, let not them disdain Inferiors, despising them, insulting over them, thinking meanly of them, looking overly upon them. Thus (as the History tells us) that matchless Philistine looked upon David, when he saw him, being but a youth, a stripling, a child in comparison of him, he disdained him, saith the Text, 1 Sam. 17.42. And truly thus Superiors, both in Church and State, are subject to look upon their Inferiors: 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 Paul's advice to Timothy, that he should carry himself 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 natural Body will not do. The more principal and noble parts will not despise the less principal or ignoble; the eye or hand will not disdain the foot; but own it as a member, an useful and needful member; I, and as one of their members. The like let the members of the mystical 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 be more feeble, are necessary, &c. So is it in the natural, and so is it in the mystical Body. The most noble members in this body, they are but 〈 in non-Latin alphabet 〉 , (as the Apostle hath it in that verse fore-cited, ver. 27.) Membra ex parte, that is, members each one for his part, and in his place, (as Calvin most genuinely expounds it.) And the meanest members are needful to the whole, and may be useful to any other member. They are members one of another, And therefore let them not disdain or despise one another. There is a second.

Thirdly, Let them not offend one another: This will not the members of the natural Body do, being members one of another, they will not willingly offend, or any ways hurt one another: let not the members of the mystical Body do it. This Paul telleth his Corinthians, that for his own part, he was very shy of, Giving none offense, saith he of himself, 2 Cor. 6.3. And he would have them to be the like, to be 〈 in non-Latin alphabet 〉 , Inoffensive; and that towards all. So runs his charge, 1 Cor. 10.32. Give none offense, 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 Jews, 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 ways; 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, scandalizing their Fellow-members; this will not the members of the natural 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 mystical 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. 〈 in non-Latin alphabet 〉 .

1. Whether it be by the abuse of their Christian liberty. Concerning this speaketh the Apostle there, It is not good neither to eat flesh, nor to drink wine, or anything, whereby thy brother stumbleth, or is offended, or made weak, ver. 21. Three words (the two later whereof, are not to be found in the Syriac, 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 seem 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 ways, by the use of things indifferent, they should be so much as in occasion of offense 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 tells 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 heedlessly offend their weak brethren; they sin against Christ, whose members they are, and whose work is thereby interrupted, and hindered in them. Upon this account Paul willeth them to take heed of it.

Neither doth he therein ( Pharisee like) lay a burden upon other men's shoulders, put a yoke upon their necks, which himself was not willing to touch or bear. No, in the very next verse he tells them what his own Resolution was: Wherefore if meat make my brother to offend (or offend my brother, 〈 in non-Latin alphabet 〉 ,) I will eat no flesh while the world standeth, ver. 13. A truly Heroicall and imitable resolution; for Christians, rather then be 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 less (in the second place) to do what they ought not to do: and so to offend, whether grieving or endangering others by their scandalous examples, by their inordinate walking. Thus did the Sons of Eli, by their lewd 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 evil examples, they seduced some, and gave occasion to others to disdain 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 look Zion-ward, and Heaven-ward to turn aside, and to be out of love and liking with the good ways, 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 hopeful buds and blossoms, and cause them to fall off from the tree. O this is a matter which will turn to a sad account another day. So our Savior himself 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 millstone were hanged about his neck, and that he were drowned in the bottom of the sea.] Of such high consequence is it for a man by his evil 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 ruin, or endanger the soul 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 devour 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. This will not the members of the natural Body do. The teeth will not bite the hand, nor the hand scratch the face: Let not the members of the mystical Body do it, by speaking evil one of another. It is one of those lessons which Paul willeth Titus to teach the Christians of his time, that they should speak evil of no man, Tit. 3.2. 〈 in non-Latin alphabet 〉 And I wish that Christians in these times, would have a greater regard to it; To blaspheme no man, speak evil of no man; by back-biting, slandering, defaming of them. Every of which is a kind of blasphemy, a hurting the good name of another, (which the word properly signifieth;) an evil speaking, not only 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 evil of any; specially of their brethren, fellow-members, members of the same mystical Body.

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

Ans. I answer, not always; no, though it be a truth, and a truth which they are assured of. Doeg, when he spake unto Saul concerning David and Abimelech, he spake nothing but what was the truth, and what himself was an eye-witness of (as he tells Saul's, 1 Sam. 22.9.10.) yet David calls 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 rancor or malice, or without any just call or reason; and so tend only to the defamation of the person of whom they are spoken; this is an evil which I shall desire you to take heed of. And the rather, because it is now grown so Epidemical, 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. I know no danger in it, where there can be no suspicion of flattery. But for evil, look about you; Examine it, before you utter it. Quid de quoque viro, &c. Examine not only 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 only to the defaming of another, now suppress it. It is an ill Principle, which maketh men tongue-tied in the deserved praises of others, whilst 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.

Not blazing their weaknesses, their infirmities. It is Chams brand, which no time will ever wear out the infamy of, that espying his Fathers nakedness, he went and told his two brethren without, calling them in to see it, and laugh at it, Gen. 9.22. Let not Christians do the like to their brethren. Is it so that they occasionally espy the nakedness, 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 joint, may be set again, what is amiss, 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 Savior's rule and direction is, 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 avail not, then (as it follows 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 tenderness 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 mystical may learn from the members of the natural 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 deal 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 evil one of another.

And (thirdly) of evil doing one to another, of wronging, injuring one another: not biting, let them much less devour one another. This will not the members of the natural 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 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 Paul's Apology for himself, 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 covetousness. 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 less to Brethren. This is that which Paul chargeth as no small aggravation upon some of his Corinthians, 1 Cor. 6.8. Ye do wrong, and defraud, and that your brethren. To do injury to any is a crime, much more to a brother. For one member to wrong another is unnatural; 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 subjoin a fourth: Not offending one another, let them not be offended one with another. Scandals are of two sorts; Data, & Accepta: Active and Passive: Given and taken. Now Christians should equally decline both: As not giving offense 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 offense; and that ofttimes before it is given: not unlike a shy horse, which is ready to start at every shadow. So did the Pharisees at our Savior's warrantable practices. Now this, (being rather the making then the taking of an offense) let all Christians beware of it, remembering that they are mutual members; members one of another. Members of the natural 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 another's faults. Why beholdest thou the mote that is in thy brothers eye? (saith our Savior) Matth. 7.3. meaning that Christians should not be too sharp-sighted in espying their brethren's 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 groundless suspicions: But rather judging the best, expounding doubtful matters in the better part, where there may be any probability of a candid construction; as the story tells 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 evil, 1 Cor. 13.5. and another, it hopeth all things, ver. 7. still making the best Construction of what is dubious.

But suppose it be an offense really given, yet let not Christians be ready to take it. Be it

1. An offense offered to themselves. It is the wisdom of a man, (much more of a Christian) to pass by many such offenses; either not taking notice of them, or not being over affected with them. However, not meditating revenge for them. Dearly beloved, avenge not yourselves, (saith our Apostle,) ver. 19. of this Chapter, Rom. 12. And Recompence to no man evil for evil, ver. 17. much less to Brethren. If the one foot by interfering, hurt the other, the other will not do the like to it again. Let not the members of the mystical Body return such unkind, and unchristian requitalls each to other.

But (secondly) suppose it be an offense 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 Original,) Nothing so offends them, as to make them out of love and liking with the good ways of God, so as to recede, or turn aside from the path of his Commandments; 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 offenses, scandals, stumbling-blocks, we meet with (among which, it cannot be denied, the scandalous courses of Professors are none of the least) yet be we not so offended at them, as to think ever the worse of the ways 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 mystical Body: Let them not be offended one with, or by another.

To this I shall add one more, and but one. Are the members of the Church members one of another, then let them not lie 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, 〈 in non-Latin alphabet 〉 . Laying aside deceit, falsehood, lying. Whether it be, 1. In speech. Or 2. In opinion. Or 3. In fact. Or 4. In life and conversation. All these ways may Christians, Church-members, deceive and lie one to another. Let each be taken heed of:

1. Lying in speech. That is one of the Laws which God giveth to his people, Levite. 19.11. Ye shall not steal, neither deal falsely, nor lie one to another: This God requireth from the Jews. 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 Kingdom 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 duly executed; as in the last and purest Church it shall be,) [Whosoever loveth and maketh a lie, 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 self, let them not deceive one another by lying in speech.

2. Or (secondly) 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 do. And it is an ill office when the members of the mystical Body shall seduce one another: as Ahab's Prophets did him, whom by their persuasions they seduced, that he might go and fall at Ramoth Gilead, 1 King. 22.22. So did those lying Prophets, whom the Lord complains of, Ezek. 13.10. They seduced his people, saying, Peace, when there was no peace. So did that New-Testament Jezebel, of whom we read, Revel. 2.20. (some wicked woman, either Jezebel by name, or Jezebel by condition, resembling that former Beldame, one or both,) being a member of the Church of Thyatira, and calling her self a Prophetess, (boasting of some divine and special 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 errors. 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 Savior tells 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, when the members of the Church shall hide themselves one from another. A thing expressly prohibited, Isai. 58.7. Thou shalt not hide thyself from thine own flesh.] i. e. turn 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 less from their Brethren, such as are knit unto them in spiritual Relations; such was Peters denial of his Master, whom at his Arraignment first he would not own, and afterwards for-sware, Matth. 26.70, 72, 74. And such was the dealing of Paul's friends and companions with him, of whom he complains, that at his appearing before Nero, None stood by him, all forsook him, 2 Tim. 4.16. Even as David's friends dealt by him, of whom he complains, Psalm 38.11. My lovers and my friends stand aloof from my sore, and my kinsmen stand afar off. This is a deceiving, a kind of lying one to another.

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 lie 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 truly little better do they, to whom God having given a larger portion of this worlds goods, yet do not communicate unto their poor brethren in some measure proportionably. It was Paul's order to his Corinthians, 1 Cor. 16.2. that upon the first day of the week (the Lord's Day,) everyone should lay by somewhat in store (for the poor) as God hath prospered them. Now should any 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 public 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 lie one to another? Now surely, were it to give an alms to Prisoners in the Grate, or Dungeon (the worst of malefactors,) either give what is good and sweet, or give not at all. How much more to Fellow-members. Surely the members of the natural Body would not so deal 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, 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 they pass 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 he had reposed in them: let not Christians so deal one by another. The members of the natural 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, which in one word, is Hypocrisy. When men shall only act a part in the Church; seeming to others to be what they are not. This will not God's people do, They are children that will not lie, Isai. 63.8. They will not play the gross hypocrites. But so do many in the visible Church, who are no better then as glassen eyes, and wooden legs and arms to the natural Body; which are only 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 less 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 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 Godliness, but no power, no life, no truth of piety in them; such as deceive themselves; nay such as knowing themselves, yet deceive others, gross Hypocrites; such as join themselves to the Church, putting on a vizard of public Profession, merely 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 reciprocal 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 do. 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? Then let them be admonished and exhorted to give such mutual respects one to another as are due upon the account of this Reciprocall Relation. These I shall refer 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 mutual way, as being members one of another.

Begin we with the former, Inward respects, Affections, which ought to be mutual and reciprocal betwixt these joint-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. 〈 in non-Latin alphabet 〉 (the same with 〈 in non-Latin alphabet 〉 , before) Concordes, of one heart, one soul. Thus was it anciently said of two entire friends, 〈 in non-Latin alphabet 〉 , There was one soul in two bodies. Thus should it be with Believers; though they be distinct persons, and divided into several societies, yet they should have but one soul, be all of one heart. Sois it in the natural 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 soul.] Unanimous 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 judgment. This our Apostle begs for; and from his Corinthians, 1 Cor. 1.10. Now I beseech you brethren, by the Name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment. (A Text which I have heretofore handled in this place, and given a public account to the world.) And this let all of us beg for ourselves, and for all the Churches of Christ, in this Nation, and elsewhere, that we and they may all be in this sense like-minded, thinking and speaking the same thing. Thus is it with the members of the natural body; many members, but one Tongue. Thus should it be with the members of the mystical Body, they should all speak the same thing: all looking the same way. In the natural body there are two eyes, and two legs, but they both look and go one and the same way. Cross 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 Cross-Christians to the mystical Body, such as are cross in their judgments, singular in their opinions, & affect to be so.

2. Much more they who are cross in affections. It is that which I now more directly and principally aim at, and I wish I may hit the mark. Christians, though they cannot always be of the same mind, yet should they be of the same heart. Though they cannot be 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 Romans, ver. 16. of this chapter, Be of the same mind one towards another; 〈 in non-Latin alphabet 〉 : 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: 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 virtues, so it is the bond of all Christian Societies; In both which respects it is called the bond of perfectness, Col. 3.14. 〈 in non-Latin alphabet 〉 : 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 mystical body: 〈 in non-Latin alphabet 〉 (saith the Apostle there) Above all, put on charity, which is the bond of perfectness. This our Savior 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. 〈 in non-Latin alphabet 〉 ) it is the mark of Christ's sheep: All of us then who profess such a Relation to Christ and his Mystical body, see that this affection dwell in us; that we do unfeignedly love all out fellow members: So our Apostle presseth it in the 9. verse after the Text; Let love be without dissimulation; 〈 in non-Latin alphabet 〉 ; a useful and needful qualification. There is a great deal of seeming, but little sincere love in the world. Scarce is there a man but maketh some show of love, or friendship to his neighbor; yet how many in the mean time have their hearts brim full of rancor and malice? Let Christians seek after sincerity, as in all graces, so in this of love; that they may embrace each other with mutual and cordial 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 emphatical expression; Christians must not only be 〈 in non-Latin alphabet 〉 , lovers of the brethren; but they must also be 〈 in non-Latin alphabet 〉 , 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 Christians be towards their brethren: wherein they ought to abound each to other. That is Paul's 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. And not for you only, 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 Prayer (I think) never more needful since Christ had a Church upon earth, then it is at this day amongst us in this Nation: wherein what a sad and low ebb of this affection may we see everywhere. Divided heads have made divided hearts; Division in judgment hath bred division in affection: so as the love of many is now waxed cold. So it was foretold by our Savior, Matth. 24.11, 12. Many false Prophets shall arise, and shall 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, everywhere sowing the tares of their erroneous doctrines, and the abounding of all kind of iniquity; the love of many, (many professors) their love to God, and love to their Brethren, is now grown cold, not showing it self 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 ebb, to flow again, would also cause a return of this Affection unto his Church and people in this Nation! That those, who being members of the mystical Body, are also members one of another, might be truly and cordially affected each to other. which, were there no other argument to persuade, yet (me thinks) this alone which I have now in hand, being duly considered, should be abundantly sufficient. What? members of the same Body, and mutual members, members one of another? and shall we not own one another? shall we not embrace 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 confirm it where it yet continues; that being thus members one of another, we may fulfill the great and everlasting Commandment, which as it hath been taught from the beginning of the world, (as Saint John tells us, 1 John 3.11.) so is it to be practiced 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 special Relation, ( love so appropriated may well be 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 subjoin some other, which are but as off-sets to this main Root, daughters and hand-maids to this Mother, and Mistress-Affection; as viz.

2. In the second place: Christians upon the account of their Joint-membership, thus loving one another, let them also sympathize one with another. This do the members of the natural Body; 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 honored, all the members rejoice with it. So should it be with the members of the mystical 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: 〈 in non-Latin alphabet 〉 , Sympathizing, having a fellow-feeling of each others condition. Thus should Christians be like affected with their Brethren, rejoicing 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, Rejoice with them that rejoice, and weep with them that weep. An allusion (as some conceive of it) to the two Gates in Solomon's 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 joyful; those who came in, or went out at the other, were sad and sorrowful; to both which the Levites applied themselves in their speech and demeanour suitable to their conditions, speaking cheerfully to the one, mournfully to the other. Thus ought Christians to sympathize with their brethren, being like affected with them both in regard of joy and sorrow.

1. Rejoicing with them that rejoice; Rejoicing in the welfare of their brethren. In their Temporal welfare, not envying it nor repining at it, but rejoicing in it: So did Elizabeth's Neighbors and Friends (as the story tells us Luk. 1.58.) When they heard that the Lord had shown great mercy unto her (viz. in giving her a son) they rejoiced with her. But specially in their Spiritual welfare; Are there any entered or entering 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 Prodigal 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 behalf of the children of that Elect (honored) Lady (as he calls her, and tells her, 2 Joh. v. 1, 4.) I rejoice greatly that I found of thy children walking in the truth. The like he tells 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 behalf, Rom. 16.19. Thus should mystical fellow-members rejoice one with another.

2. And so mourn one with another; having a fellow feeling of each others sorrows 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.) 〈 in non-Latin alphabet 〉 . 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 Spiritual distempers, and Temporal Sufferings.

An Instance of the former we have in the Apostle himself, 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, Infirmities, Scandals of any weak member of the Church. The like should all Christians do; not insult over the falls of their Brethren, but mourn over them. Is it, so, that any are coming in at the Penitents door, being fallen under the censures of the Church, of Suspension or Excommunication, or by any scandal 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 Temporal Sufferings. Remember them that are in bonds as bound with them, and them which suffer adversity, as being yourselves 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 me in my bonds, 〈 in non-Latin alphabet 〉 ; They sympathized, were as fellow sufferers with him; and as with him, so with other of their brethren, as he 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 rejoicing at them; no, such an 〈 in non-Latin alphabet 〉 , rejoicing over the miseries of others, is not only unchristian, but inhumane and unnatural; but lamenting over them: Thus did David sympathize even with his enemies (as himself tells us Psal. 35.12, 13. Such as rewarded him evil for good, to the 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 clothing was sackcloth, I humbled my soul with fasting, &c. And did he 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 me add: As these mutual members should have mutual joys and sorrows, so mutual Desires, and mutual Cares, and mutual Fears; I will but touch upon each.

Mutuall Desires or Well-wishes each to other. Well-wishes for their Temporal, much more for their Spiritual 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 mayest 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 men's sana, in corpore sano) that they might have sound minds in hail bodies; and I know not what Christians can better wish one for another, then sound bodies, and sanctified souls: Thus the members of the natural body, by a secret instinct they do, as it were, seek and desire the welfare each of other; let the members of the mystical Body do the like; Let no man seek his own, but every man another's 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 Temporal welfare, and that in the first place, therein preferring themselves before others: So runs the rule, Thou shalt love thy neighbor as thyself, 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 neighbors as themselves: But they may not impropriate these well wishes to themselves, but extend them to others, to their neighbors, 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; 〈 in non-Latin alphabet 〉 . Also: The desires and well wishes of Christians, being fellow-members, must be mutual.

And so should their Cares be: 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 natural body, they have a mutual care for the preservation and welfare each of other. And so should the members of the Mystical body; they should have such a mutual care specially for the Spiritual welfare each of other. It is the commendation which Paul giveth of Timothy, that he did 〈 in non-Latin alphabet 〉 , 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 mystical members; a natural, cordial, sincere, affectionate care each for other.

And so again for their fears; they should also be mutual. Christians should be afraid of each other, where there is just cause of fear. So was Paul of his Galatians, when he took notice of their haltings; I am afraid of you (saith he) lest I have bestowed upon you labor in vain. Thus Christians may and ought in some cases to have a kind of an holy jealousy one over another: Jealousy is an affection which flows from love. And however, being inordinate, it groweth to great and sinful inconvenience betwixt the nearest Relations, ( Jealousy is the rage of a man, Prov. 6.34) yet being well ordered, it is an useful passion. Thus was Paul affected towards his Corinthians, (as he tells them) 2 Cor. 11.2. I am jealous over you with a godly jealousy. And thus Christians both may, and ought to be affected each to other. When they shall see their brethren begin to warp, and turn aside from any of their principles, and to suck in any dangerous errors, (which was the case of those Corinthians, ) or to fall from their first love, to abate of their zeal and forwardness in the practice of Piety, now they not only may, but ought to be jealous over them.

Only let it be with a Godly jealousy, 〈 in non-Latin alphabet 〉 , (saith the Apostle) with the jealousy 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 brethren's 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 perform those offices each to other, which their mutual relation in that case calleth for. Which what they are, I shall now come (in the second place) to show you.

Christians being Fellow-members, and so bearing mutual Affections one to another, they are also to express their affections by performing mutual offices each to other. So do the members of the natural Body, 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 mystical 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 only (as the mode of 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 disdain and scorn to perform 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 only single out some chief and principal and such as are most obvious: which I shall desire you, all of you, and in special you who are joined in Sacramental Communion in this place, to take notice of, and make use of respectively.

A first shall be that which our Apostle himself doth here in this place properly and principally aim and drive at, viz. that Christians should make improvement of their offices or gifts to mutual Edification. Thus do the members of the natural Body; having their several offices and faculties, they improve and exercise them for the mutual 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 helpful 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 Public 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 prophecy, let us prophesy according to the proportion of faith; Or ministry, let us wait on our ministering, &c. And so he goeth on, reckoning up such gifts and offices as were then usual 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 public Officers to do; Pastors, Teachers, Elders, Deacons, being as Eyes, Tongues, Ears, Hands to the Ecclesiastical Body, they are to discharge these offices carefully and faithfully for the good and benefit of their fellow-members.

And as Public Officers, so also 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 it upon these his Romans, Chap. 14.9. Let us follow after the things which make for peace, and wherewith one may edify another.] And the like upon his Thessalonians, 1 Thes. 5.11. Wherefore edify one another, even as ye do. Thus are private Christians, not only to build up themselves; which Saint Jude requireth they should do: Edify (or build up) yourselves 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 confirm and advance themselves in their spiritual estate. But not only to this: Building up themselves, they are also to help to build up others. It was our Savior's 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 goodness of God, in bringing them home unto himself, they are now in their places to be helpful unto others, in confirming and building up their brethren.

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

Ans. To this I answer in the general, that what they do in this way, being private persons, they are ordinarily to do it in a private way. As for the public and ordinary teaching of private persons, unless it be in a case of necessity, I know no ground, no warrant for it. What private persons do to their brethren, must be in a way suitable 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. So runs the Apostles direction to his Colossians, chap. 3.16. Let the word of Christ dwell in you richly in all wisdom, teaching one another.] Which is to be understood not of public teaching, (which belongs to the Pastoral 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 joined with her husband, but whether as a partner in the work, or only a well-willer to it, is uncertain,) teach and instruct that eloquent Apollos, Acts 18.26. Having heard him preaching in the Synagogue, being then but a novice in Christianity, they took 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 public 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 private persons, they instruct him in a private way. A commendable office for one Christian to perform 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 edify one another by way of Instruction.

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 remiss and careless brethren. Where they see anything amiss in them, in a gentle and Christian way to reprove them. That is one of the Laws which God of old gave unto his people, Levite. 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 less then it was to the Jews; the ground of it being piety towards God, and charity towards our neighbor. 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 kindness: And let him reprove me, it shall be an excellent oil, which shall not break my head. As precious oil is to the head, so is seasonable, wise, gentle, faithful reproof, to the heart; soaking into it, it may do much good, no hurt. Let Christians look upon this, not only as their liberty, but as their duty; I mean to their Brethren. As for others, persons openly profane, Pearls are not to be heedlessly 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 unfruitful works of darkness, but rather reprove them, (saith the Apostle) Ephes. 5.11. 〈 in non-Latin alphabet 〉 , Convince them, as by a Godly and exemplary life, so by seasonable admonitions, and reprehensions.

3. Admonishing, they are also to exhort one another. Exhort one another while it is called today, (saith the Apostle to his Hebrews) 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 another's dispositions and demeanors, graces and infirmities, that so they may take all advantage to excite and quicken each other to all duties of piety and charity. 〈 in non-Latin alphabet 〉 , (saith the Original,) to the sharpening of love. A metaphor taken from edge-tools, which are sharpened by whetting one against another. Thus are Christians to whet and sharpen each other. So the Wiseman explains the Metaphor, Prov. 27.17. Iron sharpeneth iron, so a man sharpeneth the countenance of his friend. Iron sharpeneth iron by mutual attrition; and thus Christians may and ought to sharpen one another by mutual Exhortation; whetting one another's spirits, exciting and quickening each other to holy duties. Thus when the hands are cold or benumbed, by rubbing each other they come to their natural warmth and vigor. And thus Christians come to recover and keep their spiritual warmth, their zeal and fervor by mutual incitations, exhortations.

4. Exhorting one another, they are to comfort one another. Comfort yourselves together; so our Translation rendereth that (and the word will bear it) 1 Thes. 5.11. 〈 in non-Latin alphabet 〉 , Comfort one another. Thus are Christians to do each to other in times of public calamity: Then they that feared the Lord spake often one to another, (saith the Prophet Malachi ) 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 wickedness were set up; yea, they which tempted God, were even delivered.] Daring and desperate sinners, they were preserved, and protected, and delivered from eminent dangers, as if they had been God's special Favorites; whilst 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 fatness; whilst in the mean time, waters of a full cup, (a cup of affliction) were wrung out to God's own people; the one drank wine, and the other water; and that of the waters of Marah, bitter waters; This when David saw, he tells us, his feet were almost gone, his steps had well nigh slipped, Psal. 73. ver. 2.3 5, 7, 10. And surely so it was with the Church at that time. When they saw such cross-providences, God's own people brought low, his and their enemies raised to the height of temporal 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 & encouraging 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 public calamities, so 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 painful sufferings, supple each other with seasonable consolations. Which 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. For comforting their fellow members in their outward crosses: In the loss of Husband, Wives, Children, Friends, Estate, in sickness, and the like. In these cases Christians are to comfort one another: Which they are to do,

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 heaviness 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 distress, 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 distress looked for (as he tells us) but he found none, Psal. 69.20. Christians! let not your brethren take up the like complaint against any of you: This is one of God's 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 perform 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 be 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 ourselves 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; When need requireth; they are to minister unto them real 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 widows 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 alms; If a Brother or Sister be naked and destitute of daily bread (saith 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 needful for the body, what doth it profit? James 2.15, 16. For the hand only to stroke the foot being in pain, is to little purpose, unless it also apply somewhat to asswage the pain. Words being but wind, though they may refresh the spirit, yet they will not clothe the back, or fill the belly. Christians, where God giveth them ability, must be real as well as verbal comforters to their brethren in their outward distresses.

2. And so in their inward conflicts, Soul-Afflictions: When the spirits of brethren are dejected and cast down in the apprehension of sin or wrath, 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 Ecclesiastical 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, 〈 in non-Latin alphabet 〉 ) 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 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 carelessness, now they would have him further proceeded against, to be delivered up unto Satan by the sentence of a more full and formal 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 rigor, not to proceed any further against him (which had he been already excommunicated, they could not have done) but rather to forgive (to gratify him, as the word 〈 in non-Latin alphabet 〉 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 gulf of despair.

A notable and famous president, 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 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 natural body would do theirs: So the Apostle directs his Galatians, chapt. 6. ver. 1, 2. Brethren, if any man be overtaken in a fault, ye which are spiritual, restore such a one ( 〈 in non-Latin alphabet 〉 , set him in joint again) in the spirit of meekness, &c. Bear ye one another's 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.

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; 〈 in non-Latin alphabet 〉 . A duty pressed by our Apostle upon his Ephesians, ch. 4.2. With all lowliness and meekness, 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 natural 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 yield.) And thus it sometimes happen to mystical brethren: 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 learned this lesson, to bear with one another's infirmities, to forbear one another; the strong Christian to bear with the weak, &c.

And forbearing, 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 Christ's 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 engraven upon every heart that hears them, Christians should be, 1. Kind, 〈 in non-Latin alphabet 〉 , ready to gratify one another, yielding each to other, wherein they may, as Abraham did to Lot, Gen. 13.8. 2. Tender-hearted, 〈 in non-Latin alphabet 〉 , a word peculiar to the Scriptures; and it signifieth to be pitiful: (so you have it rendered, 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, 〈 in non-Latin alphabet 〉 , freely pardoning and passing by the offenses 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 ourselves.

And thus forgiving, in the next place defend one another. This will the members of the natural 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 Savior, Joh. 1.34. and so did our Savior to him again, Mat. 11.11 But I hasten.

Again, thus defending each other, let them also communicate each with other: So do the members of the natural body; and so let the members of the mystical body.

Quest. But wherein communicate?

Answ. I answer, first Negatively; not in anything that is evil, Simeon and Levi were brethren in evil, Gen. 49.5. That was their brand, let it not be ours.

1. Here (in the first place) abandoned and abominated be that unclean and beasticall communion, which upon this very ground was maintained and practiced 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 practiced 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 pass it by.

2. Abandoned be all uncivil and sensual communion, such as that which the world calleth good fellowship. Herein let not Christians bear a part: As not in chambering and wantonness, 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 unfruitful 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, and that both Sacred and Civil: I will begin with the later, because I principally intend the former.

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

1. 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 equals (as he calleth him) his guide and acquaintance, they took sweet counsel together (as he tells 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. Ointment and perfume rejoice the heart (saith the Wise man): so doth the sweetness of a man's friend by hearty counsel, Prov. 27.9.

2. Where need is they are to communicate Purses, Estates: So did some of the Primitive Christians in an extraordinary way, suitable to the exigencies of those times; Act. 2.44.45. All that believed 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 everyone 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 community amongst Christians (as Anabaptists dream of.) No, Christians have a propriety in their Estates, and that both by a civil and divine right. It is Paul's order concerning some Church-members, who 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 quietness they work and eat their own bread, 2 Thes. 3.12. 〈 in non-Latin alphabet 〉 , their own bread, not other men's; 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 own, (saith our Apostle, 1 Tim. 5.8.) (his near Kindred) and especially for those of his own house (Parents, Wife, Children) he hath denied 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 be forgotten: To do good and to communicate forget not for with such sacrifices God is well 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 penury 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, ready to distribute, willing to communicate, (so Paul directs Timothy, ) 1 Tim. 6.17, 18. Thus are Christians to be communicative to all; whose pressing necessities call for it, as God enables them, reaching forth somewhat to their relief. 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 household of faith, Gal. 6.10. Such as through the communion of faith, are made true members of the mystical 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 〈 in non-Latin alphabet 〉 , the Domesticks are first to be provided for. But I am drawing to a conclusion.

3. Communicate 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 Sacramental, (for that was mentioned before, as I shall show you anon) but a Civil Communion. So the Syriac explains it, (as our new Annotation taketh notice,) Domi frangebant portionem, they invited each other home, and eat together. The like is not only lawful, but laudable for Christians to do, so as it be in a sober, and moderate way, suitable to their condition. As for profuse and lavish feasting, I have no warrant for it. In such ways men's tables become snares, both to themselves, and others; and that more ways then one; snares to their estates, snares to their bodies, and snares to their souls; exhausting the first, surfeiting and distempering the second, destroying the third. And therefore, if Christians upon special occasions do make more liberal and bountiful 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 Lord's Supper, and intended for maintaining the Communion of Saints, even they became a snare to some; they became occasions of sinful 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 frugal and sober: such feasts best become Christians. To which, according to our Savior's direction, they are to invite not only their richer friends, but also their poorer brethren, (as you have it) Luke 14 12, 13, 14. Here is the Christians civil Communion.

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

1. Public: Christians as joint-members of the same Body, are to have communion and fellowship in public 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 steadfastly 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; They continued in the Apostles doctrine, 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 immediately to consist; viz. the Sacrament, and Prayer. Which are there brought in, (as some not amiss look upon them, ) as two species of that Genus. So the vulgar Latin following the Syriac, and some other copies expresseth it, reading the words. [They continued in the Apostles doctrine, and in the fellowship of breaking bread, and in prayers.

2. By the former of which I there understand the Sacrament of the Lord's Supper (so the Syriac there explains it, rendering 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 Sacramental 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 principal part (as Beza and Grotius observe): 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 well 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 Lord's 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 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. Herein Christians are to join together in the public Congregation; 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 join not only hands, and eyes in lifting up them; or yet tongues, in saying Amen to the public prayers, (which was wont to be practiced in the ancient Church, where the whole Congregation was wont to sound out Amen, with so loud a voice, as that it did instar tonitrui reboare, (as Jerome speaks of it,) made the Church to ring again; and a practice not altogether without precedent and warrant from the Apostolical Churches, where the manner was, for everyone to say Amen to the public prayers, as is not improbably collected from that of the Apostle, 1 Cor. 4 16. But withal, and above all, to join 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 subjoin (what ought not to be severed, it being a part of prayer, ) the joint-praising 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 conscientiously practiced, 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 public Church-Communion.

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

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 himself 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 faithful; being ready to give a reason of the hope that is in them to everyone that shall ask it, (as Saint Peter requires it) 1 Pet. 3.15.

2. And lastly, in their Prayers. In private praying for, and as occasion is offered, one with another. So did our blessed Savior 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, as you may see it in that most effectual prayer of his, Joh. 17. Where first praying for himself, then he prayeth for his Apostles, and then for all other that should believe on him to the end of the world: Therein setting a pattern for us, teaching us in our prayers not to be mindful of ourselves alone, but of others; as of those who are more nearly related unto us, (as the Apostles were unto Christ) so of all other Believers: So Paul directs his Ephesians, chap. 6.18, 19. Praying always 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 tells 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 mutual office which Christians should not be unmindful 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 special 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.

And as they are to pray one for another, so one with another; as in Public (of which I have spoken already) so, as occasion is offered 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 shore, 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 heal them as Paul there did him, (that miraculous power, together with the sign 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 specially, as a duty belonging to them after a special manner, by virtue of their office: but not only to them. This are other private Christians also to do ex officio charitatis, as an office of charity. So it there followeth in that place of Saint James, ver. 16. Confess 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 special you who are joined in Sacramental Communion in this place; that you would have a regard to every of these; that knowing what is your duty, you would seriously apply yourselves to a careful and conscientious discharge of it. Truly Christians! shall you and I examine ourselves for the time past, none of us but shall find 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 whilst we perform 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.