same faith and love attending upon and submitting to the Ordinances of Christ and performing mutuall offices each to other this is one Body And such is the Church catholick consider it as we will whether in the Invisible or visible state of it it is on Body The Church catholick invisible The Church catholick invisible one Body Being made up of all true Beleevers such as having a reall union with Christ have also union and communion one with another These make up one Body As the Body is one c. so also is Christ saith the Apostle 2 Cor. 12.12 Christ mysticall the Church whereof Christ is the Head For by one Spirit we are all baptised into one Body ver 13. A mystery represented to our eye in the Sacrament of the Lords Supper where the Sacramentall Bread being made of many graines meeting together and making one loaf and the Sacramentall Wine being the juice of many grapes meeting together in the same Cup do excellently represent unto the receiver the unity of the Church catholick wherein all true beleevers being knit together by Faith unto Christ and by love one to another make up one mysticall Body So our Apostle unvailes this mystery 1 Cor. 10.17 For we being many are one bread and one body Such is the Church catholick invisible And such is the Church catholibk visible The Church catholick visible one Body Consisting of the whole company of visible Saints such as professe the true faith of Christ with subjection to his Ordinances professe Faith and Obedience This also as it is one Church so called by the Apostle in that 1 Cor. 12.28 God hath set some in the church first Apostles secondarily Prophets thirdly Teachers c. meaning thereby the Church catholick visible to which those extrordinary and catholick officers were properly and to which the other ordinary officers are primarily given so it is one body so called by the same Apostle Ephes 4.4 There is one body meaning thereby the church catholick to which belongeth that one baptisme ver 5. and to which those officers were given by Christ spoken of ver 11. He gave some Apostles some Prophets some Evangelists c. These Christ gave to his Church catholick as considered in the visible state of it And so may we understand the Apostle here in the Text We being many are one body not only that particular Church at Rome but the church catholick visible whereof Paul himselfe was a member as I before expounded it This is One Bodie Whether one Organicall body as they call it or no is made a matter of great dispute in the present times but I shall not trouble you with that notion It is enough for my present purpose that which I suppose in a morderate sense will be granted at all intelligent hands that there is such a Church catholick visible and that Church also is one body one essentiall and integrall bodie made up of many members combined and knit together in the profession of the same faith Thus the church take it as we will still we find a unity in it I mean in the notion O that it were so also in the practice It is one body And that under one head There is a third Resemblance Resembl 3. Unity of the head which is So is it in the Naturall body there is one body under one head A head there must be and but one head otherwise it would be a monstrous body should it be either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a head or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having more heads then one And so is it in this Mysticall body it is also one body under one head which head is Christ so it followeth in the Text. Wee are one body in Christ Christ Sumus unum corpus in Christo id est per Christum qui corporis istius compactor fuit Grot. ad Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not onely per Christum as Grotius dilutely expounds it By Christ as being the Authour of this union the gatherer and compacter of his Elect people into one True it is this Christ doth he being the great Shepherd gathereth all his sheep into one fold so much we may learn from that Suffragan High Priest who spake more then himself understood as too many at this day do though not more thē the Spirit of God intended to speak by him Joh. 11.51 where he prophesied that Jesus should die for that nation And not for that nation only but that also he should gather together in one the children of God that were scattered abroad This Christ in part hath done and further wil do to the end of the world gather together his Elect of Jewes and Gentiles so making them one Body This is a Truth but not the whole truth There is somewhat more in this phrase In Christ viz. as being the Common head of his Church So Grotius himselfe rightly expounds that other place of the same Apostle Ephes 1.10 Grotius Com. ad Ephes 1.10 where hee setteth forth the mystery of Gods will and purpose now revealed in the Gospel viz. That in the dispensation of the fulnesse of times he might gather together in one all things in Christ Per Christum tanquam caput by Christ as a Head And so much the word there translated Gather together may be conceived to import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring under one Head Such is Christ to his Church Not onely a Head over all things to it as he is said to be Ephes 1.22 but the Head of it Oft times we find him expresly so called The Head of the Body the Church Col. 1.18 Ephes 5.23 Such a relation there is betwixt Christ and his Church as betwixt the Head and the Body And thence it is that as he is called the Head of his Church so the Church is called his Body Ephes 1. last 1 Cor. 12.27 And well may they be so called Christ the Head of the church the Body Christ the Head the Church the Body It The Head participates in the same nature wih the Body So doth Christ with his church 2. The Head is above the Body set over it to rule and guide it so is Christ over his Church 3. The Head looketh out for the Body providing for it and so doth Christ for his Church 4. The Head giveth influence communicateth animall spirits giveth sense and motion to all the members of the Body so doth Christ communicate his Spirit to all the members of this mysticall Body whereby he giveth spirituall sense and motion to them 5. The Members of the Body are all united to the Head by some common bands and ligaments nerves and sinews whereby they come to have union and communion with it And so are all true believers unto Christ united to him by his Spirit on his part by Faith and Love on their part whence they come to have union and communion with him And
hence is it that they are said to be one Body in Christ Being united unto him as unto one common Head all having interest in him all having union and communion with him viz. all true livingmembers Here is the Head to this Bodie And this Head is but one So is it in the naturall and so is it in the mysticall Body The Head of the mysticall Body but one The Church hath but one Head not one Principall Head and another Ministeriall So they of the Church of Rome would have it who cry up their Pope to be Head of the Church viz. subordinate under Christ But what were this but to make the Church a monstrous Body having a Head and a Head one Head under another Many other Arguments I finde here taken up by Pareus and some others writing upon this Text to refute and nullifie this claime of the Popes Headship But I shall passe them by as needlesse This being an Argument so trite and worne as every one may see the thread of it As for the Pope well were it if he might once approve himselfe a sound member of this Body as for Head he neither is nor can be This is Christs peculiar not communicable either to Man or Angel The Church is one Body under one Head Wee are one Body in Christ There is a third Resemblance The fourth and last followeth viz. The mutuall Relation betwixt these members Resembl 4. Mutuall Relation betwixt the members which we fall within the last clause And every one members of another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singulatim severally every one Members one of another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One anothers members Invicem membra mutuall Members Commembres a word somtimes used by Augustine as Estius Estius ad Text. notes it com-Com-members joint-fellow-Joint-Fellow-members so is it in the naturall Body The Members thereof are joint-Joint-members having all a common relation to the same Head they have a mutuall relation each to other So is it in a Military Body where all the souldiers are Commilitones Fellow-souldiers And so is it in Politicall Bodies Those who are of the same Corporation are Concives Fellow-citizens Fellow-burgers fellow-Fellow-members as it were members one of another And so is it in the church not onely in a particular congregation the members whereof have or ought to have a speciall relation each to other But in the Chuch catholick all the true members of the Church are fellow-citizens So called Eph. 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fellow-citizens with the Saints And Fellow-heirs So you have it Ephes 3.6 where the Apostle speaking of the believing Gentiles he cals them Fellow-heirs and of the same body and joint-partakers of the promise Three words very emphaticall in expressing and setting forth this mysticall union and communion among Christians They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joint-heirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joint-members of the same body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joint-partners in the same promise Among all expressions looking that way we shall find none more full then this in the Text where the Apostle speaking of church-members saith they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one anothers members Thus have I with what brevity and perspicuity I could passed through the severals in the Text wherein I have given you a succinct and short account of five Doctrinall Propositions 1. That the church is a body 2. That in this Body there are many members 3. That these many members make one Body 4. That these many members are one Body in Christ 5. That these members are members one of another That which now remaines is the Application Application where we shall find never a one of these Branches but is fruitfull I shall onely give you a taste of the four first intending to make a full meale of the fift and last 1. Is the Church a Body a spirituall Society a mysticall Corporation Why then let all the members thereof seeke the good of the whole Vse 1. All the members of the Church ought to seek the good of the whole Body not onely of that particular Society that congregation whereof they are members in particular as our Translation renders that Text 1 Cor. 12.27 This indeed they ought to have a particular regard unto but not so as to impropriate their respects unto it Let them all seek the good of the whole the Church catholick Thus doe the members of the naturall Body they all seeke to maintaine not onely that part of the Body to which they have a proximate adherence but the whole Body And thus is it in a military Body every souldier seeketh the safety not onely of his owne company or Regiment but of the whole Armie And thus it either is or ought to bee in civill Societies in Bodies politick the members thereof should seek the welfare not only of their own families but of the whole Incorporation And so let it be in this spirituall Incorporation of the church Let all that professe themselves members thereof seriously seek the good of the whole Seek the peace of it Pray for the peace of Jerusalem Psal 122.6 Seek the prosperity of it Peace be within thy wals and prosperity within thy palaces v. 7. Do good in thy good pleasure unto Sion build thou the wals of Jerusalem Ps 51.18 Seek to maintain the outward priviledges of it This the members of civil Incorporations upon their first admission into those Societies are sworn to do an Oath too little regarded as many other of like nature are to maintain the Priviledges Immmunities Lawful usages and Customes thereof Let all Christians do the like in the behalf of the Church the Church catholick whereof they are made or acknowledged to be members by their Baptisme Let them seek to maintain the Spirituall priviledges thereof to hold up all the Ordinances of Jesus Christ that they may be dispenced with Liberty Purity Power Every wayes seeking the good of this body Vse 2. Every member ought to keep his place and look to his office Are there many members belonging to this Body and these having severall offices functions and gifts why then let every one rest himselfe contented with that degree that station wherein God hath set him in the Church not thrusting himselfe upon the offices and imployments of others This is one thing as I told you and a principall one which the Apostle here aimeth and drives at This I say saith he that no man think of himselfe above what he ought to think but think soberly according as God hath given to every man the measure of faith Hee requireth every one to know his own place and his own gifts and so move within his own sphear containing himselfe within the bounds and limits of his Calling not affecting to put his oar into other mens boats his Plough into other mens fields his sickle into other mens harvests busily intermedling with what belonged not to him And this lesson he would have
will not despise the lesse principall or ignoble the eye or hand will not disdaine the foot but own it as a member an usefull and needfull member I and as one of their members The like let the members of the mysticall Body do and that upon this ground So the Apostle presseth it in the sequel of that Chapter 1 Cor. 12.20 21. c. Now are they many members yet but one body And the eye cannot say to the hand I have no need of thee nor again the head to the feet I have no need of you nay much more those members of the body which seem to bee more feeble are necessary c. So is it in the naturall and so is it in the mysticall Body The most noble members in this body they are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle hath it in that verse fore-cited Membra ex parte sunt ficut cuique attributa est sua portio fiuitum officium Calvin ad loc ver 27. Membra ex parte that is members each one for his part and in his place as Calvine most genuinely expounds it And the meanest members are needfull to the whole and may be usefull to any other member They are members one of another And therefore let them not disdaine or despise one another There is a second Thirdly Let them not offend one another 3. The third Negative Instruction Not offend one another This will not the members of the naturall Body do being members one of another they will not willingly offend or any wayes hurt one another let not the members of the mysticall Body do it This Paul telleth his Corinthians that for his own part he was very shie of Giving none offence saith he of himselfe 2 Cor. 6.3 And he would have them to be the like to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inoffensive and that towards all So runs his charge 1 Cor. 10.32 Give none offence neither to the Jews nor to the Gentiles nor to the Church of God Three words under which he comprehends all sorts of persons then in being who were either Jewes or Pagans or Christians Christians should not willingly offend any of these especially the last Church-members being their members let them not offend them Which may be done divers wayes Which is done three wayes 1. By example 2. By word 3. By deed By example scandalizing of them by word defaming them by deed wronging and injuring of them Let Church-members take heed of each 1. Of offending one another by example 1. By Example scandalizing one another scandalizing their Fellow-members this will not the members of the naturall Body willingly do The hand will not put a mote into the eye or lay a stumbling block before the foot Let not the members of this mysticall Body do it let them take heed of being either causes or occasions of stumbling to others Let no man put a stumbling block or an occasion to fall in his brothers way Rom. 14.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Whether it be by the abuse of their christian liberty 1. By abusing Christian Liberty Concerning this speaketh the Apostle there It is not good neither to eat flesh nor to drink wine or any thing whereby thy brother stumbleth or is offended or made weake ver 21. Three words the two later whereof are not to be found in the Syriack nor yer in all Greek copies as Grotius notes it importing for substance one and the same thing Some indeed have indeavonred to distinguish them and put different senses upon them But they may rather seeme to be Synonymaes a Congeries an heap of divers words signifying one and the same thing which yet is not without an observable Emphasis Thereby the Apostle insinuates the great heed care and circumspection that Christians should take lest any wayes by the use of things indifferent they should bee so much as in occasion of offence in any degree to their weak brethren The like care the same Apostle presseth upon his Corinthians 1 Cor. 8. where in the 12th verse he tels them When ye so sin against the brethren viz. offending them by the abuse of your Christian liberty which he had spoken of before and wound their conscience ye sin against Christ This do they who willingly or heedlesly offend their weak brethren they sinne against Christ whose members they are and whose work is thereby interrupted and hindred in them Upon this account Paul willeth them to take heed of it Neither doth he therein Pharisee like lay a burden upon other mens shoulders put a yoke upon their necks which himselfe was not willing to touch or bear No in the very next verse he tels them what his own Resolution was Wherefore if meat make my brother to offend or offend my brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will eat no flesh while the world standeth ver 13. A truely Heroicall and imitable resolution for Christians rather then bee occasions of scandalizing hindering the salvation of any to abridge themselves in the use of their christian liberty not to do what otherwise they lawfully might do 2. Much lesse in the second place to doe what they ought not to do and so to offend whether grieving or indangering others by their scandalous examples by their inordinate walking 2. Scandalous and inordinate walking Thus did the Sons of Eli by their leud and debauched carriage they made the people to abhor the offering of the Lord 1 Sam. 2.17 This did the Priests in Malachies time By their departing out of the way they caused many to stumble at the Law Mal. 2.8 By their evill examples they seduced some and gave occasion to others to disdaine the worship and service of God O christians take heed that the like never may be charged upon any of you that by your examples you should cause any of your brethren to stumble and fall That by your walking unanswerably to your profession you should make any of those who begin to looke Sion-ward and Heaven-ward to turn aside and to be out of love and liking with the good wayes and Ordinances of God and so to fall off from their following after him that your unchristian courses should be as a nipping frost to these hopefull buds and blossomes and cause them to fall off from the tree O this is a matter which will turn to a sad account another day So our Saviour himselfe hath cast it up Matth. 18 6. Who so shall offend one of these little ones that believeth in me it were better for him that a milstone were hanged about his neck and that he were drowned in the bottome of the sea Of such high consequence is it for a man by his evill example or otherwise so to scandalize a weak brother as to be an occasion of his halting or falling off from his profession better that such a one should suffer the greatest punishment in his body then that he should thus ruine or indanger the
soule of his brother Take heed of thus offending your fellow-members by your example Or in the second and third place by word or deed Concerning both these as Grotius looketh upon it our Apostle giveth a jointcaveat to his Galatians Gal. 5.15 But if ye bite and devoure one another take heed ye be not consumed one of another Bite one another in words Devour one another by deeds Both these let Christians take heed of Of Biting one another offending one another in words 2. By Word defaming one another This will not the members of the naturall Body do The teeth will not bite the hand nor the hand scratch the face Let not the members of the mysticall Body do it by speaking evill one of another It is one of those lessons which Paul willeth Titus to teach the Christians of his time that they should speak evill of no man Tit. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I wish that Christians in these times would have a greater regard to it To blaspheme no man speak evill of no man by back-biting slandering defaming of them Every of which is a kind of blasphemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hurting the good name of another which the word properly signifieth an evill speaking not onely censured by the Spirit of God in Scripture but condemned by the very light of nature Let Christians take heed of it of thus speaking evill of any specially of their brethren fellow-members members of the same mysticall Body Quest But may not men speak the evill which they know by others Ans I answer not alwayes no Christians may not alwayes speak the evill which they know by their Brethren though it be a truth and a truth which they are assured of Doeg when he spake unto Saul concerning David and Abimeleck he spake nothing but what was the truth and what himselfe was an eye-witnesse of as he tels Sauls 1 Sam. 22.9.10 yet David cals him a false tongue in that Psalm which the Contents in your Bibles will tell you is to be understood of him Psal 120.3 True things may be spoken evilly and falsely viz. when they are spoken out of rancour or malice or without any just call or reason and so tend onely to the defamation of the person of whom they are spoken this is an evill which I shall desire you to take heed of And the rather because it is now grown so Epidemicall more rife then ever Is it so that you know any commendable good concerning your Brethren as occasion is offered speak it and speak it freely I know no danger in it where there can be no suspicion of flattery But for evill look about you Examine it before you utter it Quid de quoque viro c. Examine not onely whether it be true which is spoken but whether it be fit to be spoken to such a person at such a time in such a place and to what end it is spoken and what good may come of it If it tend onely to the defaming of another now suppresse it It is an ill Principle which maketh men tongue-tied in the deserved praises of others whilest they are open-mouthed in what may tend to their disgrace Such measure let not Christians offer to any least of all to their Brethren their Fellow-members Christians not to blaze the infirmities of Brethren Not blazing their weaknesses their infirmities It is Chams brand which no time will ever wear out the infamy of that espying his Fathers nakednesse he went and told his two brethren without calling them in to see it and laugh at it Gen. 9.22 Let not Christians doe the like to their brethren Is it so that they occasionally espy the nakednesse the failings the infirmities one of another let them not presently tell it to others To themselves they may and ought in a Christian way advising admonishing reproving them that so what is out of joynt may be set again what is amisse may be healed reformed But now to others specially such as are without Tell it not in Gath publish it not in the streets of Askelon 1 Sam. 1.20 As for Fellow-members in Church-society our Saviours rule and direction is that where private admonition taketh not place with an offending brother they should take one or two more with them Matth. 18.16 And if that availe not then as it followes ver 17. Tell it to the Church not to the whole Congregation that to make the best of it were but a preposterous course but to the Church-Officers the Church Representative All which ought to be done with all christian tendernesse and wisdom But for others who are strangers if not enemies to the Church let them as much as may be be strangers to the infirmities of the members thereof A Lesson which the members of the mysticall may learn from the members of the naturall body where if one member have a secret ailment a soar the tongue will not presently blab it speak of it or the hand open it to every passenger But if it do open it or speak of it it shall be to a friend or to a Surgeon some that may probably contribute somewhat towards the cure of it Thus let Christians deale by the infirmities of their brethren not in opening them but in order to a cure Thus take heed of offending by word by speaking evill one of another And thirdly of evill doing one to another of wronging injuring one another 3. By Deed wronging and injuring one another not biting let them much lesse devoure one another This will not the members of the naturall body do The hand will not buffet the head or wound the foot Let not the members of the mystical Body offer such measure one to another to hurt one another as not in their Reputations so in their Bodies or Estates or any other way Receive us we have wronged no man we have corrupted no man we have defrauded no man it is Pauls Apologie for himselfe and his Fellow-Ministers to his Corinthians 2 Cor. 7.2 All these had the false Apostles his Competitours done to them as he there secretly insinuates They had wronged corrupted defrauded them wronged them by their examples corrupted them by their doctrines defrauded them by their wiles their covetousnesse But this had not Paul done nor any of his Colleagues This let not any Christian do Do it not to any no not to Heathens much lesse to Brethren This is that which Paul chargeth as no small aggravation upon some of his Corinthians 1 Cor. 6.8 Yee do wrong and defraud and that your brethren To doe injury to any is a crime much more to a brother For one member to wrong another is unnaturall and for Christians to wrong one another is unchristian Here is the third negative Instruction which I take up from the Joint-membership of Christians Being members one of another let them not offend one another by Example by Word by Deed. To
heads have made divided hearts Division in judgement hath bred division in affection so as the love of many is now waxed cold So it was foretold by our Saviour Matth. 24.11 12. Many false Prophets shal arise and shal deceive many And because iniquity shall abound the love of many shall wax cold And surely never was it more truly and sadly verified then in this Age this Nation wherein through the seduction of false teachers every where sowing the tares of their erroneous doctrines and the abounding of all kind of iniquity the love of many many professours their love to God and love to their Brethren is now grown cold not shewing it selfe as heretofore in the offices and exercises of true piety and charity O that that God who causeth the sea when it is at the lowest ebbe to flow againe would also cause a returne of this Affection unto his Church and people in this Nation That those who being members of the mysticall Body are also members one of another might be truly and cordially affected each to other which were there no other argument to perswade yet me thinks this alone which I have now in hand being duely considered should bee abundantly sufficient What members of the same Body and mutuall members members one of another and shall wee not own one another shall we not imbrace one another be cordially affected each to other Now the good Lord who can and will make dry bones to live revive this affection where it is dead or dying and confirme it where it yet continues that being thus members one of another we may fulfill the great and everlasting Commandement which as it hath been taught from the beginning of the world as Saint John tels us 1 John 3.11 so is it to be practised to the end of it yea to eternity That we love one another And that not impaling and confining this Affection within the narrow bounds of that particular Society to which we have a speciall Relation love so appropriated may well bee suspected but extending it to all the true Churches of Christ and all the true members of those Churches as being all members of the same Body To this grand and primary respect I may now subjoyne some other which are but as off-sets to this maine Root daughters and hand-maids to this Mother and Mistresse-Affection as viz. 2. In the second place 2. Sympathizing one with another Christians upon the account of their Joint-membership thus loving one another let them also sympathize one with another This doe the members of the naturall Bodie being joint-members they sympathize have a fellow-feeling each with other So much did we not know it by experience we might learn from our Apostle 1 Cor. 12.26 And whether one member suffer all the members suffer with it or one member be honoured all the members rejoyce with it So should it be with the members of the mysticall Body being fellow-members let them thus sympathize one with another So Saint Peter presseth it 1 Pet. 3.8 Finally be ye all of one mind having compassion one of another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sympathizing having a fellow-feeling of each others condition Thus should Christians be like affected with their Brethren rejoycing with them sorrowing with them So our Apostle here presseth it upon these his Romans bringing it in upon the account of this their Joint-membership ver 15. of this Chapter Rejoyce with them that rejoyce and weep with them that weep H. Grotius Drusius ex Rabbi Jud. ad loc An allusion as some conceive of it to the two Gates in Solomons Temple the one of which was the marrying door the other the Penitents door and so those who entered in at the one were merry and joyfull those who came in or went out at the other were sad and sorrowfull to both which the Levites applied themselves in their speech and demeanour sutable to their conditions speaking chearfully to the one mournfully to the other Thus ought Christians to sympathize with their brethren being like affected with them both in regard of joy and sorrow 1. Rejoycing with them that rejoice 1. Having mutuall joyes Rejoycing in the welfare of their brethren In their Temporall welfare not envying it nor repining at it but rejoicing in it So did Elizabeths Neighbours and Friends as the story tels us Luk. 1.58 When they heard that the Lord had shewed great mercy unto her viz. in giving her a son they rejoyced with her But specially in their Spirituall welfare Are there any entred or entring in at the Marrying door coming in giving up themselves to be married to Jesus Christ here is a matter of rejoicing It is so with the Angels in Heaven There is joy in the presence of the Angels of God over one sinner that repenteth Luk. 15.10 And so let it be to the Saints upon earth Do we see any who were before alienated brought home unto God either in their first conversion of returning after their defection and departing from him herein rejoice It was meet that we should make merry and be glad saith the father of the Prodigall to his malecontented son for this thy brother was dead and is alive again was lost and is found Luk. 15.32 And so where we see any standing fast in the faith walking in the truth herein rejoice So did John on the behalfe of the children of that Elect honoured Lady as he calls her and tels her 2 Joh. v. 1 4. I rejoice greatly that I found of thy children walking in the truth The like he tels Gaius in the following Epistle ver 3 4. And so was this our Apostle affected for these his Romans Hearing of the fame of their obedience I am glad therefore saith he on your behalfe Rom. 16.19 Thus should mysticall fellow-members rejoice one with another 2. 2. Mutuall sorrows And so mourn one with another having a fellow feeling of each others sorrowes and sufferings Such a Sympathie there is betwixt the Head and members of this mystical Body We have not an High Priest that cannot be touched with the feeling of our infirmities saith the Apostle Hebr. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ being the head of his Church is sensible of the ailements of his meanest members Sympathizing with them Saul Saul why persecutest thou me saith the voice from heaven Act. 9. The foot was trodden on upon earth and the Head feels it in heaven And such a Sympathy there should be betwixt the members of this body and that both in their Spirituall distempers and Temporall Sufferings An Instance of the former we have in the Apostle himselfe 2 Cor. 11 29. Who is weak saith he and I am not weak who is offended and I burn not Thus did he take to heart the Distempers In Spirituall distempers Infirmities Scandals of any weak member of the Church The like should all Christians do not insult over the fals of their Brethren but mourne over them Is it so
in remembrance Which that you may doe I shall second my Counsels with my Prayers resting Yours under God ready to serve you in the Gospell of his Sonne JOHN BRINSLEY July 1. 1652. THE SAINTS Joint-Membership ROM 12.4 5. For as we have many members in one Body and all members have not the same Office So we being many are one Body in Christ and Every one Members of another IN the verse foregoing we have a Charge A generall charge propounded a charge directed by this our Apostle to these his beleeving Romans and in them to all other Christians The sum whereof is that they abandoning of Arrogancy and curiositie not overweening themselves or intermedling with other folks businesses they would quietly content themselves in the Stations wherein God had set them wisely improving the severall gifts bestowed upon them to common and mutuall Edification in all Christian Humility and Charity For I say through the grace given unto me to every man that is among you not to think of himselfe more highly then he ought to think or to be over-wise above what he ought to be wise but to think soberly or to be wise unto sobriety according as God hath dealt to every man the measure of faith This Charge in the words I have now read he prosecuteth and presseth which he doth by an Argument taken à Comparatis from a Comparison Prosecuted by a comparison a Comparison betwixt the Naturall and Mysticall body in which as in every Comparison we may take notice of two things two parts the Protasis and Apodasis the Proposition and the Reddition The former we have in the fourth verse For as we have many members in one Body The parts of the comparison c. The later in the fifth verse So we we being many are one body c. In the former of these the Proposition 1. The Proposition the Apostle maketh observation of three paticulars 1. The Vnity 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 externall forme and fashion some of one fashion others of another Differing in Order and Dignity some more noble and principall others more ignoble Differing in their Offices and Operations All have not the same Office saith the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same Action the same Operatoon the eye hath one Office the ear a second the tongue a third and so in the rest Thus it is in the Naturall body There is the Proposition But that is but the shell or paring The kernell and meat which our souls are to feed upon we shall find it in the later part the Reddition 2. The Reddition which followeth So wee being many are one body in Christ Wee Meaning the Church in speciall that particular Church to which he directs this Epistle the Church at Rome in generall the whole Catholick Church whereof that Church was a part and Paul himself a member which he was not properly of the Church at Rome no more then of Corinth or Ephesus or for ought I know of any other And this Church he here calleth a Body The Church called a Body a term usually and familiarly given to any society or combination of men Thus in the Camp as the whole Army so every Brigade every Company being ordered in a martiall way in ranks and files they are called a Body the Body of the Army a body of Horse a body of Pikes c. A Military Body thus in the Civill State as a whole Kingdome or Commonwealth so every particular Society every Corporation is a Body a Politicall Body and such is the Church As the Church Catholick so every particular Congregation is a Body an Ecclesiasticall Body so our Apostle here calls it as often elsewhere 2 Cor. 12.12 Ephes 4.4 16. Colos 3.15 Hebr. 13.3 And not unfitly may the Church be so called and that in regard of those Resemblances which are betwixt it and the Naturall body Resemblances betwixt the naturall and Mystical body The chief and principle whereof our Apostle here in this verse sets before us I shall take them up in their order as I fall with them in the words 1. The first which we meet with is the Plurality of members Resembl 1. Plurality of members which are diverse in We being many So is it in the naturall body which is a compages of many members meeting and joyned together And so it is in this Mysticall body of the Church We being many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the members of the Church may be said to be and that in a double respect 1. In regard of their Persons 1. Their Persons they are many Such is the Church catholick a Body made up of many Members The Church Catholick Invisible of the whole company of true Beleevers in all Ages and Places of the world The Church catholick visible of the whole company of Professours which under the Gospel may well be called many and such is a particular Church a congregation a body made up of a plurality of many members How many there must be or may be in such a Church the Spirit of God in Scripture hath not precisely determined it I know some others have done it making the least number in a particular church to be seven without which number it cannot be a constituted organicall church And the greater to be so many as may conveniently meet together in the same place to partake in all the ordinances of Christ But for my part I shal not vouch either of these contenting my selfe with what the Text holds forth that a church is a Company a Plurality a Body made up of many members Many for their Persons 2. Many in regard of their Offices 2. Offices and gifts which are various and diverse So is it in the Naturall body as the former verse tels us Many members many offices All members have not the same office And so it is in the Church as the persons are many so are their Offices and gifts diverse So it followeth in the next verse ver 6. Having then gifts differing c. Here is a first Resemblance 2. A second is in the unity of this Body Resembl 2. Unity of the body Many members but one body so is it in the naturall body We have many members in one body saith the Proposition So we being many are one Body saith the Reddition Such is every particular Church where there is a company of visible Saints joyned together in the fellowship of the Gospel united in the profession of the
church-members to learne from the members of the natural bodie where the severall members have severall Offices and severall faculties the eye to see the ear to hear the tongue to speak c. And having so each one holdeth to its particular function no one member incroaching upon the office of another even so would he have it for to be in the Mysticall Bodie of the church and so let it be There being therein a like plurality of members and diversity of Offices paralell and answerable to the former the Ruler as the eye the Teacher as the tongue the Hearer as the ear the Distributer as the hand c. some having one function others another let every one look to his owne Thus is it in the Military body where there are Colonels and Majors and Captains and Leiutenants Sergeants Officers and private Souldiers every one intends his own imployment And so is it in Politick Bodies where there are Mayor Bailiffs Sheriffs Justices Constables c. every one looketh to his owne office not interrupting not disturbing one another the inferior by no means intruding upon the place of the Supeior And so let it be in the Church But I hasten Is the church one Bodie Then let all who professe themselves members thereof seek to maintain the unity of it Vse 3. Seek to maintain the Churches unity not rending and tearing it asunder by factions and schimes unwarrantable Separations and Divisions but labor to keep the onenesse the unity of this body The unity not only of those particular congregations whereof they are Members which Christians ought have a speciall regard unto not withdrawing themselves upon every slight occasion or making breaches in them but also of the church catholick So as though it be divided into severall congregations yet all they may keep the unity of the Spirit in the bond of peace as so many lines meeting in the same center by their Associations and Combinations helping and strengthening each other all endeavouring as much as may be a Religious uniformity that they may all walk by the same Rule as of Faith and Manners so if it might be of Discipline a thing much to be desired by all those who pray for the peace of Jerusalem and without which they are not like to see what they long for But I passe to the fourth Is the church one body in Christ Then let all the members thereof know and acknowledge him for their Head Vse 4. Know and acknowledge our head Holding fast to him It is that which our Apostle chargeth upon some in his time Colos 2.19 They did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hold fast the head They did not hold themselves to Christ alone but they would be setting up other Mediators other Intercessours with him and besides him even as Romanists at this day do For us take we heed of the like remember we that Christ is our Head our Mediator our Advocate and therefore hold we to him and him alone not admitting any other to any participation with him in his Headship Submitting our selves unto him to be governed by his lawes leaving him to the regulating and ordering of his Church seeking after a nearer union and a more free and ful communion with him The members of the naturall body the more free communion they have with the head the more active and vigorous they are whereas if that be intercepted and obstructed as in some cases it is as viz. in Palsies and Apoplexies c. they prove useless and dead The Christians life is bound up in Christ whence it is that he is called their life Col. 3.4 And therefore holding fast this head seek nearer union and further communion with him But I promised to give you but a taste of these Come we now to the fifth and last upon which I have a speciall designe as conceiving it to be a branch Vse 5. A fruitfull Branch The Saints Joint-membership which may afford us a great deal of good fruit such as will be well worth my shaking and your gathering much matter which will be very usefull unto you and to all Christians in reference to their church state Where let me only premise one generall caveat what I shall speak of Church members A Caveat concerning the word Church-members and their mutuall respects and duties let it not be construed in too strict a sense as intended only to the members of particular congregations in reference unto that particular body whereof they are members True it is I will not deny what I have already yealded that the Apostle here in my Text in laying down the Doctrine hath a speciall eye to such a particular Relation And so shall I have in the Application But as he doth not so neither shall I impale and confine what I am to say within so narrow a room As for a particular Church as I said before it is but a part a member of the Church catholick visible so much is by some collected from that Text forecited 1 Cor. 12.27 where out Apostle telleth his Corinthians that they were the Body of Christ and members in particular The Originall hath it word for word Members of a part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the vulgar Latine as also Ambrose there renders it Membra de or ex membro possibly by the change of a letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost ad loc Aliquatenùs Nam omnes Ecclesiae per orbem dispersae diversa sunt unius corporis membra Beza Annot. Vide Calvin Con. ad locum as Beza conjectures and Heinsius approves it reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 members of a member that is as Chrysostome and Beza gives the sense of it members of that Church of Corinth which was but a part a member of the catholick christian Church but that I will not stand upon conceiving that it may admit of another construction more apposite and agreeable to the scope of that place to which Calvine directs me Neither need I seeing it is a truth clearly held forth by the Spirit of God in the very language of the Scripture which speaking of the church catholick calleth it the church without any other addition or modification As in the ver there fore-going ver 28. God hath set some in the church c. so often else-where But speaking of particular Congregations calls them churches Here what the Spirit saith to the churches Revel 2 3. c. Or the church at such a place and such a place clearly importing that the one is a totum Integrale the whole Body the other parts and members of it And being so parts of an Homogeneall Body what I say of or concerning the one let it be conceived as intended also to the other This generall caution being premised which as my selfe shall so I shall desire you to carry a long with you now come wee to particulars Are the members of the Church Joint-members Vsefull Instructions
strong Christian to bear with the weak c. And forbearing 3. Forgive one another let them also forgive one another So the same Apostle presseth it in the last verse of the same chapter Eph. 4.32 Be ye kind one to another tender hearted forgiving one another even as God for Christs sake hath forgiven you In which one verse there are three words worth the taking notice of being of great concernment unto Christians I wish they were ingraven upon every heart that hears them Christians should be 1. Kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready to gratifie one another yeelding each to other wherein they may as Abraham did to Lot Gen. 13.8 2. Tender-hearted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word peculiar to the Scriptures and it signifieth to be pitifull so you have it rendred 1 Pet. 3.8 to be inwardly and intimately moved with pity and compassion to have the bowels easily and affectionately stirred and moved at the misery of another The 3d. is Forgiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely pardoning and passing by the offences each of other thus doth God forgive us as it there followeth in the next words freely for his Son Christ's sake and thus do we forgive our brethren both forgiving and forgetting wrongs and injuries done to our selves 4. Defend one another And thus forgiving in the next place defend one another This will the members of the naturall body do if a blow be made at the head or a thrust at the body the hand is ready to ward it off to put it by The like Office are Christians to do one to another Defending as the lives and estates and liberties one of another so far as they are able and lawfully may for which they have Abraham for a Precedent who made an adventurous attempt in the rescue of his kinsman Lot when he was taken and carried away prisoner by the five Kings Gen. 14.14 so also of their good names this is a thing which Christians should be very tender of as of their own good names so of their brethren inasmuch as the Gospel whereof they make profession and the Church whereof they are members are interested in it vindicating and maintaining of their reputations against unjust slanders and calumnies giving as occasion is offered a free and just testimony each to other So did John to our Saviour Joh. 1.34 and so did our Saviour to him again Mat. 11.11 But I hasten 5. Communicate each with other Again thus defending each other let them also communicate each with other So do the members of the naturall body and so let the members of the mysticall body Quest But wherein communicate Not in what is evill Answ I answer first Negatively not in any thing that is evill Simeon and Levi were brethren in evill Gen. 49.5 That was their brand let it not bee ours 1. Here in the first place abandoned and abominated be that unclean and beasticall communion Abandoning 1. Unclean beastiall communion which upon this very ground was maintained and practised by that impure primitive sect of the Nicolaitans of whose Doctrine and deeds you may read Rev. 2.6 15. and is said I fear with too much truth to be both maintained and practised by some and many of their followers Familists and Ranters at this day viz. communion of bodies which being a sin not to be named among Christians not being so much as named among moralized Heathens as the Apostle saith of it 1 Cor. 5.1 I shall passe it by 2. Abandoned be all uncivill and sensuall communion 2. Uncivill and sensuall communion such as that which the world calleth good fellowship Herein let not Christians bear a part As not in chambering and wantonnesse so not in rioting and drunkenness So the Apostle puts them together giving a joint inhibition concerning them to these his Romans Rom. 13.13 and S. Peter the like 1 Pet. 4.3 These are among those unfruitfull works of darkness wherewith Christians may have no fellowship Eph. 5.11 But they both may and ought to have a Christian Communion and fellowship Imbrace Christian communion and that both Sacred and Civill I will begin with the later because I principally intend the former 1. Civill communion Christians both may and ought to have and that in Counsels Purses 1. Civill Tables 1. In Counsels 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 equalls as he calleth him his guide and acquaintance they took sweet counsel together as he tels us Psal 55.13.14 Thus are Christians in their straits and doubts to ask counsel of to give counsel to to take counsel each from other Oyntment and perfume rejoice the heart saith the Wise man so doth the sweetnesse of a mans friend by hearty counsel Prov. 27.9 2. Purses 2. Where need is they are to communicate Purses Estates So did some of the Primitive Christians in an extraordinary way sutable to the exigencies of those times Act. 2.44.45 All that beleeved were together and had all things common And sold their possessions and goods and parted them to all men as every man had need Thus did they at Jerusalem which being peculiar to that time and that place for in other Churches we read not of the like is not to be made a standing precedent for after times Paul writing to his Corinthians he ordereth them touching a Collection for the poor that every one should lay by somewhat as God had prospered him 1 Cor. 16.1 But this he needed not have done had there been such an absolute communitie amongst Christians as Anabaptists dream of No Christians have a proprietie in their Estates and that both by a civil and divine right It is Pauls order concerning some Church-members who thinking to live upon the Churches alms were negligent in their callings Them that are such saith he we command and exhort by our Lord Jesus Christ that with quietnesse they work and eat their own bread 2 Thes 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their own bread not other mens clearly importing that Christians have a propriety in their estates And having a propriety in them they are in the first place to have a regard to themselves and families If any provide not for his owne saith our Apostle 1 Tim. 5.8 his near Kindred and especially for those of his own house Parents Wife Children he hath denyed the faith though not in word yet in deed and is worse then an Infidel having cast away not only religion but humanity Thus Christians in the first place both may and ought to have a regard to themselves and theirs But so in the mean time they forget not others of their brethren to whose necessities they are to communicate according as God hath given to them a duty not to bee forgotten To do good and to communicate forget not for with such sacrifices God is wel pleased Heb. 13.16 A lesson
lieth under a great deale of guilt one that hath provoked God to poure out the vials of his everlasting wrath upon me to make mee a spectacle of vengeance to Eternity And is there any hope that God should exercise his grace and mercy upon so vile Answ None but sinners can receive benefit by Christ so wretched and unworthy a creature Answ A sinner a great sinner Alas wer 't thou not such a one what shouldest thou do with a Christ what should a hayle Israelite do with the Brasen Serpent Such might look upon it but they could expect to receive no benefit by it Onely they which were stung they were they for whom the Brasen Serpent was set up Onely sinners are such as shall be the better for Jesus Christ This is a true saying 1 Tim. 1.15 Jesus Christ came into the world to save sinners Let not the apprehension of thine omn sinfulnesse discourage Onely art thou sensible of it and doest thou desire to be freed from it as from the guilt so from the power and dominion of it If so now know and know it to thy comfort it is not this that can hinder thee from benefit by Christ Nay on the other hand it is this that disposeth thee for Christ and maketh thee capable of benefit by him Matth. 9.12 The whole need not the Physician but the sick Onely sick soules such as are sick of sin such as feel the distemper of sin in their soules are fit patients for this heavenly Physician Object 2. Hainousness of sins Object 2. I but my sins are sins of a heinous nature not common or ordinary sins but crying sins bloody sins such as I am ashamed to name and afraid to look upon The very thought of them strikes terrour and horrour into my soul An. Answ The chiefe of sinners saved by Christ Yet despaire not Only believe It mattered not how dangerously how desperately in what part of the body any of the Israelites were stung or bitten by those fiery Serpents or how far their stings or teeth had pierced into their bodies only looking up to the Brasen Serpent they were cured as wel as those who had received but a sleighter touch It matters not what thy sins are for the nature of them how heinous how horrid soever only beleeve and thou shalt find it by comfortable experience that there is vertue enough in Jesus Christ to work a perfect cure upon thy soul Jesus Christ came into the world to save sinners whereof I am chief Object 3. Object 3. Multitude of sins I but my sins are many as well as great were it only some one sin that I had fallen into there might be some hope but the multitude of my sins maketh a dreadfull addition to the magnitude of them one sin being enough to sink my soul into the lowest hell how shall I look up with any hopes of mercy from under the weight and burden of so many sins as lie upon me Answ Answ Where sin aboundeth grace super-aboundeth Rom. 5.20 Yet let not this discourage neither as it is not the magnitude so neither shall it be the multitude of sins that can stop the course and current of Gods superabundant grace and mercy Where sin abounded there grace superabounded Only beleeve on the Lord Jesus by and through whom this grace is conveyed To have recourse to the Type still The Israelites in the wildernesse they were infested with many Serpents and that not only with one kind but with divers as viz. with Fiery Serpents and with Scorpions so you may read it Deut. 8.15 some stinging others biting Yet see a true Catholicon the Brasen Serpent was an effectuall Antidote against all of them It mattered not how many of those Serpents had seized upon any of the Israelites or in how many parts of the body they were stung by them only looking up to the Brasen Serpent they found a present remedy against all Even such a Catholicon is the Lord Jesus Behold the Lamb of God that taketh away the sins of the world John 1.29 It matters not how many nor or how many kinds thy sins be Originall Actuall in thought word deed of omission of commission of ignorance of presumption against the first or second Table put them all together yet here is a cure for all Our Blessed Saviour when he was upon earth Matth. 4.24 he cured all Deseases being now in Heaven he cureth all sins Who forgiveth all thine iniquities who healeth all thy diseases Psal 103. Psal 103.3 Suppose it that not only many but all the Serpents in the Wildernesse had fastned their stings and teeth upon the body of one man however his pain must needs have been great and condition dangerous yet looking up to the Brasen Serpent he should have found cure as well as any other Suppose it that all the sins of the world were charged upon the head of one man as all the sins of Gods Elect were upon the man Christ yet looking up to the Lord Jesus he should find there were merit and vertue enough in him to heal and save him Let neither magnitude nor multitude of sins discourage Object 4. Object 4. Inveterate sins I but my sins are growne inveterate of long continuance They are not of yesterday but sins which I have lived in lien in gone on in and that against light and checks of conscience notwithstanding I have been clearly convinced out of the word of the sinfulnesse of these wayes yet I have walked in them so as through continuance in sin and long custome I fear my case is desperate and past cure Answ Answ Not desperate Not so neither Only beleeve The Israelites coming to the Brasen Serpent it mattered not how long before they had been stung though through continuance the venome had spread it selfe over the whole body infecting the blood and spirits though their case was never so desperate yet if they could lift up their eyes to the Brasen Serpent they were cured It matters not of what standing of what continuance thy sins are though now through long custome growne habituall unto thee yet come unto Jesus Christ and look up to him and thou shalt find it is not too late Serò Medicina paratur c. saith the Physician It is too late to look out for Medicines when the Disease through long continuance is grown inveterate Not so saith the Divine In soul Diseases be they never so inveterate only come unto Jesus Christ and beleeve on him John 11.39 He that raised up Lazarus after he had lien four dayes in the grave puting life into that putrifying body is able to do as much for a dead putrified soul The very touch of the hem of his grrment wrought a present cure upon that Haemorroisse Mat. 9.20 the woman which had had a flux of blood for twelve years Object 5. Object 5. Relapses I but my case is yet