that thereby the world should be drawn unto him certainly they would never have done what they did 2. For Gods own people 2. To God's own people Comfort against Adversaries such as are friends to Christ friends to his truth his Church and Religion let them make use of this Meditation for the staying and comforting of their hearts against all the plottings and conspirings of the many and potent enemies of the Church Many and Potent so they are some open others close and secret all setting themselves against the truth the Religion of God by all means seeking the suppression of it To which end they deal with Christs Religion and the Professours of it even as the Jows dealt with Christ himself they crucifie both labouring by all means to make it and them as odious and infamous in the eye of the world as possibly they can and thence it is that they spit upon the face of Religion casting those terms of infamy and reproach upon the good wayes of God and those that endeavour to walk closely in them I shall not need to name them they are but too well known all which are but as so many nails whereby they fasten the true Religion of Christ the power of godlinesse to the Crosse wounding and piercing it through that so having rendred it infamous they may deter or discourage any from looking that way which lieth under such a cloud of reproach and disgrace But let not all this dishearten It was not the crucifiing of Christ in his Naturall body that could turne the eyes of men from looking towards him or their hearts from beleeving on him It is not the crucifying of Christ in his Mysticall body the crucifying of his Religion or the Professours of it that shall deter men from owning Christ and his waies The experience of all ages hath made it good that the malice rage and violence of the bitterest and bloodiest enemies of the Church hath been but as bellowes to this fire blowing up spreading and dispersing that Religion that truth of God which they have sought and thought too have supprest and extinguished Such was the issue of the rage of those Heathenish Tyrants in the infancy of the Church the ten Primitive Persecutions Sanguis Martyrum The blood of those Martyrs proved the seed of the Chruch This Vine having ever since been the more fruitfull for that blood which was powred at the root of it And the same we may say of that Antichristian Tyranny which hath been excercised in suceeding ages upon the true professours of the Gospel of Christ Bloody Persecutours have thought by their Dracoes Lawes lawes written in Blood and the severe execution thereof utterly to have supprest the truth of the Gospel that none should have dared to own it But see how it hath fallen out contrary to their expectation every Martyr proving like a Phoenix out of whose ashes not one but many more have sprung up Thus Jesus Christ where ever he hath been crucified in himself or members still he hath drawen many to himself No fear therefore that by this means by crucifying of Christ the enemies of the Church should prevail against it Hereby they do but lift up Jesus Christ that he may draw the more unto him Quà m non sint formidanda impiorum consilia saith Musculus upon it Such little cause have we to fear the plots and counsells of wicked and ungodly men being against Christ they shall not prevail their counsels shall be brought to nought and return upon their own heads Psal 7.16 This is one of the priviledges and Prerogatives given unto Christ by his Father Psal 110.2 That he shall rule in the midst of his enemies This he doth he sits at the stern of their counsels turning them this way or that way making them whilst they go about to do their owne wils to effect his as to clear his truth whilst they go about to darken and obscure it to promote and further the cause of his Gospel whilst they go about to hinder it so getting glory to himselfe and good to his Church out of their most malicious and dangerous intendments Such was this of the Scribes and Pharisees and Chief Priests against our Saviour They plot his death hoping that when they had brought him to the Crosse not only his person but his cause should have for ever been buried in silence and oblivion but behold the success clean contrary by this means the Son of Man being lift up he comes to have a more vigorous influence upon the world then ever before now he cometh to draw not a few but many not many but all If I be lift up I will draw ll men unto me Having taken up this in the generall come we now to deal with the words more particularly Four particulars And therein for the more clear opening and distinct prosecuting of them take we notice of these four particulars 1. Who draweth 2. Whom he draweth 3. Whether he draweth them 4. How he draweth them In the first we have the Agent the person drawing In the second the Object the things or persons drawn In the third the Term of the Action whither they are drawn In the fourth the Manner how they are drawn we shall find a resolution to each in the Text. Touch upon them severally and briefly by way of Explication Q. 1. Who draweth An. Christ himself 1. The person drawing He it was that was lifted up and being so he draweth I will draw Obj. But is not this the Act of God the Father How God the Father draweth Joh. 6.14 to draw to bring men home unto Christ So saith our Saviour himself elsewhere No man cometh unto me except the Father draw him how then saith he here that when hee should be lift up he would draw all men to himself An. To this the Answer is obvious The Father draweth Filio trahente pater trahit Aquin. ex Chrys ad loc and the Son draweth having one and the same essence they have also the same will and the same work that which the one willeth the other willeth and that which the one worketh Joh. 5.17 the other worketh My Father worketh hitherto and I worke both joyning together and co-operating in every work that is wrought in for or upon the creature Opera Trinitatis ad extrà sunt indivisa So was it in the first Creation the Father created and the Son created the Father working by the Son And so is it in the New Creation the work of Regeneration and Conversion in bringing men home unto Christ the Father draweth and the Son draweth the Father working by the Son through the Spirit The Father draweth men to his Son the Son draweth them to the Father and to himself I will draw all men Qu. 2. The second Enquirie is about the Object 2. The object or things drawn upon which this attractive power and vertue is exercised whom Christ draweth
Grace about it But by reaching forth unto them something that shall be equivalent as he did a sufficiency of Grace to Paul I hasten Ibid. 4. By whom appointed 4. The fourth particular is by whom was this remedy appointed The Text tells us that Moses set up this Brasen Serpent A president for the Ministers of the Gospel who in their ministrations ought to make it their work to advance and lift up Jesus Christ as Moses did this Serpent But what did he do it of his own head Not so but by a Divine direction Numb 21.8 It was God himself that found out this way and means of cure it was hee that directed Moses how to make it and how to use it Observ God saves by his own means Observ God will save only by his own means He will blesse all and only his own Institutions As for humane inventions how specious how plausible soever yet they have no assurance of a blessing from God Had Moses made and erected this Serpent of his owne head as Aaron and the people did their Golden Calf it might have proved to them as that did a snare but not a remedy pernicious but no wayes profitable What ever vertue this Brasen Serpent had it had it from a Divine Institution August de Mirabil Scripturae lib. 1. cap. 33. Non in Serpente sed in Domini imperio salus continebatur saith Augustine upon it The healing vertue was not in the Serpent it self but in the commanding power of God It was not the Serpent but the word so saith the Psalmist Psal 107 Psal 107.20 He sent forth his word and healed them His word Verbum Jussionis Promissionis saith Musculus Muscul in Text. his word of Command and his word of Promise This Word it was that made this an effectuall means for the healing of their Bodies And the same word it is that maketh the Sacraments of the New Testament to be effectuall means for the conveying of Spirituall good to the Souls of Beleevers It is not in the outward Elements nor yet in the hand that reacheth them forth It is not in the Water in Baptism It is not in the Bread and Wine in the Eucharist which being in themselves but common water and common Bread and Wine what can they do to the washing nourishing refreshing of the Soul or what vertue can the Minister infuse into them No it is the Word the word of Divine Institution the word of Command the word of Promise that maketh these effectuall to such ends and purposes which otherwise have no more power and vertue in themselves then the Brasen Serpent had which Moses lift up in the wildernesse 5. There is the fifth particular 5. The use of it How this Brasen Serpent was used by Moses It was only to be lifted up set upon a Pole or Pearch lifted up on high 6. And to what end must it so be lifted up 6. The end of it Why that all Israel might see it specially that those who felt themselves stung with those fiery Serpents might look up unto it 7. 7. Benefit by it And what benefit had they by thus looking upon it why thereby they were healed how mortally soever they were wounded The mysticall Brasen Serpent Jesus Christ Thus I have briefly touched upon the most materiall particulars observable in the Type To follow this shadow no further Come we now to look upon the truth of this Type which is Jesus Christ the truth of all those Types and Ceremonies under the Law I am the truth John 14. 1 Cor. 10.4 John 14.6 the substance of all those shadowes Among other the true brasen Serpent So it followeth As Moses lift up the Serpent c. So must the Son of man be lifted up The Son of man The Son of man the phrase opened A stile or appellation given in the Scriptures sometimes in common indefinitely universally to all men all sorts of men all of those sorts All which being men descended from men by the way of naturall generation they are called the sons of men and every one the son of man Instances for both are obvious O yee sons of men saith the Psalmist Psal 4. Psal 4.2 God is not as man saith Balaam that he should lye neither the son of man that he should repent Numb 23. Numb 23.19 Blessed is the man that doth this and the son of man that layeth hold on it saith the Prophet Isai cap. 56. Isai 56.2 The son of man that is every man of what quality or condition soever Sometimes it is more peculiarly appropriated to some one particular person So we find it given as I remember onely to three viz. to Ezekiel Daniel Christ To Ezekiel it is given by God himselfe speaking to him in the second Person Son of man stand upon thy feet Ezek. 2.1 Ezek. 2. ver 1.3 6. c. And so frequently in most Chapters of this Prophesie In like manner it is given to Daniel by the Angel Gabriel Dan. 8. Dan. 8.17 Vnderstand O son of man To Christ it is given in the Old Testament by Daniel who tels us how in his vision he beheld one like the son of man Dan. 7. Dan. 7.13 And as some conceive it by Asaph Psal 80. Psal 80.17 Let thy hand be upon the man of thy right hand Chald. Paraph. Basil Muscul Ainsworth Junius and the son of man whom thou madest strong for thy selfe The Son of man that is the Messia who is before called the Branch ver 16. even that Branch that grew out of the Stem of Jesse Isai 11.1 My servant the Branch Zach. 3.8 Behold the man whose name is the Branch Zach. 6.12 even he is there called the son of man In the New Testament it is given to him only by himselfe speaking of himself in the third Person The son of man hath not where to lay his head Mat. 8.20 The son of men is come to save that which was lost Mat. 18.11 The son of man must be lifted up saith the Text. Quest Quest Why given to Christ But why is this appellation thus frequently given unto Christ Ans Answ To import Many answers are returned some of them more witty then weighty I shall onely single out three of them The two former more generall the other more particularly appliable to the Text Christ appropriates this stile to himselfe to import principally these two things 1. His Nature 2. His condition the truth of the one the meannesse of the other 1. His Nature 1. His Nature The truth of his humane nature To shew that he was truly man though not descended from man by that ordinary way of naturall generation yet a true man having a true humane soul a true humane body The Son of God made the Son of Man by taking the nature of man into personall union with his Godhead Heb. 2.16 He
his creature That God bindeth some wicked and ungodly men over unto just condemnation for sin this he doth in justice yet is he not delighted in the destruction of his creature and thence is it that he hath provided a way and means of salvation for others Hee that lift up this brasen serpent in the wildernesse for those surviving Israelites he hath also lift up a Saviour for us delivering his own and onely Son to the death for us that he dying we might not die that believing on him we might not perish but have everlasting life Vse 3. And hath God done this for us Vse 3. Exhortation to make use of this remedy O let not this grace and mercy of his bee in vain to any of us When God had caused the brasen serpent to be set up in the wildernesse such as were stung with those fiery serpents I suppose they should not need to have been pressed to go out of their Tents to repaire and look up unto it for cure Such is our condition as you have heard All stung and that mortally by this old Serpent And such hath Gods mercy been he hath provided a brasen serpent for us caused his Son to bee lift up for us O let us not now neglect so great salvation but come forth of our Tents go we out of our selves and come unto Jesus Christ looking up to him that we may bee made partakers of the benefits of his death and passion To this end was the brasen serpent lift up that the people might look up to it And to this end was the Lord Jesus Christ lift up upon the Crosse that poor sinners might look unto him And this let us do I mean as many of us as feel the need wee have of him as feele the sting of sin sticking in our souls and so desire to be freed not onely from the guilt and terrour but also from the power of it For such and onely such they are that shall have benefit by Christ The brasen serpent being lift up all Israel might look upon it but they only had benefit by it who feeling themselves stung looked up to it for cure Thus is it with our Brasen Serpent the Lord Jesus Others may look upon him and yet be never the better for him So did the Jews who saw him crucified yet had no benefit by him Ferus ad Text. Multi viderunt oderunt Many of them saw him and hated him and so had better never have seen him Thus do many Christians behold Christ in the history of the Gospel behold him crucified before their eyes in the preaching of the word and yet not feeling the neede they have of him they shall never have any benefit by him O then labour wee first to be sensible of this to feele our selves stung mortally stung Be we sensible of our condition So we are whether we feele it or no and the lesse we feele it the greater is our danger and the lesse hope of grace onely labour to bee thus sensible hereof that so wee may feele the need wee have of Jesus Christ that wee may see our selves dead men without him Now and not till now are we fit for him Other qualifications or predispositions hee requireth none onely that we be sensible of the need we have of him Being such now come we unto him and come with boldnesse and confidence being assured that wee shall finde a perfect cure in him and from him wee shall not die but live So much the verse following will assure us of wherein we shall meet with the two other particulars which I took notice of in the Type fully answered viz. the end and efficacy of this our Brasen Serpent To which I now come Ver. 15. That whosoever believeth on him should not perish but have Eternall life IN which words wee may see the Truth not onely Answering The Truth excelling the Type but Excelling the Type advanced above it and that in two particulars In the Effect of it and in the Extent of that effect For the Effect The brasen serpent was the means of a bodily cure of preserving a temporall life But Christ is the means of a spirituall cure of procuring an eternall life For the Extent of that effect The brasen serpent was erected for the use and benefit of the Jew Christ crucified is a Saviour both of Jew and Gentile the efficacy and vertue of his death extending to both alike That whosoever believeth on him should not perish but have eternall life Division Shall we devide the words we may take notice in them of two things a Condition and a Promise A condition the same with the condition of the new Covenant the Covenant of Grace viz. believing on Jesus Christ Whosoever believeth on him The Promise importing the great benefit accruing to them who shall rightly performe this condition They shall not perish c. Wherein wee may take notice first of the benefit it selfe then of the persons to whom it extends The Benefit it selfe which is partly Privative partly Positive Privative deliverance from death They shall not perish Positive fruition of life and that eternall life They shall not perish but have eternall life The Extent of which benefit is indefinite universall to all those that shall performe the condition That whosoever believeth c. It is not my purpose to insist precisely in the steps of this Division I shall rather for our better and more profitable proceeding draw forth the words into four distinct and plaine doctrinall Propositions or Conclusions The first whereof is necessarily implyed the rest plainly expressed 1. Four Doctrinall Conclusions All men by nature are in a perishing estate and condition 2. The onely way and means of deliverance out of that perishing state is by Jesus Christ and him crucified 3. The onely way and means of receiving benefit by and from Jesus Christ is to believe on him 4. Whosoever so believeth on him shall have perfect salvation by him Four main and usefull Conclusions each a Principle of Christian Religion a Head of Catechisme necessary even for children to know and understand and yet of soveraigne use for the most growne Christian I shall handle them distinctly and plainly still having an eye to the Type here set before us wherein as in a glasse we may read the truth of every of these perticulars and of the greatest part of what I shall say concerning them Begin with the first Conclusion 1. All men by nature in a perishing condition A truth though not directly expressed yet necessarily implyed All men by nature are in a perishing condition Mark it Christ the true Brasen Serpent was lift up that whosoever believeth on him should not perish c. A cleare intimation that without Christ and without faith in Christ all men are but dead men in a perishing state a state of perdition deprived of life subjected unto death 1 Deprived of life 1.
his death be made effectuall Even as the Brasen Serpent was lift up for all those Israelites which feeling themselves stung looked up unto it and to those who did so look upon it it was effectuall and availeable for their cure and that to all of them Even thus was the Lord Jesus lift up upon the crosse for all those that shall believe on him For them Christ prayed I pray not for those alone saith our Saviour that is for his Apostles and Disciples onely but for them also which shall believe on me John 17.20 And for them he died I lay down my life for my sheep John 10.15 Such as being elected before time are in time called to believe on him And to all and every of these shall his death be made effectuall Whosoever c. Whosoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnis credens Whosoever the term explained all and every one that believeth Be they what they will what for Nation what for Sex what for Condition outward or inward c. For Nation whether Jew or Gentile Herein again the Type falls short of the truth The Type falling short of the Truth and is out-stripped by it The Brasen Serpent was lift up for the benefit of the Israelites one Nation onely but Christ the true Brasen Serpent is lift up as well for the Gentile as for the Jew as well for all Nations as for one Nation In that day saith the Prophet Esay there shall be a root of Jesse which shall stand for an Ensigne of the people to it shall the Gentiles seek Isai 11. Isai 11.10 This Root of Jesse is Jesus Christ the Son of David the Son of Jesse So the Apostle himselfe expounds it Rom. 15.12 He being lift up upon the Cross is made an Ensign a Standard to the people and that not onely to Jews but to Gentiles In him shall the Gentiles trust saith the Apostle And so doing both Jews and Gentiles having a like interest in him shall have a like benefit by him So saith the same Apostle expresly Rom. 1.16 where speaking of the Gospel he tels us that it is the power of God to salvation to every one that believeth to the Jew first and also to the Grecian To Jews and Gentiles no difference betwixt Nation and Nation no nor yet betwixt Condition and Condition or Sex and Sex Bond and free rich and poor noble ignoble male female all alike in Christ Jesus Gal 3.28 So Paul tels his Galatians There is neither Jew nor Greek neither bond nor free there is neither male nor female for ye are all one in Christ Jesus Upon their coming to him and believing on him all alike justified and saved by him Even as the Israelites coming and looking to the Brasen Serpent they were all a like cured Young and old Masters and servants Princes and Peasants no difference betwixt the one and the other Even so is it with all that come unto Jesus Christ Rom. 3.27 The righteousnesse of God which is by the faith of Jesus Christ is unto all and upon all that believe saith the same Apostle for there is no difference Whosoever believeth on him shall have alike benefit by him But I must not dwell upon illustration That which now remains for the closing up of this point and this Text is a word of Application which I shall direct only two wayes By way of Consolation Exhortation 1. By way of Comfort and Encouragement to Vse 1. Comfort to penitent sinners all poor penitent sinners such as feeling the sting of sin in their souls and being made sensible of the need they have of Jesus Christ desire to come and look up unto him to believe on him Let them know and know it to their everlasting comfort that for their sakes was this Brasen Serpent lift up for their sakes was the Lord Jesus by his Fathers Ordination and appointment lift up upon the Crosse so as they coming unto him shall not misse of benefit by him It matters not what you have been what you are Onely believe God who required no more at the Israelites hands but to look up to the Brasen Serpent requires no more from penitent sinners but to look up unto Jesus Christ by faith So doing whoever thou art thou shalt not perish And what a sweet incouragement is this take it to your selves you to whom it belongeth Are you in the number of those whose eyes God hath opened and whose hearts he hath inclined thus to look up unto the Lord Jesus thus to believe on him To you be it spoken to all and every of you you shall not perish but have everlasting life Whosoever Gaude hic meum tuum omnìum credentium nomen scriptum est Scultetus Now rejoyce and be glad saith one writing upon it Here is my name and thy name and the name of every believer written All written in this promise and so in the Book of life So saith Paul of his fellow-labourers naming some of them by name Whose names are in the book of life Phil. 4.3 And who is there but would be glad to read his name written there no such ground of rejoycing as this Luke 10.20 In this rejoyce not saith our Saviour to his Disciples that the spirits are subject unto you but rather rejoyce because your names are written in heaven Now this may all true believers do Do but evidence to thine own soule the truth of thy faith and then here read thy name written whosoever what is this generall this universall but as if God had said to every man and woman in particular and by name Believe thou and thou shalt not perish Believe thou and thou shalt have everlasting life Do wee but see to the condition he that hath made it will make good the promise Onely believe Let that be the word of Exhortation Vse 2. Exhortation Onely believe which let me presse upon every soul which is in measure prepared for the receiving of it I mean such as do feel the sting of sin and desire to be cured let them look up let them raise up their hearts to beleeve on the Lord Jesus And let nothing discourage or dismay them from or in so doing I know discouragements there are many which poor doubting soules will bee ready to take up and make use of against themselves Discouragements answered from the Type either to keep them from believing on Christ or at least from apprehending the comfort which belongeth to them upon their believing Give me leave to meet with some of them some of the most obvious And therein I shall still have recourse to the Type which methinks gives a very apt and full resolution to the most of the scruples and objections which a sin-stung soule can take up and make use of against it selfe in this way Object 1. O in the first place I am a Object 1. Unworthinesse of the person sinner a great sinner one that
plot against him And as it is the nature of envy where once it is grown to an height nothing will now content them but his blood They resolve never to leave till they had brought him to the Crosse taken him out of the way hoping thereby to turne the stream of mens affections either to deterre or discourage any for ever looking after him more This was their designe but see how the successe falls out clean contrary to their expectation By this means Christ cometh to draw more then ever Even as Samson slew more at his death Judg. 16.30 then in his life Thus the Son of man of whom Samson was a Type he draweth more by and after his death then ever he did in his life more being lift up from the earth then ever hee did being upon the earth In his life he drew some and many which the Pharisees looking upon through the spectacle of envie a true multiplying or magnifying glasse making things seem more or greater then they are take for a world The world is gone after him But in and after his death he draweth not onely some and many but all If I be lifted up from the earth I will draw all men unto me Observ The Counsels of the Enemies of Christ wonderfully frustrated 2 Sam. 15.31 Even thus doth God often elude and frustrate the counsell of his and his Churches enemies turning them into folly as hee did the counsell of Achitophel Oft-times bringing out of them clean contrary successes to what they intended The Patriarchs moved with envy sell their brother Joseph into Egypt Acts 7.9 But God turns that foule fact of theirs into great good both to him and them making it the means of his preferment and their preservation All the wayes and means they could have used could not have procured so great advancement unto him but no thanks to them As for you saith he to them ye thought evil against me but God meant it unto good Gen. 50.20 even to save much people alive Judas in betraying the chiefe Priests in condemning the Jews in crucifying the Lord of life they all thought evill against him intending to take him out of the way that his very name might either be blotted out or rendred infamous to all posterity But God meant it unto great good even to save much people alive making use of this as the means to effect and bring to passe the Redemption and salvation of his Elect. Thus doth God make use of the wicked counsels and designes of his and his Churches enemies to bring about his own gracious purposes still over-reaching being above his enemies how potent or politick soever So it is said of the Egyptians Exod. 18. Exod. 18.11 In the thing wherein they dealt proudly God was above them And what was that thing why that designe of theirs against the Israelites of which you may read Chap. 1. Cap. 1. ver 10.16.22 Come let us deale wisely say they They thought what by policy and what by power to have suppressed and kept under the Israelites But herein God was above them frustrating their counsels nay bringing out of them a clean contrary successe Not only judging them in the very thing wherein they thought to judge Israel Vid. Ainsworth in Exod. 18.11 as the Chaldee paraphrase glosseth upon that place drowning them in the sea who had designed to drown all the males of the children of Israel in the rivers but making use of that bloody designe as a means to bring about the deliverance of his oppressed people as you may read it in the second Chapter of that Book Exod. 2.3 5. c. Instances of like nature are obvious Proud Haman designes the ruine not onely of Mordecai that was too sleight a revenge but of the whole Nation of the Jews But see how God was above him turning it as to his ruine and Mordecai's advancement hanging him up upon the Gallowes which he had prepared for Mordecai Hester 7.10 chap. 10. v. 3. chap. 8. v. 17. and setting up Mordecai in his place so to their comfort and enlargement causing light and joy and gladnesse to break forth unto his people out of that black cloud which threatned them with ruine and destruction Reason The power wisdom goodnesse of God therein manifested This God hath done and this hee daily doth therin manifesting his power wisdom goodness viz. in bringing one contrary out of another light out of darknesse It is the skill of the Physician to turn the rankest poisons into soveraigne medicines vipers into treacles And it is the power wisdom goodnesse of our God thus to turne the counsels and intendments of his and his Churches enemies to great good making use of them for his owne glory and the good of his Church Applic. Let the meditation be usefull Applic. and that both to the Churches Enemies and Friends 1. For her Enemies 1. To the Enemies of Christ Let them cease to meditate vain things such as plot and conspire and take counsell against God against his truth religion cause people let them be advised to desist and break off their vain undertakings Why do the heathen rage and the people imagine a vain thing Psal 2.1 2. The Kings of the earth set themselves and the Rulers take counsell together against the Lord and against his Anointed To plot and conspire and take counsell against God and his Christ against his truth his people it is but a vaine thing they do herein but meditate vanity as the Originall there hath it It matters not how promising the designe be how cunningly contrived how closely carried how potently prosecuted yet all is in vain ver 4. He that sitteth in the heavens shall laugh them to scorn being able to confound or over-rule all adverse counsels so as either to bring them to nought or else to bring good out of them And this he will do not but that for a time the Churches enemies may seem to prevaile So did the Jews against our Saviour they brought him to the Crosse I but yet they shall misse of their end So did the Jews in stead of blotting out the Name of Christ they make it glorious In stead of turning back a few from him they draw the world after him And what happened to the head shall also happen to the body What ever wicked men open or secret enemies plot and contrive against the Church shall tend to the good of it in the end He that hath promised that All things shall work together for good Rom. 8.28 c. both can and will make the counsels and endeavors the plots and practices of his enemies turn to the good of his people Let wicked men then be perswaded to break off these vaine undertakings Had the Scribes and Pharises and the rest of that malignant crew ever dreamed that this should have been the issue of their counsells in crucifying the Lord of life viz.
holdeth forth this truth the Guests which were invited to the Marriage Supper Luke 15.18 every one had something to keep him away one a Wife another a Farm c. Thus it is with poor sinners when they are invited to come unto Christ to beleeve on him to have communion with him every one hath something or other to detain and keep him back either the pleasures or profits or honours of the world c. and these are Satans snares wherein he taketh and holdeth poor captivated souls so as they cannot come unto Christ Exod. 5.4 5. Even as Pharaoh held the Israelites under their burdens that they could not go forth to serve the Lord their God So doth Satan hold men under some burdens or others so as they cannot be brought unto Christ unlesse they be brought to him by a strong hand so were the Israelites brought out of Egypt Exod. 6.1 and so must poor sinners be brought unto Christ they must be drawn to him and that by a power greater then Satans Luke 11.21 Where the strong man keepeth the house he cannot be dispossessed but by a stronger where Satan keepeth his hold as he doth in every meer naturall man he is not easily ejected neither are his captives easily taken out of his hand There must be an overpowring power to rescue them even the power of Jesus Christ who unlesse he draw men they can never come to him of themselves As themselves are both blind and lame so Satan hinders them They cannot come though they would 2. Reluctancy Men will not come unto Christ either as 2. Nay in the second place that which maketh the case the more desperate they wil not though they could There is in them naturally not only an Impotency but a Reluctancy They will not come so our Saviour chargeth it upon the Jewes Yee will not come unto me Joh. 5.40 Such a reluctancy there is naturally in the heart of man not only an indisposition but an Opposition so as though Christ be offered and tendered unto men yet they will not come to him They will not come to him as to a Lord no nor yet as a Saviour 1. Not as unto a Lord. 1. A Lord. Nolumus regnare say those Rebellious ones Luk 19.14 We will not have this man to raign over us Such rebellion there is in the heart of every man naturally men will not have Christ to raigne in them over them A Truth whereof we have but too sad experience at this day in regard of the outward Government of Christ in his Church How many are there who cannot endure to hear of it no not of any Government at all It is much more true of his Inward Government men naturally are averse hereunto and why because they are wedded to their own wils to their own lust which they are loah to part with Hereupon they will not yeeld up themselves to Christ to be governed by him They will not come to him as to a Lord. 2. No nor yet as a Saviour 2. A Saviour True it is those that hear of Christ haply they could be content to be saved by him I but they will not come to him that they may be saved Yee will not come to me that ye might have life Men will not come to Christ as to a Saviour they will not beleeve on him for life and salvation Qu. And why will they not The reason of this Reluctancy An. Because they will not go out of themselves neither do they feel the need they have of him 1. Men are not willing to go out of themselvs 1. Men wil not go out of themselvs Quisque sibi proximus Naturally men are wedded to themselves and so are loath to be divorced Self Deniall is a hard lesson specially for a man to deny and renounce his owne goodnesse his own righteousnesse now this a man must do before he come unto Christ They who come unto him must come not like Peter Joh. 21.7 Mark 10.50 who girt his coat about him to swim to Christ but like Bartimaeus who cast off his cloak to come to him so must men cast away the garment of their own righteousnesse in respect of any affiance or confidence in it before they can come to Christ Now this flesh and blood is loath to do A little of a mans own is better then a great deal of another bodies A mans own righteousnesse is a pearle which nature is loath to part with men are loath to go out of themselves 2. Neither in the second place do they apprehend the need they have of Christ 2. They feel not the need of Christ Naturally men though sick in their souls sick unto the death yet like men in an Apoplexie or Phrensie they feel not their grief they apprehend not their danger Now what hope that they should look out for a Physician much more that they should go unto him A very difficult thing it is throughly to convince men of the misery and danger of their naturall estate and so of the need they have of Christ And hence is it that they will not come unto him though pressed urged They will not go upon a needless errand as they suppose nor yet go seek for that abroad which they presume either they have or may have at home hence it is that men though invited they will not come unto Christ unlesse he draw them by inlightning their minds and inclining their wils of unwilling making them willing And thus you see this first Observation cleared and made good viz. That men come not unto Christ of themselves What use shall we now make of it Vse 1. Mans naturall power and liberty of wil in the work of Conversion decayed Applic. Not to spend time in Controversie which yet the Text giveth just occasion to viz. touching the power of nature and the liberty of mans will in the work of conversion which is so much cryed up by Pelagians Papists Arminians and other Sectaries of the times A Doctrine how directly contrary to the sense and meaning of this expression here used by our Saviour in the Text where he tels us that being lift up he will Draw all men unto himselfe Now surely were men of themselves able to come and had they such a command over their own wills as they dream of there should not need any such drawing over-powring there should not need any such sweet violence to be offered to the soul Certainly drawing presupposeth either Impotency or Reluctancy one or both As for that glosse upon this word which some would father upon Chrysostome whose soever it is it is justly by Illiricus renounced as corrupt and erroneous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosopho The ologi proferun Oraculum ex suo Chrysostomo c. Glossahaec è diametro pugnat cùm voce Traham Flac. Iilic Clavis voc Traham Qui trahit volentem trahit He that draweth draweth
draw men against their wills Matth. 23.37 Answ True he is able to do it but he will not where the offers of Grace are rejected and slighted Christ will not put forth this his effectual power See the truth of it in Jerusalem Christ could have gathered them and brought them under the wings of his Grace and Mercy but they would not therefore he leaveth off to draw them giveth over the work The soul that rejecteth the offers of Grace and standeth it out against Christ what can it expect but that Christ should desist from drawing it Certainly as Christ will never bring a man to himself against his will Gen. 6.3 so his Spirit shall not ever strive with men for a time it may which yet is wonderfull mercy wonderful mercy it should knock at all but much more that being repelled and resisted it should continue knocking but it will not ever do it To draw back is the next way to provoke Christ to give over drawing then which what can be more pernicious and destructive to the soul They who draw back draw back to perdition O take we heed that none of us be found in that number Heb. 10. ult We are not of them saith the Apostle who draw back unto perdition but of them that believe to the saving of the soul Happy thrice happy we may we be found such such as are drawn by Christ to believe on him submit unto him Being thus drawn to him we shall communicate with him in all his merits all his benefits in Grace here and Glory hereafter FINIS THE SAINTS Joint-Membership WITH The mutual Respects and Offices which upon the account thereof they owe each to other A Subject generally useful for all Christians in special for such as are under a particular and more Regular Church-Relation As it was lately presented unto the Church of God at Great Yarmouth By JOHN BRINSLEY Minister of the Gospel there 1 Joh. 3.18 My little children let us not love in word neither in tongue but in deed and in truth LONDON Printed for Ralph Smith 1653. TO THE CHURCH AND CHURCHES of CHRIST in Old ENGLAND With all the Living Members of the same Especially Those in the Town of GREAT YARMOUTH Grace and Peace CHRISTIANS LET not the first word in this Inscription offend any of you They who familiarly denominate the Ocean from that Coast which it lieth upon and passeth by calling it the Brittish or Irish Sea c. shall not need to stumble at the like language being applyed to the Church Nor yet that word which you shall frequently meet with in the body of the Treatise where I call the Church under what-ever consideration looked upon a Mysticall Body I am not ignorant that that Phrase is commonly and properly given to the Church as Invisible but in as much as that Division of Visible and Invisible is but of severall Affections and Modes belonging to the same Subject and that the one of these is so involved and inwrapped within the other as that they cannot be actually severed I have therefore indifferently I hope without any just offence applyed it to either This Apologie being premised let me now crave acceptance of what I here present to you all of you every of you whom from my soul I wish I could as easily joyn together in reall Affection as here I have done in a verball compellation and Dedication this it hitherto hath been now is and so long as I am shall be my desire and endeavour in order thereunto it is that I have heretofore adventured abroad some small Tracts tending to the prevention or removall of what might impede or obstruct such a conjunction And upon the same errand I now send this after them wherein I have endeavored to mind all the Members of the Mysticall Body of such respects Affections and Offices as by vertue of their Joint-Membership they owe each to other a Subject generally usefull to all who professe and would approve themselves Christians more specially to such as are under a particular and more regular Church Relation A priviledge which I cordially wish for all in this nation that want it Truth is what cannot be denyed or excused the stones in our Ecclesiasticall buildings as they have done so yet generally they lye too loose not cemented as they ought to be Not that I look upon the formality of an explicite Covenant as essentiall to a constituted Church I shall not dare upon so slight a ground to unchurch the Churches which have been and are in this Nation and elsewhere yet somewhat I conceive should be done for the distinguishing of the Members of one Congregation from another besides their bare habitation within the compasse of a perambulation line or yet then an ordinary attendance upon Ordinances in such a place Surely besides duties of Piety towards God there are also duties of Charity which Christians are bound to performe as to all their Brethren where-ever so in speciall to those of the same particular Society with them What these and those are and how to bee discharged I have indeavoured here to set forth Herein beginning so Providence hath ordered it where my Reverend Brother in a Sermon Mr. Marshal's Sermon at the Spittle on Easter Munday April 1652. lately preached and published upon the same Subject and Text which came to my hand the day before I finished this left What I here hold forth I desire may not onely bee read but regarded and practised And that as by others so in speciall by you among whom Providence hath cast my lot and to whom under God I have devoted and dedicated my selfe and labours To you it cannot without great ingratitude bee either denyed or concealed God hath beene good and gracious in the midst of all those late Changes which have passed over the heads of this and the Neighbour Nations Not suffering the sword to enter within your walls as it hath done many others in an Hostile way not giving you wholly for a spoile whether to Domestick plunderers or forraigne Robbers but yet reserving to you some competent remainder of a Temporall Subsistence And whilest he hath remembred the outward man he hath not beene unmindfull of the inward having vouchsafed to you the liberty and enjoyment of some Ordinances requisite to the well being of a Church and comfortable subsistence of a Christian which many other Congregations in this Nation desire but want What remains then but that you should now make some returnes answerable to these receipts stirring up your selves to goe before others as in duties of Piety towards that God who hath thus put a difference betwixt you and them so in all offices of true Christian Love each to other Of this later I have lately minded you by word and now doe it againe by writing that so you may bee able after my decease which how nigh it may bee he above knoweth in whose hand my times are to have these things alwayes
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
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
which let me subjoyne a fourth Not offending one another let them not be offended one with another 4. The fourth negative Instruction Be not offended one with another Scandals are of two sorts Data Accepta Active and Passive Given and taken Now Christians should equally decline both As not giving offence to so not taking it from their brethren A thing which corrupt nature is very prone to do being like tindar or gun-powder which is ready to fire upon every spark that falls upon it to take offence and that oft-times before it is given not unlike a shie horsé which is ready to start at every shadow So did the Pharisees at our Saviours warrantable practices Now this being rather the making then the taking of an offence let all Christians beware of it remembring that they are mutuall members members one of another Members of the naturall body are not apt to be offended one with another let not the members of the mystical Body be so To which end let them not be too quick-sighted in espying one anothers faults Why beholdest thou the mote that is in thy brothers eye saith our Saviour Matth. 7.3 meaning that Christians should not bee too sharp-sighted in espying their brethrens infirmities especially when they indulge the like or greater evils in themselves It is observed that the most ravenous birds birds of prey as Eagles and Hawks are most quick-sighted And so is it among men They which are most wicked themselves are most ready to find faults with others especially to espy the infirmities of Saints Again I say let Christians beware of it not looking through false glasses not readily giving entertainment to flying reports not harbouring of groundlesse suspicions But rather judging the best expounding doubtfull matters in the better part where there may be any probability of a candid construction as the story tels us Jacob did the dreams and death of his son Joseph Gen. 37.11.33 It is one property of true Christian charity it thinketh not evill 1 Cor. 13.5 and another it hopeth all things ver 7. still making the best Construction of what is dubious Christians should not readily take offences though really given But suppose it be an offence really given yet let not Christians bee ready to take it Be it 1. An offence offered to themselves It is the wisdome of a man much more of a Christian to passe by many such offences either not taking notice of them or not being over affected with them However not meditating revenge for them Dearly beloved avenge not your selves saith our Apostle ver 19. of this Chapter Rom. 12. And Recompence to no man evill for evil ver 17. much lesse to Brethren If the one foot by interfering hurt the other the other will not doe the like to it again Let not the members of the mysticall Body returne such unkind and unchristian requitalls each to other But secondly suppose it be an offence against God yet let not Christians be offended I mean so as to stumble at it It is that which David saith of godly men Psalm 119.165 Great peace have they that love thy Law and nothing shall offend them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no stumbling block to them saith the Originall Nothing so offends them as to make them out of love and liking with the good wayes of God so as to recede or turne aside from the path of his Commandements but still they go on Whatever stumbling-blocks are cast in their way they step over them holding on their course Thus do we whatever offences scandalls stumbling-blocks we meet with among which it cannot be denyed the scandalous courses of Professours are none of the least yet be we not so offended at them as to think ever the worse of the wayes by God or the Ordinances of God or the people of God but still hold on our way If the one foot chance to tread awry trip or stumble yet the other holdeth on its way And so let it be with the members of this mysticall Body Let them not be offended one with or by another To this I shall adde one more and but one Are the members of the Church members one of another then let them not lye one to another 5. The fifth Negative Instruction Lye not one to another This I take from the Apostle Eph. 4.25 where he requireth from his Ephesians that they should put away lying and that upon this account For we are members one of another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laying aside deceit falshood lying Whether it be 1. In speech Or 2. In opinion Or 3. In fact Or 4. In life and conversation All these wayes may Christians Church-members deceive and lye one to another Let each be taken heed of 1. Lying in speech 1. In speech deceiving one another That is one of the Laws which God giveth to his people Levit. 19.11 Ye shall not steale neither deale falsely nor lye one to another This God requireth from the Jewes And the same our Apostle requireth from Christians Col. 3.9 Lye not one to another This Christians may not do to any It is one of the Characters of those that are without without the Kingdome of Grace here and Glory hereafter and such as ought to be and shall be shut out of the Church when Discipline cometh to be duely executed as in the last and purest Church it shall bee Whosoever loveth and maketh a lye Rev. 22.15 21.27 least of all to their Brethren Being all children of that God who is the God of truth and truth it selfe let them not deceive one another by lying in speech 2. Or secondly in opinion Seducing one another 2. In opinion seducing one another It is an ill office when the eye seduceth mis-guideth the hand or foot which willingly it will not doe And it is an ill office when the members of the mysticall Body shall seduce one another as Ahabs Prophets did him whom by their perswasions they seduced that he might go and fall at Ramoth Gilead 1 King 22.22 So did those lying Prophets whom the Lord complaines of Ezek. 13.10 They seduced his people saying Peace when there was no peace So did that New-Testament Jezabel of whom we read Revel 2.20 some wicked woman either Jezabel by name or Jezabel by condition resembling that former Beldame one or both being a member of the Church of Thyatira and calling her selfe a Prophetesse boasting of some divine and speciall Revelations she taught and seduced the servants of God Such seducers there have been some or other in all ages of the Church surely never more then in this Nation at this day who taking upon them to teach pretending to some more then ordinary Inspiration seduce others drawing them into dangerous and pernicious errours And no wonder Should the foot usurp the office of the eye and take upon it to direct and lead the rest of the members what could be expected but that which
our Saviour tels us is to be looked for when the blind lead the blind Matth. 15.14 a blind teacher a blind people that both should fall into the ditch The worst office that one member can do to another And therefore let Christians beware of it and upon that account taking heed of usurping that office which belongs not to them 3. There is a lying in fact 3. In fact defrauding one another when the members of the Church shall hide themselves one from another A thing expresly prohibited Isai 58.7 Thou shalt not hide thy self from thine own flesh i. e. turne away thy face from thy brother in his need as taking no notice of him and his condition This should not Christians do from any they being of one flesh with themselves much lesse from their Brethren such as are knit unto them in spirituall Relations such was Peters deniall of his Master whom at his Arraignment first he would not own and afterwards for-sware Matth. 26.70 72 74. And such was the dealing of Pauls friends and companions with him of whom he complaines that at his appearing before Nero None stood by him all forsook him 2 Tim. 4.16 Even as Davids friends dealt by him of whom hee complaines Psalm 38.11 My lovers and my friends stand aloofe from my sore and my kinsmen stand afar off This is a deceiving a kind of lying one to another Church-Benevolence not to be with-held And so is it when Christians shall defraud one another by with-holding one from another that which is their due Thus Paul would not have Husband and wife to defraud one another 1 Cor. 7.5 viz. by withholding one from another a due Conjugall Benevolence Let not Christians do the like by with-holding one from another a due Church-Benevolence Thus did Ananias and Sapphira lye unto God and man as Peter chargeth it upon them Acts 5.4 when they kept back part of the price of their possession which they pretended to come and lay down at the Apostles feet for the Churches use And truely little better do they to whom God having given a larger portion of this worlds goods yet doe not communicate unto their poor brethren in some measure proportionably It was Pauls order to his Corinthians 1 Cor. 16.2 that upon the first day of the week the Lords Day every one should lay by somewhat in store for the poor as God hath prospered them Now should any herein have dissembled either laying by nothing or nothing proportionable to what God had blessed them with this had been a kind of lying both to God and to their Brethren And so is it when men pretending to contribute to the necessities of the poor in a publick Congregation shall choose out the worst of their Coyne clipt or counterfeit not regarding what it be for quantity or quality so it will but ring in the Bason What is this but for Christians to lye one to another Now surely were it to give an almes to Prisoners in the Grate or Dungeon the worst of malefactours either give what is good and sweet or give not at all How much more to Fellow-members Surely the members of the naturall Body would not so deale one by another Should a portion of bread or meat be put into the hand it would not with-hold it from the craving mouth and hungry belly And why because they are members one of another And so are Christians being Church-members they are members one of another And therefore let them not defraud one another of what in this way is their due a due Church-Benevolence Nor yet deceiving the trust reposed each in other Like false friends Trust not to be deceived which prove like staves of Reed to those that trust in them as the Prophet compares Egypt Isai 36.6 Or as Brooks in the Summer It is Jobs comparison Job 6.15 My brethren have dealt deceitfully as a brook and as the stream of Brooks they passe away Job hoped to have had some comfort from his kindred and friends whom there he calleth his Brethren in the time of his adversity a brother is born for adversity Prov. 17.17 but then they failed him like brooks in the Summer when he had most need of them so deceiving whatever trust or confidence hee had reposed in them let not Christians so deale one by another The members of the naturall Body will not do it The legs will not willingly deceive the body which rests upon them But I hasten 4. And Lastly There is a lying in life and conversation 4. In life and conversation Hypocriticall Dissembling which in one word is Hypocrisie When men shall onely act a part in the Church seeming to others to be what they are not This will not Gods people do They are children that will not lie Isai 63.8 They will not play the grosse hypocrites But so do many in the visible Church who are no better then as glassen eyes and wooden legs and armes to the naturall Body which are onely tied on by some outward bonds and ligaments having no life in them Such are there many who out of some by and sinister respects cleave unto the body hold communion with the people of God but they are nothing lesse in truth then in appearance They are among them but not of them as Saint John maketh the distinction 1 John 2.19 Such were the Scribes and Pharisees in the Jewish Church and such ever have been and will be in the Christian Church Though persons openly profane may be and shall be shut out Rev. 21.27 yet Hypocrites some or other will keep in Such as have a form of Godlinesse but no power no life no truth of piety in them such as deceive themselves nay such as knowing themselves yet deceive others grosse Hypocrites such as joyn themselves to the Church putting on a vizard of publick Profession meerly for private advantage Now what is this but for the members of this Body to lie one to another which being members one of another their reciprocall Relation forbids them to do Thus have you seen some few of many negative Instructions which may be by way of inference deduced from this consideration of the Saints Joint-membership wherein you have seen what Christians should not doe Come we now to the later sort to positive Instructions to see what they ought to do Are Church-members thus members one of another Positive Instructions Then let them be admonished and exhorted to give such mutuall respects Mutuall respects to be given by Church-Members each to other one to another as are due upon the account of this Reciprocall Relation These I shall referre to two heads They are Inward or outward Affections or Offices expressing those affections Let Christians bear the one and perform the other and that in a mutuall way as being members one of another Begin we with the former Inward respects 1. Inward Respects Affections which ought to bee mutuall and reciprocall betwixt these joynt-members This