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<DATE>2013-05-15</DATE>
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<NAME>Colm MacCrossan</NAME>
<RESP>MURP</RESP>
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<ITEM>Proofed and reviewed.</ITEM>
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<VID>169495</VID>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P><HI>The MYSTICAL</HI> BRASEN SERPENT: WITH <HI>The Magnetical Vertue thereof.</HI> OR, CHRIST exalted upon the CROSS, WITH The ble&s;&s;ed End and Fruit of that his Exaltation, in drawing the Elect world to Him&s;elf, to be|lieve on Him, and to be &s;aved by Him. In two Treati&s;es, from <HI>John</HI> 3.14, 15. <HI>John</HI> 12.32. Whereunto is added A TREATISE of the <HI>Saints</HI> JOINT-MEMBERSHIP each with other. As they were delivered to the Church of God at Great <HI>YARMOUTH, By</HI> JOHN BRINSLEY, Mini&s;ter of the Go&s;pel, and Preacher to that Incorporation.</P>
<P><FLOATEXT LANG="eng" TYPE="license">
<P><HI>Imprimatur,</HI></P>
<CLOSER><SIGNED>Edm. Calamy.</SIGNED>
<DATE><HI>July</HI> 30. 1652.</DATE></CLOSER>
</FLOATEXT></P>
<Q><BIBL><HI>1 COR. 2.2.</HI></BIBL> I determined not to know any thing among you, &s;aving Je&s;us Chri&s;t, and him crucified.</Q>
<Q><BIBL><HI>1 COR. 1.18.</HI></BIBL> For the preaching of the Cro&s;s is to them that peri&s;h fooli&s;hne&s;&s;e; but unto us which are &s;aved, the power of God.</Q>
<P><HI>LONDON,</HI> Printed by <HI>Thomas Maxey</HI> for <HI>Ralph Smith,</HI> at the Bible in Cornhil, neer the Royal Exchange. 1653.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<PB REF="2">
<HEAD>To The truely Honourable, The LADY <HI>FRANCIS HOBART,</HI> Grace and Peace.</HEAD>
<OPENER><SALUTE>Madam,</SALUTE></OPENER>
<P>_I Plead no ex|cu&s;e for the homeline&s;&s;e of this pre&s;ent. Whatever the <HI>Workman&s;hip</HI> be, &s;ure I am the <HI>matter</HI> is &s;uch, as &s;hall find acceptance at your <HI>La|dy&s;hips</HI>
<PB REF="3"> hands. I que&s;tion not but your <HI>Honour</HI> hath often read of what e&s;teem the <HI>Typicall Bra&s;en Serpent</HI> was with the <HI>I&s;raelites,</HI><NOTE PLACE="marg">2 King. 18.4.</NOTE> even then when it was out of date, a bare <HI>Nehu&s;htan,</HI> no more worth then what the metall weighed: And I pre&s;ume you have as often heard what ho|nour (at lea&s;t) the ignoranter &s;ort of the <HI>Romi&s;h per&s;wa&s;ion</HI> are wont to give to the <HI>Cru|cifixes</HI> of their own making: Both of them <HI>&s;uper&s;titiou&s;ly</HI> and <HI>idolatrou&s;ly</HI> yeilding that re&s;pect to the <HI>&s;hadow,</HI> which
<PB REF="3"> is appropriate to the <HI>&s;ub|&s;tance.</HI> This it is which I here pre&s;ent to your Honours view; The <HI>My&s;tical Bra&s;en Serpent;</HI> the <HI>Reall Crucifix, Chri&s;t him&s;elfe exalted upon the Cro&s;&s;e.</HI> Of who&s;e <HI>Magne|ticall Vertue,</HI> I doubt not but your precious &s;oule hath al|ready had &s;o much experi|ence, as that you earne&s;tly de&s;ire to feele more of it. In this way, if the&s;e my poor labors may contribute ought either to your &s;elfe, or any other, I &s;hall ble&s;&s;e that <HI>God</HI> who hath made u&s;e of
<PB REF="4"> me as his <HI>In&s;trument</HI> in &s;o honourable a &s;ervice. In the hope and confidence hereof, I &s;hall put them into your Lady&s;hips hand, and re&s;t</P>
<CLOSER><DATELINE><HI>Great Yar|mouth,</HI> <DATE>June 24. 1642.</DATE></DATELINE>
<SIGNED><HI>Ready further to &s;erve Your Honour in all Chri&s;tian Offices,</HI> JOHN BRINSLEY.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="table of contents">
<PB REF="4">
<HEAD>An Alphabeticall Table.</HEAD>
<LIST>
<HEAD>A.</HEAD>
<ITEM><HI>ADver&s;aries</HI> not to be feared. <HI>140.</HI></ITEM>
<ITEM><HI>Affections</HI> towards Chri&s;t, evidencing mans draw|ing to him <HI>183</HI></ITEM>
<ITEM>Chri&s;t offered to <HI>All,</HI> how and why <HI>146</HI></ITEM>
<ITEM><HI>Attractive vertue</HI> in Chri&s;t to be &s;ought after <HI>188</HI></ITEM>
</LIST>
<LIST>
<HEAD>B.</HEAD>
<ITEM>BEnefit of Chri&s;ts death extending to all Beleevers. <HI>111</HI></ITEM>
<ITEM><HI>Beleeving</HI> on Chri&s;t, the onely means to receive benefit from him <HI>73</HI></ITEM>
<ITEM>Di&s;couragements in <HI>Beleeving</HI> an&s;wered <HI>115</HI></ITEM>
<ITEM><HI>Blindne&s;&s;e</HI> naturall to all men <HI>153</HI></ITEM>
<ITEM><HI>Bra&s;en Serpent</HI> both a <HI>medicine,</HI> and a <HI>my&s;tery 3</HI></ITEM>
<ITEM><HI>Bra&s;en Serpent</HI> a lively and convincing <HI>Type</HI> of <HI>Je&s;us Chri&s;t 5</HI></ITEM>
<ITEM><HI>Bra&s;en Serpent</HI> re&s;embling <HI>Chri&s;t</HI> in five particulars <HI>16</HI></ITEM>
<ITEM><HI>Bra&s;en Serpent</HI> to be looked up unto <HI>96</HI></ITEM>
</LIST>
<LIST>
<HEAD>C.</HEAD>
<ITEM><HI>Carnall</HI> per&s;ons not drawn to Chri&s;t <HI>181</HI></ITEM>
<ITEM><HI>Chri&s;t</HI> a mighty Saviour <HI>17</HI></ITEM>
<ITEM><HI>Chri&s;t</HI> like unto men, and &s;infull men, yet without &s;in <HI>18</HI></ITEM>
<ITEM><HI>Chri&s;t crucified</HI> the onely <HI>Sole-Remedy 51</HI></ITEM>
<ITEM><HI>Chri&s;t</HI> a <HI>Saviour</HI> by his Fathers Ordination <HI>22</HI></ITEM>
<ITEM><HI>Chri&s;t</HI> to be looked up unto, and how <HI>124</HI></ITEM>
<ITEM>Motives to <HI>come</HI> unto <HI>Chri&s;t 71</HI></ITEM>
<ITEM>Di&s;couragements in <HI>coming</HI> unto <HI>Chri&s;t</HI> an&s;wered <HI>115</HI></ITEM>
<ITEM>Motives to look up unto <HI>Chri&s;t 97</HI></ITEM>
<ITEM>Strength of <HI>Corruption</HI> no ju&s;t di&s;couragement in coming to <HI>Chri&s;t 122</HI></ITEM>
<ITEM><HI>Conver&s;ion</HI> to be a&s;cribed unto <HI>Chri&s;t 161</HI></ITEM>
<ITEM><HI>Common work</HI> of the <HI>Spirit</HI> not to be re&s;ted in <HI>191</HI></ITEM>
<ITEM><HI>Cro&s;&s;e of Chri&s;t</HI> a memoriall of mans <HI>&s;in</HI> and <HI>mi&s;ery. 21</HI></ITEM>
<ITEM><HI>Cro&s;&s;e</HI> of <HI>Chri&s;t</HI> the way to his <HI>Crown 27</HI></ITEM>
<ITEM>The <HI>Cro&s;&s;e</HI> an Exaltation to <HI>Chri&s;t 28</HI></ITEM>
<ITEM><HI>Chri&s;t crucified</HI> the onely Saviour <HI>62</HI></ITEM>
<ITEM><HI>Cure</HI> of the Soul to be locked after <HI>48</HI></ITEM>
</LIST>
<PB REF="5">
<LIST>
<HEAD>D.</HEAD>
<ITEM><HI>Darkne&s;&s;e</HI> mans naturall e&s;tate <HI>30</HI></ITEM>
<ITEM><HI>Death</HI> pa&s;&s;ed upon all <HI>115</HI></ITEM>
<ITEM><HI>Death</HI> of Chri&s;t nece&s;&s;ary in a threefold re&s;pect <HI>45</HI></ITEM>
<ITEM><HI>Death</HI> of Chri&s;t not dubious <HI>132</HI></ITEM>
<ITEM><HI>Drawing</HI> of men by Chri&s;t to Chri&s;t <HI>143, 150</HI></ITEM>
<ITEM><HI>Drawing,</HI> a fruit of Chri&s;ts death <HI>134</HI></ITEM>
<ITEM>Men <HI>drawn</HI> to Chri&s;t as a <HI>Saviour,</HI> and <HI>Lord 169</HI></ITEM>
<ITEM>God the Father <HI>draweth</HI> men to Chri&s;t, how <HI>144</HI></ITEM>
<ITEM>All men, and all things <HI>drawn</HI> to Chri&s;t, how <HI>145</HI></ITEM>
<ITEM><HI>Drawing,</HI> what it importeth <HI>152</HI></ITEM>
<ITEM>Whence Chri&s;t <HI>draweth</HI> men <HI>164</HI></ITEM>
<ITEM>Men <HI>drawn</HI> out of them&s;elves, how <HI>168</HI></ITEM>
<ITEM>Evidences of men not <HI>drawn</HI> to Chri&s;t <HI>179</HI></ITEM>
<ITEM>Evidences of men <HI>drawn</HI> to Chri&s;t <HI>183</HI></ITEM>
<ITEM><HI>Drawing</HI> to Chri&s;t a ground of comfort <HI>187</HI></ITEM>
<ITEM>Outward <HI>Drawing</HI> not to be re&s;ted in <HI>190</HI></ITEM>
<ITEM><HI>Drawing back</HI> to be taken heed of <HI>163. 191</HI></ITEM>
</LIST>
<LIST>
<HEAD>E.</HEAD>
<ITEM><HI>Elect</HI> ones drawn to Chri&s;t <HI>149</HI></ITEM>
<ITEM><HI>Enemies</HI> &s;till infe&s;ting Beleevers <HI>53</HI></ITEM>
<ITEM><HI>Enemies</HI> of Chri&s;t di&s;appointed <HI>135, 136</HI></ITEM>
<ITEM>Chri&s;t <HI>exalted</HI> upon the Cro&s;&s;e <HI>28</HI></ITEM>
</LIST>
<LIST>
<HEAD>F.</HEAD>
<ITEM><HI>Faithfulne&s;&s;e</HI> of Chri&s;t in his obedience <HI>56</HI></ITEM>
<ITEM><HI>Faith</HI> ju&s;tifying and &s;aving, what <HI>75</HI></ITEM>
<ITEM><HI>Faiths</HI> object and act in ju&s;tifying <HI>79</HI></ITEM>
<ITEM><HI>Faith</HI> how it healeth and &s;aveth <HI>80</HI></ITEM>
<ITEM><HI>Faith</HI> and <HI>Chri&s;t</HI> as the <HI>Ring</HI> and the <HI>Blood&s;tone 92</HI></ITEM>
<ITEM><HI>Faith</HI> the only In&s;trument in healing the &s;oule <HI>93. 101</HI></ITEM>
<ITEM>Weakne&s;&s;e of <HI>Faith,</HI> no ju&s;t di&s;couragement <HI>123</HI></ITEM>
</LIST>
<LIST>
<HEAD>H.</HEAD>
<ITEM>Chri&s;t <HI>Healing</HI> his people, how <HI>58</HI></ITEM>
</LIST>
<LIST>
<HEAD>I.</HEAD>
<ITEM><HI>Ignorant</HI> per&s;ons not drawn to Chri&s;t <HI>179</HI></ITEM>
<ITEM><HI>Impediments</HI> in coming to Chri&s;t <HI>119</HI></ITEM>
<ITEM>Mans naturall <HI>Impotency 154</HI></ITEM>
<ITEM>Weak <HI>In&s;trument</HI> effecting great works <HI>174</HI></ITEM>
<ITEM>God ble&s;&s;eth all, and only his own <HI>In&s;titutions 10</HI></ITEM>
<ITEM><HI>Interce&s;&s;ion</HI> of Chri&s;t effectuall <HI>57</HI></ITEM>
<ITEM><HI>Inveterate</HI> &s;ins not hindering benefit by Chri&s;t <HI>119</HI></ITEM>
<PB REF="5">
<ITEM>Civil <HI>Ju&s;ticiaries</HI> not drawn to Chri&s;t <HI>182</HI></ITEM>
</LIST>
<LIST>
<HEAD>L.</HEAD>
<ITEM><HI>Lamene&s;&s;e</HI> naturall to all men <HI>155</HI></ITEM>
<ITEM>Chri&s;t <HI>Lift up</HI> four wayes <HI>25</HI></ITEM>
<ITEM><HI>Lifting up</HI> of the Bra&s;en Serpent &s;hadowing the death of Chri&s;t in five particulars <HI>29</HI></ITEM>
<ITEM><HI>Lifting up</HI> of Chri&s;t drawing men to him <HI>173</HI></ITEM>
<ITEM><HI>Life eternall,</HI> what <HI>109</HI></ITEM>
<ITEM><HI>Life,</HI> all men deprived of <HI>44</HI></ITEM>
</LIST>
<LIST>
<HEAD>M.</HEAD>
<ITEM><HI>Mans Mi&s;ery</HI> the occa&s;ion of <HI>Gods Mercy</HI> in &s;ending his Son <HI>20</HI></ITEM>
<ITEM><HI>Mans</HI> naturall <HI>Mi&s;ery</HI> de&s;cribed <HI>33</HI></ITEM>
<ITEM>Gods <HI>Mercy</HI> in providing a <HI>Remedy 38</HI></ITEM>
<ITEM><HI>Mini&s;ters</HI> of God to be enquired of for Soul-cures <HI>49</HI></ITEM>
</LIST>
<LIST>
<HEAD>N.</HEAD>
<ITEM><HI>Natures</HI> power in the work of Conver&s;ion, decayed <HI>160</HI></ITEM>
</LIST>
<LIST>
<HEAD>O.</HEAD>
<ITEM>God not tied to co&s;tly <HI>Ordinances 7</HI></ITEM>
</LIST>
<LIST>
<HEAD>P.</HEAD>
<ITEM><HI>Penitent</HI> &s;inners only capable of benefit by Chri&s;t <HI>113</HI></ITEM>
<ITEM>The E&s;tate of Nature, a <HI>Peri&s;hing</HI> Condition <HI>43</HI></ITEM>
<ITEM>Whether men <HI>Peri&s;h</HI> in death <HI>105</HI></ITEM>
<ITEM>No <HI>Peri&s;hing</HI> to Beleevers <HI>107</HI></ITEM>
<ITEM><HI>Profane</HI> per&s;ons not drawn to Chri&s;t <HI>180</HI></ITEM>
</LIST>
<LIST>
<HEAD>R.</HEAD>
<ITEM>Man <HI>Repenting</HI> God <HI>Repents 9</HI></ITEM>
<ITEM><HI>Refu&s;ing</HI> of Chri&s;t a ju&s;t Condemnation <HI>71</HI></ITEM>
<ITEM><HI>Relap&s;es</HI> dangerous, not de&s;perate <HI>120</HI></ITEM>
<ITEM><HI>Reluctancy</HI> again&s;t receiving of Chri&s;t with the grounds thereof <HI>158, 159</HI></ITEM>
</LIST>
<LIST>
<HEAD>S.</HEAD>
<ITEM><HI>Salvation</HI> to be &s;ought onely in Chri&s;t <HI>63</HI></ITEM>
<ITEM><HI>Satan</HI> re&s;embled by a <HI>Serpent,</HI> in three particulars <HI>34</HI></ITEM>
<ITEM><HI>Satan</HI> hindering men from coming unto Chri&s;t, how <HI>156</HI></ITEM>
<ITEM>Men drawn from under the power of <HI>Satan,</HI> how <HI>156</HI></ITEM>
<ITEM>Chri&s;t a <HI>Saviour</HI> to lo&s;t mankind <HI>152</HI></ITEM>
<ITEM>How Chri&s;t cometh to be a <HI>Saviour 154</HI></ITEM>
<ITEM>Chri&s;t the <HI>onely Saviour 159</HI></ITEM>
<ITEM>Mini&s;ters how called <HI>Saviours 161</HI></ITEM>
<ITEM>How men <HI>&s;ave</HI> them&s;elves <HI>ibid.</HI></ITEM>
<ITEM>Chri&s;t a perfect <HI>Saviour 68</HI></ITEM>
<PB REF="6">
<ITEM><HI>Sen&s;e</HI> of mi&s;ery a preparative for mercy <HI>46</HI></ITEM>
<ITEM>The <HI>Serpent</HI> the In&s;trument of mans mi&s;ery <HI>45</HI></ITEM>
<ITEM><HI>Shadowes</HI> made u&s;e of by God to work reall effects <HI>8</HI></ITEM>
<ITEM>Great <HI>Sins</HI> great puni&s;hments <HI>9</HI></ITEM>
<ITEM>Di&s;couragements from magnitude or multitude of <HI>Sins</HI> an&s;wered <HI>116, 117</HI></ITEM>
<ITEM><HI>Son of man,</HI> the phra&s;e opened: being given to Chri&s;t, what it imports <HI>12, 14</HI></ITEM>
<ITEM><HI>Spirit</HI> of Chri&s;t drawing men to him <HI>175</HI></ITEM>
</LIST>
<LIST>
<HEAD>T.</HEAD>
<ITEM><HI>Type,</HI> why made u&s;e of by our Saviour <HI>4</HI></ITEM>
</LIST>
<LIST>
<HEAD>W.</HEAD>
<ITEM>Liberty of <HI>Will</HI> in the work of conver&s;ion decryed <HI>160</HI></ITEM>
<ITEM><HI>Will,</HI> not forced in the work of Conver&s;ion <HI>192</HI></ITEM>
<ITEM>Men drawn out of the <HI>World,</HI> how <HI>166</HI></ITEM>
<ITEM>The <HI>Word</HI> Chri&s;ts In&s;trument in drawing men to him&s;elf <HI>171</HI></ITEM>
<ITEM>The <HI>Word</HI> being the <HI>Drawing Ordinance</HI> is to be &s;ub|mitted to <HI>191</HI></ITEM>
</LIST>
</DIV1>
<DIV1 TYPE="errata">
<HEAD>ERRATA.</HEAD>
<P>P. 2. <HI>l.</HI> 27. <HI>r.</HI> repre&s;ented. <HI>p.</HI> 8. <HI>l.</HI> 9. <HI>r.</HI> Handkerchiefes. ibid. marg. <HI>r.</HI> Fernelius. <HI>p.</HI> 18. marg. <HI>r.</HI> per Serpentem. <HI>p.</HI> 21. <HI>l.</HI> ult. <HI>dele</HI> And. <HI>p.</HI> 23. <HI>l.</HI> 30. <HI>for</HI> where, <HI>r.</HI> whence. <HI>p.</HI> 29. marg. <HI>r.</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>p.</HI> 30. <HI>l.</HI> 11. <HI>r.</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">. <HI>p.</HI> 33. <HI>l.</HI> 8. <HI>for</HI> hear, <HI>r.</HI> here. <HI>p.</HI> 41. <HI>l.</HI> 9. <HI>for</HI> grace, <HI>r.</HI> cure. <HI>p.</HI> 70. <HI>l.</HI> 32. <HI>dele</HI> up. <HI>p.</HI> 7. 6. <HI>l.</HI> 7. <HI>r.</HI> quovis. <HI>p.</HI> 107. <HI>l.</HI> la&s;t. <HI>r.</HI> turned to du&s;t. <HI>p.</HI> 145. marg. <HI>r.</HI> &s;alvet. <HI>p.</HI> 149. marg. <HI>r.</HI> ex Gentibus. <HI>p.</HI> 160. marg. <HI>for</HI> decayed, <HI>r.</HI> decryed, <HI>p.</HI> 162. <HI>l.</HI> 29. <HI>r.</HI> not all.</P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="tract">
<PB N="1" REF="6">
<HEAD>THE MYSTICALL BRASEN SERPENT.</HEAD>
<DIV2 TYPE="part">
<EPIGRAPH>
<Q><BIBL><HI>JOHN 3. Ver. 14.15.</HI></BIBL>
<P><HI>14.</HI> And as Mo&s;es lift up the Serpent in the Wilderne&s;&s;e, even &s;o mu&s;t the Son of Man be lifted up,</P>
<P><HI>15.</HI> That who&s;oever believeth on him &s;hould not peri&s;h, but have eternall life.</P></Q>
</EPIGRAPH>
<P>_THE former part of this Chapter &s;pends it &s;elfe in the report of a u&s;e|full <HI>conference</HI> betwixt our Ble&s;&s;ed <HI>Saviour</HI> and <HI>Nicodemus.</HI><NOTE PLACE="marg">Coherence.</NOTE> Wher|in we may hear a gra|cious <HI>Ma&s;ter</HI> teaching and in&s;tructing an un|toward and ignorant <HI>Scholer</HI> in&s;ome of the chiefe&s;t principles of Chri&s;tian Religion; as
<PB N="2" REF="7"> <HI>viz.</HI> The <HI>My&s;tery</HI> and <HI>Nece&s;&s;ity</HI> of Spirituall <HI>Regeneration;</HI> that he doth in the ver&s;es before the Text. The <HI>Meritorious</HI> and <HI>In&s;trumentall</HI> cau&s;e of <HI>Man</HI>'s <HI>&s;alvation.</HI> The <HI>meritorious</HI> cau&s;e of it; his owne <HI>Death</HI> and <HI>Pa&s;&s;ion.</HI> The <HI>In&s;trumentall</HI> cau&s;e of it; <HI>Faith</HI> in him&s;elfe. Both the&s;e you have in the words which I have now read unto you. <HI>[And as Mo&s;es, &amp;c.]</HI></P>
<P><NOTE PLACE="marg">Divi&s;ion.</NOTE>In which two ver&s;es our Ble&s;&s;ed Saviour in|formes this his Scholer, and us, of two things; 1. The <HI>manner</HI> of his owne <HI>Death;</HI> 2. The <HI>end</HI> and <HI>u&s;e</HI> of it. The <HI>manner</HI> of his death, ver. 14. <HI>[As Mo&s;es, &amp;c.]</HI> The <HI>end</HI> and <HI>u&s;e</HI> of it, ver. 15. <HI>[That who&s;oever beleeveth, &amp;c.]</HI></P>
<P><NOTE PLACE="marg">The manner of Chri&s;ts death &s;et forth by a Typicall expre&s;&s;ion.</NOTE>Begin with the former of the&s;e; which our Saviour &s;ets forth (as you &s;ee) not in plaine and open termes, but under a covert expre&s;&s;i|on: making u&s;e of one of the <HI>Types</HI> and fi|gures of the old Te&s;tament for the confirming and illu&s;trating of what he would have <HI>Nicho|demus</HI> and us to know and beleeve concerning his own death, as, <HI>viz.</HI> That he &s;hould die; <HI>How</HI> he &s;hould die; To what end he &s;hould die: What benefit &s;hould redound from his death; and By what <HI>means</HI> it &s;hould be con|veyed: all lively pre&s;ented and held forth in this Type of the <HI>Bra&s;en Serpent</HI> which <HI>Mo&s;es</HI> lift up in the Wilderne&s;&s;e [<HI>Even as Mo&s;es,</HI> &amp;c. <HI>So mu&s;t the Son of Man be lift up.</HI>]</P>
<P><NOTE PLACE="marg">Here two things con&s;i|derable, the
<LIST>
<ITEM>Type.</ITEM>
<ITEM>Truth.</ITEM>
</LIST></NOTE>Here then two things mainly con&s;iderable: the <HI>Type</HI> and the <HI>Truth:</HI> the <HI>Shadow</HI> and the <HI>Sub&s;tance.</HI> The <HI>Type</HI> or <HI>Shadow;</HI> the <HI>Bra&s;en
<PB N="3" REF="7"> Serpent lift up.</HI> The <HI>Truth</HI> or <HI>Sub&s;tance</HI> of that <HI>Type,</HI> that &s;hadow, <HI>The Son of Man lift up.</HI> The&s;e two I &s;hall look upon fir&s;t &s;everally, then joyntly.</P>
<P>Severally;<NOTE PLACE="marg">1. The Type; the Bra&s;en Ser|pent.</NOTE> Beginning with the former of them, the <HI>Type:</HI> For &s;o I look upon this <HI>Bra&s;en Serpent,</HI> as having in the fir&s;t in&s;titution of it a double u&s;e to the I&s;raelites; the one <HI>Cor|porall,</HI> the other <HI>Spirituall.</HI> A <HI>Corporall</HI> u&s;e, for the healing of their <HI>Bodies.</HI> A <HI>Spirituall</HI> u&s;e, directing them to <HI>Chri&s;t</HI> for the healing of their <HI>Souls.</HI> Of &s;uch double u&s;e was the <HI>Mannah</HI> to them; both <HI>Corporall</HI> and <HI>Spiri|tuall</HI> food. <HI>Corporall</HI> food, given them for the pre&s;ent refre&s;hing and nouri&s;hing of their bodies. <HI>Spirituall</HI> food, as being a <HI>Sacra|ment</HI> of the <HI>Body of Chri&s;t,</HI> and of the nouri&s;h|ment which they might receive from him. And of like u&s;e was the <HI>water</HI> which i&s;&s;ued out of the Rock. U&s;efull as <HI>water</HI> for the quench|ing of their bodily thir&s;t; as a <HI>Sacrament,</HI> re|pre&s;enting the <HI>Blood</HI> of Chri&s;t: and &s;o was to them not only <HI>Corporall,</HI> but <HI>Spirituall</HI> drink; &s;o &s;aith the Apo&s;tle him&s;elfe expre&s;ly concer|ning both the&s;e, 1 Cor. 10.3.4. <HI>Our fathers did all eat the &s;ame Spirituall meat: and did all drink of the &s;ame Spirituall drink,</HI> &amp;c.] The <HI>&s;ame</HI> not only with them&s;elves, but with us Chri&s;tians, <HI>viz.</HI> the <HI>Body</HI> and <HI>Blood</HI> of <HI>Je|&s;us Chri&s;t,</HI> repre&s;ented by tho&s;e <HI>Sacra|ments.</HI></P>
<P>And the like we may &s;ay of this <HI>Bra&s;en Serpent.</HI><NOTE PLACE="marg">The Bra&s;en Serpent both a Medicine and a My&s;tery</NOTE> It was to the I&s;raelites both a <HI>Me|dicine,</HI>
<PB N="4" REF="8"> and a <HI>My&s;tery.</HI> Having in it a <HI>Medi|cinall</HI> u&s;e for the curing of their <HI>Bodies;</HI> a <HI>My&s;ticall</HI> u&s;e, for the repre&s;enting of Chri&s;t to them, by whom their <HI>Souls</HI> might be cured &s;aved.</P>
<P>And of &s;uch u&s;e our Saviour here maketh it; bringing it in not barely by way of <HI>Simili|tude</HI> and re&s;emblance; but as a <HI>Type</HI> and Fi|gure, purpo&s;ely de&s;tinated and appointed to point at him&s;elf.</P>
<P>So taking it; here premi&s;e we the&s;e two <HI>en|quiries</HI> concerning it; the one more <HI>Generall,</HI> the other more <HI>Particular.</HI> 1. <HI>Why did our Saviour here make u&s;e of a Type, a figure?</HI> 2. <HI>Why of this Type, this Figure?</HI></P>
<P><NOTE PLACE="marg" TYPE="runSum"><HI>Que&s;t.</HI> 1. Why our Savi|our here ma|keth u&s;e of a Type?</NOTE><HI>Que&s;t.</HI> 1. For the former, <HI>Why did our Sa|viour here make u&s;e of a Type?</HI></P>
<P><NOTE PLACE="marg" TYPE="runSum">An&s;wer. Ferus ad loc.</NOTE><HI>An&s;w.</HI> For this we &s;hall need no other rea|&s;on, but only to look upon the <HI>Scholer</HI> with whom he hath to deal, <HI>Nichodemus</HI> a <HI>Phari|&s;ee, ver.</HI> 1. A <HI>Ma&s;ter in I&s;rael, ver.</HI> 10. <GAP LANG="grc" DESC="foreign" RESP="OXF">, a <HI>Doctor,</HI> a <HI>Teacher</HI> of the <HI>Law,</HI> one well ver&s;ed in the Law, one that &s;tood much upon the Law,<NOTE PLACE="marg">Joh. 9.28,</NOTE> one of <HI>Mo&s;es his Di&s;ciples.</HI> And hereupon our Saviour being to deal with him, deales with him in his owne <HI>Element,</HI> fetching an Argument from the Old Te&s;ta|ment, from <HI>Mo&s;es,</HI> to teach and convince him concerning that which &s;hould be accom|pli&s;hed under the <HI>New Te&s;tament</HI> in him|&s;elfe.</P>
<P><NOTE PLACE="marg" TYPE="runSum"><HI>Que&s;t.</HI> 2. Why this Type.</NOTE><HI>Que&s;t.</HI> 2. But why doth he &s;ingle out this <HI>Type,</HI> rather then any other? Many other
<PB N="5" REF="8"> Types and Figures there were in the Old Te&s;ta|ment very lively repre&s;enting and holding forth the Death and Pa&s;&s;ion of Chri&s;t. As, <HI>viz.</HI> the <HI>Pa&s;chall Lamb,</HI> and the <HI>daily Sacri|fices;</HI> both which the <HI>Jews</HI> them&s;elves do ac|knowledge to point at the <HI>Me&s;&s;iah.</HI> Why doth our Saviour here make choice of this?</P>
<P><HI>An&s;wer</HI> 1. To this it may bee an&s;wered:<NOTE PLACE="marg" TYPE="runSum"><HI>An&s;w.</HI> 1. No Type more lively re|pre&s;enting the thing typifyed</NOTE> 1. Among&s;t all tho&s;e <HI>Types</HI> there was not any more <HI>lively,</HI> more <HI>fully repre&s;enting</HI> and &s;et|ting forth the my&s;tery of Chri&s;t then this of the <HI>Bra&s;en Serpent.</HI> A Type which contains in it a <HI>Sermon</HI> of the whole &s;umm, and <HI>Mar|row of the Go&s;pel.</HI> Little or nothing nece&s;&s;ary to be known and beleeved concerning <HI>Je&s;us Christ,</HI> but wee may read it in this one Type.</P>
<P N="2">2. Be&s;ides (in the &s;econd place,) among&s;t all the Types in the Old Te&s;tament,<NOTE PLACE="marg">2. A convincing Type.</NOTE> as there was none more lively <HI>repre&s;enting,</HI> &s;o we &s;hall find none more &s;trongly <HI>convincing;</HI> con|vincing the unbeleeving Jewes: and not on|ly convincing, but <HI>confounding</HI> them, and all others, who deride and make a mock of Chri&s;t crucifyed, as if it were a thing not po&s;|&s;ible, that a crucifyed <HI>Chri&s;t</HI> &s;hould be the Sa|viour of the world. <HI>How can he &s;ave others,</HI> (&s;ay they) <HI>that could not &s;ave him&s;elf?</HI><NOTE PLACE="marg">Mat. 27.42.</NOTE> How &s;hall hee &s;ave others from the <HI>wrath</HI> of God, that could not &s;ave him&s;elf from the <HI>rage</HI> of men? What power, what vertue can there be in his death? To them this Type returnes
<PB N="6" REF="9"> an&s;wer. Why, how could the <HI>Bra&s;en Ser|pent,</HI> being but the &s;hape and Image of a Ser|pent, a livele&s;&s;e <HI>piece of Bra&s;s, Nehu&s;htan</HI> (as <HI>Hezekiah</HI> in a vilifying way calls it) a <HI>Bra&s;en piece;</HI><NOTE PLACE="marg">2 King. 18.4.</NOTE> how could this cure and heal their fore-fathers in the wilderne&s;&s;e? That which had no life, how could it &s;ave life? Yet this did that Serpent being lift up, to the bodies of all that beheld it. And why then may not the <HI>Son of Man</HI> being <HI>lift up,</HI> a crucifyed Chri&s;t, do as much for the &s;ouls of all that beleeve on him.</P>
<P>It was not without good rea&s;on then, that our Saviour maketh choice of this Type, this Figure. Among&s;t all the Types of the Old Te&s;tament, none more demon&s;trative, none more clearly <HI>repre&s;enting,</HI> more &s;trongly <HI>con|vincing</HI> what here he layeth down concerning him&s;elf.</P>
<P>To make this good, come we now to take a nearer view of this <HI>Type</HI> it &s;elfe.<NOTE PLACE="marg">Things con&s;i|derable in the Type.</NOTE> The Hi&s;to|ry whereof you have &s;et forth briefly, and ful|ly in tho&s;e four ver&s;es of the 21. of <HI>Numbers, ver.</HI> 6, 7, 8, 9. which if you ca&s;t your eyes upon, you may at the fir&s;t &s;ight take notice of divers particulars very ob&s;ervable concerning this <HI>Bra&s;en Serpent;</HI> as <HI>viz.</HI> 1. The <HI>Matter</HI> of it: 2. The <HI>Form</HI> and fa&s;hion of it: 3. Upon what <HI>occa&s;ion</HI> it was made: 4. At who&s;e <HI>ap|pointment:</HI> 5. <HI>How u&s;ed:</HI> 6. To <HI>what end:</HI> 7. With what <HI>efficacy.</HI> All of them to be ta|ken notice of by us, that we may &s;ee what a corre&s;pondence and agreement there is be|twixt
<PB N="7" REF="9"> this <HI>Type</HI> and the <HI>Truth</HI> of it, which is Chri&s;t. To touch upon the particulars briefly.</P>
<P N="1">1. For the matter of it;<NOTE PLACE="marg">1. The matter.</NOTE> it was <HI>Nehu&s;htan, Bra&s;&s;e;</HI> not <HI>Gold,</HI> but <HI>Bra&s;&s;e.</HI><NOTE PLACE="marg">ver. 9.</NOTE></P>
<P>Ob&s;erv. <HI>God tieth not him&s;elfe to the co&s;tli|ne&s;&s;e of Ordinances,</HI><NOTE PLACE="marg" TYPE="runSum"><HI>Ob&s;erv.</HI> God not tyed to co&s;tly Or|dinances.</NOTE> nor to the <HI>excellency of means.</HI> By weak and contemptible wayes and means he oftentimes effects great mat|ters.</P>
<P><HI>Rea&s;.</HI> This he doth, that the work may be known and acknowledged to be <HI>His;</HI> and that all the <HI>glory</HI> of it may returne clearly to him|&s;elf, not &s;ticking by the way in the <HI>Ordinance,</HI> or <HI>Meanes.</HI> God could have commanded <HI>Mo&s;es</HI> to have made this <HI>Serpent</HI> of <HI>Gold,</HI> as well as the I&s;raelites required <HI>Aaron</HI> to make their <HI>Calf.</HI> But he would not have them to make an <HI>Idol</HI> of the one, as they had done of the other. He would not have them to look too much at the means, but through it to look at him who coveyed that cure and com|fort to them through that means. But this by the way.</P>
<P N="2">2. For the <HI>Form</HI> or <HI>Fa&s;hion</HI> of it:<NOTE PLACE="marg"><HI>2. The forme.</HI> Serpens aeneus factus e&s;t, quo magis Pre&s;te|rem qui aeri con|color erat, refer|ret. <HI>H. Grot. ad Text. ver. 8. ver. 6.</HI></NOTE> it was a <HI>Serpent;</HI> not a true <HI>reall</HI> Serpent; It had nei|ther life nor venome in it, only an <HI>Effigies,</HI> the &s;hape of a <HI>Serpent,</HI> re&s;embling one of tho&s;e Serpents wherewith the I&s;raelites were &s;tung, and that both in &s;hape and colour. And thence called a <HI>Fiery</HI> or <HI>Burning Serpent:</HI> carrying the &s;imilitude of one of tho&s;e <HI>Presteres,</HI> tho&s;e <HI>Fiery Serpents</HI> (&s;o called as from the <HI>colour,</HI> &s;o
<PB N="8" REF="10"> from the <HI>inflamation</HI> which they cau&s;ed in the bodies which were &s;tung with them.) And this was <HI>I&s;raels Antidote</HI> again&s;t the biting of tho&s;e reall Serpents.</P>
<P>Ob&s;erv. <HI>Thus doth God &s;ometimes make u&s;e of &s;hadowes for the working of reall effects.</HI><NOTE PLACE="marg" TYPE="runSum"><HI>Ob&s;erv.</HI> God worketh reall effects by Shadowes.</NOTE> So we read of <HI>Peters &s;hadow</HI> working &s;trange cures upon all that came within the verge of it: <HI>Act.</HI> 5.15. and of <HI>Pauls Hand-kerchiefe</HI> do|ing the like, and more, to tho&s;e to whom they were applyed, driving away <HI>Di&s;ea&s;es</HI> and <HI>E|vill &s;pirits</HI> too. <HI>Act.</HI> 19.<NOTE PLACE="marg">Act. 19.12.</NOTE> Not that there was any &s;uch inherent vertue in either of the&s;e, but that God was plea&s;ed to manife&s;t his <HI>Power</HI> in <HI>weakne&s;&s;e;</HI><NOTE PLACE="marg">2 Cor. 12.9.</NOTE> which ofttimes he doth: working not only by <HI>unlikely,</HI> but even by <HI>contrary</HI> means; bringing good out of evill, making a <HI>Serpent</HI> to <HI>heal.</HI> Thus the skill of the <HI>Phy&s;ici|ans</HI> turnes <HI>Vipers</HI> into <HI>Treacles</HI> (which take the name from that ingredient) <HI>Poy&s;ons</HI> into <HI>Antidotes,</HI><NOTE PLACE="marg">Theriace, Medicamentum Theriacum. <HI>Fernetius Junius.</HI></NOTE> repelling or driving out one poy&s;on with another. And thus doth the wi&s;dom of our God make u&s;e &s;ometimes not only of the <HI>e|nemies,</HI> &amp; <HI>cro&s;&s;es,</HI> but of the &s;ins of his people, turning them to their great good: making u&s;e &s;ometimes of one &s;in for the curing of ano|ther; I, of many; I, of all; as here he maketh u&s;e of one <HI>Serpent</HI> for the curing of the &s;tings of all other Serpents. Here is a &s;econd particular.</P>
<P N="3">3. The third is, upon what <HI>occa&s;ion</HI><NOTE PLACE="marg">3. The occa|&s;ion.</NOTE> this <HI>Bra&s;en Serpent</HI> was made. This the &s;tory layeth down clearly and briefly thus:<NOTE PLACE="marg">Numb. 21.5.</NOTE> The I&s;raelites beginning to laoth their <HI>Mannah,</HI> they <HI>mur|mure</HI>
<PB N="9" REF="10"> again&s;t God, and are readie to ri&s;e up a|gain&s;t his &s;ervant <HI>Mo&s;es.</HI> Thus complaining without a cau&s;e, God giveth them a cau&s;e to complain:<NOTE PLACE="marg">ver. 6.</NOTE> He &s;ends <HI>Fiery Serpents</HI> among&s;t them; by the &s;tinging whereof, many of them die,<NOTE PLACE="marg">ver. 7.</NOTE> others of them come to <HI>Mo&s;es</HI> now com|plaining of their <HI>mi&s;ery,</HI> who before were &s;ur|feited of God's <HI>mercy.</HI> Their earne&s;t &s;uit to him is, that he would be a Suitor for them, that God would take away the Serpents from them. This reque&s;t of theirs <HI>Mo&s;es</HI> pre&s;ents,<NOTE PLACE="marg">ver. 8.</NOTE> and God hears and an&s;wers, <HI>Non ad volun|tatem, &s;ed ad Salutem;</HI> not <HI>removing</HI> the Serpents from them, but providing an <HI>Anti|dote,</HI> a remedy again&s;t them, which remedy was this <HI>Bra&s;en Serpent.</HI></P>
<P>Ob&s;erv.<NOTE PLACE="marg" TYPE="runSum"><HI>Ob&s;erv.</HI> 1. Great &s;ins, great puni&s;h|ments. 1 King. 12.11.</NOTE> <HI>Thus God often deals with the &s;ons of Men, vi&s;iting their iniquities not only with Rods, but with Scorpions</HI> (as <HI>Rehoboam</HI> threa|tens the men of <HI>I&s;rael</HI>) &s;pecially their <HI>ingra|titude,</HI> their <HI>murmurings</HI> and <HI>repinings</HI> at his <HI>di&s;pen&s;ations,</HI> their <HI>&s;lighting</HI> his <HI>mercies,</HI> a|bove all their <HI>loathing</HI> of <HI>Heavenly Mannah.</HI> For the&s;e &s;ins God often &s;ends &s;harp and &s;ting|ing judgements. <HI>De&s;pi&s;ers of the riches of Gods goodne&s;&s;e, trea&s;ure up wrath to them&s;elvs,</HI> Rom. 2.<NOTE PLACE="marg">Rom. 2.4, 5.</NOTE></P>
<P N="2">2, But (in the &s;econd place) <HI>upon their re|penting he repents;</HI><NOTE PLACE="marg" TYPE="runSum"><HI>Ob&s;erv.</HI> 2. Upon mans repenting, God repents. Deut. 32.39. 2 Cor. 12.9.</NOTE> upon their humbling and returning, he returnes and heals: not always by removing the judgements. No, <HI>Pauls thorn</HI> &s;ticks in his fle&s;h, notwith&s;tanding his frequent and earne&s;t &s;olliciting the Throne of Grace about it. But by reaching forth
<PB N="10" REF="11"> unto them &s;omething that &s;hall be <HI>equivalent;</HI> as he did a <HI>&s;ufficiency of Grace</HI> to <HI>Paul.</HI> I ha&s;ten.<NOTE PLACE="marg">Ibid.</NOTE></P>
<P N="4"><NOTE PLACE="marg">4. By whom appointed.</NOTE>4. The fourth particular is, by <HI>whom</HI> was this remedy <HI>appointed.</HI> The Text tells us, that <HI>Mo&s;es</HI> &s;et up this <HI>Bra&s;en Serpent.</HI> (A pre&s;i|dent for the <HI>Mini&s;ters</HI> of the Go&s;pel, who in their mini&s;trations, ought to make it their work to <HI>advance and lift up Je&s;us Chri&s;t,</HI> as <HI>Mo&s;es</HI> did this Serpent.) But what, did he do it of his own head? Not &s;o, but by a <HI>Di|vine direction.</HI><NOTE PLACE="marg">Numb. 21.8.</NOTE> It was God him&s;elf that found out this way and means of cure; it was hee that directed <HI>Mo&s;es</HI> how to <HI>make it,</HI> and how to u&s;e it.</P>
<P><NOTE PLACE="marg" TYPE="runSum"><HI>Ob&s;erv.</HI> God &s;aves by his own means</NOTE>Ob&s;erv. <HI>God will &s;ave only by his own means.</HI> He will ble&s;&s;e all, and only his own <HI>In&s;ti|tutions.</HI> As for <HI>humane inventions,</HI> how &s;pe|cious, how plau&s;ible &s;oever, yet they have no a&s;&s;urance of a ble&s;&s;ing from God. Had <HI>Mo|&s;es</HI> made and erected this <HI>Serpent</HI> of his owne head, as <HI>Aaron</HI> and the people did their <HI>Gol|den Calf,</HI> it might have proved to them, as that did, a <HI>&s;nare,</HI> but not a <HI>remedy;</HI> pernici|ous, but no wayes profitable. What ever <HI>vertue</HI> this <HI>Bra&s;en Serpent</HI> had, it had it from a <HI>Divine In&s;titution.</HI><NOTE PLACE="marg"><HI>Augu&s;t.</HI> de Mi|rabil. Scripturae lib. <HI>1.</HI> cap. <HI>33.</HI></NOTE> <HI>Non in Serpente, &s;ed in Domini imperio &s;alus continebatur</HI> (&s;aith <HI>Au|gu&s;tine</HI> upon it.) The healing vertue was not in the Serpent it &s;elf, but in the comman|ding power of God. It was not the Serpent, but the word; &s;o &s;aith the P&s;almi&s;t, <HI>P&s;al.</HI> 107<NOTE PLACE="marg">P&s;al. 107.20.</NOTE> <HI>He &s;ent forth his word and healed them.]</HI> His
<PB N="11" REF="11"> <HI>word; Verbum Ju&s;&s;ionis, &amp; Promi&s;&s;ionis</HI> (&s;aith <HI>Mu&s;culus</HI><NOTE PLACE="marg"><HI>Mu&s;cul.</HI> in Text.</NOTE>) his word of <HI>Command,</HI> and his word of <HI>Promi&s;e.</HI> This <HI>Word</HI> it was that made this an effectuall means for the healing of their <HI>Bodies.</HI> And the &s;ame word it is that maketh the <HI>Sacraments</HI> of the New Te&s;tament to be effectuall means for the conveying of Spirituall good to the <HI>Souls</HI> of Beleevers. It is not in the outward <HI>Elements,</HI> nor yet in the hand that reacheth them forth. It is not in the <HI>Water</HI> in <HI>Bapti&s;m;</HI> It is not in the <HI>Bread</HI> and <HI>Wine</HI> in the <HI>Euchari&s;t;</HI> which being in them&s;elves but common water, and common Bread and Wine, what can they do to the <HI>wa&s;hing, nouri&s;hing, refre&s;hing</HI> of the <HI>Soul;</HI> or what vertue can the <HI>Mini&s;ter</HI> infu&s;e into them? No, it is the <HI>Word,</HI> the word of <HI>Di|vine In&s;titution,</HI> the word of <HI>Command,</HI> the word of <HI>Promi&s;e</HI> that maketh the&s;e effectuall to &s;uch ends and purpo&s;es, which otherwi&s;e have no more power and vertue in them&s;elves, then the <HI>Bra&s;en Serpent</HI> had, which <HI>Mo&s;es lift up in the wilderne&s;&s;e.</HI></P>
<P N="5">5. There is the fifth particular.<NOTE PLACE="marg">5. The u&s;e of it.</NOTE> <HI>How this Bra&s;en Serpent was u&s;ed by Mo&s;es.</HI> It was on|ly to be <HI>lifted up,</HI> &s;et upon a <HI>Pole</HI> or <HI>Pearch,</HI> lifted up on high.</P>
<P N="6">6. <HI>And to what end mu&s;t it &s;o be lifted up?</HI><NOTE PLACE="marg">6. The end of it.</NOTE> Why, that all <HI>I&s;rael</HI> might &s;ee it; &s;pecial|ly, that tho&s;e who felt them&s;elves <HI>&s;tung</HI> with tho&s;e fiery Serpents might look up un|to it.</P>
<P N="7">7.<NOTE PLACE="marg">7. Benefit by it</NOTE> <HI>And what benefit had they by thus look|ing
<PB N="12" REF="12"> upon it?</HI> why thereby they were <HI>healed,</HI> how mortally &s;oever they were wounded.</P>
<P><NOTE PLACE="marg">The my&s;ticall Bra&s;en Ser|pent, Je&s;us Chri&s;t.</NOTE>Thus I have briefly touched upon the mo&s;t materiall particulars ob&s;ervable in the <HI>Type.</HI> To follow this &s;hadow no further; Come we now to look upon the truth of this Type, which is <HI>Je&s;us Chri&s;t:</HI> the <HI>truth</HI> of all tho&s;e <HI>Types</HI> and <HI>Ceremonies</HI> under the Law; <HI>I am the truth,</HI> John 14.<NOTE PLACE="marg">1 Cor. 10.4. John 14.6.</NOTE> the <HI>&s;ub&s;tance</HI> of all tho&s;e <HI>&s;hadowes.</HI> Among other, the <HI>true bra&s;en Ser|pent.</HI> So it followeth, <HI>As Mo&s;es lift up the Serpent, &amp;c.</HI></P>
<P><HI>So mu&s;t the Son of man be lifted up.</HI></P>
<P><HI>The Son of man:]</HI><NOTE PLACE="marg">The Son of man; the phra&s;e opened.</NOTE> A &s;tile or appellation given in the Scriptures &s;ometimes in common indefinitely, univer&s;ally to <HI>all men;</HI> all &s;orts of men, all of tho&s;e &s;orts; All which being men, de&s;cended from men by the way of naturall generation, they are called the <HI>&s;ons of men,</HI> and every one the <HI>&s;on of man.</HI> In&s;tan|ces for both are obvious. <HI>O yee &s;ons of men,</HI> (&s;aith the P&s;almi&s;t, <HI>P&s;al.</HI> 4.<NOTE PLACE="marg">P&s;al. 4.2.</NOTE>) <HI>God is not as man</HI> (&s;aith <HI>Balaam) that he &s;hould lye, neither the &s;on of man that he &s;hould repent,</HI> Numb. 23.<NOTE PLACE="marg">Numb. 23.19.</NOTE> <HI>Ble&s;&s;ed is the man that doth this, and the &s;on of man that layeth hold on it,</HI> (&s;aith the Pro|phet <HI>I&s;ai. cap.</HI> 56.<NOTE PLACE="marg">I&s;ai. 56.2.</NOTE>) <HI>The &s;on of man,</HI> that is every man of what quality or condition &s;o|ever. Sometimes it is more peculiarly appro|priated to &s;ome one <HI>particular per&s;on;</HI> So we find it given (as I remember) onely to three; <HI>viz.</HI> to <HI>Ezekiel, Daniel, Chri&s;t.</HI> To <HI>Ezekiel</HI> it is given by God him&s;elfe, &s;peaking to him
<PB N="13" REF="12"> in the &s;econd Per&s;on, <HI>Son of man, &s;tand upon thy feet, Ezek.</HI> 2.1.<NOTE PLACE="marg">Ezek. 2. ver. 1.3, 6. &amp;c.</NOTE> And &s;o frequently in mo&s;t Chapters of this Prophe&s;ie. In like manner it is given to <HI>Daniel</HI> by the <HI>Angel Gabriel,</HI> Dan. 8.<NOTE PLACE="marg">Dan. 8.17.</NOTE> <HI>&V;nder&s;tand, O &s;on of man.]</HI> To <HI>Chri&s;t,</HI> it is given in the Old Te&s;tament by <HI>Daniel,</HI> who tels us how in his vi&s;ion he <HI>beheld one like the &s;on of man,</HI> Dan. 7.<NOTE PLACE="marg">Dan. 7.13.</NOTE>] And (as &s;ome conceive it) by <HI>A&s;aph,</HI> P&s;al. 80.<NOTE PLACE="marg">P&s;al. 80.17.</NOTE> <HI>Let thy hand be upon the man of thy right hand,</HI><NOTE PLACE="marg">Chald. Paraph. Ba&s;il. Mu&s;cul. Ain&s;worth. Junius.</NOTE> <HI>and the &s;on of man whom thou made&s;t &s;trong for thy &s;elfe.]</HI> The <HI>Son of man,</HI> that is, the <HI>Me&s;&s;ia,</HI> who is before called the <HI>Branch, ver.</HI> 16. even that <HI>Branch that grew out of the Stem of Je&s;&s;e,</HI> I&s;ai. 11.1. <HI>My &s;ervant the Branch,</HI> Zach. 3.8. <HI>Be|hold the man who&s;e name is the Branch,</HI> Zach. 6.12. even he is there called the <HI>&s;on of man.</HI> In the <HI>New Te&s;tament</HI> it is given to him only by him&s;elfe, &s;peaking of him&s;elf in the third Per|&s;on. <HI>The &s;on of man hath not where to lay his head,</HI> Mat. 8.20. <HI>The &s;on of men is come to &s;ave that which was lo&s;t,</HI> Mat. 18.11. <HI>The &s;on of man mu&s;t be lifted up,</HI> (&s;aith the Text.)</P>
<P><HI>Que&s;t.</HI><NOTE PLACE="marg" TYPE="runSum"><HI>Que&s;t.</HI> Why given to Chri&s;t?</NOTE> But why is this appellation thus fre|quently given unto Chri&s;t?</P>
<P><HI>An&s;.</HI><NOTE PLACE="marg" TYPE="runSum"><HI>An&s;w.</HI> To import</NOTE> Many an&s;wers are returned; &s;ome of them more <HI>witty</HI> then <HI>weighty.</HI> I &s;hall onely &s;ingle out three of them; The two former more generall; the other more particularly applia|ble to the Text: Chri&s;t appropriates this &s;tile to him&s;elfe, to import principally the&s;e two things: 1. His <HI>Nature.</HI> 2. His condition: the <HI>truth</HI> of the one, the <HI>meanne&s;&s;e</HI> of the o|ther.</P>
<PB N="14" REF="13">
<P N="1"><NOTE PLACE="marg">1. His Nature.</NOTE>1. His <HI>Nature.</HI> The truth of his humane nature. To &s;hew that he was <HI>truly man,</HI> though not de&s;cended from man by that ordinary way of <HI>naturall generation,</HI> yet a true man, having a true humane <HI>&s;oul,</HI> a true humane <HI>bo|dy.</HI> The <HI>Son of God, made the Son of Man,</HI> by taking the nature of man into per&s;onall u|nion with his Godhead.<NOTE PLACE="marg">Heb. 2.16.</NOTE> <HI>He took not upon him the nature of Angels,</HI> (&s;aith the Apo&s;tle) <HI>but the &s;eed of Abraham,]</HI> And &s;o was he made the <HI>Son of Abraham,</HI> the <HI>Son of David,</HI> the <HI>Son of Man.</HI> Here is the truth of his humane nature.</P>
<P N="2">2. The <HI>Meanne&s;&s;e of his condition.</HI><NOTE PLACE="marg">2. The mean|ne&s;s of his condition.</NOTE> Thus the phra&s;e is &s;ometime u&s;ed in Scripture, car|rying a <HI>Tapein&ocirc;&s;is</HI> with it. <HI>The Son of Man,</HI> that is, <HI>mean</HI> man, <HI>mi&s;erable</HI> man. <HI>Man that is a worme, and the Son of man that is a worm,</HI> (&s;aith <HI>Bildad</HI> in <HI>Job) chap.</HI> 25.<NOTE PLACE="marg">Job. 25.6.</NOTE> <HI>Lord, what is man</HI> (&s;aith the P&s;almi&s;t) <HI>that thou art mind|full of him,</HI><NOTE PLACE="marg">P&s;al. 8.4. I&s;a. 51.12.</NOTE> <HI>or the Son of Man, that thou re|garde&s;t him?] Poor</HI> man, <HI>ba&s;e</HI> man. So our Tran&s;lation renders that of the P&s;almi&s;t, <HI>P&s;al.</HI> 49.2. <HI>Both [Low] and high, rich and poor together.]</HI> And &s;o again, P&s;al. 62, 9. <HI>Surely [men of low degree] are vanity, and men of high degree are a lie.]</HI> In both places the Origi|nall hath it,<NOTE PLACE="marg"><GAP LANG="heb" DESC="foreign" RESP="OXF"></NOTE> <HI>Beni Adam, Filii Hominis, The Sons of man,</HI> that is, (as the <HI>Septuagint</HI> ren|ders it) <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>Earth-born:</HI> As the <HI>Latines</HI> were wont to call ignoble per&s;ons,<NOTE PLACE="marg">H. Grot. Annot. in <HI>Mat. 8.20.</HI></NOTE> <HI>Terrae filios, Sons of the earth;</HI> &s;o here, <HI>Filii Adam, Sons of earthie man,</HI> ba&s;e man, oppo&s;ed there to <HI>Beni I&s;h,</HI><NOTE PLACE="marg"><GAP LANG="heb" DESC="foreign" RESP="OXF"></NOTE> <HI>Filii viri, The &s;ons of noble man.</HI>
<PB N="15" REF="13"> The phra&s;e there imports <HI>meanne&s;s of condition.</HI> And &s;o it doth in tho&s;e places forenamed, where this &s;tile is given to <HI>Ezekiel</HI> and <HI>Da|niel.</HI> The Angel calls them, <HI>Sons of Man,</HI> to humble them by puting them in mind of their frail condition. And in a like &s;en&s;e our Saviour applyeth it to him&s;elfe, importing his &s;tate of humiliation and <HI>aba&s;ement</HI> upon earth, wherein he &s;ubjected him&s;elfe to a meane and vulgar condition. Being <HI>God ble&s;&s;ed for e|ver,</HI> and the <HI>Lord of all,</HI> he emptied him&s;elfe, (&s;o the <HI>Originall</HI> hath it, <HI>Phil.</HI> 2.7.<NOTE PLACE="marg"><HI>Phil. 2.7.</HI> De&s;crip&s;it ha~c voce Chri&s;tus &s;uam illam <GAP LANG="grc" DESC="foreign" RESP="OXF">, de quae agitur <HI>Phil. 2.7</HI> H. Grot. ibid. Qua&s;i ex Omni Seip&s;um ad Ni|hil redegit. <HI>Bez. Annot. Gr. Mat. 8.20.</HI> Nec aliud e&s;t hic <GAP LANG="grc" DESC="foreign" RESP="OXF">, qu&agrave;m apud <HI>I&s;aram, cap. 53.3.</HI> <GAP LANG="heb" DESC="foreign" RESP="OXF"> H. Grot. Annot. in <HI>Matt. 8.20.</HI></NOTE> <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>&s;e&s;e inanivit,</HI> he <HI>evacuated</HI> him&s;elf) <HI>made him&s;elfe of no reputation</HI> (&s;aith our Tran&s;la|tion) deve&s;ting him&s;elfe of his robes of Maje|&s;ty and glory, he brought him&s;elfe (as it were) from <HI>all things</HI> to <HI>nothing; And took upon him the form of a &s;ervant]</HI> &s;ubjected him|&s;elf to a &s;ervile mean condition, &s;o as not to be the owner of any thing; And in this regard he calls him&s;elfe the <HI>Son of man. The Son of man hath not where to lay his head;</HI> the phra&s;e &s;ounding as much as that of the Prophet <HI>I&s;ai|ah,</HI> I&s;ai. 53.3, <HI>Contemptus, &amp; abjecti&s;&s;imus vi|rorum</HI> (as <HI>Junius</HI> renders it) <HI>a man de&s;pi&s;ed and rejected of men.</HI></P>
<P N="3">3. The&s;e rea&s;ons of the phra&s;e are generall. There is a third which is more peculiar to the Text; Chri&s;t here &s;tileth him&s;elfe the <HI>Son of Man,</HI><NOTE PLACE="marg">3. The Nature which &s;uffered.</NOTE> &s;hewing in what nature he was to bee <HI>lifted up,</HI> to be crucifyed, <HI>viz.</HI> in his <HI>humane</HI> nature: Not as the <HI>Son of God,</HI> but as the <HI>&s;on of Man.</HI> True indeed, by rea&s;on of the u|nion
<PB N="16" REF="14"> of the two Natures in one Per&s;on, and by a <HI>communication of properties</HI> (as Divines call it,) the Death and Pa&s;&s;ion of Chri&s;t is attributed to the whole Per&s;on, which is denominated &s;ometimes from one nature, &s;ometimes from another. And thence it is the Apo&s;tle &s;aith, That,<NOTE PLACE="marg">Acts 20.28.</NOTE> <HI>God purcha&s;ed the Church with his own blood:</HI> that is, that <HI>per&s;on</HI> who was truly <HI>God,</HI> as well as <HI>man,</HI><NOTE PLACE="marg">1 Cor. 2.8.</NOTE> he &s;hed his blood, which he did not as <HI>God,</HI> but as <HI>man. Whole Chri&s;t</HI> was <HI>lift up,</HI> &s;uffered, died; but it was according to his humane Nature. So S^t. <HI>Peter</HI> explaineth it, 1 <HI>Pet.</HI> 3.18. <HI>Chri&s;t was put to death in the fle&s;h.</HI> So again Chap. 4.1. <HI>Chri&s;t &s;uffered in the fle&s;h;</HI> that is, in, or according to his humane Nature. As for the <HI>Godhead,</HI> it was immortal, impa&s;&s;i|ble, it could neither die, nor &s;uffer. It was the <HI>Manhood</HI> that was the proper and immediate &s;ubject of this <HI>Pa&s;&s;ion.</HI> And therefore &s;aith our Saviour, <HI>The Son of Man mu&s;t be lift up.</HI></P>
<P><NOTE PLACE="marg">The Type re|&s;embling the Truth; the Bra&s;en Ser|pent, Chri&s;t, in</NOTE>To dwell no longer upon the <HI>Phra&s;e.</HI> Come we now to bring the&s;e two together, the <HI>Type</HI> and the <HI>Truth,</HI> the <HI>Serpent</HI> and the <HI>Son of Man,</HI> and &s;ee how the one re&s;embles and an|&s;wers to the other. The&s;e <HI>Re&s;emblances</HI> are many. But I &s;hall not take up every particular. I &s;hall onely reflect upon tho&s;e few which I named already. Beginning with</P>
<P N="1"><NOTE PLACE="marg">1. The Matter. I&s;ai. 45.2.</NOTE>1. The <HI>Matter</HI> of the Serpent. It was <HI>Bra&s;s.</HI> Bra&s;s, a &s;trong and durable mettal, enduring both the <HI>Hammer</HI> and the <HI>Fire;</HI> a fit Emblem of <HI>&s;trength.</HI> Whence it is that &s;trong impedi|ments are called <HI>Gates of Bra&s;s, P&s;al.</HI> 107.16.
<PB N="17" REF="14"> And an imprignable &s;trength is called a <HI>Wall of Bra&s;s, Jer.</HI> 1.18. and Chap. 15.20.<NOTE PLACE="marg">Dr. <HI>Taylour,</HI> Chri&s;t revea|led. <HI>p.</HI> 308. I&s;ai. 9.6.</NOTE> And herein &s;ome ob&s;erve a fit re&s;emblance of Chri&s;t, who was <HI>the Lord, &s;trong and mighty,</HI> as he is called, <HI>P&s;al.</HI> 24.8. <HI>&s;trong,</HI> to &s;tand again&s;t all the powers of Hell, <HI>A bra&s;en wall: mighty,</HI> to <HI>de|liver</HI> his <HI>people;</HI> Mighty to <HI>&s;ubdue</HI> and de&s;troy his enemies. And thence de&s;cribed by his <HI>feet of Bra&s;s, Revel.</HI> 2.15. Able to tread under foot all adver&s;e power. Mighty to <HI>&s;uffer</HI> and un|dergo what ever the Ju&s;tice of God &s;hould in|flict. The <HI>humame Nature</HI> of Chri&s;t in it &s;elf was <HI>weak,</HI> but being &s;upported by the power of the <HI>Godhead</HI> dwelling in it, it was mightily enabled for the enduring of what ever &s;uffer|ings: Hereby the <HI>fle&s;h</HI> of Chri&s;t became as <HI>Bra&s;s.</HI> It was <HI>Jobs</HI> &s;peech of him&s;elf: <HI>Is my &s;trength the &s;trength of &s;tones, or is my fle&s;h of Bra&s;s? Job</HI> 6.<NOTE PLACE="marg">Job 6.12.</NOTE> Truly, &s;uch was the fle&s;h of Chri&s;t in his &s;ufferings, made able to undergo that which all the men and Angels in the world mu&s;t needs have &s;unk under.</P>
<P N="2">2. For the <HI>form</HI> or <HI>fa&s;hion,</HI><NOTE PLACE="marg">2. The Form.</NOTE> It was a <HI>Serpent;</HI> &s;uch in appearance, not in truth; having the <HI>&s;hape</HI> of a Serpent, but neither the <HI>&s;ting,</HI> nor <HI>poy&s;on.</HI> And herein again fitly repre&s;enting this <HI>Son of man,</HI><NOTE PLACE="marg">Heb. 4.15.</NOTE> who was <HI>a man like unto us in all things, &s;in onely excepted.</HI> Herein two par|ticulars.</P>
<P N="1">1. Chri&s;t was like unto us, To us <HI>Men:</HI><NOTE PLACE="marg">Chri&s;t like unto us men.</NOTE> <HI>He was made in the likene&s;s of men,</HI> &s;aith the A|po&s;tle, 2 <HI>Phil.</HI><NOTE PLACE="marg">Phil. 2.7.</NOTE>) that is, of us <HI>meer men;</HI> I, of us <HI>&s;inful</HI> men:<NOTE PLACE="marg">Rom. 8.3.</NOTE> <HI>God &s;ending his Son in the likene&s;s
<PB N="18" REF="15"> of &s;inful fle&s;h, Rom.</HI> 8. Even as that <HI>Bra&s;en &s;er|pent</HI> carried the likene&s;s of other poy&s;onous and venomous Serpents, &s;o did Chri&s;t carry the &s;imilitude of &s;inful fle&s;h; being a &s;inner both by <HI>Reputation,</HI> and <HI>Imputation:</HI> In com|mon <HI>repute</HI> a &s;inner, a great &s;inner: <HI>We know that this man is a &s;inner</HI> (&s;ay the Phari&s;ees to the blind man) <HI>John</HI> 9.<NOTE PLACE="marg">Joh. 9.24.</NOTE> that is, a great and notori|ous &s;inner:<NOTE PLACE="marg">Mark 15.28. I&s;ai. 53.12.</NOTE> <HI>He was numbred among the tran&s;|gre&s;&s;ors,</HI> (&s;aith the Evangeli&s;t, citing that of the Prophet <HI>E&s;ay;</HI>) Nay more, having as a <HI>&s;urety</HI> taken upon him the &s;ins of the world (the world of his Elect) he was now a &s;inner by <HI>imputation,</HI> and the <HI>greate&s;t</HI> &s;inner in the world.<NOTE PLACE="marg">2 Cor. 5. la&s;t.</NOTE> <HI>He was made &s;in for us,</HI> (&s;aith the A|po&s;tle) <HI>viz.</HI> by Imputation, having the <HI>iniqui|ties of many,</HI><NOTE PLACE="marg">I&s;ai. 53. ver. 6. and 12.</NOTE> <HI>of us all laid upon him:</HI> And here|in fitly an&s;wering the Type; wherein we have a <HI>Serpent &s;tinging, and a Serpent healing.</HI></P>
<P><NOTE PLACE="marg"><HI>Rom. 5.19.</HI> Ex &s;erpente morbi; per &s;er|pente medicinae: Per hominem peccatum &amp; mors, per homi|nem ju&s;tificatio &amp; re&s;urrectio. <HI>H. G<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">oti. in Text.</HI></NOTE>Even thus <HI>by a man came &s;in and death, and by a man cometh righteou&s;ne&s;s and life:</HI> The fir&s;t <HI>Adam woundeth,</HI> being a man like unto us; the <HI>&s;econd Adam healeth,</HI> being a man like unto us al&s;o. God could have found out many other Antidotes, and remedies again&s;t the poy&s;onous &s;tingings of the&s;e Serpents, but he makes choi&s;e of this. A Serpent &s;tings, and a Serpent mu&s;t heale: Even &s;o po&s;&s;ibly he could have found out many other wayes and means for the Re|deeming and &s;aving of his people, but his Wi&s;|dom puts it upon this way as mo&s;t congruous and convenient;<NOTE PLACE="marg">1 Cor. 15.21.</NOTE> that <HI>as by a man came death, &s;o by a man &s;hould come the Re&s;urrection of the
<PB N="19" REF="15"> dead; that as in Adam all die, &s;o in Chri&s;t &s;hould all be made alive,</HI> (as the Apo&s;tle goeth on,) 1 <HI>Cor.</HI> 15.</P>
<P N="2">2. Chri&s;t was like unto us Men,<NOTE PLACE="marg"><HI>Chri&s;t like unto us &s;inful men.</HI> Serpentem hunc aeneum in eo Chri&s;ti ge&s;&s;i&s;&s;e imaginem, qu&ograve;d alius erat qu&agrave;m videbatur, rect&egrave; notavit adver|&s;us Tryphonem Ju&s;tinus, de eo &s;erpente &s;ic lo|quens, <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>H. Grot. ibid.</HI></NOTE> us <HI>&s;inful</HI> men, but <HI>him&s;elf not &s;inful.</HI> Even as that Ser|pent was like unto other Serpents, but with|out the &s;ting, and poy&s;on that was in them. Thus our ble&s;&s;ed Saviour, how ever he carried the <HI>&s;imilitude of &s;inful fle&s;h,</HI> yet he was no wayes infected or tainted with <HI>&s;in,</HI> whether <HI>Original,</HI> or <HI>Actual.</HI> Free from the poy&s;on of <HI>Original &s;in,</HI> which had infected the nature of all other men: Being &s;anctified in his concep|tion by the &s;upernatural work of the Spirit, he was born holy. <HI>That holy thing which &s;hall be born of thee, Luke</HI> 1.<NOTE PLACE="marg">Luke 1.35.</NOTE> Free from <HI>Actual &s;in. He did no &s;in, neither was there guile found in his mouth,</HI> 1 <HI>Pet.</HI> 2.<NOTE PLACE="marg">1 Pet. 2.22.</NOTE></P>
<P>And here again behold the Truth an&s;wering to the Type. The &s;tinging of tho&s;e poy&s;onous Serpents cured by a Serpent that had neither &s;ting, nor poy&s;on. The &s;ting and poy&s;on, <HI>guilt</HI> and <HI>power</HI> of &s;in, taken away by him that was free from both. <HI>Chri&s;t hath &s;uffered for &s;ins</HI> (&s;aith S^t. <HI>Peter (the ju&s;t for the unju&s;t, that he might bring us to God,</HI> 1 <HI>Pet.</HI> 3.<NOTE PLACE="marg">1 Pet. 3.18.</NOTE> <HI>He was made &s;in for us, who knew no &s;in, that we might be made the righ|teou&s;ne&s;s of God in him,</HI> 2 <HI>Cor.</HI> 5. <HI>la&s;t.</HI> Here is a &s;econd re&s;emblance, in the <HI>form</HI> of this Serpent.</P>
<P N="3">3.<NOTE PLACE="marg">3. The occa&s;ion of making, and &s;etting it up.</NOTE> <HI>&V;pon what occa&s;ion was this Serpent made, and &s;et up?</HI> Why, upon the deadly bi|ting and &s;tinging of the <HI>I&s;raelites</HI> by tho&s;e fiery Serpents, whereof &s;ome were dead al|ready,
<PB N="20" REF="16"> others in eminent danger of death. Be|hold here what it was that occa&s;ioned the making and lifting up of this true <HI>Bra&s;en Ser|pent:</HI> what occa&s;ioned the <HI>Eternal Son of God</HI> to take our nature upon him, in that nature to &s;uffer, to die: It was our <HI>Mi&s;ery</HI> that called for this <HI>Mercy:</HI> we were all <HI>&s;tung,</HI> and mortally &s;tung by the <HI>old Serpent,</HI> who fa&s;tning upon our <HI>fir&s;t Parents,</HI> through them transfu&s;ed his poy&s;on unto all their <HI>po&s;terity:</HI> Even as one of tho&s;e fiery &s;erpents fa&s;tning upon one <HI>member,</HI> the poy&s;on thereof ran through the whole bo|dy, inflaming, and infecting the <HI>blood</HI> and <HI>&s;pirits</HI> in every part. Even thus that <HI>old &s;erpent</HI> (the divel) fa&s;tning the &s;ting of his Tentation in the heart of our <HI>fir&s;t Parents,</HI> bringing them to tran&s;gre&s;s the Command, and &s;o to break the Covenant of their God, he thereby not only wounded them to the death, but through them tra&s;mitted that deadly poy&s;on to the whole <HI>ma&s;s of mankind,</HI> being then in their loyns:<NOTE PLACE="marg">Rom. 5.12.</NOTE> &s;o <HI>Death pa&s;&s;ed upon all men</HI> (&s;aith the Apo&s;tle) <HI>For that all have &s;inned.</HI> All the &s;ons of men being <HI>in Adam, tanqu&agrave;m in radice,</HI> as in the <HI>common &s;tock</HI> and <HI>root,</HI> they <HI>&s;inned in</HI> him; and &s;o death, which had <HI>&s;eazed</HI> upon him, <HI>pa&s;&s;ed</HI> upon them; <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>perva&s;it;</HI> a Metaphor taken from <HI>poy&s;on</HI> (&s;ay &s;ome,<NOTE PLACE="marg"><HI>In&s;tar occulti veneni penetra|vit.</HI> Pareus Com. ad loc.</NOTE>) which being re|ceived into the &s;tomack, it pa&s;&s;eth through the whole body, &s;ecretly di&s;per&s;ing it &s;elf through all the veines. Thus did the poy&s;on of the old Serpent, being taken in by our fir&s;t Parents, it pre&s;ently pa&s;&s;ed through the whole <HI>body of
<PB N="21" REF="16"> mankinde,</HI> transfu&s;ing it &s;elf into our veynes, &s;o as we are all by nature no better then <HI>dead men;</HI> As <HI>Mephibo&s;heth</HI> once &s;aid to <HI>David, All of my fathers hou&s;e were but dead men before my Lord the King:</HI><NOTE PLACE="marg">2 Sam. 19.28.</NOTE> Such are all the po&s;terity of <HI>Adam</HI> through his tran&s;gre&s;&s;ion, and rebel|lion again&s;t the God of heaven, <HI>Dead men, An|&s;hei, Maveth, Men of death;</HI> not only &s;ubject to <HI>natural,</HI> but under the power of a <HI>&s;piritual,</HI> and bound over unto <HI>eternal</HI> death; And here is the <HI>occa&s;ion</HI> of bringing in this <HI>true Bra&s;en Serpent,</HI> of &s;ending a <HI>Saviour</HI> into the world: Had not the <HI>I&s;raelites</HI> &s;inned, and upon their &s;in been puni&s;hed after that manner, that <HI>Bra|&s;en Serpent</HI> had never been made: Had not <HI>Adam &s;inned,</HI> and &s;inning <HI>died,</HI> and all his po|&s;terity in him, we &s;hould not have needed a <HI>Saviour:</HI> The <HI>Son of God</HI> &s;hould not have needed to take our nature upon him, in that nature to &s;uffer, to die. It was our <HI>&s;in</HI> and <HI>mi|&s;ery</HI> that occa&s;ioned this <HI>Mercy.</HI></P>
<P>And let the one ever put us in minde of the other.<NOTE PLACE="marg">The Cro&s;s of Chri&s;t mind|eth us of our &s;in and mi&s;e|ry.</NOTE> The <HI>Bra&s;en &s;erpent</HI> &s;tanding in the mid&s;t of the Campe, it could not but be a <HI>me|morial</HI> to the <HI>I&s;raelites</HI> to put them in minde of what mi&s;ery they had brought upon them|&s;elves by provoking the anger of God again&s;t them. The like u&s;e make we of the beholding of <HI>Chri&s;t crucified.</HI> When he is held forth un|to us by the Mini&s;ters of the Go&s;pel, in the <HI>Word</HI> and <HI>Sacraments,</HI><NOTE PLACE="marg">Gal. 3.1.</NOTE> there <HI>crucified before our eyes:</HI> when we con&s;ider what he hath <HI>done,</HI> what he hath <HI>&s;uffered</HI> for us, and reflect upon
<PB N="22" REF="17"> our &s;elves, and there take notice of the occa&s;ion of this <HI>aba&s;ement.</HI> What was it that &s;hould draw the <HI>Son of God</HI> from heaven to earth, to become the <HI>&s;on of man,</HI> to take our nature up|on him; in that nature to do and &s;uffer what he did? In us there was nothing but our <HI>mi|&s;ery,</HI> which we had brought upon our &s;elves by rea&s;on of &s;in. And this it was that invited and occa&s;ioned this tran&s;cendent act of mercy; that, next unto the <HI>free-grace,</HI> and mercy of God, (a motive within him&s;elfe) moved him to &s;end his Son into the world.</P>
<P N="4"><NOTE PLACE="marg">4. The Au|thour and ap|pointer of it.</NOTE>4. Which is the fourth particular which the Type leadeth us to: <HI>viz. By whom was this means of cure devi&s;ed and appointed?</HI> why, by <HI>God</HI> him&s;elfe. He it was that directed and commanded <HI>Mo&s;es</HI> to do what he did about the making and &s;etting up of the Bra&s;en Ser|pent. And behold here, who it was that found out, and appointed this <HI>way and means of &s;al|vation</HI> for poor &s;inners by <HI>Je&s;us Chri&s;t;</HI> even God him&s;elfe. Hence is it that Chri&s;t is &s;om|times called the <HI>Lords Chri&s;t,</HI> Luke 2. <HI>It was revealed unto Simeon that he &s;hould not depart hence before hee had &s;eene the Lords Chri&s;t:</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>Chri&s;tum Domini: that An|nointed of the Lord,</HI> Chri&s;t, who was de&s;igned and appointed by God his Father to the of|fice of Mediator&s;hip.</P>
<P>He it was that found out this way of &s;alva|tion: And who but he could have done it? not <HI>men,</HI> not <HI>Angels.</HI> As for <HI>men,</HI> they with|out a &s;upernaturall light cannot comprehend
<PB N="23" REF="17"> this my&s;tery now it is revealed. <HI>The light &s;hi|neth in darkne&s;&s;e, and the darkne&s;&s;e comprehen|deth it not,</HI> John 1.5. The <HI>light,</HI> that is, <HI>Chri&s;t</HI> (as the ver&s;es following explain it;<NOTE PLACE="marg">Rom. 1.21. Eph. 4 18.</NOTE>) <HI>&s;hineth in darkne&s;&s;e,</HI> that is, in the <HI>mind of man,</HI> which &s;ince the fall, is full of darkne&s;&s;e: but this <HI>darkne&s;&s;e comprehendeth it not;</HI><NOTE PLACE="marg">1 Cor. 2.14.</NOTE> <HI>the naturall man</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>he receiveth not, (viz.</HI> into his <HI>under&s;tanding) the things which are of God;</HI> the My&s;teries of the Go&s;pel, &s;pecially this great my&s;tery concerning the &s;alvation of mankind by Je&s;us Chri&s;t: No, notwith&s;tanding that it is now &s;o clearly revealed; how much le&s;&s;e could he ever have invented, and found it out. Had not God him&s;elfe found out this way and means of cure for the I&s;raelites by this <HI>Bra&s;en Serpent,</HI> it was not <HI>Mo&s;es</HI> could have done it, the I&s;raelites them&s;elves would never have thought of it. Had not God in his infinite wi&s;dome found out this way and means of &s;al|vation for poor &s;inners by <HI>Chri&s;t,</HI> man him&s;elf could never have thought of it, would never have dreamed of it.</P>
<P>No nor yet the <HI>Angels:</HI> As for them, they now &s;tand admiring, and adoring this &s;acred my&s;tery,<NOTE PLACE="marg">1 Pet. 1.12.</NOTE> <HI>de&s;iring more and more to pry and look into it</HI> (as Saint <HI>Peter</HI> tels us) though fully revealed: Impo&s;&s;ible that ever they &s;hould have found it out: Here was the <HI>Wi&s;dome of God</HI> him&s;elfe, where the Apo&s;tle &s;peaking of the Doctrine of <HI>Chri&s;t crucifyed,</HI> he calleth it the <HI>Wi&s;dome of God,</HI> 1 Cor. 1.24. and <HI>the wi&s;|dome of God in a my&s;tery, even hidden wi&s;dome,</HI>
<PB N="24" REF="18"> 1 <HI>Cor.</HI> 2.7. Hidden from men and Angels; &s;o it was, and &s;o for ever it had been, had not God him&s;elf revealed it.</P>
<P><HI>Devi&s;ed</HI> by God; and <HI>Ordeined</HI> by him; &s;o it there followeth. <HI>Hidden wi&s;dom, which God ordeined before the world, for our glory,]</HI> This God having found out, he determined with him&s;elfe before time; and what he deter|mined before time, he <HI>excuted</HI> in time; <HI>giving, &s;ending</HI> his Son; <HI>So God loved the world, that he gave his only begotten Son,</HI> &amp;c. in the ver&s;e after the Text: <HI>When the fulne&s;&s;e of time was come, God &s;ent forth his Son,</HI> &amp;c. Gal. 4.4. What ever Chri&s;t did, or &s;uffered in his whole cour&s;e upon earth, it was all by his Fathers ap|pointment, by <HI>Commi&s;&s;ion</HI> from him: This is that which our Saviour &s;aith of him&s;elfe, <HI>Joh.</HI> 6.27. <HI>Him hath God the Father &s;ealed.</HI> A Metaphor taken from men who give <HI>Commi&s;&s;ion</HI> to their <HI>Agents</HI> and Deputies, under their hand and <HI>&s;eal.</HI> True it is, God made u&s;e of <HI>In&s;truments</HI> in bringing him to the Cro&s;&s;e; as here he made u&s;e of <HI>Mo&s;es</HI> as his in&s;trument in &s;etting up the <HI>Bra&s;en &s;erpent:</HI> But what they therein did, it was not only by a Divine <HI>Permi&s;&s;ion,</HI> but <HI>Ordination.</HI> Even as <HI>Mo&s;es,</HI> what he did a|bout the Bra&s;en Serpent, it was by Gods <HI>dire|ction</HI> and appointment: So, what ever they did about the Crucifying of Chri&s;t, they did it (though not by Warrant and direction from God, as <HI>Mo&s;es</HI> did, yet) by his <HI>ordination,</HI> determination; &s;o Saint <HI>Peter</HI> tels &s;ome of them, <HI>Act.</HI> 2.23. <HI>Him, being delivered by the
<PB N="25" REF="18"> determinate coun&s;ell and fore-knowledge of God, yee have taken and crucified.]</HI> Act. 4.27. <HI>Of a truth, again&s;t thy holy child Je&s;us, Herod and Pontius Pilate with the Gentiles, &amp;c. were a&s;|&s;embled to do;</HI> what? <HI>what&s;oever thy hand and thy coun&s;el determined before to be done.]</HI> Not a cir|cum&s;tance in all his pa&s;&s;ive obedience; but was ordered and determined by God him&s;elf. Here is a fourth particular.</P>
<P>A fifth followes.<NOTE PLACE="marg">5. In the u&s;e.</NOTE> <HI>How was this Bra&s;en Ser|pent u&s;ed?</HI> It was <HI>lift up</HI> (&s;aith the Text;) <HI>As Mo&s;es lift up the Serpent in the wilderne&s;&s;e.</HI> And herein againe behold a lively type of Chri&s;t the true Bra&s;en Serpent, who was al&s;o <HI>lifted up,</HI> and <HI>&s;o</HI> lifted up. <HI>[So mu&s;t the Son of Man be lift up.</HI></P>
<P><HI>Que&s;t.</HI> For the opening of the phra&s;e,<NOTE PLACE="marg" TYPE="runSum"><HI>Que&s;t.</HI> How Chri&s;t is &s;aid to be lift|ed up.</NOTE> How is Chri&s;t &s;aid to be <HI>lifted up?</HI></P>
<P><HI>An&s;w.</HI><NOTE PLACE="marg" TYPE="runSum"><HI>An&s;w.</HI> 1. In his Pa&s;si|on.</NOTE> Chri&s;t may be &s;aid to be lifted up di|vers wayes.</P>
<P N="1">1. In his <HI>Pa&s;&s;ion,</HI> his Death: lifted up up|on the <HI>Cro&s;s.</HI></P>
<P N="2">2 In his <HI>Re&s;urrection;</HI><NOTE PLACE="marg">2. Re&s;urrecti|on.</NOTE> lifted up from the <HI>Grave,</HI> from which he ro&s;e the third day.</P>
<P N="3">3 In his <HI>Exaltation,</HI> his <HI>A&s;cen&s;ion</HI><NOTE PLACE="marg">3. A&s;cen&s;ion.</NOTE> into Heaven, and <HI>Se&s;&s;ion</HI> at the right hand of God. Of the&s;e two later, the Apo&s;tle S. <HI>Peter</HI> &s;peaks, <HI>Act.</HI> 2.32, 33. <HI>This Je&s;us God hath rai&s;ed up: Therfore being by the right hand of God exalted,</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>lifted up:</HI></P>
<P N="4">4. And la&s;tly, He may be &s;aid to be lifted up in the <HI>Preaching of the Go&s;pel.</HI><NOTE PLACE="marg">4. The preach|ing of the Go|&s;pel.</NOTE> And in this fourth and la&s;t &s;en&s;e, Mr. <HI>Calvin</HI> under&s;tands
<PB N="26" REF="19"> the phra&s;e here in the Text; <HI>The Son of Man mu&s;t be lifted up;</HI><NOTE PLACE="marg">Hoc factum e&s;t in Evangelii praedicatione. <HI>Calv. ad. loc.</HI></NOTE>] <HI>And &s;o he is</HI> (&s;aith he) <HI>in the preaching of the Go&s;pel:</HI> There is Chri&s;t held forth and <HI>lift up</HI> even as the <HI>Bra&s;en Ser|pent</HI> was lift up in the wilderne&s;&s;e: How was the <HI>Bra&s;en Serpent</HI> lift up? Why it was &s;et up for a <HI>&s;igne,</HI> an <HI>en&s;igne,</HI> that all the people might take notice of, and look up to for their bodily cure: And even thus is Chri&s;t lift up in the preaching of the Go&s;pel: Lift up for a <HI>&s;ign</HI> and an <HI>en&s;igne;</HI> &s;o the Prophet <HI>I&s;aiah</HI> hath it, I&s;ai. 11. <HI>In that day there &s;hall be a root of Je&s;&s;e, which &s;hall &s;tand for an en&s;ign of the people,</HI> ver. 10. <HI>Hee &s;hall &s;et up an en&s;ign for the Nations,</HI> ver. 12. So again, I&s;ai 49 22. <HI>Behold, I will lift up my hand to the Gentiles, and &s;et up my &s;tandard to that people,</HI> &amp;c. This <HI>En&s;igne,</HI> this <HI>Standard</HI> is Chri&s;t, who is lift up where ever the Go&s;pel is preached. God's Mini&s;ters they are his <HI>Stan|dard-bearers,</HI> and their work is to lift up Chri&s;t; for indeed, what is the <HI>Go&s;pel</HI> but a Doctrine concerning Chri&s;t? concerning his one <HI>Per&s;on,</HI> two <HI>Natures,</HI> three <HI>Offices,</HI> his <HI>Obedience, Merits, Benefits;</HI> In all holding forth Chri&s;t, that the people might behold, look up to him, beleeve on him. Thus is Chri&s;t there <HI>lifted up:</HI> A truth, and a u&s;efull one, which I will not wholly exclude out of the Text.</P>
<P><NOTE PLACE="marg">The fir&s;t &s;en&s;e proper to the Text.</NOTE>But the &s;tream of other Expo&s;itors, Ancient and Modern, and that (for ought I know) with one con&s;ent, carry the &s;en&s;e another way, under&s;tanding the phra&s;e in the fir&s;t &s;en&s;e, of the <HI>Death and Pa&s;sion of Chri&s;t;</HI> There was
<PB N="27" REF="19"> the <HI>Son of Man lift up,</HI> and that in a literall &s;en&s;e; lift up upon the <HI>Cro&s;&s;e;</HI> and of this I conceive our Saviour here to &s;peak: In this &s;en&s;e we find this phra&s;e u&s;ed by him&s;elfe in two other places of this Go&s;pel, <HI>Joh.</HI> 8.28. and 12.32. in the former place he tells the <HI>Jewes, When you have lifted up the Son of Man, then you &s;hall know that I am hee.</HI> Now how did they lift him up? Why, by <HI>crucifying</HI> him, lifting him up upon the <HI>Cro&s;&s;e:</HI> The later Text is expre&s;&s;e and full; <HI>And I,</HI> (&s;aith our Savi|our) <HI>if I be lifted up from the earth, will draw all men after me.</HI> Lifted up, how? why, the next ver&s;e explains it; <HI>This &s;pake he</HI> (&s;aith the E|vangeli&s;t) <HI>&s;ignifying what death he &s;hould die;</HI> Thus the people there under&s;tood him: as appears by the 34. ver&s;e of that Chapter; and I &s;ee no rea&s;on why we &s;hould not &s;o under|&s;tand him here in the Text, as under this phra&s;e notifying to <HI>Nichodemus</HI> and us, both his owne death, and the <HI>Manner</HI> of his Death.</P>
<P><HI>Que&s;t.</HI> But here the Que&s;tion may be, why our Saviour &s;hould here make u&s;e of this dark and covert expre&s;&s;ion?<NOTE PLACE="marg" TYPE="runSum"><HI>Que&s;t.</HI> Why our Savi|our here ma|keth u&s;e of this expre&s;&s;ion.</NOTE> why doth he not ra|ther in plain and &s;imple termes &s;ay, <HI>So mu&s;t the Son of Man be crucifyed?</HI> but he mu&s;t bee <HI>lifted up?</HI></P>
<P><HI>An&s;.</HI><NOTE PLACE="marg" TYPE="runSum">An&s;w.</NOTE> Not to in&s;i&s;t upon what &s;ome collect from it, though true and u&s;efull.</P>
<P N="1">1. Our Saviour calleth his Death a lifting up, becau&s;e (&s;ay they) it was the way to his <HI>Ex|altation.</HI><NOTE PLACE="marg">1. The Cro&s;s the way to his Ex|altation.</NOTE> <HI>He &s;hall drink of the Brook in the
<PB N="28" REF="20"> way</HI> (&s;aith the P&s;almi&s;t) <HI>therefore &s;hall he lift up the head,</HI> P&s;al. 110.<NOTE PLACE="marg">P&s;al. 110. la&s;t.</NOTE> which &s;ome under&s;tand of the bitter Cup of the <HI>Pa&s;&s;ion,</HI> making way to his glorious <HI>Exaltation; Ought not Chri&s;t to have &s;uffered the&s;e things, and to enter into his glory?</HI> Luk. 24.<NOTE PLACE="marg">Luke 24.26.</NOTE> <HI>He humbled him&s;elf,</HI> &amp;c. <HI>Therefore God highly exalted him,</HI> lifted him up, <HI>Phil.</HI> 2.<NOTE PLACE="marg">Phil. 2.8, 9.</NOTE> His <HI>Humilintion</HI> was the way to his <HI>Exaltation.</HI></P>
<P N="2">2. Nay more: It was to him an <HI>Exaltation:</HI><NOTE PLACE="marg">2. The Cro&s;&s;e it &s;elf an Exalta|tion.</NOTE> Chri&s;t in his death, however he &s;eemed to be depre&s;&s;ed, <HI>humbled,</HI> yet he was even then <HI>ex|alted,</HI> in as much as therein he triumphed o|ver his and his Churches <HI>enemies;</HI> overcom|ing even there, where he &s;eemed to be over|come: Overcoming <HI>Death</HI> by <HI>dying; Sin, Satan, Hell,</HI> by <HI>&s;uffering, yeelding:</HI> Even there in his Pa&s;&s;ion upon the Cro&s;s, <HI>he &s;poyled Principalities and Powers,</HI><NOTE PLACE="marg">Colo&s;. 2.15.</NOTE> <HI>triumphing over them</HI> (as the Apo&s;tle hath it.) In it, <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>viz.</HI> in his <HI>Pa&s;sion</HI> upon the Cro&s;&s;e, which was to him as a <HI>Chariot of Triumph:</HI> Never did <HI>Conqueror</HI> triumph &s;o gloriou&s;ly in his <HI>Chariot,</HI> as Chri&s;t upon his Cro&s;&s;e. And in this regard the Death and Pa&s;&s;ion of Chri&s;t might here be called an <HI>Exaltation,</HI> a <HI>lift|ing up.</HI></P>
<P N="3"><NOTE PLACE="marg">3 The phra&s;e al|luding to the Type, the Bra|&s;en Serpent; which was</NOTE>3 But to let both the&s;e pa&s;&s;e. It is enough our Saviour here maketh u&s;e of this phra&s;e be|ing led to it by the <HI>Type,</HI> which not onely &s;hadowed out his <HI>Death,</HI> but the manner or kind of his death; and that mo&s;t clearly and lively, as I might &s;how you in &s;ome particulars.</P>
<PB N="29" REF="20">
<P N="1">1 The <HI>Bra&s;en Serpent</HI> was lift up above the <HI>Earth:</HI><NOTE PLACE="marg">1 Lift up a|bove the earth.</NOTE> &s;o was Chri&s;t in his death, he was <HI>lift up from the earth,</HI> as him&s;elfe phra&s;eth it, <HI>Joh.</HI> 12.32.</P>
<P N="2">2 The <HI>Bra&s;en Serpent</HI> was &s;et upon a <HI>Pole</HI><NOTE PLACE="marg">2 Upon a pole.</NOTE> or <HI>perch;</HI> and thus was <HI>Je&s;us Chri&s;t</HI> lift up upon the Tree. <HI>He bare our &s;ins</HI> (&s;aith Saint <HI>Peter</HI><NOTE PLACE="marg">1 Pet. 2.23. <GAP LANG="grc" DESC="foreign" RESP="OXF">. Ju&s;t. Apol. 2.</NOTE>) <HI>in his own body upon the Tree,</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>&s;uper lignum illud,</HI> upon that wood, the wood of the Cro&s;&s;e: The one typifying the other.</P>
<P N="3">3 The Bra&s;en Serpent was lift up in the wil|derne&s;&s;e,<NOTE PLACE="marg"><HI>3. In the Wil|derne&s;&s;e.</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, In loco va&s;to, pleno veneni, in quo figura mun|di Chri&s;ti tem|poribus corrup|ti&s;&s;imi. <HI>H. Grot. ad loc.</HI></NOTE> &s;o &s;aith the Text, in a wa&s;te and &s;o|litary place, full of venome and poy&s;on; and &s;uch, (&s;aith <HI>Grotius</HI>) was the world (nay the Church) in the time of Chri&s;t, marvellou&s;ly corrupted and impoy&s;oned with all kind of <HI>Er|ror</HI> and <HI>Super&s;tition.</HI></P>
<P N="4">4 The <HI>Bra&s;en Serpent</HI> was &s;o lifted up as that all the Camp of <HI>I&s;rael</HI> might &s;ee it; and to that end &s;et up in the mid&s;t of the Camp,<NOTE PLACE="marg">4. In the mid&s;t of the Camp.</NOTE> that they might behold it from all quarters: Thus was Chri&s;t lift up as it were in the <HI>mid&s;t of the world,</HI> that the Elect of God in all ages, in all places of the world, might look up unto him.</P>
<P N="5">5 And la&s;tly. The <HI>Bra&s;en Serpent</HI> was lift up, that whoever beheld it might be <HI>healed,</HI><NOTE PLACE="marg">5. For a heal|ing medicine. <GAP LANG="grc" DESC="foreign" RESP="OXF">.] <HI>Simi|li effectu.</HI> Grot.</NOTE> how mortally &s;oever he was &s;tung: And to the &s;ame end was Chri&s;t lift up, that who&s;oever looketh up to him by faith might be &s;aved, as the ver&s;e following explains the re&s;emblance betwixt the&s;e two.</P>
<P>Thus was the <HI>Bra&s;en Serpent lift up,</HI><NOTE PLACE="marg">Chri&s;t lift up after the like manner.</NOTE> and <HI>&s;o was the Son of man lift up.</HI></P>
<PB N="30" REF="21">
<P><NOTE PLACE="marg">The death of Chri&s;t nece&s;&s;a|ry</NOTE>And it was requi&s;ite he &s;hould be &s;o, &s;o &s;aith the Text, <HI>So must the &s;on of man be lifted up.] Mu&s;t.]</HI> So our Saviour often layeth it down, inculcating upon his Di&s;ciples, the ne|ce&s;&s;ity of his death, Matth. 16.21. <HI>From that time began Je&s;us to &s;hew unto his Di&s;ci|ples, how that he [mu&s;t] go up to Jeru&s;alem, and &s;uffer many things, &amp;c.</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">. <HI>Luke</HI> 24.26. <HI>Ought not Chri&s;t to have &s;uffered the&s;e things?</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">. And &s;o here, <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>Oportet exaltari, He [mu&s;t] bee lift up.</HI> The death of Chri&s;t was not a thing <HI>ca&s;ual, accidental,</HI> much le&s;&s;e <HI>needle&s;&s;e;</HI> no, it was both <HI>needfull</HI> and <HI>nece&s;&s;ary.</HI></P>
<P><NOTE PLACE="marg">In a threefold re&s;pect.</NOTE><HI>Nece&s;&s;ary,</HI> How? What in re&s;pect of <HI>Chri&s;t</HI> him&s;elf? no. In him it was a free and volun|tary act,<NOTE PLACE="marg">Phil. 2. 8.</NOTE> <HI>He humbled him&s;elfe, and became obe|dient to the death, even the death of the cro&s;&s;e.</HI> How then? Why nece&s;&s;ary in a threefold re|&s;pect. 1 In re&s;pect of <HI>God.</HI> 2 In re&s;pect of the <HI>Scriptures:</HI> 3. In re&s;pect of <HI>us.</HI> In re|&s;pect of <HI>God</HI> who had <HI>decreed</HI> it: In re&s;pect of the <HI>Scriptures</HI> which had <HI>foretold</HI> it; In re&s;pect of <HI>us,</HI> who <HI>needed</HI> it, had peri&s;hed without it.</P>
<P N="1"><NOTE PLACE="marg">1. Of God.</NOTE>1. In re&s;pect of <HI>God,</HI> who had <HI>decreed</HI> it. God in his eternall coun&s;ell had determined that his Son &s;hould &s;uffer, &s;hould die. Thence he is &s;aid to be the <HI>Lamb &s;lain from the foun|dation of the world,</HI><NOTE PLACE="marg">Rev. 13.8.</NOTE> viz. (as in regard of the <HI>vertue</HI> and efficacy of his death; which exten|ded to the fir&s;t age of the world, as well as the la&s;t, &s;o) in regard of <HI>Gods Decree.</HI> Now Gods Decree being immutable, it impo&s;eth a
<PB N="31" REF="21"> nece&s;&s;ity upon that which in regard of &s;econ|dary cau&s;es, is contingent and accidentall. His Decree is irrever&s;ible;<NOTE PLACE="marg">I&s;ai. 46.10.</NOTE> <HI>My coun&s;el &s;hall &s;tand.</HI> In this re&s;pect the <HI>&s;on of man [mu&s;t] die. Mu&s;t]</HI> is for the King, for the King of Heaven; who&s;e will is a law, impo&s;ing a ne|ce&s;&s;ity upon the creature, a nece&s;&s;ity of obey|ing.</P>
<P N="2">2. Nece&s;&s;ary in re&s;pect of the <HI>Scriptures,</HI><NOTE PLACE="marg">2. The Scrip|tures.</NOTE> which had <HI>foretold</HI> it. The Scriptures in the Old Te&s;tament they had foretold the death and pa&s;&s;ion of Chri&s;t, and that both by <HI>word,</HI> &amp; by <HI>&s;igne.</HI> By word <HI>fore-prophe&s;ied</HI> it, by &s;ignes <HI>fore-typified</HI> it. <HI>Fore prophe&s;ied</HI> it; <HI>After &s;ixty &amp; two weeks the Me&s;siah &s;hal be cut off,</HI> (&s;lain) but <HI>but not for him&s;elf,</HI> (&s;aith <HI>Daniel,</HI>) Dan. 9.26. <HI>He is brought as a lamb to the &s;laughter,</HI> (&s;aith the Prophet <HI>E&s;ay</HI>) I&s;ai. 53.7. Both foretelling the death and pa&s;&s;ion of Chri&s;t. <HI>Foretipified</HI> it; <HI>I&s;aak</HI> lifted up, and laid upon the Altar by his father; the <HI>Pa&s;chal Lamb,</HI> the daily <HI>&s;acrifices,</HI> all &s;hadowed out the &s;acrifice of Chri&s;t, none more clearly then that in the Text. The lifting up of the <HI>bra&s;en Serpent</HI> in the wilderne&s;&s;e. Now that all the&s;e, the&s;e, <HI>prophe&s;ies,</HI> the&s;e <HI>tipes</HI> might be fulfilled, there|fore <HI>[mu&s;t] the &s;on of man be lift up,</HI> &s;uf|fer, die. For (as our Saviour tels the <HI>Jewes) The Scriptures cannot be broken,</HI><NOTE PLACE="marg">John 10.35.</NOTE> <GAP LANG="grc" DESC="foreign" RESP="OXF">. <HI>Non pote&s;t &s;olvi,</HI> It cannot be <HI>fru&s;trated,</HI> made void. Rather then the Scripture &s;hall be <HI>broken,</HI> the <HI>&s;on of man,</HI> I, the <HI>Son of God</HI> &s;hall be <HI>broken. He was broken for our iniqui|ties,</HI> I&s;ai. 53.5.</P>
<PB N="32" REF="22">
<P N="3"><NOTE PLACE="marg">3. Of man|kind.</NOTE>3. Nece&s;&s;ary in re&s;pect of <HI>us</HI> who <HI>needed</HI> it. <HI>God</HI> needed not to have given his Sonne: <HI>Chri&s;t</HI> needed not to have given him&s;elf; but we needed it. It was not the <HI>Fathers</HI> nece&s;|&s;ity, nor the <HI>Sons</HI> nece&s;&s;ity, nor yet any advan|tage that could hereby accrue unto either, but our nece&s;&s;ities, that brought the Sonne of God to the Cro&s;&s;e. He mu&s;t &s;uffer and die, otherwi&s;e we mu&s;t have &s;uffered and died, and that eternally. No other way to redeem us, to &s;ave us; the ju&s;tice of God requiring that the &s;ame <HI>nature</HI> which had &s;inned, &s;hould &s;atisfie; &s;uch was the <HI>cure</HI> which God pre|&s;cribed to the <HI>I&s;raelites.</HI> They were <HI>&s;tung</HI> by a <HI>&s;erpent,</HI> and they mu&s;t be <HI>healed</HI> by a <HI>&s;erpent;</HI> and therefore the <HI>bra&s;en &s;erpent</HI> mu&s;t be lift up; otherwi&s;e they were but dead men. And &s;uch was the way which the wi&s;dome of God had found out for the redeeming of lo&s;t mankind: Man <HI>&s;inneth,</HI> and man mu&s;t <HI>&s;uf|fer;</HI> the &s;ame <HI>nature,</HI> though not the &s;ame <HI>per&s;on: Mercy</HI> di&s;pen&s;ed with the one, but <HI>ju&s;tice</HI> required the other And therefore the Son of man <HI>mu&s;t</HI> be lift up, otherwi&s;e all man|kind had peri&s;hed, and that for ever, &s;o much the <HI>ver&s;e</HI> following clearly imports. <HI>The Son of man mu&s;t be lifted up, that who&s;oever belee|veth on him, &s;hould not peri&s;h:</HI> Intimating, that had not the <HI>Son of man</HI> been thus <HI>lift up,</HI> had not Chri&s;t died, we had been in a hopele&s;s con|dition: no way for us but we mu&s;t needs have peri&s;hed. In regard of us then it was expedi|ent: <HI>It is expedient for us</HI> (&s;aith <HI>Caiphas,</HI>
<PB N="33" REF="22"> &s;peaking by a &s;pirit of prophe&s;ie) <HI>That one man &s;hould die for the people,</HI><NOTE PLACE="marg">Joh. 11.50, 51</NOTE> <HI>and that the whole nation peri&s;h not.</HI> And thus you &s;ee how, and in what re&s;pects it is here &s;aid, that <HI>The Son of man [mu&s;t] be lift up.</HI></P>
<P><HI>Applic.</HI> To make &s;ome Application of this u&s;eful truth. In the fir&s;t place by way of <HI>Infor|mation.</HI><NOTE PLACE="marg" TYPE="runSum"><HI>Applic.</HI> By way of In|formation.</NOTE> Behold we hear the <HI>depth of mans mi|&s;ery,</HI> the <HI>height of Gods mercy.</HI> Mans <HI>mi&s;ery</HI> which required &s;uch a <HI>remedy,</HI> Gods <HI>mercy</HI> in providing and reaching it forth.</P>
<P><HI>&V;&s;e</HI> 1. Take wee notice here of the <HI>depth of our own mi&s;ery,</HI> our naturall mi&s;ery<NOTE PLACE="marg" TYPE="runSum"><HI>&V;&s;e</HI> 1. Mans naturall mi&s;ery.</NOTE> by rea|&s;on of &s;in, fitly repre&s;ented, and &s;hadowed out in the condition of the&s;e <HI>I&s;raelites,</HI> being &s;tung or bitten by the&s;e &s;erpents. Touching which, that the re&s;emblance betwixt the one and the other, may more clearly appear, wee may in the <HI>Type</HI> con&s;ider, and take notice of three particulars.<NOTE PLACE="marg">Three parti|culars notified in the Type.</NOTE> 1. The <HI>Serpent</HI> it &s;elfe. 2 The <HI>&s;ting</HI> of this &s;erpent. 3. The deadly effect of that &s;ting where it fa&s;tened. The <HI>Serpent</HI> it &s;elf, a venemous and poi&s;onfull crea|ture; &s;uch generally are all &s;erpents, but this more then other; and thence called a <HI>fiery &s;erpent,</HI> both from the <HI>colour,</HI> which through the abundance of poy&s;on, was &s;hining and gli&s;tering like fire: and al&s;o from the <HI>nature</HI> and quality of its poi&s;on, which inflamed and burnt the body like unto fire. The <HI>&s;ting,</HI> or <HI>teeth</HI> of this &s;erpent, the in&s;trument whereby it conveyed that poi&s;on, the <HI>effect</HI> of that &s;tinging, which was not onely <HI>painfull</HI> and
<PB N="34" REF="23"> <HI>dangerous,</HI> but <HI>deadly.</HI> Now I &s;uppo&s;e your thoughts run before my meditations in apply|ing of every of the&s;e. All which read us a u&s;efull lecture touching our <HI>naturall mi&s;e|ry,</HI> &s;hadowing out unto us how wee are all <HI>&s;tung</HI> by that <HI>old Serpent,</HI> who&s;e <HI>&s;ting</HI> is <HI>&s;in,</HI> and the <HI>fruit</HI> thereof <HI>death.</HI> Briefly of each.</P>
<P N="1"><NOTE PLACE="marg">1. The Serpent; Satan. Revel. 12.9.20.2.</NOTE>1. Behold here the <HI>Serpent</HI> which hath &s;tung us; <HI>Sathan,</HI> that <HI>old Serpent,</HI> as he is &s;ometimes called, and that not unfitly.</P>
<P N="1">1. A Serpent, in as much as in that &s;hape he &s;educed our fir&s;t parents,<NOTE PLACE="marg">1. Seducing our fir&s;t pa|rents in that &s;hape.</NOTE> coming to the <HI>woman</HI> in the &s;hape of a <HI>&s;erpent,</HI> &s;peaking in, and by the <HI>&s;erpent,</HI> making u&s;e of that crea|ture as his in&s;trument in conveying his &s;ug|ge&s;tions;<NOTE PLACE="marg">2 Cor. 11.3.</NOTE> whence it is &s;aid, that <HI>the &s;erpent be|beguiled Eve,</HI> that is, <HI>Satan</HI> in the Ser|pent.</P>
<P N="2">2. Re&s;embling the &s;erpent,<NOTE PLACE="marg">2. Re&s;embling the &s;erpent.</NOTE> and that in two prime qualities and properties of that creature, <HI>viz.</HI> the <HI>&s;ubtilty,</HI> and <HI>poy&s;onous nature</HI> of it.</P>
<P N="1">1. In <HI>Subtilty;</HI><NOTE PLACE="marg">1. In &s;ubtilty. Gen. 3 1.</NOTE> <HI>The &s;erpent was more &s;ubtil then any bea&s;t of the field, Gen.</HI> 3. Satan more &s;ubtil then any of the &s;ons of men; Crafty to deceive.<NOTE PLACE="marg">2 Cor. 11.3.</NOTE> <HI>[The Serpent beguiled Eve through his &s;ubtilty.]</HI> Having his windings and turnings,<NOTE PLACE="marg">2 Cor. 2.11. <GAP LANG="grc" DESC="foreign" RESP="OXF">, Ephe&s; 6.11. <GAP LANG="grc" DESC="foreign" RESP="OXF">.</NOTE> and &s;ubtile in&s;inuations, his <HI>Devices,</HI> his <HI>Methods,</HI> as the Apo&s;tle calleth them, whereby he winds him&s;elf in and out: Even as that &s;erpent was able to creep in and out of the Garden une&s;pied; &s;o doth Sathan in&s;inu|ate him&s;elfe into the mo&s;t <HI>&s;acred &s;ocieties,</HI><NOTE PLACE="marg">Job 1.6.</NOTE> into
<PB N="35" REF="23"> the mo&s;t holy <HI>duties;</HI> I, even into the <HI>bo|&s;omes</HI> of men, &s;ecretly, clo&s;ely.</P>
<P N="2">2. A Serpent for his <HI>poi&s;on.</HI> The Serpent is full of venome, and &s;o is Satan of malicious wickedne&s;&s;e.<NOTE PLACE="marg">2. In malicious wickedne&s;&s;e.</NOTE> <HI>O thou full of all &s;ubtilty and mi&s;chiefe, thou child of the Devil,</HI> &s;aith <HI>Paul</HI> to <HI>Elimas</HI> the Sorcerer, <HI>Acts</HI> 13.<NOTE PLACE="marg">Acts 13.10.</NOTE> Such was the <HI>child,</HI> and &s;uch is the <HI>father;</HI> Satan full of wickedne&s;&s;e in him&s;elf; thence called &s;ome|times <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>that wicked one.</HI><NOTE PLACE="marg">Matth. 6.13. Ephe&s;. 6.16.</NOTE> And full of poi&s;onous malice again&s;t God, and his peo|ple, which upon all occa&s;ions he is ready to vent, and &s;pit forth in mutuall accu&s;ations, accu&s;ing God to man, and man to God, &s;ee|king to communicate his poi&s;on, to infect, and impoi&s;on, and de&s;troy others. Here is the <HI>Serpent</HI> which &s;tung our fir&s;t parents, and in them all their po&s;terity.</P>
<P>But what is the <HI>&s;ting</HI> of this Serpent? <HI>&s;in.</HI><NOTE PLACE="marg">2. The &s;ting of this Serpent, &s;in.</NOTE> Serpents have their <HI>&s;tings</HI> or <HI>teeth,</HI> whereby they convey their poi&s;on, wounding where they fa&s;ten; &s;o hath this <HI>old &s;erpent,</HI> who&s;e &s;ting is <HI>&s;in. The &s;ting of death is &s;in</HI> (&s;aith the Apo&s;tle) and &s;o of Sathan,<NOTE PLACE="marg">1 Cor. 15.56.</NOTE> who hath the pow|er of death. Had it not been for this,<NOTE PLACE="marg">Heb. 2.14.</NOTE> Satan could never have hurt our fir&s;t parents. A &s;erpent may wind round about the body of man, yet unle&s;&s;e it fa&s;ten the &s;ting or teeth in him, it hurts him not. Had not Sathan fa&s;te|ned the <HI>&s;ting of his tentation</HI> in our fir&s;t pa|rents, drawing them to &s;in again&s;t their God, all his a&s;&s;aults had been to no purpo&s;e. Hence was it that our ble&s;&s;ed Saviour came off &s;afe
<PB N="36" REF="24"> from tho&s;e incounters with this old &s;erpent, both in the wilderne&s;&s;e, and in the garden. <HI>The Prince of this world cometh</HI> (&s;aith our Sa|viour;) <HI>but hee hath nothing in me,</HI> John 14.<NOTE PLACE="marg">John 14.</NOTE> He a&s;&s;aults him as he did our fir&s;t parent in the Garden; but he could not hurt him, be|cau&s;e he could not fa&s;ten the &s;ting of his ten|tation in him, to draw him to &s;in. But in our fir&s;t parents hee did, wounding fir&s;t the <HI>wo|man,</HI> then the <HI>man,</HI> drawing both into the tran&s;gre&s;&s;ion; and &s;o by that means impoi|&s;oning the whole nature of man; inwrap|ping all their po&s;terity both in the guilt, and &s;tain, and dominion of &s;in. Hence is the <HI>&s;ting</HI> of this &s;erpent.</P>
<P N="3">3. And what is the <HI>effect</HI> of this &s;tinging?<NOTE PLACE="marg">3. The Effect of this &s;ting|ing.</NOTE> why, behold that not onely <HI>painfull</HI> and <HI>dan|gerous,</HI> but <HI>deadly:</HI> Hereby <HI>whole mankind</HI> was poi&s;oned, and the <HI>whole of man.</HI> Like as tho&s;e &s;erpents &s;tinging the one part of the body, the poi&s;on &s;pread it &s;elfe through all the members: Thus the poi&s;on of <HI>&s;in</HI> enter|ing by <HI>one man,</HI> it hath poi&s;oned the whole <HI>Ma&s;&s;e of mankind,</HI> and <HI>every part</HI> of man: &s;o as every power, and faculty of the &s;oule, and every member of the body, they are all poi&s;oned, and that <HI>mortally.</HI> Such was the &s;tinging of tho&s;e &s;erpents; it was mortall, deadly,<NOTE PLACE="marg">Rom. 6. la&s;t.</NOTE> incurable by any naturall means; and &s;uch is the effect of &s;in. <HI>The wages of &s;in is death.</HI> Death not onely <HI>temporall,</HI> but <HI>&s;piri|tuall</HI> and <HI>eternall.</HI> Of which I &s;hall have occa&s;ion to &s;peak hereafter.</P>
<PB N="37" REF="24">
<P>Lo here then the condition of all the &s;ons of men by nature.<NOTE PLACE="marg">Mans naturall condition very mi&s;erable.</NOTE> A condition how mi&s;e|rable? Who is there but &s;o looketh upon the condition of a poor <HI>I&s;raelite,</HI> being &s;tung with tho&s;e fiery &s;erpents? what was his &s;mart, his angui&s;h? Thinking of them, learn to pity our &s;elves, or others, being yet in the &s;tate of nature: having the <HI>&s;ting of &s;in</HI> &s;ticking in our &s;oules, O what horrour, what torment will this procure to us, if not &s;peedily cured? That we <HI>feel</HI> it not now, it is becau&s;e we are <HI>a&s;leep.</HI> An <HI>I&s;raelite</HI> being a&s;leep, po&s;&s;ibly he might not feel the angui&s;h of his &s;tinging, but be|ing awakened, hee could not but be &s;en&s;ible of it. Hence it is that wicked men now feele not the &s;mart, and angui&s;h of their &s;ins; A|las, they are a&s;leep: but if ever God awa|ken them (as &s;ooner or later hee will, in this life, or in hell) what horrours, what torment will the&s;e procure unto them? See it in <HI>Ju|das,</HI> when the <HI>old Serpent</HI> had fa&s;tened the &s;ting of his tentation in him, and brought him to betray his Lord and Ma&s;ter, at fir&s;t he feeles it not; but &s;o &s;oon as God had awa|kened his con&s;cience, &s;ee now how in the an|gui&s;h of his &s;oule he runs to the <HI>Chief Prie&s;ts,</HI> (even as the&s;e <HI>I&s;raelites</HI> being &s;tung did to <HI>Mo&s;es</HI>) bewailing his condition, complaining of his <HI>&s;in</HI> and <HI>mi&s;ery;</HI><NOTE PLACE="marg">Matth. 27.4.</NOTE> <HI>I have &s;inned in betray|ing innocent blood:</HI> but all in vaine, without either cure or ea&s;e. The poi&s;on being got to his <HI>heart,</HI> he &s;wels, and bur&s;ts, and dies upon it. And here is the fir&s;t thing which I pro|pounded
<PB N="38" REF="25"> to be taken notice of: <HI>Mans mi&s;ery by nature,</HI> repre&s;ented and &s;hadowed out by the condition of an <HI>I&s;raelite</HI> &s;tung with the&s;e fiery &s;erpents.</P>
<P N="2"><NOTE PLACE="marg" TYPE="runSum"><HI>&V;&s;e</HI> 2. Gods mercy in providing a remedy.</NOTE>2. In the &s;econd place, behold we al&s;o in the &s;ame gla&s;&s;e the <HI>height of Gods mercy,</HI> in providing a &s;alve for this &s;ore, a <HI>remedy</HI> for this <HI>mi&s;ery.</HI> What a mercy do we account it in God, that hee was plea&s;ed to provide a <HI>bru&s;en &s;erpent,</HI> to cure the &s;tinging of tho&s;e fiery &s;erpents? And &s;o indeed it was, &s;peci|ally if looked upon according to the circum|&s;tances of it: That he who was ju&s;tly provo|ked to wrath again&s;t them for their &s;ins, their ingratitude, their murmuring and repining again&s;t him, that he &s;hould provide a remedy for them; and that hee &s;hould then do it, when all other means had left them de&s;pe|rate; that he &s;hould &s;tep into them in this their great nece&s;&s;ity; what a mercy? Be|hold the like, a far greater mercy in the thing &s;ignified: That God &s;hould provide a way and means of deliverance for us when wee were <HI>enemies</HI> to him;<NOTE PLACE="marg">Rom. 5.8.10.</NOTE> and that he &s;hould then do it, when neither <HI>men</HI> nor <HI>Angels</HI> could do any thing for us, behold here as infinite wi&s;|dome, &s;o infinite mercy. And who can be|hold it without a thankfull admiration? That God &s;hould turn <HI>Phy&s;ician</HI> to &s;uch a <HI>Patient;</HI> that he &s;hould devi&s;e for them, and pre&s;cribe to them, who &s;pared not to devi&s;e, and &s;peak, and act again&s;t him; then taking them in hand for cure, when all other means had given
<PB N="39" REF="25"> them over, how doth this commend the <HI>mer|cy</HI> and <HI>love</HI> of God both towards them and us? Behold here the truth of that prophetical prote&s;tation, <HI>Ezek.</HI> 33.<NOTE PLACE="marg">Ezek. 33.11.</NOTE> <HI>As I live (&s;aith the Lord God) I have no plea&s;ure in the death of the wicked.</HI> That God <HI>puni&s;hed</HI> &s;ome of the <HI>I&s;raelites</HI> with death for their rebellions, it was but <HI>ju&s;tice:</HI> making them exemplary to the re&s;t. <HI>Poena ad paucos, terror ad omnes;</HI> That he <HI>&s;pared</HI> the re&s;t, providing a cure for them, this was <HI>mercy;</HI> wherein God declared that hee was not delighted in the mi&s;ery and de&s;truction of his creature. That God bin|deth &s;ome wicked and ungodly men over un|to ju&s;t condemnation for &s;in, this he doth in ju&s;tice; yet is he not delighted in the de&s;tru|ction of his creature; and thence is it that he hath provided a way and means of &s;alva|tion for others. Hee that lift up this <HI>bra&s;en &s;erpent</HI> in the wilderne&s;&s;e for tho&s;e &s;urviving <HI>I&s;raelites,</HI> he hath al&s;o lift up a <HI>Saviour</HI> for us, delivering his own and onely Son to the death for us; that he dying, we might not die; that <HI>believing on him, we might not peri&s;h, but have everla&s;ting life.</HI></P>
<P><HI>&V;&s;e</HI> 3. And hath God done this for us?<NOTE PLACE="marg" TYPE="runSum"><HI>&V;&s;e</HI> 3. Exhortation to make u&s;e of this remedy.</NOTE> O let not this grace and mercy of his bee in vain to any of us! When God had cau&s;ed the <HI>bra&s;en &s;erpent</HI> to be &s;et up in the wilderne&s;&s;e, &s;uch as were &s;tung with tho&s;e fiery &s;erpents, (I &s;uppo&s;e) they &s;hould not need to have been pre&s;&s;ed to go out of their Tents, to re|paire and look up unto it for cure. Such is our
<PB N="40" REF="26"> condition (as you have heard,) All &s;tung, and that mortally by this old Serpent: And &s;uch hath Gods mercy been, he hath provided a <HI>bra&s;en &s;erpent</HI> for us, cau&s;ed his <HI>Son</HI> to bee lift up for us: O let us not now <HI>neglect &s;o great &s;alvation,</HI> but come forth of our <HI>Tents,</HI> go we out of <HI>our &s;elves,</HI> and come unto <HI>Je&s;us Chri&s;t,</HI> looking up to him that we may bee made partakers of the benefits of his death and pa&s;&s;ion. To this end was the <HI>bra&s;en &s;erpent</HI> lift up, that the people might look up to it. And to this end was the Lord <HI>Je&s;us Chri&s;t</HI> lift up upon the Cro&s;&s;e, that poor &s;inners might look unto him. And this let us do.</P>
<P>I mean, as many of us as <HI>feel the need wee have of him:</HI> as feele the <HI>&s;ting of &s;in</HI> &s;tick|ing in our &s;ouls, and &s;o de&s;ire to be freed not onely from the guilt and terrour, but al&s;o from the power of it. For &s;uch and onely &s;uch they are that &s;hall have benefit by Chri&s;t. The <HI>bra&s;en &s;erpent</HI> being lift up, all <HI>I&s;rael</HI> might look upon it, but they only had benefit by it, who feeling them&s;elves &s;tung, looked up to it for cure. Thus is it with our <HI>Bra&s;en Serpent,</HI> the <HI>Lord Je&s;us.</HI> Others may look upon him, and yet be ne|ver the better for him: So did the <HI>Jews,</HI> who &s;aw him crucified, yet had no benefit by him:<NOTE PLACE="marg">Ferus ad Text.</NOTE> <HI>Multi viderunt &amp; oderunt, Many of them &s;aw him, and hated him;</HI> and &s;o had better never have &s;een him. Thus do many Chri&s;tians behold Chri&s;t in the hi&s;tory of
<PB N="41" REF="26"> the Go&s;pel, behold him crucified before their eyes in the preaching of the word, and yet not feeling the neede they have of him, they &s;hall never have any benefit by him.</P>
<P>O then labour wee fir&s;t to be &s;en&s;ible of this, to feele our &s;elves <HI>&s;tung,</HI> mortally &s;tung.<NOTE PLACE="marg">Be we &s;en&s;ible of our conditi|on.</NOTE> So we are, whether we feele it or no? and the le&s;&s;e we feele it, the greater is our dan|ger, and the le&s;&s;e hope of grace: onely labour to bee thus &s;en&s;ible hereof, that &s;o wee may feele the need wee have of Je&s;us Chri&s;t, that wee may &s;ee our &s;elves <HI>dead men</HI> without him. Now, and not till now, are we fit for him: Other qualifications or predi&s;po&s;itions hee requireth none; onely that we be &s;en&s;ible of the need we have of him. Being &s;uch, now come we unto him, and come with boldne&s;&s;e and confidence, being a&s;&s;ured that wee &s;hall finde a perfect <HI>cure</HI> in him, and from him, wee &s;hall not die, but live. So much the <HI>ver&s;e</HI> following will a&s;&s;ure us of, wherein we &s;hall meet with the two other particulars, which I took no|tice of in the Type, fully an&s;wered; <HI>viz.</HI> the end and efficacy of this our <HI>Bra&s;en Serpent,</HI> To which I now come.</P>
</DIV2>
<DIV2 TYPE="part">
<EPIGRAPH>
<Q><BIBL><HI>Ver. 15.</HI></BIBL>
<P>That who&s;oever believeth on him &s;hould not peri&s;h, but have Eternall life.]</P></Q>
</EPIGRAPH>
<P>IN which words wee may &s;ee the <HI>Truth</HI> not onely <HI>An&s;wering,</HI><NOTE PLACE="marg">The Truth ex|celling the Type.</NOTE> but <HI>Excelling</HI>
<PB N="42" REF="27"> the <HI>Type,</HI> advanced above it, and that in two particulars: In the <HI>Effect</HI> of it, and in the <HI>Extent</HI> of that effect. For the <HI>Effect:</HI> The <HI>bra&s;en &s;erpent</HI> was the means of a <HI>bodily cure,</HI> of pre&s;erving a <HI>temporall life.</HI> But Chri&s;t is the means of a <HI>&s;pirituall cure,</HI> of procuring an <HI>eternall life.</HI> For the <HI>Extent</HI> of that <HI>ef|fect;</HI> The <HI>bra&s;en &s;erpent</HI> was erected for the u&s;e and benefit of the <HI>Jew; Chri&s;t crucified</HI> is a Saviour both of <HI>Jew</HI> and <HI>Gentile;</HI> the effi|cacy and vertue of his death extending to both alike. <HI>That who&s;oever believeth on him &s;hould not peri&s;h, but have eternall life.]</HI></P>
<P><NOTE PLACE="marg">Divi&s;ion.</NOTE>Shall we devide the words? we may take notice in them of two things; a <HI>Condition,</HI> and a <HI>Promi&s;e:</HI> A <HI>condition,</HI> the &s;ame with the conditi|on of the <HI>new Covenant,</HI> the Covenant of Grace; <HI>viz. believing</HI> on Je&s;us Chri&s;t; <HI>Who&s;oever belie|veth on him.</HI> The <HI>Promi&s;e,</HI> importing the great benefit accruing to them who &s;hall rightly performe this condition. <HI>They &s;hall not peri&s;h, &amp;c.</HI> Wherein wee may take no|tice, fir&s;t of the <HI>benefit</HI> it &s;elfe; then of the per&s;ons to whom it extends. The <HI>Benefit</HI> it &s;elfe, which is partly <HI>Privative,</HI> partly <HI>Po|&s;itive. Privative,</HI> deliverance from death, <HI>[They &s;hall not peri&s;h.] Po&s;itive,</HI> fruition of <HI>life,</HI> and that eternall life; <HI>They &s;hall not pe|ri&s;h, but have eternall life.]</HI> The <HI>Extent</HI> of which benefit is indefinite, univer&s;all, to all tho&s;e that &s;hall performe the condition. <HI>[That who&s;oever believeth, &amp;c.]</HI></P>
<P>It is not my purpo&s;e to in&s;i&s;t preci&s;ely
<PB N="43" REF="27"> in the &s;teps of this Divi&s;ion. I &s;hall ra|ther, for our better and more profitable proceeding, draw forth the words into four di&s;tinct and plaine doctrinall Propo&s;itions, or Conclu&s;ions. The fir&s;t whereof is nece&s;&s;arily implyed, the re&s;t plainly expre&s;|&s;ed.</P>
<P N="1">1.<NOTE PLACE="marg">Four Doctri|nall Conclu|&s;ions.</NOTE> <HI>All men by nature are in a peri&s;hing e|&s;tate and condition.</HI></P>
<P N="2">2. <HI>The onely way and means of deliverance out of that peri&s;hing &s;tate, is by Je&s;us Chri&s;t, and him crucified.</HI></P>
<P N="3">3. <HI>The onely way and means of receiving be|nefit by and from Je&s;us Chri&s;t, is, to believe on him.</HI></P>
<P N="4">4. <HI>Who&s;oever &s;o believeth on him, &s;hall have perfect &s;alvation by him.</HI></P>
<P>Four main and u&s;efull Conclu&s;ions, each a <HI>Principle</HI> of Chri&s;tian Religion, a <HI>Head of Catechi&s;me,</HI> nece&s;&s;ary even for children to know and under&s;tand, and yet of &s;overaigne u&s;e for the mo&s;t growne Chri&s;tian. I &s;hall handle them di&s;tinctly, and plainly; &s;till ha|ving an eye to the <HI>Type</HI> here &s;et before us, wherein (as in a gla&s;&s;e) we may read the truth of every of the&s;e perticulars, and of the grea|te&s;t part of what I &s;hall &s;ay concerning them.</P>
<P>Begin with the fir&s;t:<NOTE PLACE="marg" TYPE="runSum">Conclu&s;ion 1. All men by nature in a pe|ri&s;hing condi|tion.</NOTE> A truth, though not directly expre&s;&s;ed, yet nece&s;&s;arily implyed: <HI>All men by nature are in a peri&s;hing condition.</HI> Mark it; <HI>Chri&s;t</HI> the true <HI>Bra&s;en Serpent</HI> was lift up, that <HI>who&s;oever believeth on him &s;hould not peri&s;h, &amp;c.</HI> A cleare intimation that
<PB N="44" REF="28"> without <HI>Chri&s;t,</HI> and without faith in Chri&s;t, all men are but dead men, in a peri&s;hing &s;tate, a &s;tate of perdition, <HI>deprived of life, &s;ubjected unto death.</HI></P>
<P N="1"><NOTE PLACE="marg">1 Deprived of life.</NOTE>1. <HI>Deprived of life,</HI> that <HI>life</HI> which the Text &s;peaketh of, <HI>viz. Eternall life,</HI> which is begun in <HI>Grace,</HI> perfected in <HI>Glory;</HI> of this life are all men naturally deprived. Being de&s;titute of the <HI>Life of Grace,</HI> &s;o &s;aith S. <HI>Paul</HI> of the <HI>Gentiles</HI> before conver&s;ion,<NOTE PLACE="marg">Eph. 4 18.</NOTE> They were <HI>aliena|ted</HI> (e&s;tranged) <HI>from the life of God.</HI> That life whereby God liveth in his Saints, the life of grace; they were &s;trangers to it, they knew not what it meant; de&s;titute of this Spirituall life, and &s;hut out from the life of glory;<NOTE PLACE="marg">Rom. 3.23.</NOTE> <HI>All have &s;inned</HI> (&s;aith S. <HI>Paul</HI> &s;peaking of the univer&s;a|lity of man-kind) <HI>and are deprived of the glory of God;]</HI> They <HI>come &s;hort</HI> of it, <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>De|ficiuntur,</HI> they are <HI>ca&s;t behind;</HI> A Metaphor (&s;aith <HI>Beza</HI>) taken from runners in a Race,<NOTE PLACE="marg">Beza Gr. Ann.</NOTE> who through naturall weakne&s;&s;e, or by a fall, or &s;ome like impediment, are &s;o far ca&s;t be|hind, as that it is not po&s;sible they &s;hould e|ver fetch it up again, &s;o as to win the prize. So fareth it with all men naturally; through the fall of <HI>Adam,</HI> in who&s;e loyns then they were, and through their own naturall weak|ne&s;&s;e thereby contracted, they are &s;o far ca&s;t be|hind, that do what they can, improve the pow|er of nature to the uttermo&s;t, they can never of them&s;elves come up to the goal, &s;o as to win the prize, never attain eternal life. All depri|ved of life. And</P>
<PB N="45" REF="28">
<P N="2">2. All <HI>&s;ubjected unto death;</HI><NOTE PLACE="marg">2. Subjected unto death. Gen. 3.17.</NOTE> and that by ver|tue of that fir&s;t threatning, <HI>The day thou eat|e&s;t thereof thou &s;halt die the death,</HI> Gen. 3. All &s;ubjected to a threefold death, <HI>Temporall, Spirituall</HI> and <HI>Eternall.</HI> Temporall of the <HI>Body;</HI> Spirituall of the <HI>Soul;</HI> Eternall both of <HI>Soul</HI> and <HI>Body:</HI> Being all inevitably <HI>&s;ub|ject</HI> to the fir&s;t, lying under the power of the &s;econd, and under the <HI>&s;entence</HI> of the third: Having their <HI>Bodies</HI> mortall, their <HI>Souls</HI> dead, <HI>Dead in tre&s;pa&s;&s;es and &s;ins:</HI><NOTE PLACE="marg">Eph. 2.1.</NOTE> Souls and Bodies <HI>bound over</HI> unto <HI>Eternall death,</HI> which con&s;i|&s;teth in an eternall &s;eparation from the pre|&s;ence of God, in who&s;e pre&s;ence is life: an e|ternall confinement to that place and &s;tate of torment, prepared for the divel and his an|gels; all which (if need were) might be made good in particulars. And herein is the forlorn peri&s;hing &s;tate and condition of all men by na|ture; that it is &s;o, it cannot be denyed. But how cometh it to be &s;o?</P>
<P>See the ground and cau&s;e of it in the Type: <HI>This hath the Serpent done;</HI><NOTE PLACE="marg" TYPE="runSum"><HI>Rea&s;.</HI> This hath the Serpent done.</NOTE> The <HI>I&s;raelites</HI> be|ing &s;tung or bitten by tho&s;e fiery &s;erpents, though both &s;trong and healthfull before, they were now but dead men, carrying death in their bo&s;omes; and &s;o fareth it with the <HI>&s;ons of men,</HI> however created in a ble&s;&s;ed &s;tate and conditi|on, in a healthfull con&s;titution (as I may &s;ay) with a <HI>po&s;&s;e non mori,</HI> a po&s;sibility of being <HI>im|mortall,</HI> yet upon the &s;tinging of the <HI>&s;erpent,</HI> the <HI>old &s;erpent</HI> fa&s;tning his &s;ting in <HI>Adam,</HI> through him transfu&s;ing his poy&s;on, the deadly poy&s;on
<PB N="46" REF="29"> of &s;in to all his po&s;terity, hereby they are be|come &s;o wretched, &s;o mi&s;erable, all dead men, in a peri&s;hing condition; &s;o the Apo&s;tle lay|eth it down clearly and plainly in that knowne Text, Rom. 5.12. <HI>As by one man &s;in entred in|to the world, and death by &s;in, &s;o death pa&s;&s;ed upon all, for that all have &s;inned:]</HI> Mark it; Here is the head and &s;pring of all that evill of <HI>&s;in</HI> and <HI>mi&s;ery</HI> which hath broken in upon mankind. <HI>Adam</HI> &s;inned, and &s;inning died, being thereupon &s;ubjected to that threefold death. Now <HI>Adam</HI> thus dying and peri&s;hing, all his po&s;terity peri&s;hed in him, and with him; even as it is with a tree, the <HI>Root</HI> dying, all the <HI>Branches</HI> die in it, and with it: So &s;tand|eth the ca&s;e betwixt <HI>Adam</HI> and his po&s;terity: <HI>Adam</HI> was the common <HI>Root</HI> of mankind, all o|thers of the &s;ons of men were in him <HI>Tanquam in radice,</HI> as <HI>Branches</HI> in the Root; and &s;o con&s;equently he dying, they all die in him, and with him. Thus briefly you &s;ee both the truth of this fir&s;t Conclu&s;ion, and the ground of it. As briefly bring we it home by way of <HI>Application,</HI> and &s;o pa&s;&s;e to the other Con|clu&s;ions which are here more expre&s;ly layd down in the Text.</P>
<P N="1">1. By way of <HI>Conviction:</HI><NOTE PLACE="marg" TYPE="runSum"><HI>&V;&s;e</HI> 1. Conviction. See this to be our &s;tate.</NOTE> Is this the &s;tate of all men by nature? <HI>Be we then convinced that this is our e&s;tate in particular.</HI> An ea&s;ie matter it is to beleeve, confe&s;&s;e and acknow|ledge this truth in the <HI>gro&s;s,</HI> in the generall, that all men by nature are in a peri&s;hing &s;tate, lo&s;t men and women, children of perdition.
<PB N="47" REF="29"> to bring it home to a mans &s;elfe in particular, to be convinced and made &s;en&s;ible that this is my e&s;tate, thy e&s;tate, here is a difficulty; a thing which few do, or endeavour to do; and hence it is that men being in the &s;tate of na|ture, are &s;o little or nothing affected with the dangerou&s;ne&s;&s;e of that condition: They can lie and continue in that e&s;tate wherein they were born, and yet never be troubled at it, never affected with it: What is the rea&s;on here|of? Why, they look upon this truth only in the gro&s;&s;e, in the generall notion of it; Now <HI>Generalities doe not affect; Genera nec agunt, nec patiuntur.</HI> Certainly, were men but once throughly convinced and per&s;waded that this is their e&s;tate in particular, they would not &s;o quietly and contentedly &s;it downe in it; they would never be at re&s;t untill they have got &s;ome evidence, &s;ome a&s;&s;urance unto their own &s;ouls, that they are gotten out of that e&s;tate, brought out of this &s;tate of <HI>nature</HI> into a &s;tate of <HI>grace.</HI></P>
<P>And therefore in the fear of God, as many of you as were never yet throughly convinced of the truth hereof, now let it into your &s;ouls, and do not &s;uffer <HI>vain thoughts to lodge within you,</HI> as <HI>viz.</HI> that you &s;hall do as well as others, (&s;o you may, and yet be mi&s;erable enough;) or, that whatever become of others, yet it &s;hall go well with you; what &s;aith our Saviour to the <HI>Jews</HI> flattering them&s;elves with the like thoughts? <HI>viz.</HI> That however the judgements of God might light upon others, yet they
<PB N="48" REF="30"> &s;hould e&s;cape. Not &s;o (&s;aith he) <HI>Except ye repent,</HI><NOTE PLACE="marg">Luke 13.3.</NOTE> <HI>ye &s;hall all likewi&s;e peri&s;h:</HI> Let it be &s;po|ken to every &s;ecure &s;inner that &s;tands before me this day, that lieth &s;leeping in his naturall &s;tate and condition, flattering him&s;elfe with a &s;elfe conceited apprehen&s;ion, that he is not as &s;ome others, (as the Phari&s;ee &s;aid of him&s;elf) no Swearer, no Drunkard, no profane, no &s;candalous per&s;on, and hereupon &s;peaks peace to his own &s;oul, promi&s;ing to him&s;elf immu|nity from that wrath of God which &s;hall fall upon others, <HI>I tell you nay; but except ye re|pent,</HI> except ye be renewed, changed, brought out of that e&s;tate of nature, and brought home unto God by Chri&s;t, ye <HI>&s;hall likewi&s;e peri&s;h;</HI> Your e&s;tate being for the pre&s;ent that e&s;tate wherein you were born, it is a peri&s;hing &s;tate, a &s;tate of perdition; &s;o as living and dy|ing in it, there is no hope but you mu&s;t peri&s;h, and for ever peri&s;h. An <HI>I&s;raelite</HI> being &s;tung, was now but a dead man; and &s;o art thou be|ing under the guilt and power of &s;in. O that this apprehen&s;ion were but let in, and through|ly &s;et on upon every &s;oul here pre&s;ent, then &s;hould I not need to pre&s;&s;e, what at pre&s;ent I intend only to propound by way of <HI>Exhorta|tion.</HI></P>
<P><NOTE PLACE="marg" TYPE="runSum"><HI>&V;&s;e</HI> 2. Look out for cure.</NOTE>That every one of us here pre&s;ent would <HI>look out for our &s;elves,</HI> our owne &s;afety, our owne &s;ecurity, never giving re&s;t unto our &s;ouls untill we be upon good grounds a&s;certained that we are got out of this &s;tate. My Brethren, will any creature (man only excepted) re&s;t
<PB N="49" REF="30"> in &s;uch a &s;tate as threatens de&s;truction to it: Such is the <HI>&s;tate of nature,</HI> a &s;tate of perditi|on, threatning certaine de&s;truction to every &s;oul that lieth and continueth in it.</P>
<P>And therefore every of us (in the fear of God) be excited to a &s;erious and earne&s;t inquiry after &s;ome way and means of delive|rance out of this e&s;tate; that having found it out, we may put our &s;ouls upon it, &s;o as we may not peri&s;h with the re&s;t of the world. The <HI>I&s;raelites</HI> feeling them&s;elves &s;tung with the&s;e <HI>Fiery Serpents,</HI> they look out for cure: To that end, they repair unto <HI>Mo&s;es,</HI> making their moan unto him: the like will we do for our bodies; Do we find them di&s;tempered, wounded, we will look out to the <HI>Phy&s;ician, Chyrurgion,</HI> for remedie and cure. O, be as wi&s;e for our &s;ouls! Do we feel them wound|ed, &s;tung with this <HI>Old Serpent?</HI> Do not now lie and die in our &s;ins; God hath provided a means of cure, &s;eek we, enquire we after it, and make u&s;e of it.</P>
<P>And to that end, come with the&s;e <HI>I&s;raelites</HI> to <HI>Mo&s;es,</HI> come to the <HI>Mini&s;ters</HI> of God,<NOTE PLACE="marg">Come to <HI>Mo|&s;es,</HI> the Mini|&s;ters of God.</NOTE> enquiring from them out of the word what cour&s;e is to be taken; this will a wounded &s;oul, a &s;oul rightly humbled do, feeling the &s;ting of &s;in &s;ticking in it, and apprehending the dead|ly con&s;equence of it, it will now have recour&s;e to <HI>God,</HI> to his <HI>Word,</HI> to his <HI>Mini&s;ters,</HI> asking coun&s;ell of them. So did the <HI>Jews</HI> being <HI>prick|ed in their hearts,</HI> they come unto <HI>Peter</HI> and the re&s;t (even as the <HI>I&s;raelites</HI> here did unto
<PB N="50" REF="31"> <HI>Mo&s;es:</HI>) and what is their errand? <HI>Men and Brethren,</HI><NOTE PLACE="marg">Act. 2.37.</NOTE> <HI>what &s;hall we do?</HI> The <HI>Jaylor</HI> the like; being &s;tung, and &s;en&s;ible of his pain, he cometh to <HI>Paul</HI> and <HI>Silas;</HI> and what is his Que&s;tion?<NOTE PLACE="marg">Act. 16.30.</NOTE> <HI>Sirs, what mu&s;t I do to be &s;aved?</HI> O that men would take the &s;ame cour&s;e; feel|ing the &s;ting of &s;in &s;ticking in their &s;ouls and con&s;ciences, not let it alone fe&s;tring and wrankling, and &s;preading the venome of it more and more, till it be pa&s;t cure; nor yet &s;eeking out after indirect and unprofitable wayes and meanes of cure: As it is in the ca&s;e of &s;ome, of many, when they feel the &s;mart, the &s;ting of &s;in galling their con&s;ciences, what cour&s;e take they? Why (it may bee) with <HI>Saul,</HI> &s;end for a <HI>Mu&s;ician</HI> to charme that evill and unquiet &s;pirit; or with <HI>Cain,</HI> fall to <HI>buil|ding of Cities,</HI> plunge them&s;elves into bu&s;ine&s;s and imployment of the world; u&s;e &s;ome dan|gerous, it may be de&s;perate <HI>Anodynes,</HI> &s;ome means or other to ca&s;t the &s;oul into a dead &s;leepe, to benum the &s;en&s;e of it, which they ordinarily do by drowning and &s;urcharging it with the plea&s;ures or profits of the world; A|las, it is not this will do it. It was not all the <HI>Phy&s;icians</HI> and <HI>Magicians</HI> in the world that could have cured a &s;tung <HI>I&s;raelite.</HI> No, when they have done all, they mu&s;t come to <HI>Mo|&s;es:</HI> They are not all the carnall comforts and contentments in the world that can cure a wounded &s;oul; po&s;&s;ibly they may lull it a|&s;leep for a time, and &s;tupifie it &s;o as it &s;hall not feel the pain; (as haply &s;ome &s;tupifying me|dicines
<PB N="51" REF="31"> might have been found out for the <HI>I&s;|raelites</HI>) but it is only <HI>God</HI> and his <HI>Word</HI> that can pre&s;cribe meanes of comfort and cure: And therefore hither have we recour&s;e, enqui|ring of God's Mini&s;ters what we &s;hall do; by what means we may obtain deliverance and &s;alvation. This being the que&s;tion, now know we for our comfort, that God hath pro|vided a way and meanes for this purpo&s;e; when neither <HI>Man</HI> nor <HI>Angel</HI> could do it, God him&s;elfe in infinite wi&s;dome and mercy hath found out a way and meanes for the cu|ring, healing, &s;aving of our &s;ouls: And what is that way, that means? Why, only <HI>Je&s;us Chri&s;t,</HI> and him <HI>crucified.</HI> And &s;o I am fallen upon the &s;econd Conclu&s;ion.</P>
<P N="2">2. <HI>The onely way and meanes of deliverance and &s;alvation for poor peri&s;hing &s;inners, is by Je|&s;us Chri&s;t, and him crucified.</HI><NOTE PLACE="marg" TYPE="runSum"><HI>Conclu&s;.</HI> 2. Chri&s;t crucifi|ed the only re|medy.</NOTE> A Truth clear|ly held forth in the <HI>Type:</HI> The <HI>I&s;raelites</HI> be|ing &s;tung with the&s;e deadly Serpents, they had no means of cure but only this <HI>Bra&s;en Serpent</HI> being lift up; this was to them the <HI>Soveraign and only Antidote,</HI> and remedy. Even thus <HI>mankind</HI> being mortally &s;tung by that <HI>Old Ser|pent,</HI> brought into a peri&s;hing condition by &s;in, they have no other remedy, no other way or means of &s;alvation but Chri&s;t, and Chri&s;t lifted up upon the <HI>Cro&s;&s;e, Chri&s;t crucified;</HI> &s;o the Text it &s;elfe plainly expre&s;&s;eth and ap|plyeth it; <HI>So mu&s;t the Son of Man be lift up, That who&s;oever beleeveth on him &s;hould not pe|ri&s;h, &amp;c.</HI></P>
<PB N="52" REF="32">
<P>A <HI>Principle,</HI> I, <HI>the</HI> Principle of Chri&s;tian Religion,<NOTE PLACE="marg">The Cardinal Principle of Chri&s;tian Re|ligion.</NOTE> containing in it the &s;umm and &s;ub|&s;tance of the <HI>Go&s;pel.</HI> For the better handling of it, I &s;hall draw it forth into three di&s;tinct Branches.<NOTE PLACE="marg">The Conclu&s;i|on divided in|to three Pro|po&s;itions.</NOTE> 1. <HI>That Chri&s;t:</HI> 2. <HI>Only Chri&s;t:</HI> 3. <HI>Only Chri&s;t crucified is the meanes of man's deliverance and &s;alvation.</HI> Open the&s;e three &s;everally by way of <HI>Explication, Illu&s;tration;</HI> put them together in the <HI>Application.</HI></P>
<P>Prop. 1. <HI>Je&s;us Chri&s;t is the Saviour and de|liverer of lo&s;t mankind.</HI><NOTE PLACE="marg"><HI>Prop.</HI> 1. Chri&s;t the Sa|viour of lo&s;t mankind.</NOTE> A Truth fir&s;t preached in <HI>Paradi&s;e</HI> by <HI>God</HI> him&s;elfe; where he tells the <HI>Serpent,</HI> that the <HI>Seed of the woman</HI> &s;hould <HI>brui&s;e his head,</HI> Gen. 3.15. <HI>It &s;hall brui&s;e thy head.]</HI> It, <HI>viz.</HI> the <HI>Seed of the woman, Chri&s;t</HI> the Seed of the <HI>Virgin,</HI> the &s;ingular &s;eed of the woman. Shall <HI>brui&s;e thy head, i. e.</HI> Break the power of that old Serpent, <HI>Satan;</HI> And this hath <HI>Je&s;us Chri&s;t</HI> done, and daily doth. And hence is it that he is called &s;ometimes by the name of a <HI>Redeemer,</HI> a <HI>Deliverer. I know that my Redeemer liveth</HI> (&s;aith <HI>Job:</HI><NOTE PLACE="marg">Job. 19.25.</NOTE>) <HI>The Re|deemer &s;hall come to Zion</HI> (&s;aith the Prophet) I&s;ai. 59.<NOTE PLACE="marg">I&s;ai. 59.20.</NOTE> <HI>There &s;hall come out of Zion the Delive|rer</HI> (&s;aith the Apo&s;tle, relating to that of the Prophet) <HI>Rom.</HI> 11.<NOTE PLACE="marg">Rom. 11.26.</NOTE> El&s;ewhere and often a Sa|viour, <HI>Him hath God exalted to be a Prince and a Saviour</HI> (&s;aith <HI>Peter</HI>) Act. 5.<NOTE PLACE="marg">Act. 5.31.</NOTE> <HI>The Au|thour of &s;alvation,</HI> and that, <HI>Eternall &s;alvati|on. Being made perfect</HI> (&s;aith the Apo&s;tle) <HI>hee became the Author of Eternall &s;alvation to all them that obey him,</HI> Heb. 5.<NOTE PLACE="marg">Heb. 5.9.</NOTE> A <HI>Saviour</HI> to his people, his Elect: So much his name
<PB N="53" REF="32"> imports, <HI>Thou &s;halt call his name Je&s;us, for he &s;hall &s;ave his people</HI> (&s;aith the Angel to <HI>Jo&s;eph, Mat.</HI> 1.<NOTE PLACE="marg">Mat, 1.21. Saving them from &s;pirituall enemies, &s;in and Satan.</NOTE> Save them; from what? why from <HI>&s;in</HI> and <HI>Satan,</HI> their Spirituall enemies; <HI>He &s;hall &s;ave his people from their &s;ins:</HI> Sin is the <HI>&s;ting</HI> of the <HI>Old Serpent</HI> (as I have &s;hown you.) And from this Chri&s;t the true <HI>Bra&s;en Serpent,</HI> &s;aveth his people.</P>
<P><HI>Obj.</HI> Saveth them, you may &s;ay,<NOTE PLACE="marg">How it is that Beleevers are infe&s;ted with both?</NOTE> How then is it that they are daily &s;o infe&s;ted as they are? Infe&s;ted by <HI>&s;in</HI> and <HI>Satan;</HI> a&s;&s;aulted by the one, and foiled by the other?</P>
<P><HI>An&s;w.</HI> To this let the <HI>Type</HI> make an&s;wer, which meets with it fully. The <HI>I&s;raelites</HI> af|ter the <HI>Bra&s;en &s;erpent</HI> was &s;et up, they were &s;till infe&s;ted with tho&s;e Fiery Serpents, &s;till &s;tung by them, and that &s;tinging as painfull to them, and in it &s;elfe as dangerous and deadly as formerly it was; but it was not &s;o mortall to them who looked up to that <HI>Bra&s;en &s;erpent.</HI> Here was the vertue of this <HI>&s;overaign Anti|dote.</HI> The <HI>bra&s;en &s;erpent</HI> &s;aved them not from the &s;tinging of the Serpents, but from the deadly con&s;equence of that &s;tinging. Thus doth Chri&s;t &s;ave his people from <HI>&s;in</HI> and <HI>&s;atan</HI> in this life, not from being infe&s;ted by them (though in part al&s;o he re&s;trains the malice of Satan, and abates the power of &s;in in his peo|ple; the Truth herein again excelling the Type) but from peri&s;hing by them. Mark the Text, <HI>[That who&s;oever beleeveth on him, &s;hould not pe|ri&s;h:]</HI> Thus doth Chri&s;t <HI>&s;ave</HI> his people, though not altogether from <HI>&s;in</HI> it &s;elfe, yet from the
<PB N="54" REF="33"> <HI>con&s;equence</HI> of &s;in, which is <HI>death,</HI> and <HI>condem|nation: There is no condemnation to them which are in Chri&s;t Je&s;us,</HI> Rom. 8.1. In the wilderne&s;&s;e, the <HI>Serpents</HI> them&s;elves were not taken away, nor yet the <HI>&s;ting</HI> from the&s;e Serpents, nor yet the <HI>venome</HI> from that &s;ting; onely rendred not mortall to tho&s;e who made u&s;e of this means of Cure. Thus in this life <HI>&s;in</HI> is not quite aboli&s;hed, nor yet the <HI>guilt</HI> taken away from the <HI>&s;in:</HI> No, even in a ju&s;tified per&s;on &s;in &s;till remains, and that as &s;in, which the beleever often feeleth the &s;mart of, but the guilt, and puni&s;hment, and power of it is &s;o taken away by Chri&s;t, as that it &s;hall not be mortall to the per&s;on that looks up unto him: <HI>They &s;hall not peri&s;h, but have eternall life.</HI> Thus is Chri&s;t a Saviour to his people.</P>
<P><HI>Que&s;t.</HI><NOTE PLACE="marg" TYPE="runSum"><HI>Que&s;t.</HI> How Chri&s;t cometh to be a Saviour.</NOTE> But how cometh he to be &s;o?</P>
<P><HI>An&s;.</HI> He is &s;o by his <HI>Fathers appointing,</HI> his own <HI>undertaking,</HI> and <HI>di&s;charging</HI> of this office.</P>
<P N="1">1. By his <HI>Fathers Ordination</HI><NOTE PLACE="marg" TYPE="runSum"><HI>An&s;w.</HI> 1 By his Fa|thers Ordina|tion.</NOTE> and appoint|ment. How came the <HI>Bra&s;en Serpent</HI> to be an Antidote again&s;t the biting or &s;tinging of tho&s;e fiery &s;erpents? why God had de&s;igned and appointed it to be made, and &s;et up for that end and purpo&s;e. Even thus cometh the <HI>Son of man</HI> to be the Saviour of mankind. God his Father de&s;igned and appointed him to this office;<NOTE PLACE="marg">P&s;al. 89.19.</NOTE> <HI>I have laid help upon one that is mighty,</HI> (&s;aith the P&s;almi&s;t.) It is &s;poken literally of <HI>David,</HI> my&s;tically of <HI>Chri&s;t,</HI> upon whom God the Father laid the office of re|conciliation,
<PB N="55" REF="33"> of propitiation. <HI>Whom God hath &s;et forth to be a propitiation,</HI> (&s;aith the Apo|&s;tle, &s;peaking of Chri&s;t) <HI>Rom.</HI> 3.<NOTE PLACE="marg">Rom. 3.25.</NOTE> A <HI>Propiti|ation,</HI> that is, a means of reconciliation and attonement. Hereunto God his Father ap|pointed him; <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>fore-appointed,</HI> fore-ordained him, <HI>viz.</HI> from eternity. This God did before time, and having de&s;igned him to this office, he <HI>fitted</HI> and <HI>furni&s;hed</HI> him for it. <HI>A Body ha&s;t thou prepared</HI> (or <HI>fitted) for me.</HI><NOTE PLACE="marg">Heb. 10.5.</NOTE> It is &s;poken in the Per&s;on of Chri&s;t: And ha|ving thus fitted him for it, he puts him upon it, &s;ending him into the world upon this &s;er|vice, to be the Saviour of it.<NOTE PLACE="marg">John 3.17.</NOTE> <HI>God &s;ent his Son into the world, not to condemne the world, but that the world through him might bee &s;aved,</HI> (&s;aith the 17^t^h <HI>ver&s;e</HI> of this <HI>Chapter.</HI><NOTE PLACE="marg">1 John 4.14.</NOTE>) <HI>We have &s;een, and do te&s;tifie</HI> (&s;aith this &s;ame Apo&s;tle) <HI>that the Father &s;ent the Son to bee the Saviour of the world.</HI> Thus hee came by his office; His Father de&s;igned him to it, fitted him for it, put him upon it.</P>
<P N="2">2. By his <HI>own undertaking.</HI><NOTE PLACE="marg">2 By his own undertaking.</NOTE> Being thus put upon it, he undertook it, and that voluntari|ly, willingly: <HI>Lo I come to do thy will, O God,</HI><NOTE PLACE="marg">Heb. 10.7.9.</NOTE> (It is the &s;peech of Chri&s;t him&s;elfe to his Fa|ther) <HI>Heb.</HI> 10. And what was the will of his Father? why, that he &s;hould undertake this great work of <HI>Redemption,</HI> the &s;aving of his Elect people, that none of them might peri&s;h. <HI>This is the Fathers will which hath &s;ent me,</HI> (&s;aith our Saviour to the <HI>Jews) that of all which he hath given me, I &s;hould lo&s;e nothing, but
<PB N="56" REF="34"> &s;hould rai&s;e it up again at the la&s;t day.</HI><NOTE PLACE="marg">John 6.39, 40.</NOTE> <HI>And this is the will of him that &s;ent me, that every one which &s;eeth the Son, and believeth on him, may have everla&s;ting life, &amp;c.</HI> And this will of his he came to performe.<NOTE PLACE="marg">Luke 19.10.</NOTE> <HI>The Son of man is come to &s;eeke, and to &s;ave that which was lo&s;t.]</HI> He is come, <HI>venit promptus &amp; paratus,</HI> rea|dy to do whatever his Father required from him, for the &s;aving, and redeeming of his E|lect.</P>
<P N="3">3. What he undertook, he hath al&s;o <HI>di&s;|charged.</HI><NOTE PLACE="marg">3. By his faithfull di&s;|charging.</NOTE> As he undertook it <HI>willingly,</HI> &s;o he hath di&s;charged it <HI>faithfully. He was faith|full to him that appointed him,</HI> Heb. 3.2. Faith|full in di&s;charging that office which God his Father had appointed to him for mans re|demption. In that regard, called a <HI>faithfull High Prie&s;t,</HI> Heb. 2.17. <HI>A faithfull High Prie&s;t in things appertaining to God, to make reconciliation for the &s;ins of the people.</HI></P>
<P><NOTE PLACE="marg">Chri&s;t faithful in his obedi|ence. 1. Active.</NOTE><HI>Faithfull.</HI> So he &s;hewed him&s;elfe both in his <HI>Active</HI> and <HI>Pa&s;&s;ive Obedience.</HI></P>
<P N="1">1. In his <HI>Active</HI> Obedience, fulfilling the Law. <HI>It becometh us to fulfill all righteou&s;ne&s;s,</HI> (So he telleth <HI>John</HI> the Bapti&s;t.) <HI>Mat.</HI> 3.15. This he came to do, <HI>I am come not to de&s;troy the Law, but to fulfill it. Mat.</HI> 5.17. And this he did, He fulfilled the Law, not onely the <HI>Ceremoniall</HI> Law, which was fulfilled <HI>in</HI> him; but al&s;o the <HI>Morall</HI> Law, which was fulfilled <HI>by</HI> him; and that, as by <HI>in&s;truction</HI> to o|thers, &s;o by <HI>ob&s;ervation</HI> in him&s;elfe.</P>
<P N="2">2. In his <HI>Pa&s;&s;ive</HI><NOTE PLACE="marg">2. Pa&s;&s;ive.</NOTE> Obedience, he &s;uffered
<PB N="57" REF="34"> the cur&s;e of the Law.<NOTE PLACE="marg">Gal. 4.2.</NOTE> <HI>Being made under the Law,</HI> (as the Apo&s;tle hath it,) as under the <HI>Ob&s;ervation,</HI> &s;o under the <HI>Malediction</HI> of it: Being a <HI>Surety</HI> for his Elect, hee made a full and plenary &s;atisfaction, (as by <HI>doing,</HI> &s;o) by <HI>&s;uffering</HI> what the ju&s;tice of God required at their hands: <HI>Bearing the &s;ins of the world,</HI> (the world of his Elect;) which were layed upon him by his Father: <HI>He bare the &s;ins of many,</HI> (&s;aith the Prophet) <HI>I&s;ai.</HI> 53.<NOTE PLACE="marg">I&s;ai. 53. la&s;t.</NOTE> Of <HI>many, id e&s;t,</HI> of his Elect. He bare them as a <HI>Surety:</HI> They being charged upon him, he bare the penalty of them: <HI>He bare our &s;ins in his Body upon the tree,</HI> 1 <HI>Pet.</HI> 2.24. And thus bearing them, he <HI>expiated</HI> them, took them away. <HI>Behold, the Lamb of God that taketh away the &s;ins of the world, John</HI> 1.29. <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>ferens, &amp; aufe|rens; Bearing</HI> them, and <HI>bearing</HI> them away, Even as that <HI>Leviticall Scape-goat,</HI> having the &s;ins of the people put upon it by the Prie&s;t, it bare them, and bare them away, carried them into the <HI>wilderne&s;&s;e</HI> out of &s;ight. Even thus did the <HI>Lord Je&s;us;</HI> having the &s;ins of his Elect layed upon him by God his Father, he bare them, and bare them away, taking them out of the &s;ight of God. This hee hath <HI>done,</HI> this hee hath <HI>&s;uffered</HI> for his peo|ple.</P>
<P N="3">3. To which I might adde what hee yet continueth to do for them, <HI>viz.</HI> to make <HI>Inter|ce&s;&s;ion</HI><NOTE PLACE="marg">3. His effe|ctuall Interce&s;|&s;ion. I&s;ai. 53. la&s;t.</NOTE> for them: <HI>He bare the &s;ins of many, and made Interce&s;&s;ion for the Tran&s;gre&s;&s;ours,</HI> (&s;aith the Prophet in the place fore-named.) This
<PB N="58" REF="35"> he did upon the <HI>Cro&s;&s;e:</HI> There he prayed for his Per&s;ecutors; <HI>Father, forgive them;</HI> And this he &s;till doth being in Heaven: <HI>It is Chri&s;t who dyed, ye rather that is ri&s;en again, who is even at the right hand of God, who al&s;o maketh interce&s;&s;ion for us.</HI> Rom. 8.34. By which means he becometh a compleat and perfect Saviour to his people; daily applying to them, what by the once offering up of him&s;elfe he impe|trated and obtained for them; <HI>Wherefore</HI> (&s;aith the Apo&s;tle) <HI>he is able to &s;ave them to the uttermo&s;t that come unto God by him, &s;ee|ing he ever liveth to make interce&s;&s;ion for them,</HI> Heb. 7.25.</P>
<P>And thus you &s;ee the fir&s;t of the&s;e Branches opened unto you; <HI>viz.</HI> That Chri&s;t is a <HI>Savi|our</HI> to lo&s;t mankind, and How he cometh to be &s;o. I might here for further Illu&s;tration, &s;hew you yet more fully,</P>
<P><HI>Que&s;t.</HI><NOTE PLACE="marg" TYPE="runSum"><HI>Que&s;t.</HI> What Chri&s;t hath done for the healing and &s;aving of his people.</NOTE> What Chri&s;t hath done for his peo|ple in order to their &s;alvation, for the healing and &s;aving of them.</P>
<P><HI>An&s;.</HI><NOTE PLACE="marg" TYPE="runSum"><HI>An&s;w.</HI> 1. He was made the &s;on of man.</NOTE> 1. For an&s;wer hereunto, I &s;hall not need to go out of the Text; He was made the <HI>Son of Man,</HI> and being &s;o, he was lift up for that purpo&s;e. <HI>Even as the Bra&s;en &s;erpent,</HI> it was fir&s;t made in the forme and fa&s;hion of other Serpents, and being &s;o made, then it was lift up on high; even thus the <HI>Lord Je&s;us Chri&s;t,</HI> he was fir&s;t made the <HI>Son of Man,</HI> a man like unto us, <HI>In &s;hape and fa&s;hion as a man</HI> (as the Apo&s;tle hath it;<NOTE PLACE="marg"><HI>Phil. 2.6.</HI> Vid Mu&s;cul. ad loc.</NOTE>) Not that he was not a <HI>True man,</HI> as the <HI>Manichees,</HI> and &s;ome other He|reticks
<PB N="59" REF="35"> would have it, who bring in the <HI>Type</HI> here in the Text for countenance of this their error. The <HI>Bra&s;en &s;erpent</HI> (&s;ay they) was not a true Serpent, only it had the &s;hape and fa|&s;hion of a Serpent: So Chri&s;t (&s;ay they) he was not a true man, only he was in &s;hape and fa&s;hion as a man. Not &s;o, Our <HI>Saviour</HI> him|&s;elfe here &s;ufficiently refutes this error, cal|ling him&s;elfe the <HI>Son of Man:</HI> A phra&s;e importing the verity of his humane nature: He took a true humane nature upon him, being made like unto us in all things, &s;in only ex|cepted.</P>
<P N="2">2. And being thus made the <HI>Son of Man,</HI><NOTE PLACE="marg">2 He was lift up.</NOTE> he was then (in the &s;econd place) <HI>lift up:</HI> Lift up upon the <HI>Cro&s;&s;e,</HI> &s;uffering, dying for the &s;ake of his people; <HI>Humbling him&s;elfe and becoming obedient unto the death, even the death of the Cro&s;&s;e.</HI> Of which more anon. Pa&s;&s;e wee to the &s;econd Branch of this maine Con|clu&s;ion.</P>
<P>Prop. 2.<NOTE PLACE="marg"><HI>Prop.</HI> 2. Chri&s;t the only Saviour.</NOTE> <HI>Chri&s;t is the onely Saviour of lo&s;t mankind.</HI> Mark the Text; <HI>Like as Mo&s;es lift up the Serpent,</HI> &amp;c. <HI>&s;o mu&s;t the Son of Man be lift up.</HI> The <HI>I&s;raelites</HI> in the wilderne&s;&s;e had no means of cure again&s;t the &s;tinging of tho&s;e Fiery Serpents, but the <HI>Bra&s;en &s;erpent;</HI> and that not many, but one <HI>Bra&s;en Serpent.</HI> Chri|&s;tians have but one <HI>Je&s;us; To us</HI> (&s;aith the Apo&s;tle) <HI>there is but one God, and one Lord Je|&s;us Chri&s;t,</HI> 1 Cor. 8.6. One <HI>Saviour:</HI></P>
<P>True, <HI>Temporall &s;aviours</HI> we have read of many, whom God occa&s;ionally and &s;ucce&s;|&s;ively
<PB N="60" REF="36"> rai&s;ed up unto his people, as <HI>Mo&s;es,</HI> and <HI>Jo&s;huah</HI> and <HI>Gideon,</HI><NOTE PLACE="marg">2 King. 13.5. &amp; la&s;t. Nehem. 9.27.</NOTE> &amp;c. In&s;truments im|ployed by God for the working of temporall &s;alvation and deliverance, unto his people; and in that re&s;pect &s;ometimes called <HI>Saviours:</HI> But the&s;e were all but <HI>Types</HI> of this true Saviour, the <HI>Lord Je&s;us,</HI> who is the onely <HI>Eternall Savi|our</HI> to the &s;ons of men. That of Saint <HI>Peter</HI> (as it is full, &s;o it) is very Emphaticall, &s;pe|cially as &s;ome, and mo&s;t <HI>Greek Copies</HI> read it, <HI>Act.</HI> 4 12. <HI>Neither is there &s;alvation in any o|ther.</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">; <HI>Non e&s;t in alic, in nemine: Salvation is not in another, in any other; For there is no other name under heaven given among&s;t men by which we mu&s;t be &s;aved:</HI> No other <HI>Name, i. e.</HI> no other power, or ver|tue by which &s;alvation can be hoped, or look|ed for: By this Name were the <HI>Fathers</HI> be|fore Chri&s;t &s;aved, and by the &s;ame Name mu&s;t we be &s;aved; <HI>We beleeve</HI> (&s;aith <HI>Peter) that through the grace of our Lord Je&s;us Chri&s;t we &s;hall be &s;aved, even as they,</HI> Act. 15.11. E|ven as it was in the Camp of <HI>I&s;rael,</HI> there was but <HI>one Bra&s;en &s;erpent,</HI> which they looking up|on from all quarters, were all cured by it; Thus but <HI>one Je&s;us,</HI> one <HI>Saviour</HI> in, and for the whole world; whom the Fathers looked upon <HI>forwards,</HI> we <HI>backwards,</HI> both alike &s;a|ved by him. Chri&s;t the alone <HI>Saviour.</HI></P>
<P><NOTE PLACE="marg">Mini&s;ters how called &s;aviours, and how men &s;aid to &s;ave them&s;elves.</NOTE><HI>Object.</HI> Here a triviall Objection meeteth us (which I &s;hould not have taken up, did not I find the <HI>Type</HI> in the Text &s;o fully meeting with it.) How then are <HI>Mini&s;ters</HI> &s;aid to be
<PB N="61" REF="36"> <HI>Saviours?</HI> How are men &s;aid to <HI>&s;ave them|&s;elves?</HI> It is <HI>Pauls</HI> charge to <HI>Timothy,</HI> 1 <HI>Tim.</HI> 4.<NOTE PLACE="marg">1 Tim. 4. la&s;t.</NOTE> that he &s;hould <HI>take heed to his Doctrine,</HI> &amp;c. adding this for a rea&s;on, <HI>Becau&s;e in &s;o doing, he &s;hould &s;ave both him&s;elf and others.</HI> And it is Saint <HI>Peters</HI> exhortation to the <HI>Jews,</HI> that they would <HI>&s;ave them&s;elves from that untoward generation,</HI> Act. 2.<NOTE PLACE="marg">Act. 2.40.</NOTE> <HI>viz.</HI> from partaking in their &s;in and puni&s;hment.</P>
<P><HI>An&s;w.</HI> For an&s;wer. Mini&s;ters &s;ave others, and <HI>private per&s;ons</HI> &s;ave them&s;elves. How? Why, only as Gods <HI>In&s;truments,</HI> in <HI>holding forth,</HI> and <HI>working out</HI> of this &s;alvation. Thus do <HI>Mini&s;ters</HI> &s;ave others, even as <HI>Mo&s;es</HI> &s;aved the <HI>I&s;raelites,</HI> by <HI>lifting up the Bra&s;en &s;erpent</HI> among&s;t them. This is all <HI>we</HI> can do, to <HI>lift up the Bra&s;en &s;erpent,</HI> to lift up and hold forth <HI>Chri&s;t crucified;</HI> to <HI>crucifie him before your eyes</HI> in the preaching of the Word; to &s;et him be|fore you, to offer him to you, to per&s;wade and command you to look up unto him. On the other hand, <HI>Men &s;ave them&s;elves,</HI> How? Why, even as the <HI>I&s;raelites</HI> did by <HI>looking up to the Bra&s;en &s;erpent;</HI> this is all that we can do, and more then we can do of our &s;elves, but be|ing inabled by the grace of God opening the eye of the &s;oul, we look up unto Chri&s;t for cure; in the mean time the healing, &s;aving <HI>vertue</HI> is not in the <HI>Mini&s;ter,</HI> not in our <HI>&s;elves,</HI> but in <HI>Chri&s;t;</HI> even as that healing vertue was not in <HI>Mo&s;es</HI> who lift up the Bra&s;en Serpent, nor yet in the <HI>eye</HI> that look'd up to it; but in the <HI>Bra&s;en &s;erpent</HI> being lift up, and looked upon.
<PB N="62" REF="37"> The &s;aving vertue is not in the <HI>Mini&s;ter</HI> that lifteth up and holdeth forth Chri&s;t in the <HI>Mi|ni&s;try</HI> of the word, though di&s;penced with ne|ver &s;o much evidence and demon&s;tration of the Spirit;<NOTE PLACE="marg">Act. 3.12.</NOTE> <HI>Why look ye upon us</HI> (&s;aith <HI>Peter</HI> to the people) <HI>as if we by our own power or vertue had made this man whole?</HI> There was no vertue in the <HI>Apo&s;tles</HI> them&s;elves to do any outward cure upon the <HI>Bodies</HI> of men, much le&s;&s;e to do any &s;pirituall cure upon their <HI>&s;ouls;</HI> The <HI>vertue</HI> is <HI>Chri&s;ts,</HI> the merit is his, the efficacy his; who is the alone Saviour of his people. The third Branch is yet behind, of which but a word.</P>
<P>Prop. 3.<NOTE PLACE="marg"><HI>Prop.</HI> 3. Chri&s;t [crucifi|ed] the only Saviour.</NOTE> <HI>Only Chri&s;t [crucified] is the means of mans &s;alvation.</HI> Mark the Text, <HI>So mu&s;t the &s;on of man he lift up,</HI> (viz. upon the <HI>Cro&s;s) That who&s;oever beleeveth on him</HI> (viz. &s;o <HI>lift up) &s;hould not peri&s;h,</HI> &amp;c. The Saviour of lo&s;t man|kind is <HI>Christ crucified:</HI> Hence is it that <HI>Paul</HI> attributes &s;uch a &s;aving vertue to the <HI>Cro&s;&s;e</HI> of Chri&s;t,<NOTE PLACE="marg">1 Cor. 1.18.</NOTE> <HI>The preaching of the Cro&s;s is to them which are &s;aved the power of God,</HI> 1 Cor. 1. that is, the preaching of Chri&s;t crucified, &s;o the 23. ver&s;e of that Chapter explains it; <HI>Wee preach Christ crucified,</HI><NOTE PLACE="marg">ver. 23.</NOTE> &amp;c. <HI>to them which are called, Chri&s;t the power of God.</HI> This was the &s;ubject of <HI>Pauls</HI> preaching, <HI>Chri&s;t,</HI> and Chri&s;t <HI>crucified:</HI><NOTE PLACE="marg">1 Cor. 2.2.</NOTE> <HI>I determined not to know any thing among you, &s;ave Je&s;us Chri&s;t, and him crucified.</HI> He is the alone Saviour of the world; and how hath he wrought this &s;alvation for it? Why, by his Cro&s;s: By this means he wrought
<PB N="63" REF="37"> that reconciliation betwixt God and man; <HI>He reconciled both</HI> (viz. <HI>Jews</HI> and <HI>Gentiles) unto God in one body by the Cro&s;&s;e,</HI><NOTE PLACE="marg">Ephe&s;. 2.16.</NOTE> <HI>having &s;lain the enmity thereby.</HI> By the <HI>Cro&s;&s;e,</HI> that is, by his &s;ufferings upon the Cro&s;s, which is the merito|rious cau&s;e of mans &s;alvation. True it is, &s;alvati|on is the fruit &amp; re&s;ult of the whole obedience of <HI>Chri&s;t,</HI> his <HI>Active,</HI> his <HI>Pa&s;&s;ive</HI> obedience; but the Spirit of God ordinarily attributes it to the later, his <HI>Pa&s;&s;ive</HI> obedience, and that to the la&s;t Act of it, his &s;uffering upon the <HI>Cro&s;&s;e;</HI> in as much as that was the chief part of his obedience:<NOTE PLACE="marg">Phil. 2.8.</NOTE> <HI>He humbled him&s;elfe and be|came obedient unto the death, even the death of the Cro&s;&s;e.</HI> And thus you &s;ee this principle of Chri&s;tian Religion opened and illu&s;trated in the &s;everall branches of it. That which re|maines is the <HI>Application</HI> of it, which I &s;hall direct onely by way of a &s;erious <HI>Exhor|tation.</HI></P>
<P>Exciting and per&s;wading every one of us, that renouncing all other wayes and means,<NOTE PLACE="marg" TYPE="runSum"><HI>&V;&s;e.</HI> Seek &s;alvation only by and through Chri&s;t</NOTE> we would put our &s;ouls onely upon this, <HI>&s;eek|ing &s;alvation only by, and through Je&s;us Chri&s;t, and him crucified.</HI> The Motion con&s;i&s;ts of two <HI>Branches;</HI> the former taking off our eyes and hearts from all other things; the later directing and fixing them upon <HI>Je&s;us Chri&s;t.</HI> Touch up|on them &s;everally.</P>
<P N="1">1. Away with all other <HI>wayes</HI> and <HI>meanes</HI> of &s;alvation but this. This is Gods way,<NOTE PLACE="marg">1. Renoun|cing other wayes.</NOTE> which in his infinite wi&s;dome and mercy hee hath found out, and laid out; All other wayes
<PB N="64" REF="38"> are but <HI>by-wayes,</HI> fal&s;e wayes. Such are the wayes of our owne devi&s;ing; wayes wherein we may, and certainly &s;hall lo&s;e our &s;elves, but never find what we &s;eeke for. And therefore away with them,<NOTE PLACE="marg">Take heed of &s;etting up any thing.</NOTE> taking heed of &s;etting up any thing <HI>in &s;tead of Chri&s;t,</HI> or <HI>together with Chri&s;t.</HI></P>
<P N="1">1. <HI>In &s;tead of Chri&s;t.</HI><NOTE PLACE="marg">1. In &s;tead of Chri&s;t.</NOTE> Had the <HI>I&s;raelites</HI> any of them left the <HI>Bra&s;en Serpent</HI> of Gods ap|pointing, and tru&s;ted to <HI>Chyrurgeons</HI> or <HI>Phy&s;i|cians,</HI> or made u&s;e of any <HI>&s;alves</HI> or <HI>medicines</HI> of their own, how skilfull &s;oever the one, or &s;ove|raign the other, yet they had died for it. And &s;o is it with the &s;oul that &s;eeketh for ju&s;tifica|tion and &s;alvation, in or by any thing but the <HI>Cro&s;&s;e of Chri&s;t;</HI> &s;o doing, hee &s;hall peri&s;h in his &s;ins. Renounce wee then all other means.</P>
<P>In &s;peciall, away with our <HI>owne Righteou&s;|ne&s;&s;e,</HI><NOTE PLACE="marg">Renounce our own righte|ou&s;ne&s;&s;e.</NOTE> the righteou&s;ne&s;&s;e of the <HI>Law,</HI> that great Idol which not onely <HI>blind Romani&s;ts,</HI> but even many <HI>ignorant</HI> and <HI>formall Prote|&s;tants</HI> among our &s;elves, &s;et up in &s;tead of Chri&s;t. Ask them how they hope to be &s;aved? Why, by their good doings, their good mea|nings, their ju&s;t and righteous dealing, their harmle&s;&s;e, and blamele&s;&s;e lives and conver&s;a|tions. Now alas, what is this, but as if the <HI>I&s;|raelites</HI> being &s;tung, &s;hould have applied only plai&s;ters of their owne making? in the mean time neglecting the <HI>Bra&s;en Serpent,</HI> the means of Gods appointing. Away with this, know|ing that it is not the <HI>Law</HI> that can cure, that
<PB N="65" REF="38"> can &s;ave us. It was not <HI>Mo&s;es</HI> could cure the <HI>I&s;raelites</HI> when they came unto him: No, he &s;endeth them to the <HI>Bra&s;en Serpent.</HI> It is not <HI>Mo&s;es,</HI> it is not the <HI>Law</HI> that can cure, that can <HI>ju&s;tifie</HI> and <HI>&s;ave</HI> us:<NOTE PLACE="marg">Rom. 3.20.</NOTE> <HI>By the deeds of the Law,</HI> (&s;aith the Apo&s;tle) <HI>there &s;hall no fle&s;h be ju&s;tified in the &s;ight of God. For by the Law is the knowledge of &s;in.</HI> This is all that the <HI>Law</HI> can do, to <HI>convince</HI> a man of his &s;in and mi|&s;ery; Help him it cannot. <HI>Wound</HI> the &s;oule it may, thru&s;ting that &s;ting of &s;in deeper into the con&s;cience, irritating the <HI>guilt,</HI> and by accident increa&s;ing the <HI>power</HI> of it; but heale it, it cannot: And therefore never look for cure in this way; A mi&s;take that is common and ordinary. Men when they are a little awa|kened, and begin to feele the &s;ting of &s;inne &s;ticking in their &s;oules and con&s;ciences, being convinced of the dangerous condition they are in, what cour&s;e take they? why, pre&s;ently they run to <HI>Mo&s;es,</HI> they flie to the <HI>Law,</HI> they re&s;olve upon a new cour&s;e of life, thinking of doing this or that, &s;etting upon a cour&s;e of duty; but in the meane time never think of the <HI>Bra&s;en Serpent,</HI> never think of <HI>Chri&s;t,</HI> in, and by whom alone &s;alvation is to bee expected: Alas, be not deceived; It is not <HI>Mo&s;es,</HI> it is not the <HI>Law</HI> can do it. True, a time there was when the <HI>Law</HI> might have done it. In &s;tate of innocency when man was able to have <HI>fulfilled the Righteou&s;ne&s;&s;e of the Law,</HI> then might the <HI>Law have given life:</HI> But now it cannot do it, being grown <HI>weak and impotent
<PB N="66" REF="39"> through the fle&s;h,</HI><NOTE PLACE="marg">Rom. 8.3.</NOTE> (as the Apo&s;tle tels us.) Weak through our weakne&s;&s;e; Impotent through our impotency. As for the <HI>Law</HI> it &s;elfe, it is in it &s;elfe as &s;trong now as ever; as able to give life as ever, were wee but alike able to fulfill it. But this we cannot do. And there|fore re&s;t not here, leane not upon the <HI>Law;</HI> but renounce our owne righteou&s;ne&s;&s;e, what ever is ours. Learne wee wholly to go out of our &s;elves. An <HI>I&s;raelite</HI> that was &s;tung, mu&s;t go out of his <HI>Tent;</HI> whatever <HI>medicines</HI> or <HI>plai&s;ters</HI> were there, they could not cure him. A Chri&s;tian is never in the way of cure, untill he hath learn'd wholly to go out of him&s;elf, to renounce his owne righteou&s;ne&s;&s;e, what|ever hee hath done, or can do. Take we heed of &s;etting up any thing in &s;tead of Chri&s;t.</P>
<P N="2">2. Or, <HI>Together with Chri&s;t.</HI><NOTE PLACE="marg">2. Together with Chri&s;t.</NOTE> This is the thing which the more learned of the <HI>Papi&s;ts</HI> plead &s;o much for: They will by no meanes &s;hut out <HI>Chri&s;t,</HI> &s;o as to &s;et up any thing in &s;tead of him; but they will &s;et up &s;omething together with him. This they do, and this they plead for; Why may they not doe it? Set up the <HI>Bra&s;en Serpent</HI> and <HI>Mo&s;es, Mo&s;es</HI> and <HI>Chri&s;t</HI> together. Tru&s;t in the merits of Chri&s;t, and yet in their own merits, and the merits of others: <HI>Abundans cautela.</HI> Hee that &s;tandeth upon two Branches of a Tree, (it is their own illu&s;tration,) he may be &s;uppo|&s;ed to &s;tand &s;urer, then he that &s;tandeth onely upon one.</P>
<PB N="67" REF="39">
<P N="1">1. <HI>An&s;.</HI> Not &s;o (&s;ay we) in ca&s;e the one be <HI>&s;ound,</HI> and the other <HI>rotten.</HI><NOTE PLACE="marg">Popi&s;h allega|tion refuted.</NOTE> And that is the ca&s;e here: As for <HI>Chri&s;t,</HI> we know him to be a &s;ound and firme Branch, that will beare all the weight which we can lay upon it: But &s;o is not our <HI>own righteou&s;ne&s;&s;e,</HI> which being imperfect, defective, is but like a rotten bough,<NOTE PLACE="marg">Mans owne righteou&s;ne&s;&s;e a rotten bough, not to be tru|&s;ted to.</NOTE> which being tru&s;ted to, will faile us. Where|upon <HI>Bellarmine</HI> him&s;elfe, when he had plea|ded all that he could, for a mans own merits, and confidence in them, yet he concludes in|genuou&s;ly, <HI>Propter incertitudinem propriae ju&s;titiae, &amp;c. In regard of the uncertainty of our own righteou&s;ne&s;&s;e, &amp;c. The &s;afe&s;t way and cour&s;e is to repo&s;e all a mans confidence whol|ly and alonely</HI> (totam in &s;ol&acirc;) <HI>in the mercy of God, and in the merit of Je&s;us Chri&s;t.</HI></P>
<P N="2">2. Be&s;ides, in this &s;uppo&s;ition they &s;up|po&s;e what is not to be &s;uppo&s;ed; <HI>viz.</HI> That a man may tru&s;t to, and re&s;t upon both the&s;e together, <HI>Chri&s;ts righteou&s;ne&s;&s;e,</HI><NOTE PLACE="marg">No re&s;ting upon Chri&s;t, and a mans own righteou&s;|ne&s;s together.</NOTE> and his <HI>own righteou&s;ne&s;&s;e;</HI> Chri&s;ts merits, and his own merits. Not &s;o, (&s;ay we) In as much as re|&s;ting upon the one, he falleth from the other: So much Saint <HI>Paul</HI> telleth his <HI>Galatians</HI> ex|pre&s;ly, <HI>Gal.</HI> 5.<NOTE PLACE="marg">Gal. 5.4.</NOTE> <HI>Chri&s;t is become of no effect unto you, who&s;oever of you are ju&s;tified by the Law, ye are fallen from Grace.</HI> Mark it; the <HI>Galatians</HI> &s;ome of them were &s;owred with this very leaven, they were of the &s;elfe &s;ame opi|nion that the <HI>Papi&s;ts</HI> at this day are, <HI>viz.</HI> that they might tru&s;t to <HI>Chri&s;t,</HI> and yet tru&s;t in <HI>Mo&s;es,</HI> that they might &s;et up the <HI>Law</HI>
<PB N="68" REF="40"> together with <HI>Chri&s;t</HI> in the point of ju&s;tifica|tion, and &s;alvation: This the Apo&s;tle there tels them they could not doe. <HI>Mo&s;es</HI> and <HI>Chri&s;t,</HI> the Law of Works, and the Law of Faith, they are two <HI>Ma&s;ters,</HI> which in this ca&s;e, it is impo&s;&s;ible to &s;erve: leaning to the one, a man falleth from the other. Putting confidence in our own righteou&s;ne&s;&s;e, or what ever it be be&s;ides Chri&s;t, we fall from <HI>Chri&s;t:</HI> Chri&s;t will either be a <HI>whole Saviour,</HI> or <HI>no Saviour.</HI></P>
<P><NOTE PLACE="marg">Chri&s;t a per|fect Saviour.</NOTE>And therefore as ever we de&s;ire to have a|ny benefit by Chri&s;t, renounce all other things be&s;ides him. He is a <HI>perfect,</HI> an <HI>All-&s;ufficient Saviour,</HI> (as God willing I &s;hall &s;hew you hereafter.) And whither &s;hall we looke for &s;alvation but unto him?<NOTE PLACE="marg">John 6.68.</NOTE> <HI>Ma&s;ter, whither &s;hall we go, thou ha&s;t the words of Eternal life?</HI> (&s;aith <HI>Peter</HI> to our Saviour.) Whether &s;hall an <HI>I&s;raelite</HI> being &s;tung, go, but to the <HI>Bra|&s;en Serpent?</HI> And whither &s;hall a poor &s;oule feeling the &s;ting of &s;in in his con&s;cience, whi|ther &s;hall hee look but unto <HI>Je&s;us Chri&s;t?</HI> Him hath God his Father cau&s;ed to bee lift up; Him hath he de&s;igned and appointed to be the Saviour of the world: And who &s;hall lift up any thing in &s;tead of him, or together with him? There was but one <HI>Bra|&s;en Serpent</HI> in the whole Camp of <HI>I&s;rael,</HI> nei|ther were any &s;o bold, as under whatever pretence, to &s;et up another. There is but one <HI>Sun</HI> to enlighten the whole world; And but one <HI>Sun of Righteou&s;ne&s;&s;e,</HI> one <HI>Son of
<PB N="69" REF="40"> Man,</HI> one Saviour, that bringeth light of comfort and deliverance to lo&s;t mankind.</P>
<P>Be we therefore per&s;waded to turne our eies from all other things. Away with tho&s;e <HI>Ro|mi&s;h<NOTE PLACE="marg">Romi&s;h Rags to be ca&s;t to the dunghill.</NOTE> Rags</HI> which fal&s;e Teachers hold forth, and their ignorant Di&s;ciples are ready to catch at to cover their nakedne&s;&s;e with. Our owne <HI>works, merits, &s;atisfactions, indulgencies, pardons,</HI> the <HI>merits</HI> or <HI>Interce&s;sions of others,</HI> Saints or Angels, the <HI>Churches Trea&s;ury,</HI> &amp;c. &s;uch mock-&s;tayes Satan hath ca&s;t into the world for de&s;pairing con&s;ciences to lean upon; knowing that drowning men will catch at any thing, though fitter to &s;ink them, then to &s;ave them: and &s;uch indeed are all things what&s;o|ever a poor &s;inner &s;hall lean upon in &s;tead of, or be&s;ides <HI>Chri&s;t:</HI> They may, and will help to drown it, to &s;ink it deeper into the pit of de&s;truction; but &s;ave it they cannot. This is peculiar to <HI>Je&s;us Chri&s;t,</HI> whom God hath there|fore cau&s;ed to be lift up, that poor &s;inners com|ing and looking up unto him, might not pe|ri&s;h. Away then with all other things, I mean all affiance and confidence in them.</P>
<P N="2">2 And (&s;econdly) having layed all other things a&s;ide as u&s;ele&s;&s;e,<NOTE PLACE="marg">2. Come unto Je&s;us Chri&s;t.</NOTE> helple&s;&s;e in the matter of <HI>Ju&s;tification</HI> and <HI>&s;alvation,</HI> now be we per|&s;waded to <HI>come unto Je&s;us Chri&s;t:</HI> It is that wherewith our Saviour upbraids the <HI>Jewes,</HI> Joh. 5.40. <HI>Yee will not come unto me, that yee might have life;</HI> And it is this which &s;hall one day be ca&s;t in the teeth of all faithle&s;&s;e un|beleevers (I mean &s;uch as live within the pale
<PB N="70" REF="41"> of the Church, where Chri&s;t is lifted up be|fore them preached and offered up unto them;) <HI>Yee will not come unto me, that you might have life:</HI> This is the great charge which &s;hall be laid again&s;t them. As for o|thers who are without the pale of the Church, &s;uch as never heard of Chri&s;t, it &s;hall be e|nough to condemn them, that they would not come unto <HI>Mo&s;es;</HI> that they have rebelled and ri&s;en up again&s;t him (I mean) rebelled a|gain&s;t the <HI>Law</HI> of God, the Law which was written in their hearts; this &s;hall condemne them. But as for unbeleevers, &s;uch as live un|der the &s;ound of the Go&s;pel, within the kenn of this <HI>Bra&s;en &s;erpent,</HI> under the offers of Grace, this &s;hall be their condemnation, that they will not come unto Je&s;us Chri&s;t.</P>
<P>And who but mu&s;t needs acknowledge this a de&s;erved condemnation?<NOTE PLACE="marg">Refu&s;ing of Chri&s;t a ju&s;t condemnation</NOTE> When God had provided a <HI>Bra&s;en &s;erpent,</HI> and cau&s;ed it to be lift up in the Camp of <HI>I&s;rael,</HI> for a remedy a|gain&s;t tho&s;e fiery Serpents, had there been a|ny among&s;t them who feeling them&s;elves &s;tung, yet out of a contempt or neglect of the ordinance of God, had refu&s;ed to repaire unto it, who but would have adjudged him guilty of his own death, and have accounted him worthy to peri&s;h and die? This hath God done for us; wee being all of us mor|tally &s;tung by that <HI>Old &s;erpent,</HI> God him&s;elfe of his infinite wi&s;dome and mercy hath found out, and laid out a means of cure for us. He hath given his <HI>Son</HI> for us, to be made like unto US,
<PB N="71" REF="41"> to take our nature upon him, in that nature to be lift up upon the <HI>Cro&s;&s;e,</HI> to &s;uffer, to die for us: Not only &s;o, but he cau&s;eth him al&s;o to be <HI>lift up</HI> in the Mini&s;try of his word, there to be held forth, to be <HI>crucified</HI> (as it were) before our eyes daily; nor yet only to bee &s;et before us, but to be offered to us with a <HI>Command</HI> and a <HI>Promi&s;e;</HI> The one requiring us to look up unto him, the other a&s;&s;uring us of a perfect cure upon our &s;o doing; Now what, &s;hall we &s;light and neglect &s;o great &s;al|vation? Shall we &s;o far abu&s;e this grace and mercy of God, as not to make u&s;e of this means of &s;alvation? What &s;hall now be &s;aid for us! Our blood be upon our own heads; we mu&s;t peri&s;h in our &s;ins, and that de&s;erved|ly. And therefore (to draw to a conclu&s;ion of this point) be we all of us per&s;waded to look out for our &s;elves; Come we; O come we unto Je&s;us Chri&s;t, that we may be made partakers of this healing, &s;aving vertue which is to be found in, and from him.</P>
<P><HI>Motives</HI><NOTE PLACE="marg">Motives.</NOTE> (me thinks) I &s;hould need none, to &s;et on &s;uch a motion, to per&s;wade all of us to come unto Je&s;us Chri&s;t.</P>
<P N="1">1. Do but con&s;ider our own <HI>mi&s;ery</HI><NOTE PLACE="marg">1. Our mi&s;ery without Chri&s;t.</NOTE> with|out him, fitly (as I have &s;hewed you) repre|&s;ented and &s;hadowed out in the condition of a poor <HI>I&s;raelite</HI> being &s;tung with &s;ome of the&s;e Serpents. We are by nature in a peri|&s;hing &s;tate; and there is no <HI>Medicine</HI> can cure us but this; no name under <HI>Heaven,</HI> by which we can have any probable or po&s;&s;ible hopes of
<PB N="72" REF="42"> &s;alvation but this; Let our nece&s;&s;ities then drive us unto Chri&s;t: Without him we peri&s;h, ha|ving no other means of cure but by him. Had there been any other <HI>Salve</HI> or <HI>Medicine</HI> in the world that could have cured a &s;tung <HI>I&s;raelite,</HI> he &s;hould not have needed to have made u&s;e of the <HI>Bra&s;en &s;erpent:</HI> Were there any other way or meanes whereby &s;alvation might po&s;&s;ibly be attained, there might be &s;ome plea for our not coming unto Chri&s;t. But wee are here concluded and &s;hut up; unle&s;&s;e hee &s;ave us, wee peri&s;h. Let our nece&s;&s;ities drive us.</P>
<P N="2"><NOTE PLACE="marg">2. Attractive|ne&s;&s;e in Chri&s;t.</NOTE>2. And (&s;econdly) there is that in him which may <HI>draw</HI> us; <HI>viz:</HI> His <HI>willingne&s;&s;e</HI> to receive us, and his <HI>Ability</HI> to help us. Of the former of the&s;e our Saviour him&s;elf a&s;&s;ures us, Joh. 6.37. <HI>He that cometh unto me I will in no wi&s;e ca&s;t out,</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">. The later wee may &s;ee in the <HI>Type</HI> in the Text: The <HI>Bra&s;en &s;erpent</HI> was a pre&s;ent cure to all that came, it matters not how mortally &s;tung they were, in what part of the body; whether with one or more Serpents; of what continuance it was, here they found a pre&s;ent remedy; Even &s;uch vertue is there to be found in the Lord Je&s;us: It matters not what our &s;ins be; what for number, what for nature, what for continu|ance, how many, how great, how inveterate &s;oever, only come unto Je&s;us Chri&s;t, we &s;hall find it true by experience, that he is an <HI>Al&s;uffi|cient Saviour.</HI></P>
<P><HI>Que&s;t.</HI> The Que&s;tion then will bee, How
<PB N="73" REF="42"> &s;hall a poor &s;inner <HI>come</HI> unto Je&s;us Chri&s;t, &s;o as he may obtaine &s;alvation by him.</P>
<P><HI>An&s;w.</HI> To this the third Conclu&s;ion re|turns<NOTE PLACE="marg" TYPE="runSum">Conclu&s;. 3.</NOTE> an&s;wer; <HI>Only by beleeving on him;</HI> So you have it in the Text; <HI>The Son of Man mu&s;t be lift up, That who&s;oever beleeveth on him &s;hould not peri&s;h.</HI></P>
<P><HI>Doct.</HI> Behold here the onely way whereby a poor peri&s;hing &s;inner may come to be made partaker of that &s;aving vertue which is in <HI>Je|&s;us Chri&s;t,</HI> viz. <HI>By beleeving on him.</HI><NOTE PLACE="marg">Beleeving on Chri&s;t, the on|ly means of re|ceiving bene|fit by him.</NOTE> A Truth lively &s;hadowed out in the Text (which &s;till upon all occa&s;ions I &s;hall have recour&s;e unto.) What was the way and means whereby an <HI>I&s;|raelite</HI> being &s;tung came to partake of healing vertue from the <HI>Bra&s;en Serpent?</HI><NOTE PLACE="marg">Num. 21.8, 9.</NOTE> Why it was by <HI>looking</HI> up unto it; <HI>When he looketh up up|on it he &s;hall live:</HI> Even thus is the &s;aving ver|tue derived from Chri&s;t unto &s;in-&s;tung &s;inners; <HI>viz.</HI> By <HI>looking</HI> upon him. Looking upon him, not with a <HI>bodily</HI> eye, as <HI>Papi&s;ts</HI> do up|on their <HI>Crucifixes,</HI> or as the <HI>Jewes</HI> did, who beheld him hanging upon the Cro&s;&s;e, who had better never have &s;een what they did; but with a <HI>Spirituall</HI> eye, the eye of the <HI>Soul,</HI> the eye of <HI>Faith:</HI> by <HI>beleeving</HI> on him; This is the way and means which every where we are directed to. This was <HI>John</HI> the <HI>Bapti&s;t</HI>'s Do|ctrine, he preached <HI>Faith,</HI> as well as <HI>Repen|tance; John Baptized with the Bapti&s;me of Re|pentance, &s;aying unto the people, that they &s;hould beleeve on him which &s;hould come after him, that is, on Je&s;us Chri&s;t,</HI> Act. 19.<NOTE PLACE="marg">Act. 19.4.</NOTE> This did our
<PB N="74" REF="43"> Saviour him&s;elfe pre&s;&s;e, <HI>Ye believe on God, be|lieve al&s;o on me, John</HI> 14.<NOTE PLACE="marg">John 14.1.</NOTE> And the &s;ame did his <HI>Apo&s;tles</HI> after him. When the <HI>Jaylour</HI> came to <HI>Paul</HI> and <HI>Silas,</HI> putting the que&s;ti|on unto them,<NOTE PLACE="marg">Acts 16.31.</NOTE> <HI>Sirs, what &s;hall I do to be &s;a|ved?</HI> They pre&s;ently returne him this briefe an&s;wer, <HI>Beleeve on the Lord Je&s;us, and thou &s;halt be &s;aved.</HI> Even as if a poor <HI>I&s;raelite</HI> be|ing &s;tung, had come unto <HI>Mo&s;es,</HI> enquiring of him what he &s;hould do to be <HI>healed; Mo|&s;es</HI> could have returned him no an&s;wer but this, <HI>Look up unto the Bra&s;en Serpent, and thou &s;halt be healed.</HI> Thus, when a wounded &s;oule, feeling the &s;ting of &s;in &s;ticking in the con&s;cience, cometh unto the <HI>Mini&s;ters</HI> of Chri&s;t, and de&s;ireth direction from them what to do; their an&s;wer is, Go, <HI>look</HI> up unto <HI>Chri&s;t: Beleeve on the Lord Je&s;us, thou &s;halt be &s;aved.</HI> Here is the way, the onely way and meanes of obtaining benefit by Je&s;us Chri&s;t;<NOTE PLACE="marg">Heb. 2.4.</NOTE> <HI>Faith. Ju&s;tus ex fide, The ju&s;t &s;hall live by faith.</HI></P>
<P><HI>Explic.</HI> For the opening and illu&s;trating of this u&s;efull Truth; give me leave briefly to unfold unto you the&s;e three particulars. 1. <HI>What this faith is which healeth and &s;aveth?</HI> 2.<NOTE PLACE="marg">Three particu|lars unfolded.</NOTE> <HI>How this faith healeth and &s;aveth?</HI> 3. <HI>Why this &s;hould be the onely way and means to heal and &s;ave?</HI> Briefly of each, it being not my purpo&s;e now to in&s;i&s;t largely upon the Doctrine of Faith, which I re&s;erve to another occa&s;ion.</P>
<P><HI>Que&s;t.</HI><NOTE PLACE="marg" TYPE="runSum"><HI>Que&s;t.</HI> What &s;aving faith is?</NOTE> 1. <HI>What is this Faith by which
<PB N="75" REF="43"> wee obtaine &s;alvation?</HI> by which wee draw this healing, &s;aving vertue from Chri&s;t?</P>
<P><HI>An&s;.</HI><NOTE PLACE="marg" TYPE="runSum"><HI>An&s;w.</HI> Illu&s;trated from the Types.</NOTE> To this I cannot an&s;wer more aptly, and clearly, then by having recour&s;e to the <HI>Type,</HI> which mo&s;t excellently &s;hadowes out unto us the nature of that <HI>Faith</HI> whereby we are ju&s;tified and &s;aved, which is done by <HI>loo|king up unto Chri&s;t;</HI> &s;o looking up unto him, as the <HI>I&s;raelites</HI> did to the <HI>Bra&s;en Serpent.</HI></P>
<P><HI>Q.</HI> Now how did they look up to the Bra|&s;en Serpent? <HI>A.</HI> Therein we may take no|tice of two things: 1. Their <HI>Action.</HI> 2. Their <HI>Affection.</HI> There beholding it, and the Affection wherewith they beheld it.</P>
<P N="1">1. They <HI>beheld</HI> it, looked upon it, &s;aw it <HI>made,</HI> and &s;aw it <HI>lifted up:</HI> withall taking no|tice for what <HI>end</HI> and purpo&s;e it was made and lift up.</P>
<P N="2">2. As they thus &s;aw it, &s;o they <HI>looked unto it, viz.</HI> in an <HI>Affectionate</HI> way, with a twofold affection, 1 Of <HI>De&s;ire.</HI> 2. Of <HI>Hope,</HI> or <HI>Tru&s;t:</HI> de&s;iring to be cured; hoping and tru&s;ting to be cured by it. Thus did they look upon the <HI>Bra&s;en Serpent;</HI> not onely &s;eeing it,<NOTE PLACE="marg"><HI>Numb. 21.9.</HI> <GAP LANG="heb" DESC="foreign" RESP="OXF">, a&s;picic|bat, <GAP LANG="heb" DESC="foreign" RESP="OXF"> intu|cri, quod majus e&s;t qu&agrave;m <GAP LANG="heb" DESC="foreign" RESP="OXF">, videre) unde <GAP LANG="heb" DESC="foreign" RESP="OXF">, Expecta|tio.</NOTE> but loo|king upon it with de&s;ire and expectation of receiving benefit by it, (as the word in the Originall there properly &s;ignifieth.)</P>
<P>And thus doth the true Believer <HI>look</HI> up unto <HI>Je&s;us Chri&s;t; Beholding</HI> him, and <HI>belie|ving</HI> on him. You have them both together in that one ver&s;e, <HI>John</HI> 6.40. <HI>This is the will of him that &s;ent me, that every one which &s;eeth
<PB N="76" REF="44"> the Son, and beleeveth on him, may have ever|la&s;ting life.</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">.</P>
<P N="1">1. <HI>Beholding Chri&s;t.</HI><NOTE PLACE="marg">1. Faith, behol|ding Chri&s;t.</NOTE> <GAP LANG="grc" DESC="foreign" RESP="OXF">: <HI>viz.</HI> with the eye of his &s;oule, rightly apprehending, and &s;eriou&s;ly con&s;idering him. For that the word <GAP LANG="grc" DESC="foreign" RESP="OXF">,<NOTE PLACE="marg"><HI>Non de nihilo e&s;t quod</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF"> <HI>hic potius dixit, qu&agrave;m</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">. <HI>Vide</HI> 1 John 1.1. <GAP LANG="grc" DESC="foreign" RESP="OXF">. H. Grotius. ad loc. Cicero. Tu&s;|cul. 5. <HI>Nec enim qui&s; qui<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> videt.</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">. Beza G<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. Annot. Dr. <HI>Taylour's</HI> Bra&s;en Serpent.</NOTE> properly &s;ignifieth (as <HI>Beza</HI> and <HI>Gro|tius</HI> note upon it, <HI>Non quavis modo, &s;ed cum attentione videre;</HI> not a bare and &s;imple <HI>In|tuition,</HI> a ca&s;ting a glance upon a thing, but a &s;erious and advi&s;ed ob&s;erving, and viewing of it; <HI>Studios&egrave; per&s;picere</HI> (as <HI>Tully</HI> renders it,) &s;tudiou&s;ly to view and con&s;ider a thing. This is properly <GAP LANG="grc" DESC="foreign" RESP="OXF">. And thus doth the true believer <HI>behold</HI> Je&s;us Chri&s;t; con&s;idering him as <HI>made the Son of man,</HI> taking the nature of man upon him; then in that nature <HI>lift up:</HI> Lift up two wayes: <HI>Ratione ligni, ratione regni,</HI> (as &s;ome di&s;tingui&s;h.) Fir&s;t, In his <HI>Pa&s;&s;ion</HI> upon the Cro&s;&s;e, there <HI>&s;uffering:</HI> Then in his <HI>Se&s;&s;ion</HI> upon the Throne of his glory, there <HI>triumphing.</HI> Both the&s;e the Beleever taketh notice of, looking upon Chri&s;t in his twofold &s;tate, of <HI>Humilia|tion, Exaltation.</HI> And here is the fir&s;t act of this <HI>faith:</HI> it <HI>looketh upon Christ,</HI> as held forth in the word, apprehending and be|leeving what is there revealed concerning him, touching his <HI>Incarnation, Birth, Life, Death, Re&s;urrection, A&s;cen&s;ion, Interce&s;&s;ion:</HI> with|all, taking notice to what <HI>end</HI> all this was done, <HI>viz.</HI> for the redeeming and &s;aving of lo&s;t mankind: And here is the <HI>&V;i&s;ion of Faith.</HI></P>
<PB N="77" REF="44">
<P N="2">2. The &s;econd thing is the <HI>Affection</HI> of it.<NOTE PLACE="marg">2. Faith an affectionate looking up unto Chri&s;t.</NOTE> The beleever thus beholding Chri&s;t, he al&s;o <HI>looketh up unto him.</HI> Looking upon him, even as the <HI>lame man</HI> which lay in <HI>Solomons Porch, looked</HI> upon the Apo&s;tles, <HI>Peter</HI> and <HI>John, Act.</HI> 3. <HI>Look on us</HI> (&s;ay they) <HI>ver.</HI> 4. And &s;o hee did, not onely ca&s;ting his eye upon them, as he did upon other pa&s;&s;engers, but he looked upon them wi&s;tly, affectionately, with <HI>de&s;ire</HI> and <HI>hope: He gave heed unto them, expecting to receive &s;om|thing from them, ver.</HI> 5. Thus doth the belee|ver look upon Chri&s;t, not only beholding him by a bare and &s;imple intuition, taking notice of what he was, what he hath done, what he hath &s;uffered, and to what end, &amp;c. all which the very divels them&s;elves know and believe; but he looketh up unto him in an <HI>affectionate</HI> way. So &s;aith the Prophet of the converted <HI>I&s;rae|lites,</HI> I&s;ai. 17.7. <HI>At that day &s;hall a man look to his Maker, and his eyes &s;hall have re&s;pect to the holy One of I&s;rael.</HI> And the Prophet <HI>Zachary</HI> &s;peaking of the <HI>Spirit of Grace,</HI> which God promi&s;ed to poure out upon his people, &s;aith, that then, They &s;hould <HI>looke upon him whom they have pierced, Zach.</HI> 12.10. <HI>viz.</HI> in an affe|ctionate way. And thus doth the true beleever look upon Chri&s;t <HI>viz.</HI> with a double Affecti|on, of <HI>De&s;ire</HI> and <HI>Hope.</HI></P>
<P N="1">1. <HI>De&s;ire.</HI><NOTE PLACE="marg">1. With De|&s;ire.</NOTE> Earne&s;tly de&s;iring to partake of the merits, and benefits of Chri&s;t; de&s;iring to to be healed, &s;aved by him. Which de&s;ire a|ri&s;eth from the &s;en&s;e and apprehen&s;ion of his own mi&s;ery: from the &s;en&s;e of <HI>&s;in,</HI> and the
<PB N="78" REF="45"> apprehen&s;ion of Gods <HI>Wrath</HI> due unto it. Even as an <HI>I&s;raelite</HI> feeling him&s;elfe &s;tung, and apprehending the eminent danger he was in, out of that apprehen&s;ion he looketh up to the <HI>Bra&s;en Serpent</HI> with de&s;ire of cure. Thus the &s;oul of a beleeving &s;inner feeling it &s;elfe mortally &s;tung by &s;in, apprehending it &s;elfe in a lo&s;t &s;tate and condition, it looketh up unto Je&s;us Chri&s;t, earne&s;tly de&s;iring pardon of &s;in, and eternall &s;alvation by and through him.</P>
<P N="2"><NOTE PLACE="marg">2. Confidence</NOTE>2 And as it de&s;ireth it from him, &s;o it hop|eth for it by him, re&s;ting upon him for it, for the obtaining of what it de&s;ireth, and &s;tand|eth in need of; thus doth the Beleever look up unto Je&s;us Chri&s;t; even as the <HI>P&s;almi&s;t</HI> &s;aith,<NOTE PLACE="marg">P&s;al. 123.2.</NOTE> the <HI>Eyes of &s;ervants look unto the hands of their Ma&s;ters, and as the eyes of a maiden to the hand of her Mi&s;tris,</HI> viz. (as for <HI>direction,</HI> &s;o) for <HI>Protection,</HI> and <HI>Provi&s;ion,</HI> expecting to receive benefit by them: Even &s;o doth the true beleever look up unto <HI>Chri&s;t,</HI> waiting, re&s;ting, depending, and relying up|on him for what he &s;tandeth in need of, <HI>viz.</HI> the pardon of &s;ins and eternall &s;alvation. And herein lieth the principall act of that faith whereby we are ju&s;tified and &s;aved; <HI>viz.</HI> in this <HI>&s;oul-recumbencie,</HI> this re&s;ting, and rely|ing upon Chri&s;t for Ju&s;tification and Salva|tion.</P>
<P><NOTE PLACE="marg">Beleeving [on] Chri&s;t importing,</NOTE>So much the phra&s;e here in the Text imports; <GAP LANG="grc" DESC="foreign" RESP="OXF">; Not, <HI>Qui credit in ip&s;o</HI> (as the Vulgar <HI>Latine</HI> renders it) but in <HI>Eum;
<PB N="79" REF="45"> Hee that beleeveth on him:</HI> Wherein we have two things pointed out unto us: 1. The pro|per <HI>Object:</HI> 2. The proper <HI>Act</HI> of faith as it ju&s;tifieth and &s;aveth.</P>
<P N="1">1 The proper <HI>Object</HI> of faith as it ju&s;tifieth and &s;aveth, is <HI>Chri&s;t.</HI> True it is,<NOTE PLACE="marg">1. The proper object of faith as it ju&s;tifieth.</NOTE> that faith whereby we are ju&s;tified and &s;aved, it look|eth at other things: It hath an eye at every truth revealed in the word, <HI>beleeving all things which are written in the Law and the Prophets</HI> (as <HI>Paul</HI> &s;aith of him&s;elf;<NOTE PLACE="marg">Act. 24. 14.</NOTE>) a&s;&s;ent|ing to every promi&s;e, every threatning; but as it <HI>ju&s;tifieth</HI> and <HI>&s;aveth,</HI> it looketh only at <HI>Chri&s;t.</HI> Even as the <HI>I&s;raelites</HI> with the &s;ame eye wherewith they beheld the <HI>Bra&s;en Serpent,</HI> they beheld other things al&s;o; but they were cured only by looking upon the <HI>Bra&s;en Ser|pent.</HI> Thus that faith which ju&s;tifyeth look|eth at other things; but as it ju&s;tifieth, it look|eth only at Chri&s;t, at <HI>Chri&s;t lifted up,</HI> cruci|fied. Here is the proper <HI>Object</HI> of faith as it ju&s;tifieth.</P>
<P N="2">2. And what is the proper <HI>Act</HI> of this faith?<NOTE PLACE="marg">2. The proper act of faith as it ju&s;tifieth.</NOTE> Why, to <HI>beleeve in Chri&s;t, on Chri&s;t;</HI> that is, (as I have &s;aid) to look up unto him with hope, confidence, affiance, re&s;ting and relying up|on him, and him alone for pardon of &s;ins and eternall &s;alvation; This is truly to <HI>beleeve on Chri&s;t;</HI> not only to beleeve <HI>Chri&s;t,</HI> that there is a Chri&s;t, that <HI>Je&s;us</HI> the &s;on of <HI>Mary</HI> is that Chri&s;t, that he is an All-&s;ufficient Sa|viour, that he hath done and &s;uffered all things requi&s;ite for our &s;alvation: but to look
<PB N="80" REF="46"> up unto him as our <HI>Saviour,</HI> applying the merit of his obedience unto our &s;elves, re&s;ting and relying upon him as our <HI>Je&s;us,</HI> the alone means of our Ju&s;tification and Salvation. And this is that true <HI>Faith</HI> which draweth this healing &s;aving vertue from <HI>Chri&s;t</HI> by which a poor &s;inner cometh to obtain the&s;e great be|nefits.</P>
<P><NOTE PLACE="marg" TYPE="runSum"><HI>Que&s;t.</HI> How faith cometh to heal and &s;ave.</NOTE>A &s;econd Que&s;tion followeth. <HI>How com|eth this Faith thus to heal and &s;ave?</HI></P>
<P>To this I may an&s;wer, fir&s;t <HI>Negatively,</HI> then <HI>Po&s;itively.</HI></P>
<P N="1"><NOTE PLACE="marg" TYPE="runSum"><HI>An&s;w.</HI> 1. Negatively.</NOTE>1. Shewing you how it doth not <HI>Ju&s;tifie</HI> and &s;ave; <HI>viz.</HI> Not as it is a work done by us, not as it is a <HI>Habit</HI> or <HI>Quality,</HI> a <HI>Gift</HI> or <HI>Grace</HI> inherent in us: Thus faith ju&s;tifieth not, &s;a|veth not, neither can it; being in it &s;elfe im|perfect and defective (as all other graces in regenerate per&s;ons are) it cannot ju&s;tifie it &s;elfe, much le&s;&s;e the per&s;on in whom it is: there is no &s;uch vertue in <HI>Faith</HI> it &s;elfe; no more then there was healing vertue in the <HI>eye</HI> of an I&s;raelite. It was not the <HI>eye</HI> that healed them; neither is it <HI>Faith</HI> as faith, either as an <HI>Act</HI> or <HI>Habit</HI> that helpeth us.</P>
<P><NOTE PLACE="marg">2. Affirma|tively, <HI>viz.</HI> as,</NOTE>How then? Why, Faith healeth and &s;aveth the&s;e two wayes, 1. As a <HI>Condition;</HI> 2. As an <HI>In&s;trument.</HI></P>
<P N="1"><NOTE PLACE="marg">1. A condition of the Cove|nant.</NOTE>1. As it is a <HI>Condition of the New Covenant,</HI> the Covenant of Grace; a condition upon which God hath promi&s;ed freely to ju&s;tifie and &s;ave us. Even as <HI>looking</HI> was the condition of the I&s;raelites cure: not <HI>touching,</HI> but <HI>looking:</HI>
<PB N="91" REF="46"> So here the condition of the Covenant of Grace is, not <HI>Doing,</HI> but <HI>Beleeving:</HI> Not <HI>Fac hoc &amp; vive, D this and live;</HI> but <HI>Crede &amp; vive, Beleeve and live.</HI> Even as there it was, <HI>Vide &amp; vive, See and live;</HI> &s;o here <HI>Crede &amp; vive, Beleeve and live:</HI> This is the con|dition of this New Covenant, that which God requireth at our hands in order to our Ju&s;tifi|cation and Salvation. Even as the Apo&s;tles, <HI>Peter</HI> and <HI>John</HI> (in the place forenamed) bade that <HI>Cripple</HI> look upon them in order to his cure,<NOTE PLACE="marg">Act. 3.5.</NOTE> not that there was any vertue in that act of his; but they required it as a condition, whereupon they would freely cure him. Thus are we cured and &s;aved by <HI>looking</HI> up unto Chri&s;t, by <HI>beleeving on him;</HI> who upon our &s;o doing, doth freely ju&s;tifie and &s;ave us.</P>
<P N="2">2. Faith healeth and &s;aveth <HI>In&s;trumentally,</HI><NOTE PLACE="marg">2. An in&s;tru|ment.</NOTE> <HI>viz.</HI> as it apprehendeth and applyeth Chri&s;t by whom we are healed and &s;aved. Thus faith ju&s;tifieth and &s;aveth, not con&s;idered &s;imply in it &s;elfe, as having any vertue in it &s;elfe more then other graces have. Other graces there are, which in their own nature are as excel|lent, and in &s;ome re&s;pects more excellent then faith: <HI>Now abideth Faith, Hope, and Chari|ty</HI> (&s;aith the Apo&s;tle,<NOTE PLACE="marg">1 Cor. 13. la&s;t:</NOTE>) <HI>but the chiefe&s;t of the&s;e is Charity.</HI> But it ju&s;tifieth and &s;aveth, as it is con&s;idered <HI>Relatively,</HI> with its <HI>Object:</HI> As it is an <HI>In&s;trument,</HI> an <HI>Eye,</HI> a <HI>Hand,</HI> to look up unto, and take hold of Je&s;us Chri&s;t, the me|ritorious cau&s;e of our Ju&s;tification and Salvati|on. Thus did the I&s;raelites <HI>looking</HI> heal them,
<PB N="92" REF="47"> not &s;imply in or by it &s;elfe, but as directed to, and fixed upon the <HI>Bra&s;en Serpent;</HI> that &s;ana|tive vertue was in the <HI>Object,</HI> not in the facul|ty: In the <HI>Serpent</HI> that was &s;een, not in the <HI>eye</HI> which looked upon it Thus that heal|ing and &s;aving vertue whereby we are ju&s;tifi|ed and &s;aved, it is properly in <HI>Chri&s;t,</HI> not in our faith that looketh up unto him. All that faith herein doth, is as an in&s;trument to ap|ply Chri&s;t, and &s;o to convey that vertue from him unto the &s;oul. Divines u&s;ually illu&s;trate this by a familiar &s;imilitude of a <HI>Ring,</HI><NOTE PLACE="marg">Faith and Chri&s;t as the Ring and the Blood-&s;tone.</NOTE> which hath in it a precious &s;tone of &s;ome excellent quality, &s;uppo&s;e a <HI>Blood-&s;tone</HI> or the like: Such a <HI>Ring,</HI> we &s;ay, is good for &s;uch a pur|po&s;e, of &s;overaign u&s;e in &s;uch and &s;uch ca&s;es, as to &s;tanch <HI>bleeding,</HI> &amp;c. Now to &s;peak pro|perly, it is not the <HI>Ring,</HI> but the <HI>Stone</HI> in the Ring which doth this; there lieth all the ver|tue: All that the Ring doth, is only to apply the &s;tone to the body, or part affected. Thus &s;tandeth the ca&s;e here, <HI>Faith</HI> is the <HI>Ring, Chri&s;t</HI> is the <HI>Precious Stone:</HI> All that faith doth, or can do, is to apply Chri&s;t, to bring him home with all his merits, and bene|fits to the &s;oul; In the mean time all the ver|tue is in Chri&s;t; it is he that healeth, that ju|&s;tifieth, that &s;aveth. Even as the Story tels us of the woman in the Go&s;pel, who came and <HI>touched the hem of our Saviours garment,</HI><NOTE PLACE="marg">Mark 5.25.</NOTE> (touched it as with her <HI>finger,</HI> &s;o with her <HI>faith</HI>) therupon &s;he was pre&s;ently cured of her bloo|dy i&s;&s;ue. But was the vertue in her <HI>finger,</HI> or in
<PB N="93" REF="47"> her <HI>Faith?</HI> No, the Text tels us expre&s;&s;ely whence that healing vertue came;<NOTE PLACE="marg">ver. 30. Luk. 8.46.</NOTE> <HI>I perceive that vertue is gone out of me</HI> (&s;aith our Savi|our to his Di&s;ciples.) Her <HI>Faith</HI> in the mean time was only the in&s;trument in drawing that vertue from Chri&s;t: And in that re&s;pect, our Saviour tels her,<NOTE PLACE="marg">ver. 48.</NOTE> that her <HI>Faith had made her whole.</HI> And even &s;o are we to under&s;tand tho&s;e Texts of Scripture where it is &s;aid, that we are <HI>ju&s;tified by faith, and &s;aved by faith; viz.</HI> not <HI>Meritoriou&s;ly,</HI> but <HI>In&s;trumentally; By grace ye are &s;aved</HI> (&s;aith the Apo&s;tle) <HI>through faith</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, not <GAP LANG="grc" DESC="foreign" RESP="OXF">;<NOTE PLACE="marg">Eph. 2.8.</NOTE> Not <HI>Propter fidem;</HI> but <HI>Per fidem;</HI> Not <HI>[for]</HI> faith as the Meritorious cau&s;e, (which is only Chri&s;t) but <HI>[by]</HI> or <HI>[through]</HI> faith, as the In&s;trument conveying vertue from Chri&s;t unto our Ju|&s;tification and Salvation. You &s;ee the &s;econd Que&s;tion re&s;olved, and therein a re&s;olution prepared, and in part given to the third, which is,</P>
<P><HI>Que&s;t.</HI> Why this &s;hould be the only way and means to convey this benefit from Chri&s;t,<NOTE PLACE="marg" TYPE="runSum"><HI>Que&s;t.</HI> 3. Why faith the only means.</NOTE> viz. to <HI>beleeve on him?</HI></P>
<P><HI>An&s;w.</HI><NOTE PLACE="marg" TYPE="runSum"><HI>An&s;w.</HI> 1. So God hath appointed it.</NOTE> To this I might return a &s;udden and yet &s;atisfactory an&s;wer. It is enough, <HI>God hath appointed it &s;o to be;</HI> even as he appointed <HI>looking</HI> to be the means of conveying that &s;a|native vertue to the I&s;raelites from that Bra|&s;en Serpent; not but that he could (if he had plea&s;ed) have directed them to &s;ome other way, either to touch it, or to fall down be|fore it, or the like: or el&s;e he could have
<PB N="94" REF="48"> made it effectuall to them only by the bare pre&s;ence of it in the Camp: But this is the way which he pitcheth upon, requiring them on|ly to look up unto it. Thus God could (had he plea&s;ed) have appointed other wayes and means of conveying life and &s;alvation to us: but hee hath been plea&s;ed in infinite wi&s;dome and mercy to pitch upon this, requiring no more from us as the condition of the Cove|nant of Grace, but only this, <HI>Beleeve on the Lord Je&s;us.</HI></P>
<P N="2"><NOTE PLACE="marg" TYPE="runSum">2. Faith onely applyeth Chri&s;t.</NOTE>2. But &s;econdly, take a rea&s;on of this ap|pointment. <HI>Faith</HI> is the <HI>In&s;trument</HI> of con|veying this benefit from Chri&s;t, becau&s;e <HI>Faith only applyeth Chri&s;t,</HI> bringeth home Chri&s;t: This is the proper work of faith; Every grace hath its own proper work which is peculiar to it: Even as every member of the body hath its proper office and work; the <HI>Eye</HI> to &s;ee, the <HI>Ear</HI> to hear, the <HI>Hand</HI> to take or receive a thing; &s;o hath every grace its proper work; <HI>Remembring your work of faith,</HI><NOTE PLACE="marg">1 The&s;. 1.3.</NOTE> <HI>and labour of love, and patience of hope</HI> (&s;aith the Apo&s;tle to his <HI>The&s;&s;alonians.</HI>) Now what is the pro|per work of faith? Why, to <HI>Receive Chri&s;t, (To as many as received him, he gave power to become the Sons of God, even to as many as beleeve on his name,</HI> Joh. 1.12.) To apply Chri&s;t, to bring Chri&s;t home with his merits unto the &s;oul: This doth faith; It bringeth home Chri&s;t, and bringing him home, it bringeth home his benefits, drawing from him that vertue that is in him; And this is
<PB N="95" REF="48"> proper unto faith. And therefore is it that God hath appointed this to be the only way to convey benefit from Chri&s;t unto poor &s;inners for their Ju&s;tification and Salvation. You &s;ee this third Que&s;tion re&s;olved: and &s;o you have this third Conclu&s;ion opened: That which now remains hereof is the <HI>Application.</HI></P>
<P>Which &s;hall be only a word of <HI>Direction</HI> and <HI>Exhortation</HI> to all penitent broken-hear|ted &s;inners, &s;uch as feel the &s;ting of &s;in,<NOTE PLACE="marg" TYPE="runSum"><HI>Applic.</HI> Seek cure in this way.</NOTE> and de|&s;ire to be healed, cured; for for &s;uch only is this <HI>Bra&s;en Serpent</HI> erected, this means of cure provided. Being &s;uch, now bee you advi|&s;ed and excited to put your &s;oules upon this way of cure to look <HI>up unto this Bra&s;en Serpent,</HI> by faith to look up unto the Lord Je&s;us Chri&s;t. Let it not bee enough, that you have heard tidings of a Saviour, to hear that God hath given his Son, that Chri&s;t hath given him&s;elf for lo&s;t mankind; or yet to know who, and what this Chri&s;t was, what he hath done, what he hath &s;uffered, and the like. Alas, what would this have avai|led a poor <HI>I&s;raelite,</HI> to have heard of the <HI>Bra&s;en Serpent,</HI> that it was erected in the Camp, and that all that came to it were healed by it, whil&s;t in the mean time him&s;elf lay clo&s;e in his Tent, never looking out for any benefit by it? And what will this profit a poor &s;in|ner, to hear what God hath done for o|thers, in giving a <HI>Chri&s;t</HI> a <HI>Saviour</HI> for them, and to them, whil&s;t in the mean time him|&s;elfe lyeth &s;till &s;leeping in his &s;innes,
<PB N="96" REF="49"> not looking out for cure, for ju&s;tification, and &s;alvation by and through him? Better &s;uch a one had never heard the&s;e <HI>Go&s;pell tidings:</HI> His contempt or neglect of &s;o great a mercy will be no &s;mall aggravation to his &s;in and pu|ni&s;hment. And therefore, as many of us as God hath in any mea&s;ure made &s;en&s;ible of our mi&s;erable &s;tate and condition by rea&s;on of &s;in; as we de&s;ire deliverance out of that e&s;tate, ap|ply we our &s;elves to the right u&s;e of this reme|dy. <HI>Look we up unto Je&s;us Chri&s;t.</HI></P>
<P><NOTE PLACE="marg">Looking up unto this Bra|&s;en Serpent.</NOTE><HI>Look up</HI> (I &s;ay.) Not looking too much downwards upon <HI>our &s;elves,</HI> not poring too much upon <HI>our &s;ins,</HI> the multitude, magnitude; number, nature; quantity, qua|lity of them, how many, how great and grie|vous they are. But <HI>look upwards,</HI> look up unto Je&s;us Chri&s;t, who is able to heale us, to &s;ave us. The <HI>I&s;raelites</HI> which were &s;tung with tho&s;e fiery Serpents, if they onely looked up|on their <HI>&s;oars,</HI> and complained of their &s;mart, and angui&s;h, in the mean time neglecting or refu&s;ing to <HI>look up to the Bra&s;en Serpent,</HI> they died for it. Such is the condition of a poor de&s;pairing &s;oule, who&s;e eye is all upon his &s;ore, upon his <HI>&s;in</HI> and <HI>puni&s;hment,</HI> as <HI>Cain's</HI> and <HI>Judas</HI>'s were;<NOTE PLACE="marg">Gen. 4.13.</NOTE> <HI>My &s;in is greater then can be forgiven;</HI> or, <HI>my puni&s;hment is greater then I can bare;</HI><NOTE PLACE="marg">Mat. 27.3, 4.</NOTE> &s;aith the one: <HI>I have &s;inned in betraying innocent blood,</HI> &s;aith the other, complaining of the grievou&s;ne&s;&s;e thereof: in the mean time never looking up to <HI>Chri&s;t</HI> for cure; by this means he peri&s;heth, and dieth in
<PB N="97" REF="49"> his &s;ins. To all &s;uch then, and all others; who de&s;ire to have any benefit by <HI>Je&s;us Chri&s;t,</HI> let it be &s;poken, <HI>Look up to this Bra&s;en Ser|pent,</HI> look you up to the Lord Je&s;us, obeying and dying for your &s;akes; and look you up unto him as with <HI>de&s;ire,</HI> &s;o with <HI>hope,</HI> with affiance and confidence of receiving benefit by him.</P>
<P>To &s;et on this Exhortation, what <HI>Argu|ments</HI> &s;hall I take up? Strange,<NOTE PLACE="marg">Motives.</NOTE> there &s;hould be need of any! I &s;uppo&s;e it was argument enough to an <HI>I&s;raelite</HI> being &s;tung, and fee|ling him&s;elfe &s;o, to here that there was a <HI>Bra|&s;en Serpent</HI> lift up for a pre&s;ent remedy to all that &s;hould looke up unto it; other motive he &s;hould need none to per&s;wade him to fixe his eye upon it. And certainly, &s;o would it be with poor &s;inners, did they but feel them|&s;elves &s;tung by &s;in, were they but throughly convinced and made &s;en&s;ible of their wretched &s;tate and condition by rea&s;on of &s;in, it would be motive &s;ufficient to them to hear of a <HI>Sa|viour,</HI> whom God hath &s;et forth with promi&s;e that upon their looking to him, beleeving on him, they &s;hall be &s;aved; they &s;hould need no other argument to per&s;wade them to look up unto him. Yet to quicken our dull and dead hearts, doe but con&s;ider the&s;e four or five particulars.</P>
<P N="1">1. This is <HI>God's Ordinance,</HI><NOTE PLACE="marg">1. This is Gods Ordi|nance.</NOTE> the way and means which God him&s;elf in infinite wi&s;dome and mercy hath appointed to bring his Elect to life and &s;alvation by; <HI>viz.</HI> by <HI>faith in Chri&s;t;</HI>
<PB N="98" REF="50"> and therefore &s;ubmit unto it.</P>
<P N="2"><NOTE PLACE="marg">2. His Com|mandment.</NOTE>2. As God him&s;elfe hath laid out this way; &s;o he requireth and <HI>commandeth</HI> us to put our &s;elves upon this way. God having ordered the <HI>Bra&s;en Serpent</HI> to be erected, he did not leave it as a thing arbitrary to the <HI>I&s;raelites,</HI> whether they would make u&s;e of it or no, but he requires them to do it. So that pa&s;&s;age may be read which we meet with, <HI>Num.</HI> 21.8. <HI>It &s;hal come to pa&s;s, that every one that is bitten, when he looketh upon it, &s;hal live.</HI> So our Tran&s;lation readeth it;<NOTE PLACE="marg"><HI>Ain&s;worth,</HI> Annot. ad loc.</NOTE> but the Original hath it, <GAP LANG="heb" DESC="foreign" RESP="OXF">, <HI>videbit &amp; vivet, He &s;hal &s;ee,</HI> (or <HI>look upon it) and he &s;hal live.</HI> So implying both a <HI>Commandment,</HI> and a <HI>Promi&s;e,</HI> (as M^r <HI>Ain&s;worth</HI> well notes upon it.) Thus God having given his Son to bee crucified, he doth not leave it to our choice whether wee will beleeve on him, or no; but this he requireth, this he commandeth. <HI>This is his Commandment, that we &s;hould beleeve on the Name of his Son,</HI> 1 <HI>John</HI> 3.23. The great Commandment, the Commandment of the Go&s;pel. In obedience to this Command, put our &s;ouls upon this way.</P>
<P N="3">3. This God commandeth, and that under a <HI>penalty,</HI><NOTE PLACE="marg">3. A command under a penal|ty.</NOTE> no le&s;&s;e a penalty, then of eternall condemnation. The <HI>I&s;raelite</HI> not looking up to the <HI>Bra&s;en Serpent,</HI> died for it. The &s;oule that looketh not up unto <HI>Chri&s;t,</HI> &s;hall peri&s;h for it.<NOTE PLACE="marg">John 3.18.</NOTE> <HI>Hee that beleeveth not,</HI> &s;aith our Saviour, <HI>is condemned already: viz.</HI> by vertue of that ancient &s;entence, <HI>Gen.</HI> 2.17. Under that &s;entence doth every
<PB N="99" REF="50"> unbeleever lie; being at the pre&s;ent in a &s;tate of death, and continuing in that &s;tate of unbeliefe, bound over unto eternall condemnation.</P>
<P N="4">4. This God commandeth, and this is <HI>all</HI> he commandeth:<NOTE PLACE="marg">4. All that he commandeth.</NOTE> <HI>Onely believe.</HI> Even as the Lord required no more from the <HI>I&s;raelites,</HI> but onely <HI>Vide &amp; vive; See, and live;</HI> &s;o he requireth no more from us but onely <HI>Cre|de &amp; vive, Beleeve and live.</HI> This is, as I &s;aid, the <HI>condition of the new Covenant,</HI> upon which the promi&s;e of <HI>life</HI> and <HI>&s;alvation</HI> is made. And doth the Lord require no more but this? and &s;hall we not herein hearken to his Com|mand? we know what <HI>Naamans</HI> &s;ervants &s;aid to their <HI>Ma&s;ter;</HI><NOTE PLACE="marg">2 King. 5.13.</NOTE> <HI>If the Prophet had commanded thee &s;ome great matter, woulde&s;t thou not have done it? How much more when he &s;aith, Only wa&s;h &amp; be clean?</HI> Thus, had the Lord commanded us &s;ome great matter, had he required from us &s;ome hard or co&s;tly &s;ervices, &s;hould wee not have yeelded to it for the &s;aving of our &s;ouls? How much more then, when he &s;aith unto us, as our Saviour did to the <HI>Ruler of the Synagogue, Mark.</HI> 5.36. <HI>Onely believe.</HI> Should the Lord have pre&s;cribed the <HI>I&s;raelites</HI> &s;ome <HI>chargeable receipts</HI> for the curing of their bodies, would they not have taken them? How much more, when hee &s;aith unto them, <HI>Onely looke up to the Bra&s;en Serpent, and live?</HI> Wee &s;ee what idolatrous and &s;uper&s;titious per&s;ons will doe in a way of <HI>Wil-wor&s;hip;</HI> They will refu&s;e no labour, grudge no co&s;t:
<PB N="100" REF="51"> And &s;hall not we obey &s;o ea&s;ie a command, as this command of the Go&s;pel, to <HI>beleeve on the Lord Je&s;us.</HI></P>
<P>To the&s;e I might add two more; <HI>viz:</HI> the <HI>Nece&s;&s;ity</HI> of our beleeving on Chri&s;t, and the <HI>&V;tilitie</HI> of it. What need wee have of it, what benefit wee &s;hall receive by it.</P>
<P N="5"><NOTE PLACE="marg">5. Nothing el&s;e can cure us</NOTE>5. For the former; con&s;ider that nothing el&s;e can cure us, can &s;ave us. Nothing but Chri&s;t, and nothing but faith in Chri&s;t: both excellently &s;hadowed out in the <HI>Type.</HI></P>
<P N="1">1. Nothing but <HI>Chri&s;t:</HI><NOTE PLACE="marg">1. Nothing but Chri&s;t.</NOTE> The I&s;raelites had many other things which were of great worth in them&s;elves, and of great u&s;e to them; Not to &s;peak of their earthly trea&s;ures, their &s;ilver and their gold, they had <HI>Mannah from Hea|ven,</HI> they had <HI>Water out of the Rock,</HI> two ex|traordinay Sacraments, &s;upplying the pre&s;ent want of tho&s;e which were ordinary; they had the <HI>Ark of the Covenant,</HI> wherein was the preciou&s;e&s;t relick that ever the world was ow|ner of, the <HI>Tables written with Gods own finger:</HI> But alas, none of the&s;e could cure them, help them! only the <HI>Bra&s;en Serpent</HI> could do this. Thus <HI>Christians</HI> may have many other things, be&s;ides what they have common with <HI>Heathens</HI> (Riches and Honour. &amp;c.) they may have the <HI>Word</HI> and <HI>Sacraments,</HI> with o|ther Ordinances of God, in them&s;elves preci|ous, and to them u&s;efull: But alas, none of the&s;e can heal them, can &s;ave them: That which the Prophet &s;aith concerning the fir&s;t
<PB N="101" REF="51"> of the&s;e,<NOTE PLACE="marg">Zeph. 1. la&s;t.</NOTE> <HI>Your &s;ilver and your gold &s;hall not be able to deliver you in the day of the Lords fierce wrath;</HI> we may &s;ay of all the re&s;t; It is not our hearing, receiving; hearing the word, receiving the Sacraments, nor yet our prayers or any other ordinance of God that can deli|ver us, &s;ave us; only the <HI>Bra&s;en Serpent</HI> can do this; only Chri&s;t.</P>
<P N="2">2. And &s;econdly, <HI>Chri&s;t looked upon.</HI> As nothing but Chri&s;t<NOTE PLACE="marg">2. Nothing but faith in Chri&s;t</NOTE> can heal and &s;ave, &s;o no|thing but <HI>faith</HI> in Chri&s;t; The <HI>Bra&s;en Serpent,</HI> how &s;ufficient a remedy &s;oever, yet not look|ed upon, it cured not, though never &s;o near to the per&s;on that was &s;tung, yet not beheld by him it was of no vertue to him, Chri&s;t is in him&s;elf an Al-&s;ufficient Saviour, yet none &s;hall have benefit by him, but tho&s;e who beleeve on him; <HI>It plea&s;ed God</HI> (&s;aith the A|po&s;tle) <HI>by the fooli&s;hne&s;&s;e of preaching to &s;ave them that beleeve,</HI> 1 Cor. 1.<NOTE PLACE="marg">1 Cor. 1.21.</NOTE> <HI>Fooli&s;hne&s;&s;e of preaching,</HI> that is, the preaching of the Word; &s;o called principally in regard of the &s;ubject matter of it, <HI>viz. Chri&s;t crucified,</HI> whom the Go&s;pel holdeth forth as the means of our &s;al|vation, then which nothing can be more ab|&s;urd and fooli&s;h to carnall wi&s;dom;<NOTE PLACE="marg">ver. 23.</NOTE> <HI>We preach Chri&s;t crucified, to the Jews a &s;tumbling block, and to the Grecians fooli&s;hne&s;&s;e.</HI> Now by this means (&s;aith the Apo&s;tle) it plea&s;ed God to <HI>&s;ave,</HI> whom? <HI>Them which beleeve.</HI> To them is <HI>Chri&s;t</HI> him&s;elfe, and this <HI>Ordinance</HI> holding forth Chri&s;t, effectuall. <HI>I am not a&s;hamed of the Go&s;pel of Chri&s;t</HI> (&s;aith the &s;ame Apo&s;tle)<NOTE PLACE="marg">Rom. 1.16.</NOTE>
<PB N="102" REF="52"> <HI>for it is the power of God to &s;alvation,</HI> What to all? No, only them that beleeve, <HI>To e|very on that beleeveth;</HI> This it is that ma|keth every Ordinance of God to be effe|ctuall to a man for good. The <HI>Bra&s;en Ser|pent,</HI> an Ordinance of God of &s;overaign u&s;e; yet a <HI>Blind I&s;raelite</HI> received no benefit by it; no more can a <HI>Faithle&s;&s;e Heart</HI> from any Ordinance of God. The <HI>Word</HI> in it &s;elfe an excellent Ordinance, yet meeting with &s;uch a heart, where it neither <HI>finds</HI> faith, nor <HI>work|eth</HI> faith, it lo&s;eth the efficacy: So did it in the <HI>I&s;raelites; To them was the Go&s;pel preach|ed</HI> (&s;aith the Apo&s;tle) <HI>as well as to us,</HI><NOTE PLACE="marg">Heb. 4.2.</NOTE> the &s;ame Go&s;pel, as truely, though not &s;o clear|ly; but <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>it profited them not;</HI> Why? <HI>Becau&s;e it was not mixed with faith in them which heard it.</HI> The &s;ame may we &s;ay of the <HI>Sacraments,</HI> God's Sealing Ordinan|ces; &s;o they are to the <HI>Beleever,</HI> &s;ealing up unto him his Intere&s;t in Chri&s;t and all his Benefits: but meeting with a Faithle&s;&s;e heart, they are but like <HI>Seals</HI> to the <HI>Blank,</HI> a&s;&s;u|ring nothing, conveying nothing. And what wee &s;ay of Word and Sacraments holding forth Chri&s;t, wee may &s;ay it of <HI>Chri&s;t</HI> him&s;elfe: <HI>Him hath God the Father &s;et forth to bee a Prince and a Saviour,</HI> in|during him with vertue enough to heal and &s;ave the world of mankind; yet without <HI>Faith</HI> this vertue cannot reach, cannot ex|tend to us: The vertue of the <HI>Bra&s;en Serpent</HI> extended only to tho&s;e who having eyes,
<PB N="103" REF="52"> made u&s;e of them in looking upon it; as for tho&s;e who either could not, or would not look upon it, they had no Benefit by it. There is in <HI>Je&s;us Chri&s;t</HI> an <HI>All-&s;ufficiency of Merit</HI> and <HI>Vertue</HI> for the healing and &s;aving of all poor lo&s;t &s;inners; but as for tho&s;e who either <HI>cannot,</HI> or <HI>will not</HI> beleeve on him; that <HI>cannot</HI> as <HI>Pa|gans</HI> and <HI>Paynims,</HI> who never &s;o much as heard of the name of Chri&s;t;<NOTE PLACE="marg">Rom. 10.</NOTE> <HI>(How &s;hall they beleeve on him of whom they have not heard?)</HI> that <HI>will not,</HI> as profane and &s;ecure Chri&s;tians, how &s;hould they have any benefit by him? How &s;hould that Vertue extend to them? this is the Office of <HI>Faith,</HI> to apply Chri&s;t. Now a <HI>Plai&s;ter,</HI> be it never &s;o &s;overaign and &s;anative, yet if not applyed to the &s;ore, it will do a man no good. No more will the <HI>Blood of Je&s;us Chri&s;t,</HI> if not applyed to the &s;oul by faith. And therefore (to draw to a clo&s;e of this Conclu&s;ion) whatever other gra|ces we have or want, &s;eek after Faith. Faith will do that to us which no other grace either will or can. Were it po&s;&s;ible that all other Graces could bee &s;evered from <HI>Faith,</HI> yet could they not advantage us in the great bu&s;i|ne&s;&s;e of <HI>Ju&s;tification</HI> and <HI>Salvation:</HI> In this ca&s;e a weak faith will be of more u&s;e to us then any, then all other Graces. Even as a dim <HI>weak eye</HI> was of more u&s;e to an <HI>I&s;raelite</HI> being &s;tung, then any, then all the other members of his body: It was not a quick ear, an elo|quent tongue, a &s;trong arme, an active hand, a nimble foot, that could &s;tand him in any
<PB N="104" REF="53"> &s;tead. It was his <HI>eye,</HI> (which next to the <HI>Bra|&s;en Serpent</HI>) healed him. It is not <HI>knowledge,</HI> though Angelicall; it is not <HI>repentance,</HI> &s;or|row for &s;in, though never &s;o deep; aver&s;ion from &s;in, though never &s;o &s;erious; it is not <HI>patience, humility,</HI> not any inward qualificati|on, or outward performance, that can ju&s;tifie, can &s;ave us. Onely <HI>Faith,</HI> Faith <HI>looking up unto Je&s;us Chri&s;t:</HI> Here is the <HI>nece&s;&s;ity</HI> of our beleeving.</P>
<P N="6">6. To this (in the la&s;t place.) Adde the great <HI>utility,</HI> the great benefit accruing from<NOTE PLACE="marg">6. The Bene|fit accruing from it.</NOTE> this our believing on Chri&s;t. <HI>Faith,</HI> though in it &s;elfe it may bee weak, yet great matters depend upon it; even as great e&s;tates are &s;om|times held by &s;mall acknowledgements; hun|dreds a year by a pepper kernell. Upon this depends our eternall happine&s;&s;e and &s;alvation. Believing, wee &s;hall <HI>not peri&s;h:</HI> Believing, wee &s;hall <HI>have eternall life.</HI> So runs the in&s;urance in the Text. <HI>The Son of man mu&s;t be lift up, that who&s;oever beleeveth on him &s;hould not pe|ri&s;h, but have eternall life.</HI> And &s;o I am fallen upon the fourth and la&s;t Conclu&s;i|on, which I &s;hall di&s;patch with all convenient brevity.</P>
<P><HI>Who&s;oever believeth on Je&s;us Chri&s;t, &s;hall have full and perfect &s;alvation by him;</HI><NOTE PLACE="marg" TYPE="runSum"><HI>Conclu&s;.</HI> 4. Who&s;o belee|veth on Chri&s;t, &s;hall have per|fect &s;alvation by him: where con&s;ider,</NOTE> he &s;hall not peri&s;h, but have eternall life. For the o|pening and pro&s;ecuting of this Conclu&s;ion, two things here may be taken notice of. 1. The <HI>benefit</HI> in&s;ured. And 2. The <HI>Extent</HI> of that benefit. The <HI>benefit</HI> it &s;elfe is partly <HI>Privative,</HI>
<PB N="105" REF="53"> partly <HI>Po&s;itive; Privative,</HI> deliverance from death; <HI>He &s;hall not peri&s;h.] Po&s;itive,</HI> fruition of life, and that eternall life; <HI>He &s;hall have eternall life.</HI>] The Extent of it, is Indefinite, Univer&s;all, to all that performe the condition. <HI>Who&s;oever beleeveth, &amp;c.</HI>] Of each of the&s;e &s;everally and briefly by way of <HI>Explicati|on, Illu&s;tration,</HI> joyntly by way of <HI>Appli|cation.</HI></P>
<P>The Benefit it &s;elfe accruing to the true be|leever, is, <HI>Hee &s;hall not peri&s;h.</HI><NOTE PLACE="marg">1. The Bene|fit it &s;elfe: which is 1. Privative, They &s;hall not peri&s;h.</NOTE> There is the <HI>privative</HI> part of it. <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>Non pereat, May not peri&s;h.</HI> The phra&s;e alludeth to the <HI>I&s;raelites,</HI> who being &s;tung by the fiery Ser|pents in the wilderne&s;&s;e, before the <HI>Bra&s;en Serpent</HI> was &s;et up, in an ordinary cour&s;e, they <HI>peri&s;hed. They were de&s;troyed of the Serpents,</HI><NOTE PLACE="marg">1 Cor. 10.9.</NOTE> (&s;aith the Apo&s;tle) <GAP LANG="grc" DESC="foreign" RESP="OXF">, The word is the &s;ame with that in the Text: They <HI>peri&s;hed</HI> by tho&s;e Serpents: that is, they died upon their &s;tinging. So the &s;tory maketh it out, <HI>Numb.</HI> 21.6. <HI>Much people of I&s;rael died.</HI>]</P>
<P><HI>Que&s;t.</HI> But what? do men then <HI>peri&s;h</HI> in death?<NOTE PLACE="marg">Whether men do peri&s;h in death.</NOTE></P>
<P><HI>An&s;.</HI> I an&s;wer, properly they do not. To <HI>peri&s;h,</HI> properly it imports a ce&s;&s;ation of be|ing; when a thing cea&s;eth to be what it was, &s;o as never to return to that &s;tate again. Thus the <HI>bruit creature</HI> peri&s;heth:<NOTE PLACE="marg">P&s;al. 49.12.20.</NOTE> <HI>The bruit bea&s;t that peri&s;heth,</HI> (&s;aith the P&s;almi&s;t.) Being re|&s;olved into its principles, it cea&s;eth to be what it was, &s;o as never to live, never to be againe. This is properly to <HI>peri&s;h;</HI> but thus <HI>men</HI> do
<PB N="106" REF="54"> not peri&s;h, no not <HI>wicked</HI> men; they <HI>die</HI> in|deed, but they <HI>peri&s;h</HI> not, well were it for them that they might do &s;o; that death might put an end as to their <HI>Life,</HI> &s;o to their <HI>Being;</HI> but this it &s;hall not do. Their <HI>&s;ouls</HI> being immor|tall, they cannot die, and their <HI>Bodies</HI> though they die, and bee turned to the du&s;t from whence they came, yet they &s;hall be rai&s;ed up again at the la&s;t day;<NOTE PLACE="marg">Joh. 5.28, 29.</NOTE> <HI>All that are in the graves &s;hall come forth.</HI> Properly <HI>men</HI> do not <HI>peri&s;h</HI> in death. I, but they &s;eem &s;o to do: though they do not peri&s;h as the <HI>bruit Bea&s;ts,</HI> yet they &s;eem &s;o to peri&s;h; <HI>Man is become like the bea&s;t that peri&s;heth;</HI> Like it, as in other things,<NOTE PLACE="marg">P&s;al. 49.</NOTE> &s;o in his peri&s;hing: <HI>That which befal|leth the &s;ons of men</HI> (&s;aith the Preacher) <HI>be|falleth bea&s;ts:</HI><NOTE PLACE="marg">Eccl. 3.19.</NOTE> <HI>even one thing befalleth them, as the one dieth, &s;o dyeth the other,</HI> Eccle&s;. 3.19. In the outward appearance there is no diffe|rence between the one and the other;<NOTE PLACE="marg">Ibid.</NOTE> <HI>They have all one breath, &s;o that a man hath no prehe|minence above a bea&s;t;</HI> much le&s;s a <HI>wicked</HI> man: as the bruit bea&s;t dieth, &s;o dieth he; both dying without <HI>hope,</HI> without hope of a better life: Thus dyeth the <HI>bruit bea&s;t,</HI> and thus dyeth the <HI>Wicked man.</HI> As he lived without hope, &s;o he dyeth without hope; <HI>Having no hope,</HI> Eph. 2.12. and &s;o he <HI>peri&s;heth,</HI> his <HI>Hopes</HI> peri&s;h; <HI>When a wicked man dieth, his expectation &s;hall peri&s;h, and the hope of unju&s;t men peri&s;heth,</HI> Pro. 11.7. I, and <HI>him&s;elfe peri&s;heth:</HI> Hee &s;o dieth as never to live againe. True indeed, his dead body &s;hall be rai&s;ed up again, but not
<PB N="107" REF="54"> to the <HI>Re&s;urrection of Life.</HI> This is the porti|on of Gods Saints;<NOTE PLACE="marg">John. 5.29.</NOTE> <HI>They that have done good</HI> (&s;aith our Saviour), <HI>&s;hall come forth to the Re|&s;urrection of life;</HI> that is to a Re&s;urrection that hath an eternall life following it; this is peculiar to them,<NOTE PLACE="marg">Luke 14.14.</NOTE> thence called the <HI>Re&s;urre|ction of the Ju&s;t,</HI> Luk. 14. As for wicked men, they have no &s;hare in it; they &s;hall al&s;o come forth of the <HI>Graves,</HI> But how? Why, even as condemned malefactors are brought out of their <HI>Pri&s;ons</HI> and <HI>Dungeons</HI> to the place of Execution: So &s;hall they come forth of their graves, not to the Re&s;urrection of life, but of <HI>Condemnation</HI> (as it there followeth) They &s;hall be rai&s;ed up, not unto that ble&s;&s;ed life, but unto death, even to that eternall death, which &s;hall be to them a dying life, and a living death: And here is their <HI>peri&s;hing.</HI></P>
<P>But thus &s;hal not the <HI>Beleever</HI> peri&s;h,<NOTE PLACE="marg">The Beleever &s;hall not peri&s;h</NOTE> <HI>Die</HI> he may, and die he mu&s;t, &amp; that as other men die, &s;o &s;eeming to peri&s;h; whence even righteous men are &s;aid to <HI>peri&s;h; The righteous peri&s;heth, &amp; no man layeth it to heart,</HI> I&s;ai. 57.1. that is, he di|eth, and that &s;eemingly as others do: <HI>How dieth the wi&s;e man? even as the fool</HI> (&s;aith the Preacher) <HI>Eccl.</HI> 2.16. in the outward appearance no diffe|rence; as it is &s;aid of our Saviour, <HI>He made his grave with the wicked, and with the rich in his death,</HI> I&s;ai. 53.9. So fareth it with Gods Saints, they make their graves, lie down in the du&s;t with wicked men; dying as they die; their &s;ouls both &s;eparated from their bodies and their bo|dies to du&s;t, and who &s;hall di&s;tingui&s;h betwixt
<PB N="108" REF="55"> their a&s;hes? in the outward appearance no difference between the one and the other; yet a grand difference there is; the one <HI>peri&s;heth,</HI> not &s;o the other. The one dying, <HI>dieth to die,</HI> dyeth <HI>Temporally,</HI> to die <HI>Eternally;</HI> The o|ther dying, <HI>dyeth to live,</HI> dyeth a Temporal death, that he may live an eternall life: &s;o it followeth in the next words, <HI>He &s;hall not pe|ri&s;h, but have Eternall life.</HI></P>
<P><NOTE PLACE="marg">2. Po&s;&s;itive; E|ternall life.</NOTE><HI>Eternall life.]</HI> Here is the <HI>Po&s;itive</HI> part of the Benefit, wherein our Saviour explains what he meant by not peri&s;hing; <HI>viz.</HI> he &s;hall not die, but live eternally. Behold here the <HI>Pre|rogative of Gods Saints,</HI> even of all true Be|leevers, wherein they differ from all others: Not only from the <HI>Bruit creature;</HI> the bruit Creature peri&s;heth in death, &s;o &s;hall not they; But even from wicked men; Wicked men they do not properly peri&s;h in death, but they die to die, &s;o as they &s;hall never &s;ee life, this true life; They &s;hall never &s;ee the face of God, never injoy his pre&s;ence, in who&s;e pre|&s;ence is life: Being Separated from the pre|&s;ence of his <HI>grace</HI> here, they &s;hall be &s;eparated from the pre&s;ence of his <HI>glory</HI> hereafter; and to this puni&s;hment of <HI>lo&s;&s;e</HI> &s;hall be added the puni&s;hment of <HI>&s;en&s;e, They &s;hall be puni&s;hed with everla&s;ting de&s;truction from the pre&s;ence of the Lord, and from the glory of his power,</HI> 2 <HI>The&s;.</HI> 1.9. Being confined to that place of horror and darkne&s;&s;e, they &s;hall be &s;ubjected both in &s;ouls and bodies to endle&s;&s;e and ea&s;e|le&s;&s;e, un&s;ufferable, un&s;peakable, unconcei|vable
<PB N="109" REF="55"> torments; and &s;o &s;hall for ever be in a peri&s;hing condition. But as for God's <HI>Saints</HI> and faithfull ones; even all true Beleevers, they &s;hall not only not peri&s;h as the bruit Creature doth, but they &s;hall be po&s;&s;e&s;&s;ed of that life which all unbelevers &s;hall be excluded from, e|ven <HI>Eternall life.</HI></P>
<P><HI>Eternall Life.]</HI><NOTE PLACE="marg">Eternall life, what.</NOTE> Under the&s;e two words the Spirit of God in Scripture frequently &s;ets forth unto us the &s;tate and condition of Gods Saints in Heaven; which being a mo&s;t ble&s;|&s;ed &s;tate, full of Glory and Happine&s;&s;e, is therefore called by the name of <HI>Life,</HI> becau&s;e of all things upon earth <HI>life</HI> is the mo&s;t preci|ous, mo&s;t &s;et by. And in as much as that &s;tate is immutable, unchangeable, therefore it is called <HI>Eternall Life,</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">: continuing the &s;ame to all ages, to all Eternity. This ble&s;&s;ed life the Beleever enters into upon earth when he fir&s;t beginneth to <HI>beleeve</HI> on Chri&s;t, then is he tran&s;lated from death to life; then is this ble&s;&s;ed life e&s;tated upon him, and be|gun in him; thence &s;aith our Saviour, <HI>This is life eternall, to know thee the only true God, and him whom thou ha&s;t &s;ent, Je&s;us Chri&s;t,</HI> Joh. 17.3. To know <HI>God</HI> and <HI>Chri&s;t,</HI> to know <HI>God in Chri&s;t,</HI> this <HI>is</HI> life eternall. It is &s;o, as in re|gard of <HI>a&s;&s;urance,</HI> &s;o in regard of <HI>Inchoation;</HI> being the beginning of that ble&s;&s;ed life, which Gods Saints entering upon here in the kingdome of Grace, &s;hall have the full fruition of hereafter in the kingdom of glory; <HI>He &s;hall not peri&s;h, but have eternall life.</HI></P>
<PB N="110" REF="56">
<P><NOTE PLACE="marg">The Type fal|ling &s;hort of the Truth.</NOTE><HI>Eternall life.]</HI> Behold here the <HI>Truth</HI> in the Text advanced above, and beyond the Type. Tho&s;e whom the <HI>Bra&s;en Serpent</HI> cured, they afterwards died. Not &s;o they who are cured and healed by <HI>Chri&s;t: If a man keep my &s;aying</HI> (&s;aith our Saviour) <HI>he &s;hall not &s;ee death,</HI><NOTE PLACE="marg">Joh. 8.51.</NOTE> Joh. 8. They &s;hall live <HI>Eternally,</HI> never &s;eeing, ta|&s;ting of that &s;econd death; &s;o laith our Savi|our expre&s;ly unto <HI>Martha,</HI> Joh. 11. <HI>He that beleeveth on me,</HI><NOTE PLACE="marg">John 11.25.</NOTE> <HI>though he were dead, yet hee &s;hall live; and he that liveth and beleveth on mee &s;hall never die.</HI> Though he were dead: Dead <HI>Spiritually</HI> (&s;aith <HI>Calvin) Dead in tre&s;|pa&s;&s;es and &s;ins</HI> (as all men naturally are) yet upon this beleeving he &s;hall live; <HI>viz.</HI> live the life of grace here: and &s;o living and belee|ving, he &s;hall never die, never die Eternally. Or if we take it (as <HI>Arctius</HI> and others ex|pound it) of a <HI>Naturall, Temporall</HI> death; <HI>[Who&s;oever beleeveth, though he be dead,]</HI> that is, dead as <HI>Lazarus</HI> was; yet dying in the faith, he &s;hall <HI>[live]</HI> he &s;hall be rai&s;ed up again to life. [<HI>And he that liveth and beleeveth on me,</HI> that is (&s;ay &s;ome) &s;uch as &s;hall be found alive at the coming of Chri&s;t, they &s;hall never <HI>die,</HI> only be <HI>changed:</HI> Or, <HI>He that liveth and be|leeveth &s;hall never die,</HI> that is <HI>eternally,</HI> &s;o the words in the Originall may bee con&s;trued, <GAP LANG="grc" DESC="foreign" RESP="OXF">; <HI>Non morietur in aeternum;</HI> though he die <HI>Temporally,</HI> yet not <HI>eternally.</HI> And here is the <HI>Benefit</HI> it &s;elfe which Beleevers have by beleeving on Chri&s;t.</P>
<PB N="111" REF="56">
<P>The <HI>Extent</HI> of this Benefit followeth:<NOTE PLACE="marg">2. The Exte. of the Benefit</NOTE> which is, (as I &s;aid) as large as may be, inde|finite, univer&s;all, reaching to all tho&s;e who performe the condition. So you have it in the fir&s;t word, <HI>[Who&s;oever,]</HI> Of which but a word.</P>
<P><HI>The Benefit of Chri&s;ts death extends to all true believers.</HI><NOTE PLACE="marg" TYPE="runSum"><HI>Doct.</HI> To all belie|vers.</NOTE> As <HI>onely</HI> to them, &s;o to <HI>all,</HI> and <HI>every</HI> of them. Whether <HI>Chri&s;t died inten|tionally for all men,</HI> as <HI>Arminians</HI> would have it, I &s;hall not &s;tand now to di&s;cu&s;&s;e it. Sure we are, he died for all tho&s;e that <HI>believe</HI> on him: and to them, all and every of them, &s;hall his death be made effectuall. Even as the <HI>Bra&s;en Serpent</HI> was lift up for all tho&s;e <HI>I&s;raelites,</HI> which feeling them&s;elves &s;tung, looked up unto it; and to tho&s;e who did &s;o look upon it, it was effectuall and availeable for their cure; and that to all of them: Even thus was the <HI>Lord Je&s;us,</HI> lift up upon the cro&s;&s;e, for all tho&s;e that &s;hall believe on him: For them Chri&s;t <HI>prayed, I pray not for tho&s;e alone,</HI> (&s;aith our Saviour) that is, for his <HI>Apo&s;tles</HI> and <HI>Di&s;ciples</HI> onely, <HI>but for them al&s;o which &s;hall believe on me, John</HI> 17.20. And for them he <HI>died: I lay down my life for my &s;heep,</HI> John 10.15. Such as being <HI>elected</HI> before time, are in time <HI>called</HI> to <HI>believe</HI> on him. And to all, and every of the&s;e, &s;hall his death be made effectuall. <HI>Who&s;oever, &amp;c.]</HI></P>
<P><HI>Who&s;oever,</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>Omnis credens,</HI><NOTE PLACE="marg">Who&s;oever,] the term ex|plained.</NOTE> all, and every one that <HI>believeth.</HI> Be they what they will, what for <HI>Nation;</HI> what for
<PB N="112" REF="57"> <HI>Sex;</HI> what for <HI>Condition,</HI> outward, or in|ward, &amp;c. For <HI>Nation:</HI> whether <HI>Jew,</HI> or <HI>Gentile.</HI> Herein again, the <HI>Type</HI> falls &s;hort of the <HI>truth,</HI><NOTE PLACE="marg">The Type fal|ling &s;hort of the Truth.</NOTE> and is out-&s;tripped by it. The <HI>Bra|&s;en Serpent</HI> was lift up for the benefit of the <HI>I&s;raelites,</HI> one Nation onely; but <HI>Chri&s;t</HI> the true Bra&s;en Serpent is lift up as well for the <HI>Gentile</HI> as for the <HI>Jew,</HI> as well for all Nations, as for one Nation. <HI>In that day</HI> (&s;aith the Prophet <HI>E&s;ay) there &s;hall be a root of Je&s;&s;e, which &s;hall &s;tand for an En&s;igne of the people: to it &s;hall the Gentiles &s;eek, I&s;ai.</HI> 11.<NOTE PLACE="marg">I&s;ai. 11.10.</NOTE> This <HI>Root of Je&s;&s;e</HI> is <HI>Je&s;us Chri&s;t,</HI> the Son of <HI>David,</HI> the Son of <HI>Je&s;&s;e.</HI> (So the Apo&s;tle him&s;elfe expounds it, <HI>Rom.</HI> 15.12.) He being lift up upon the Cro&s;s, is made an <HI>En&s;ign,</HI> a <HI>Standard to the people,</HI> and that not onely to <HI>Jews,</HI> but to <HI>Gentiles: In him &s;hall the Gentiles tru&s;t,</HI> &s;aith the Apo&s;tle. And &s;o doing, both <HI>Jews</HI> and <HI>Gentiles,</HI> having a like intere&s;t in him, &s;hall have a like benefit by him; So &s;aith the &s;ame Apo&s;tle expre&s;ly, <HI>Rom.</HI> 1.16. where &s;peaking of the Go&s;pel, he tels us, that <HI>it is the power of God to &s;alvati|on to every one that believeth; to the Jew fir&s;t, and al&s;o to the Grecian.</HI> To <HI>Jews</HI> and <HI>Gentiles,</HI> no difference betwixt <HI>Nation</HI> and <HI>Nation,</HI> no nor yet betwixt <HI>Condition</HI> and <HI>Condition,</HI> or <HI>Sex</HI> and <HI>Sex,</HI> Bond and free, rich and poor, noble, ignoble, male, female, all alike in Chri&s;t Je&s;us.<NOTE PLACE="marg">Gal 3.28.</NOTE> So <HI>Paul</HI> tels his <HI>Galatians, There is neither Jew, nor Greek, neither bond nor free, there is neither male nor female, for ye are all one in Chri&s;t Je&s;us.</HI> Upon their coming to
<PB N="113" REF="57"> him, and believing on him, all alike <HI>ju&s;tified,</HI> and &s;aved by him. Even as the <HI>I&s;raelites</HI> coming and looking to the <HI>Bra&s;en Serpent,</HI> they were all a like <HI>cured. Young</HI> and <HI>old, Ma|&s;ters</HI> and <HI>&s;ervants, Princes</HI> and <HI>Pea&s;ants;</HI> no difference betwixt the one and the other. E|ven &s;o is it with all that come unto Je&s;us Chri&s;t.<NOTE PLACE="marg">Rom. 3.27.</NOTE> <HI>The righteou&s;ne&s;&s;e of God which is by the faith of Je&s;us Chri&s;t is unto all, and upon all that believe,</HI> &s;aith the &s;ame Apo&s;tle, <HI>for there is no difference.</HI>] Who&s;oever believeth on him, &s;hall have alike benefit by him. But I mu&s;t not dwell upon illu&s;tration. That which now remains for the clo&s;ing up of this point, and this Text, is a word of <HI>Application:</HI> which I &s;hall direct only two wayes. By way of <HI>Con&s;o|lation, Exhortation.</HI></P>
<P N="1">1. By way of <HI>Comfort</HI> and <HI>Encouragement</HI> to <NOTE PLACE="marg" TYPE="runSum">&V;&s;e 1. Comfort to penitent &s;in|ners.</NOTE> all poor penitent &s;inners, &s;uch as feeling the &s;ting of &s;in in their &s;ouls, and being made &s;en&s;ible of the need they have of Je&s;us Chri&s;t, de&s;ire to come and look up unto him, to believe on him. Let them know, and know it to their everla&s;ting comfort, that for their &s;akes was this <HI>Bra&s;en Serpent</HI> lift up; for their &s;akes was the <HI>Lord Je&s;us</HI> by his Fathers Ordination and appoint|ment lift up upon the <HI>Cro&s;&s;e,</HI> &s;o as they com|ing unto him, &s;hall not mi&s;&s;e of benefit by him. It matters not what you have been, what you are; <HI>Onely believe.</HI> God who required no more at the <HI>I&s;raelites</HI> hands, but to <HI>look up to the Bra&s;en Serpent,</HI> requires no more from penitent &s;inners, but to <HI>look up unto Je&s;us
<PB N="114" REF="58"> Chri&s;t</HI> by faith. So doing, whoever thou art, thou &s;halt not peri&s;h. And what a &s;weet in|couragement is this? take it to your &s;elves, you to whom it belongeth. Are you in the num|ber of tho&s;e who&s;e eyes God hath opened, and who&s;e hearts he hath inclined thus to <HI>look up unto the Lord Je&s;us,</HI> thus to believe on him? To you be it &s;poken, to all, and every of you; you &s;hall not peri&s;h, but have everla&s;ting life: <HI>Who&s;oever.] Gaude, hic me|um, &amp; tuum, &amp; omn&igrave;um credentium nomen &s;criptum e&s;t:</HI><NOTE PLACE="marg">Scultetus</NOTE> <HI>Now, rejoyce and be glad,</HI> (&s;aith one writing upon it) <HI>Here is my name, and thy name, and the name of every believer written.</HI> All written in this promi&s;e, and &s;o in the Book of life. So &s;aith <HI>Paul</HI> of his fellow-la|bourers, naming &s;ome of them by name; <HI>Who&s;e names are in the book of life, Phil.</HI> 4.3. And who is there but would be glad to read his name written there; no &s;uch ground of rejoycing as this?<NOTE PLACE="marg">Luke 10.20.</NOTE> <HI>In this rejoyce not</HI> (&s;aith our Saviour to his Di&s;ciples) <HI>that the &s;pirits are &s;ubject unto you, but rather rejoyce becau&s;e your names are written in heaven.</HI> Now this may all true believers do. Do but evidence to thine own &s;oule the truth of thy faith, and then here read thy name written, <HI>who&s;oever!</HI>] what is this generall, this <HI>univer&s;all,</HI> but as if God had &s;aid to every man and woman in <HI>particular,</HI> and by name, Believe thou, and thou &s;halt not peri&s;h; Believe thou, and thou &s;halt have everla&s;ting life. Do wee but &s;ee to the <HI>condition,</HI> he that hath made it, will make good the <HI>promi&s;e.</HI></P>
<PB N="115" REF="58">
<P><HI>Onely believe.</HI> Let that be the word of <HI>Ex|hortation,</HI><NOTE PLACE="marg" TYPE="runSum"><HI>&V;&s;e</HI> 2. Exhortation: Onely believe.</NOTE> which let me pre&s;&s;e upon every &s;oul which is in mea&s;ure prepared for the re|ceiving of it; I mean &s;uch as do feel the <HI>&s;ting of &s;in,</HI> and de&s;ire to be cured; let them look up, let them rai&s;e up their hearts to <HI>beleeve on the Lord Je&s;us:</HI> And let nothing di&s;|courage or di&s;may them from, or in &s;o do|ing. I know, di&s;couragements there are many, which poor doubting &s;oules will bee ready to take up, and make u&s;e of again&s;t them&s;elves,<NOTE PLACE="marg">Di&s;courage|ments an&s;we|red from the Type.</NOTE> either to keep them from be|lieving on Chri&s;t, or at lea&s;t from appre|hending the comfort which belongeth to them upon their believing. Give me leave to meet with &s;ome of them, &s;ome of the mo&s;t obvious: And therein I &s;hall &s;till have recour&s;e to the <HI>Type,</HI> which (me|thinks) gives a very apt and full re&s;olution to the mo&s;t of the &s;cruples and <HI>objections</HI> which a &s;in-&s;tung &s;oule can take up, and make u&s;e of again&s;t it &s;elfe in this way.</P>
<P><HI>Object.</HI> 1. O (in the fir&s;t place) I am a<NOTE PLACE="marg" TYPE="runSum">Object 1. Unworthine&s;&s;e of the per&s;on.</NOTE> <HI>&s;inner,</HI> a <HI>great &s;inner,</HI> one that lieth under a great deale of guilt; one that hath, pro|voked God to poure out the vials of his everla&s;ting wrath upon me, to make mee a &s;pectacle of vengeance to Eternity. And is there any hope that God &s;hould exerci&s;e his grace and mercy upon &s;o vile,<NOTE PLACE="marg" TYPE="runSum"><HI>An&s;w.</HI> None but &s;in|ners can re|ceive benefit by Chri&s;t.</NOTE> &s;o wretched and unworthy a creature?</P>
<P><HI>An&s;w.</HI> A &s;inner? a great &s;inner? Alas,
<PB N="116" REF="59"> wer't thou not &s;uch a one, what &s;houlde&s;t thou do with a <HI>Chri&s;t?</HI> what &s;hould a hayle <HI>I&s;raelite</HI> do with the <HI>Bra&s;en Serpent?</HI> Such might look upon it, but they could expect to receive no benefit by it: Onely they which were <HI>&s;tung,</HI> they were they for whom the Bra&s;en Serpent was &s;et up: Onely <HI>&s;inners</HI> are &s;uch as &s;hall be the better for Je&s;us Chri&s;t; <HI>This is a true &s;aying,</HI><NOTE PLACE="marg">1 Tim. 1.15.</NOTE> <HI>Je&s;us Chri&s;t came into the world to &s;ave &s;inners.</HI> Let not the appre|hen&s;ion of thine omn &s;infulne&s;&s;e di&s;courage: Onely art thou &s;en&s;ible of it? and doe&s;t thou de&s;ire to be freed from it, as from the <HI>guilt,</HI> &s;o from the <HI>power</HI> and dominion of it? If &s;o, now know, and know it to thy comfort, it is not this that can hinder thee from benefit by Chri&s;t. Nay, on the other hand, it is this that di&s;po&s;eth thee for Chri&s;t, and maketh thee capable of benefit by him.<NOTE PLACE="marg">Matth. 9.12.</NOTE> <HI>The whole need not the Phy&s;ician, but the &s;ick.</HI> Onely &s;ick &s;oules, &s;uch as are &s;ick of &s;in, &s;uch as feel the di&s;temper of &s;in in their &s;oules, are fit patients for this heavenly Phy&s;ician.</P>
<P><NOTE PLACE="marg" TYPE="runSum">Object. 2. Hainou&s;ne&s;s of &s;ins.</NOTE><HI>Object.</HI> 2. I, but my &s;ins are &s;ins of a hei|nous nature, not common or ordinary &s;ins, but <HI>crying &s;ins,</HI> bloody &s;ins, &s;uch as I am a|&s;hamed to name, and afraid to look upon. The very thought of them &s;trikes terrour and horrour into my &s;oul.</P>
<P><HI>An.</HI><NOTE PLACE="marg" TYPE="runSum"><HI>An&s;w.</HI> The chiefe of &s;inners &s;aved by Chri&s;t.</NOTE> Yet de&s;paire not: <HI>Only believe.</HI> It mattered not how dangerou&s;ly, how de&s;perately, in what part of the body any of the <HI>I&s;raelites</HI> were &s;tung or bitten by tho&s;e fiery Serpents, or how far
<PB N="117" REF="59"> their &s;tings or teeth had pierced into their bo|dies, only looking up to the <HI>Bra&s;en Serpent,</HI> they were cured as wel as tho&s;e who had recei|ved but a &s;leighter touch. It matters not what thy &s;ins are for the nature of them, how heinous, how horrid &s;oever, only <HI>beleeve,</HI> and thou &s;halt find it by comfortable experience that there is vertue enough in <HI>Je&s;us Chri&s;t</HI> to work a perfect cure upon thy &s;oul. <HI>Je&s;us Chri&s;t came into the world to &s;ave &s;inners, whereof I am chief.</HI></P>
<P><HI>Object.</HI> 3.<NOTE PLACE="marg" TYPE="runSum"><HI>Object.</HI> 3. Multitude of &s;ins.</NOTE> I, but my &s;ins are many as well as great; were it only &s;ome one &s;in that I had fallen into, there might be &s;ome hope; but the multitude of my &s;ins maketh a dreadfull addition to the magnitude of them: one &s;in being enough to &s;ink my &s;oul into the lowe&s;t hell, how &s;hall I look up with any hopes of mercy from under the weight and burden of &s;o many &s;ins as lie upon me?</P>
<P><HI>An&s;w.</HI><NOTE PLACE="marg" TYPE="runSum"><HI>An&s;w.</HI> Where &s;in a|boundeth, grace &s;uper-aboundeth. Rom. 5.20.</NOTE> Yet let not this di&s;courage neither: as it is not the <HI>magnitude,</HI> &s;o neither &s;hall it be the multitude of &s;ins that can &s;top the cour&s;e and current of Gods &s;uperabundant grace and mercy; <HI>Where &s;in abounded, there grace &s;uper|abounded:</HI> Only <HI>beleeve on the Lord Je&s;us,</HI> by and through whom this grace is conveyed. To have recour&s;e to the <HI>Type</HI> &s;till; The <HI>I&s;ra|elites</HI> in the wilderne&s;&s;e they were infe&s;ted with <HI>many Serpents,</HI> and that not only with one kind, but with divers, as <HI>viz.</HI> with <HI>Fie|ry Serpents,</HI> and with <HI>Scorpions</HI> (&s;o you may read it <HI>Deut.</HI> 8.15.) &s;ome <HI>&s;tinging,</HI> others <HI>bi|ting:</HI>
<PB N="118" REF="60"> Yet &s;ee a true <HI>Catholicon,</HI> the <HI>Bra&s;en Serpent</HI> was an effectuall Antidote again&s;t all of them: It mattered not how many of tho&s;e Serpents had &s;eized upon any of the I&s;raelites, or in how many parts of the body they were &s;tung by them, only looking up to the <HI>Bra|&s;en Serpent,</HI> they found a pre&s;ent remedy a|gain&s;t all. Even &s;uch a <HI>Catholicon</HI> is the <HI>Lord Je&s;us: Behold the Lamb of God that ta|keth away the &s;ins of the world.</HI><NOTE PLACE="marg">John 1.29.</NOTE> It matters not how many, nor or how many kinds thy &s;ins be; <HI>Originall, Actuall,</HI> in thought, word, deed, of omi&s;&s;ion, of commi&s;&s;ion, of ig|norance, of pre&s;umption, again&s;t the fir&s;t or &s;econd Table, put them all together, yet here is a cure for all. Our Ble&s;&s;ed Saviour when he was upon earth,<NOTE PLACE="marg">Matth. 4.24.</NOTE> he cured all <HI>De&s;ea&s;es;</HI> be|ing now in Heaven he cureth all &s;ins, <HI>Who forgiveth all thine iniquities, who healeth all thy di&s;ea&s;es,</HI> P&s;al. 103.<NOTE PLACE="marg">P&s;al. 103.3.</NOTE> Suppo&s;e it, that not only many, but all the Serpents in the Wil|derne&s;&s;e, had fa&s;tned their &s;tings and teeth up|on the body of one man; however his pain mu&s;t needs have been great, and condition dangerous, yet looking up to the <HI>Bra&s;en Ser|pent,</HI> he &s;hould have found cure as well as a|ny other. Suppo&s;e it, that all the &s;ins of the world were charged upon the head of one man (as all the &s;ins of Gods <HI>Elect</HI> were upon the man Chri&s;t) yet looking up to the <HI>Lord Je&s;us,</HI> he &s;hould find there were merit and ver|tue enough in him to heal and &s;ave him. Let neither magnitude nor multitude of &s;ins di&s;|courage.</P>
<PB N="119" REF="60">
<P><HI>Object.</HI> 4.<NOTE PLACE="marg" TYPE="runSum"><HI>Object.</HI> 4. Inveterate &s;ins</NOTE> I, but my &s;ins are growne inve|terate, of long continuance. They are not of ye&s;terday, but &s;ins which I have lived in, lien in, gone on in, and that again&s;t light and checks of con&s;cience; notwith&s;tanding I have been clearly convinced out of the word of the &s;in|fulne&s;&s;e of the&s;e wayes, yet I have walked in them; &s;o as through continuance in &s;in and long cu&s;tome, I fear my ca&s;e is de&s;perate and pa&s;t cure.</P>
<P><HI>An&s;w.</HI><NOTE PLACE="marg" TYPE="runSum"><HI>An&s;w.</HI> Not de&s;perate.</NOTE> Not &s;o neither: <HI>Only beleeve.</HI> The I&s;raelites coming to the <HI>Bra&s;en Serpent,</HI> it mat|tered not how long before they had been &s;tung, though through continuance the ve|nome had &s;pread it &s;elfe over the whole body, infecting the blood and &s;pirits, though their ca&s;e was never &s;o de&s;perate, yet if they could lift up their eyes to the Bra&s;en Serpent, they were cured. It matters not of what &s;tanding, of what continuance thy &s;ins are, though now through long cu&s;tome growne habituall unto thee, yet come unto <HI>Je&s;us Chri&s;t,</HI> and look up to him, and thou &s;halt find it is not too late: <HI>Ser&ograve; Medicina paratur,</HI> &amp;c. &s;aith the <HI>Phy&s;ician;</HI> It is too late to look out for Medicines when the Di&s;ea&s;e through long continuance is grown inveterate: Not &s;o, &s;aith the <HI>Divine.</HI> In &s;oul Di&s;ea&s;es, be they ne|ver &s;o inveterate, only come unto <HI>Je&s;us Chri&s;t,</HI> and beleeve on him.<NOTE PLACE="marg">John 11.39.</NOTE> He that rai&s;ed up <HI>Lazarus</HI> after he had lien <HI>four dayes</HI> in the grave puting life into that putrifying body is able to do as much for a dead putrified &s;oul. The very
<PB N="120" REF="61"> <HI>touch of the hem of his grrment</HI> wrought a pre|&s;ent cure upon that <HI>Haemorroi&s;&s;e,</HI><NOTE PLACE="marg">Mat. 9.20.</NOTE> the wo|man which had had a flux of blood for twelve years.</P>
<P><HI>Object.</HI> 5.<NOTE PLACE="marg" TYPE="runSum"><HI>Object.</HI> 5. Relap&s;es.</NOTE> I, but my ca&s;e is yet more dan|gerous, I am <HI>relap&s;ed;</HI> I have fallen again and again into the &s;ame &s;in, and that not only after conviction, but after repentance, and after that my &s;oul in my apprehen&s;ion was cu|red and healed. Is there yet any hope for me?</P>
<P><HI>An&s;w.</HI><NOTE PLACE="marg" TYPE="runSum"><HI>An&s;w.</HI> The cure more difficult, not de&s;perate.</NOTE> This I confe&s;&s;e maketh the ca&s;e more dangerous, and the cure more difficult (I mean in our apprehen&s;ions) but yet not de&s;|perate. The <HI>I&s;raelites,</HI> I &s;uppo&s;e &s;ome of them, after they had been cured, might bee &s;tung again and again, yet coming to the <HI>Bra&s;en Serpent,</HI> they &s;till found the &s;ame ver|tue in it. It is po&s;&s;ible (though not ordina|ry) that a Child of God after full conviction, after repentance, and after pardon &s;ued out and obtained, may fall again and again into the &s;ame gro&s;&s;e &s;in; the work of <HI>Mortification</HI> being here but imperfect and defective; yet in this ca&s;e let none de&s;pair of mercy. He that cau&s;ed the <HI>Bra&s;en Serpent</HI> to be &s;et up for a <HI>Toties Quoties,</HI> that as often as the I&s;raelites repaired to it, they &s;hould be cured by it; he hath given his Son, that as often as poor &s;in|ners come unto him, they &s;hould be cured and healed by him;<NOTE PLACE="marg">Caveat again&s;t pre&s;umptuous adventures.</NOTE> A <HI>comfortable Doctrine!</HI> But let none abu&s;e it to their own perdition, ta|king advantage from hence to indulge them|&s;elves
<PB N="121" REF="61"> in adventuring upon, or continuing in any known evils. <HI>What &s;hall we &s;ay then?</HI><NOTE PLACE="marg">Rom. 6.1.2.</NOTE> (&s;aith the Apo&s;tle) <HI>&s;hall we continue in &s;in, that grace may abound?</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>God forbid.</HI> Shall we therefore dare to reiterate the &s;ame &s;in, that Gods mercy may be renewed in the pardon of it? Far be it from any of us to draw &s;o <HI>damnable a conclu&s;ion</HI> from &s;uch &s;weet and <HI>comfortable premi&s;es.</HI> True it was, the <HI>I&s;ra|elites</HI> had a <HI>Bra&s;en Serpent</HI> to cure them as oft as they were &s;tung; but &s;hall we therefore think that any of them were &s;o mad as to run among&s;t the Serpents on purpo&s;e to be &s;tung by them, becau&s;e there was a pre&s;ent remedy at hand? True it is, we have an <HI>All-&s;uffici|ent Saviour</HI> to look up unto upon all occa&s;i|ons, who is able to cure and heal all our re|lap&s;es: But what, &s;hall we therefore take liber|ty to run again and again into the &s;ame &s;in? Of all evidences of a man that &s;hall never find any benefit by Chri&s;t, I do not know a more dangerous, a more dreadfull one then this, when men &s;hall thus make him, as it were, a pandar to their ba&s;e lu&s;ts; &s;o <HI>turning the grace of God into wantonne&s;&s;e.</HI> Let not any dare to make &s;uch u&s;e of what I have &s;aid, which I intend only for the &s;taying and com|forting of drooping and dejected &s;ouls, &s;uch as langui&s;h under the &s;ad apprehen&s;ion of &s;ome renewed &s;ins, which they have againe fallen into through the weakne&s;&s;e and infirmi|ty of the fle&s;h; not wittingly, not wilfully; <HI>If we &s;in wilfully</HI> (that is, with full con&s;ent of
<PB N="122" REF="62"> will) <HI>after that we have received the knowledge of the truth, there remaineth no more &s;acrifice for &s;ins.</HI> But through weakne&s;&s;e and infirmi|ty; To them I &s;ay, not I, but the Lord: Let them renew their repentance and faith, loo|king up unto <HI>Je&s;us Chri&s;t,</HI> and they &s;hall find there is yet cure for them. <HI>Returne ye back-&s;liding children,</HI><NOTE PLACE="marg">Matth. 18.22. Luke 17.3, 4.</NOTE> <HI>and I will heale your back-&s;lidings, Jer.</HI> 3.22. He that requireth us, if our brother offend us <HI>&s;eventy &s;even times,</HI> yet up|on his acknowledgement to <HI>forgive him;</HI> will not he do the like by his people upon their returning unto him? Have we relap&s;ed then? yet return by renewed repentance and faith, looking up to this <HI>Bra&s;en Serpent,</HI> we &s;hall live and not dy.</P>
<P><HI>Object.</HI> 6.<NOTE PLACE="marg" TYPE="runSum"><HI>Object.</HI> 6. Want of &s;trength a|gain&s;t corrup|tion.</NOTE> I, but I cannot find <HI>&s;trength a|gain&s;t my corruption:</HI> Could I but feele that weakened in me, then I &s;hould have &s;ome hope. But alas, I finde that &s;till &s;trong and prevalent; notwith&s;tanding all my praying, and watching, and &s;triving again&s;t it, yet I get little or no ground of it, or power a|gain&s;t it.</P>
<P><HI>An&s;w.</HI><NOTE PLACE="marg" TYPE="runSum"><HI>An&s;w.</HI> Vertue in Chri&s;t for &s;ub|duing it.</NOTE> Yet de&s;paire not. Onely come un|to Je&s;us Chri&s;t. The <HI>I&s;raelites</HI> looking upon the <HI>Bra&s;en Serpent,</HI> they were thereby freed not only from the <HI>&s;mart</HI> and angui&s;h of their wounds, but al&s;o from the <HI>prevalency of the poi&s;on,</HI> &s;o as it &s;pread no further. The poor &s;inner looking up to Je&s;us Chri&s;t &s;hall there find a &s;ufficiency, as of <HI>merit,</HI> &s;o of <HI>vertue,</HI> for the taking away not onely the guilt and
<PB N="123" REF="62"> terrour, but the power and dominion of &s;in; And therefore do not &s;ay, if I could finde my corruption weakened, then I would go unto Chri&s;t; but therefore go unto him, that by faith thou maye&s;t fetch vertue from him for the &s;ubduing of it.</P>
<P><HI>Object.</HI> 7.<NOTE PLACE="marg" TYPE="runSum"><HI>Object.</HI> 7. Weakne&s;&s;e of faith.</NOTE> I, but in the la&s;t place, my faith is a <HI>weak faith:</HI> my wretched heart being full, (as of other lu&s;ts, &s;o) of <HI>unbeliife.</HI> I can|not glorifie God, as I de&s;ire to do, by re&s;ting upon his mercy in Chri&s;t with &s;uch a firme affiance, &s;tedfa&s;t confidence, full per&s;wa&s;ion, as &s;ome others do.</P>
<P><HI>An&s;w.</HI><NOTE PLACE="marg" TYPE="runSum"><HI>An&s;w.</HI> Not the De|gree, but the truth of faith, heals and &s;aves.</NOTE> Let not this di&s;courage neither; knowing that it is not the <HI>degree</HI> and mea&s;ure, but the <HI>truth</HI> of faith which heals and &s;aves. The rea&s;on whereof I have given you already, becau&s;e faith doth not &s;ave by any vertue of it own; but onely <HI>in&s;trumentally,</HI> by looking up unto <HI>Je&s;us Chri&s;t.</HI> Now this a weak faith may do, and that as truly as a &s;trong; and &s;o doing, it &s;hall heale. The <HI>Type</HI> illu&s;trates it well, An <HI>I&s;raelite</HI> looking up to the <HI>Bra&s;en Serpent,</HI> it mattered not how weak, how dim, how tender his <HI>eye</HI> was, yet hee was cured. Be thy <HI>faith</HI> never &s;o weak, but as the <HI>grain of mu&s;tard-&s;eed;</HI> but as the <HI>&s;moaking flax,</HI> rather a de&s;ire to believe, then any &s;trength of faith? yet even this weak faith, being a true faith, &s;hall &s;ave thee, &s;hall heale thee. So &s;aith the promi&s;e here in the Text; <HI>That who&s;oever believeth on him</HI> (though weak|ly, yet truly) <HI>&s;hould not peri&s;h, &amp;c.</HI></P>
<PB N="124" REF="63">
<P>And what is there now that &s;hall &s;tand be|twixt <HI>Chri&s;t</HI> and a poor penitent &s;inner, to keep him from believing on him; or upon his believing, from receiving benefit by him? Not his <HI>&s;ins,</HI> though great, though many, though of long continuance, though often repeated, and that after repentance; not the <HI>&s;trength of corruption,</HI> or the <HI>weakne&s;&s;e of faith.</HI></P>
<P><HI>Onely believe.</HI><NOTE PLACE="marg">Onely believe.</NOTE> That is the &s;um of the Ex|hortation, which let me pre&s;&s;e again, and a|gain; Upon this depends our eternall happi|ne&s;&s;e and welfare. And therefore every of us be excited, above all graces to &s;eek after this <HI>Mother-grace</HI> of <HI>Faith;</HI><NOTE PLACE="marg">Hab. 2 4. Gal. 2.20.</NOTE> And having it, &s;et it awork, exerci&s;e it, live by it: daily &s;tirring up our dead &s;ouls thus to look up unto <HI>Je&s;us Chri&s;t.</HI><NOTE PLACE="marg">Heb. 12.2. Looking unto Chri&s;t as the I&s;raelites unto the Bra&s;en Ser|pent.</NOTE> <HI>Looking unto Je&s;us the authour and fi|ni&s;her of our faith.</HI> So looking up unto him as the wounded <HI>I&s;raelites</HI> did to their <HI>Bra&s;en Serpent.</HI> And to that end,</P>
<P N="1">1. Labour to feel the <HI>&s;ting</HI> of &s;in;<NOTE PLACE="marg">1. Feele the &s;ting of &s;in.</NOTE> to feele our &s;oules wounded, and mortally wounded by rea&s;on of &s;in, that &s;o we may be made &s;en|&s;ible of the need we have of <HI>Je&s;us Chri&s;t.</HI> Till the &s;oule be brought to &s;ome &s;en&s;e, and appre|hen&s;ion hereof, it will never have recour&s;e unto Chri&s;t for cure. This being done, then</P>
<P N="2"><NOTE PLACE="marg">2. Get an eye rightly affe|cted.</NOTE>2. In the &s;econd place; Labour to get an eye rightly affected and di&s;po&s;ed; as <HI>viz.</HI> 1. A <HI>di&s;cerning</HI> eye. 2. A <HI>mournfull</HI> eye. 3. A <HI>longing</HI> eye. 4. A <HI>&s;tedfa&s;t</HI> eye.</P>
<P N="1">1. A <HI>Di&s;cerning Eye.</HI><NOTE PLACE="marg">1. A Di&s;cer|ning eye.</NOTE> Such mu&s;t the <HI>I&s;rae|lites</HI> eye be, an eye that was able to behold
<PB N="125" REF="63"> and di&s;cern the <HI>Bra&s;en Serpent.</HI> And &s;uch an eye mu&s;t they have who would have any be|nefit by Chri&s;t; they mu&s;t be able to <HI>behold</HI> Chri&s;t, to behold him as he is revealed in the word, they mu&s;t have &s;ome degree and mea|&s;ure of di&s;tinct knowledge concerning Chri&s;t; as to know what he was, what he hath done, what he hath &s;uffered, &amp;c. withall taking no|tice both of his <HI>ability</HI> and <HI>readine&s;&s;e</HI> to cure all that come unto him. His <HI>ability,</HI> how mighty a Saviour,<NOTE PLACE="marg">Heb. 7.25.</NOTE> how <HI>able perfectly</HI> (or <HI>for ever) to &s;ave tho&s;e that come unto God by him.</HI> His <HI>willingne&s;&s;e;</HI> how tender and compa&s;&s;io|nate a Saviour, being him&s;elfe &s;tung to death, that he might know how to have compa&s;&s;ion on them that are &s;tung:<NOTE PLACE="marg">Heb. 4.15.</NOTE> <HI>We have not an high Prie&s;t</HI> (&s;aith the Apo&s;tle) <HI>which cannot bee touched with the feeling of our infirmities, but was in all points tempted like as we are.</HI> How ready he is to receive all that come to him for cure. <HI>Come unto me ye that labour, &amp;c.</HI><NOTE PLACE="marg">Matth. 11.28. John 6.37.</NOTE> <HI>I will give you re&s;t,</HI> Matth. 11. <HI>Him that cometh unto me, I will in no wi&s;e ca&s;t out,</HI> John 6. All the&s;e truths being clearly revealed in the word concerning Je&s;us Chri&s;t, they mu&s;t bee di|&s;tinctly apprehended, known and believed. Here is the fir&s;t requi&s;ite to the right di&s;|po&s;ing of the eye: It mu&s;t be a <HI>di&s;cerning</HI> eye.</P>
<P N="2">2. And (&s;econdly) a <HI>mournfull eye.</HI><NOTE PLACE="marg">2. A mournful eye.</NOTE> With &s;uch eyes (I &s;uppo&s;e) did many of the <HI>I&s;rae|lites</HI> look up unto their <HI>Bra&s;en Serpent,</HI> not without tears in them. And with &s;uch eyes
<PB N="126" REF="64"> look we up unto ours. <HI>They &s;hall look upon him whom they have pierced,</HI><NOTE PLACE="marg">John 19.37.</NOTE> (&s;aith the Prophet) <HI>and they &s;hal mourn, Zach.</HI> 12.10. So did <HI>Ma|ry Magdalene</HI> look upon her Saviour,<NOTE PLACE="marg">Luke 7.38.</NOTE> <HI>looking,</HI> and <HI>weeping.</HI> And &s;o look we upon him, <HI>mourning;</HI> And that both for <HI>our &s;elves,</HI> and <HI>him:</HI> In as much as by our &s;ins we have <HI>pier|ced through</HI> both; pierced our &s;elves, as <HI>Paul</HI> &s;aith of <HI>covetous per&s;ons, They pierce them|&s;elves through with many &s;orrowes,</HI> 1 Tim. 6.10. So doth every &s;in more or le&s;&s;e pierce the &s;oule of the &s;inner. And piercing our &s;elves, we have al&s;o pierced <HI>Chri&s;t,</HI> crucifying him by our &s;ins. It is that which the Apo&s;tle &s;aith of <HI>Apo&s;tates, They crucifie to them&s;elves the Son of God afre&s;h,</HI> Heb. 6.6. By them he is twice crucified, by others, once. None of us but have had hands in bringing him to the <HI>Cro&s;&s;e,</HI> who died for our &s;ins. Great cau&s;e to look up unto him with a mournfull eye.</P>
<P N="3">3. And (thirdly) with a <HI>longing</HI> eye:<NOTE PLACE="marg">3. A Longing Eye.</NOTE> With &s;uch eyes did the <HI>I&s;raelites</HI> look up to their <HI>Bra&s;en Serpent,</HI> earne&s;tly de&s;iring to re|ceive benefit by it. And with &s;uch eyes look we up unto ours; longing after <HI>Je&s;us Chri&s;t,</HI> that we may be made partakers of his &s;aving benefits. <HI>I have longed for thy &s;alvation,</HI> (&s;aith <HI>David) P&s;al.</HI> 119.174. And thus let the &s;oule of every poor penitent &s;inner go out after <HI>Je|&s;us Chri&s;t,</HI> in longing de&s;ires after him, after union and communion with him, de&s;iring nothing &s;o much as this. This is the height
<PB N="127" REF="64"> of <HI>Pauls</HI> de&s;ire, that he might know <HI>Je&s;us Chri&s;t,</HI><NOTE PLACE="marg">Phil. 3.10.</NOTE> <HI>and the vertue of his Re&s;urrecti|on;</HI> know him, not only <HI>Contemplatively,</HI> but <HI>Experimentally,</HI> and <HI>Practically,</HI> fee|ling the power of his Re&s;urection in rai|&s;ing him fir&s;t from the <HI>Death of &s;in,</HI> to the <HI>Life of Grace;</HI> and after from the <HI>Death of Nature,</HI> to the <HI>Life of Glory:</HI> And let it bee &s;o with us; let there be nothing &s;o dear and precious in our eye as Chri&s;t; de|&s;ire we nothing &s;o much as an Intere&s;t in him, and Communion with him. Look up un|to him with a <HI>Longing eye.</HI></P>
<P N="4">4. And in the fourth place,<NOTE PLACE="marg">4. A &s;tedfa&s;t eye.</NOTE> with a <HI>Sted|fa&s;t eye;</HI> &s;o did the <HI>I&s;raelites</HI> look up to their <HI>Bra&s;en Serpent,</HI> fixing their eyes upon it till they were cured. And &s;o look we up unto ours, fixing our eyes upon the <HI>Lord Je&s;us,</HI> &s;tedfa&s;tly looking upon him untill we have obtained what we look for.<NOTE PLACE="marg">P&s;al. 123.2.</NOTE> <HI>As the eyes of Servants look up unto the hands of their Ma|&s;ters, &amp;c. So do our eyes wait upon the Lord untill hee have mercy upon us:</HI> So do wee look up to our Lord and Saviour, by faith re&s;ting and waiting upon him untill hee have mercy upon us, untill our &s;ouls, be cured, perfectly cured.</P>
<P><HI>Que&s;t.</HI> But when will that be?</P>
<P><HI>An&s;w.</HI> Why not in this life, and there|fore let us &s;till be looking up unto him;<NOTE PLACE="marg">Heb. 12.2.</NOTE> <HI>Let us run the Race &s;et before us</HI> (&s;aith the Apo|&s;tle) <HI>looking unto Je&s;us,</HI> Heb. 12. Whil&s;t a
<PB N="128" REF="65"> Chri&s;tian is running his race, he mu&s;t through|out his whole cour&s;e fix his eye upon Chri&s;t. The I&s;raelites, as long as they were in the Wil|derne&s;&s;e, being continually &s;ubject to the &s;tinging of tho&s;e fiery Serpents, they had a continued u&s;e of the <HI>Bra&s;en Serpent;</HI> and therefore was it carried along with them, and &s;till lift up among&s;t them, that upon all oc|ca&s;ions they might look up unto it. Thus fa|reth it with us, as long as we are in this wil|derne&s;s here upon earth, we are &s;til &s;ubject to daily infirmities and &s;ins, and con&s;equently have &s;till need of a <HI>Saviour,</HI> who by the daily application of his <HI>merit,</HI> and communication of his <HI>Spirit</HI> may work daily cures for us. And therefore in the &s;en&s;e of this continued need we have of Je&s;us Chri&s;t, let our eyes be &s;till towards him, whom God in infinite good|ne&s;&s;e and mercy is plea&s;ed &s;till to hold forth unto us in the <HI>Word</HI> and <HI>Sacraments,</HI> there to be repre&s;ented to us, and lift up before our eyes. Thus fixing our eyes upon him, wee &s;hall find him to us a <HI>perfect Saviour,</HI> &s;aving us from the guilt of &s;in, that it &s;hall not be imputed to us; and delivering us from the power of &s;in, &s;o as though it abide in us, yet it &s;hall not rule and raign in us, but daily grow weaker and weaker, untill we come in the end to have a perfect cure wrought in us and upon us, in a perfect deliverance from &s;inne and death, with the full fruition of that ble&s;&s;ed and glorious life, which &s;hall
<PB N="129" REF="65"> be the portion of all tho&s;e who thus look up unto this true <HI>Bra&s;en Serpent,</HI> who thus beleeve on the <HI>Lord Je&s;us. So was the Son of Man lift up, that who&s;oever beleeveth on him &s;hould not peri&s;h but, have Everla&s;ting Life.</HI></P>
</DIV2>
</DIV1>
<DIV1 TYPE="tract">
<PB REF="66">
<PB N="131" REF="66">
<HEAD><HI>The Magneticall Vertue</HI> OF THE CROSSE OF JESUS CHRIST.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>JOHN 12.32.</HI></BIBL>
<P>And I, if I be lifted up from the Earth, will draw all men unto me.</P></Q>
</EPIGRAPH>
<P>_I Have already &s;pent &s;ome time in ope|ning unto you the <HI>manner</HI> and <HI>end</HI> of our Saviours Death, both laid down in tho&s;e two ver&s;es, <HI>ver.</HI> 14, 15 of the third Chapter of this Go&s;pel, <HI>As Mo&s;es lift up the Bra&s;en Ser|pent in the Wilderne&s;&s;e, &s;o mu&s;t the Son of Man be lift up; That who&s;oever beleeveth on him
<PB N="132" REF="67"> &s;hould not peri&s;h but have Eternall Life.</HI> Now taking hold of that phra&s;e there redoubled (viz. <HI>Lifting up</HI>) I have &s;ingled out this por|tion of Scripture, wherein our Saviour &s;ets forth as the <HI>Manner,</HI> &s;o the <HI>Fruit</HI> and <HI>Con&s;e|quent</HI> of his <HI>Death.</HI> The former <HI>fore-prophe|&s;ied,</HI> the later <HI>fore-promi&s;ed,</HI> both by our Sa|viour him&s;elfe. The <HI>Manner</HI> of his death fore-prophe&s;ied <HI>[If I &s;hall be lifted up]</HI> The <HI>Fruit</HI> of his Death fore-promi&s;ed, <HI>[I wil draw all men unto me.]</HI></P>
<P>Upon the former of the&s;e I have in&s;i&s;ted al|ready, <HI>viz.</HI> the <HI>Manner</HI><NOTE PLACE="marg">The manner of Chri&s;ts death.</NOTE> of our Saviours death, &s;et forth here again (as you &s;ee) by the &s;ame <HI>Periphra&s;is,</HI> the &s;ame expre&s;&s;ion, <HI>If I be lifted up;]</HI> Lifted up? how? Why, in his <HI>Pa&s;&s;ion</HI> upon the Cro&s;&s;e, where he was <HI>lif|ted up from the earth;</HI> So the Evangeli&s;t ex|plains the phra&s;e in the ver&s;e following; <HI>This &s;pake he,</HI><NOTE PLACE="marg">ver. 33.</NOTE> <HI>&s;ignifying what death he &s;hould die,</HI> viz. the death of the Cro&s;&s;e, where he was to be lifted up,<NOTE PLACE="marg" TYPE="runSum"><HI>Que&s;t.</HI> The d ath of Chri&s;t not du|bious.</NOTE> as the Bra&s;en Serpent was in the wil|derne&s;&s;e.</P>
<P><HI>If I be lift up.] If?</HI> What, doth our Savi|our make a doubt, a que&s;tion of his Death? was it a thing contingent and uncer|taine.</P>
<P><HI>An&s;w.</HI><NOTE PLACE="marg" TYPE="runSum">An&s;w. Carthu&s;. ad loc. Si exaltatus, &amp;c. Hoc refertur ad illud quod &s;upe|rius ait; Si au|tem mortuum fuerit granum, &amp;c. <HI>Augu&s;t ad loc.</HI></NOTE> Not &s;o: The Particle <HI>[If]</HI> here mu&s;t be under&s;tood and taken, <HI>non dubitativ&egrave;, &s;ed a&s;&s;ertiv&egrave;, &amp; certitudinaliter</HI> (as <HI>Carthu|&s;ian</HI> well notes upon it) not by way of doub|ting or que&s;tioning, but by way of <HI>a&s;&s;erting</HI> and &s;uppo&s;ing: even as in the 24 ver&s;e of this
<PB N="133" REF="67"> Chapter, our Saviour &s;peaking of the <HI>grain of wheat,</HI> or other Corn being ca&s;t into the ground;<NOTE PLACE="marg">ver. 24.</NOTE> <HI>If it die</HI> (&s;aith he) <HI>it bringeth forth much fruit:</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">. <HI>If it dye,</HI> that is, Dying: being ca&s;t into the ground it <HI>dieth</HI> (&s;eemeth &s;o to do) and &s;o dying, it fructifieth. So here; <HI>If I be lift up,</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, that is, being lift up, or when I &s;hall be lift up, or after that I am lift up: &s;o the Evangeli&s;t St. <HI>John</HI> el&s;ewhere u&s;eth the word, <HI>Epi&s;t.</HI> 3. <HI>v.</HI> 10. writing to <HI>Gaius</HI> concerning <HI>Diotrephes,</HI> he tels him, <HI>If I come, I will remember his deeds,</HI> that is, when I come: &s;o here, <HI>If I bee lift up</HI> (&s;aith our Saviour) that is, when I &s;hall be lift up; &s;o the <HI>Syriack</HI> here renders it.<NOTE PLACE="marg">Si exaltatus, <HI>h. e.</HI> Cum exal|tatus fuero. Non enim dubitat futurum e&s;&s;e quod venit im|plere. <HI>Augu&s;t.</HI></NOTE> As for our Saviours death, it was not a thing con|tingent and uncertain, whether in it &s;elfe, or to him; His Father had determined it, him|&s;elfe had &s;ubmitted to it, the Prophets had foretold it, his peoples nece&s;&s;ities required it; in all which re&s;pects our Saviour him&s;elfe lay|eth it down in the Text la&s;t in&s;i&s;ted upon, as a thing nece&s;&s;ary, <HI>So mu&s;t the Son of Man be lifted up.</HI> Not <HI>may,</HI> but <HI>mu&s;t:</HI><NOTE PLACE="marg">Joh. 3.14.</NOTE> And after|wards he inculcates the &s;ame upon his Di&s;ci|ples, <HI>Mat.</HI> 16.21. where he &s;heweth them how he <HI>mu&s;t go up to Jeru&s;alem, and &s;uffer many things, and be killed,</HI> &amp;c. Neither his death, nor the manner of his death was a thing dubious and uncertain. <HI>The Son of Man mu&s;t be lift up,</HI> and &s;o lift up as the <HI>Bra|&s;en Serpent was in the Wilderne&s;&s;e.</HI> That our Saviour &s;aith here, <HI>If I be lifted up,</HI> he &s;peaks
<PB N="134" REF="68"> it not as doubting, but &s;uppo&s;ing what ere long was to come to pa&s;&s;e. That being cleared</P>
<P><NOTE PLACE="marg">The fruit of Chri&s;ts death.</NOTE>Come we now to that which the Text chiefly looketh upon, <HI>viz.</HI> the <HI>Fruit</HI> of our Saviours death. A <HI>Ble&s;&s;ed Fruit;</HI> never did tree bear better, <HI>viz.</HI> the <HI>drawing</HI> of the world to him&s;elf: <HI>When I &s;hall be lift up from the earth, I will draw all men unto me.]</HI> Thus did the <HI>Bra&s;en Serpent</HI> being lift up, it drew the eyes of the whole Camp to it &s;elfe, &s;pecially &s;uch as felt them&s;elves &s;tung by tho&s;e fiery Ser|pents. And thus &s;aith our Saviour, being lift up upon the Cro&s;s, he would draw the world to him&s;elf, to look unto him, to beleeve on him E|ven as the <HI>Sun</HI> being ri&s;en above the earth, it at|tracteth and draweth up from it tho&s;e foggy vapours, which before were in or upon it; draweth them up towards it &s;elfe: Even thus doth Chri&s;t the <HI>Son of Righteou&s;ne&s;&s;e,</HI> being lift up from the earth, he attracts and draws up the <HI>world of mankind,</HI> tho&s;e <HI>terrae filios,</HI> &s;ons of the earth, who being cleaved to the earth, minding nothing but earthly things, he draweth up their <HI>Eyes,</HI> and <HI>Hearts</HI> to him|&s;elf: this he fore promi&s;ed that he would do; And wee &s;hall &s;ee it accordingly accompli|&s;hed.</P>
<P>But before we come to clo&s;e with the words them&s;elves, looking upon them afar off, take we notice of one thing in the generall, and that from the connexion of the parts of the Text, the <HI>Prophecie</HI> and the <HI>Promi&s;e;</HI> the putting
<PB N="135" REF="68"> them together. <HI>If I be lifted up, I will draw all men, &amp;c.</HI></P>
<P>See here how wonderfully the <HI>Scribes</HI> and <HI>Phari&s;ees,</HI><NOTE PLACE="marg" TYPE="runSum">A Generall Ob&s;ervation.</NOTE> and other enemies of Chri&s;t who plotted his death, were di&s;appointed and de|ceived in their intendments and expectations. Wherefore was it that they contrived this e|vill again&s;t him, to bring him to the Cro&s;&s;e,<NOTE PLACE="marg">The Enemies of Chri&s;t di&s;|appointed.</NOTE> that &s;hamefull and accur&s;ed death? Why, this they did that they might thereby not onely take him out of the way, but withall render him odious and infamous unto the world; &s;o as from thenceforth none &s;hould ever look after him any more. This it was which gal|led and vexed the <HI>Scribes</HI> and <HI>Phari&s;ees, viz.</HI> the &s;ucce&s;&s;e of his Mini&s;tery, that &s;o many were taken with him, believed on him, fol|lowed after him; and that notwith&s;tanding whatever they could do to the contrary. So much we may learn from their own mouthes in the 19^t^h <HI>ver&s;e</HI> of this <HI>Chapter, The Phari|&s;ees &s;aid among them&s;elves, Perceive ye how ye prevaile nothing? Behold the world is gone af|ter him.</HI> Many there were who hearing of the great miracles which hee had wrought, (&s;pecially that recorded in the fore going <HI>Chapter,</HI> the rai&s;ing of <HI>Lazarus</HI> from the dead,) thereupon (as the 18^t^h <HI>ver&s;e</HI> of this <HI>Chapter</HI> informes us) they flocked after him, and became his <HI>Di&s;ciples.</HI> Now this, to the <HI>Phari&s;ees</HI> (who could not endure that any &s;hould be preferred before them&s;elves) it was no &s;mall corro&s;ive, it went to the heart of
<PB N="136" REF="69"> them, they could not brook it: and there|fore they plot again&s;t him. And (as it is the nature of <HI>envy,</HI> where once it is grown to an height) nothing will now content them but his <HI>blood.</HI> They re&s;olve never to leave till they had brought him to the Cro&s;&s;e, taken him out of the way, hoping thereby to turne the &s;tream of mens affections, either to deterre, or di&s;courage any for ever looking after him more. This was their de&s;igne; but &s;ee how the &s;ucce&s;&s;e falls out clean contrary to their expectation. By this means Chri&s;t cometh to <HI>draw</HI> more then ever. Even as <HI>Sam&s;on</HI> &s;lew more at his <HI>death,</HI><NOTE PLACE="marg">Judg. 16.30.</NOTE> then in his <HI>life.</HI> Thus the <HI>Son of man</HI> (of whom <HI>Sam&s;on</HI> was a Type) he draweth more by, and after his death, then ever he did in his life; more, being <HI>lift up from the earth,</HI> then ever hee did being upon the earth. In his life he drew &s;ome, and many; which the <HI>Phari&s;ees</HI> looking upon through the &s;pectacle of <HI>envie,</HI> (a true multiplying or magnifying gla&s;&s;e, making things &s;eem more, or greater then they are,) take for a <HI>world: The world is gone after him.]</HI> But in, and after his death, he draweth not onely &s;ome, and many, but <HI>all: If I be lifted up from the earth, I will draw all men unto me.]</HI></P>
<P><NOTE PLACE="marg" TYPE="runSum"><HI>Ob&s;erv.</HI> The Coun&s;els of the Ene|mies of Chri&s;t wonderfully fru&s;trated. 2 Sam. 15.31.</NOTE>Even thus doth God often elude and fru|&s;trate the coun&s;ell of his, and his Churches enemies, turning them into folly, as hee did the coun&s;ell of <HI>Achitophel.</HI> Oft-times bringing out of them clean contrary &s;ucce&s;&s;es to what they intended. <HI>The Patriarchs, moved with en|vy,
<PB N="137" REF="69"> &s;ell their brother Jo&s;eph into Egypt.</HI><NOTE PLACE="marg">Acts 7.9.</NOTE> 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 pre&s;ervati|on: All the wayes and means they could have u&s;ed, could not have procured &s;o great ad|vancement unto him; but no thanks to them. <HI>As for you</HI> (&s;aith he to them) <HI>ye thought evil again&s;t me, but God meant it unto good,</HI><NOTE PLACE="marg">Gen. 50.20.</NOTE> <HI>even to &s;ave much people alive.] Judas</HI> in betray|ing, the <HI>chiefe Prie&s;ts</HI> in condemning, the <HI>Jews</HI> in crucifying the Lord of life; they all thought evill again&s;t him, intending to take him out of the way; that his very name might either be blotted out, or rendred infamous to all po&s;terity. But God meant it unto great good, even to <HI>&s;ave much people alive;</HI> ma|king u&s;e of this as the means to effect and bring to pa&s;&s;e the <HI>Redemption</HI> and &s;alvation of his Elect. Thus doth God make u&s;e of the wicked coun&s;els and de&s;ignes of his, and his Churches enemies, to bring about his own gracious pur|po&s;es; &s;till over-reaching, being above his e|nemies, how potent, or politick &s;oever. So it is &s;aid of the <HI>Egyptians,</HI> Exod. 18.<NOTE PLACE="marg">Exod. 18.11.</NOTE> <HI>In the thing wherein they dealt proudly God was above them.]</HI> And what was that thing? why, that de&s;igne of theirs again&s;t the <HI>I&s;raelites,</HI> (of which you may read <HI>Chap.</HI> 1.<NOTE PLACE="marg">Cap. 1. ver. 10.16.22.</NOTE>) <HI>Come, let us deale wi&s;ely,</HI> &s;ay they: They thought what by policy, and what by power, to have &s;uppre&s;&s;ed, and kept under the <HI>I&s;raelites:</HI> But herein God was above them; fru&s;trating their coun&s;els, nay,
<PB N="138" REF="70"> bringing out of them a clean contrary &s;ucce&s;&s;e. Not only <HI>judging them in the very thing where|in they thought to judge I&s;rael,</HI><NOTE PLACE="marg">Vid. <HI>Ain&s;|worth,</HI> in Exod. 18.11.</NOTE> (as the <HI>Chaldee</HI> paraphra&s;e glo&s;&s;eth upon that place,) drow|ning them in the &s;ea, who had de&s;igned to drown all the males of the children of <HI>I&s;rael</HI> in the rivers; but making u&s;e of that bloody de&s;igne, as a means to bring about the delive|rance of his oppre&s;&s;ed people, as you may read it in the &s;econd <HI>Chapter</HI> of that Book.<NOTE PLACE="marg">Exod. 2.3, 5. &amp;c.</NOTE> In&s;tances of like nature are obvious; Proud <HI>Haman</HI> de&s;ignes the ruine not onely of <HI>Mor|decai,</HI> (that was too &s;leight a revenge) but of the whole Nation of the <HI>Jews.</HI> But &s;ee how God was above him, turning it as to his ruine, and <HI>Mordecai's</HI> advancement, hanging him up upon the Gallowes which he had prepared for <HI>Mordecai,</HI><NOTE PLACE="marg">He&s;ter 7.10. chap. 10. v. 3. chap. 8. v. 17.</NOTE> and &s;etting up <HI>Mordecai</HI> in his place; &s;o to their comfort and enlarge|ment, cau&s;ing <HI>light, and joy, and gladne&s;&s;e</HI> to break forth unto his people out of that black cloud which threatned them with ruine and de&s;truction.</P>
<P><NOTE PLACE="marg" TYPE="runSum"><HI>Rea&s;on.</HI> The power, wi&s;dom, good|ne&s;&s;e of God therein mani|fe&s;ted.</NOTE>This God hath done, and this hee daily doth; therin manife&s;ting his <HI>power, wi&s;dom, goodne&s;s; viz.</HI> in bringing one contrary out of another, light out of darkne&s;&s;e. It is the skill of the <HI>Phy&s;ician</HI> to turn the ranke&s;t poi|&s;ons into &s;overaigne medicines, vipers into treacles. And it is the power, wi&s;dom, good|ne&s;&s;e of our God, thus to turne the coun&s;els and intendments of his, and his Churches e|nemies to great good, making u&s;e of them
<PB N="139" REF="70"> for his owne glory, and the good of his Church.</P>
<P><HI>Applic.</HI> Let the meditation be u&s;efull,<NOTE PLACE="marg" TYPE="runSum">Applic.</NOTE> and that both to the Churches <HI>Enemies,</HI> and <HI>Friends.</HI></P>
<P N="1">1. For her <HI>Enemies,</HI><NOTE PLACE="marg">1. To the Ene|mies of Chri&s;t. Let them cea&s;e to meditate vain things.</NOTE> &s;uch as plot and con|&s;pire, and take coun&s;ell again&s;t God, again&s;t his truth, religion, cau&s;e, people, let them be advi&s;ed to de&s;i&s;t, and break off their vain un|dertakings. <HI>Why do the heathen rage, and the people imagine a vain thing?</HI><NOTE PLACE="marg">P&s;al. 2.1, 2.</NOTE> <HI>The Kings of the earth &s;et them&s;elves, and the Rulers take coun&s;ell together again&s;t the Lord, and again&s;t his Anointed.]</HI> To plot, and con&s;pire, and take coun&s;ell again&s;t God, and his Chri&s;t, again&s;t his truth, his people; it is but a <HI>vaine thing,</HI> they do herein but <HI>meditate vanity,</HI> (as the Originall there hath it.) It matters not how promi&s;ing the de&s;igne be, how cunningly contrived, how clo&s;ely carried, how potently pro&s;ecuted, yet all is in vain.<NOTE PLACE="marg">ver. 4.</NOTE> <HI>He that &s;itteth in the heavens &s;hall laugh them to &s;corn:</HI> be|ing able to confound or over-rule all adver&s;e coun&s;els, &s;o as either to bring them to nought, or el&s;e to bring good out of them. And this he will do; not but that for a time the Chur|ches enemies may &s;eem to prevaile. So did the <HI>Jews</HI> again&s;t our Saviour; they brought him to the Cro&s;&s;e: I, but yet they &s;hall mi&s;&s;e of their end. So did the <HI>Jews,</HI> in &s;tead of blotting out the Name of Chri&s;t, they make it glorious. In &s;tead of turning back a few from him, they draw the <HI>world</HI> after
<PB N="140" REF="71"> him. And what happened to the <HI>head,</HI> &s;hall al&s;o happen to the <HI>body.</HI> What ever wicked men, open or &s;ecret enemies, plot and contrive again&s;t the Church, &s;hall tend to the good of it in the end: He that hath promi&s;ed that <HI>All things &s;hall work together for good,</HI><NOTE PLACE="marg">Rom. 8.28.</NOTE> &amp;c. both can and will make the coun&s;els and endeavors, the plots and practices of his enemies turn to the good of his people: Let wicked men then be per&s;waded to break off the&s;e vaine underta|kings. Had the Scribes and <HI>Phari&s;es,</HI> and the re&s;t of that malignant crew, ever dreamed that this &s;hould have been the i&s;&s;ue of their coun&s;ells, in crucifying the Lord of life, <HI>viz.</HI> that thereby the world &s;hould be drawn unto him, certainly they would never have done what they did.</P>
<P N="2">2. For <HI>Gods own people,</HI><NOTE PLACE="marg">2. To God's own people. Comfort a|gain&s;t Adver|&s;aries.</NOTE> &s;uch as are friends to Chri&s;t, friends to his truth, his Church and Religion, let them make u&s;e of this Medita|tion for the &s;taying and comforting of their hearts again&s;t all the plottings and con&s;pirings of the many and potent enemies of the Church: <HI>Many</HI> and <HI>Potent,</HI> &s;o they are, &s;ome open, o|thers clo&s;e and &s;ecret, all &s;etting them&s;elves a|gain&s;t the truth, the Religion of God, by all means &s;eeking the &s;uppre&s;&s;ion of it. To which end they deal with Chri&s;ts <HI>Religion</HI> and the <HI>Profe&s;&s;ours</HI> of it, even as the <HI>Jows</HI> dealt with Chri&s;t him&s;elf; they crucifie both, labouring by all means to make it and them as odious and infamous in the eye of the world as po&s;&s;i|bly they can; and thence it is that they &s;pit
<PB N="141" REF="71"> upon the face of Religion, ca&s;ting tho&s;e terms of infamy and reproach upon the good wayes of God, and tho&s;e that endeavour to walk clo&s;ely in them; (I &s;hall not need to name them, they are but too well known) all which are but as &s;o many nails whereby they fa&s;ten the true Religion of Chri&s;t, the power of godline&s;&s;e, to the Cro&s;&s;e, wounding and pier|cing it through; that &s;o having rendred it infa|mous, they may deter or di&s;courage any from looking that way which lieth under &s;uch a cloud of reproach and di&s;grace. But let not all this di&s;hearten: It was not the <HI>crucifi|ing of Chri&s;t</HI> in his <HI>Naturall body</HI> that could turne the eyes of men from looking towards him, or their hearts from beleeving on him: It is not the crucifying of Chri&s;t in his <HI>My&s;ti|call body,</HI> the crucifying of his Religion, or the Profe&s;&s;ours of it, that &s;hall deter men from owning Chri&s;t and his waies. The ex|perience of all ages hath made it good, that the malice, rage, and violence of the bittere&s;t and bloodie&s;t enemies of the Church, hath been but as bellowes to this fire, blowing up, &s;preading and di&s;per&s;ing that Religion, that truth of God, which they have &s;ought and thought too have &s;uppre&s;t and extingui&s;hed. Such was the i&s;&s;ue of the rage of tho&s;e. <HI>Heathe|ni&s;h Tyrants</HI> in the infancy of the Church, the ten Primitive Per&s;ecutions, <HI>Sanguis Martyrum, The blood of tho&s;e Martyrs proved the &s;eed of the Chruch;</HI> This <HI>Vine</HI> having ever &s;ince been the more fruitfull for that <HI>blood</HI> which was pow|red
<PB N="142" REF="72"> at the root of it. And the &s;ame we may &s;ay of that <HI>Antichri&s;tian Tyranny</HI> which hath been excerci&s;ed in &s;uceeding ages, upon the true profe&s;&s;ours of the Go&s;pel of Chri&s;t. Bloody Per&s;ecutours have thought by their <HI>Dracoes Lawes,</HI> lawes written in Blood, and the &s;evere execution thereof, utterly to have &s;uppre&s;t the truth of the Go&s;pel, that none &s;hould have dared to own it. But &s;ee how it hath fallen out contrary to their expectation, every <HI>Martyr</HI> proving like a <HI>Phoenix,</HI> out of who&s;e a&s;hes not one, but many more have &s;prung up. Thus Je&s;us Chri&s;t where ever he hath been crucified in him&s;elf or members, &s;till he hath drawen many to him&s;elf. No fear therefore that by this means by, crucifying of Chri&s;t, the enemies of the Church &s;hould prevail again&s;t it. Hereby they do but <HI>lift up Je&s;us Chri&s;t,</HI> that he may draw the more unto him, <HI>Qu&agrave;m non &s;int formidanda impio|rum con&s;ilia?</HI> (&s;aith <HI>Mu&s;culus</HI> upon it.) Such little cau&s;e have we to fear the plots and coun&s;ells of wicked and ungodly men; being again&s;t Chri&s;t, they &s;hall not prevail, their <HI>coun&s;els &s;hall be brought to nought and re|turn upon their own heads;</HI><NOTE PLACE="marg">P&s;al. 7.16.</NOTE> This is one of the pri|viledges and Prerogatives given unto Chri&s;t by his Father,<NOTE PLACE="marg">P&s;al. 110.2.</NOTE> That he &s;hall <HI>rule in the mid&s;t of his enemies;</HI> This he doth, he &s;its at the &s;tern of their coun&s;els, turning them this way or that way, making them, whil&s;t they go about to do their owne wils, to effect his; as to clear his truth whil&s;t they go about to darken and ob&s;cure it,
<PB N="143" REF="72"> to promote and further the cau&s;e of his Go&s;pel, whil&s;t they go about to hinder it; &s;o getting glory to him&s;elfe, and good to his Church out of their mo&s;t malicious and dan|gerous intendments. Such was this of the <HI>Scribes</HI> and <HI>Phari&s;ees,</HI> and <HI>Chief Prie&s;ts</HI> a|gain&s;t our <HI>Saviour;</HI> They plot his death, ho|ping that when they had brought him to the <HI>Cro&s;&s;e,</HI> not only his per&s;on, but his cau&s;e &s;hould have for ever been buried in &s;ilence and oblivion; but behold the &s;ucce&s;s clean con|trary; by this means the <HI>Son of Man</HI> being <HI>lift up,</HI> he comes to have a more vigorous influence upon the world then ever before: now he com|eth to draw not <HI>a few,</HI> but <HI>many,</HI> not <HI>many,</HI> but <HI>all; If I be lift up, I will draw ll men unto me.</HI></P>
<P>Having taken up this in the generall, come we now to deal with the words more particu|larly.<NOTE PLACE="marg">Four particu|lars.</NOTE> And therein for the more clear opening and di&s;tinct pro&s;ecuting of them, take we no|tice of the&s;e four particulars. 1. <HI>Who</HI> draw|eth: 2. <HI>Whom</HI> he draweth: 3. <HI>Whether</HI> he draweth them: 4. <HI>How</HI> he draweth them. In the fir&s;t we have the <HI>Agent,</HI> the per&s;on drawing. In the &s;econd the <HI>Object,</HI> the things or per&s;ons drawn. In the third the <HI>Term</HI> of the Action, whither they are drawn. In the fourth, the <HI>Manner;</HI> how they are drawn; we &s;hall find a re&s;olution to each in the Text. Touch upon them &s;everally and briefly by way of Explication.</P>
<P><HI>Q.</HI> 1. <HI>Who</HI> draweth? <HI>An. Chri&s;t</HI> him&s;elf;<NOTE PLACE="marg">1. The per&s;on drawing.</NOTE> He it was that was <HI>lifted up,</HI> and being &s;o, he draw|eth; <HI>I will draw.</HI></P>
<PB N="144" REF="73">
<P><HI>Obj.</HI> But is not this the Act of <HI>God the Fa|ther,</HI><NOTE PLACE="marg">How God the Father draw|eth. Joh. 6.14.</NOTE> to draw, to bring men home unto Chri&s;t? So &s;aith our Saviour him&s;elf el&s;ewhere, <HI>No man cometh unto me, except the Father draw him,</HI> how then &s;aith he here, that when hee &s;hould be lift up, he would <HI>draw all men to him&s;elf?</HI></P>
<P><HI>An.</HI> To this the An&s;wer is obvious. The <HI>Fa|ther</HI> draweth,<NOTE PLACE="marg"><HI>Filio trahente pater trahit.</HI> Aquin. ex Chry&s;. ad loc.</NOTE> and the <HI>Son</HI> draweth; having one and the &s;ame <HI>e&s;&s;ence,</HI> they have al&s;o the &s;ame <HI>will,</HI> and the &s;ame <HI>work;</HI> that which the one willeth, the other willeth, and that which the one worketh,<NOTE PLACE="marg">Joh. 5.17.</NOTE> the other worketh; <HI>[My Fa|ther worketh hitherto, and I worke,]</HI> both joy|ning together, and co-operating in every work that is wrought in, for, or upon the creature; <HI>Opera Trinitatis ad extr&agrave; &s;unt indivi&s;a.</HI> So was it in the fir&s;t <HI>Creation,</HI> the <HI>Father</HI> created, and the <HI>Son</HI> created; the Father working by the Son. And &s;o is it in the <HI>New Creation,</HI> the work of Regeneration, and Conver&s;ion, in bringing men home unto Chri&s;t; the <HI>Father</HI> draweth, and the <HI>Son</HI> draweth, the Father working by the Son through the Spirit. The Father draweth men to his Son, the Son draw|eth them to the Father, and to him&s;elf. <HI>I will draw all men.]</HI></P>
<P><HI>Qu.</HI> 2. The &s;econd Enquirie is about the <HI>Object</HI><NOTE PLACE="marg">2. The object, or things drawn.</NOTE> upon which this attractive power and vertue is exerci&s;ed, whom Chri&s;t draweth.</P>
<P><HI>An. All men</HI> (&s;aith the Text.) The Latine Tran&s;lation hath it, <HI>All things,</HI><NOTE PLACE="marg">All things.</NOTE> <HI>Omnia.</HI> A read|ing which <HI>Augu&s;tine</HI> retaineth, and conten|deth
<PB N="145" REF="73"> for. And <HI>Beza</HI> tells us, that he findes one Greek copy, and that an ancient one,<NOTE PLACE="marg">Non dixit [omnes] &s;ed [omnia.] Hoc utique non ad univer&s;itatem hominum retu|lit, &s;ed ad crea|tura integrita|tem, <HI>i. e.</HI> &s;piri|tum &amp; animam, &amp; corpus, &amp;c. <HI>Augu&s;t.</HI> Totos corpore &amp; animo faci|am mihi &s;ervi|re. <HI>Aretius ad Text.</HI> Utrum&abque; ad &s;e trahit, ut &s;alivt utrum|que. <HI>Ferus ad loc. Phil. 2.6. All men. 1 Tim. 2.5. The word</HI> [All] <HI>explain|ed.</HI></NOTE> allow|ing it, reading the word <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>all things:</HI> Shall we &s;o take it? how &s;hall we under&s;tand it? Why, Chri&s;t draweth <HI>all things,</HI> that is, (&s;ay &s;ome) not onely the <HI>&s;ouls,</HI> but the <HI>bodies</HI> of men, the one here, the other hereafter; drawing both to him&s;elfe, the one in his King|dome of <HI>Grace,</HI> the other in his Kingdome of <HI>Glory.</HI> Others more fully; Chri&s;t draweth <HI>all things</HI> to him&s;elfe, not onely <HI>men,</HI> but other <HI>creatures.</HI> How? why in re&s;pect of that uni|ver&s;all Authority and Soveraignty which he hath over them, being lift up, <HI>viz.</HI> from the Cro&s;s to the Crown, he hath <HI>all Power given unto him,</HI> and not onely over all <HI>Men,</HI> but o|ver <HI>Angells, Devills,</HI> and all other creatures, all which <HI>how the knee to him,</HI> yeelding to him either a voluntary or involuntary &s;ubjection and obedience. But to let that pa&s;s.</P>
<P>The Greek Copies generally read the word as our Tran&s;lation renders it, not <GAP LANG="grc" DESC="foreign" RESP="OXF">, but <GAP LANG="grc" DESC="foreign" RESP="OXF">; not <HI>All things,</HI> but <HI>All men,</HI> for their &s;akes it was that Chri&s;t took upon him the Office of Mediator&s;hip, he is the <HI>Mediator betwixt God and Men,</HI> and upon them he ex|cerci&s;eth a &s;pirituall government in drawing them to him&s;elfe; and this power he exerci&s;eth upon all, he draweth <HI>all men.</HI></P>
<P><HI>Qu.</HI> What? are <HI>all men</HI> drawn by Chri&s;t unto Chri&s;t?</P>
<P><HI>An.</HI> For An&s;wer. I find the word <HI>[All]</HI> here diver&s;ly expounded. Some (in the fir&s;t
<PB N="146" REF="74"> place) taking it <HI>univer&s;ally</HI> for <HI>all men</HI> whate|ver,<NOTE PLACE="marg"><HI>All drawn to Chri&s;t, how.</HI> Pote&s;t hic tra|ctus non &s;olum de grati&acirc; qu&acirc; Electi trahun|tur, &s;ed etiam de pote&s;tate, qu&acirc; reprobi quoque velint nolint, coguntur Chri|&s;to &s;ube&s;&s;e. Om|nes enim five boni, &s;ive mali, ab ip&s;o &s;ecun|dum merita &s;ua judicandi &s;unt, &amp;c. <HI>Ferus ad loc.</HI></NOTE> whether <HI>Elect</HI> or <HI>Reprobate,</HI> good or bad; both the&s;e are drawn by Chri&s;t unto Chri&s;t. The one by the cords of his <HI>grace</HI> and <HI>mercy,</HI> the other of his <HI>power</HI> and <HI>ju&s;tice;</HI> the one drawn to him as to a <HI>Saviour,</HI> to believe on him, to be &s;aved by him, the other drawn be|fore him as a <HI>Judge,</HI> brought to his Tribunall, there to receive according to their demerits. Thus &s;hall all wicked men be drawn by Chri&s;t, and to him. A truth, but I &s;uppo&s;e, not here intended. The drawing here &s;poken of, is by way of <HI>grace</HI> and <HI>mercy;</HI> But how doth Chri&s;t thus draw all men?</P>
<P N="2">2. Why this he doth (&s;ay others in the &s;e|cond place) by <HI>offering</HI> him&s;elf to all, offering grace and mercy, life and &s;alvation to all upon the condition of believing.<NOTE PLACE="marg">2. Chri&s;t offered to all. <HI>Omnes vocat, &amp; omnibus &s;a|lutem offert.</HI> Ferus. Mat. 23.</NOTE> True, &s;uch an of|fer Chri&s;t maketh unto all, all tho&s;e whom he &s;endeth the Go&s;pell to. And &s;o he may be &s;aid to draw <HI>all men,</HI> calling, inviting them to come unto him; &s;o did he draw <HI>Jeru&s;alem</HI> in the dayes of his fle&s;h, <HI>O Jeru&s;alem, how often would I have gathered thee?</HI> And thus he draweth all tho&s;e that are within the pale of the Church, the &s;ound of the Go&s;pell.<NOTE PLACE="marg"><HI>Mu&s;cul.</HI> ad loc. <HI>Ferus.</HI> ad loc.</NOTE> I dare not &s;ay with &s;ome, <HI>Quantum in &s;e e&s;t, trahit,</HI> that <HI>as much as in him lieth, he draweth all men;</HI> no, I know that if Chri&s;t put forth his power, he can o|verpower the &s;oule of the mo&s;t ob&s;tinate and rebellious &s;inner, and cau&s;e him to come in, and that willingly: <HI>Thy people &s;hall be willing in the day of thy powers, P&s;al.</HI> 110.<NOTE PLACE="marg">P&s;a. 110.3.</NOTE> When
<PB N="147" REF="74"> Chri&s;t puts forth the arm of his power, ac|companying his Word with his Spirit, (for that is the day of Chri&s;ts power) then &s;hall his call be effectuall, all that are &s;o called &s;hall come to him, and that willingly.<NOTE PLACE="marg"><HI>I&s;a. 65.2.</HI> Pro omnibus in cruce pependit, &amp; omnes quan|tum in &s;e e&s;t, expan&s;is ad &s;e brachiis veluti trahit. <HI>Mu&s;c ad loc. Mat. 28.19. Mark 16.15.</HI></NOTE> Thus Chri&s;t doth not draw all men; yet out|wardly he doth, offering him&s;elfe alike to all. So he did upon the Cro&s;s, where his arms were extended and &s;pread abroad, as inviting all, willing and ready to receive and imbrace all that &s;hould come to him. There behold the Son of man <HI>lift up,</HI> and <HI>drawing all men</HI> unto him; this he doth more clearly in the <HI>preach|ing of the Go&s;pell,</HI> which he requireth to be publi&s;hed to <HI>all Nations,</HI> to <HI>every creature un|der heaven.</HI> There he makes knowne him&s;elf, offers him&s;elfe to all that will receive him, in|viting, per&s;wading them to come to him to believe on him. Thus he draweth all in re|&s;pect of an outward call; that this drawing proveth ineffectuall to &s;ome, to many, to the mo&s;t, the fault is their own, in that they doe not hearken to this call, they will not follow him drawing, but draw back;<NOTE PLACE="marg">Mat. 23.37.</NOTE> <HI>I would have ga|thered you, but ye would not,</HI> &s;aith our Saviour to <HI>Jeru&s;alem.</HI> In the mean time, Chri&s;t draw|eth them outwardly.</P>
<P>Thus he <HI>draweth all;</HI> not that he intends to <HI>&s;ave all,</HI> but that by this means he may draw forth his <HI>Elect</HI> out of all, and bring them home to him&s;elf; even as the <HI>Fi&s;herman</HI> (the &s;imilitude illu&s;trates it well) in drawing of his net, his drag, he draweth all that cometh within the compa&s;s of it, not onely good
<PB N="148" REF="75"> fi&s;h, but weeds, and &s;tones, and mud; and wherefore doth he this? why, it is for the good fi&s;hes &s;ake; that what is good he may &s;ave.<NOTE PLACE="marg">Mat. 13.47.</NOTE> Even thus is it with Chri&s;t's <HI>Drag-net,</HI> the preaching of the Go&s;pell; <HI>The Kingdome of Heaven is like unto a net</HI> (&s;aith our Saviour) It draweth all that come within the reach and compa&s;&s;e of it, Chri&s;t offering grace and mer|cy alike to all. But wherefore this? why, it is for the <HI>Elects</HI> &s;ake: that Chri&s;t may &s;ave tho&s;e which are his, by that means &s;ingling and drawing them out of the world, and bringing them effectually home to him&s;elfe. He <HI>draweth</HI> all, that he may <HI>&s;ave</HI> &s;ome; draws all outwardly by his word, that by his Spirit accom|panying his word, he may draw his <HI>Elect</HI> out of all, making that his drawing effectuall to them, to all of them. Thus Chri&s;t drawes all men, A truth, but not the whole truth here inten|ded. The <HI>drawing</HI> which our Saviour here &s;peaketh of, I look upon it as an inward and effectuall work, a drawing and bringing of men home unto him&s;elfe, to believe on him. Enquire yet further then: How may Chri&s;t be &s;aid thus to <HI>draw all men?</HI></P>
<P>Why. (in the third place) thus Chri&s;t draw|eth<NOTE N="*" PLACE="marg">All the Elect.</NOTE> <HI>all his Elect.</HI> So the the word [<NOTE N="*" PLACE="marg">Quod omnes dicit, referendum e&s;t ad Dei filios, qui ex grege &s;unt. <HI>Calvin ad loc. 1 Tim. 2.6.</HI></NOTE> <HI>All</HI>] is frequently to be under&s;tood and taken in Scrip|ture: <HI>Chri&s;t gave him&s;elfe a Ran&s;ome for all men,</HI> (&s;aith the Apo&s;tle,) that is, for his <HI>E|lect.</HI> And &s;o very properly and fitly may the word here be re&s;trained in the Text: <HI>I will draw all men.</HI><NOTE N="&dagger;" PLACE="marg">Siper [omnia] ip&s;i homines in|telligendi &s;unt, omnis praede&s;ti|nata ad &s;alutem pe&s;&s;umus dicere: <HI>Augu&s;t, ad loc.</HI></NOTE> <HI>Praede&s;tinatos &s;cilicet ad &s;alutem.</HI>
<PB N="149" REF="75"> Such as God hath prede&s;tinated unto &s;alvati|on, them Chri&s;t draweth: Tho&s;e whom God his Father hath given unto him, them Chri&s;t bringeth home to him&s;elfe, <HI>drawing</HI> them, and that effectually, as I &s;hall &s;hew you hereafter. And thus he draweth, not &s;ome, but <HI>all</HI> of them: <HI>This is the Fathers will,</HI><NOTE PLACE="marg">John 6.39.</NOTE> <HI>that of all that be hath given me, I &s;hould lo&s;e nothing.</HI></P>
<P N="4">4. Or if you will (in the fourth place) by <HI>all men,</HI> here under&s;tand we <HI>all &s;orts</HI> of men,<NOTE PLACE="marg">4. All &s;orts of men. <HI>Augu&s;t. ad loc.</HI></NOTE> <HI>Omnia hominum genera;</HI> All kinds, and &s;orts of men, &s;ome out of all. So the word <HI>All</HI> is frequently u&s;ed in Scripture. <HI>God will have all men to be &s;aved,</HI> 1 Tim. 2.<NOTE PLACE="marg">1 Tim. 2.4.</NOTE> <HI>God will have all men to come to repentance,</HI> 2 Pet. 3.<NOTE PLACE="marg">2 Pet. 3.9.</NOTE> that is, all &s;orts of men, &s;ome of all Nations, conditi|ons. Even as it is &s;aid that our Saviour hee cured <HI>all di&s;ea&s;es and &s;ickne&s;&s;es,</HI> Mat. 4.<NOTE PLACE="marg">Matth. 4.23.</NOTE> <GAP LANG="grc" DESC="foreign" RESP="OXF">, that is, (as our Tran|&s;lation renders it.) <HI>All manner of &s;ickne&s;&s;e, and all manner of di&s;ea&s;e.</HI> So <HI>all men,</HI> that is, all <HI>&s;orts</HI> and <HI>kinds</HI> of men.<NOTE PLACE="marg">Omnes, intelli|ge non Judaeos tantum, &s;ed &amp; alienigenas. <HI>Grotius ad loc.</HI> In hoc Chry&s;o|&s;tomo a&s;&s;entior, qui particul&acirc; u|niver&s;ali Chri|&s;tum u&s;um e&s;&s;e tradit, quia Gentibus pari|ter &amp; Judais colligenda e&s;t Eccle&s;ia. <HI>Calv. ad loc.</HI></NOTE> And &s;o very congru|ou&s;ly and fitly may we under&s;tand the word here in the Text; <HI>I will draw all men:</HI> that is, all &s;orts of men; of all Ages, Sexes, De|grees, Conditions, Nations, <HI>Jews</HI> and <HI>Gentiles,</HI> &amp;c. So <HI>Chry&s;o&s;tome,</HI> and divers others here give the &s;en&s;e of the word; and that (as I conceive) very genuinely. Chri&s;t before his death he had drawn onely one Nation, the Nation of the <HI>Jews,</HI> to whom in an ordina|ry way the offer of grace and mercy was con|fined; but being lift up, lift up upon the
<PB N="150" REF="76"> Cro&s;&s;e in his pa&s;&s;ion, now henceforth hee draweth not onely <HI>Jews,</HI> but <HI>Gentiles;</HI> the Go&s;pel being from thenceforth to be publi|&s;hed to both; and the Church to be gathe|red, and made up out of both; according to what our Saviour had fore-told a little before, <HI>Cap.</HI> 10. <HI>ver.</HI> 16. <HI>There &s;hall be one Fold, and one Shepherd.</HI> And therefore &s;aith he here, <HI>When I am lift up, I will draw all men unto me.</HI></P>
<P>Of the&s;e two later acceptions it matters not which we imbrace. Or if you will, put them both together. Chri&s;t being lifted up, he pro|mi&s;eth to draw <HI>all men:</HI> that is, <HI>all his Elect</HI> people, being &s;ome of <HI>all &s;orts</HI> and conditions of men. Such are the <HI>Elect</HI> of God, a &s;ele|cted company, gathered out of all Nations, all ranks, ages, &amp;c. and &s;o <HI>&s;pecialis quadam univer&s;itas,</HI><NOTE PLACE="marg">Appellatur eti|am mundus in bonis, qui fimi|liter toto terra|rum orbe diffu&s;i &s;unt. <HI>Aug. in John 12.31.</HI></NOTE> a kind of <HI>&s;peciall univer&s;ality,</HI> a <HI>world</HI> in the world, and &s;o called here <HI>all men.</HI> Here then are the <HI>per&s;ons</HI> drawn; all Gods elect, being &s;ome of all Nations, &amp;c.</P>
<P><HI>Que&s;t.</HI> 3. But <HI>whither</HI><NOTE PLACE="marg">3. Whither Chri&s;t draweth men, <HI>viz.</HI> to him&s;elfe.</NOTE> are they drawne? That is the third Enquiry.</P>
<P><HI>An&s;w:</HI> To which the Text makes an&s;wer, they are drawn <HI>unto Chri&s;t,</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">; <HI>I will draw them to my &s;elfe.]</HI> So Chri&s;t draw|eth his elect. Even as <HI>magneticall,</HI> or <HI>Electri|call</HI> bodies, as the <HI>Load&s;tone, Jet,</HI> and <HI>Amber,</HI> &amp;c. attract iron and &s;trawes, &amp;c. unto them|&s;elves. So doth Chri&s;t draw his elect unto him|&s;elf, <HI>viz.</HI> to have union and communion with him; to believe on him, to be &s;aved by him.
<PB N="151" REF="76"> And thus he draweth all of them, effectually bringing them home to him&s;elf: <HI>All that the Father giveth to me &s;hall come unto me, John</HI> 6.37. being given unto Chri&s;t before time, they &s;hall be brought home to him in time; being given to him in <HI>election,</HI> they &s;hall be brought to him by <HI>effectuall vocation;</HI> they &s;hall <HI>come</HI> unto him, that is, <HI>believe</HI> on him. So our Sa|viour expounds his own meaning, <HI>ver.</HI> 35. of that <HI>Chapter. He that cometh to me, &s;hall never hunger, and he that believeth on me, &s;hall never thir&s;t.</HI> The later explains the former.<NOTE PLACE="marg">Non enim ad Chri&s;tum ambu|lando currimus, &s;ed credendo: nec motu corpo|ris, &s;ed volunta|te cordis accedi|mus: <HI>Augu&s;t. in John 6.44.</HI></NOTE> To <HI>come</HI> unto Chri&s;t, is to <HI>believe</HI> on him. And thus all his Elect being given to him, they &s;hal <HI>come</HI> un|to him, Chri&s;t wil draw them, bring them home to him&s;elfe, to have union and communion with him in his Kingdome of grace here, and glory hereafter. <HI>This is the Fathers will which hath &s;ent me, that of all that he hath given me, I &s;hould lo&s;e nothing, but &s;hould rai&s;e it up again at the la&s;t day, John</HI> 6.39.</P>
<P><HI>Que&s;t:</HI> 4. The fourth and main que&s;tion is yet behind; And that is <HI>how</HI> Chri&s;t draweth them?<NOTE PLACE="marg">4. How Chri&s;t draweth.</NOTE></P>
<P><HI>An&s;.</HI> For an&s;wer to this at pre&s;ent, I &s;hall onely look upon the word in the Text,<NOTE PLACE="marg">The word [Drawing] explained.</NOTE> and the proper &s;ignification thereof, re&s;erving the way and means, and manner of Chri&s;ts drawing till afterwards. The word here is <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>traham,</HI> I will <HI>draw.</HI> Now to <HI>draw</HI> pro|perly, we know what it <HI>is: viz.</HI> to force a a thing this way or that way contrary to its nature, or will. As to <HI>draw water,</HI> is to force it upwards contrary to the
<PB N="152" REF="77"> ponderous nature of it. To <HI>draw a man,</HI> is to force him this way, or that way, contrary to his owne inclination and will; herein <HI>drawing</HI> differs from <HI>leading.</HI> In lead|ing, one goes before, and directs the way, the other followes of his own accord: In draw|ing, a man is forced, or over-powered, made to do what otherwi&s;e hee would not. And e|ven thus doth Chri&s;t <HI>draw</HI> his Elect to him&s;elf; he not onely <HI>leadeth</HI> them, but <HI>draweth</HI> them, propoundeth him&s;elf to them, and not onely &s;heweth them the way to come, but over-pow|ereth them: which he doth <HI>non violenter, &s;ed amoros&egrave;,</HI> (as <HI>Carthu&s;ian</HI><NOTE PLACE="marg">Carthu&s;. ad loc. Trahitur ani|mus &amp; amore. <HI>Aug. in Joh. 6.44.</HI></NOTE> glo&s;&s;eth upon it) not <HI>violently,</HI> but <HI>&s;weetly;</HI> not bringing men to him again&s;t their wills, or yet forcing their wills, (which cannot be done) but &s;weetly over-powering them by the effectuall working of his Grace and Spirit, making them both <HI>wil|ling,</HI> and <HI>able</HI> to come, who of them&s;elves were neither.</P>
<P><NOTE PLACE="marg">Drawing im|ports two things.</NOTE>The word and phra&s;e being thus opened, it giveth us to take notice of two things: 1. <HI>Mans naturall indi&s;po&s;ition;</HI> and 2. <HI>Chri&s;ts effectuall working:</HI> The indi&s;po&s;ition of man to come unto Chri&s;t, the effectuall working of Chri&s;t in bringing man home to him&s;elf; the one ne|ce&s;&s;arily implyed, the other clearly expre&s;&s;ed, both in this phra&s;e of <HI>drawing,</HI> both u&s;efull Ob&s;ervations. I &s;hall in&s;i&s;t upon them &s;e|verally, beginning with mans naturall indi&s;|po&s;ition.</P>
<P><NOTE PLACE="marg" TYPE="runSum">Ob&s;.</NOTE><HI>Doct. Men come not unto Chri&s;t unle&s;s they
<PB N="153" REF="77"> be drawn. [I will draw them.]</HI> He doth not &s;ay,<NOTE PLACE="marg">Men come not to Chri&s;t with|out drawing.</NOTE> (&s;aith <HI>Mu&s;culus</HI> upon it) <HI>Current ad me, when I am lifted up, all men &s;hall run unto me;</HI> no, there is no &s;uch principle in Nature to car|ry men unto <HI>Chri&s;t;</HI> but I will <HI>draw</HI> them, men mu&s;t be drawn before they can come un|unto Chri&s;t, otherwi&s;e they come not.</P>
<P><HI>Qu.</HI> And why do they not come of them|&s;elves?</P>
<P><HI>An.</HI> Take a double rea&s;on for it;<NOTE PLACE="marg" TYPE="runSum">Rea&s;on.</NOTE> they can|not, they will not; They cannot if they would; they will not if they could; both the&s;e keep them from coming, <HI>impotency, reluctancy;</HI> They are unable to come of them&s;elves, and not more unable then unwilling; &s;ee both made good.</P>
<P N="1">1. Their <HI>impotency,</HI><NOTE PLACE="marg">1. Their impo|tency.</NOTE> they cannot come, <GAP LANG="grc" DESC="foreign" RESP="OXF">, &s;aith our Saviour, <HI>No man can come to me, except my Father draw him.</HI> Joh. 6.44.</P>
<P><HI>Q.</HI> And why cannot men of them&s;elves come unto Chri&s;t?</P>
<P><HI>A.</HI> See a double impediment,<NOTE PLACE="marg">A double im|pediment.</NOTE> the one <HI>in|ward,</HI> the other <HI>outward;</HI> the one in and from them&s;elves, the other from Satan.</P>
<P N="1">1. In them&s;elves they are both <HI>blind</HI> and <HI>lame:</HI><NOTE PLACE="marg">1. Inward in them&s;elves, be|ing</NOTE> Blind in their <HI>under&s;tandings,</HI> lame in their <HI>wills;</HI> both hindring them from coming unto Chri&s;t, from believing on him.</P>
<P N="1">1. They are <HI>blind:</HI><NOTE PLACE="marg">1. Blind. Act. 26.18. I&s;ai. 42.7.</NOTE> <HI>Paul</HI> was &s;ent to the <HI>Gen|tiles to open their eyes,</HI> their blind eyes; &s;o it is &s;aid of <HI>Chri&s;t,</HI> that he was <HI>given for a light of the Gentiles, to open the blind eyes:</HI> Such is the
<PB N="154" REF="78"> condition of all men by nature, they are born blinde,<NOTE PLACE="marg">Eph. 4.18.</NOTE> <HI>having their under&s;tandings darkned through the ignorance that is in them, becau&s;e of the blindne&s;&s;e of their heart,</HI> as <HI>Paul</HI> &s;aith of the <HI>Gentiles,</HI><NOTE PLACE="marg">1 Sam. 11.2.</NOTE> having their <HI>right eye</HI> put out, (as <HI>Naha&s;h</HI> would have dealt with the men of <HI>Jabe&s;h Gilead</HI>) &s;o as they do not, cannot &s;ee and know the things that belong to their peace: Naturall men know <HI>little of God,</HI> (onely &s;o much as may &s;erve to convince and condemne them) but <HI>nothing of Chri&s;t.</HI> Nature can tell a man &s;omewhat of the one, but nothing of the other; now how &s;hall any one come unto him, believe on him whom he knoweth not? <HI>How &s;hall they believe on him,</HI><NOTE PLACE="marg">Rom: 10.14.</NOTE> <HI>of whom they have not heard?</HI> (&s;aith the Apo&s;tle.) Men are naturally <HI>blind.</HI></P>
<P N="2">2. And not onely &s;o, but <HI>lame;</HI><NOTE PLACE="marg">2. Lame.</NOTE> being born blind, they cannot come unto Chri&s;t whom they know not; but &s;uppo&s;e their eyes were opened, &s;o as they did know Chri&s;t, yet can they not come to him, they cannot incline their own wills to receive him, to believe on him. Faith in Chri&s;t, it is a &s;upernaturall work, a gift of God,<NOTE PLACE="marg">Eph. 2.10.</NOTE> <HI>By grace ye are &s;aved through faith, It is the gift of God. It,</HI> as <HI>&s;alvation</HI> it &s;elfe, &s;o that <HI>faith</HI> whereby we are &s;aved, it is the gift of God. To <HI>believe</HI> is a thing which a man cannot do of him&s;elf, no, though Chri&s;t be revealed, and made known to him: So he is in the preaching of the Go&s;pell not onely revealed, but offered and tendered to all that will receive him; but this men of them&s;elves
<PB N="155" REF="78"> cannot do. He that giveth Chri&s;t him&s;elf to us, mu&s;t al&s;o give us the hand to receive that gift. He that offereth Chri&s;t to us and requireth us to beleeve on him, he mu&s;t al&s;o work that in us which he requireth from us; <HI>No man can come unto me</HI> (&s;aith our Saviour) <HI>except it be given him of my Father,</HI> Joh. 6.65. Man cannot beleeve of him&s;elf.</P>
<P>Time was indeed, when man had power to have done what his Creator required of him: In <HI>&s;tate of innocency</HI> he could have performed the condition of the <HI>Law,</HI> much more of the <HI>Go&s;pel,</HI> had it been propounded to him. He could then by him&s;elfe have <HI>fulfilled the righteou&s;ne&s;&s;e of the Law,</HI> much more could he have believed on another for righteou&s;ne&s;&s;e, if God had re|quired it of him. But now through the fall of <HI>Adam,</HI><NOTE PLACE="marg">Man lamed by the fall of A|dam.</NOTE> we are all become like <HI>Mephibo&s;heth,</HI> who by a fall from his Nur&s;es armes, became <HI>lame of his feet.</HI> Such is our condition by na|ture; how ever at fir&s;t created &s;ound and per|fect, yet falling in the armes of our fir&s;t parent, we are become lame and impotent, &s;o as now we cannot of our &s;elves come unto God, either by the way of the <HI>Law,</HI> or <HI>Go&s;pel;</HI> either by doing, or believing: We cannot <HI>believe</HI> of our &s;elves. This is the work of the Spirit of Chri&s;t, which as it mu&s;t enlighten the <HI>under&s;tanding</HI> to the beholding of Chri&s;t, &s;o it mu&s;t bow and encline the <HI>will</HI> to receive him, re&s;t upon him, believe on him: Thence it is called the <HI>Sp rit of Faith,</HI> 2 <HI>Cor.</HI> 4.13. Neither the <HI>eye,</HI> nor <HI>hand,</HI> whereby we behold Chri&s;t, and take hold of him, are our own. Of our &s;elves, we are both <HI>blind</HI> &amp;
<PB N="156" REF="79"> <HI>lame.</HI> And here is the impediment from within.</P>
<P N="2"><NOTE PLACE="marg">2. Outward impediment. Satan.</NOTE>2. Be&s;ides this, there is another from with|out. <HI>Satan</HI> hinders men from coming unto Chri&s;t; even as <HI>Paul</HI> tels his <HI>The&s;&s;alonians</HI> concerning his own coming to them; <HI>Wee would</HI> (&s;aith he) <HI>have come unto you once and again, but Satan hindred us,</HI> 1 The&s;. 1.18. So doth <HI>Satan</HI> hinder men from coming unto <HI>Chri&s;t;</HI> how Satan hindred <HI>Paul</HI> in his jour|ney is uncertain; probably by rai&s;ing up a|gain&s;t him &s;ome &s;tormes of trouble and per|&s;ecution, at land, or el&s;e &s;ome tempe&s;t at &s;ea, &s;o &s;topping his pa&s;&s;age to them: And by &s;uch waies and means Satan often hinders men from coming to Chri&s;t; when they begin to look towards him, he rai&s;eth up &s;torms and tem|pe&s;ts of per&s;ecution and trouble, ca&s;teth &s;ome &s;tumbling blocks or other in their way, where|by he di&s;heartens and di&s;courageth them from coming unto him; be&s;ides he holdeth them captive; &s;o &s;aith <HI>Paul</HI> of &s;uch as oppo&s;e them|&s;elves again&s;t the truth of the Go&s;pel, <HI>They are in the &s;nare of the divel, taken captive by him at his will,</HI> 2 Tim. 2.<NOTE PLACE="marg">2 Tim. 2. la&s;t.</NOTE> <GAP LANG="grc" DESC="foreign" RESP="OXF">; <HI>Taken alive;</HI> as <HI>Captives</HI> taken in the wars, or as <HI>Bea&s;ts</HI> and <HI>Birds</HI> taken by Hunters and Fow|lers in nets and &s;nares, which are carried whi|ther they plea&s;e. Even &s;o are wicked men taken by Satan; I, &s;o are all men naturally, all ta|ken captive, and held captive, and led cap|tive by him; &s;ome captivated in their <HI>under|&s;tandings</HI> by Erroneous and Hereticall Do|ctrines; &s;ome in their <HI>Wills</HI> and affections, by vitious provocations and enticements; and
<PB N="157" REF="79"> hereby he keepeth them off from coming to Chri&s;t. The Parable in the Go&s;pel holdeth forth this truth; the Gue&s;ts which were invi|ted to the <HI>Marriage Supper,</HI><NOTE PLACE="marg">Luke 15.18.</NOTE> every one had &s;omething to keep him away, one a <HI>Wife,</HI> an|other a <HI>Farm,</HI> &amp;c. Thus it is with poor &s;in|ners when they are invited to come unto Chri&s;t, to beleeve on him, to have commu|nion with him, every one hath &s;omething or other to detain and keep him back, either the plea&s;ures, or profits, or honours of the world, &amp;c. and the&s;e are Satans <HI>&s;nares</HI> wherein he ta|keth and holdeth poor captivated &s;ouls, &s;o as they cannot come unto Chri&s;t.<NOTE PLACE="marg">Exod. 5.4, 5.</NOTE> Even as <HI>Pha|raoh</HI> held the I&s;raelites under their burdens, that they could not go forth to &s;erve the Lord their God; So doth Satan hold men under &s;ome burdens or others, &s;o as they cannot be brought unto Chri&s;t, unle&s;&s;e they be brought to him by a &s;trong hand; &s;o were the <HI>I&s;rae|lites</HI> brought out of <HI>Egypt;</HI><NOTE PLACE="marg">Exod. 6.1.</NOTE> and &s;o mu&s;t poor &s;inners be brought unto Chri&s;t, they mu&s;t be drawn to him, and that by a power greater then <HI>Satans:</HI><NOTE PLACE="marg">Luke 11.21.</NOTE> Where the <HI>&s;trong man</HI> keepeth the hou&s;e, he cannot be di&s;po&s;&s;e&s;&s;ed but by a &s;tronger: where <HI>Satan</HI> keepeth his hold (as he doth in every meer naturall man) he is not ea&s;ily ejected; neither are his captives ea&s;ily taken out of his hand: There mu&s;t be an o|verpowring power to re&s;cue them, even the power of Je&s;us Chri&s;t, who unle&s;&s;e he draw men, they can never come to him of them|&s;elves: As them&s;elves are both blind and lame,
<PB N="158" REF="80"> &s;o <HI>Satan</HI> hinders them. They <HI>cannot come</HI> though they would.</P>
<P N="2"><NOTE PLACE="marg">2. Reluctancy. Men will not come unto Chri&s;t, either as,</NOTE>2. Nay (in the &s;econd place) that which ma|keth the ca&s;e the more de&s;perate, they <HI>wil not</HI> though they could: There is in them natural|ly not only an <HI>Impotency,</HI> but a <HI>Reluctancy:</HI> They will not come; &s;o our Saviour chargeth it upon the Jewes, <HI>Yee will not come unto me, Joh.</HI> 5.40. Such a reluctancy there is naturally in the heart of man, not only an indi&s;po&s;ition but an Oppo&s;ition; &s;o as though Chri&s;t be of|fered and tendered unto men, yet they will not come to him: They will not come to him as to a <HI>Lord,</HI> no nor yet as a <HI>Saviour.</HI></P>
<P N="1">1. Not as unto a <HI>Lord.</HI><NOTE PLACE="marg">1. A Lord.</NOTE> <HI>Nolumus regnare,</HI> &s;ay tho&s;e Rebellious ones, Luk 19.14. <HI>We will not have this man to raign over us;</HI> Such rebel|lion there is in the heart of every man natural|ly; men will not have Chri&s;t to raigne in them, over them. A Truth, whereof we have but too &s;ad experience at this day, in re|gard of the <HI>outward Government</HI> of Chri&s;t in his Church; How many are there who cannot endure to hear of it? no not of any Govern|ment at all. It is much more true of his <HI>In|ward Government;</HI> men naturally are aver&s;e hereunto; and why? becau&s;e they are wedded to their own wils, to their own lu&s;t, which they are loah to part with: Hereupon they will not yeeld up them&s;elves to Chri&s;t, to be governed by him. They will not come to him as to a <HI>Lord.</HI></P>
<P N="2">2. No nor yet as a <HI>Saviour.</HI><NOTE PLACE="marg">2. A Saviour.</NOTE> True it is,
<PB N="159" REF="80"> tho&s;e that hear of Chri&s;t, haply they could be content to be &s;aved by him; I, but they will not come to him that they may be &s;aved; <HI>Yee will not come to me that ye might have life:</HI> Men will not come to Chri&s;t as to a Saviour; they will not beleeve on him for life and &s;alva|tion.</P>
<P><HI>Qu.</HI> And why will they not?<NOTE PLACE="marg">The rea&s;on of this Reluctan|cy.</NOTE></P>
<P><HI>An.</HI> Becau&s;e they will not go <HI>out of them|&s;elves:</HI> neither do they <HI>feel the need</HI> they have of him.</P>
<P N="1">1. Men are not willing to <HI>go out of them|&s;elvs.</HI><NOTE PLACE="marg">1. Men wil not go out of them&s;elvs.</NOTE> <HI>Qui&s;que &s;ibi proximus.</HI> Naturally men are wedded to them&s;elves, and &s;o are loath to be divorced <HI>Self Deniall</HI> is a hard le&s;&s;on, &s;pecial|ly for a man to deny and renounce his owne goodne&s;&s;e, his own righteou&s;ne&s;&s;e: now this a man mu&s;t do before he come unto Chri&s;t: They who come unto him mu&s;t come not like <HI>Peter,</HI><NOTE PLACE="marg">Joh. 21.7. Mark 10.50.</NOTE> who girt his coat about him to &s;wim to Chri&s;t; but like <HI>Bartimaeus,</HI> who ca&s;t off his cloak to come to him; &s;o mu&s;t men ca&s;t a|way the garment of their own righteou&s;ne&s;&s;e in re&s;pect of any affiance or confidence in it, before they can come to Chri&s;t. Now this fle&s;h and blood is loath to do: A little of a mans own is better then a great deal of ano|ther bodies: A mans own righteou&s;ne&s;&s;e is a pearle which nature is loath to part with; men are loath to go out of them&s;elves.</P>
<P N="2">2. Neither (in the &s;econd place) do they <HI>apprehend the need</HI> they have of Chri&s;t.<NOTE PLACE="marg">2. They feel not the need of Chri&s;t.</NOTE> Na|turally men, though &s;ick in their &s;ouls, &s;ick un|to
<PB N="160" REF="81"> the death, yet like men in an <HI>Apoplexie</HI> or <HI>Phren&s;ie,</HI> they feel not their grief, they ap|prehend not their danger: Now what hope that they &s;hould look out for a <HI>Phy&s;ician?</HI> much more that they &s;hould go unto him? A very difficult thing it is throughly to convince men of the mi&s;ery and danger of their naturall e|&s;tate, and &s;o of the need they have of Chri&s;t. And hence is it that they will not come unto him, though pre&s;&s;ed &amp; urged. They will not go upon a needle&s;s errand (as they &s;uppo&s;e) nor yet go &s;eek for that abroad, which they pre&s;ume either they have, or may have at home; hence it is that men though invited, they will not come unto Chri&s;t unle&s;&s;e he <HI>draw</HI> them, by in|lightning their minds, and inclining their wils, of unwilling making them willing, And thus you &s;ee this fir&s;t Ob&s;ervation cleared and made good, viz. <HI>That men come not unto Chri&s;t of them&s;elves:</HI> What u&s;e &s;hall we now make of it?</P>
<P><NOTE PLACE="marg" TYPE="runSum"><HI>&V;&s;e.</HI> 1. Mans naturall power and li|berty of wil in the work of Conver&s;ion, decayed.</NOTE><HI>Applic.</HI> Not to &s;pend time in <HI>Controver&s;ie,</HI> which yet the Text giveth ju&s;t occa&s;ion to, <HI>viz.</HI> touching the <HI>power of nature,</HI> and the <HI>liberty of mans will</HI> in the work of conver&s;ion, which is &s;o much cryed up by <HI>Pelagians, Pa|pi&s;ts, Arminians,</HI> and other Sectaries of the times: A Doctrine how directly contrary to the &s;en&s;e and meaning of this expre&s;&s;ion here u&s;ed by our Saviour in the Text? where he tels us, that being lift up, he will <HI>[Draw]</HI> all men unto him&s;elfe. Now &s;urely, were men of them&s;elves able to come, and had they &s;uch a
<PB N="161" REF="81"> command over their own wills (as they dream of) there &s;hould not need any &s;uch drawing, over-powring: there &s;hould not need any &s;uch &s;weet violence to be offered to the &s;oul. Certainly drawing pre&s;uppo&s;eth either <HI>Impo|tency</HI> or <HI>Reluctancy,</HI> one or both. As for that glo&s;&s;e upon this word which &s;ome would fa|ther upon <HI>Chry&s;o&s;tome</HI> (who&s;e &s;oever it is) it is ju&s;tly by <HI>Illiricus</HI> renounced as corrupt and erroneous, <GAP LANG="grc" DESC="foreign" RESP="OXF">;<NOTE PLACE="marg">Philo&s;opho. The ologi proferun Oraculum ex &s;uo Chry&s;o&s;tomo &amp;c. Glo&s;&s;ahaec &egrave; diametro pug|nat c&ugrave;m voce, Traham. <HI>Flac. Iilic. Clavis. voc. Traham.</HI></NOTE> <HI>Qui trahit, volentem trahit; He that draweth, draweth him that is willing to follow;</HI> not &s;o, but the clean contrary; it is the difference (as I have told you) betwixt <HI>Drawing</HI> and <HI>Leading;</HI> a man that is willing is led, a man unwilling is drawn. And &s;uch are all men, before Chri&s;t comes to overpower their wills. So as <HI>Grotius</HI> might well have &s;pared his glo&s;s upon the Text: <HI>I will draw all men,</HI><NOTE PLACE="marg">Sed eos intellige qui non relu|ctantur, <HI>Grot. Annot. in Text.</HI></NOTE> that is (&s;aith he) <HI>Eos qui non reluctantur,</HI> Such as are willing to follow; But where are they? I &s;hall not dwell upon that.</P>
<P>More u&s;efully for our &s;elves.<NOTE PLACE="marg" TYPE="runSum"><HI>&V;&s;e.</HI> 2. The glory of Conver&s;ion to be given to Chri&s;t.</NOTE> As many of us as have ta&s;ted of this grace of God in the great work of our <HI>Conver&s;ion,</HI> in bringing us home unto Chri&s;t, learn we hence whither to give the prai&s;e and glory of it: Not unto our &s;elves, but unto <HI>Je&s;us Chri&s;t;</HI> not unto our <HI>willing,</HI> or <HI>running,</HI> but unto his <HI>drawing; It is not of him that willeth,</HI><NOTE PLACE="marg">Rom. 9.16.</NOTE> <HI>nor of him that run|neth</HI> (&s;aith the Apo&s;tle). Alas, of our &s;elves we could neither run, nor yet will to run: before conver&s;ion, being <HI>dead in tre&s;pa&s;&s;es and
<PB N="162" REF="82"> &s;ins,</HI> we could not &s;o much as move towards Heaven, no nor yet will to move, no more then a dead man can will his own re&s;urrection; even this <HI>will</HI> is of God. <HI>It is God that work|eth in you both to will, and to do,</HI> Phil. 2.13. Had not Chri&s;t <HI>drawn</HI> us, we had never come unto him. And therefore not unto us, not to the goodne&s;&s;e of our natures, not to the tracta|blene&s;&s;e of our tempers, the ingenuity and &s;e|quaciou&s;ne&s;&s;e of our di&s;po&s;itions, nor yet to the benefit of our education, or what ever el&s;e, but only to the <HI>free grace of God in Chri&s;t,</HI> bee all the prai&s;e and glory of this work.</P>
<P><NOTE PLACE="marg" TYPE="runSum"><HI>&V;&s;e.</HI> 3. Be convinced of natural Im|potency and Reluctancy.</NOTE>For others who are as yet &s;trangers to this work, who never yet felt this <HI>attractive pow|er</HI> working upon their &s;ouls, let them be con|vinced of the truth of what hath been now delivered; <HI>viz.</HI> that they cannot come unto Chri&s;t of them&s;elves; they cannot come ex|cept Chri&s;t him&s;elfe <HI>draw</HI> them. Whence is it that many neglect &s;eeking after Chri&s;t, and after faith in Chri&s;t? and put off the work of their conver&s;ion from day to day? why, there is a fal&s;e principle in their hearts; They think that to <HI>beleeve</HI> is the ea&s;ie&s;t thing in the world; that they can come unto Chri&s;t when they li&s;t: Not &s;o, except Chri&s;t him&s;elf draw thee, there is no coming unto him; It is not in man to bring him&s;elf; nay, it is not in all the Men and Angels in the world that can draw a &s;oul to Chri&s;t; Except <HI>Chri&s;t him&s;elfe</HI> put to his hand, it neither can nor will come to him. Be convinced of this.</P>
<PB N="163" REF="82">
<P>And being convinced hereof, now take heed of <HI>drawing back</HI><NOTE PLACE="marg" TYPE="runSum"><HI>&V;&s;e</HI> 4. Take heed of drawing back.</NOTE> when we feel Chri&s;t begin|ning to draw. Our coming unto Chri&s;t de|pends upon his <HI>drawing.</HI> And therefore, doth he beginne to draw? take heed how we hold off: How know we whether ever hee will draw again? which if he do not, wee are men without hope: But of this more hereafter in the next point, to which I now come.</P>
<P>The &s;econd thing held forth to us in the Text, is, <HI>The effectuall working of Je&s;us Chri&s;t in bringing his Elect home to him&s;elfe:</HI><NOTE PLACE="marg" TYPE="runSum"><HI>Ob&s;erv.</HI> 2. The effectuall work of Chri&s;t in bringing men home to him&s;elfe.</NOTE> <HI>[I will draw them to me.]</HI> Tho&s;e who in them|&s;elves are both unable and unwilling to come, Chri&s;t over-powreth, and cau&s;eth to come to him&s;elfe. A truth excellently &s;hadowed out in that known parable of the <HI>lo&s;t &s;heep,</HI><NOTE PLACE="marg">Luke 15.5.</NOTE> which the <HI>&s;hepherd</HI> having found, he layeth it upon his &s;houlders, and bringeth it home. This <HI>Shepherd</HI> is <HI>Chri&s;t,</HI> the <HI>chiefe Shepherd, the Shepherd and Bi&s;hop of &s;ouls,</HI><NOTE PLACE="marg">1 Pet. 5.4. 1 Pet. 2.25.</NOTE> (as Saint <HI>Pe|ter</HI> cals him.) The <HI>lo&s;t &s;heep</HI> are his <HI>Elect</HI> be|fore conver&s;ion; who in regard of Gods <HI>Ele|ction</HI> are <HI>&s;heep;</HI><NOTE PLACE="marg">Matth. 15.24.</NOTE> in regard of their <HI>naturall con|dition</HI> are <HI>lo&s;t &s;heep,</HI> wandring in the pathes of &s;in and death, having no di&s;po&s;ition of them|&s;elves to returne to the fold. The&s;e <HI>&s;heep</HI> this <HI>great Shepherd &s;eeketh.</HI><NOTE PLACE="marg">Luke 19.10.</NOTE> <HI>[The Son of man is come to &s;eeke that which was lo&s;t:]</HI> And &s;eeking, he <HI>findeth</HI> them; and finding them, he <HI>bringeth them home,</HI> cau&s;ing them to <HI>return to the Shepherd and Bi&s;hop of their &s;oules.</HI><NOTE PLACE="marg">1 Pet. 2.25.</NOTE></P>
<PB N="164" REF="83">
<P>For the opening and illu&s;trating<NOTE PLACE="marg" TYPE="runSum">Illu&s;trat.</NOTE> of this u&s;efull truth, <HI>viz. Chri&s;ts drawing</HI> of poor &s;inners to him&s;elfe, give me leave to pro|pound and re&s;olve the&s;e two or three Que&s;tions: 1. <HI>Whence</HI> they are drawn: 2. <HI>Whither</HI> they are drawn: 3. By what <HI>means</HI> Chri&s;t draweth them. For the two former more briefly, <HI>Whence,</HI> and <HI>Whither</HI> they are drawn. In <HI>drawing</HI> (as in every mo|tion) there are two terms; <HI>A quo,</HI> and <HI>Ad quem; Whence</HI> and <HI>Whither;</HI> whatever is drawn, is drawn from one place, or thing, to a+nother.</P>
<P><NOTE PLACE="marg" TYPE="runSum"><HI>Que&s;t.</HI> Whence Chri&s;t draweth men.</NOTE><HI>Qu</HI> 1. Fir&s;t then, <HI>Whence</HI> doth Chri&s;t draw his Elect?</P>
<P><NOTE PLACE="marg" TYPE="runSum"><HI>An&s;w.</HI> In generall, Out of the &s;tate of nature.</NOTE><HI>An.</HI> To this we might an&s;wer in the general, Hee draweth them out of the &s;tate of nature, which is a &s;tate of &s;in and death: In this e|&s;tate do all men naturally lie, in a &s;tate of &s;in; <HI>The whole world lieth in wickedne&s;&s;e,</HI> 1 Joh. 5.19. And con&s;equently in a &s;tate of <HI>death, Death pa&s;&s;ed upon all, for that all have &s;inned,</HI> Rom. 5.12. Now out of this e&s;tate Chri&s;t draweth his Elect; as &s;o many <HI>Lots</HI> out of <HI>Sodom,</HI> &s;o many <HI>Lazaru&s;es</HI> out of the grave; Bring|ing them out of that &s;tate of &s;in and death, in|to a &s;tate oppo&s;ite to it, a &s;tate of righteou&s;|ne&s;&s;e and life.</P>
<P>More particularly,<NOTE PLACE="marg">More particu|larly,</NOTE> Chri&s;t draweth men,</P>
<P N="1">1. Out of <HI>Darkne&s;&s;e.</HI><NOTE PLACE="marg">1. Out of dark|ne&s;&s;e. Jer. 38.9, 12, 13</NOTE> Even as <HI>Jeremy</HI> was drawn by <HI>Ebedmelech</HI> out of the <HI>Dungeon</HI> where he was like to peri&s;h: So are poor &s;in|ners drawn by Chri&s;t out of the Dungeon of
<PB N="165" REF="83"> <HI>ignorance.</HI> In this <HI>Dungeon</HI> do all men natu|rally ly. They all <HI>&s;it in darkne&s;&s;e,</HI><NOTE PLACE="marg">Luke 1.19.</NOTE> <HI>and in the &s;hadow of death:</HI> being by nature no better then <HI>darkne&s;s</HI> it &s;elf: <HI>Ye were &s;omtimes darkne&s;s,</HI><NOTE PLACE="marg">Ephe&s;. 5.8.</NOTE> de&s;titute of heavenly light, wholly ignorant of what belongs to their eternall peace and hap|pine&s;&s;e. Now out of this <HI>dungeon</HI> doth Chri&s;t draw his <HI>Elect,</HI> calling them out of darkne&s;s. <HI>That you &s;hould &s;hew forth the vertues of him who hath called you out of darkne&s;&s;e,</HI> 1 Pet. 2.9. And this he doth by cau&s;ing a light to &s;hine forth unto them;<NOTE PLACE="marg">Luke 1.79. Matth. 11.25.</NOTE> <HI>Giving light to them that &s;it in darkne&s;&s;e,</HI> revealing unto them tho&s;e &s;u|pernaturall my&s;teries, which are hid from the wi&s;e and prudent of the world.</P>
<P N="2">2. He draweth them from under the <HI>power of Satan.</HI><NOTE PLACE="marg">2. From the power of Sa|tan. Acts 26.18.</NOTE> Under this power do all men natu|rally lie, po&s;&s;e&s;&s;ed, and held captive by <HI>Satan.</HI> Now from under this power Chri&s;t draweth his Elect; even as <HI>Mo&s;es</HI> a temporall Savi|our, he brought the <HI>I&s;rael</HI> of God from un|der the power and tyranny of that <HI>Egyptian Pharaoh;</HI> So doth the <HI>Lord Je&s;us,</HI> the eternal Sa|viour of his people; he bringeth his Elect out from under the power of this <HI>&s;piritual Pharaoh,</HI> challenging and vindicating his own right. His own right: So they are, both by a right of <HI>Do|nation</HI> and <HI>Purcha&s;e;</HI> being given to him by God his Father, &amp; purcha&s;ed by his own blood. And thus being his, now he re&s;cues them from the hands of his enemie, and theirs; even as <HI>David</HI> re&s;cued his <HI>Lamb,</HI> (or <HI>Kid</HI>),<NOTE PLACE="marg">1 Sam 17.34, 35.</NOTE> taking it out of the mouth of the <HI>Lion</HI> and <HI>Bear:</HI> So
<PB N="166" REF="84"> doth Chri&s;t re&s;cue his Elect, delivering them from the power of Satan; which cannot bee done without great force and power. And therefore he may well be &s;aid to <HI>draw</HI> them: Satan will not willingly yeild up his hold. He that contended &s;o earne&s;tly with <HI>Michael</HI> the <HI>Archangel,</HI><NOTE PLACE="marg">Jude 9.</NOTE> about the <HI>body of Mo&s;es,</HI> will much more contend about the <HI>&s;ouls</HI> of men. The &s;tories in the Go&s;pel informe us how un|willingly Satan was ejected out of the one, how being compelled to leave them, he rent and tare them. Certainly, he will not willing|ly leave what po&s;&s;e&s;&s;ion he hath in the other. Here is the power of Chri&s;t in drawing men from the power of Satan.</P>
<P N="3">3. He draweth them out of the <HI>world:</HI><NOTE PLACE="marg">3. Out of the world. John 15.19.</NOTE> ha|ving cho&s;en them out of the world, he draw|eth them out of it. To this end Chri&s;t gave him&s;elfe; <HI>He gave him&s;elfe for our &s;ins,</HI> (&s;aith the Apo&s;tle) <HI>that he might deliver us from this pre&s;ent evill world.</HI><NOTE PLACE="marg">Gal. 1.4.</NOTE> And this he doth, when he maketh an actuall application of the merit of his death unto his Elect people, he delivereth, draweth,<NOTE PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF">, Erip<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ret.</NOTE> <HI>plucketh them out,</HI> (as the word in the Originall properly &s;ignifieth) of this pre|&s;ent world. But how doth he do it? not in re&s;pect of <HI>place,</HI> but in re&s;pect of <HI>quality. I pray not</HI> (&s;aith our Saviour, &s;peaking of his Di&s;ciples) <HI>that thou &s;houlde&s;t take them out of the world,</HI><NOTE PLACE="marg">John 17.15.</NOTE> <HI>but that thou &s;houlde&s;t keep them from the evill.</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, from <HI>that evil one, viz.</HI> Satan; or from the evill that is in the world. And thus Chri&s;t delivers his peo|ple,
<PB N="167" REF="84"> <HI>viz.</HI> from the <HI>evill world;</HI><NOTE PLACE="marg">2 Pet. 2.20.</NOTE> &s;evering them from the corruptions and pollutions which are in the world. In this <HI>mire</HI> the world generally &s;ticks and lieth. Now in this re&s;pect Chri&s;t draweth his people out of the world, cau&s;ing them to &s;teer a new cour&s;e, no longer, to walk <HI>according to the cour&s;e of this world,</HI><NOTE PLACE="marg">Ephe&s;. 2.2.</NOTE> as &s;omtimes they did: but teaching them now to <HI>deny ungodline&s;&s;e, and worldly lu&s;ts.</HI><NOTE PLACE="marg">Tit. 2.12.</NOTE> What the&s;e <HI>worldly lu&s;ts</HI> are, I &s;hall not need to tell you: Saint <HI>John</HI> hath reduced them to three heads, <HI>The lu&s;ts of the fle&s;h;</HI> voluptuou&s;ne&s;&s;e,<NOTE PLACE="marg">1 John 2.16.</NOTE> &s;en|&s;uality: <HI>The lu&s;ts of the eyes,</HI> covetou&s;ne&s;&s;e: <HI>The pride of life,</HI> ambition: The&s;e, and the like lu&s;ts the men of the world are given over to, &s;o as they rule and reigne in them. But the&s;e Chri&s;t teacheth, and cau&s;eth his people to deny, renounce, abandon: which he doth by putting a <HI>new &s;pirit</HI> into them, even a <HI>Spi|rit of &s;anctification;</HI> changing them in the in|ward, and outward man, &s;o as they are no longer <HI>conformed unto this world, viz.</HI><NOTE PLACE="marg">Rom. 12.2.</NOTE> in the corrupt manners and cu&s;tomes of it. Thus are they &s;evered from the world, and drawn out of it. And that not onely in regard of a <HI>renunciation</HI> of the &s;infull lu&s;ts of it, but al&s;o a holy <HI>&s;eque&s;tration</HI> from it, Thus al&s;o doth Chri&s;t draw his people out of the world, &s;o as though they live in it, yet they live like men of another world; not minding onely the things of this pre&s;ent world, but &s;eeking after, and &s;etting their affections upon the things that are above; where their chief trea|&s;ure is.</P>
<PB N="168" REF="85">
<P N="4">4. Thus drawing them out of the world, he draweth them al&s;o <HI>out of them&s;elves.</HI><NOTE PLACE="marg">4. Out of them&s;elves.</NOTE> This is a le&s;&s;on which all Chri&s;ts di&s;ciples mu&s;t learn. <HI>If any man will come after me, let him deny him&s;elfe,</HI> Mark 8.34. And this le&s;&s;on Chri&s;t teacheth all that come to him; to deny them&s;elves; <HI>viz.</HI> their owne carnall rea&s;on, perver&s;e wils, corrupt affections: and not onely &s;o, but he teacheth them to deny, to renounce their own righteou&s;ne&s;&s;e; <HI>viz.</HI> in re&s;pect of any affiance and confidence in it. <HI>Not having mine own righteou&s;ne&s;&s;e,</HI><NOTE PLACE="marg">Phil. 3 9.</NOTE> (&s;aith <HI>Paul</HI> of him&s;elfe.) And &s;o he draweth them out of them&s;elves. The ca&s;e is ordinary, men when they are drawn out of the mire of this world, brought to renounce and abandon the gro&s;&s;e evils therein, and to walke, in regard of their outward conver&s;ation, regu|larly, and blamele&s;ly, yet now they &s;tick in <HI>them&s;elves,</HI> &s;etting up their owne righteou&s;|ne&s;&s;e, (as the <HI>Phari&s;ee</HI> did) as if that were &s;ufficient to ju&s;tifie and &s;ave them, by which means they are kept off from coming unto Chri&s;t. Now Chri&s;t drawing his Elect, hee draweth them out of them&s;elves, cau&s;eth them to renounce all, to <HI>make lo&s;s</HI> of all, (as <HI>Paul</HI> &s;aith of him&s;elfe) What ever they have, have done, can do, merits, priviledges, vertues, performances; whatever is, or may be &s;uppo|&s;ed to be theirs, Chri&s;t cau&s;eth them to re|linqui&s;h all, &s;o coming naked unto him. Thus doth he take them off from their owne bot|toms, and draw them out of them&s;elves. And
<PB N="169" REF="85"> here are the things from whence Chri&s;t draw|eth them.</P>
<P><HI>Qu.</HI> 2. But <HI>whither</HI> doth he then draw them?<NOTE PLACE="marg" TYPE="runSum"><HI>Qu.</HI> 2. Whither he draweth them.</NOTE></P>
<P><HI>An.</HI><NOTE PLACE="marg" TYPE="runSum"><HI>An.</HI> To him&s;elf.</NOTE> Here is the &s;econd Inquirie, to which the Text it &s;elf returns a generall an&s;wer; He drawes them to <HI>him&s;elf:</HI> even as the <HI>Load&s;tone</HI> draweth the iron to it &s;elf, &s;o doth Chri&s;t draw his Elect people to him&s;elf, <HI>viz.</HI> to have <HI>union</HI> and <HI>communion</HI> with him, in <HI>grace</HI> here, and glory hereafter.</P>
<P>More particularly, Chri&s;t draweth his Elect to <HI>him&s;elf,</HI> as being under a double relation: 1. As to a <HI>Saviour.</HI> 2. As to a <HI>Lord.</HI> Both the&s;e Chri&s;t (being lift up) is made. <HI>Him hath God exalted to be a Prince and a Saviour, Act.</HI> 5.31. and under both the&s;e relations doth Chri&s;t draw his people to him&s;elf.</P>
<P N="1">1. As to a <HI>Saviour.</HI><NOTE PLACE="marg">1. As a Saviour.</NOTE> <HI>My &s;pirit hath rejoyced in God my Saviour,</HI> (&s;aith <HI>Mary) Luk.</HI> 1.47. even as the <HI>Bra&s;en Serpent</HI> drew the <HI>eyes</HI> of the I&s;raelites to it &s;elf, as the onely means of their temporall cure; &s;o doth Chri&s;t draw the <HI>eyes</HI> and <HI>hearts</HI> of his Elect to him&s;elfe, as to a <HI>Saviour,</HI> their <HI>Saviour,</HI> the onely meanes of their eternall &s;alvation. Thus doe poor &s;inners come unto Chri&s;t, even as tho&s;e woundrd I&s;|raelites did to their Bra&s;en Serpent, fixing their eyes upon him, looking up to him, and re&s;ting upon him for <HI>Ju&s;tification</HI> and <HI>Salvation.</HI> Thus was the ble&s;&s;ed Apo&s;tle drawne unto Chri&s;t, Chri&s;t being effectually revealed to him,<NOTE PLACE="marg">Phil. 3.9.</NOTE> now he lets go all, maketh lo&s;s of all, renouncing
<PB N="170" REF="86"> whatever he had formerly put any confidence in, wholly betaking him&s;elfe unto Chri&s;t, de|&s;iring onely that he might <HI>win him,</HI> and <HI>bee found in him, not having his own righteou&s;ne&s;&s;e, but that which is through the faith of Chri&s;t:</HI> Thus did the de&s;ires of his &s;oule go out after Je&s;us Chri&s;t, &s;eeking ju&s;tification and &s;alvation onely in, by, and through him; and thus doth Chri&s;t draw all his Elect unto him&s;elfe, draw|ing off their eyes from all other things, hee draweth them to him&s;elf, inclining their hearts to <HI>believe</HI> on him, to re&s;t and rely upon him, as an alone al&s;ufficient Saviour.</P>
<P N="2">2. He draweth them to him as to a <HI>Lord:</HI><NOTE PLACE="marg">2. As a Lord.</NOTE> under this relation do all true Believers come unto Chri&s;t as unto a <HI>Saviour,</HI> &s;o unto a <HI>Lord,</HI> every one taking and acknowledging him for <HI>their Lord:</HI><NOTE PLACE="marg">Job. 20.28.</NOTE> <HI>My Lord, and my God,</HI> (&s;aith <HI>Tho|mas.</HI><NOTE PLACE="marg">Ho&s;. 8.5.</NOTE>) As <HI>their King; They &s;hall &s;eek the Lord their God, and David their King,</HI> (&s;aith the Prophet;) that is, the <HI>Me&s;&s;ias,</HI> Chri&s;t the Son of <HI>David,</HI> whom all true Believers &s;eek as their King, willingly &s;ubmitting them&s;elves to his government, yeelding up them&s;elves to be ordered by him;<NOTE PLACE="marg">Act. 9.6.</NOTE> <HI>Lord, what wilt thou have me to do,</HI> (&s;aith <HI>Paul;</HI>) even &s;o do all believers come unto Chri&s;t, willingly putting their necks under his yoke, giving up them&s;elves unto him, as <HI>Paul</HI> &s;aith of his <HI>Corinthians, They gave them&s;eves to the Lord;</HI><NOTE PLACE="marg">2 Cor. 8.5.</NOTE> that is, they wholly dedicated and con&s;ecrated them&s;elves to the &s;ervice of Chri&s;t: So do all true belie|vers, being brought home to Chri&s;t, they
<PB N="171" REF="86"> now look upon them&s;elves as no longer their own,<NOTE PLACE="marg">1 Cor. 6.19, 20.</NOTE> neither do they any longer de&s;ire to live to them&s;elves, but unto Chri&s;t,<NOTE PLACE="marg">Rom. 14.8.</NOTE> whom they acknowledge as their <HI>Soveraigne Lord:</HI> And thus are they drawn by Chri&s;t unto Chri&s;t, effectually per&s;waded to receive him in both the&s;e Relations; as a <HI>Saviour,</HI> as a <HI>Lord;</HI> as a Saviour <HI>believing</HI> on him, as a Lord <HI>&s;ubmitting</HI> to him.</P>
<P><HI>Que&s;t.</HI> 3. The third Que&s;tion is yet behind, and that is, <HI>By what means</HI> Chri&s;t thus draw|eth men,<NOTE PLACE="marg" TYPE="runSum"><HI>Que&s;t.</HI> 3. By what means Chri&s;t thus draweth men.</NOTE> and bringeth them home unto him|&s;elfe, who of them&s;elves are &s;o unable and unwilling to come?</P>
<P><HI>An&s;.</HI><NOTE PLACE="marg" TYPE="runSum">An&s;w.</NOTE> To this we an&s;wer: The ordinary means whereby Chri&s;t effecteth this great work are his <HI>Word</HI> and <HI>Spirit.</HI> His Word being the <HI>In&s;trument,</HI> his Spirit the <HI>Principall Agent:</HI> By the one he draweth <HI>outwardly,</HI> by the o|ther <HI>inwardly,</HI> by both together <HI>effectu|ally.</HI></P>
<P N="1">1. Chri&s;t draweth men by his <HI>word,</HI><NOTE PLACE="marg">1. By his word, the Go&s;pel.</NOTE> This is the ordinary <HI>In&s;trument,</HI> which Chri&s;t maketh u&s;e of in effecting this great work, his <HI>word:</HI> what word? The word of the <HI>Go&s;pel,</HI> the Go&s;pel preached and publi&s;hed. By this means Chri&s;t when he was upon earth he drew ma|ny to him&s;elfe. <HI>He went about preaching,</HI><NOTE PLACE="marg">Luke 8.1.</NOTE> <HI>&s;hew|ing the glad tidings of the Kingdome of God.</HI> And being lifted up from the earth, he &s;till draweth his Elect by the &s;ame means, <HI>viz.</HI> by his <HI>word,</HI> his word in the mouthes of his me&s;&s;engers, his <HI>Mini&s;ters:</HI> They are the <HI>&s;er|vants</HI>
<PB N="172" REF="87"> whom the <HI>great King</HI> &s;endeth forth to bring in gue&s;&s;e to the marriage of his Son, bidding them <HI>compell them to come in;</HI><NOTE PLACE="marg">Luke 14.23.</NOTE> the Mini&s;ters of Chri&s;t, &s;ent forth to bring men to have union and communion with Chri&s;t: which they are to do, not by any outward vi|olence, but by preaching the Go&s;pel to them. Their office is to <HI>draw</HI> men to Chri&s;t. And hence is it that &s;ometimes they are called <HI>fi|&s;hers: I will make you fi&s;hers of men,</HI> (&s;aith Chri&s;t to <HI>Peter</HI> and <HI>Andrew.</HI>) Mat. 4.19. <HI>Fi|&s;hers.</HI> But with what tew, what nets, what hooks, what baits are they furni&s;hed? why, onely Chri&s;t putteth his <HI>word,</HI> his Go&s;pel into their mouthes,<NOTE PLACE="marg">Mark 16.15.</NOTE> <HI>Go preach the Go&s;pel to every creature.</HI><NOTE PLACE="marg">Matth. 13.47.</NOTE> This is the <HI>Net, The Kingdome of Heaven is like unto a net ca&s;t into the &s;ea,</HI> (&s;aith the Parable.) The <HI>Kingdom of Heaven,</HI> that is, the Doctrine of the Go&s;pel, which is &s;om|times called the Kingdom of Heaven, becau&s;e it is the means to bring men thither: This is Chri&s;ts <HI>net,</HI> which he by his Mini&s;ters ca&s;ts into the <HI>&s;ea</HI> of this world; thereby drawing men to him&s;elfe. The <HI>Baits</HI> which he maketh u&s;e of, are the &s;weet and gracious promi&s;es held forth in the Go&s;pel; the chiefe&s;t of all which is <HI>Chri&s;t</HI> him&s;elfe; Him the Go&s;pel propoundeth, lifteth up, offering him with all his benefits; <HI>viz.</HI> life and &s;alvation to all that will receive him. And hereby doth Chri&s;t <HI>draw</HI> men to him&s;elfe. <HI>I&s;ta Revelatio ip&s;a <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> Attractio,</HI> (&s;aith <HI>Augu&s;tine.</HI><NOTE PLACE="marg"><HI>Augu&s;tinus</HI> in John 6.44.</NOTE>) <HI>This very Re|velation of Chri&s;t is an Attraction: Ramun
<PB N="173" REF="87"> viridem o&s;tendis ovi, &amp;c.</HI><NOTE PLACE="marg">Ramum viridem o&s;tendis ovi, &amp; trahis illam. Nuces puero demon&s;trantur, &amp; trahitur, &amp;c. <HI>Ibid.</HI></NOTE> (So he goeth on.) Even as by the holding forth of a green bough to a &s;heep, it is drawn to and after it. Thus by holding forth of <HI>Chri&s;t</HI> in the Go&s;pel, poor &s;inners are drawn to him, and after him.</P>
<P>And thus (as I have in part already &s;hewn you) Chri&s;t being lifted up, he draweth <HI>all men,</HI><NOTE PLACE="marg">Thus Chri&s;t being lifted up, he draweth all men.</NOTE> <HI>viz.</HI> by cau&s;ing his Go&s;pel to be prea|ched, and publi&s;hed unto all, all <HI>Nations,</HI> not onely <HI>Jewes,</HI> but <HI>Gentiles.</HI> Before his lifting up, in an ordinary way the Go&s;pel was preached onely to the <HI>Jew:</HI><NOTE PLACE="marg">John 4.22.</NOTE> <HI>Salvation was of the Jews,</HI> Chri&s;t was not <HI>&s;ent &s;ave onely to the lo&s;t &s;heep of the hou&s;e of I&s;rael,</HI><NOTE PLACE="marg">Matth. 15.24.</NOTE> (&s;o he tels the <HI>Cananiti&s;h</HI> woman.) And his Apo&s;tles are interdicted for preaching the Go&s;pel to any but them. <HI>Goe not into the way of the Gen|tiles, &amp;c.</HI><NOTE PLACE="marg">Matth. 10.5, 6.</NOTE> <HI>but go rather to the lo&s;t &s;heep of the hou&s;e of I&s;rael.</HI> But being lifted up, now the <HI>partition wall</HI> is broken down: Now the <HI>net</HI> which before was ca&s;t onely into a <HI>pond,</HI> as I may &s;ay, is ca&s;t into the <HI>&s;ea.</HI> The Apo&s;tles have their <HI>Commi&s;&s;ion</HI> enlarged,<NOTE PLACE="marg">Matth. 28. Mark 16.</NOTE> <HI>Go teach all Nations, preach the Go&s;pel to every creature;</HI> that is, not onely to <HI>Jews,</HI> but <HI>Gentiles.</HI> Chri&s;t is now offered alike to all.<NOTE PLACE="marg">Acts 2.39.</NOTE> <HI>The promi&s;e is unto you, and to your children, and to them which are afar off, &amp;c. i. e.</HI> to the <HI>Gentiles</HI> as well as <HI>Jews,</HI><NOTE PLACE="marg">Ephe&s;. 2.14. ver. 121</NOTE> who before the death of Chri&s;t were <HI>afar off,</HI> &s;trangers to the Covenant of grace. To them is the promi&s;e now tendred, Chri&s;t being without any difference held forth and
<PB N="174" REF="88"> offered alike to all, &s;o drawing all men.</P>
<P><NOTE PLACE="marg">Chri&s;t draweth by a weak In|&s;trument.</NOTE>And here is the In&s;trument which Chri&s;t maketh u&s;e of for the drawing of his Elect to him&s;elfe, the <HI>preaching,</HI> plain and &s;imple preaching of the Go&s;pel; Seemingly a weak and unlikely in&s;trument, thence called the <HI>fooli&s;hne&s;&s;e of preaching;</HI><NOTE PLACE="marg">1 Cor. 1.21.</NOTE> Yet by this weak means doth Chri&s;t effect this great work: Hereby drawing men out of <HI>Darkne&s;&s;e,</HI> from under the <HI>Power of Satan. Paul</HI> was &s;ent to the <HI>Gentiles,</HI><NOTE PLACE="marg">Act. 26.18.</NOTE> to <HI>turn them from darkne&s;&s;e to light, and from the power of Satan to God:</HI> But how was he to do it? Why, by preach|ing of the Go&s;pel, by bearing the name of Chri&s;t before them;<NOTE PLACE="marg">Act. 9.15.</NOTE> Hereby drawing them out of the <HI>World,</HI> as fi&s;hes out of the &s;ea; Hereby drawing them out of them&s;elves, con|vincing them of their <HI>in&s;ufficiencie,</HI> and Chri&s;ts <HI>all &s;ufficiencie;</HI> and &s;o drawing them to him|&s;elfe; fir&s;t as to a <HI>Saviour</HI> to beleeve on him, working <HI>faith</HI> in them by this means, <HI>Faith cometh by hearing,</HI><NOTE PLACE="marg">Rom. 10.</NOTE> <HI>hearing the word,</HI> the word of the Go&s;pel: Then as to a <HI>Lord,</HI> to be go|verned by him, which is al&s;o wrought by the &s;ame <HI>In&s;trument.</HI><NOTE PLACE="marg">2 Cor. 12.4, 5.</NOTE></P>
<P>Here is the <HI>outward</HI> means, but this often pro|veth ineffectuall. Many there are who hear the word, and hear it powerfully di&s;penced, who yet, are never the better for it; &s;o &s;aith the Apo&s;tle of the <HI>Jewes, The word preached did not profit them, not being mixed with faith in them that heard it,</HI> Heb. 4.2. And &s;o ineffe|ctuall it often proves to many that &s;it under
<PB N="175" REF="88"> the &s;ound of it: They are not thereby brought home to Chri&s;t. Even as many of the <HI>Jewes</HI> &s;aw Chri&s;t lift up, beheld him crucified, who yet beleeved not on him, nay therby they were hardned-again&s;t him. Even &s;o it is now in the preaching of the Go&s;pell:. Many there are be|fore <HI>who&s;e eyes Chri&s;t is lift up,</HI> crucified in the Word and Sacraments, who yet are not brought to beleeve on him, or &s;ubmit unto him.</P>
<P N="2">2. To this therefore (in the &s;econd place) is joyned the <HI>Spirit;</HI><NOTE PLACE="marg">2. The Spirit.</NOTE> The Spirit of Chri&s;t which he &s;endeth forth to accompany his word, and to make it effectuall in the hearts of his Elect; and by this means he draweth men effectually; even as the <HI>Load-&s;tone</HI> draw|eth Iron by a &s;ecret efflux and emi&s;&s;ion of &s;ub|tile and in&s;en&s;ible &s;pirits, thereby attracting that which of it &s;elfe was unapt to move: So doth Chri&s;t <HI>draw</HI> men to him&s;elfe by &s;ending forth his Spirit;<NOTE PLACE="marg">Act. 2.</NOTE> By this means did he draw &s;o many at the day of <HI>Penteco&s;t,</HI> viz. by &s;end|ing down his Spirit upon his Apo&s;tles, which accompanying the word preached by them, made it effectuall in them that heard it: There might we have &s;een the accompli&s;hment of what our Saviour here in the Text foretells, and forepromi&s;eth, <HI>When I am lift up, I will draw all men unto me;</HI> this he did at the day of <HI>Penteco&s;t:</HI> Being lift up fir&s;t upon the <HI>Cro&s;&s;e</HI> in his <HI>Pa&s;&s;ion,</HI> and then upon his <HI>Throne</HI> in his <HI>Exaltation,</HI> &s;ee how he draw|eth <HI>all men,</HI> all &s;orts of men, &s;ome of all na|tions
<PB N="176" REF="89"> to him&s;elf; this he did by powring out his Spirit according as he had promi&s;ed:<NOTE PLACE="marg">Act. 2.17. Joel 2.23.</NOTE> <HI>I will powre out my Spirit upon all fle&s;h,</HI> hereby multitudes were brought to beleeve on him; and hereby it is that Chri&s;t draweth poor &s;in|ners unto him&s;elf at this day, <HI>viz.</HI> by &s;ending his Spirit along with his word: The word in it &s;elfe is but a <HI>dead letter,</HI><NOTE PLACE="marg">2 Cor. 3.6.</NOTE> <HI>it is the Spirit that quickneth it,</HI> that puteth life into it: <HI>The words which I &s;peak are Spirit and Life</HI> (&s;aith our Saviour to the <HI>Jews;</HI><NOTE PLACE="marg">John 6.63.</NOTE>) What ever effi|cacie the word hath, it hath it from the <HI>Spirit.</HI></P>
<P><HI>Qu,</HI><NOTE PLACE="marg" TYPE="runSum"><HI>Qu.</HI> 2. What the Spi|rit herein doth.</NOTE> Why, what doth the Spirit in this work?</P>
<P><HI>An&s;w.</HI><NOTE PLACE="marg" TYPE="runSum">An.</NOTE> I an&s;wer. The work of the Spirit lieth principally in two things, in <HI>Enlight|ning</HI> the <HI>&V;nder&s;tanding,</HI> and <HI>Inclining</HI> the <HI>Will.</HI></P>
<P N="1">1. It <HI>Enlightneth the &V;nder&s;tanding,</HI><NOTE PLACE="marg">1. It inlight|neth the un|der&s;tanding. Gal. 1.16.</NOTE> let|ting in a &s;upernatural light into the &s;oul, a light of knowledge, revealing Chri&s;t to it, and in it, di&s;covering to it what need it hath of him, what an all-&s;ufficiency it may find in him; convincing it of it own unrighteou&s;ne&s;&s;e, and of a perfect righteou&s;ne&s;&s;e to be found in Chri&s;t. This is the work of the Spirit: it is that which out Saviour maketh promi&s;e of to his Di&s;ciples, <HI>Joh.</HI> 16. that when he was departed from them,<NOTE PLACE="marg">Joh. 16.7, 8.</NOTE> he would <HI>&s;end the Comforter</HI> (the <HI>Spirit), And when he is come</HI> (&s;aith he) <HI>hee &s;hall convince the world of &s;in, and of Righteou&s;|ne&s;&s;e,</HI> &amp;c. And this the Spirit doth; the Spi|rit
<PB N="177" REF="89"> accompanying the word, it convinceth men of &s;in, of their own &s;infulne&s;&s;e, the &s;in|fulne&s;&s;e of their natures, hearts, lives; and as of &s;in, &s;o of righteou&s;ne&s;&s;e; as of &s;in in them|&s;elves, &s;o of a righteou&s;ne&s;&s;e, which is to be &s;ought, and may be found out of them&s;elves, <HI>viz.</HI> in <HI>Chri&s;t,</HI> who is <HI>made Wi&s;edome,</HI><NOTE PLACE="marg">1 Cor. 1.30.</NOTE> <HI>and Righteou&s;ne&s;&s;e</HI> to all tho&s;e who in the &s;en&s;e of their own righteou&s;ne&s;&s;e go out of them|&s;elves unto him. This the Spirit with clear and convincing evidence revealeth unto the &s;oul. And hereby Chri&s;t prepareth the hearts of his Elect whom he intendeth to draw unto him&s;elfe.</P>
<P N="2">2. Having thus inlightned the Under&s;tan|ding, now (in the &s;econd place) he cometh to <HI>incline the Will,</HI><NOTE PLACE="marg">2. Inclineth the will.</NOTE> cau&s;ing the &s;oul to come unto him&s;elf.</P>
<P><HI>Que&s;t.</HI> But how doth Chri&s;t bring off the &s;oul hereunto? what, doth hee <HI>compell</HI> the <HI>Will?</HI></P>
<P><HI>An&s;w.</HI> Not &s;o: The <HI>will</HI> being in it own na|ture <HI>free,</HI> it cannot be compelled; being compelled, it &s;hould cea&s;e to bee a will. How then? Why by a &s;weet and gentle o|verpowring of it, working upon it in a way &s;u|table and agreeable to it own nature, effe|ctually per&s;wading, bowing and inclining it to yeeld to what with &s;uch clear and &s;trong evidence is held forth unto it;<NOTE PLACE="marg">Phil. 2.13.</NOTE> &s;o drawing forth a con&s;ent from it, working in it a <HI>will,</HI> of <HI>unwilling</HI> making it <HI>willing</HI> to clo&s;e with Chri&s;t offered and tendered to it. to receive
<PB N="178" REF="90"> him as <HI>Saviour</HI> and <HI>Lord:</HI> Thus doth the <HI>Spirit</HI> work upon the <HI>&s;pirit;</HI> the Spirit of <HI>God</HI> upon the &s;pirit of <HI>man:</HI> And by this means Chri&s;t draweth men to him&s;elf: &s;ending forth his <HI>Spirit</HI> together with his <HI>Word,</HI> he worketh effectually in the hearts of his cho&s;en, cau&s;ing them to come unto him, to believe on him, &s;ubmit unto him. And thus have you the Doctrinal part of this u&s;eful Truth briefly opened unto you. Now bring we it home to our &s;elves by way of <HI>Application.</HI></P>
<P><NOTE PLACE="marg" TYPE="runSum"><HI>Applica.</HI> Examine whe|ther we have been thus drawn to <HI>Chri&s;t.</HI></NOTE><HI>&V;&s;e</HI> 1. And that fir&s;t by way of <HI>Ex|amination</HI> and <HI>Triall,</HI> whether we have been thus <HI>drawn</HI> unto Chri&s;t or no: Drawn we have been <HI>outwardly</HI> all of us. None of us but have had Chri&s;t propounded, offered, held forth unto us in the Mini&s;tery of the Word, there <HI>crucified,</HI> lift up before our eyes. Haply &s;ome, and many of us have al&s;o felt an <HI>inward drawing,</HI> felt our hearts at &s;ome|times &s;omewhat moved and inclined to look towards Chri&s;t. We have at &s;ometime found the Word exciting and &s;tirring up &s;ome moti|ons and breathings that way: But, are we <HI>drawn home</HI> unto Chri&s;t? Many there are who through a common work of the Spirit accom|panying of the Word, are brought to look towards <HI>Chri&s;t,</HI> who never yet come at him.<NOTE PLACE="marg">Acts 26.28.</NOTE> It was the ca&s;e of <HI>Agrippa,</HI> whom (as him&s;elf acknowledgeth) <HI>Paul</HI> had <HI>almo&s;t per&s;waded to become a Chri&s;tian.</HI> Let our en|quiry be for this <HI>thorow work;</HI> whether we
<PB N="179" REF="90"> have felt the effectuall power of <HI>Je&s;us Chri&s;t</HI> in drawing our hearts and &s;ouls, not onely <HI>towards,</HI> but <HI>to</HI> him&s;elf. This is the &s;aving work, without which we can have no benefit by <HI>Chri&s;t. No Communion without &V;nion.</HI> A man mu&s;t fir&s;t be brought home unto <HI>Chri&s;t,</HI> before he can be ju&s;tified, and &s;aved by him. Are we then thus <HI>drawn</HI> un|to <HI>Chri&s;t?</HI> O that every of us here pre&s;ent could but make this good to our &s;elves! But (ala&s;s!) how many are there who are meer &s;trangers to this work?<NOTE PLACE="marg">Evidences of per&s;ons not drawn.</NOTE> never felt any &s;uch power put forth in their &s;ouls, know not what it means, To finde out &s;ome of them, I be&s;eech you go along with me, and deal impartially with your own &s;ouls, &s;ee whether you be not in the number.</P>
<P N="1">1. Such (in the fir&s;t place) are all <HI>ignorant</HI> per&s;ons;<NOTE PLACE="marg">1. Ignorant per&s;ons.</NOTE> &s;uch as are not yet drawn out of the dungeon of &s;piritual <HI>darkne&s;s.</HI> Per&s;ons gro&s;sly ignorant: Such as live without the knowledge of <HI>Chri&s;t:</HI> Though living under the means of knowledge, where <HI>Chri&s;t</HI> is preached and publi&s;hed to them, yet they are wholly ignorant of the <HI>my&s;tery of Chri&s;t,</HI> not knowing &s;o much as what <HI>Chri&s;t</HI> was, what he hath done, what he hath &s;uffered, what he hath merited, by what way or means they &s;hould have any benefit by him. Such there are, and that too many every where to be found. Now (alas,) again&s;t &s;uch the evi|dence is too clear; They are not yet <HI>drawn,</HI> and brought home unto <HI>CHRIST.</HI>
<PB N="180" REF="91"> Chri&s;t never draws men <HI>blindfold</HI> to him&s;elf. But that he may draw them,<NOTE PLACE="marg">Acts 26.18.</NOTE> he fir&s;t <HI>opens their eyes. Paul</HI> was &s;ent to the <HI>Gentiles,</HI> fir&s;t to <HI>open their eyes. to turne them from darkne&s;&s;e to light.</HI> And this Chri&s;t in mea&s;ure doth in e|very &s;oule which he intendeth to draw to him&s;elfe, he cau&s;eth a light to &s;hine into it, revealing him&s;elfe to it. By this means was <HI>Paul</HI> drawn to Chri&s;t, by an effectuall reve|lation of Chri&s;t to him.<NOTE PLACE="marg">Gal. 1.16.</NOTE> <HI>When it plea&s;ed God to reveale his Son to me,</HI> (or <HI>in me,) &amp;c.</HI> Till Chri&s;t be thus revealed to the &s;oule, the &s;oul neither <HI>will,</HI> nor <HI>can</HI> come to him. Still in <HI>drawing,</HI> Chri&s;t worketh fir&s;t upon the <HI>under|&s;tanding,</HI> then upon the <HI>will;</HI> fir&s;t <HI>inlightning</HI> the one, before he bow and <HI>incline</HI> the o|ther. They who never yet found a work of <HI>illumination,</HI> and conviction in them&s;elves, certainly it cannot be that as yet they &s;hould be <HI>drawn</HI> unto Chri&s;t.</P>
<P N="2">2. A &s;econd &s;ort again&s;t whom the evidence is clear, that they are not drawn unto Chri&s;t, are all <HI>profane,</HI><NOTE PLACE="marg">2. Profane per|&s;ons.</NOTE> wicked, and ungodly per&s;ons, &s;uch as are yet under the <HI>power of Satan,</HI> ha|ving him ruling and reigning in them. Such as are not yet drawn out of the <HI>world,</HI> not having <HI>e&s;caped the gro&s;&s;e pollutions</HI> of it.<NOTE PLACE="marg">2 Pet. 2.20.</NOTE> Such as &s;tick, and lie, and wallow in the mire of &s;infull lu&s;ts,<NOTE PLACE="marg">Ephe&s;. 2.2.</NOTE> <HI>walking after the cour&s;e of this world, according to the Prince that ruleth in the aire,</HI> (as <HI>Paul</HI> &s;aith of his <HI>Ephe&s;ians</HI> be|fore conver&s;ion,) giving over them&s;elves to known and &s;candalous evils, Swearers, drun|kards,
<PB N="181" REF="91"> unclean, profane, licentious, unrigh|teous per&s;ons, &amp;c. Let not &s;uch deceive them|&s;elves; they are far from being drawn unto Chri&s;t.<NOTE PLACE="marg">2 Cor. 6.15.</NOTE> <HI>What agreement hath Chri&s;t with Be|lial?</HI> (&s;aith the Apo&s;tle,) that is, with <HI>Satan</HI> that <HI>wicked one,</HI> or with <HI>wicked men,</HI> in whom Satan dwels and rules. Chri&s;t drawing men to him&s;elfe, he draweth them from under the power of Satan, and he &s;evereth them from the world, teaching them to deny un|godline&s;&s;e and worldly lu&s;ts. Certainly, that &s;oule that &s;o imbraceth any one &s;infull lu&s;t, as being convinced of the &s;infulne&s;&s;e of it, yet liveth and lieth in it, being re&s;olved not to part with it; it never yet knew what this effectuall work of Chri&s;t meant in drawing men to himfelfe.</P>
<P N="3">3. A third &s;ort are all meer <HI>carnall</HI> men;<NOTE PLACE="marg">3. Carnal per|&s;ons. Phil. 3.9.</NOTE> &s;uch who&s;e hearts and affections are wholly &s;et upon earth, and earthly things, <HI>minding earthly things.</HI> The profits, and plea&s;ures, and honours of the world, with &s;uch other &s;en&s;u|all and carnall contentments, the&s;e are the things which they are wholly taken up with, In the mean time, as for heaven, and hea|venly things, <HI>Grace</HI> and <HI>Glory,</HI> the&s;e are things which they do not trouble them&s;elves about, neither have they any affection to them. The&s;e al&s;o we mu&s;t conclude to be in the number of them who are not yet drawn unto Chri&s;t. Chri&s;t in <HI>drawing</HI> men to him&s;elfe, he draw|eth them from the <HI>earth,</HI> in mea&s;ure wean|ing them from the world; draweth them
<PB N="182" REF="92"> above the earth, cau&s;ing them to <HI>&s;eek the things which are above,</HI><NOTE PLACE="marg">Col. 3.1, 2.</NOTE> and to &s;eek them in the fir&s;t place. Certainly, they who&s;e hearts and affections are all upon <HI>earth,</HI> they can|not yet be drawn to Chri&s;t, who is in <HI>Hea|ven.</HI></P>
<P N="4">4. A fourth and la&s;t &s;ort are meer <HI>Civil,</HI> or <HI>Phari&s;aicall Ju&s;ticiaries:</HI><NOTE PLACE="marg">4. Phari&s;aicall Ju&s;ticiaries.</NOTE> Such as are not drawn out of them&s;elves; &s;uch as re&s;t in their own righteou&s;ne&s;&s;e, not feeling the need they have of Chri&s;t: &s;uch as bear them&s;elves up|on the innocency and harmle&s;ne&s;&s;e of their lives and conver&s;ations; they are no &s;wearers, drunkards, unclean, unrighteous per&s;ons, but they are regular and orderly in their cour&s;e; they (as near as they can) give both God and man their due; and here they re&s;t, hoping and tru&s;ting to be ju&s;tified and &s;aved by their own righteou&s;ne&s;&s;e. As for &s;uch, the evi|dence is al&s;o cleare again&s;t them, notwith|&s;tanding they may &s;eem to be drawn out of the world, &s;evered from it in re&s;pect of any &s;candalous evils, yet they &s;tick in <HI>them|&s;elves,</HI> and con&s;equently cannot be drawn unto Chri&s;t. Chri&s;t in drawing men unto him&s;elfe, he drawes them out of the <HI>dunge|on</HI> of <HI>ignorance,</HI> he draweth them from un|der the <HI>power of Satan,</HI> he draweth them out of the <HI>world,</HI> and hee draweth them out of <HI>them&s;elves.</HI> Whoever they are that &s;tick in any of the&s;e, they are not yet drawn unto <HI>Chri&s;t.</HI></P>
<P><HI>Que&s;t.</HI><NOTE PLACE="marg" TYPE="runSum">Que&s;t.</NOTE> But how &s;hall we know, and bee
<PB N="183" REF="92"> a&s;&s;ured that we are in the number of tho&s;e that are truely drawn unto Chri&s;t?<NOTE PLACE="marg">Evidences of men, drawn to Chri&s;t.</NOTE></P>
<P><HI>An&s;.</HI> For an&s;wer. 1. Reflect upon what hath been &s;poken:<NOTE PLACE="marg" TYPE="runSum"><HI>An&s;.</HI> 1. Such as are drawn out of all the afor&s;aid particulars.</NOTE> Enquire we whether we find our &s;elves drawn out of all the&s;e. Are we drawn out of our naturall darkne&s;&s;e, the darkne&s;&s;e of <HI>ignorance?</HI> Can we &s;ay that a &s;u|pernaturall light hath &s;hined into our hearts, revealing unto us the my&s;terie of Chri&s;t? Are we freed and delivered from the <HI>power of Satan?</HI> &s;o as we are not led captive by him, as &s;ometime we were. Are we drawn out of the world? Have we received ano|ther <HI>&s;pirit,</HI> then the &s;pirit of the world? a &s;pirit teaching us to deny ungodline&s;&s;e and worldly lu&s;ts, and to mind the things which are above? Are wee drawn out of <HI>our &s;elves,</HI> taught to deny our &s;elves, and to renounce our own righteou&s;ne&s;&s;e in re|&s;pect of any affiance, and confidence in it? If &s;o, here are comfortable evidences that Chri&s;t hath begun to put forth an effectuall power in, and upon our &s;oules.</P>
<P N="2">2. But (&s;econdly) Enquire how <HI>our hearts &s;tand affected towards Je&s;us Chri&s;t.</HI><NOTE PLACE="marg" TYPE="runSum">2. Enquire touching the affections of the heart to|wards Je&s;us Chri&s;t.</NOTE> This is Chri&s;ts <HI>drawing</HI> of men to him&s;elfe; <HI>viz.</HI> the drawing of their <HI>hearts</HI> and <HI>affections</HI> to him: The&s;e are the <HI>feet</HI> of the &s;oule? whereby a man cometh unto Chri&s;t, <HI>Non pedibus, &s;ed affectibus.</HI> Now, are the&s;e drawn to Chri&s;t? How &s;tand our hearts affected towards him? Make this enquiry in three or four particulars.</P>
<PB N="184" REF="93">
<P N="1">1. In re&s;pect of our affiance<NOTE PLACE="marg">1. Affiance.</NOTE> in him. Can we &s;ay that we re&s;t upon him, and him alone? Have we ca&s;t our &s;ouls upon him, as upon an alone all-&s;ufficient Saviour? Have wee com|mitted them to him?<NOTE PLACE="marg">2 Tim. 1.12.</NOTE> <HI>I know whom I have be|leeved</HI> (or <HI>tru&s;ted,</HI> &s;aith <HI>Paul) and I am per|&s;waded that he is able to keep that which I have committed unto him:</HI> Thus &s;tood <HI>Paul</HI> affe|cted towards <HI>Je&s;us Chri&s;t,</HI> &s;o as he dur&s;t tru&s;t him; nay he had tru&s;ted him, and that with his be&s;t Jewel, with his precious <HI>&s;oul</HI> (or with his <HI>Crown</HI>) which he had committed to him depo&s;ited with him: And thus doth the &s;oul that is truly drawn to Chri&s;t; it lets go all o|ther things, and betakes it &s;elfe wholly and alonely unto <HI>Je&s;us Chri&s;t</HI> as unto an alone Sa|viour, <HI>leaning upon him;</HI> that is the Chur|ches po&s;ture, Cant. 8.5. <HI>Who is this that com|eth up from the wilderne&s;&s;e, leaning upon her be|loved?</HI> Imbracing and re&s;ting upon him: Now are we thus drawn to Chri&s;t? Do wee find our &s;ouls thus coming out of the wilder|ne&s;&s;e of this world, and cla&s;ping and imbra|cing <HI>Je&s;us Chri&s;t?</HI> leaning and re&s;ting upon him, fixing all our affiance and confidence up|on him, &s;o as we can &s;ay that we have none other in heaven or earth but him? if &s;o, cer|tainly the heart which thus leaneth upon Chri&s;t is <HI>drawn</HI> to him.</P>
<P N="2">2. In re&s;pect of <HI>Love.</HI><NOTE PLACE="marg">2. Love. Eph. 6. la&s;t.</NOTE> Can we &s;ay that we do unfainedly love the <HI>Lord Je&s;us? Love him in &s;incerity;</HI> &s;o as our &s;ouls do cleave unto him: Thus will it be with the &s;oul that if tru|ly
<PB N="185" REF="93"> <HI>drawn</HI> unto Chri&s;t, it will clo&s;e with him, and be exceedingly affected with him: Thus was it with <HI>Peter; Peter, love&s;t thou me? Lord,</HI><NOTE PLACE="marg">Joh. 21.15. Luk. 7.47.</NOTE> <HI>thou knowe&s;t that I love thee:</HI> Thus was it with <HI>Mary Magdalene; She loved much, be|cau&s;e much was forgiven her.</HI><NOTE PLACE="marg">Cant. 5.8.</NOTE> The Church in the <HI>Canticles, is &s;ick of love.</HI> And thus will it be with the &s;oul that is truly brought to Chri&s;t, it will be inamored with him. Appre|hending the intire and infinite love of Chri&s;t towards it, it cannot but be inflamed with love towards him again; and this love it ex|pre&s;&s;eth by a <HI>high pri&s;ing</HI> of him.</P>
<P N="3">3. Which may &s;erve for a third enquiry,<NOTE PLACE="marg">3. Appretiation</NOTE> What <HI>price do we &s;et upon Je&s;us Chri&s;t.</HI> The &s;oul that is truly drawn to Chri&s;t, is drawn to an high e&s;timation of him, &s;o as it prefers him before all other things, accounting meanly and ba&s;ely of all other things in compari&s;on of him: <HI>I account all things lo&s;s and dung</HI> (&s;aith Paul) <HI>&s;o that I may win Chri&s;t,</HI> &amp;c.<NOTE PLACE="marg">Phil. 3.9</NOTE></P>
<P N="4">4.<NOTE PLACE="marg">4. Willingne&s;s to part with al for Chri&s;t.</NOTE> And this e&s;timation it expre&s;&s;eth by a willingne&s;&s;e and readine&s;&s;e to <HI>part with all for Chri&s;t,</HI> which may be a fourth Enquiry. Are we &s;o taken with <HI>Je&s;us Chri&s;t,</HI> as rather then part with him, we are re&s;olved to part with all? So was <HI>Paul</HI> affected towards him, hee accounts all <HI>dung,</HI> and he willingly <HI>maketh lo&s;&s;e</HI> of all for Chri&s;t; and &s;o will the &s;oul do that is truly drawn to Chri&s;t, it will let go all, what ever it is that &s;tands betwixt Chri&s;t and it, Riches, and Honours, and Plea&s;ures, and
<PB N="186" REF="94"> Ea&s;e, and Credit, and Life; Even as <HI>Peter</HI> and <HI>Andrew</HI> when Chri&s;t had called them, <HI>They &s;traightway left their nets and followed him.</HI><NOTE PLACE="marg">Mat. 4.20.</NOTE> Thus, where Chri&s;t drawes the &s;oul effectual|ly, it leaves all, parts with all, <HI>viz.</HI> in pur|po&s;e and re&s;olution. In ca&s;e any thing comes to &s;tand in competition with Chri&s;t, the re&s;o|lution of &s;uch a &s;oul is, rather to part with it, then Chri&s;t.</P>
<P N="5">5. And hereby it expre&s;&s;eth an earne&s;t and <HI>Longing De&s;ire</HI> after Chri&s;t,<NOTE PLACE="marg">5. Longing de|&s;ires after Chri&s;t.</NOTE> which may yet be another Enquiry. Can we &s;ay, that our &s;ouls do go out in earne&s;t de&s;ires after <HI>Je&s;us Chri&s;t?</HI> after nearer union and more full communion with him? Such affection the <HI>Spou&s;e</HI> in the <HI>Canticles</HI> frequently expre&s;&s;eth towards her <HI>Well beloved;</HI> complaining of his e&s;tranging and withdrawing him&s;elfe from her, how doth &s;hee &s;eek after him? earne&s;tly de&s;iring to en|joy him and to be enjoyed of him: And truly &s;o will it be with the &s;oul that is truly drawn unto Chri&s;t, it will affectionately long after him, earne&s;tly de&s;iring to be more nearly u|nited to him, to have a more full communion with him, to injoy the pre&s;ence of his <HI>grace</HI> here, and <HI>glory</HI> hereafter; <HI>The Spirit and the Bride &s;ay,</HI><NOTE PLACE="marg">Rev. 22.17, 20</NOTE> <HI>Come; Even &s;o come Lord Je&s;us, come quickly.</HI></P>
<P N="6">6. To name but one more; in the &s;ixth place, as touching our <HI>Submi&s;&s;ion to Je&s;us Chri&s;t.</HI> Can we &s;ay, that we have taken him as our Lord? that we have given up our &s;ouls unto him? and that we are not only conten|ted,
<PB N="187" REF="94"> but de&s;irous to be <HI>ruled,</HI> and governed by him? that we are as willing to be <HI>ruled,</HI> as to be <HI>&s;aved</HI> by him?</P>
<P>If &s;o, finding our hearts &s;tanding thus affe|cted towards <HI>Je&s;us Chri&s;t,</HI> in re&s;pect of our <HI>affiance</HI> in him, <HI>love</HI> to him, <HI>High-prizing</HI> of him, readine&s;&s;e to <HI>part withall</HI> for him, ear|ne&s;t <HI>de&s;ires</HI> after him, willingne&s;&s;e to be <HI>go|verned</HI> by him, now may we conclude it to our comfort, that we are in the number of tho&s;e who have felt the effectuall power of Je&s;us Chri&s;t put forth and exerci&s;ed in and upon us, in drawing us to him&s;elfe.</P>
<P>Otherwi&s;e, having no &s;uch <HI>affections</HI> towards him, our hearts not re&s;ting upon him, not clo&s;ing with him, preferring other, things (it may be every ba&s;e lu&s;t) before him, not willing to part with any thing, much le&s;&s;e with all for him, having no de&s;ires after him, not &s;ub|mitting unto him; certainly, wee never yet knew what this effectuall work meant.</P>
<P>Upon this <HI>Triall</HI> thus made, two &s;orts of<NOTE PLACE="marg" TYPE="runSum">&V;&s;e, 2.</NOTE> per&s;ons come now to be dealt with.</P>
<P N="1">1.<NOTE PLACE="marg">To &s;uch as are thus drawn.</NOTE> Such as &s;hall find them&s;elves thus in mea|&s;ure wrought upon. Let them,</P>
<P N="1">1.<NOTE PLACE="marg">1. Comfort from their inte|re&s;t in Chri&s;t.</NOTE> Take unto them&s;elves the <HI>comfort</HI> of this ble&s;&s;ed worke: Having by experience felt in them&s;elves this <HI>fruit</HI> of Chri&s;ts death, let them be a&s;&s;ured that all the <HI>merits</HI> and <HI>be|nefits</HI> of his death belong unto them. Tho&s;e whom Chri&s;t thus <HI>draweth,</HI> he draweth not onely to <HI>union,</HI> but <HI>communion</HI> with him&s;elf: being thus drawn to Chri&s;t, to receive him,
<PB N="188" REF="95"> believe on him, &s;ubmit unto him; now all that is <HI>Chri&s;ts,</HI> is theirs. The <HI>merit</HI> of his <HI>death</HI> is theirs, for their <HI>Ju&s;tification:</HI> The <HI>vertue</HI> of his <HI>death</HI> and <HI>re&s;urrection</HI> is theirs for their <HI>vivification, re&s;urrection,</HI> fir&s;t, and &s;econd. The benefit of his <HI>Interce&s;&s;ion</HI> is theirs for their per&s;everance and continuance in grace, and for bringing them through grace to glory. Being drawn to Chri&s;t in his <HI>Kingdome of grace,</HI> they &s;hall be drawn up to him in his <HI>Kingdome of glory,</HI> where they &s;hall participate of that happine&s;&s;e and ble&s;&s;edne&s;&s;e, which him&s;elfe as their <HI>Redee|mer</HI> hath merited for them, and as their <HI>Head</HI> hath already in their names taken and keepeth po&s;&s;e&s;&s;ion of.</P>
<P N="2"><NOTE PLACE="marg">2. Exhortation to &s;eek to feele more of this attractive pow|er.</NOTE>2. In the &s;econd place: Being thus drawn unto Chri&s;t, let them labour to find this effectuall working in them more and more. This let every of us do who have had any experience of this attractive power in our &s;elves. Let our de&s;ire &s;till be that we may be <HI>drawn nearer unto Chri&s;t.</HI> While&s;t we are here below, &s;till there will be a di&s;tance be|twixt us and him. And therefore finding our hearts in mea&s;ure drawn unto him, &s;till &s;eek after a nearer <HI>union;</HI> that we may be every day drawn more and more out of dark|ne&s;&s;e, from under the power of Satan, and the dominion of all &s;infull lu&s;ts, as al&s;o out of our &s;elves, and &s;o may be more incorporated into him. And being thus drawn <HI>unto</HI> him, let our de&s;ires be that we may al&s;o be drawn <HI>after</HI> him.
<PB N="189" REF="95"> <HI>Draw me, and I will run after thee,</HI><NOTE PLACE="marg">Cant. 1.3.</NOTE> &s;aith the Church. That we may <HI>follow</HI> him; which we are not able to doe without his continued drawing. Even as it is the &s;ame &s;trength and force, which at the fir&s;t &s;ets a <HI>bowle,</HI> and after continueth it in its cour&s;e. It runs not fur|ther then the force of the <HI>Arme</HI> which threw it carries it: Even &s;o fareth it in the cour&s;e of <HI>new obedience:</HI> The &s;ame povver and &s;trength which at the fir&s;t puts a man into that way, mu&s;t &s;till carry him on in it; <HI>viz.</HI> the &s;trength of Chri&s;t. <HI>I am able to do all things,</HI><NOTE PLACE="marg">Phil. 4.13.</NOTE> &s;aith <HI>Paul;</HI> But how? <HI>Through Chri&s;t that &s;trengtheneth me.</HI> A regenerate per&s;on, who hath a principle of new life put into his &s;oul, he is made willing, and in &s;ome mea&s;ure able, as to <HI>come</HI> unto Chri&s;t by <HI>faith,</HI> &s;o to <HI>follow</HI> him in a way of <HI>obedience:</HI> but all by the power and &s;trength of Chri&s;t.<NOTE PLACE="marg">Gal. 2.20.</NOTE> It is <HI>Chri&s;t that liveth</HI> in him, and <HI>moveth</HI> in him; It is Chri&s;t that dravveth the &s;oule to him, and after him. Both are wrought by the &s;ame povver; and there|fore having felt the <HI>fir&s;t grace</HI> in bringing us unto Chri&s;t; now &s;eek vve after a <HI>&s;econd grace,</HI> even the continuance of the &s;ame grace. Ha|ving felt a <HI>Prevenient,</HI> now &s;eeke for a <HI>&s;ub|&s;equent</HI> grace; that being &s;till dravvn nearer, and nearer unto Chri&s;t, vve may follow him throughout the whole cour&s;e of our <HI>active</HI> and <HI>pa&s;&s;ive</HI> obedience, untill vve &s;hall be dravvne up unto him to partake with him in his <HI>Glory.</HI> This for tho&s;e who do find them&s;elves in mea|&s;ure thus drawn unto Chri&s;t.</P>
<PB N="190" REF="96">
<P N="2"><NOTE PLACE="marg">2. Such as are &s;trangers to this work; let them not re&s;t till they find Chri&s;t thus drawing them to him&s;elfe.</NOTE>2. In the next place a word or two to tho&s;e who are as yet &s;trangers to this work, who never yet felt this effectuall working in them|&s;elves. Let them be exhorted never to give re&s;t unto their &s;oules, untill they find and feele <HI>Je&s;us Chri&s;t</HI> thus drawing them to him&s;elfe. Beloved, upon this depends our comfort here, and &s;alvation hereafter; <HI>viz.</HI> upon our <HI>union</HI> with Chri&s;t. By this may we be a&s;&s;ured that we are within the compa&s;&s;e of Gods <HI>Election</HI> of grace; that we are in the number of tho&s;e whom <HI>God hath not ordained unto wrath, but to obtain &s;alvation by Je&s;us Chri&s;t.</HI> By this may we know and be a&s;&s;ured, that we are given to Chri&s;t;<NOTE PLACE="marg">John 6.37.</NOTE> <HI>All that the Father giveth me, &s;hall come unto me.</HI> Tho&s;e whom God the <HI>Father</HI> giveth to his <HI>Son</HI> before time in his Decree of <HI>Election,</HI> the <HI>Son</HI> drawes them to him&s;elfe in time by an <HI>effectuall vocation;</HI> cau&s;ing them to come unto him as unto a <HI>Saviour,</HI> as unto a <HI>Lord;</HI> to believe on him, to &s;ubmit unto him. Let not any of us give re&s;t to our &s;oules till we find this ble&s;&s;ed work begun in them.</P>
<P>And here take heed of that common deceit, of re&s;ting our &s;elves contented with an <HI>outward drawing;</HI><NOTE PLACE="marg">Re&s;t not in an outward draw|ing.</NOTE> <HI>viz.</HI> that Chri&s;t hath been revealed and offered to us in the word, that we have been invited to come unto him. The parable in the Go&s;pel tels us of many gue&s;ts that were in|vited to the <HI>Marriage Supper,</HI><NOTE PLACE="marg">Matth. 22.</NOTE> who yet never ta|&s;ted of it. So fareth it with many, whom Chri&s;t by his Mini&s;ters invites to come, &amp; partake in his merits, his benefits, offering him&s;elfe to them,
<PB N="191" REF="96"> who yet &s;hall never be the better for him. Nay, better for them they had never known what any &s;uch offer or invitation meant: And therefore re&s;t we not here; nor yet in that common work of the Spirit,<NOTE PLACE="marg">Nor yet in a common work of the Spirit.</NOTE> in &s;tirring up &s;ome <HI>velleities,</HI> &s;ome good motions and inclinations, drawing the &s;oul towards Chri&s;t; but &s;eek after a thorow work, to finde our hearts effectually per&s;waded to come out of the world, to come out of our &s;elves, to come unto <HI>Je&s;us Chri&s;t,</HI> to receive him as <HI>Saviour</HI> and <HI>Lord.</HI></P>
<P>To this end for the furthering of this work,<NOTE PLACE="marg">Means to fur|ther this draw|ing. 1. Submit to the drawing Ordinance.</NOTE></P>
<P N="1">1. Submit our &s;elves to a con&s;cionable at|tendance upon the <HI>Ordinance</HI> of <HI>Chri&s;t,</HI> that Ordinance wherein, and whereby Chri&s;t ordi|narily putteth forth this power for the effectu|all drawing of men to him&s;elf, <HI>viz.</HI> the <HI>publike Mini&s;tery of the Word.</HI> Ever begging a ble&s;&s;ing from God upon it, that through the &s;ecret work of his <HI>Spirit</HI> accompanying it, it may be made effectual to us for this ble&s;&s;ed end and pur|po&s;e.</P>
<P N="2">2. Submitting to this <HI>Ordinance</HI> (in the &s;e|cond place) take heed of making <HI>re&s;i&s;tance</HI> a|gain&s;t <HI>Chri&s;t.</HI> When <HI>Chri&s;t</HI> begins to draw, take we heed of <HI>drawing back:</HI><NOTE PLACE="marg">2. Take heed of drawing back.</NOTE> Take heed of oppo&s;ing, re&s;i&s;ting, quenching any good moti|ons kindled in our hearts by the Spirit through the Word. Such motions at &s;ometime or other &s;uch as con&s;tantly &s;it under the Mini|&s;tery of the Word &s;hall feel in them&s;elves. And now, doth <HI>Chri&s;t</HI> begin to <HI>draw?</HI> Take we heed in this ca&s;e of <HI>with-drawing,</HI> draw|ing
<PB N="192" REF="97"> back, which is a thing of dangerous con|&s;equence.<NOTE PLACE="marg">Heb. 10.38.</NOTE> <HI>If any man draw back, my &s;oul &s;hall have no plea&s;ure in him.</HI> There is a <GAP LANG="grc" DESC="foreign" RESP="OXF"> in the phra&s;e, where le&s;s is &s;aid, but more intend|ed. My &s;oul &s;hall have <HI>no plea&s;ure</HI> in &s;uch a one; that is, I will hate, I will abhorr him, &s;et my &s;elf again&s;t him. Take we heed of all &s;uch rebellious and di&s;loyall refu&s;ing to fol|low <HI>Chri&s;t</HI> beginning to draw.</P>
<P><HI>Obj.</HI> Why, but (you may &s;ay,) what is our <HI>Re&s;i&s;tance</HI> in this ca&s;e? Is not <HI>Chri&s;t</HI> able by his <HI>Grace</HI> to <HI>over-power</HI> the &s;oul, though never &s;o rebellious, never &s;o ob&s;tinate?</P>
<P><NOTE PLACE="marg">Chri&s;t will not draw men again&s;t their wills. Matth. 23.37.</NOTE><HI>An&s;w.</HI> True, he is <HI>able</HI> to do it, but he <HI>will</HI> not; where the offers of Grace are rejected, and &s;lighted, <HI>Chri&s;t</HI> will not put forth this his effectual power: See the truth of it in <HI>Jeru&s;a|lem; Chri&s;t</HI> could have <HI>gathered</HI> them, and brought them under the wings of his Grace and Mercy, but they <HI>would not:</HI> therefore he leaveth off to draw them, giveth over the work. The &s;oul that rejecteth the offers of Grace, and &s;tandeth it out again&s;t <HI>Chri&s;t,</HI> what can it ex|pect but that <HI>Chri&s;t</HI> &s;hould de&s;i&s;t from <HI>drawing</HI> it? Certainly, as <HI>Chri&s;t</HI> will never bring a man to him&s;elf again&s;t his will,<NOTE PLACE="marg">Gen. 6.3.</NOTE> &s;o his <HI>Spirit &s;hall not ever &s;trive with men:</HI> for a time it may, (which yet is wonderfull mercy; wonderful mercy it &s;hould <HI>knock</HI> at all, but much more that be|ing repelled and re&s;i&s;ted, it &s;hould continue knocking,) but it will not ever do it. To <HI>draw back</HI> is the next way to provoke <HI>Chri&s;t</HI> to give over drawing, then which, what can be more
<PB N="193" REF="97"> pernicious and de&s;tructive to the &s;oul? <HI>They who draw back, draw back to perdition.</HI> O take we heed that none of us be found in that number;<NOTE PLACE="marg">Heb. 10. ult.</NOTE> <HI>We are not of them</HI> (&s;aith the A|po&s;tle) <HI>who draw back unto perdition, but of them that believe to the &s;aving of the &s;oul.</HI> Hap|py, thrice happy we, may we be found &s;uch, &s;uch as are <HI>drawn</HI> by <HI>Chri&s;t</HI> to <HI>believe</HI> on him, <HI>&s;ubmit</HI> unto him. Being thus <HI>drawn</HI> to him, we &s;hall communicate with him in all his <HI>me|rits,</HI> all his <HI>benefits,</HI> in <HI>Grace</HI> here, and <HI>Glory</HI> hereafter.</P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="98">
<PB REF="98">
<P>THE SAINTS Joint-Member&s;hip, WITH The mutual Re&s;pects and Offices, which upon the account thereof they owe each to other. A Subject generally u&s;eful for all Chri&s;tians, in &s;pecial for &s;uch as are under a particular, and more Regular Church-Relation. As it was lately pre&s;ented unto the Church of God at Great <HI>Yarmouth.</HI> By JOHN BRINSLEY, Mini&s;ter of the Go&s;pel there.</P>
<Q><BIBL><HI>1 Joh. 3.18.</HI></BIBL> My little children, let us not love in word, neither in tongue, but in deed and in truth.</Q>
<P><HI>LONDON,</HI> Printed for <HI>Ralph Smith.</HI> 1653.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="99">
<PB REF="99">
<HEAD>TO THE CHURCH, AND CHURCHES of CHRIST <HI>in Old</HI> ENGLAND; With all the Living Members of the &s;ame. E&s;pecially, <HI>Tho&s;e in the Town of</HI> GREAT YARMOUTH, <HI>Grace and Peace.</HI></HEAD>
<OPENER><SALUTE>CHRISTIANS,</SALUTE></OPENER>
<P>_LET not the fir&s;t word in this <HI>In&s;cription</HI> of|fend any of you: They who familiarly deno|minate the <HI>Ocean</HI> from that <HI>Coa&s;t,</HI> which it lieth upon, and pa&s;&s;eth by, calling it the <HI>Britti&s;h</HI> or <HI>I|ri&s;h</HI>
<PB REF="100"> Sea, &amp;c. &s;hall not need to &s;tumble at the like language being applyed to the <HI>Church:</HI> Nor yet that word, which you &s;hall frequently meet with in the body of the <HI>Treati&s;e,</HI> where I call the <HI>Church,</HI> under what-ever con&s;ideration looked upon, a <HI>My&s;ticall Body.</HI> I am not ignorant that that Phra&s;e is commonly and properly gi|ven to the <HI>Church</HI> as <HI>Invi&s;ible;</HI> but in as much as that Divi&s;ion of <HI>Vi&s;ible</HI> and <HI>Invi|&s;ible</HI> is but of &s;everall <HI>Affections</HI> and <HI>Modes</HI> belonging to the &s;ame <HI>Subject,</HI> and that the one of the&s;e is &s;o involved and in|wrapped within the other, as that they can|not be actually &s;evered, I have therefore indifferently (I hope without any ju&s;t offence) applyed it to either.</P>
<P>This <HI>Apologie</HI> being premi&s;ed, let me now crave acceptance of what I here pre&s;ent to you; <HI>all</HI> of you, <HI>every</HI> of you; whom from my &s;oul I wi&s;h, I could as ea&s;ily joyn together in <HI>reall Affection,</HI> as here <HI>I</HI> have done in a <HI>ver|ball compellation and Dedication;</HI> this it hitherto hath been, now is, and &s;o long as <HI>I</HI> am, &s;hall be my de&s;ire and endeavour: in order thereunto it is that <HI>I</HI> have heretofore adventured abroad &s;ome &s;mall <HI>Tracts,</HI> ten|ding to the prevention or removall of what
<PB REF="100"> might impede or ob&s;truct &s;uch a conjuncti|on. And upon the &s;ame errand <HI>I</HI> now &s;end this after them; wherein <HI>I</HI> have endeavo|red to mind all the <HI>Members of the My&s;ti|call Body</HI> of &s;uch re&s;pects, <HI>Affections,</HI> and <HI>Offices,</HI> as by vertue of their <HI>Joint-Mem|ber&s;hip</HI> they owe each to other; a <HI>Subject</HI> generally u&s;efull to all, who profe&s;&s;e and would approve them&s;elves Chri&s;tians; more &s;pecially to &s;uch as are under a <HI>parti|cular</HI> and more <HI>regular Church Relation.</HI> A priviledge which <HI>I</HI> cordially wi&s;h for all in this nation that want it: Truth is (what cannot be denyed, or excu&s;ed) the <HI>&s;tones</HI> in our <HI>Eccle&s;ia&s;ticall buildings,</HI> as they have done, &s;o yet generally they lye too <HI>loo&s;e,</HI> not cemented as they ought to be; Not that <HI>I</HI> look upon the formality of an explicite <HI>Covenant</HI> as e&s;&s;entiall to a <HI>con|&s;tituted Church: I</HI> &s;hall not dare upon &s;o &s;light a ground to <HI>unchurch</HI> the Churches which have been and are in this Nation, and el&s;ewhere; yet &s;omewhat <HI>I</HI> conceive &s;hould be done for the di&s;tingui&s;hing of the <HI>Members</HI> of one Congregation from ano|ther, be&s;ides their bare habitation within the compa&s;&s;e of a <HI>perambulation line;</HI> or yet then an ordinary attendance upon <HI>Ordi|nances</HI>
<PB REF="101"> in &s;uch a place: Surely, be&s;ides du|ties of <HI>Piety</HI> towards <HI>God,</HI> there are al&s;o duties of <HI>Charity,</HI> which Chri&s;tians are bound to performe, as to all their <HI>Bre|thren</HI> where-ever, &s;o in &s;peciall to tho&s;e of the &s;ame particular <HI>Society</HI> with them. What the&s;e, and tho&s;e are, and how to bee di&s;charged, I have indeavoured here to &s;et forth: Herein <HI>beginning</HI> (&s;o Providence hath ordered it) where my <HI>Reverend Bro|ther</HI> in a <HI>Sermon</HI><NOTE PLACE="marg">Mr. <HI>Mar&s;hal's</HI> Sermon at the Spittle, on Ea|&s;ter Munday, <HI>April</HI> 1652.</NOTE> lately preached and publi&s;hed upon the &s;ame <HI>Subject</HI> and <HI>Text,</HI> (which came to my hand the day before I fini&s;hed this) <HI>left.</HI> What I here hold forth, I de&s;ire may not one|ly bee <HI>read,</HI> but <HI>regarded,</HI> and <HI>practi|&s;ed.</HI> And that as by others, &s;o in &s;peciall by <HI>you,</HI> among whom Provi|dence hath ca&s;t my lot: and to whom (under <HI>God</HI>) I have devoted and de|dicated my &s;elfe, and labours. To <HI>you</HI> (it cannot without great ingratitude bee either denyed, or concealed.) God hath beene good and gracious in the mid&s;t of all tho&s;e late <HI>Changes,</HI> which have pa&s;&s;ed over the heads of this, and the Neighbour Nations: Not &s;uffering the
<PB REF="101"> <HI>&s;word</HI> to enter within your walls, (as it hath done many others) in an Ho|&s;tile way: not giving you wholly for a <HI>&s;poile,</HI> whether to <HI>Dome&s;tick plun|derers,</HI> or <HI>forraigne Robbers;</HI> but yet re&s;erving to you &s;ome competent re|mainder of a Temporall Sub&s;i&s;tence: And while&s;t he hath remembred the <HI>out|ward man,</HI> he hath not beene unmind|full of the <HI>inward;</HI> having vouch&s;afed to you the liberty and enjoyment of &s;ome <HI>Ordinances</HI> requi&s;ite to the well being of a <HI>Church,</HI> and comfortable &s;ub&s;i|&s;tence of a <HI>Chri&s;tian,</HI> which many other Congregations in this Nation de&s;ire, but want. What remains then, but that you &s;hould now make &s;ome <HI>returnes,</HI> an&s;wera|ble to the&s;e receipts; &s;tirring up your &s;elves to goe before others, as in duties of <HI>Piety</HI> towards that <HI>God</HI> who hath thus put a difference betwixt you and them, &s;o in all offices of true <HI>Chri&s;tian Love</HI> each to other. Of this later I have lately minded you by <HI>word;</HI> and now doe it againe by <HI>writing,</HI> that &s;o <HI>you may bee able after my decea&s;e,</HI> (which how nigh it may bee, he above knoweth, in who&s;e hand
<PB REF="102"> my times are) <HI>to have the&s;e things alwayes in remembrance.</HI> Which that you may doe, I &s;hall &s;econd my Coun&s;els with my Prayers, re&s;ting</P>
<CLOSER><SIGNED>Yours under God, ready to &s;erve you in the Go&s;|pell of his Sonne, JOHN BRINSLEY.</SIGNED>
<DATE><HI>July 1. 1652.</HI></DATE></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="tract">
<PB N="1" REF="102">
<HEAD>THE SAINTS Joint-Member&s;hip.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>ROM. 12.4, 5.</HI></BIBL>
<P>For as we have many members in one Body, and all members have not the &s;ame Office;</P>
<P>So we being many, are one Body in Chri&s;t, and <HI>[Every one Mem|bers of another.]</HI></P></Q>
</EPIGRAPH>
<P>_IN the ver&s;e foregoing we have a <HI>Charge;</HI><NOTE PLACE="marg">A generall charge pro|pounded.</NOTE> a charge directed by this our Apo&s;tle to the&s;e his beleeving <HI>Romans,</HI> and in them to all o|ther <HI>Chri&s;tians:</HI> The &s;um whereof is, that they abandoning of <HI>Arrogancy</HI> and <HI>curio&s;itie,</HI>
<PB N="2" REF="103"> not overweening them&s;elves, or intermedling with other folks bu&s;ine&s;&s;es, they would quiet|ly content them&s;elves in the <HI>Stations</HI> where|in God had &s;et them, wi&s;ely improving the &s;everall <HI>gifts</HI> be&s;towed upon them to com|mon and mutuall <HI>Edification</HI> in all Chri&s;tian <HI>Humility</HI> and <HI>Charity: For I &s;ay, through the grace given unto me, to every man that is among you, not to think of him&s;elfe more highly then he ought to think</HI> (or, <HI>to be over|wi&s;e above what he ought to be wi&s;e) but to think &s;oberly</HI> (or, <HI>to be wi&s;e unto &s;obriety) according as God hath dealt to every man the mea&s;ure of faith.</HI></P>
<P>This <HI>Charge,</HI> in the words I have now read, he pro&s;ecuteth and pre&s;&s;eth; which he doth by an Argument taken <HI>&agrave; Comparatis,</HI> from a <HI>Compari&s;on,</HI><NOTE PLACE="marg">Pro&s;ecuted by a compari&s;on.</NOTE> a Compari&s;on betwixt the <HI>Na|turall</HI> and <HI>My&s;ticall body;</HI> in which (as in every Compari&s;on) we may take notice of two things, two parts, the <HI>Prota&s;is</HI> and <HI>A|poda&s;is;</HI> the <HI>Propo&s;ition,</HI> and the <HI>Reddition:</HI> The former we have in the fourth ver&s;e, <HI>For as we have many members in one Body,</HI><NOTE PLACE="marg">The parts of the compari|&s;on.</NOTE> &amp;c. The later in the fifth ver&s;e, <HI>So we we being ma|ny, are one body,</HI> &amp;c.</P>
<P>In the former of the&s;e (the <HI>Propo&s;ition</HI><NOTE PLACE="marg" TYPE="runSum">1. The Propo|&s;ition.</NOTE>) the Apo&s;tle maketh ob&s;ervation of three paticu|lars: 1. The <HI>&V;nity of the body; [one body:]</HI> 2. The <HI>Plurality of members; [We have ma|ny members in one body:]</HI> 3. The <HI>Diver&s;ity of Offices [And all member, have not the &s;ame Office.]</HI> So is it in the <HI>Natural body,</HI> the bo|dy
<PB N="3" REF="103"> of <HI>Man,</HI> or other living creature; The <HI>bo|dy</HI> is <HI>one,</HI> one <HI>Totum integrale,</HI> one <HI>Integrall whole,</HI> made up of many <HI>members,</HI> which are di&s;tinct and <HI>differing</HI> the one from the other; Differing in <HI>&s;ite</HI> and <HI>place,</HI> &s;ome higher, o|thers lower, as the <HI>head</HI> and the <HI>feet:</HI> Diffe|ring in externall <HI>forme</HI> and fa&s;hion; &s;ome of one fa&s;hion, others of another: Differing in <HI>Order</HI> and <HI>Dignity,</HI> &s;ome more noble and principall, others more ignoble: Differing in their <HI>Offices</HI> and <HI>Operations; All have not the &s;ame Office</HI> (&s;aith the Text) <GAP LANG="grc" DESC="foreign" RESP="OXF">, the &s;ame <HI>Action,</HI> the &s;ame <HI>Operatoon:</HI> the eye hath one Office, the <HI>ear</HI> a &s;econd, the <HI>tongue</HI> a third, and &s;o in the re&s;t; Thus it is in the <HI>Naturall body.</HI> There is the <HI>Propo&s;ition.</HI></P>
<P>But that is but the <HI>&s;hell</HI> or <HI>paring:</HI> The <HI>kernell</HI> and <HI>meat</HI> which our &s;ouls are to feed upon, we &s;hall find it in the later part, the <HI>Reddition;</HI><NOTE PLACE="marg" TYPE="runSum">2. The Reddi|tion.</NOTE> which followeth: <HI>[So wee being many, are one body in Chri&s;t.</HI></P>
<P><HI>Wee]</HI> Meaning the <HI>Church;</HI> in &s;peciall that particular Church to which he directs this Epi&s;tle, the <HI>Church at Rome;</HI> in generall the whole <HI>Catholick Church,</HI> whereof that <HI>Church</HI> was a part, and <HI>Paul</HI> him&s;elf a <HI>member,</HI> which he was not properly of the Church at <HI>Rome,</HI> no more then of <HI>Corinth</HI> or <HI>Ephe&s;us,</HI> or (for ought I know) of any other.</P>
<P>And this <HI>Church</HI> he here calleth a <HI>Body,</HI><NOTE PLACE="marg">The Church called a Body.</NOTE> a term u&s;ually and familiarly given to any &s;oci|ety, or combination of men; Thus in the <HI>Camp;</HI> as the whole <HI>Army,</HI> &s;o every <HI>Brigade,</HI>
<PB N="4" REF="104"> every <HI>Company</HI> being ordered in a martiall way in ranks and files, they are called a <HI>Body;</HI> the Body of the Army, a body of Hor&s;e, a body of Pikes, &amp;c. A <HI>Military Body;</HI> thus in the <HI>Civill State;</HI> as a whole <HI>Kingdome</HI> or <HI>Com|monwealth,</HI> &s;o every particular <HI>Society,</HI> every <HI>Corporation</HI> is a <HI>Body,</HI> a <HI>Politicall Body;</HI> and &s;uch is the <HI>Church.</HI> As the Church <HI>Ca|tholick,</HI> &s;o every particular <HI>Congregation</HI> is a Body; an <HI>Eccle&s;ia&s;ticall Body,</HI> &s;o our Apo|&s;tle here calls it, as often el&s;ewhere, 2 <HI>Cor.</HI> 12.12. <HI>Ephe&s;.</HI> 4.4, 16. <HI>Colo&s;.</HI> 3.15. <HI>Hebr.</HI> 13.3.</P>
<P>And not unfitly may the Church be &s;o cal|led; and that in regard of tho&s;e Re&s;emblan|ces which are betwixt it and the <HI>Naturall bo|dy:</HI><NOTE PLACE="marg">Re&s;emblances betwixt the naturall and My&s;tical body</NOTE> The chief and principle whereof our A|po&s;tle here in this ver&s;e &s;ets before us. I &s;hall take them up in their order as I fall with them in the words.</P>
<P N="1">1. The fir&s;t which we meet with is the <HI>Plu|rality</HI> of members<NOTE PLACE="marg"><HI>Re&s;embl.</HI> 1. Plurality of members, which are di|ver&s;e, in</NOTE> <HI>[We being many]</HI> So is it in the <HI>naturall body,</HI> which is a compages of many members meeting and joyned together. And &s;o it is in this <HI>My&s;ticall body</HI> of the Church <HI>[We being many]</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">; &s;o the members of the Church may be &s;aid to be, and that in a double re&s;pect.</P>
<P N="1">1. In regard of their <HI>Per&s;ons;</HI><NOTE PLACE="marg">1. Their Per|&s;ons.</NOTE> they are <HI>many:</HI> Such is the <HI>Church catholick,</HI> a Body made up of many Members. The Church <HI>Catholick Invi&s;ible,</HI> of the whole company of true Beleevers in all Ages and Places of the
<PB N="5" REF="104"> world. The Church <HI>catholick vi&s;ible,</HI> of the whole company of <HI>Profe&s;&s;ours;</HI> which under the Go&s;pel, may well be called <HI>many:</HI> and &s;uch is a <HI>particular Church,</HI> a congregation, a body made up of a <HI>plurality,</HI> of many mem|bers. How many there mu&s;t be, or may be in &s;uch a Church, the Spirit of God in Scripture hath not preci&s;ely determined it; I know &s;ome others have done it, making the lea&s;t number in a particular church to be <HI>&s;e|ven,</HI> without which number it cannot be a <HI>con&s;tituted organicall</HI> church: And the great|er to be &s;o many as may conveniently meet to|gether in the &s;ame place to partake in all the ordinances of Chri&s;t. But for my part I &s;hal not vouch either of the&s;e; contenting my &s;elfe with what the Text holds forth; that a church is a <HI>Company,</HI> a <HI>Plurality,</HI> a <HI>Body</HI> made up of many members; Many for their <HI>Per&s;ons.</HI></P>
<P N="2">2. Many in regard of their <HI>Offices</HI><NOTE PLACE="marg">2. Offices.</NOTE> <HI>and gifts,</HI> which are various and diver&s;e: So is it in the <HI>Naturall</HI> body (as the former ver&s;e tels us;) <HI>Many members, many offices [All members have not the &s;ame office.]</HI> And &s;o it is in the Church; as the <HI>per&s;ons</HI> are many, &s;o are their <HI>Offices</HI> and <HI>gifts</HI> diver&s;e: So it followeth in the next ver&s;e, <HI>ver.</HI> 6. <HI>Having then gifts diffe|ring,</HI> &amp;c. Here is a fir&s;t Re&s;emblance.</P>
<P N="2">2. A &s;econd is in the <HI>unity</HI> of this Body.<NOTE PLACE="marg"><HI>Re&s;embl.</HI> 2. Unity of the body.</NOTE> Many members, but one body; &s;o is it in the <HI>naturall</HI> body, <HI>We have many members in one body</HI> (&s;aith the <HI>Propo&s;ition;) So we being ma|ny
<PB N="6" REF="105"> are one Body</HI> (&s;aith the <HI>Reddition):</HI> Such is every particular Church; where there is a company of vi&s;ible Saints joyned together in the fellow&s;hip of the Go&s;pel; united in the profe&s;&s;ion of the &s;ame faith and love; atten|ding upon and &s;ubmitting to the Ordinances of Chri&s;t; and performing mutuall offices each to other, this is <HI>one Body.</HI></P>
<P>And &s;uch is the Church <HI>catholick:</HI> con&s;ider it as we will, whether in the <HI>Invi&s;ible</HI> or <HI>vi|&s;ible</HI> &s;tate of it, it is <HI>on Body.</HI></P>
<P>The <HI>Church catholick invi&s;ible,</HI><NOTE PLACE="marg">The Church catholick invi|&s;ible, one Body</NOTE> Being made up of all true Beleevers, &s;uch as having a reall union with Chri&s;t, have al&s;o union and com|munion one with another: The&s;e make up <HI>one Body; As the Body is one, &amp;c. &s;o al&s;o is Chri&s;t</HI> (&s;aith the Apo&s;tle, 2 <HI>Cor.</HI> 12.12. <HI>Chri&s;t my&s;ticall,</HI> the Church, whereof Chri&s;t is the <HI>Head.) For by one Spirit we are all bapti&s;ed into one Body,</HI> ver. 13. A my&s;tery repre&s;ented to our eye in the Sacrament of the <HI>Lords Supper;</HI> where the Sacramentall <HI>Bread</HI> being made of many graines meeting together and making one loaf: and the Sacramentall <HI>Wine</HI> being the juice of many grapes meeting together in the &s;ame Cup, do excellently repre&s;ent unto the receiver, the <HI>unity of the Church catholick;</HI> wherein all true beleevers being knit together by <HI>Faith</HI> unto <HI>Chri&s;t,</HI> and by <HI>love</HI> one to a|nother, make up <HI>one my&s;ticall Body;</HI> So our Apo&s;tle unvailes this my&s;tery, 1 Cor. 10.17. <HI>For we being many, are one bread, and one body.</HI> Such is the <HI>Church catholick invi&s;ible.</HI></P>
<PB N="7" REF="105">
<P>And &s;uch is the <HI>Church catholibk vi&s;ible;</HI><NOTE PLACE="marg">The Church catholick vi&s;i|ble one Body.</NOTE> Con&s;i&s;ting of the whole company of <HI>vi&s;ible Saints,</HI> &s;uch as profe&s;&s;e the true faith of Chri&s;t with &s;ubjection to his Ordinances; profe&s;&s;e <HI>Faith</HI> and <HI>Obedience.</HI> This al&s;o (as it is one <HI>Church,</HI> &s;o called by the Apo&s;tle in that 1 <HI>Cor.</HI> 12.28. <HI>God hath &s;et &s;ome in the church, fir&s;t A|po&s;tles, &s;econdarily Prophets, thirdly Teachers</HI> &amp;c. meaning thereby the <HI>Church catholick vi&s;ible,</HI> to which tho&s;e <HI>extrordinary</HI> and <HI>ca|tholick</HI> officers were properly, and to which the other <HI>ordinary</HI> officers are <HI>primarily</HI> given; &s;o it) is <HI>one body,</HI> &s;o called by the &s;ame Apo|&s;tle, Ephe&s;. 4.4. <HI>There is one body;</HI> meaning thereby the <HI>church catholick,</HI> to which belong|eth that one bapti&s;me, <HI>ver.</HI> 5. and to which tho&s;e officers were given by Chri&s;t, &s;poken of ver. 11. <HI>He gave &s;ome Apo&s;tles, &s;ome Prophets, &s;ome Evangeli&s;ts,</HI> &amp;c. The&s;e Chri&s;t gave to his Church catholick, as con&s;idered in the <HI>vi&s;i|ble</HI> &s;tate of it: And &s;o may we under&s;tand the Apo&s;tle here in the Text; <HI>We being many, are one body;</HI> not only that particular Church at <HI>Rome;</HI> but the church <HI>catholick vi&s;ible,</HI> whereof <HI>Paul</HI> him&s;elfe was a member; (as I before expounded it) This is <HI>One Bo|die.</HI></P>
<P>Whether one <HI>Organicall body</HI> (as they call it) or no, is made a matter of great di&s;pute in the pre&s;ent times; but I &s;hall not trouble you with that notion; It is enough for my pre&s;ent purpo&s;e (that which I &s;uppo&s;e in a morderate &s;en&s;e will be granted at all intelligent hands)
<PB N="8" REF="106"> that there is &s;uch a <HI>Church catholick vi&s;ible,</HI> and that Church al&s;o is one body, one <HI>e&s;&s;en|tiall</HI> and <HI>integrall</HI> bodie, made up of many members, combined and knit together in the profe&s;&s;ion of the &s;ame faith. Thus the <HI>church,</HI> take, it as we will, &s;till we find a <HI>unity</HI> in it (I mean in the notion; O that it were &s;o al&s;o in the practice!) It is <HI>one body.</HI></P>
<P>And that under <HI>one head.</HI> There is a third Re&s;emblance.<NOTE PLACE="marg"><HI>Re&s;embl.</HI> 3. Unity of the head, which is</NOTE> So is it in the <HI>Naturall body,</HI> there is <HI>one body</HI> under <HI>one head:</HI> A <HI>head</HI> there mu&s;t be, and but one head; otherwi&s;e it would be a mon&s;trous body, &s;hould it be either <GAP LANG="grc" DESC="foreign" RESP="OXF">, without a head, or <GAP LANG="grc" DESC="foreign" RESP="OXF">, ha|ving more heads then one. And &s;o is it in this <HI>My&s;ticall body;</HI> it is al&s;o <HI>one body,</HI> under <HI>one head,</HI> which head is <HI>Chri&s;t;</HI> &s;o it followeth in the Text.</P>
<P><HI>Wee are one body in Chri&s;t.</HI><NOTE PLACE="marg"><HI>Chri&s;t.</HI> Sumus unum corpus in Chri|&s;to, id e&s;t, per Chri&s;tum, qui corporis i&s;tius compactor fuit. <HI>Grot. ad Text.</HI></NOTE>] <GAP LANG="grc" DESC="foreign" RESP="OXF">, that is not onely <HI>per Chri&s;tum</HI> (as <HI>Grotius</HI> di|lutely expounds it) <HI>By Chri&s;t,</HI> as being the <HI>Authour</HI> of this union, the gatherer and com|pacter of his Elect people into one: True it is, this Chri&s;t doth; he being the <HI>great Shepherd,</HI> gathereth all his &s;heep into one fold; &s;o much we may learn from that <HI>Suffragan High Prie&s;t,</HI> who &s;pake more then him&s;elf under&s;tood (as too many at this day do) though not more the~ the Spirit of God intended to &s;peak by him, <HI>Joh.</HI> 11.51. where he prophe&s;ied that <HI>Je&s;us &s;hould die for that nation: And not for that nation only, but that al&s;o he &s;hould gather together in one the children of God that were &s;cattered abroad;</HI> This
<PB N="9" REF="106"> Chri&s;t in part hath done, and further wil do to the end of the world; gather together his <HI>Elect</HI> of <HI>Jewes</HI> and <HI>Gentiles,</HI> &s;o making them <HI>one Body.</HI> This is a Truth; but not the whole truth. There is &s;omewhat more in this phra&s;e, <HI>[In Chri&s;t.] viz.</HI> as being the <HI>Common head</HI> of his Church. So <HI>Grotius</HI> him&s;elfe rightly expounds that other place of the &s;ame Apo|&s;tle, <HI>Ephe&s;.</HI> 1.10.<NOTE PLACE="marg">Grotius Com. ad <HI>Ephe&s;. 1.10.</HI></NOTE> where hee &s;etteth forth the <HI>my&s;tery of Gods will</HI> and <HI>purpo&s;e,</HI> now revealed in the Go&s;pel, <HI>viz. That in the di&s;pen&s;ation of the fulne&s;&s;e of times, he might gather together in one all things in Chri&s;t.] Per Chri&s;tum, tan|quam caput,</HI> by Chri&s;t, as a <HI>Head.</HI> And &s;o much the word there tran&s;lated, <HI>[Gather together]</HI> may be conceived to import, <GAP LANG="grc" DESC="foreign" RESP="OXF">, or <GAP LANG="grc" DESC="foreign" RESP="OXF">, to <HI>bring under one Head.</HI></P>
<P>Such is Chri&s;t to his <HI>Church:</HI> Not onely a <HI>Head over all things to it,</HI> (as he is &s;aid to be, <HI>Ephe&s;.</HI> 1.22.) but the <HI>Head of it.</HI> Oft times we find him expre&s;ly &s;o called; <HI>The Head of the Body, the Church, Col.</HI> 1.18. <HI>Ephe&s;.</HI> 5.23. Such a relation there is betwixt <HI>Chri&s;t</HI> and his <HI>Church,</HI> as betwixt the <HI>Head</HI> and the <HI>Bo|dy.</HI> And thence it is that as he is called the <HI>Head</HI> of his Church, &s;o the Church is called his <HI>Body, Ephe&s;.</HI> 1. <HI>la&s;t.</HI> 1 <HI>Cor.</HI> 12.27.</P>
<P>And well may they be &s;o called: <HI>Chri&s;t</HI> the <HI>Head</HI> of the <HI>church,</HI> the <HI>Body.</HI><NOTE PLACE="marg">Chri&s;t the Head, the Church, the Body.</NOTE> It The <HI>Head</HI> participates in the <HI>&s;ame nature</HI> wih the <HI>Body.</HI> So doth <HI>Chri&s;t</HI> with his <HI>church.</HI> 2. The <HI>Head</HI> is <HI>above the Body,</HI> &s;et over it, to rule and guide it; &s;o is <HI>Chri&s;t</HI> over his <HI>Church.</HI> 3.
<PB N="10" REF="107"> The <HI>Head looketh out for the Body,</HI> providing for it; and &s;o doth <HI>Chri&s;t</HI> for his <HI>Church.</HI> 4. The Head <HI>giveth influence,</HI> communicateth animall &s;pirits, giveth &s;en&s;e and motion to all the members of the Body; &s;o doth <HI>Chri&s;t</HI> communicate his Spirit to all the members of this <HI>my&s;ticall Body,</HI> whereby he giveth &s;piri|tuall &s;en&s;e and motion to them. 5. The Members of the Body are all <HI>united to the Head</HI> by &s;ome common bands and ligaments, nerves and &s;inews, whereby they come to have union and communion with it. And &s;o are all true <HI>believers</HI> unto <HI>Chri&s;t;</HI> united to him by his <HI>Spirit</HI> on his part, by <HI>Faith</HI> and <HI>Love</HI> on their part; whence they come to have union and communion with him. And hence is it that they are &s;aid to be <HI>one Body in Chri&s;t.</HI>] Being united unto him, as unto one <HI>common Head;</HI> all having intere&s;t in him: all having union and communion with him; <HI>viz.</HI> all true livingmembers. Here is the <HI>Head</HI> to this Bodie.</P>
<P>And this <HI>Head</HI> is but <HI>one.</HI> So is it in the <HI>naturall;</HI> and &s;o is it in the <HI>my&s;ticall Body.</HI><NOTE PLACE="marg">The Head of the my&s;ticall Body, but one.</NOTE> The <HI>Church</HI> hath but <HI>one Head;</HI> not one <HI>Principall</HI> Head, and another <HI>Mini&s;teriall.</HI> So they of the Church of <HI>Rome</HI> would have it; who cry up their <HI>Pope</HI> to be <HI>Head of the Church, viz.</HI> &s;ubordinate under Chri&s;t. But what were this but to make the Church a <HI>mon&s;trous Body;</HI> having a Head and a Head, one Head under another? Many other Argu|ments I finde here taken up by <HI>Pareus</HI> and
<PB N="11" REF="107"> &s;ome others writing upon this Text, to refute and nullifie this claime of the <HI>Popes Head|&s;hip.</HI> But I &s;hall pa&s;&s;e them by as needle&s;&s;e; This being an Argument &s;o trite and worne, as every one may &s;ee the thread of it. As for the <HI>Pope,</HI> well were it if he might once approve him&s;elfe a <HI>&s;ound member</HI> of this Bo|dy; as for <HI>Head,</HI> he neither is, nor can be. This is <HI>Chri&s;ts</HI> peculiar, not communicable either to <HI>Man,</HI> or <HI>Angel.</HI> The <HI>Church</HI> is <HI>one Body,</HI> under <HI>one Head. [Wee are one Body in Chri&s;t.]</HI> There is a third Re&s;em|blance.</P>
<P>The fourth and la&s;t followeth: <HI>viz.</HI> The <HI>mutuall Relation</HI> betwixt the&s;e members:<NOTE PLACE="marg"><HI>Re&s;embl.</HI> 4. Mutuall Rela|tion betwixt the members.</NOTE> which we fall within the la&s;t clau&s;e, <HI>[And every one members of another.]</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, (or <GAP LANG="grc" DESC="foreign" RESP="OXF">) <HI>&s;ingulatim, &s;everally every one. [Members one of another.]</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>One anothers members. Invicem membra; mutuall Members, Com|membres</HI> (a word &s;omtimes u&s;ed by <HI>Augu&s;tine,</HI> as <HI>E&s;tius</HI><NOTE PLACE="marg">E&s;tius ad Text.</NOTE> notes it) <HI>Com-members, Joint-Fellow-members;</HI> &s;o is it in the <HI>naturall</HI> Body. The Members thereof are <HI>Joint-members,</HI> having all a <HI>common relation</HI> to the &s;ame <HI>Head,</HI> they have a <HI>mutuall relation</HI> each to other. So is it in a <HI>Military Body;</HI> where all the &s;ouldiers are <HI>Commilitones, Fellow-&s;ouldiers.</HI> And &s;o is it in <HI>Politicall Bodies:</HI> Tho&s;e who are of the &s;ame <HI>Corporation,</HI> are <HI>Concives, Fellow-citizens, Fellow-burgers,</HI> Fellow-members, as it were members one of another. And &s;o is it in the <HI>church;</HI> not onely in a <HI>particular congrega|tion,</HI>
<PB N="12" REF="108"> the members whereof have, or ought to have, a &s;peciall relation each to other. But in the Chuch <HI>catholick;</HI> all the true members of the Church, are <HI>fellow-citizens.</HI> So called <HI>Eph.</HI> 2.19. <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>Fellow-citizens with the Saints.</HI> And <HI>Fellow-heirs:</HI> So you have it <HI>Ephe&s;.</HI> 3.6. where the Apo&s;tle &s;peaking of the believing <HI>Gentiles,</HI> he cals them <HI>Fellow-heirs, and of the &s;ame body, and joint-partakers of the promi&s;e.</HI>] Three words very emphaticall in ex|pre&s;&s;ing and &s;etting forth this my&s;ticall union and communion among Chri&s;tians. They are <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>Joint-heirs,</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>Joint-members of the &s;ame body;</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>Joint-partners</HI> in the &s;ame promi&s;e. Among all expre&s;|&s;ions looking that way, we &s;hall find none more full then this in the Text, where the Apo&s;tle &s;peaking of <HI>church-members,</HI> &s;aith, they are <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>one anothers members.</HI></P>
<P>Thus have I, with what brevity and per|&s;picuity I could, pa&s;&s;ed through the &s;everals in the Text; wherein I have given you a &s;uc|cinct and &s;hort account of five <HI>Doctrinall Pro|po&s;itions.</HI> 1. <HI>That the church is a body.</HI> 2. <HI>That in this Body there are many members.</HI> 3. <HI>That the&s;e many members make one Body.</HI> 4. <HI>That the&s;e many members are one Body in Chri&s;t.</HI> 5. <HI>That the&s;e members are members one of another.</HI></P>
<P>That which now remaines is the <HI>Applica|tion;</HI><NOTE PLACE="marg" TYPE="runSum">Application.</NOTE> where we &s;hall find never a one of the&s;e <HI>Branches</HI> but is fruitfull. I &s;hall onely give you a ta&s;te of the <HI>four</HI> fir&s;t, intending to make a full meale of the <HI>fift,</HI> and la&s;t.</P>
<PB N="13" REF="108">
<P N="1">1. Is the Church a <HI>Body,</HI> a <HI>&s;pirituall Society,</HI> a <HI>my&s;ticall Corporation?</HI> Why then let all the members thereof &s;eeke the good of the <HI>whole:</HI><NOTE PLACE="marg" TYPE="runSum"><HI>&V;&s;e</HI> 1. All the mem|bers of the Church ought to &s;eek the good of the whole Body.</NOTE> not onely of that par|ticular Society, that <HI>congregation</HI> whereof they are <HI>members in particular,</HI> (as our Tran&s;lation renders that Text, 1 <HI>Cor.</HI> 12.27.) This indeed they ought to have a particular regard unto, but not &s;o as to im|propriate their re&s;pects unto it. Let them all &s;eek the good of the whole, the Church <HI>ca|tholick.</HI> Thus doe the members of the <HI>na|turall</HI> Body; they all &s;eeke to maintaine not onely that <HI>part</HI> of the Body to which they have a proximate adherence, but the <HI>whole Body.</HI> And thus is it in a <HI>military Body;</HI> every &s;ouldier &s;eeketh the &s;afety, not onely of his owne <HI>company</HI> or <HI>Regiment,</HI> but of the whole <HI>Armie.</HI> And thus it ei|ther is, or ought to bee, in <HI>civill Societies,</HI> in Bodies politick, the members thereof &s;hould &s;eek the welfare, not only of their own <HI>families,</HI> but of the whole <HI>Incorporation.</HI> And &s;o let it be in this <HI>&s;pirituall Incorporation</HI> of the <HI>church:</HI> Let all that profe&s;&s;e them&s;elves members thereof, &s;eriou&s;ly &s;eek the good of the <HI>whole:</HI> Seek the <HI>peace</HI> of it, <HI>Pray for the peace of Jeru&s;alem, P&s;al.</HI> 122.6. Seek the pro&s;|perity of it, <HI>Peace be within thy wals, and pro&s;pe|rity within thy palaces,</HI> v. 7. <HI>Do good in thy good plea&s;ure unto Sion, build thou the wals of Jeru&s;a|lem, P&s;.</HI> 51.18. Seek to maintain the outward <HI>pri|viledges</HI> of it. This the members of <HI>civil Incorpo|rations,</HI>
<PB N="14" REF="109"> upon their fir&s;t admi&s;&s;ion into tho&s;e So|cieties are &s;worn to do (an Oath too little regar|ded, as many other of like nature are) to main|tain the <HI>Priviledges, Immmunities, Lawful u&s;ages,</HI> and <HI>Cu&s;tomes</HI> thereof. Let all Chri&s;tians do the like in the behalf of the <HI>Church,</HI> the <HI>Church catholick,</HI> whereof they are made or acknow|ledged to be members by their <HI>Bapti&s;me:</HI> Let them &s;eek to maintain the <HI>Spirituall priviled|ges</HI> thereof; to hold up all the <HI>Ordinances</HI> of Je&s;us Chri&s;t, that they may be di&s;penced with <HI>Liberty, Purity, Power.</HI> Every wayes &s;eeking the good of this body.</P>
<P><NOTE PLACE="marg" TYPE="runSum"><HI>&V;&s;e</HI> 2. Every member ought to keep his place, and look to his of|fice.</NOTE>Are there <HI>many members</HI> belonging to this Body, and the&s;e having &s;everall offices, fun|ctions, and gifts? why, then let every one re&s;t him&s;elfe contented with that degree, that <HI>&s;tation</HI> wherein God hath &s;et him in the Church, not thru&s;ting him&s;elfe upon the offi|ces and imployments of others. This is one thing (as I told you, and a principall one, which the Apo&s;tle here aimeth and drives at; <HI>This I &s;ay,</HI> (&s;aith he) <HI>that no man think of him|&s;elfe above what he ought to think, but think &s;o|berly, according as God hath given to every man the mea&s;ure of faith;</HI> Hee requireth every one to know his own place and his own gifts, and &s;o move within his own &s;phear, contai|ning him&s;elfe 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 &s;ickle into other mens harve&s;ts, bu&s;ily intermedling with what belonged not to
<PB N="15" REF="109"> him: And this le&s;&s;on he would have <HI>church|members</HI> to learne from the members of the <HI>natural bodie;</HI> where the &s;everall members have &s;everall <HI>Offices,</HI> and &s;everall <HI>faculties;</HI> the <HI>eye</HI> to &s;ee, the <HI>ear</HI> to hear, the <HI>tongue</HI> to &s;peak, &amp;c. And having &s;o, each one holdeth to its particular function, no one member in|croaching upon the office of another: even &s;o would he have it for to be in the <HI>My&s;ticall Bodie</HI> of the church, and &s;o let it be; There being therein a like <HI>plurality of members,</HI> and <HI>diver&s;ity of Offices,</HI> paralell and an&s;werable to the former; the <HI>Ruler</HI> as the <HI>eye,</HI> the <HI>Teacher</HI> as the <HI>tongue;</HI> the <HI>Hearer</HI> as the <HI>ear;</HI> the <HI>Di|&s;tributer</HI> as the <HI>hand,</HI> &amp;c. &s;ome having one function, others another; let every one look to his owne. Thus is it in the <HI>Military body,</HI> where there are Colonels, and Majors, and Captains, and Leiutenants, Sergeants, Officers and private Souldiers, every one intends his own imployment. And &s;o is it in <HI>Politick Bodies,</HI> where there are <HI>Mayor, Bailiffs, She|riffs, Ju&s;tices, Con&s;tables,</HI> &amp;c. every one looketh to his owne office, not interrupting, not di&s;turbing one another: the inferior by no means intruding upon the place of the Supe|ior: And &s;o let it be in the Church. But I ha&s;ten,</P>
<P>Is the church <HI>one Bodie?</HI> Then let all who profe&s;&s;e them&s;elves members thereof, &s;eek to <HI>maintain the unity of it;</HI><NOTE PLACE="marg" TYPE="runSum"><HI>&V;&s;e</HI> 3. Seek to main|tain the Chur|ches unity.</NOTE> not rending and tear|ing it a&s;under by factions and &s;chimes, unwar|rantable Separations and Divi&s;ions; but labor
<PB N="16" REF="110"> to keep the <HI>onene&s;&s;e,</HI> the <HI>unity</HI> of this body: The unity, not only of tho&s;e <HI>particular con|gregations</HI> whereof they are Members (which Chri&s;tians ought have a &s;peciall regard unto, not withdrawing them&s;elves upon every &s;light occa&s;ion, or making breaches in them) but al|&s;o of the <HI>church catholick.</HI> So as though it be divided into &s;everall <HI>congregations,</HI> yet all they may <HI>keep the unity of the Spirit in the bond of peace;</HI> as &s;o many lines meeting in the &s;ame center; by their <HI>A&s;&s;ociations</HI> and <HI>Combinati|ons</HI> helping and &s;trengthening each other: all endeavouring (as much as may be) a <HI>Religi|ous uniformity,</HI> that they may all <HI>walk by the &s;ame Rule,</HI> as of <HI>Faith</HI> and <HI>Manners,</HI> &s;o (if it might be) of <HI>Di&s;cipline;</HI> a thing much to be de&s;ired by all tho&s;e who pray for the peace of <HI>Jeru&s;alem:</HI> and without which they are not like to &s;ee what they long for. But I pa&s;&s;e to the fourth.</P>
<P>Is the church one body <HI>in Chri&s;t?</HI> Then let all the members thereof know and acknow|ledge him for their <HI>Head:</HI><NOTE PLACE="marg" TYPE="runSum"><HI>&V;&s;e</HI> 4. Know and ac|knowledge our head.</NOTE> Holding fa&s;t to him; It is that which our Apo&s;tle chargeth upon &s;ome in his time, <HI>Colo&s;.</HI> 2.19. They did not <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>Hold fa&s;t the head;</HI> They did not hold them&s;elves to <HI>Chri&s;t alone,</HI> but they would be &s;etting up other <HI>Mediators,</HI> other <HI>Interce&s;&s;ours</HI> with him and be&s;ides him (even as <HI>Romani&s;ts</HI> at this day do). For us, take we heed of the like; remember we that <HI>Chri&s;t</HI> is our <HI>Head,</HI> our <HI>Mediator,</HI> our <HI>Advocate;</HI> and therefore hold we to him, and him alone;
<PB N="17" REF="110"> not admitting any other to any participation with him in his <HI>Head&s;hip:</HI> Submitting our &s;elves unto him to be governed by his lawes: leaving him to the regulating and ordering of his Church; &s;eeking after a nearer union, and a more free and ful communion with him. The <HI>members</HI> of the naturall body, the more free communion they have with the <HI>head,</HI> the more active and vigorous they are; whereas if that be intercepted and ob&s;tructed (as in &s;ome ca&s;es it is, as <HI>viz.</HI> in <HI>Pal&s;ies</HI> and <HI>Apo|plexies,</HI> &amp;c.) they prove u&s;ele&s;s and dead. The Chri&s;tians life is bound up in Chri&s;t (whence it is that he is called <HI>their life,</HI> Col. 3.4.) And therefore holding fa&s;t this head, &s;eek nearer union and further communion with him.</P>
<P>But I promi&s;ed to give you but a ta&s;te of the&s;e. Come we now to the fifth and la&s;t, up|on which I have a &s;peciall <HI>de&s;igne,</HI> as concei|ving it to be a <HI>branch,</HI><NOTE PLACE="marg" TYPE="runSum"><HI>&V;&s;e</HI> 5. A fruitfull Branch. The Saints Joint-mem|ber&s;hip,</NOTE> which may afford us a great deal of good fruit, &s;uch as will be well worth my &s;haking and your gathering; much <HI>matter</HI> which will be very u&s;efull unto you, and to all Chri&s;tians in reference to their <HI>church &s;tate.</HI></P>
<P>Where let me only premi&s;e one generall <HI>ca|veat;</HI> what I &s;hall &s;peak of Church members,<NOTE PLACE="marg">A Caveat con|cerning the word [Church-members.]</NOTE> and their mutuall re&s;pects and duties, let it not be con&s;trued in too &s;trict a &s;en&s;e, as in|tended only to the members of particular con|gregations, in reference unto that particular <HI>body</HI> whereof they are members. True it is, I will not deny (what I have already yealded)
<PB N="18" REF="111"> that the <HI>Apo&s;tle</HI> here in my Text, in laying down the <HI>Doctrine,</HI> hath a &s;peciall eye to &s;uch a <HI>particular Relation:</HI> And &s;o &s;hall I have in the <HI>Application.</HI> But, as he doth not, &s;o nei|ther &s;hall I impale and confine what I am to &s;ay within &s;o narrow a room. As for a parti|cular Church, (as I &s;aid before) it is but a <HI>part,</HI> a <HI>member</HI> of the Church <HI>catholick vi&s;ible;</HI> &s;o much is by &s;ome collected from that Text fore|cited, 1 <HI>Cor.</HI> 12.27. where out Apo&s;tle telleth his <HI>Corinthians,</HI> that <HI>they were the Body of Chri&s;t, and members in particular,]</HI> The Originall hath it word for word, <HI>Members of a part,</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">. So the vulgar Latine (as al&s;o <HI>Ambro&s;e</HI>) there renders it; <HI>Membra de</HI> (or <HI>ex) membro,</HI> (po&s;&s;ibly, by the change of a let|ter,<NOTE PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF"> &amp;c. <HI>Chry&s;o&s;t. ad loc.</HI> Aliquaten&ugrave;s. Nam omnes Ec|cle&s;iae per orbem di&s;per&s;ae diver&s;a &s;unt unius corpo|ris membra. Beza Annot. Vide Calvin. Con. ad locum.</NOTE> (as <HI>Beza</HI> conjectures, and <HI>Hein&s;ius</HI> ap|proves it,) reading it, <GAP LANG="grc" DESC="foreign" RESP="OXF">.) <HI>members of a member:</HI> that is, (as <HI>Chry&s;o&s;tome</HI> and <HI>Beza</HI> gives the &s;en&s;e of it) members of that Church of <HI>Corinth,</HI> which was but a <HI>part,</HI> a <HI>member</HI> of the <HI>catholick</HI> chri&s;tian Church: but that I will not &s;tand upon, conceiving that it may admit of another con&s;truction, more appo&s;ite and agreeable to the &s;cope of that place, (to which <HI>Calvine</HI> directs me.) Neither need I, &s;eeing it is a truth clearly held forth by the Spirit of God in the very language of the Scrip|ture: which &s;peaking of the <HI>church catholick,</HI> calleth it <HI>[the church,]</HI> without any other addition, or modification; As in the <HI>ver.</HI> there fore-going, <HI>ver.</HI> 28. <HI>God hath &s;et &s;ome in the church, &amp;c.]</HI> &s;o often el&s;e-where. But &s;peak|ing
<PB N="19" REF="111"> of particular Congregations, calls them <HI>churches: [Here what the Spirit &s;aith to the churches,</HI> Revel. 2, 3. <HI>&amp;c.]</HI> Or the <HI>church</HI> at &s;uch a place, and &s;uch a place, clearly im|porting that the one is a <HI>totum Integrale,</HI> the <HI>whole Body,</HI> the other <HI>parts</HI> and <HI>members</HI> of it. And being &s;o, parts of an <HI>Homogeneall Bo|dy;</HI> what I &s;ay of, or concerning the one, let it be conceived as intended al&s;o to the other. This generall <HI>caution</HI> being premi&s;ed, (which as my &s;elfe &s;hall, &s;o I &s;hall de&s;ire you to carry a long with you) now come wee to particu|lars.</P>
<P>Are the members of the Church <HI>Joint-mem|bers,</HI><NOTE PLACE="marg" TYPE="runSum">V&s;efull In&s;tru|ctions from the con&s;ide|ration of the Saints Joint-Member&s;hip. 1. Negative In&s;tructions.</NOTE> <HI>members one of another?</HI> from hence we may take up many u&s;efull <HI>In&s;tructions:</HI> u&s;e|full to all the members of this <HI>my&s;ticall Body;</HI> which I &s;hall divide into two ranks: <HI>Nega|tive,</HI> and <HI>Po&s;itive.</HI> The former &s;hewing what Chri&s;tians &s;hould not do; the other what they ought to do. Begin with the former. What <HI>church-members</HI> &s;hould not do.</P>
<P>Let them not <HI>envy one another;</HI><NOTE PLACE="marg">1. Church-members not to envy one another.</NOTE> an evill which all men by nature are prone and &s;ubject to. <HI>The &s;pirit that dwelleth in us, lu&s;teth to envy,</HI> (&s;aith Saint <HI>James,) Jam.</HI> 4.5. The <HI>&s;pirit of Satan,</HI> or the <HI>&s;pirit of a man,</HI> &s;o far forth as he is unregenerate, being depraved and cor|rupted, among other lu&s;ts, it enclines and puts him on to <HI>envy.</HI> Thus we read of the <HI>Patri|archs,</HI> that <HI>being moved with envy, they &s;old their brother Jo&s;eph into Egypt, Acts</HI> 7.9. Thus even <HI>chri&s;tians</HI> are too apt to envy their Bre|thren.
<PB N="20" REF="112"> But thus let it not be: Let not <HI>Inferi|ours</HI> in the Church envy their <HI>Superiours.</HI> Tho&s;e who have le&s;&s;er either gifts or e&s;tates, envy tho&s;e that have greater. Let not private <HI>chri&s;tians</HI> envy publick officers: Tho&s;e who are <HI>under Government</HI> envy tho&s;e who are <HI>&s;et over them in the Lord.</HI> To that end let them remember (what they &s;hould never forget) that they are <HI>members one of another;</HI> &s;o as what the one receiveth, is for the benefit and advantage of the other.<NOTE PLACE="marg">Livius Hi&s;t. Lib. 2^o.</NOTE> It was the argument which <HI>Menenius Agrippa</HI> in the <HI>Romane &s;tory</HI> is &s;aid to have made u&s;e of (a &s;tory taken up and made u&s;e of by divers Expo&s;itors writing upon the Text) for the quieting of a mutiny among the <HI>Plebeians,</HI><NOTE PLACE="marg">P. Mar|tyr Pareus Grotius ad Text.</NOTE> the common people in <HI>Rome,</HI> who envying the wealth, honour, and pomp of their <HI>Senators,</HI> were ready to have made a defection from them. Thereupon he tels the fable of the <HI>Members</HI> and the <HI>Belly;</HI> how that they fell foul with it, complaining that they were faine to labour and take pains to maintaine that, while&s;t that onely &s;pent what they got; whereupon they withdrew their wonted allowance; which having done, in conclu&s;ion by pining it, they &s;tarved them|&s;elves. And by this argument taken from the communion betwixt the members of the <HI>na|turall Body,</HI> hee appea&s;ed that tumult, and reduced them to due &s;ubjection; let the like argument be u&s;efull unto Chri&s;tians in a like way. Is it &s;o, that others have gifts and offices in the Church, (for that I have now properly
<PB N="21" REF="112"> to deale with) above them&s;elves, let them not envie them, repine and murmure at them. So did the <HI>I&s;raelites</HI> at <HI>Mo&s;es</HI> and <HI>Aaron;</HI> of whom the <HI>P&s;almi&s;t</HI> tels us, <HI>P&s;al</HI> 116.16. <HI>They envied Mo&s;es in the camp, and Aaron the Saint of the Lord.</HI> This did <HI>Corah</HI> and his confederates, (as you may read it, <HI>Numb.</HI> 16.2.) They envied <HI>Mo&s;es</HI> as a <HI>Magi&s;trate,</HI> and <HI>Aaron</HI> as a <HI>Mini&s;ter,</HI> one &s;et apart for the Prie&s;thood: And how many are there, who (as if they had taken a pattern by them) do the very like at this day? They <HI>envy Mo|&s;es and Aaron,</HI> the <HI>Magi&s;trate,</HI> and the <HI>Mi|ni&s;ter.</HI> And why? becau&s;e they are, the one in the <HI>common-wealth,</HI> the other in the <HI>church,</HI> advanced above them&s;elves.</P>
<P>But this let not any of you do: no rea&s;on you &s;hould. What they have is for your good. <HI>He is the Mini&s;ter of God to thee for good,</HI> (&s;aith <HI>Paul</HI> of the Magi&s;trate) <HI>Rom.</HI> 13 4. And it is no le&s;&s;e true of the <HI>Mini&s;ter,</HI> you and they are <HI>members of the &s;ame Body;</HI> and being &s;o, ye are <HI>members one of another:</HI> and therefore no rea&s;on you &s;hould <HI>envy one another.</HI> So the Apo&s;tle him&s;elfe maketh u&s;e of this very Ar|gument in that Text, which I have, and &s;hall have the frequenter recour&s;e unto, in as much as (as <HI>Pareus</HI> &s;aith of it) it may &s;erve as a <HI>com|mentary</HI> upon this I have now in hand, 1 <HI>Cor.</HI> 12. where having to deale with &s;ome, who envying the <HI>Offices</HI> or <HI>Gifts</HI> of &s;ome others, were ready thereupon through di&s;content to fall off, and &s;eperate from the Church; hee
<PB N="22" REF="113"> tels them, <HI>ver.</HI> 14, <HI>The Body is not one member, but many. If the foot &s;hall &s;ay, becau&s;e I am not the hand, I am not of the body, is it there|fore not of the body? And if the ear &s;hall &s;ay, becau&s;e I am not the eye, therefore I am not of the body, is it therefore not of the Body? &amp;c.</HI> And &s;o he goeth on; willing every one to con|tent him&s;elfe in the &s;tation wherein God had &s;et him; not being di&s;content with others who were preferred before them&s;elves: This being a thing not onely of <HI>conveniency,</HI> but of <HI>nece&s;&s;ity,</HI> that there &s;hould be &s;uch a di&s;parity and difference among the members (as of the <HI>naturall,</HI> &s;o) of the <HI>my&s;ticall</HI> Body. So it followeth, <HI>ver.</HI> 17, 18, 19. <HI>For if the whole Bo|dy were an eye, where were the hearing? If the whole were hearing, where were the &s;melling? But now hath God &s;et the members, every one of them in the Body, as it plea&s;ed him. And if they were all one member, where were the Body?</HI> Let the con&s;ideration hereof for ever lay this <HI>evill Spirit of envy. Church-members</HI> being members of the &s;ame Body, they are <HI>mem|bers one of another.</HI> And being &s;o, what any one hath, is u&s;efull to the re&s;t: and therefore let them not envy one another. There is a fir&s;t <HI>In&s;truction.</HI></P>
<P N="2">2. While&s;t they do not <HI>envy,</HI> let them not <HI>di&s;daine</HI> one another.<NOTE PLACE="marg">2. Not di&s;|daine one ano|ther.</NOTE> A u&s;efull and needfull le&s;&s;on for <HI>Superiours;</HI> &s;uch as God hath pre|ferred and advanced above their brethren, be|tru&s;ting them with <HI>offices,</HI> honouring them with <HI>gifts,</HI> or with <HI>&s;ucce&s;&s;e</HI> in their labours,
<PB N="23" REF="113"> or in any other way above their brethren, let not them di&s;daine <HI>Inferiours,</HI> de&s;pi&s;ing them, in&s;ulting over them, thinking meanly of them, looking overly upon them. Thus (as the Hi|&s;tory tels us) that matchle&s;&s;e <HI>Phili&s;tine</HI> looked upon <HI>David,</HI> when he &s;aw him, being but a <HI>youth,</HI> a &s;tripling, a childe in compari&s;on of him, <HI>he di&s;dained him,</HI> &s;aith the Text, 1 <HI>Sam.</HI> 17.42. And truely thus <HI>Superiours,</HI> both in <HI>Church</HI> and <HI>State,</HI> are &s;ubject to look upon their <HI>Inferiours:</HI> men of greater <HI>e&s;tates,</HI> are &s;ubject to de&s;pi&s;e their <HI>poor</HI> brethren, (though <HI>richer in faith</HI> then them&s;elves.) So Saint <HI>James</HI> chargeth it upon &s;ome in his time, <HI>Jam.</HI> 2.6. <HI>Ye have de&s;pi&s;ed the poor.</HI> Thus <HI>aged</HI> per&s;ons are &s;ometimes apt to de&s;pi&s;e <HI>young ones</HI> (though it may be their &s;eniours in grace.) Thereupon was <HI>Pauls</HI> advice to <HI>Timothy,</HI> that he &s;hould carry him&s;elfe the more warily, <HI>That no man might de&s;pi&s;e his youth,</HI> 1 <HI>Tim.</HI> 4.12. And wri|ting to his <HI>Corinthians</HI> concerning him, he gi|veth them charge that <HI>no man &s;hould de&s;pi&s;e him,</HI> 1 Cor. 16.11. And thus the <HI>&s;trong</HI> Chri|&s;tian is apt to de&s;pi&s;e the <HI>weak:</HI> whereupon the <HI>Apo&s;tle</HI> giveth that <HI>caveat</HI> to the&s;e his <HI>Ro|mans,</HI> Rom. 14.3. <HI>Let not him that eateth de&s;pi&s;e him that eateth not:</HI> He that knoweth his li|berty, de&s;pi&s;e his weaker brother. This take you heed of.</P>
<P>This is a thing which the members of the <HI>naturall Body</HI> will not do. The more princi|pall and noble parts will not de&s;pi&s;e the le&s;&s;e principall or ignoble; the <HI>eye</HI> or <HI>hand</HI> will
<PB N="24" REF="114"> not di&s;daine the <HI>foot;</HI> but own it as a mem|ber, an u&s;efull and needfull member; I, and as one of their members. The like let the members of the <HI>my&s;ticall Body</HI> do, and that upon this ground. So the Apo&s;tle pre&s;&s;eth it in the &s;equel of that <HI>Chapter,</HI> 1 Cor. 12.20, 21. &amp;c. <HI>Now are they many members, yet but one body: And the eye cannot &s;ay 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 tho&s;e members of the body, which &s;eem to bee more feeble, are nece&s;&s;ary, &amp;c.</HI> So is it in the <HI>naturall,</HI> and &s;o is it in the <HI>my&s;ticall</HI> Body. The mo&s;t <HI>noble</HI> members in this body, they are but <GAP LANG="grc" DESC="foreign" RESP="OXF">, (as the Apo&s;tle hath it in that <HI>ver&s;e</HI> fore-cited,<NOTE PLACE="marg">Membra ex par|te &s;unt, ficut cuique attributa e&s;t &s;ua portio, &amp; fiuitum officium, <HI>Calvin. ad loc.</HI></NOTE> <HI>ver.</HI> 27.) <HI>Membra ex parte,</HI> that is, members each one for his part, and in his place, (as <HI>Calvine</HI> mo&s;t genuinely expounds it.) And the meane&s;t members are needfull to the whole, and may be u&s;efull to any other member. They are <HI>members one of another,</HI> And therefore let them not <HI>di&s;daine</HI> or <HI>de&s;pi&s;e</HI> one another. There is a &s;econd.</P>
<P>Thirdly, Let them not <HI>offend</HI> one another:<NOTE PLACE="marg">3. The third Negative In|&s;truction. Not offend one another.</NOTE> This will not the members of the <HI>naturall Bo|dy</HI> do, being members one of another, they will not willingly offend, or any wayes hurt one another: let not the members of the <HI>my|&s;ticall Body</HI> do it. This <HI>Paul</HI> telleth his <HI>Co|rinthians,</HI> that for his own part, he was very &s;hie of, <HI>Giving none offence,</HI> &s;aith he of him|&s;elfe, 2 <HI>Cor.</HI> 6.3. And he would have them to be the like, to be <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>Inoffen&s;ive;</HI>
<PB N="25" REF="114"> and that towards all. So runs his charge, 1 <HI>Cor.</HI> 10.32. <HI>Give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God.]</HI> Three words under which he comprehends all &s;orts of per&s;ons then in being; who were either <HI>Jewes,</HI> or <HI>Pagans,</HI> or <HI>Chri&s;tians.</HI> Chri|&s;tians &s;hould not willingly offend any of the&s;e, e&s;pecially the la&s;t. <HI>Church-members</HI> being their members, let them not offend them.</P>
<P>Which may be done divers wayes;<NOTE PLACE="marg">Which is done three wayes.</NOTE> 1. By <HI>example.</HI> 2. By <HI>word.</HI> 3. By <HI>deed.</HI> By exam|ple, <HI>&s;candalizing</HI> of them; by word, <HI>defa|ming</HI> them; by deed, <HI>wronging</HI> and inju|ring of them. Let Church-members take heed of each.</P>
<P N="1">1. Of offending one another by <HI>example,</HI><NOTE PLACE="marg">1. By Exam|ple, &s;candali|zing one ano|ther.</NOTE> &s;candalizing their Fellow-members; this will not the members of the <HI>naturall Body</HI> wil|lingly do. The <HI>hand</HI> will not put a mote into the <HI>eye,</HI> or lay a &s;tumbling block before the <HI>foot.</HI> Let not the members of this <HI>my&s;ticall Body</HI> do it: let them take heed of being either <HI>cau&s;es</HI> or <HI>occa&s;ions</HI> of &s;tumbling to others: <HI>Let no man put a &s;tumbling block, or an occa|&s;ion to fall in his brothers way,</HI> Rom. 14.13. <GAP LANG="grc" DESC="foreign" RESP="OXF">.</P>
<P N="1">1. Whether it be by the <HI>abu&s;e of their chri|&s;tian liberty.</HI><NOTE PLACE="marg">1. By abu&s;ing Chri&s;tian Li|berty.</NOTE> Concerning this &s;peaketh the Apo&s;tle there, <HI>It is not good neither to eat fle&s;h, nor to drink wine, or any thing, whereby thy brother &s;tumbleth, or is offended, or made weake,</HI> ver. 21. Three words (the two later whereof, are not to be found in the <HI>Syriack,</HI>
<PB N="26" REF="115"> nor yer in all <HI>Greek copies,</HI> as <HI>Grotius</HI> notes it, importing for &s;ub&s;tance one and the &s;ame thing. Some indeed have indeavon|red to di&s;tingui&s;h them, and put different &s;en|&s;es upon them. But they may rather &s;eeme to be <HI>Synonymaes,</HI> a <HI>Congeries,</HI> an heap of di|vers words &s;ignifying one and the &s;ame thing: which yet is not without an ob|&s;ervable <HI>Empha&s;is:</HI> Thereby the Apo&s;tle in&s;inuates the great heed, care, and cir|cum&s;pection that Chri&s;tians &s;hould take, le&s;t any wayes, by the u&s;e of things indiffe|rent, they &s;hould bee &s;o much as in occa&s;ion of offence in any degree to their weak bre|thren. The like care the &s;ame <HI>Apo&s;tle</HI> pre&s;&s;eth upon his <HI>Corinthians,</HI> 1 Cor. 8. where, in the 12^t^h <HI>ver&s;e</HI> he tels them, <HI>When ye &s;o &s;in a|gain&s;t the brethren, (viz.</HI> offending them by the abu&s;e of your Chri&s;tian liberty, which he had &s;poken of before) <HI>and wound their con|&s;cience, ye &s;in again&s;t Chri&s;t.]</HI> This do they who willingly, or heedle&s;ly offend their weak brethren; they &s;inne again&s;t Chri&s;t, who&s;e members they are, and who&s;e work is there|by interrupted, and hindred in them. Upon this account <HI>Paul</HI> willeth them to take heed of it.</P>
<P>Neither doth he therein (<HI>Phari&s;ee</HI> like) lay a burden upon other mens &s;houlders, put a yoke upon their necks, which him&s;elfe was not willing to touch or bear. No, in the ve|ry next <HI>ver&s;e</HI> he tels them what his own Re&s;o|lution was: <HI>Wherefore if meat make my brother
<PB N="27" REF="115"> to offend</HI> (or <HI>offend my brother,</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">,) <HI>I will eat no fle&s;h while the world &s;tandeth,</HI> ver. 13. A truely Heroicall and imitable re&s;oluti|on; for Chri&s;tians, rather then bee occa&s;ions of <HI>&s;candalizing,</HI> hindering the &s;alvation of any, to abridge them&s;elves in the u&s;e of their <HI>chri&s;tian liberty:</HI> not to do what o|therwi&s;e they lawfully might do.</P>
<P N="2">2. Much le&s;&s;e (in the &s;econd place) <HI>to doe what they ought not to do:</HI> and &s;o to <HI>offend,</HI> whether <HI>grieving</HI> or <HI>indangering</HI> others by their &s;candalous examples, by their inordinate walking.<NOTE PLACE="marg">2. Scandalous and inordinate walking.</NOTE> Thus did the <HI>Sons of Eli,</HI> by their leud and debauched carriage, they <HI>made the people to abhor the offering of the Lord,</HI> 1 Sam. 2.17. This did the <HI>Prie&s;ts</HI> in <HI>Malachies</HI> time, <HI>By their departing out of the way, they cau&s;ed many to &s;tumble at the Law,</HI> Mal. 2.8. By their evill examples, they &s;educed &s;ome, and gave occa&s;ion to others to di&s;daine the wor|&s;hip and &s;ervice of God. <HI>O chri&s;tians!</HI> take heed that the like never may be charged upon any of you, that by your <HI>examples</HI> you &s;hould cau&s;e any of your brethren to &s;tumble and fall: That by your walking unan&s;werably to your profe&s;&s;ion, you &s;hould make any of tho&s;e who begin to looke <HI>Sion-ward,</HI> and Heaven-ward to turn a&s;ide, and to be out of love and liking with the good <HI>wayes,</HI> and <HI>Ordinances</HI> of God; and &s;o to fall off from their follow|ing after him: that your unchri&s;tian cour&s;es &s;hould be as a nipping fro&s;t to the&s;e hopefull buds and blo&s;&s;omes, and cau&s;e them to fall off
<PB N="28" REF="116"> from the tree. O this is a matter which will turn to a &s;ad account another day. So our <HI>Saviour</HI> him&s;elfe hath ca&s;t it up, <HI>Matth.</HI> 18 6. <HI>Who &s;o &s;hall offend one of the&s;e little ones that believeth in me, it were better for him that a mil&s;tone were hanged about his neck, and that he were drowned in the bottome of the &s;ea.]</HI> Of &s;uch high con&s;equence is it for a man by his evill <HI>example,</HI> or otherwi&s;e, &s;o to &s;candalize a weak brother, as to be an occa&s;ion of his hal|ting, or falling off from his profe&s;&s;ion; better that &s;uch a one &s;hould &s;uffer the greate&s;t pu|ni&s;hment in his body, then that he &s;hould thus ruine, or indanger the &s;oule of his brother. Take heed of thus offending your fellow-members by your <HI>example.</HI></P>
<P>Or (in the &s;econd and third place) by <HI>word</HI> or <HI>deed.</HI> Concerning both the&s;e (as <HI>Grotius</HI> looketh upon it) our Apo&s;tle giveth a joint|caveat to his <HI>Galatians,</HI> Gal. 5.15. <HI>But if ye bite and devoure one another; take heed ye be not con&s;umed one of another.] Bite</HI> one another in <HI>words, Devour</HI> one another by <HI>deeds.</HI> Both the&s;e let Chri&s;tians take heed of.</P>
<P>Of <HI>Biting one another,</HI> offending one a|nother in <HI>words.</HI><NOTE PLACE="marg">2. By Word, defaming one another.</NOTE> This will not the members of the <HI>naturall Body</HI> do. The <HI>teeth</HI> will not bite the <HI>hand,</HI> nor the <HI>hand</HI> &s;cratch the <HI>face:</HI> Let not the members of the <HI>my&s;ticall Body</HI> do it, by &s;peaking evill one of another. It is one of tho&s;e le&s;&s;ons which <HI>Paul</HI> willeth <HI>Titus</HI> to teach the Chri&s;tians of his time, that they &s;hould <HI>&s;peak evill of no man,</HI> Tit. 3.2. <GAP LANG="grc" DESC="foreign" RESP="OXF">
<PB N="29" REF="116"> And I wi&s;h that Chri&s;tians in the&s;e times, would have a greater regard to it; To <HI>bla&s;|pheme</HI> no man, &s;peak evill of no man; by back-biting, &s;landering, defaming of them. Every of which is a kind of <HI>bla&s;phemy,</HI><NOTE PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF">, q. <GAP LANG="grc" DESC="foreign" RESP="OXF">.</NOTE> a hurting the good name of another, (which the word pro|perly &s;ignifieth;) an <HI>evill &s;peaking,</HI> not onely cen&s;ured by the Spirit of God in <HI>Scripture,</HI> but condemned by the very light of <HI>nature.</HI> Let Chri&s;tians take heed of it, of thus &s;peaking evill of any; &s;pecially of their <HI>brethren, fellow-members,</HI> members of the &s;ame <HI>my&s;ticall Body.</HI></P>
<P><HI>Que&s;t.</HI> But may not men &s;peak the evill which they know by others?</P>
<P><HI>An&s;.</HI> I an&s;wer, not alwayes; no,<NOTE PLACE="marg">Chri&s;tians may not alwayes &s;peak the evill which they know by their Brethren.</NOTE> though it be a <HI>truth,</HI> and a truth which they are a&s;&s;ured of. <HI>Doeg,</HI> when he &s;pake unto <HI>Saul</HI> concerning <HI>David</HI> and <HI>Abimeleck,</HI> he &s;pake nothing but what was the truth, and what him&s;elfe was an eye-witne&s;&s;e of (as he tels <HI>Sauls,</HI> 1 <HI>Sam.</HI> 22.9.10.) yet <HI>David</HI> cals him a <HI>fal&s;e tongue,</HI> in that <HI>P&s;alm,</HI> which the Contents in your Bibles will tell you is to be under&s;tood of him, <HI>P&s;al.</HI> 120.3. <HI>True</HI> things may be &s;poken <HI>evilly</HI> and <HI>fal&s;ely; viz.</HI> when they are &s;poken out of <HI>rancour</HI> or <HI>malice,</HI> or without any ju&s;t <HI>call</HI> or <HI>rea&s;on;</HI> and &s;o tend onely to the <HI>defamation</HI> of the per&s;on of whom they are &s;poken; this is an <HI>evill</HI> which I &s;hall de&s;ire you to take heed of. And the rather, be|cau&s;e it is now grown &s;o <HI>Epidemicall,</HI> more rife then ever. Is it &s;o that you know any com|mendable <HI>good</HI> concerning your <HI>Brethren,</HI> as occa&s;ion is offered, &s;peak it, and &s;peak it freely.
<PB N="30" REF="117"> I know no danger in it, where there can be no &s;u&s;picion of flattery. But for <HI>evill,</HI> look about you; <HI>Examine</HI> it, before you utter it. <HI>Quid de quoque viro, &amp;c.</HI> Examine not onely whe|ther it be <HI>true</HI> which is &s;poken, but whether it be <HI>fit</HI> to be &s;poken to &s;uch a per&s;on, at &s;uch a time, in &s;uch a place, and to what end it is &s;poken; and what good may come of it. If it tend onely to the defaming of another, now &s;uppre&s;&s;e it. It is an <HI>ill Principle,</HI> which ma|keth men <HI>tongue-tied</HI> in the de&s;erved prai&s;es of others, while&s;t they are <HI>open-mouthed</HI> in what may tend to their di&s;grace. Such mea&s;ure let not Chri&s;tians offer to any, lea&s;t of all to their <HI>Brethren,</HI> their <HI>Fellow-members.</HI></P>
<P><NOTE PLACE="marg">Chri&s;tians not to blaze the in|firmities of Brethren.</NOTE>Not <HI>blazing their weakne&s;&s;es,</HI> their infirmi|ties. It is <HI>Chams</HI> brand, which no time will ever wear out the infamy of, that e&s;pying his <HI>Fathers nakedne&s;&s;e,</HI> he went and <HI>told his two brethren without,</HI> calling them in to &s;ee it, and laugh at it, <HI>Gen.</HI> 9.22. Let not <HI>Chri&s;tians</HI> doe the like to their <HI>brethren.</HI> Is it &s;o that they oc|ca&s;ionally e&s;py the nakedne&s;&s;e, the failings, the infirmities one of another, let them not pre|&s;ently tell it to <HI>others.</HI> To <HI>them&s;elves</HI> they may, and ought in a Chri&s;tian way; advi&s;ing, ad|moni&s;hing, reproving them, that &s;o what is <HI>out of joynt,</HI> may be &s;et again, what is ami&s;&s;e, may be healed, reformed. But now to <HI>others,</HI> &s;pecially &s;uch as are <HI>without: Tell it not in Gath, publi&s;h it not in the &s;treets of Askelon,</HI> 1 Sam. 1.20. As for <HI>Fellow-members</HI> in Church-&s;ociety, our <HI>Saviours</HI> rule and direction is,
<PB N="31" REF="117"> that, where <HI>private admonition</HI> taketh not place with an offending brother, they &s;hould <HI>take one or two more with them,</HI> Matth. 18.16. And if that availe not, then (as it followes ver. 17.) <HI>Tell it to the Church,</HI> not to the <HI>whole Congregation,</HI> (that, to make the be&s;t of it, were but a prepo&s;terous cour&s;e); but to the <HI>Church-Officers,</HI> the Church Repre&s;entative. All which ought to be done with all chri&s;tian tenderne&s;&s;e and wi&s;dom. But for others, who are <HI>&s;trangers,</HI> if not enemies to the Church, let them (as much as may be) be &s;trangers to the infirmities of the members thereof.</P>
<P>A Le&s;&s;on which the members of the <HI>my&s;ti|call</HI> may learn from the members of the <HI>na|turall</HI> body, where if one member have a &s;e|cret ailment, a &s;oar, the <HI>tongue</HI> will not pre|&s;ently blab it, &s;peak of it, or the hand open it to every pa&s;&s;enger But if it do open it, or &s;peak of it, it &s;hall be to a <HI>friend,</HI> or to a <HI>Surgeon,</HI> &s;ome that may probably contribute &s;omewhat towards the cure of it. Thus let Chri&s;tians deale by the <HI>infirmities</HI> of their <HI>brethren,</HI> not in opening them, but in order to a <HI>cure.</HI> Thus take heed of offending by <HI>word,</HI> by <HI>&s;peaking evill</HI> one of another.</P>
<P>And (thirdly) of <HI>evill doing</HI> one to another, of wronging, injuring one another:<NOTE PLACE="marg">3. By Deed, wronging and injuring one another.</NOTE> not <HI>biting,</HI> let them much le&s;&s;e <HI>devoure</HI> one another. This will not the members of the <HI>naturall body</HI> do. The <HI>hand</HI> will not buffet the <HI>head,</HI> or wound the <HI>foot.</HI> Let not the members of the <HI>my&s;tical Body</HI> offer &s;uch mea&s;ure one to another, to
<PB N="32" REF="118"> hurt one another, as not in their <HI>Reputations,</HI> &s;o in their <HI>Bodies,</HI> or E&s;tates, or any other way. <HI>Receive us, we have wronged no man, we have corrupted no man, we have defrauded no man,</HI> (it is <HI>Pauls</HI> Apologie for him&s;elfe, and his <HI>Fellow-Mini&s;ters,</HI> to his <HI>Corinthians,</HI>) 2 <HI>Cor.</HI> 7.2. All the&s;e had the <HI>fal&s;e Apo&s;tles,</HI> his Competitours, done to them, (as he there &s;e|cretly in&s;inuates.) They had <HI>wronged, corrup|ted, defrauded</HI> them; wronged them by their <HI>examples,</HI> corrupted them by their <HI>doctrines,</HI> defrauded them by their <HI>wiles,</HI> their <HI>covetou&s;|ne&s;&s;e.</HI> But this had not <HI>Paul</HI> done, nor any of his Colleagues. This let not any Chri&s;tian do. Do it not to any, no not to <HI>Heathens;</HI> much le&s;&s;e to <HI>Brethren.</HI> This is that which <HI>Paul</HI> chargeth as no &s;mall aggravation upon &s;ome of his <HI>Corinthians,</HI> 1 Cor. 6.8. <HI>Yee do wrong, and defraud, and that your brethren.</HI> To doe injury to any is a crime, much more to a <HI>bro|ther.</HI> For one <HI>member</HI> to wrong another is <HI>un|naturall;</HI> and for <HI>Chri&s;tians</HI> to wrong one a|nother is <HI>unchri&s;tian.</HI> Here is the third <HI>nega|tive In&s;truction,</HI> which I take up from the <HI>Joint-member&s;hip</HI> of Chri&s;tians: Being <HI>mem|bers one of another,</HI> let them not <HI>offend</HI> one another, by <HI>Example,</HI> by <HI>Word,</HI> by <HI>Deed.</HI></P>
<P>To which let me &s;ubjoyne a fourth: Not <HI>offending</HI> one another, let them not <HI>be offended</HI> one with another.<NOTE PLACE="marg">4. The fourth negative In|&s;truction. Be not offen|ded one with another.</NOTE> <HI>Scandals</HI> are of two &s;orts; <HI>Data,</HI> &amp; <HI>Accepta: Active</HI> and <HI>Pa&s;&s;ive: Gi|ven</HI> and <HI>taken.</HI> Now Chri&s;tians &s;hould e|qually
<PB N="33" REF="118"> decline both: As not <HI>giving</HI> offence <HI>to,</HI> &s;o not <HI>taking</HI> it <HI>from</HI> their brethren. A thing which <HI>corrupt nature</HI> is very prone to do (be|ing like <HI>tindar,</HI> or <HI>gun-powder,</HI> which is ready to fire upon every &s;park that falls upon it,) to take offence; and that oft-times before it is given: not unlike a <HI>&s;hie hor&s;&eacute;,</HI> which is ready to &s;tart at every <HI>&s;hadow.</HI> So did the <HI>Phari&s;ees</HI> at our <HI>Saviours</HI> warrantable practices. Now this, (being rather the <HI>making</HI> then the <HI>taking</HI> of an offence) let all Chri&s;tians beware of it, remembring that they are mutuall members; <HI>members one of another.</HI> Members of the <HI>na|turall body</HI> are not apt to be offended one with another: let not the members of the <HI>my&s;tical Body</HI> be &s;o. To which end let them not be too <HI>quick-&s;ighted</HI> in e&s;pying one anothers faults. <HI>Why beholde&s;t thou the mote that is in thy bro|thers eye?</HI> (&s;aith our Saviour) <HI>Matth.</HI> 7.3. meaning that Chri&s;tians &s;hould not bee too &s;harp-&s;ighted in e&s;pying their brethrens infir|mities, (e&s;pecially when they indulge the like, or greater evils in them&s;elves.) It is ob&s;erved, that the mo&s;t ravenous birds, birds of prey, (as <HI>Eagles</HI> and <HI>Hawks</HI>) are mo&s;t quick-&s;ighted. And &s;o is it among men; They which are mo&s;t wicked them&s;elves, are mo&s;t ready to find faults with others; e&s;pecially to e&s;py the <HI>infir|mities</HI> of <HI>Saints.</HI> Again, I &s;ay, let Chri&s;tians beware of it; not looking through <HI>fal&s;e gla&s;|&s;es,</HI> not readily giving entertainment to fly|ing reports, not harbouring of groundle&s;&s;e &s;u&s;picions: But rather <HI>judging the be&s;t,</HI> ex|pounding
<PB N="34" REF="119"> doubtfull matters in the better part, where there may be any probability of a can|did con&s;truction; as the &s;tory tels us <HI>Jacob</HI> did the <HI>dreams</HI> and <HI>death</HI> of his &s;on <HI>Jo&s;eph;</HI> Gen. 37.11.33. It is one property of true Chri|&s;tian <HI>charity,</HI> it <HI>thinketh not evill,</HI> 1 Cor. 13.5. and another, it <HI>hopeth all things,</HI> ver. 7. &s;till making the be&s;t Con&s;truction of what is dubious.</P>
<P><NOTE PLACE="marg">Chri&s;tians &s;hould not rea|dily take offen|ces, though really given.</NOTE>But &s;uppo&s;e it be an <HI>offence</HI> really <HI>given,</HI> yet let not Chri&s;tians bee ready to <HI>take</HI> it. Be it</P>
<P N="1">1. An offence offered to them&s;elves. It is the wi&s;dome of a <HI>man,</HI> (much more of a <HI>Chri|&s;tian) to pa&s;&s;e by many &s;uch offences;</HI> either not <HI>taking notice</HI> of them, or not being <HI>over affected</HI> with them. However, not <HI>meditating revenge</HI> for them. <HI>Dearly beloved, avenge not your &s;elves,</HI> (&s;aith our Apo&s;tle,) <HI>ver.</HI> 19. of this <HI>Chapter,</HI> Rom. 12. And <HI>Recompence to no man evill for evil,</HI> ver. 17. much le&s;&s;e to <HI>Brethren.</HI> If the one <HI>foot</HI> by interfering, hurt the other, the other will not doe the like to it again. Let not the members of the <HI>my&s;ticall Body</HI> returne &s;uch unkind, and unchri&s;tian requitalls each to other.</P>
<P>But (&s;econdly) &s;uppo&s;e it be an offence a|gain&s;t <HI>God,</HI> yet let not Chri&s;tians be <HI>offended;</HI> I mean &s;o as to <HI>&s;tumble</HI> at it. It is that which <HI>David</HI> &s;aith of godly men, <HI>P&s;alm</HI> 119.165. <HI>Great peace have they that love thy Law, and nothing &s;hall offend them.</HI><NOTE PLACE="marg"><GAP LANG="heb" DESC="foreign" RESP="OXF">.</NOTE>] <HI>There is no &s;tum|bling block to them,</HI> (&s;aith the Originall,) No|thing
<PB N="35" REF="119"> &s;o offends them, as to make them out of love and liking with the good wayes of God, &s;o as to recede, or turne a&s;ide from the path of his Commandements; but &s;till they go on: Whatever &s;tumbling-blocks are ca&s;t in their way, they &s;tep over them, holding on their cour&s;e. Thus do we; whatever offences, &s;candalls, <HI>&s;tumbling-blocks,</HI> we meet with (among which, it cannot be denyed, the &s;candalous cour&s;es of Profe&s;&s;ours are none of the lea&s;t) yet be we not &s;o offended at them, as to think ever the wor&s;e of the wayes by God, or the Ordinan|ces of God, or the people of God; but &s;till hold on our way. If the one <HI>foot</HI> chance to tread awry, trip or &s;tumble, yet the other holdeth on its way. And &s;o let it be with the mem|bers of this <HI>my&s;ticall Body:</HI> Let them not be <HI>offended</HI> one with, or by another.</P>
<P>To this I &s;hall adde one more, and but one. Are the members of the Church <HI>members one of another,</HI> then let them not <HI>lye one to another.</HI><NOTE PLACE="marg">5. The fifth Negative In|&s;truction. Lye not one to another.</NOTE> This I take from the Apo&s;tle, <HI>Eph.</HI> 4.25. where he requireth from his <HI>Ephe&s;ians</HI> that they &s;hould <HI>put away lying,</HI> and that upon this account, <HI>For we are members one of another,</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">. Laying a&s;ide deceit, fal&s;hood, <HI>lying.</HI> Whether it be, 1. In <HI>&s;peech.</HI> Or 2. In <HI>opinion.</HI> Or 3. In <HI>fact.</HI> Or 4. In <HI>life and conver&s;ation.</HI> All the&s;e wayes may Chri&s;tians, <HI>Church-members,</HI> deceive and <HI>lye one to another.</HI> Let each be taken heed of:</P>
<P N="1">1. Lying in <HI>&s;peech.</HI><NOTE PLACE="marg">1. In &s;peech, deceiving one another.</NOTE> That is one of the Laws which God giveth to his people, <HI>Levit.</HI> 19.11.
<PB N="36" REF="120"> <HI>Ye &s;hall not &s;teale, neither deale fal&s;ely, nor lye one to another:</HI> This God requireth from the <HI>Jewes.</HI> And the &s;ame our Apo&s;tle requi|reth from <HI>Chri&s;tians,</HI> Col. 3.9. <HI>Lye not one to another.]</HI> This Chri&s;tians may not do to any. It is one of the Characters of tho&s;e that are <HI>without (without</HI> the Kingdome of <HI>Grace</HI> here, and <HI>Glory</HI> hereafter; and &s;uch as ought to be, and &s;hall be &s;hut out of the <HI>Church,</HI> when <HI>Di&s;cipline</HI> cometh to be duely executed; as in the la&s;t and pure&s;t Church it &s;hall bee,) <HI>[Who&s;oever loveth and maketh a lye,</HI> Rev. 22.15. &amp; 21.27. lea&s;t of all to their <HI>Brethren:</HI> Being all children of that <HI>God,</HI> who is the <HI>God of truth,</HI> and truth it &s;elfe, let them not de|ceive one another by lying in <HI>&s;peech.</HI></P>
<P N="2">2. Or (&s;econdly) in <HI>opinion: Seducing</HI> one another.<NOTE PLACE="marg">2. In opinion, &s;educing one another.</NOTE> It is an ill office when the eye &s;educeth, mi&s;-guideth the hand or foot: which willingly it will not doe. And it is an ill office when the members of the <HI>my&s;ti|call Body</HI> &s;hall &s;educe one another: as <HI>Ahabs</HI> Prophets did him, whom by their per&s;wa&s;i|ons they <HI>&s;educed,</HI> that he might <HI>go and fall at Ramoth Gilead,</HI> 1 King. 22.22. So did tho&s;e <HI>ly|ing Prophets,</HI> whom the Lord complaines of, Ezek. 13.10. <HI>They &s;educed his people, &s;aying, Peace, when there was no peace.</HI> So did that <HI>New-Te&s;tament Jezabel,</HI> of whom we read, <HI>Revel.</HI> 2.20. (&s;ome wicked woman, either <HI>Jezabel</HI> by <HI>name,</HI> or <HI>Jezabel</HI> by <HI>condition,</HI> re|&s;embling that former Beldame, one or both,) being a member of the Church of <HI>Thyatira,</HI>
<PB N="37" REF="120"> and <HI>calling her &s;elfe a Prophete&s;&s;e,</HI> (boa&s;ting of &s;ome divine and &s;peciall Revelations) &s;he <HI>taught and &s;educed the &s;ervants of God.</HI> Such <HI>&s;educers</HI> there have been &s;ome or other in all ages of the Church, (&s;urely never more then in this Nation at this day,) who taking upon them to <HI>teach,</HI> &amp; pretending to &s;ome more then ordinary <HI>In&s;piration,</HI> &s;educe others, drawing them into dangerous and pernicious errours. And no wonder; Should the <HI>foot</HI> u&s;urp the office of the <HI>eye,</HI> and take upon it to direct and lead the re&s;t of the members, what could be expected but that which our <HI>Saviour</HI> tels us is to be looked for when the <HI>blind lead the blind,</HI> Matth. 15.14. (a blind teacher, a blind people) that <HI>both &s;hould fall into the ditch?</HI> The wor&s;t office that one member can do to another. And therefore let <HI>Chri&s;tians</HI> be|ware of it; and upon that account taking heed of u&s;urping that office which belongs not to them.</P>
<P N="3">3. There is a <HI>lying</HI> in <HI>fact,</HI><NOTE PLACE="marg">3. In fact, defrauding one another.</NOTE> when the mem|bers of the Church &s;hall <HI>hide them&s;elves one from another.</HI> A thing expre&s;ly prohibited, <HI>I&s;ai.</HI> 58.7. <HI>Thou &s;halt not hide thy &s;elf from thine own fle&s;h.] i. e.</HI> turne away thy face from thy bro|ther in his need, as taking no notice of him, and his condition; This &s;hould not Chri&s;ti|ans do from any, they being of one <HI>fle&s;h</HI> with them&s;elves: much le&s;&s;e from their <HI>Brethren,</HI> &s;uch as are knit unto them in &s;pirituall Rela|tions; &s;uch was <HI>Peters</HI> deniall of his <HI>Ma&s;ter,</HI> whom at his Arraignment fir&s;t he would not
<PB N="38" REF="121"> own, and afterwards for-&s;ware, <HI>Matth.</HI> 26.70, 72, 74. And &s;uch was the dealing of <HI>Pauls</HI> friends and companions with him, of whom he complaines, that at his appearing before <HI>Nero, None &s;tood by him, all for&s;ook him,</HI> 2 Tim. 4.16. Even as <HI>Davids</HI> friends dealt by him, of whom hee complaines, <HI>P&s;alm</HI> 38.11. <HI>My lovers and my friends &s;tand aloofe from my &s;ore, and my kin&s;men &s;tand afar off.</HI> This is a deceiving, a kind of lying one to ano|ther.</P>
<P><NOTE PLACE="marg">Church-Bene|volence not to be with-held.</NOTE>And &s;o is it when Chri&s;tians &s;hall <HI>defraud one another,</HI> by with-holding one from another that which is their due. Thus <HI>Paul</HI> would not have <HI>Hu&s;band</HI> and <HI>wife</HI> to defraud one ano|ther, 1 <HI>Cor.</HI> 7.5. <HI>viz.</HI> by withholding one from another a due <HI>Conjugall Benevolence.</HI> Let not Chri&s;tians do the like, by with-hol|ding one from another a due <HI>Church-Benevo|lence.</HI> Thus did <HI>Ananias</HI> and <HI>Sapphira lye un|to God, and man,</HI> (as <HI>Peter</HI> chargeth it upon them, <HI>Acts</HI> 5.4.) when they kept back part of the price of their po&s;&s;e&s;&s;ion, which they pre|tended to come and lay down at the Apo&s;tles feet for the Churches u&s;e. 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 &s;ome mea&s;ure proportionably. It was <HI>Pauls</HI> order to his <HI>Corinthians,</HI> 1 Cor. 16.2. that <HI>upon the fir&s;t day of the week (the Lords Day,) every one &s;hould lay by &s;omewhat in &s;tore</HI> (for the poor) <HI>as God hath pro&s;pered them.</HI> Now &s;hould any
<PB N="39" REF="121"> herein have di&s;&s;embled, either laying by no|thing, or nothing proportionable to what God had ble&s;&s;ed them with, this had been a kind of <HI>lying</HI> both to <HI>God,</HI> and to their <HI>Bre|thren.</HI> And &s;o is it when men pretending to contribute to the nece&s;&s;ities of the poor in a publick Congregation, &s;hall choo&s;e out the wor&s;t of their Coyne, (<HI>clipt</HI> or <HI>counterfeit,</HI>) not regarding what it be for quantity or quality, &s;o it will but ring in the Ba&s;on. What is this but for Chri&s;tians to <HI>lye</HI> one to another? Now &s;urely, were it to give an <HI>almes</HI> to <HI>Pri|&s;oners</HI> in the Grate, or Dungeon (the wor&s;t of malefactours,) either give what is good and &s;weet, or give not at all. How much more to <HI>Fellow-members.</HI> Surely the members of the <HI>naturall Body</HI> would not &s;o deale one by another. Should a portion of bread or meat be put into the <HI>hand,</HI> it would not with-hold it from the craving <HI>mouth,</HI> and hungry <HI>belly.</HI> And why? becau&s;e they are members one of another. And &s;o are Chri&s;tians; being <HI>Church-members,</HI> they are <HI>members one of another.</HI> And there|fore let them not defraud one another of what in this way is their due, a due <HI>Church-Benevolence.</HI></P>
<P>Nor yet deceiving the tru&s;t repo&s;ed each in other: Like fal&s;e friends,<NOTE PLACE="marg">Tru&s;t, not to be deceived.</NOTE> which prove like <HI>&s;taves of Reed</HI> to tho&s;e that tru&s;t in them, (as the Prophet compares <HI>Egypt, I&s;ai.</HI> 36.6.) Or as <HI>Brooks</HI> in the Summer. It is <HI>Jobs</HI> compari|&s;on, <HI>Job</HI> 6.15. <HI>My brethren have dealt deceit|fully as a brook, and as the &s;tream of Brooks
<PB N="40" REF="122"> they pa&s;&s;e away. Job</HI> hoped to have had &s;ome comfort from his <HI>kindred</HI> and <HI>friends,</HI> (whom there he calleth his <HI>Brethren,</HI>) in the time of his adver&s;ity, (<HI>a brother is born for adver&s;ity,</HI> Prov. 17.17.) but then they failed him, (like <HI>brooks in the Summer</HI>) when he had mo&s;t need of them; &s;o deceiving whatever tru&s;t or confidence hee had repo&s;ed in them: let not <HI>Chri&s;tians</HI> &s;o deale one by another. The members of the <HI>naturall</HI> Body will not do it. The <HI>legs</HI> will not willingly deceive the body which re&s;ts upon them. But I ha&s;ten.</P>
<P N="4">4. And La&s;tly, There is a <HI>lying</HI> in <HI>life and conver&s;ation,</HI><NOTE PLACE="marg">4. In life and conver&s;ation; Hypocriticall Di&s;&s;embling.</NOTE> which in one word, is <HI>Hypocri|&s;ie.</HI> When men &s;hall onely act a part in the Church; &s;eeming to others to be what they are not. This will not Gods people do, <HI>They are children that will not lie,</HI> I&s;ai. 63.8. They will not play the <HI>gro&s;&s;e hypocrites.</HI> But &s;o do many in the vi&s;ible Church, who are no bet|ter then as <HI>gla&s;&s;en eyes,</HI> and <HI>wooden legs</HI> and <HI>armes</HI> to the <HI>naturall Body;</HI> which are onely tied on by &s;ome outward bonds and ligaments, having no life in them. Such are there many, who out of &s;ome by and &s;ini&s;ter re&s;pects cleave unto the body, hold communion with the people of God; but they are nothing le&s;&s;e in truth, then in appearance. They are <HI>among</HI> them, but not <HI>of</HI> them, (as Saint <HI>John</HI> maketh the di&s;tinction, 1 <HI>John</HI> 2.19.) Such were the <HI>Scribes</HI> and <HI>Phari&s;ees</HI> in the <HI>Jewi&s;h</HI> Church: and &s;uch ever have been, and will be in the
<PB N="41" REF="122"> <HI>Chri&s;tian</HI> Church. Though per&s;ons openly profane, may be, and &s;hall be &s;hut out, <HI>Rev.</HI> 21.27. yet <HI>Hypocrites,</HI> &s;ome or other, will keep in. Such as have a <HI>form of Godline&s;&s;e,</HI> but no power, no life, no truth of piety in them; &s;uch as deceive them&s;elves; nay &s;uch as knowing them&s;elves, yet deceive others, <HI>gro&s;&s;e Hypo|crites;</HI> &s;uch as joyn them&s;elves to the Church, putting on a vizard of <HI>publick Profe&s;&s;ion,</HI> meer|ly for <HI>private advantage.</HI> Now what is this but for the <HI>members</HI> of this <HI>Body</HI> to <HI>lie one to another?</HI> which, being <HI>members one of a|nother,</HI> their reciprocall Relation forbids them to do.</P>
<P>Thus have you &s;een &s;ome few (of many) <HI>negative In&s;tructions,</HI> which may be by way of inference deduced from this con&s;ideration of the <HI>Saints Joint-member&s;hip:</HI> wherein you have &s;een what Chri&s;tians &s;hould not doe. Come we now to the later &s;ort, to <HI>po&s;itive In&s;tructions,</HI> to &s;ee what they ought to do.</P>
<P>Are Church-members thus <HI>members one of another?</HI><NOTE PLACE="marg">Po&s;itive In|&s;tructions.</NOTE> Then let them be admoni&s;hed and exhorted to give &s;uch mutuall re&s;pects<NOTE PLACE="marg">Mutuall re|&s;pects to be gi|ven by Church-Members each to other.</NOTE> one to another as are due upon the account of this <HI>Reciprocall Relation.</HI> The&s;e I &s;hall referre to two heads. They are <HI>Inward,</HI> or <HI>outward; Affections,</HI> or <HI>Offices</HI> expre&s;&s;ing tho&s;e affecti|ons. Let Chri&s;tians <HI>bear</HI> the one, and <HI>perform</HI> the other, and that in a <HI>mutuall</HI> way, as be|ing members one of another.</P>
<P>Begin we with the former, <HI>Inward</HI> re&s;pects,<NOTE PLACE="marg">1. Inward Re&s;pects.</NOTE>
<PB N="42" REF="123"> <HI>Affections,</HI> which ought to bee <HI>mutuall</HI> and reciprocall betwixt the&s;e <HI>joynt-members.</HI> This is that which the Apo&s;tle meaneth, where he pre&s;&s;eth it upon his <HI>Philippians,</HI> that they &s;hould <HI>&s;tand fa&s;t in one &s;pirit, with one mind,</HI> Phil. 1.27. And again in the next <HI>Chapter, ver.</HI> 2. <HI>Fulfill ye my joy</HI> (&s;aith he) <HI>that ye be like minded, having the &s;ame love, being of one ac|cord, of one mind.</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF"> (the &s;ame with <GAP LANG="grc" DESC="foreign" RESP="OXF">, before) <HI>Concordes,</HI> of <HI>one heart, one &s;oule.</HI> Thus was it anciently &s;aid of two entire friends, <GAP LANG="grc" DESC="foreign" RESP="OXF">, There was <HI>one &s;oule in two bodies.</HI> Thus &s;hould it bee with <HI>Beleevers;</HI> though they be di&s;tinct per&s;ons, and divided into &s;everall &s;ocieties, yet they &s;hould have but <HI>one &s;oul,</HI> be all of <HI>one heart.</HI> Sois it in the <HI>naturall Body,</HI> there are many mem|bers, but <HI>one heart.</HI> Thus &s;hould it be with the members of the <HI>my&s;tical Body,</HI> (O that it were &s;o!) they &s;hould have but one heart. So is it pro|mi&s;ed to the Church under the Go&s;pel in tho&s;e known Texts, <HI>Jer.</HI> 32.39. <HI>Ezek.</HI> 11.19. <HI>I will give them one heart.]</HI> And accordingly it was per|formed in the <HI>Proto-primitive</HI> times, as you &s;hall find it, <HI>Acts</HI> 4.32. <HI>The multitude of them that believed, were of one heart, and of one &s;oule.] &V;nanimous</HI> in their <HI>judgments,</HI> &amp; united in their <HI>affections.</HI> O that it were &s;o in the&s;e, &amp; might be &s;o in all times. All of us pray for it, &s;trive after it.</P>
<P N="1">1. That we may be of the <HI>&s;ame mind,</HI> the &s;ame <HI>judgement.</HI><NOTE PLACE="marg">1. Onene&s;&s;e of judgement to be de&s;ired.</NOTE> This our Apo&s;tle begs for; and from his <HI>Corinthians,</HI> 1 <HI>Cor.</HI> 1.10. <HI>Now I be&s;eech you brethren, by the Name of our Lord
<PB N="43" REF="123"> Je&s;us Chri&s;t, that ye all &s;peak the &s;ame thing, and that there be no divi&s;ions among you; but that ye be perfectly joyned together in the &s;ame mind, and in the &s;ame judgement.</HI> (A Text which I have heretofore handled in this place, and given a publick account to the world.) And this let all of us beg for our &s;elves, and for all the Churches of Chri&s;t, in this Nation, and el&s;ewhere, that we and they may all bee in this &s;en&s;e <HI>like-minded,</HI> thinking and &s;peaking the &s;ame thing. Thus is it with the members of the <HI>naturall body;</HI> many members, but <HI>one Tongue.</HI> Thus &s;hould it be with the members of the <HI>my&s;ticall Body,</HI> they &s;hould all <HI>&s;peak the &s;ame thing:</HI> all <HI>looking the &s;ame way.</HI> In the naturall body there are two <HI>eyes,</HI> and two <HI>legs,</HI> but they both look and go one and the &s;ame way. <HI>Cro&s;&s;e eyes,</HI> and <HI>&s;play-feet,</HI> where the one looketh one way, and another ano|ther, are no &s;mall blemi&s;h and deformity to the <HI>natural body.</HI> And &s;o are <HI>Cro&s;&s;e-Chri&s;tians</HI> to the my&s;ticall Body, &s;uch as are cro&s;&s;e in their <HI>judg|ments,</HI> &s;ingular in their opinions, &amp; <HI>affect</HI> to be &s;o.</P>
<P N="2">2. Much more they who are cro&s;&s;e in <HI>affe|ctions.</HI> It is that which I now more directly and principally aime at, and I wi&s;h I may hit the mark. Chri&s;tians,<NOTE PLACE="marg">2. Chri&s;tians &s;hould be of one heart, like affe|cted towards each other.</NOTE> though they cannot al|wayes be of the &s;ame <HI>mind,</HI> yet &s;hould they be of the &s;ame <HI>heart.</HI> Though they cannot bee like minded towards &s;ome controverted points of le&s;&s;er concernment, yet they &s;hould be like minded <HI>one towards another.</HI> So our Apo&s;tle pre&s;&s;eth it upon the&s;e <HI>Romanes,</HI> ver. 16. of
<PB N="44" REF="124"> this chapter, <HI>Be of the &s;ame mind one towards a|nother;</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">: <HI>Be like affectioned one towards another;</HI> A con&s;ectary fitly following upon this conclu&s;ion in the Text, Chri&s;tians being members one of another, let them be like <HI>affected one towards another,</HI></P>
<P N="1">1 <HI>Loving one another:</HI><NOTE PLACE="marg">1. Loving one another.</NOTE> <HI>Be ye like minded, having the &s;ame love</HI> (&s;aith the Apo&s;tle in that place forenamed) <HI>Phi.</HI> 2.2. <HI>Love,</HI> as it is the <HI>bond</HI> of all Chri&s;tian <HI>vertues,</HI> &s;o it is the bond of all Chri&s;tian <HI>Societies;</HI> In both which re&s;pects it is called the <HI>bond of perfectne&s;&s;e,</HI> Col. 3.14. <GAP LANG="grc" DESC="foreign" RESP="OXF">: <HI>The mo&s;t perfect bond,</HI> ty|ing <HI>hearts</HI> together, which no other bond can do: And being &s;o, it mu&s;t in the fir&s;t place, be put on by all tho&s;e who would join them&s;elves to the <HI>my&s;ticall body:</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF"> (&s;aith the Apo|&s;tle there) <HI>Above all, put on charity, which is the bond of perfectne&s;&s;e.</HI> This our <HI>Saviour</HI> layeth down for a character whereby his Di&s;ciples may be known; <HI>By this &s;hall all men know that ye are my Di&s;ciples, if ye love one another;</HI> Joh. 13 35. As <HI>malice</HI> is Satan's brand which he &s;ets upon his <HI>Goats,</HI> &s;o <HI>Love,</HI> true Chri&s;tian love, <HI>brotherly love</HI> (as the Apo&s;tle calleth it <HI>Heb.</HI> 13.1. <GAP LANG="grc" DESC="foreign" RESP="OXF">) it is the mark of <HI>Chri&s;ts &s;heep:</HI> All of us then who profe&s;&s;e &s;uch a Relation to Chri&s;t and his <HI>My&s;ticall body,</HI> &s;ee that this affection dwel in us; that wee do unfainedly love all out fellow members: So our Apo&s;tle pre&s;&s;eth it in the 9. ver&s;e after the Text; <HI>Let love be without di&s;&s;imulation;</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">; a u&s;efull and needfull qualification. There is
<PB N="45" REF="124"> a great deale of &s;eeming, but little &s;incere love in the world. Scarce is there a man but maketh &s;ome &s;hew of love, or friend&s;hip to his neigh|bour; yet how many in the mean time have their hearts brim full of rancour and malice? Let Chri&s;tians &s;eek after &s;incerity, as in all graces, &s;o in this of <HI>love;</HI> that they may imbrace each other with mutuall and cordiall affection. So the Apo&s;tle there pro&s;ecutes his Charge in the <HI>ver&s;e</HI> following, <HI>ver.</HI> 10. <HI>Be kindly affectioned one towards another with brotherly-love,]</HI> (or in the love of the Brethren.) A very emphati|call expre&s;&s;ion; Chri&s;tians mu&s;t not onely be <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>lovers of the brethren;</HI> but they mu&s;t al&s;o be <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>kindly affectioned</HI> in that love. The word properly &s;ignifieth a <HI>Pa|rentall love,</HI> &s;uch as is betwixt Parents and their children; a <HI>natural</HI> love. Such &s;hould the love of Chri&s;tans be towards their brethren: where|in they ought to <HI>abound</HI> each to other. That is <HI>Pauls</HI> prayer for his <HI>The&s;&s;alonians,</HI> 1 The&s;. 3.12. <HI>The Lord make you to increa&s;e and abound in love one towards another, and towards all men.</HI> Thus was <HI>Paul</HI> affected towards them, as it there fol|loweth; <HI>[Even as we do towards you.]</HI> And thus would he have them affected towards their brethren, with an exundant love, &s;o as it might over-flow even to others al&s;o, to all that came in the way of it. And it &s;hall be my <HI>prayer</HI> for <HI>you,</HI> all of you of this Congregation, and parti|cularly for you who have given up your names and &s;elves anew unto Chri&s;t, to wait upon him, and &s;ubmit unto him in all his holy ordinances.
<PB N="46" REF="125"> And not for you onely, but for all the true Churches of Chri&s;t, and all the members thereof, (as el&s;ewhere, &s;o &s;pecially) in this Nation; <HI>Now the Lord make you to abound in love one towards another.</HI></P>
<P><NOTE PLACE="marg">A low Ebbe of Brotherly-Love in this Nation.</NOTE>A <HI>Prayer</HI> (I think) never more needfull &s;ince Chri&s;t had a Church upon earth, then it is at this day among&s;t us in this Nation: wherein what a &s;ad and <HI>low ebbe</HI> of this affection may we &s;ee every where. Divided <HI>heads</HI> have made divided <HI>hearts;</HI> Divi&s;ion in <HI>judgement</HI> hath bred divi&s;ion in <HI>affection:</HI> &s;o as the love of many is now waxed cold. So it was foretold by our Saviour, <HI>Matth.</HI> 24.11, 12. <HI>Many fal&s;e Prophets &s;hal ari&s;e, and &s;hal deceive many. And becau&s;e iniquity &s;hall abound, the love of many &s;hall wax cold.]</HI> And &s;urely, never was it more truly and &s;adly verified, then in this Age, this Nation; wherein through the &s;eduction of fal&s;e teachers, every where &s;owing the tares of their erroneous doctrines, and the aboun|ding of all kind of iniquity; the <HI>love of many,</HI> (many profe&s;&s;ours) their love to God, and love to their Brethren, is now grown cold, not &s;hewing it &s;elfe as heretofore in the offices and exerci&s;es of true piety, and charity. O that that God who cau&s;eth the &s;ea, when it is at the lowe&s;t ebbe, to flow againe, would al&s;o cau&s;e a returne of this Affection unto his Church and people in this Nation! That tho&s;e, who being members of the my&s;ticall Body, are al&s;o members one of another, might be truly and cordially affected each to other.
<PB N="47" REF="125"> which, were there no other argument to per|&s;wade, yet (me thinks) this alone which I have now in hand, being duely con&s;idered, &s;hould bee abundantly &s;ufficient. What? members of the &s;ame Body, and mutuall mem|bers, <HI>members one of another?</HI> and &s;hall wee not own one another? &s;hall we not imbrace one another? be cordially affected each to other? Now the good Lord, who can, and will make <HI>dry bones to live,</HI> revive this affecti|on 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 <HI>everla&s;ting Commandement,</HI> which as it hath been taught from the beginning of the world, (as Saint <HI>John</HI> tels us, 1 <HI>John</HI> 3.11.) &s;o is it to be practi&s;ed to the end of it, yea, to eternity. <HI>That we love one another.</HI></P>
<P>And that not impaling and confining this Affection within the narrow bounds of that <HI>particular Society,</HI> to which we have a &s;peciall Relation, (<HI>love</HI> &s;o appropriated may well bee &s;u&s;pected,) but extending it to all the true Churches of Chri&s;t, and all the true members of tho&s;e Churches, as being all members of the &s;ame Body.</P>
<P>To this grand and primary re&s;pect, I may now &s;ubjoyne &s;ome other, which are but as off-&s;ets to this maine Root, daughters and hand-maids to this <HI>Mother,</HI> and <HI>Mi&s;tre&s;&s;e-Affection;</HI> as <HI>viz.</HI></P>
<P N="2">2. In the &s;econd place:<NOTE PLACE="marg">2. Sympathi|zing one with another.</NOTE> Chri&s;tians upon the account of their <HI>Joint-member&s;hip,</HI> thus
<PB N="48" REF="126"> <HI>loving</HI> one another, let them al&s;o <HI>&s;ympathize</HI> one with another. This doe the members of the naturall Bodie; being <HI>joint-members,</HI> they <HI>&s;ympathize,</HI> have a fellow-feeling each with other. So much (did we not know it by ex|perience) we might learn from our Apo&s;tle, 1 <HI>Cor.</HI> 12.26. <HI>And whether one member &s;uffer, all the members &s;uffer with it; or one member be honoured, all the members rejoyce with it.</HI> So &s;hould it be with the members of the my&s;ticall Body; being fellow-members, let them thus <HI>&s;ympathize</HI> one with another. So Saint <HI>Peter</HI> pre&s;&s;eth it, 1 <HI>Pet.</HI> 3.8. <HI>Finally, be ye all of one mind, having compa&s;&s;ion one of another:</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>Sympathizing,</HI> having a fellow-feeling of each others condition. Thus &s;hould Chri|&s;tians be like affected with their Brethren, <HI>re|joycing</HI> with them, <HI>&s;orrowing</HI> with them. So our Apo&s;tle here pre&s;&s;eth it upon the&s;e his <HI>Ro|mans,</HI> bringing it in upon the account of this their <HI>Joint-member&s;hip, ver.</HI> 15. of this <HI>Chap|ter, Rejoyce with them that rejoyce, and weep with them that weep.</HI><NOTE PLACE="marg">H. Grotius. Dru&s;ius ex Rab|bi Jud. <HI>ad loc.</HI></NOTE> An allu&s;ion (as &s;ome con|ceive of it) to the two <HI>Gates</HI> in <HI>Solomons Tem|ple;</HI> the one of which was the <HI>marrying door,</HI> the other the <HI>Penitents door;</HI> and &s;o tho&s;e who entered in at the one were merry and joyfull; tho&s;e who came in, or went out at the other, were &s;ad and &s;orrowfull; to both which the <HI>Levites</HI> applied them&s;elves in their &s;peech and demeanour &s;utable to their condi|tions, &s;peaking chearfully to the one, mourn|fully to the other. Thus ought Chri&s;tians to
<PB N="49" REF="126"> <HI>&s;ympathize</HI> with their brethren, being like affected with them both in regard of <HI>joy</HI> and <HI>&s;orrow.</HI></P>
<P N="1">1. <HI>Rejoycing with them that rejoice;</HI><NOTE PLACE="marg">1. Having mu|tuall joyes.</NOTE> Rejoy|cing in the welfare of their brethren. In their <HI>Temporall</HI> welfare, not envying it nor repining at it, but rejoicing in it: So did <HI>Elizabeths</HI> Neighbours and Friends (as the &s;tory tels us <HI>Luk.</HI> 1.58.) <HI>When they heard that the Lord had &s;hewed great mercy unto her</HI> (viz. in giving her a &s;on) <HI>they rejoyced with her.</HI> But &s;pecially in their <HI>Spirituall</HI> welfare; Are there any en|tred or entring in at the <HI>Marrying door,</HI> com|ing in, giving up them&s;elves to be married to <HI>Je&s;us Chri&s;t,</HI> here is a matter of rejoicing; It is &s;o with the <HI>Angels</HI> in Heaven; <HI>There is joy in the pre&s;ence of the Angels of God, over one &s;inner that repenteth,</HI> Luk. 15.10. And &s;o let it be to the <HI>Saints</HI> upon earth: Do we &s;ee any who were before alienated, brought home unto God, either in their fir&s;t conver&s;ion, of returning after their defection and departing from him, herein rejoice. <HI>It was meet that we &s;hould make merry and be glad</HI> (&s;aith the father of the Prodigall to his malecontented &s;on) <HI>for this thy brother was dead, and is alive a|gain; was lo&s;t, and is found,</HI> Luk. 15.32. And &s;o where we &s;ee any &s;tanding fa&s;t in the faith, walking in the truth, herein rejoice: So did <HI>John</HI> on the behalfe of the <HI>children</HI> of that <HI>E|lect</HI> (honoured) <HI>Lady</HI> (as he calls her, and tels her, 2 <HI>Joh. v.</HI> 1, 4.) <HI>I rejoice greatly that I found of thy children walking in the truth.</HI> The
<PB N="50" REF="127"> like he tels <HI>Gaius</HI> in the following Epi&s;tle, ver. 3, 4. And &s;o was this our Apo&s;tle affected for the&s;e his <HI>Romans;</HI> Hearing of the fame of their <HI>obedience, I am glad therefore</HI> (&s;aith he) <HI>on your behalfe,</HI> Rom. 16.19. Thus &s;hould my|&s;ticall fellow-members <HI>rejoice</HI> one with ano|ther.</P>
<P N="2">2.<NOTE PLACE="marg">2. Mutuall &s;or|rows.</NOTE> And &s;o mourn one with another; ha|ving a fellow feeling of each others &s;orrowes and &s;ufferings. Such a <HI>Sympathie</HI> there is betwixt the <HI>Head</HI> and <HI>members</HI> of this my&s;tical Body; <HI>We have not an High Prie&s;t that cannot be touched with the feeling of our infirmities,</HI> (&s;aith the Apo&s;tle, <HI>Hebr.</HI> 4.15.) <GAP LANG="grc" DESC="foreign" RESP="OXF">. Chri&s;t being the head of his Church, is &s;en&s;i|ble of the ailements of his meane&s;t members, <HI>Sympathizing</HI> with them; <HI>Saul, Saul, why per&s;ecute&s;t thou me?</HI> (&s;aith the voice from hea|ven, <HI>Act.</HI> 9.) The <HI>foot</HI> was trodden on upon earth, and the <HI>Head</HI> feels it in heaven; And &s;uch a <HI>Sympathy</HI> there &s;hould be betwixt the members of this body; and that both in their <HI>Spirituall di&s;tempers,</HI> and <HI>Temporall Suffe|rings.</HI></P>
<P>An In&s;tance of the former we have in the <HI>Apo&s;tle</HI> him&s;elfe, 2 Cor. 11 29. <HI>Who is weak</HI> (&s;aith he) <HI>and I am not weak? who is offended, and I burn not?</HI> Thus did he take to heart the Di&s;tempers,<NOTE PLACE="marg">In Spirituall di&s;tempers.</NOTE> Infirmities, Scandals of any weak member of the Church. The like &s;hould all Chri&s;tians do; not in&s;ult over the fals of their Brethren, but mourne over them. Is it, &s;o, that any are coming in at the <HI>Penitents door,</HI> being
<PB N="51" REF="127"> fallen under the cen&s;ures of the Church, of <HI>Su&s;pen&s;ion</HI> or <HI>Excommunication,</HI> or by any &s;candall giving ju&s;t cau&s;e for them? here is matter of <HI>Humiliation</HI> and <HI>Grief</HI> to their fel|low members who take notice of it: <HI>Paul</HI> chargeth it as no &s;mall crime upon his <HI>Corin|thians,</HI> that taking notice of a &s;candalous member, the <HI>Ince&s;tuous per&s;on, They were puffed up, and did not rather mourn,</HI> 1 Cor. 5.2.</P>
<P>And &s;o in <HI>Temporall Sufferings.</HI><NOTE PLACE="marg">In temporall &s;ufferings:</NOTE> <HI>Remember them that are in bonds as bound with them, and them which &s;uffer adver&s;ity, as being your &s;elves al&s;o in the body,</HI> Heb. 13.3. Thus did the Primitive Chri&s;tians &s;ympathize with their brethren in their bonds: &s;o they did with the Apo&s;tle, <HI>Heb.</HI> 10.34. <HI>Ye had compa&s;&s;ion of mee in my bonds,</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">; They <HI>&s;ympathized,</HI> were as fellow &s;ufferers with him; and as with him, &s;o with other of their brethren, as hee tells them in the ver&s;e foregoing; <HI>Ye became companions of them that were &s;o u&s;ed</HI> (meaning the Martyrs of tho&s;e times): And as in &s;uffe|rings for Chri&s;t, &s;o in any other lo&s;&s;es or cro&s;|&s;es, or ailements, Chri&s;tians &s;hould have a fellow-feeling with their fellow-members, con|doling with them; not rejoycing at them; no, &s;uch an <GAP LANG="grc" DESC="foreign" RESP="OXF">, rejoycing over the mi&s;eries of others, is not only unchri&s;tian, but inhumane and unnaturall; but lamenting o|ver them: Thus did <HI>David</HI> &s;ympathize even with his enemies (as him&s;elf tels us <HI>P&s;al.</HI> 35.12, 13. <HI>Such as rewarded him evill for good, to the
<PB N="52" REF="128"> &s;poiling of his &s;oul</HI> (as he &s;aith, even to the ta|king away of his life, had it lien in their power) <HI>Yet</HI> (&s;aith he) <HI>as for me, when they were &s;ick, my cloathing was &s;ackcloth, I hum|bled my &s;oul with fa&s;ting, &amp;c.</HI> And did hee this for his enemies? how much more &s;hould Chri&s;tians do it for their <HI>Brethren,</HI> their fel|low-members? Truly, not to be affected with the &s;ufferings of <HI>Saints,</HI> is a &s;hrewd evidence of one that is no true <HI>member</HI> of the body; or if he be, he is under &s;ome &s;ad and dangerous <HI>ob&s;truction.</HI></P>
<P>To this let mee add: As the&s;e mutuall members &s;hould have mutuall <HI>joyes</HI> and <HI>&s;or|rowes,</HI> &s;o mutuall <HI>De&s;ires,</HI> and mutuall <HI>Cares,</HI> and mutuall <HI>Fears;</HI> I will but touch upon each.</P>
<P>Mutuall <HI>De&s;ires</HI> or <HI>Well-wi&s;hes</HI><NOTE PLACE="marg">3 Mutual wel-wi&s;hes.</NOTE> each to o|ther. Well-wi&s;hes for their <HI>Temporall,</HI> much more for their <HI>Spirituall</HI> welfare: Such were the wi&s;hes of the <HI>beloved Di&s;ciple</HI> to his well-beloved <HI>Gaius,</HI> 3 Joh. ver. 2. <HI>Beloved, I wi&s;h above all things that thou mai&s;t pro&s;per and be in health, even as thy &s;oul pro&s;pereth:</HI> Be in <HI>health</HI> in his <HI>body,</HI> and <HI>pro&s;per</HI> in his <HI>&s;oul.</HI> The&s;e were the two things which the <HI>Heathens</HI> (according to the light which they had) were wont above all things to wi&s;h to their friends, <HI>(Orandum e&s;t ut &s;it mens &s;ana, in corpore &s;ano)</HI> that they might have <HI>&s;ound minds in haile bo|dies;</HI><NOTE PLACE="marg">Juvenal.</NOTE> and I know not what Chri&s;tians can better wi&s;h one for another, then <HI>&s;ound bodies, and &s;anctified &s;ouls:</HI> Thus the members of the na|turall
<PB N="53" REF="128"> body, by a &s;ecret in&s;tinct they do, as it were, &s;eek and de&s;ire the welfare each of o|ther; let the members of the <HI>my&s;ticall Body</HI> do the like; <HI>Let no man &s;eek his own, but e|very man anothers wealth</HI> (&s;o our Apo&s;tle in|&s;tructs his <HI>Corinthians</HI> 1 <HI>Cor.</HI> 10.24.) Not but that Chri&s;tians both may, and ought to &s;eek their own <HI>wealth,</HI> their own <HI>Spiritual</HI> and <HI>Tem|porall</HI> welfare, and that in the fir&s;t place, therein preferring them&s;elves before others: So runs the rule, <HI>Thou &s;halt love thy neighbour as thy &s;elfe,</HI> Mat. 19.19. Now, <HI>Regula e&s;t prior Re|gulato,</HI> The rule mu&s;t be in order before that which is regulated by it: Chri&s;tians mu&s;t fir&s;t love <HI>them&s;elves,</HI> otherwi&s;e they cannot love their <HI>neighbours</HI> as them&s;elves: But they may not <HI>impropriate</HI> the&s;e wel wi&s;hes to them&s;elves, but extend them to others, to their <HI>neighbours, brethren,</HI> as being a part of them&s;elves: So the &s;ame Apo&s;tle expounds his own meaning, Phil. 2.4. <HI>Look not every man on his own things, but every man al&s;o on the things of others; <GAP LANG="grc" DESC="foreign" RESP="OXF">.</HI> Al&s;o: The de&s;ires and well wi&s;hes of Chri&s;tians, being <HI>fellow-members,</HI> mu&s;t be mutuall.</P>
<P>And &s;o &s;hould their <HI>Cares</HI> be:<NOTE PLACE="marg">4. Mutuall c res.</NOTE> So the Apo|&s;tle pre&s;&s;eth it, 1 Cor. 12.25. <HI>The members &s;hould have the &s;ame care one of another:</HI> So have the members of the <HI>naturall body,</HI> they have a mutuall care for the pre&s;ervation and welfare each of other. And &s;o &s;hould the members of the <HI>My&s;ticall body;</HI> they &s;hould have &s;uch a mutuall care &s;pecially for the <HI>Spi|rituall
<PB N="54" REF="129"> welfare</HI> each of other. It is the com|mendation which <HI>Paul</HI> giveth of <HI>Timothy,</HI> that he did <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>naturally care for the &s;tate of his Philippians,</HI> Philip. 2.20. Tho&s;e things which concerned the &s;alvation of their &s;ouls, and the welfare of their Church. Such is the care of the <HI>natural,</HI> and &s;uch &s;hould be the care of the <HI>my&s;ticall</HI> members; a na|turall, cordiall, &s;incere, affectionate care each for other.</P>
<P>And &s;o again for their <HI>fears;</HI> they &s;hould al&s;o be <HI>mutuall.</HI><NOTE PLACE="marg">5. Mutuall feares and jea|lou&s;ies.</NOTE> Chri&s;tians &s;hould bee afraid of each other, where there is ju&s;t cau&s;e of feare. So was <HI>Paul</HI> of his <HI>Galathians,</HI> when he took notice of their <HI>haltings; I am afraid of you</HI> (&s;aith he) <HI>le&s;t I have be&s;towed upon you labour in vaine.</HI> Thus Chri&s;tians may and ought in &s;ome ca&s;es to have a kind of an holy <HI>jealou&s;ie</HI> one over another: <HI>Jealou&s;ie</HI> is an af|fection which flowes from <HI>love.</HI> And how|ever, being inordinate, it groweth to great and &s;infull inconvenience betwixt the neare&s;t Re|lations, (<HI>Jealou&s;ie is the rage of a man,</HI> Prov. 6.34) yet being well ordered, it is an u&s;efull pa&s;&s;ion. Thus was <HI>Paul</HI> affected towards his <HI>Corinthians,</HI> (as he tels them) 2 Cor. 11.2. <HI>I am jealous over you with a godly jealou&s;ie.</HI> And thus Chri&s;tians both may, and ought to be affected each to other. When they &s;hall &s;ee their brethren begin to warp, and turne a&s;ide from any of their <HI>principles,</HI> and to &s;uck in any dangerous <HI>errours,</HI> (which was the ca&s;e of tho&s;e <HI>Corinthians,</HI>) or to fall from their
<PB N="55" REF="129"> <HI>fir&s;t love,</HI> to abate of their zeale and for|wardne&s;&s;e in the practi&s;e of Piety, now they not onely may, but ought to be jealous over them.</P>
<P>Only let it be with a <HI>Godly jealou&s;ie,</HI><NOTE PLACE="marg">A Godly Jea|lou&s;ie.</NOTE> <GAP LANG="grc" DESC="foreign" RESP="OXF">, (&s;aith the Apo&s;tle) with the <HI>jealou&s;ie of God:</HI> not out of any light and ungrounded &s;u&s;picion and &s;urmi&s;e; not out of any by and &s;ini&s;ter re&s;pect; but with an eye to God, to his glory, and their brethrens good. And that Chri&s;tians both may and ought to be <HI>jealous</HI> over one another. As it is with the <HI>members</HI> of the Body, if one of them have a tumour, a &s;ore breeding, the re&s;t are jealous of it, fearing what it may come to. The like Chri&s;tians may and ought to be over one a|nother in a like ca&s;e; that &s;o they may per|forme tho&s;e offices each to other, which their mutuall relation in that ca&s;e calleth for. Which what they are, I &s;hall now come (in the &s;e|cond place) to &s;hew you.</P>
<P>Chri&s;tians being <HI>Fellow-members,</HI><NOTE PLACE="marg">2. Outward Re&s;pects.</NOTE> and &s;o bearing mutuall <HI>Affections</HI> one to another, they are al&s;o to expre&s;&s;e their affections by performing <HI>mutuall offices</HI> each to other. So do the members of the <HI>naturall Body,</HI><NOTE PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF"> Manus fricat, manum lavat. Adag.</NOTE> <HI>Manus manum,</HI> one hand rubbeth and wa&s;heth the other. All the members of the body are offici|ous, ready to &s;erve one another: the like &s;hould the members of the <HI>my&s;ticall Body</HI> be. So the Apo&s;tle requireth it from them, <HI>Gal.</HI> 5.13. <HI>By love &s;erve one another.</HI> This let Chri&s;tians do; and not in <HI>word</HI> onely (as the mode of
<PB N="56" REF="130"> the times is, which hath turned this to a comple|ment, (and for the mo&s;t part it is no more,) <HI>Your Servant, Sir;</HI> Thus we hear men &s;pea|king &s;ometimes, who&s;e hearts yet in the mean time would di&s;daine and &s;corne to performe what their mouth profe&s;&s;eth, and promi&s;eth,) but in <HI>truth;</HI> being ready to approve them|&s;elves <HI>&s;ervants</HI> to their <HI>fellow-&s;ervants,</HI> by performing all Chri&s;tian offices of love to them.</P>
<P>Of the&s;e offices there are many, very ma|ny. I &s;hall onely &s;ingle out &s;ome chiefe and principall and &s;uch as are mo&s;t obvious: which I &s;hall de&s;ire you, all of you, and in &s;peciall you who are joyned in <HI>Sacramentall Communion</HI> in this place, to take notice of, and make u&s;e of re&s;pectively.</P>
<P>A fir&s;t &s;hall bee that which our <HI>Apo&s;tle</HI> him&s;elfe doth here in this place properly and principally aime and drive at, <HI>viz.</HI> that Chri|&s;tians &s;hould make <HI>improvement of their offices or gifts to mutuall Edification.</HI><NOTE PLACE="marg">1. Make im|provement of offices and to mutuall E|dification, whether</NOTE> Thus do the <HI>members</HI> of the <HI>naturall Body;</HI> having their &s;everall offices and faculties, they improve and exerci&s;e them for the mutuall good and bene|fit each of other. The <HI>eye</HI> &s;eeth, the <HI>ear</HI> hea|reth, the <HI>tongue</HI> &s;peaketh, the <HI>hand</HI> worketh, the <HI>foot</HI> walketh, all for the good one of ano|ther; being mutually helpfull each to other. And &s;o let it be with <HI>Church-members.</HI> Let them make the like improvement of their <HI>offi|ces</HI> and <HI>gifts.</HI></P>
<PB N="57" REF="130">
<P N="1">1. This are <HI>Publick Officers</HI><NOTE PLACE="marg">1. Publick of|ficers.</NOTE> to do (in the fir&s;t place.) Of them, and to them properly &s;peaketh Saint <HI>Peter,</HI> 1 Pet. 4.11. <HI>As every man hath received the gift, even &s;o mini&s;ter the &s;ame one to another, as good Stewards of the manifold grace of God. If any man &s;peak, let him &s;peak as the Oracles of God. If any man mini&s;ter, (viz.</HI> in any other Church admini|&s;tration) <HI>let him do it as of the ability which God giveth, &amp;c.]</HI> And of them &s;peaks our <HI>Apo&s;tle</HI> in the <HI>ver&s;es</HI> after the Text. <HI>Having then gifts differing one from another, according to the grace that is given us; whether prophecie, let us prophe&s;ie according to the proportion of faith; Or mini|&s;tery, let us wait on our mini&s;tering, &amp;c.</HI> And &s;o he goeth on, reckoning up &s;uch <HI>gifts</HI> and <HI>offices</HI> as were then u&s;uall in the Church: All which he requireth tho&s;e on whom they were conferred, to exerci&s;e and make u&s;e of accordingly, to the common edification and benefit of the Church. This are publick Offi|cers to do; <HI>Pa&s;tours, Teachers, Elders, Dea|cons,</HI> being as <HI>Eyes, Tongues, Eares, Hands</HI> to the Eccle&s;ia&s;ticall Body, they are to di&s;charge the&s;e offices carefully and faithfully for the good and benefit of their fellow-mem|bers.</P>
<P>And as Publick Officers, &s;o al&s;o <HI>private Chri&s;tians.</HI><NOTE PLACE="marg">2. Private Chri&s;tians.</NOTE> They being al&s;o members of the Body, they ought al&s;o in their places and &s;ta|tions to do the like to their Fellow-members, <HI>Edifying one another.</HI> So the Apo&s;tle pre&s;&s;eth
<PB N="58" REF="131"> it upon the&s;e his <HI>Romanes,</HI> Chap. 14.9. <HI>Let us follow after the things which make for peace, and wherewith one may edifie another.]</HI> And the like upon his <HI>The&s;&s;alonians,</HI> 1 The&s;. 5.11. <HI>Wherefore edifie one another, even as ye do.</HI> Thus are private Chri&s;tians, not onely to build up <HI>them&s;elves;</HI> which Saint <HI>Jude</HI> requireth they &s;hould do: <HI>Edifie</HI> (or <HI>build up) your &s;elves in your mo&s;t holy faith,</HI> Jude <HI>ver.</HI> 20. This are they to look to in the fir&s;t place; having laid a right foundation, they are in the u&s;e of all holy means to confirme and advance them|&s;elves in their &s;pirituall e&s;tate. But not onely to this: Building up them&s;elves, they are al&s;o to help to build up <HI>others.</HI> It was our <HI>Saviours</HI> direction unto <HI>Peter,</HI> Luke 22.32. <HI>When thou are converted, (viz.</HI> from his approaching mi&s;carriage) <HI>&s;trengthen thy brethren.</HI> And the like are all private Chri&s;tians to do, having ta&s;ted of the mercy and goodne&s;&s;e of God, in bringing them home unto him&s;elfe, they are now in their places to be helpfull unto o|thers, in confirming and building up their brethren.</P>
<P><HI>Q.</HI> Why, what &s;hall <HI>private Chri&s;tians</HI> do in this way?</P>
<P><NOTE PLACE="marg">Private Chri|&s;tians to edifie one another in a private way.</NOTE><HI>An&s;.</HI> To this I an&s;wer in the generall, that what they do in this way, being <HI>private per|&s;ons,</HI> they are ordinarily to do it in a <HI>private way.</HI> As for the <HI>publick</HI> and <HI>ordinary</HI> teach|ing of private per&s;ons, unle&s;&s;e it be in a ca&s;e of nece&s;&s;ity, I know no ground, no warrant for it. What <HI>private per&s;ons</HI> do to their bre|thren,
<PB N="59" REF="131"> mu&s;t be in a way &s;utable to that &s;tate and degree wherein God hath &s;et them. O|therwi&s;e they cannot in an ordinary way be freed from that which the Apo&s;tle in the <HI>ver&s;e</HI> fore-going prohibits, of <HI>thinking of them&s;elves above what they ought to think.</HI> What they do regularly, mu&s;t be in a <HI>private way.</HI> And thus they both may and ought.</P>
<P N="1">1. <HI>Teach and in&s;truct one another.</HI><NOTE PLACE="marg">1. Teaching one another.</NOTE> So runs the Apo&s;tles direction to his <HI>Colo&s;&s;ians,</HI> chap. 3.16. <HI>Let the word of Chri&s;t dwell in you richly in all wi&s;dome, teaching one another.]</HI> Which is to bee under&s;tood not of <HI>publick teaching,</HI> (which belongs to the Pa&s;torall Function,) but of <HI>private In&s;truction.</HI> Thus are more know|ing Chri&s;tians to lend and communicate their light to their weaker and more ignorant bre|thren. So did <HI>Aquila,</HI> (and po&s;&s;ibly <HI>Pri&s;cilla</HI> too, who is joyned with her husband, but whether as a <HI>partner</HI> in the work, or onely a <HI>wel-willer</HI> to it, is uncertaine,) teach and in|&s;truct that eloquent <HI>Apollos, Acts</HI> 18.26. Ha|ving heard him preaching in the <HI>Synagogue,</HI> being then but a novice in Chri&s;tianity, they <HI>tooke him home unto them, and expounded to him the way of God more perfectly.</HI> Mark it; They <HI>took him home to them:</HI> not indoctri|nating him in the <HI>Synagogue;</HI> not di&s;puting or rea&s;oning with him in that open and pub|lick A&s;&s;embly. No, that was not for <HI>Pri&s;cilla</HI> to do, being a <HI>woman,</HI> and &s;o not allowed to &s;peak in the Church; neither did her hu&s;|band do it: but they take him <HI>home,</HI> being
<PB N="60" REF="132"> private per&s;ons, they in&s;truct him in a private way. A commendable office for one Chri&s;ti|an to performe to another, thus to teach and in&s;truct one another, by communicating their own knowledge, or experience; or by rea|ding of good <HI>books,</HI> or repeating of <HI>Sermons,</HI> or the like. Thus edifie one another by way of <HI>In&s;truction.</HI></P>
<P N="2"><NOTE PLACE="marg">1. Admoni&s;h|ing one ano|ther.</NOTE>2. And &s;o (in the &s;econd place) by way of <HI>Admonition.</HI> So it there followeth. <HI>Col.</HI> 3.16. <HI>Teaching and admoni&s;hing one another, &amp;c.]</HI> As Chri&s;tians are (as God offers them oppor|tunity,) to teach the <HI>ignorant,</HI> &s;o to admoni&s;h their <HI>remi&s;&s;e</HI> and <HI>carele&s;&s;e</HI> brethren. Where they &s;ee any thing ami&s;&s;e in them, in a gentle and Chri&s;tian way to reprove them. That is one of the Lawes which God of old gave unto his people, <HI>Levit.</HI> 19.17. <HI>Thou &s;halt not hate thy brother in thy heart, thou &s;halt in any wi&s;e rebuke him, and not &s;uffer &s;in upon him.</HI> A Law which is obliging to us <HI>Chri&s;tians,</HI> no le&s;&s;e then it was to the <HI>Jews;</HI> the ground of it being <HI>piety</HI> towards God, and <HI>charity</HI> to|wards our neighbour. And being &s;o, be we not wanting in it: it being an office of grea|te&s;t and true&s;t love. So <HI>David</HI> looked upon it. <HI>Let the righteous &s;mite me,</HI> (&s;aith he) <HI>and it &s;hall be a kindne&s;&s;e: And let him reprove me, it &s;hall be an excellent oyle, which &s;hall not break my head.</HI> As precious <HI>oile</HI> is to the <HI>head,</HI> &s;o is &s;ea&s;onable, wi&s;e, gentle, faithfull <HI>reproof,</HI> to the <HI>heart;</HI> &s;oaking into it, it may do much good, no hurt. Let Chri&s;tians look upon
<PB N="61" REF="132"> this, not onely as their <HI>liberty,</HI> but as their <HI>duty;</HI> I mean to their <HI>Brethren.</HI> As for others, per&s;ons openly <HI>profane, Pearls</HI> are not to bee heedle&s;ly <HI>ca&s;t before &s;uch &s;wine. Reprove not a &s;corner,</HI> (&s;aith the wi&s;e man) <HI>le&s;t he hate thee,</HI> Prov. 9 8. But mark what followeth; <HI>Reprove a wi&s;e man, and he will love you.</HI> This Chri&s;ti|ans may do; this they mu&s;t do to their <HI>bre|thren,</HI> that &s;o they may not be acce&s;&s;ory to their &s;ins, which by their &s;ilent connivence they may make them&s;elves. <HI>Have no fellow&s;hip with the unfruitfull works of darkne&s;&s;e, but rather reprove them,</HI> (&s;aith the Apo&s;tle) <HI>Ephe&s;.</HI> 5.11. <GAP LANG="grc" DESC="foreign" RESP="OXF">, Convince them, as by a Godly and exemplary life, &s;o by &s;ea&s;onable admoni|tions, and reprehen&s;ions.</P>
<P N="3">3. Admoni&s;hing, they are al&s;o to <HI>exhort</HI> one another.<NOTE PLACE="marg">3. Exhorting one another.</NOTE> <HI>Exhort one another while it is called to day,</HI> (&s;aith the Apo&s;tle to his <HI>He|brewes) Heb.</HI> 3.18. And again, <HI>Cap.</HI> 10.25. <HI>Exhor|ting one another,</HI> This are Chri&s;tians to do, ta|king all advantages to put one another on to duty. So the former <HI>ver.</HI> there explains it, <HI>v.</HI> 24. <HI>Let us con&s;ider one another to provoke unto love, and good works.</HI> Thus are Chri&s;tians to keep an holy watch over each other; prudently ob&s;erving one anothers di&s;po&s;itions and de|meanours, graces and infirmities, that &s;o they may take all advantage to excite and quicken each other to all duties of <HI>piety</HI> and <HI>charity.</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, (&s;aith the Originall,) <HI>to the &s;harpening of love.</HI> A metaphor taken from <HI>edge-tooles,</HI> which are &s;harpened by
<PB N="62" REF="133"> whetting one again&s;t another. Thus are Chri|&s;tians to whet and &s;harpen each other. So the <HI>Wi&s;e-man</HI> explaines the Metaphor, <HI>Prov.</HI> 27.17. <HI>Iron &s;harpeneth iron, &s;o a man &s;harpeneth the countenance of his friend.</HI> Iron &s;harpeneth iron by mutuall <HI>attrition;</HI> and thus Chri&s;tians may and ought to &s;harpen one another by <HI>mutuall Exhortation;</HI> whetting one anothers &s;pirits, exciting and quickning each other to holy duties. Thus when the <HI>hands</HI> are cold or benummed, by rubbing each other they come to their naturall warmth and vigour. And thus Chri&s;tians come to recover and keep their &s;pirituall warmth, their zeal and fervour by mutuall incitations, exhortations.</P>
<P N="4"><NOTE PLACE="marg">4. Comfor|ting one ano|ther.</NOTE>4. Exhorting one another, they are to <HI>com|fort one another. Comfort your &s;elves together;</HI> &s;o our Tran&s;lation rendereth that (and the word will bear it) 1 <HI>The&s;.</HI> 5.11. <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>Comfort one another.</HI> Thus are Chri&s;ti|ans to do each to other in times of <HI>publick ca|lamity:</HI><NOTE PLACE="marg">In publick ca|lamities.</NOTE> <HI>Then they that feared the Lord &s;pake often one to another,</HI> (&s;aith the Prophet <HI>Mala|chy</HI>) Mal. 3.16. In tho&s;e calamitous times, when the Church &s;ay under many &s;ad temp|tations, <HI>[When the proud were called happy,]</HI> (as you have it in the <HI>ver&s;e</HI> fore-going) proud and pre&s;umptuous &s;inners pro&s;pered and flou|ri&s;hed; they carried the flag in the main-top, they were the only men: <HI>[They which wrought wickedne&s;&s;e were &s;et up; yea, they which temp|ted God, were even delivered.]</HI> Daring and de&s;perate &s;inners, they were pre&s;erved, and pro|tected,
<PB N="63" REF="133"> and delivered from eminent dangers, as if they had been Gods &s;peciall Favourites; while&s;t in the mean time, it went &s;adly with tho&s;e which feared God: A <HI>&s;ad temptation!</HI> So it was to <HI>David;</HI> When <HI>he &s;aw the pro&s;pe|rity of the wicked, how they were not in trouble like other men,</HI> but <HI>their eyes &s;tood out with fat|ne&s;&s;e;</HI> while&s;t in the mean time, <HI>waters of a full cup,</HI> (a cup of affliction) <HI>were wrung out to Gods own people;</HI> the one drank <HI>wine,</HI> and the other <HI>water;</HI> and that of the waters of <HI>Marah,</HI> bitter waters; This when <HI>David</HI> &s;aw, he tels us, <HI>his feet were almo&s;t gone, his &s;teps had well nigh &s;lipt,</HI> P&s;al. 73. ver. 2.3 5, 7, 10. And &s;urely &s;o it was with the Church at that time. When they &s;aw &s;uch <HI>cro&s;&s;e-providences,</HI> Gods own people brought low, his and their ene|mies rai&s;ed to the height of temporall pro&s;pe|rity. Now, in this time, <HI>They that feared the Lord, &s;pake one to another,</HI> and that <HI>often.</HI> As they were much in &s;peaking to <HI>God</HI> in prayer, <HI>(calamitous times are praying times)</HI> &s;o they were frequent in &s;peaking <HI>each to other,</HI> for the animating &amp; incouraging each of other to faith, patience, con&s;tancy in obedience. The like are Chri&s;tians to do each to other in the like times.</P>
<P>And as in <HI>publick calamities,</HI> &s;o in <HI>private af|flictions.</HI><NOTE PLACE="marg">In private af|flictions.</NOTE> Herein Chri&s;tians &s;hould be comfor|table each to other. Thus if there be a tumour in the leg or other part, the hand is ready to anoint it, to a&s;&s;wage the pain of it. Thus &s;hould Chri&s;tians in their painfull &s;ufferings, &s;upple each other with &s;ea&s;onable con&s;olations. Which
<PB N="64" REF="134"> they are to do both in <HI>outward cro&s;&s;es,</HI> &amp; <HI>inward conflicts,</HI> in the &s;ufferings both of the outward &amp; inward man. Of both the&s;e may we under&s;tand the Apo&s;tle, 1 <HI>The&s;.</HI> 5.14. Where among other Offices of love which brethren &s;hould perform one to another, he willeth them to comfort <HI>the feeble minded, and &s;upport the weak;</HI> i. e. <HI>comfort</HI> &s;uch as were ready to &s;ink under their <HI>cro&s;&s;es,</HI> and &s;upport &s;uch as were ready to faint under their <HI>Tentations.</HI> Let Chri&s;tians have a regard to both.</P>
<P N="1"><NOTE PLACE="marg">1. Outward cro&s;&s;es: where|in they are to comfort each other;</NOTE>1. For comforting their fellow members in their <HI>outward cro&s;&s;es:</HI> In the lo&s;&s;e of Husband, Wives, Children, Friends, E&s;tate, in &s;ick|ne&s;&s;e, and the like. In the&s;e ca&s;es Chri&s;tians are to comfort one another: Which they are to do,</P>
<P N="1">1. By <HI>words,</HI><NOTE PLACE="marg">1. By words.</NOTE> &s;peaking comfort; <HI>Wherefore comfort one another with the&s;e words</HI> (&s;aith the Apo&s;tle to his <HI>The&s;&s;alonians,</HI> 1 <HI>The&s;.</HI> 4.18. &s;peaking of &s;uch as were in heavine&s;&s;e for their decea&s;ed friends, whom he would have their brethren to comfort by minding them of what he had &s;aid touching the Doctrine of the <HI>Re&s;urrection.</HI>) Such comfort <HI>Job</HI> expected from his friends when they came to him in his di&s;tre&s;&s;e, that they &s;hould have &s;poke com|fortably to him, whom being deceived in his expectation, he calleth <HI>mi&s;erable comforters, Job</HI> 16.2. And &s;uch <HI>Comforters David in his di&s;tre&s;&s;e looked for</HI> (as he tels us) <HI>but he found none,</HI> P&s;al. 69.20. Chri&s;tians! let not your brethren take up the like complaint again&s;t a|ny
<PB N="65" REF="134"> of you: This is one of Gods Attributes; He is a <HI>God that comforteth tho&s;e which are ca&s;t down,</HI> 2 Cor. 7.6. And it is one of the be&s;t Of|fices that one man can performe unto another. <HI>Job</HI> &s;peaking of him&s;elf in the time of his pro|&s;perity, and what re&s;pect he then had from the people, he &s;aith, he <HI>was as one that com|forteth the mourners,</HI> Job 29. <HI>la&s;t.</HI> Let not Chri&s;tians herein, according to their power, be wanting to their brethren. <HI>Ble&s;&s;ed bee God</HI> (&s;aith the Apo&s;tle) <HI>who comforteth us in all our tribulations, that we may be able to comfort them which are in any trouble, by the comfort wherewith we our &s;elves are comforted of God.</HI> 2 Cor. 1.4. Thus do God's <HI>Patients</HI> receive heavenly <HI>Cordials</HI> from the hand of their great Phy&s;ician, not only for their own &s;akes, but that they may be able (as occa&s;ion is offered) to mini&s;ter to others of their brethren; com|forting them by <HI>words.</HI></P>
<P N="2">2. But not by words only;<NOTE PLACE="marg">2 In deed.</NOTE> When need requi|reth; they are to mini&s;ter unto them <HI>reall com|forts:</HI> Such a <HI>Comforter</HI> was <HI>Job</HI> in the time of his pro&s;perity to the afflicted &amp; di&s;tre&s;&s;ed: <HI>The ble&s;&s;ing of them which were ready to peri&s;h came upon me</HI> (&s;aith he, <HI>ver.</HI> 13. of that 29. chapter) <HI>and I cau&s;ed the widowes heart to &s;ing for joy:</HI> And &s;uch comforters God expects Chri&s;tians &s;hould be to their brethren in their di&s;tre&s;&s;es and wants: Not only giving them a few good words and nothing el&s;e; there is but cold comfort in &s;uch an almes; <HI>If a Brother or Si|&s;ter be naked and de&s;titute of daily bread</HI> (&s;aith
<PB N="66" REF="135"> Saint <HI>James</HI> to &s;uch comforters) <HI>and one of you &s;ay unto them, Depart in peace, be ye war|med and filled, notwith&s;tanding ye give him not tho&s;e things which are needfull for the body, what doth it profit?</HI> James 2.15, 16. For the hand only to &s;troak the foot being in pain, is to little purpo&s;e, unle&s;&s;e it al&s;o apply &s;ome|what to a&s;&s;wage the pain. <HI>Words</HI> being but wind, though they may refre&s;h the &s;pirit, yet they will not cloath the back, or fill the belly. Chri&s;tians, where God giveth them ability, mu&s;t be <HI>real</HI> as well as <HI>verball</HI> comforters to their brethren in their outward di&s;tre&s;|&s;es.</P>
<P N="2">2. And &s;o in their <HI>inward conflicts,</HI><NOTE PLACE="marg">2. Inward con|flicts.</NOTE> <HI>Soul-Afflictions:</HI> When the &s;pirits of brethren are dejected and ca&s;t down in the apprehen&s;ion of <HI>&s;in</HI> or <HI>wrath,</HI><NOTE PLACE="marg"><HI>How to deal with penitent offenders.</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>&amp;c.</HI> Ca&s;tigario illa quae &agrave; Presby|terio fieri &s;olet, more Judaico. <HI>Grot. ad loc.</HI> A pluribus] Sic di&s;tingui|tur haec in Presbyterio fa|cta increpatio, t&ugrave;m &agrave; privata, t&ugrave;m &agrave; publica coram univer&s;ae Eccle&s;iae coetu, quod factum fui&s;&s;et nece&s;&s;a|ri&ograve;, &s;i fui&s;&s;et Sa|tanae traditus.</NOTE> now is a time to mini&s;ter com|fort to them. Thus the Apo&s;tle willeth his <HI>Corinthians</HI> to deal by that their &s;candalous brother, the ince&s;tuous per&s;on, who being for a time under an Eccle&s;ia&s;ticall cen&s;ure, was brought to deep humiliation and &s;orrow for his &s;in, he willeth them not to deal too ri|gorou&s;ly with him, but rather to comfort him. <HI>Sufficient to &s;uch a man</HI> (&s;aith he, 2 <HI>Cor.</HI> 2.6, 7 <HI>is this puni&s;hment</HI> (or <HI>cen&s;ure,</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">) <HI>which was inflicted by many.</HI> (viz. by the <HI>Presbytery</HI> of that Church, as <HI>Beza</HI> and <HI>Grotius,</HI> and ma|ny other rightly expound it): <HI>So that contra|riwi&s;e you ought rather to forgive him and com|fort him, le&s;t perhaps &s;uch a one &s;hould be &s;wal|lowed up with overmuch &s;orrow.</HI> So it was (as
<PB N="67" REF="135">
<NOTE PLACE="marg">Beza Gr. Ann. ad loc.</NOTE><HI>Beza</HI> mo&s;t probably conceives of it) that this brother having been &s;harply reproved by the Church Officers, and being under a <HI>&s;u&s;pen|&s;ion</HI> or <HI>ab&s;ten&s;ion</HI> from communion with the Church, &s;ome there were, who having been before taxed by the Apo&s;tle for their too great remi&s;sne&s;&s;e and carele&s;sne&s;&s;e, now they would have him further proceeded again&s;t, to be <HI>de|livered up unto Satan</HI> by the &s;entence of a more full and formall <HI>Excommunication,</HI> which was to be done in the pre&s;ence, and with the con&s;ent of the whole Congregation. But <HI>Paul</HI> under&s;tanding of his deep humilia|tion and repentance, willeth them to forbear that rigour, not to proceed any further again&s;t him (which had he been already excommuni|cated, they could not have done) but rather to forgive (to <HI>gratifie</HI> him, as the word <GAP LANG="grc" DESC="foreign" RESP="OXF"> properly &s;ignifieth, <HI>viz.</HI> by granting &s;ome indulgence to him, remitting &s;omewhat of that <HI>&s;ummum jus,</HI> that extremity of the highe&s;t cen&s;ure which he had de&s;erved) <HI>and to comfort him,</HI> receiving him into communi|on with them again, that &s;o he might not be &s;wallowed up in the gulfe of de&s;paire.</P>
<P>A notable and famous <HI>pre&s;ident,</HI><NOTE PLACE="marg">Locus diligen|ter ob&s;ervan|dus: Donec e|nim qu&acirc; aequi|tate &amp; clemen|ti&acirc; temperan|da &s;it di&s;ciplina Eccle&s;iae, ne ri|gor modum ex|cedat. <HI>Calv. ad loc.</HI></NOTE> teaching Chri&s;tians, &s;uch as are under a regular Church relation, how they are to deal with their lap&s;ed brethren, in whom they &s;ee tokens of humi|liation and repentance: In this ca&s;e they ought not to be rigorous in &s;eeking extremities again&s;t them, for ca&s;ting, or keeping them out of Church communion; but receive them
<PB N="68" REF="136"> comfort them, renewing and confirming their <HI>love towards them</HI> (as it there followeth, <HI>ver.</HI> 8) So tenderly &s;hould <HI>Chri&s;tians</HI> handle their fel|low members, as the members of the naturall body would do theirs: So the Apo&s;tle di|rects his <HI>Galatians,</HI> chapt. 6. ver. 1, 2. <HI>Bre|thren, if any man be overtaken in a fault, yee which are &s;pirituall, re&s;tore &s;uch a one</HI> (<GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>&s;et him in joynt again) in the &s;pirit of meek|ne&s;&s;e, &amp;c. Bear ye one anothers burdens,</HI> &amp;c. Thus are Chri&s;tians to deal by their penitent brethren; not overloading burdened &s;ouls, but &s;upporting, comforting them. But I &s;ee the thread of my di&s;cour&s;e is already drawn forth beyond the &s;taple which at the fir&s;t I in|tended it. I &s;hall be brief in that which remains.</P>
<P><NOTE PLACE="marg">2. Forbear one another.</NOTE>Thus edifying one another, let them al&s;o <HI>for|bear one another, and forgive one another:</HI> I put them together, becau&s;e I find the Apo&s;tle &s;o do|ing, <HI>Col.</HI> 3.31. <HI>Forbearing one another;</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">. A duty pre&s;&s;ed by our Apo&s;tle upon his <HI>Ephe&s;ians,</HI> ch. 4.2. <HI>With all lowline&s;&s;e and meek|ne&s;&s;e, with long &s;uffering forbearing one another in love.</HI> Chri&s;tians mu&s;t make account &s;ome|times to meet with provocations, and that from brethren: So it is among <HI>naturall bre|thren;</HI> differences &s;ometimes happen among them, and tho&s;e not ea&s;ily reconciled: <HI>A bro|ther offended</HI> (&s;aith <HI>Solomon,</HI> Prov. 18.19) <HI>is harder to be won then a &s;trong city; and their con|tentions are like the bars of a ca&s;tle</HI> (which be|ing &s;trong will neither bow nor yeild.) And thus it &s;ometimes happen to <HI>my&s;tical brethren:</HI>
<PB N="69" REF="136"> Differences fall in betwixt them (as did betwixt <HI>Paul</HI> and <HI>Barnabas, Act.</HI> 15.39.) which ri&s;e to &s;ome height. But thus it &s;hould not be, and thus it would not be, had Chri&s;tians but learn'd this le&s;&s;on, to bear with one anothers infirmi|ties, to <HI>forbear one another;</HI> the &s;trong Chri&s;ti|an to bear with the weak, &amp;c.</P>
<P>And <HI>forbearing,</HI><NOTE PLACE="marg">3. Forgive one another.</NOTE> let them al&s;o <HI>forgive one another:</HI> So the &s;ame Apo&s;tle pre&s;&s;eth it in the la&s;t ver&s;e of the &s;ame chapter. Eph. 4.32. <HI>Be ye kind one to another, tender hearted, forgiving one another, even as God for Chri&s;ts &s;ake hath for|given you:</HI> In which one ver&s;e there are three words worth the taking notice of, being of great concernment unto Chri&s;tians; I wi&s;h they were ingraven upon every heart that hears them, Chri&s;tians &s;hould be, 1. <HI>Kind,</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, ready to gratifie one another, yeelding each to other, wherein they may, as <HI>Abraham</HI> did to <HI>Lot, Gen.</HI> 13.8. 2. <HI>Tender-hearted,</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, a word peculiar to the Scriptures; and it &s;ignifieth to be <HI>pitifull:</HI> (&s;o you have it rendred, 1 <HI>Pet.</HI> 3.8.) to be inwardly and inti|mately moved with pity and compa&s;&s;ion; to have the bowels ea&s;ily and affectionately &s;tir|red and moved at the mi&s;ery of another. The 3^d. is <HI>Forgiving,</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, freely par|doning and pa&s;&s;ing by the offences each of o|ther; thus doth <HI>God forgive us</HI> (as it there followeth in the next words) freely for his Son Chri&s;t's &s;ake; and thus do we forgive our bre|thren; both forgiving and forgetting wrongs and injuries done to our &s;elves.</P>
<PB N="70" REF="137">
<P><NOTE PLACE="marg">4. Defend one another.</NOTE>And thus forgiving, in the next place <HI>defend one another.</HI> This will the members of the naturall body do; if a blow be made at the head, or a thru&s;t at the body, the hand is ready to ward it off, to put it by: The like Office are Chri&s;tians to do one to another; <HI>Defending</HI> (as the <HI>lives,</HI> and <HI>e&s;tates,</HI> and <HI>li|berties</HI> one of another, &s;o far as they are able and lawfully may (for which they have <HI>A|braham</HI> for a Precedent, who made an adven|turous attempt in the re&s;cue of his kin&s;man <HI>Lot,</HI> when he was taken and carried away pri&s;oner by the <HI>five Kings, Gen.</HI> 14.14.) &s;o al|&s;o of their <HI>good names;</HI> this is a thing which Chri&s;tians &s;hould be very tender of; as of their own good names, &s;o of their brethren (ina&s;|much as the Go&s;pel whereof they make pro|fe&s;&s;ion, and the Church whereof they are members are intere&s;ted in it) vindicating and maintaining of their reputations again&s;t unju&s;t &s;landers and calumnies, giving (as occa&s;ion is offered) a free and ju&s;t te&s;timony each to o|ther. So did <HI>John</HI> to our <HI>Saviour, Joh.</HI> 1.34. and &s;o did our <HI>Saviour</HI> to him again, <HI>Mat.</HI> 11.11 But I ha&s;ten.</P>
<P><NOTE PLACE="marg">5. Communi|cate each with other.</NOTE>Again, thus defending each other, let them al&s;o <HI>communicate each with other:</HI> So do the members of the <HI>naturall body;</HI> and &s;o let the members of the <HI>my&s;ticall body.</HI></P>
<P><HI>Que&s;t.</HI> But wherein <HI>communicate?</HI></P>
<P><NOTE PLACE="marg">Not in what is evill.</NOTE><HI>An&s;w.</HI> I an&s;wer, fir&s;t Negatively; not in any thing that is evill, <HI>Simeon and Levi were brethren in evill,</HI> Gen. 49.5. That was their
<PB N="71" REF="137"> brand, let it not bee ours.</P>
<P N="1">1. Here (in the fir&s;t place) abandoned and abominated be that unclean and <HI>bea&s;ticall com|munion,</HI><NOTE PLACE="marg">Abandoning, 1. Unclean &amp; bea&s;tiall com|munion.</NOTE> which upon this very ground was maintained and practi&s;ed by that impure pri|mitive &s;ect of the <HI>Nicolaitans,</HI> of who&s;e Do|ctrine and deeds you may read, <HI>Rev.</HI> 2.6, 15. and is &s;aid (I fear with too much truth) to be both maintained and practi&s;ed by &s;ome, and many of their followers, <HI>Famili&s;ts</HI> and <HI>Ranters</HI> at this day, <HI>viz. communion of bodies;</HI> which being a &s;in not to be named among Chri&s;tians (not being &s;o much as <HI>named among</HI> moralized <HI>Heathens,</HI> as the Apo&s;tle &s;aith of it, 1 <HI>Cor.</HI> 5.1.) I &s;hall pa&s;&s;e it by.</P>
<P N="2">2. Abandoned be all <HI>uncivill and &s;en&s;uall</HI> communion,<NOTE PLACE="marg">2. Uncivill and &s;en&s;uall com|munion.</NOTE> &s;uch as that which the world cal|leth <HI>good fellow&s;hip.</HI> Herein let not Chri&s;tians bear a part: As not in <HI>chambering</HI> and <HI>wan|tonne&s;&s;e,</HI> &s;o not in <HI>rioting and drunkenne&s;s:</HI> So the Apo&s;tle puts them together, giving a joint inhibition concerning them to the&s;e his <HI>Romans Rom.</HI> 13.13. and S. <HI>Peter</HI> the like, 1 <HI>Pet.</HI> 4.3. The&s;e are among tho&s;e <HI>unfruitfull works of darkne&s;s,</HI> wherewith Chri&s;tians may have no <HI>fellow&s;hip,</HI> Eph. 5.11.</P>
<P>But they both may and ought to have a <HI>Chri&s;tian Communion</HI> and fellow&s;hip,<NOTE PLACE="marg">Imbrace Chri|&s;tian commu|nion.</NOTE> and that both <HI>Sacred</HI> and <HI>Civill:</HI> I will begin with the later, becau&s;e I principally intend the former.</P>
<P N="1">1. <HI>Civill communion</HI> Chri&s;tians both may and ought to have, and that in <HI>Coun&s;els, Pur&s;es,</HI><NOTE PLACE="marg">1. Civill.</NOTE> <HI>Tables.</HI></P>
<PB N="72" REF="138">
<P N="1"><NOTE PLACE="marg">1. In Coun&s;els</NOTE>1. In <HI>Coun&s;els;</HI> Such a communion there was betwixt <HI>David</HI> and his <HI>friends</HI> (probably <HI>Achitophel,</HI> as the <HI>Chaldee</HI> nameth him (being one of his <HI>Peers,</HI> his equalls (as he calleth him) his <HI>guide and acquaintance,</HI> they <HI>took &s;weet coun&s;el together</HI> (as he tels us) <HI>P&s;al.</HI> 55.13.14. Thus are Chri&s;tians in their &s;traits and doubts to <HI>ask coun&s;el</HI> of, to <HI>give coun&s;el</HI> to, to <HI>take coun&s;el</HI> each from other. <HI>Oyntment and perfume rejoice the heart</HI> (&s;aith the Wi&s;e man): <HI>&s;o doth the &s;weetne&s;&s;e of a mans friend by hearty coun&s;el,</HI> Prov. 27.9.</P>
<P N="2"><NOTE PLACE="marg">2. Pur&s;es.</NOTE>2. Where need is they are to communicate <HI>Pur&s;es, E&s;tates:</HI> So did &s;ome of the <HI>Primi|tive Chri&s;tians</HI> in an extraordinary way, &s;uta|ble to the exigencies of tho&s;e times; <HI>Act.</HI> 2.44.45. <HI>All that beleeved were together, and had all things common; And &s;old their po&s;&s;e&s;&s;ions and goods, and parted them to all men, as every man had need:</HI> Thus did they at <HI>Jeru&s;alem;</HI> 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 &s;tanding precedent for after times; <HI>Paul</HI> writing to his <HI>Corinthians,</HI> he ordereth them touching a <HI>Collection</HI> for the poor, that <HI>every one &s;hould lay by &s;omewhat, as God had pro&s;pered him,</HI> 1 Cor. 16.1: But this he needed not have done, had there been &s;uch an ab&s;olute communitie among&s;t Chri|&s;tians (as <HI>Anabapti&s;ts</HI> dream of.) No, Chri|&s;tians have a <HI>proprietie</HI> in their E&s;tates, and that both by a <HI>civil</HI> and <HI>divine</HI> right. It is <HI>Pauls</HI> or|der concerning &s;ome <HI>Church-members,</HI> who
<PB N="73" REF="138"> thinking to live upon the <HI>Churches alms,</HI> were negligent in their callings, <HI>Them that are &s;uch</HI> (&s;aith he) <HI>we command and exhort by our Lord Je&s;us Chri&s;t, that with quietne&s;&s;e they work and eat their own bread,</HI> 2 The&s;. 3.12. <GAP LANG="grc" DESC="foreign" RESP="OXF">, their <HI>own</HI> bread, not other mens; clearly importing that Chri&s;tians have a propriety in their e&s;tates: And having a propriety in them, they are in the fir&s;t place to have a regard to them&s;elves and families: <HI>If any provide not for his owne,</HI> (&s;aith our Apo&s;tle, 1 <HI>Tim.</HI> 5.8.) (his near Kindred) <HI>and e&s;pecially for tho&s;e of his own hou&s;e</HI> (Parents, Wife, Chil|dren) <HI>he hath denyed the faith,</HI> (though not in <HI>word,</HI> yet in <HI>deed) and is wor&s;e then an Infidel,</HI> having ca&s;t away not only <HI>religion,</HI> but <HI>hu|manity.</HI> Thus Chri&s;tians in the fir&s;t place both may and ought to have a regard to them&s;elves and theirs.</P>
<P>But &s;o in the mean time they forget not o|thers of their brethren, to who&s;e nece&s;&s;ities they are to communicate according as God hath given to them: a duty not to bee forgotten: <HI>To do good and to communicate for|get not for with &s;uch &s;acrifices God is wel plea&s;ed,</HI> Heb. 13.16. A le&s;&s;on generally for all to whom God hath given any competent portion of this worlds goods; they who of their &s;uper|fluity cannot, yet even out of their <HI>penurie</HI> are to ca&s;t in their <HI>Mite</HI> into the Chur|ches Trea&s;ury. But more e&s;pecially for <HI>rich men: Charge them that be rich in this world, that they do good, that they be rich in good works,
<PB N="74" REF="139"> ready to di&s;tribute, willing to communicate,</HI> (&s;o <HI>Paul</HI> directs <HI>Timothy,</HI>) 1 <HI>Tim.</HI> 6.17, 18. Thus are Chri&s;tians to bee communicative to all; who&s;e pre&s;&s;ing nece&s;&s;ities call for it, as God inables them, reaching forth &s;omewhat to their reliefe. This the <HI>Preacher</HI> calls <HI>ca&s;ting of bread upon the waters.</HI> Eccle&s;. 11.1.</P>
<P>But &s;pecially to <HI>Saints. As we have opportu|nity, let us do good unto all men, &s;pecially to them who are of the hou&s;hold of faith,</HI> Gal. 6.10. Such as through the communion of faith, are made true members of the my&s;ticall Body, and &s;o joint-members with their brethren; the&s;e chal|lenge a larger &s;hare in the Chri&s;tians liberality.</P>
<P>And I might add, among&s;t them, &s;uch as under a practical <HI>Church-Relation</HI> ought to be looked upon by the members of that Society in the fir&s;t place. It is in <HI>Churches,</HI> as in <HI>Families,</HI> where the <GAP LANG="grc" DESC="foreign" RESP="OXF">, the <HI>Dome&s;ticks</HI> are fir&s;t to be provided for. But I am drawing to a con|clu&s;ion.</P>
<P N="3">3. Communicate <HI>Tables.</HI><NOTE PLACE="marg">3. Tables.</NOTE> So did the <HI>Pri|mitive Chri&s;tians,</HI> of whom we read, <HI>Acts</HI> 2.46. <HI>That they brake bread from hou&s;e to hou&s;e,]</HI> which I under&s;tand not of a <HI>Sacramentall,</HI> (for that was mentioned before, as I &s;hall &s;hew you anon) but a <HI>Civill Communion.</HI> So the <HI>Syri|ack</HI> explaines it, (as our <HI>new Annotation</HI> taketh notice,) <HI>Domi frangebant portionem,</HI> they in|vited each other home, and eat together. The like is not only lawfull, but laudable for Chri|&s;tians to do, &s;o as it be in a &s;ober, and mode|rate way, &s;utable to their condition. As for
<PB N="75" REF="139"> profu&s;e and lavi&s;h fea&s;ting, I have no warrant for it. In &s;uch wayes mens <HI>tables</HI> become <HI>&s;nares,</HI> both to <HI>them&s;elves,</HI> and <HI>others;</HI> and that more wayes then one; &s;nares to their <HI>e&s;tates,</HI> &s;nares to their <HI>bodies,</HI> and &s;nares to their <HI>&s;oules; exhau&s;ting</HI> the fir&s;t, <HI>&s;urfetting</HI> and di&s;tempering the &s;econd, <HI>de|&s;troying</HI> the third. And therefore, if Chri&s;ti|ans upon &s;peciall occa&s;ions do make more li|berall and bountifull provi&s;ions, (which I dare not in &s;ome ca&s;es prohibit) let them do it with <HI>fear.</HI> S^t <HI>Jude</HI> &s;ets it as a brand upon &s;ome in his time, <HI>The&s;e are &s;pots in your fea&s;ts of cha|rity, when they fea&s;t with you, feeding them&s;elves without fear,</HI> Jude 11. Even tho&s;e &s;acred fea&s;ts, tho&s;e <HI>love-fea&s;ts,</HI> which were annexed to the <HI>Sacrament</HI> of the Lords Supper, and intended for maintaining the Communion of Saints, e|ven they became a &s;nare to &s;ome; they be|came occa&s;ions of &s;infull inconveniences, whereupon they were ju&s;tly left off in after times. How much more may other fea&s;ting do the like, where there is no &s;uch bridle up|on the appetites of men as there was. But &s;ober, moderate fea&s;ting, this becometh Chri|&s;tians. Such were tho&s;e <HI>Primitive meetings,</HI> (which the Greek <HI>Scholiaes,</HI> (how &s;olidly, I will not &s;ay) collect from that phra&s;e, of <HI>brea|king of bread,</HI>) they were frugall and &s;ober: &s;uch fea&s;ts be&s;t become Chri&s;tians. To which, according to our Saviours direction, they are to invite not only their <HI>richer friends,</HI> but al&s;o their <HI>poorer brethren,</HI> (as you have it) <HI>Luke</HI> 14
<PB N="76" REF="140"> 12, 13, 14. Here is the Chri&s;tians <HI>civil Communion.</HI></P>
<P><NOTE PLACE="marg">2. Religious Communion.</NOTE>But there is another Communion, which is of an higher import. And that is <HI>&s;acred, Reli|gious Communion;</HI> which may be divided into <HI>Publick,</HI> and <HI>Private.</HI></P>
<P N="1"><NOTE PLACE="marg">1. Publick.</NOTE>1. <HI>Publick:</HI> Chri&s;tians as joynt-members of the &s;ame Body, are to have communion and fellow&s;hip in <HI>publick Ordinances,</HI> as <HI>viz.</HI> in the <HI>Word, Sacrament,</HI> and <HI>Prayer.</HI> You meet them altogether in that one <HI>ver&s;e, Acts</HI> 2.42. where the Apo&s;tle &s;peaking of the primitive believers, members of the Church at <HI>Jeru&s;alem,</HI> he &s;aith, <HI>They continued &s;tedfa&s;tly in the Apo&s;tles doctrine, and fellow&s;hip, and in breaking of bread, and in prayers.</HI> So he de&s;cribeth their <HI>Church-Com|munion;</HI> which was,</P>
<P N="1">1. In hearing the <HI>word;</HI><NOTE PLACE="marg">1. In hearing the word.</NOTE> <HI>They continued in the Apo&s;tles doctrin,</HI> that is, in hearing them preach. To which end they frequently repaired to the <HI>Temple,</HI> (as you have it, <HI>ver.</HI> 46.) <HI>They continued with one accord daily in the Temple; viz.</HI> to hear the word, as occa&s;ion was offered.</P>
<P>And hearing the word together, they had fellow&s;hip and communion in tho&s;e <HI>two other Ordinances,</HI> wherein Church-Communion may be conceived more properly and immediatly to con&s;i&s;t; <HI>viz.</HI> the <HI>Sacrament,</HI> and <HI>Prayer.</HI> Which are there brought in, (as &s;ome not ami&s;&s;e look upon them,<NOTE PLACE="marg">Vide Bezam. Gr. Annot.</NOTE>) as two <HI>&s;pecies</HI> of that <HI>Genus.</HI> So the vulgar <HI>Latine</HI> following the <HI>Syriack,</HI> and &s;ome other copies expre&s;&s;eth it, reading the words.<NOTE PLACE="marg">Et communica|tione fractionis panis, &amp; orati|onibus. <HI>V. L.</HI></NOTE> <HI>[They continued in the Apo&s;tles do|ctrine, and in the fellow&s;hip of breaking bread, and in prayers.</HI></P>
<PB N="77" REF="140">
<P N="2">2.<NOTE PLACE="marg">2. Receiving the Sacrament. <HI>Vide</HI> Bez. <HI>ad loc. Gr. Annot.</HI></NOTE> By the former of which I there under&s;tand the <HI>Sacrament of the Lords Supper</HI> (&s;o the <HI>Sy|riack</HI> there explains it, rendring it <HI>fractione Euchari&s;tiae,</HI> the <HI>breaking of the Euchari&s;t.</HI>) Which is there, as al&s;o el&s;ewhere (though not often) called <HI>Breaking of bread:</HI> So cal|led, not properly from the Sacramentall action of <HI>breaking the bread</HI> in the Sacrament (as I &s;uppo&s;e it is vulgarly looked upon) but rather with reference to their <HI>Love Fea&s;ts,</HI> whereof the Sacrament was one and the principall part (as <HI>Beza</HI> and <HI>Grotius</HI> ob&s;erve):<NOTE PLACE="marg">Bez. <HI>&amp;</HI> Grot. <HI>in</HI> Act. 2.42. <HI>&amp;</HI> 20.7.</NOTE> Thus did they, (having a re&s;pect to the language of the He|brews, who were wont to call their whole Diet by the name of <HI>bread</HI>) they called tho&s;e (as o|ther fea&s;ts) by the name of <HI>breaking of bread:</HI> And from thence it was tran&s;lated to the Sa|crament, as being the chief part of tho&s;e chief|e&s;t fea&s;ts; upon which account (by the way) I conceive that that phra&s;e (being u&s;ed in a <HI>civil</HI> as wel as in a <HI>&s;acred</HI> &s;en&s;e, &amp; primarily in the for|mer) is not to be affected by us above others w^c^h we meet with in Scripture; which as they are more <HI>common,</HI> &s;o do they more <HI>properly</HI> expre&s;s and &s;et forth the nature of that Sacrament.</P>
<P>Now herein (to return from whence I have a little occa&s;ionally deviated) tho&s;e Primitive Chri&s;tians had frequent <HI>Communion;</HI> and &s;o ought their &s;ucce&s;&s;ors to have; frequently meeting together at the Lords Table, partici|pating in that Sacrament of the <HI>Supper;</HI> which as it repre&s;ents and &s;ealeth up their <HI>union</HI> and <HI>communion</HI> with <HI>Chri&s;t,</HI> &s;o it mindeth them of
<PB N="78" REF="141"> that union and communion, which they have and ought to have one with another. In both which re&s;pects it is called by the Apo&s;tle (in a language which I am &s;ure cannot mi&s;-become a Chri&s;tians mouth,) <HI>The Communion,</HI> 1 Cor. 10.16.</P>
<P N="3">3. And &s;o (thirdly) in <HI>Prayer.</HI><NOTE PLACE="marg">3. Prayer.</NOTE> Herein Chri|&s;tians are to joyne together in the <HI>publick Congregation;</HI><NOTE PLACE="marg">Coimus ad De|um, qua&s;i manu fact&acirc; precatio|nibus ambia|mus. <HI>Tertul. Apolog.</HI></NOTE> <HI>&s;urrounding,</HI> and as it were, <HI>be&s;eeching the Throne of Grace,</HI> by their Joint-&s;upplications, (as the <HI>Father</HI> &s;aith the Chri&s;ti|ans in his time did.) <HI>Haec vis Deo grata,</HI> (&s;aith he.) Nothing more acceptable unto God then &s;uch a &s;acred and humble violence, wherein they are to joyne not onely <HI>hands,</HI> and <HI>eyes</HI> in lifting up them; or yet <HI>tongues,</HI> in &s;aying <HI>Amen</HI> to the publick prayers, (which was wont to be practi&s;ed in the ancient Church, where the whole Congregation was wont to &s;ound out <HI>Amen,</HI><NOTE PLACE="marg"><HI>Hieron. in Prolog. in E|pi&s;t. ad Galat.</HI> In veteri Eccle|&s;i&acirc; Epi&s;copo aut alio quovis De|um precante vel laudante, plebs accinebat, Ame~; unde illud, Et re&s;onaturis fecit aethera voci|bus, Amen. <HI>Grot. in 1 Cor. 14.16. Calvin. Beza, &amp;c.</HI></NOTE> with &s;o loud a voice, as that it did <HI>in&s;tar tonitrui reboare,</HI> (as <HI>Jerome</HI> &s;peakes of it,) made the Church to ring again; and a practice not altogether without precedent and warrant from the <HI>Apo&s;tolicall Churches,</HI> where the manner was, for every one to &s;ay <HI>Amen</HI> to the publick prayers, as is not im|probably collected from that of the Apo&s;tle, 1 <HI>Cor.</HI> 4 16. But withall, and above all, to joyn <HI>hearts</HI> together, <HI>Come let us lift up our hearts with our hands unto God in the Heavens,</HI> (&s;aith the Church) <HI>Lam.</HI> 3.41.</P>
<P>To which let me &s;ubjoyne (what ought not to be &s;evered, it being a part of <HI>prayer,</HI>) the
<PB N="79" REF="141"> <HI>joint-pray&s;ing of God by &s;inging of P&s;alms.</HI> Which being a <HI>divine In&s;titution,</HI> &s;o much cried up in the <HI>Old</HI> Te&s;tament; and once and again recom|mended by the Apo&s;tle under the <HI>New, Eph.</HI> 5.19. <HI>Col.</HI> 3.16. ought not to be abrogated, or laid a&s;ide; but con&s;cienciou&s;ly practi&s;ed, as being an <HI>Ordinance</HI> tending (as to the <HI>Glory of God,</HI> which it doth directly and immediate|ly, &s;o) to the mutual <HI>edification</HI> and <HI>com|fort</HI> of Chri&s;tians. But I ha&s;ten. Here is the Chri&s;tians <HI>publick Church-Communion.</HI></P>
<P N="2">2. Be&s;ides which, there is al&s;o a <HI>private Communion,</HI><NOTE PLACE="marg">2. Private, reli|gious Commu|nion.</NOTE> which being of great u&s;e, is not to be neglected: and that both in <HI>conferences,</HI> and <HI>prayers.</HI></P>
<P N="1">1. In <HI>Conference.</HI><NOTE PLACE="marg">1. In Confe|rence.</NOTE> Thus did Saint <HI>Paul</HI> up|on his coming to <HI>Jeru&s;alem communicate</HI> with the re&s;t of the Apo&s;tles, and others, whom he found there, as him&s;elfe &s;etteth it down, <HI>Galat.</HI> 2.2. The like are Chri&s;tians to do, as occa&s;ion is offered; communicating their knowledge, opening their doubts, and &s;eeking re&s;olution from &s;uch as are able and faithfull; being ready to give a <HI>rea&s;on of the hope that is in them to every one that &s;hall ask it,</HI> (as Saint <HI>Peter</HI> requires it) 1 <HI>Pet.</HI> 3.15.</P>
<P N="2">2. And la&s;tly, in their <HI>Prayers.</HI><NOTE PLACE="marg">2. Prayers, praying for one another.</NOTE> In private praying <HI>for,</HI> and as occa&s;ion is offered, one <HI>with</HI> another. So did our ble&s;&s;ed <HI>Saviour</HI> for, and with his Apo&s;tles: <HI>I have prayed for thee, that thy faith fail not,</HI> &s;aith he to <HI>Peter, Luke</HI> 22.32. And being to leave the world, he com|mands him, and the re&s;t unto God by prayer,
<PB N="80" REF="142"> as you may &s;ee it in that mo&s;t effectuall pray|er of his, <HI>Joh.</HI> 17. Where fir&s;t praying for him|&s;elf, then he prayeth for his <HI>Apo&s;tles,</HI> and then for all other that &s;hould beleeve on him to the end of the world: Therein &s;etting a pattern for us, teaching us in our prayers not to be mindfull of our &s;elves alone, but of o|thers; as of tho&s;e who are more nearly rela|ted unto us, (as the Apo&s;tles were unto Chri&s;t) &s;o of all other Beleevers: So <HI>Paul</HI> directs his <HI>Ephe&s;ians,</HI> chap. 6.18, 19. <HI>Praying alwayes with all prayer and &s;upplication for all Saints, and for me:</HI> This did <HI>Paul</HI> for them, and for the re&s;t of the Churches; in his private devo|tions he &s;till made <HI>mention</HI> of them: So he tels the&s;e his <HI>Romans, Rom.</HI> 1.9. &s;o his <HI>Ephe&s;ians,</HI> chap. 1.16. his <HI>Colo&s;&s;ians,</HI> chap. 1.3. &amp; 4.3. his <HI>The&s;&s;alonians,</HI> 1 <HI>The&s;.</HI> 1.2. &amp; 5.25. And the like he requires them to do for him and the re&s;t of the brethren; <HI>Col.</HI> 4 3. 1 <HI>The&s;.</HI> 5.25. A mutuall office which Chri&s;tians &s;hould not be unmindfull of, thus to pray one for ano|ther.</P>
<P>Which as they are to do at all times, &s;o &s;pecially when their nece&s;&s;ities call for it af|ter any &s;peciall manner. Thus when <HI>Peter</HI> was in pri&s;on, many of the Saints went to prayer for him, <HI>Act.</HI> 12.12. Thus are Chri|&s;tians to remember <HI>them that are in bonds,</HI> pray|ing for them.</P>
<P><NOTE PLACE="marg">With one an|other.</NOTE>And as they are to pray one <HI>for</HI> another, &s;o one <HI>with</HI> another; as in <HI>Publick</HI> (of which I have &s;poken already) &s;o, as occa&s;ion is of|fered
<PB N="81" REF="142"> in <HI>private.</HI> Thus did <HI>Paul,</HI> being to take his leave of the <HI>Elders</HI> at <HI>Miletum,</HI> his la&s;t act was to pray with them: <HI>When he had thus &s;poken, he kneeled down, and prayed with them all,</HI> Acts 20.36. The like parting had he, and the Di&s;ciples at <HI>Tyre,</HI> when they had accom|panied him to the &s;ea &s;ide, where he was to take &s;hipping, they <HI>kneeled down on the &s;hoar, and prayed,</HI> Acts 21.5. The like are Chri&s;tians to do as they have occa&s;ion. And that not on|ly to get their <HI>Mini&s;ters</HI> to pray with them, which occa&s;ionally they are to do. It is Saint <HI>James</HI> his direction to <HI>&s;ick</HI> per&s;ons, that as they &s;hould pray for them&s;elves, (<HI>Is any a|mong you afflicted, let him pray,</HI> Jam. 5.13.) &s;o they &s;hould &s;end for the <HI>Elders of the Church,</HI> (the Mini&s;ters) that they might <HI>pray over them,</HI> ver. 14. An office which <HI>Paul</HI> performed to the father of <HI>Publius;</HI> being &s;ick, <HI>Paul entered in, and prayed with him,</HI> Acts 28.8. And the <HI>Mini&s;ters of the Go&s;pel</HI> are &s;till occa&s;ionally to do the like, However they cannot <HI>lay hands on the &s;ick,</HI> and &s;o <HI>heale</HI> them as <HI>Paul</HI> there did him, (that miraculous power, together with the &s;igne of it, <HI>(Anointing)</HI> being now cea&s;ed, having been peculiar to tho&s;e primi|tive times) yet they are to <HI>lift up their hands for them;</HI> which they are to do <HI>ex officio &s;pe|ciali,</HI> as a duty belonging to them after a &s;pe|ciall manner, by vertue of their office: but not onely to them. This are other <HI>private Chri&s;tians</HI> al&s;o to do <HI>ex officio charitatis,</HI> as an office of charity. So it there followeth in that
<PB N="82" REF="143"> place of Saint <HI>James,</HI> ver. 16. <HI>Confe&s;&s;e your &s;ins one to another, and pray one for another, that ye may he healed.</HI></P>
<P>Thus have I briefly pointed at &s;ome among&s;t many of tho&s;e <HI>re&s;pects</HI> and <HI>offices,</HI> which Chri|&s;tians upon the account of their <HI>Joint-mem|ber&s;hip</HI> owe each to other. Now what remains, but that (by way of conclu&s;ion) as a Mini&s;ter of Chri&s;t, in his Name I be&s;eech, and require you, all of you, and in &s;peciall you who are joyned in <HI>Sacramentall Communion</HI> in this place; that you would have a regard to every of the&s;e; that knowing what is your duty, you would &s;eriou&s;ly apply your &s;elves to a care|full and con&s;ciencious di&s;charge of it. Truly Chri&s;tians! &s;hall you and I examine our &s;elves for the time pa&s;t, none of us but &s;hall finde ju&s;t cau&s;e of humbling for our failings in &s;ome, in many of the&s;e. In the &s;en&s;e thereof, beg|ging pardon for what is pa&s;t, &s;tir we up the grace of God for the future; that while&s;t we performe duties of <HI>piety</HI> towards <HI>God,</HI> we may not be wanting in duties of <HI>charity</HI> to|wards our <HI>Brethren.</HI> Now con&s;ider what I have &s;aid, and the Lord give you under&s;tan|ding in all things.</P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
</GROUP>
</EEBO>
</ETS>
