unto it 2. His Commandment 2. As God himselfe hath laid out this way so he requireth and commandeth us to put our selves upon this way God having ordered the Brasen Serpent to be erected he did not leave it as a thing arbitrary to the Israelites whether they would make use of it or no but he requires them to do it So that passage may be read which we meet with Num. 21.8 It shal come to pass that every one that is bitten when he looketh upon it shal live So our Translation readeth it Ainsworth Annot. ad loc but the Original hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videbit vivet He shal see or look upon it and he shal live So implying both a Commandment and a Promise as Mr Ainsworth 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 This is his Commandment that we should beleeve on the Name of his Son 1 John 3.23 The great Commandment the Commandment of the Gospel In obedience to this Command put our souls upon this way 3. This God commandeth and that under a penalty 3. A command under a penalty no lesse a penalty then of eternall condemnation The Israelite not looking up to the Brasen Serpent died for it The soule that looketh not up unto Christ shall perish for it John 3.18 Hee that beleeveth not saith our Saviour is condemned already viz. by vertue of that ancient sentence Gen. 2.17 Under that sentence doth every unbeleever lie being at the present in a state of death and continuing in that state of unbeliefe bound over unto eternall condemnation 4. This God commandeth and this is all he commandeth 4. All that he commandeth Onely believe Even as the Lord required no more from the Israelites but onely Vide vive See and live so he requireth no more from us but onely Crede vive Beleeve and live This is as I said the condition of the new Covenant upon which the promise of life and salvation is made And doth the Lord require no more but this and shall we not herein hearken to his Command we know what Naamans servants said to their Master 2 King 5.13 If the Prophet had commanded thee some great matter wouldest thou not have done it How much more when he saith Only wash be clean Thus had the Lord commanded us some great matter had he required from us some hard or costly services should wee not have yeelded to it for the saving of our souls How much more then when he saith unto us as our Saviour did to the Ruler of the Synagogue Mark 5.36 Onely believe Should the Lord have prescribed the Israelites some chargeable receipts for the curing of their bodies would they not have taken them How much more when hee saith unto them Onely looke up to the Brasen Serpent and live Wee see what idolatrous and superstitious persons will doe in a way of Wil-worship They will refuse no labour grudge no cost And shall not we obey so easie a command as this command of the Gospel to beleeve on the Lord Jesus To these I might add two more viz the Necessity of our beleeving on Christ and the Vtilitie of it What need wee have of it what benefit wee shall receive by it 5. Nothing else can cure us 5. For the former consider that nothing else can cure us can save us Nothing but Christ and nothing but faith in Christ both excellently shadowed out in the Type 1. Nothing but Christ 1. Nothing but Christ The Israelites had many other things which were of great worth in themselves and of great use to them Not to speak of their earthly treasures their silver and their gold they had Mannah from Heaven they had Water out of the Rock two extraordinay Sacraments supplying the present want of those which were ordinary they had the Ark of the Covenant wherein was the preciousest relick that ever the world was owner of the Tables written with Gods own finger But alas none of these could cure them help them only the Brasen Serpent could do this Thus Christians may have many other things besides what they have common with Heathens Riches and Honour c. they may have the Word and Sacraments with other Ordinances of God in themselves precious and to them usefull But alas none of these can heal them can save them That which the Prophet saith concerning the first of these Zeph. 1. last Your silver and your gold shall not be able to deliver you in the day of the Lords fierce wrath we may say of all the rest It is not our hearing receiving hearing the word receiving the Sacraments nor yet our prayers or any other ordinance of God that can deliver us save us only the Brasen Serpent can do this only Christ 2. And secondly Christ looked upon As nothing but Christ 2. Nothing but faith in Christ can heal and save so nothing but faith in Christ The Brasen Serpent how sufficient a remedy soever yet not looked upon it cured not though never so near to the person that was stung yet not beheld by him it was of no vertue to him Christ is in himself an Al-sufficient Saviour yet none shall have benefit by him but those who beleeve on him It pleased God saith the Apostle by the foolishnesse of preaching to save them that beleeve 1 Cor. 1. 1 Cor. 1.21 Foolishnesse of preaching that is the preaching of the Word so called principally in regard of the subject matter of it viz. Christ crucified whom the Gospel holdeth forth as the means of our salvation then which nothing can be more absurd and foolish to carnall wisdom ver 23. We preach Christ crucified to the Jews a stumbling block and to the Grecians foolishnesse Now by this means saith the Apostle it pleased God to save whom Them which beleeve To them is Christ himselfe and this Ordinance holding forth Christ effectuall I am not ashamed of the Gospel of Christ saith the same Apostle Rom. 1.16 for it is the power of God to salvation What to all No only them that beleeve To every on that beleeveth This it is that maketh every Ordinance of God to be effectuall to a man for good The Brasen Serpent an Ordinance of God of soveraign use yet a Blind Israelite received no benefit by it no more can a Faithlesse Heart from any Ordinance of God The Word in it selfe an excellent Ordinance yet meeting with such a heart where it neither finds faith nor worketh faith it loseth the efficacy So did it in the Israelites To them was the Gospel preached saith the Apostle as well as to us Heb. 4.2 the same Gospel as truely though not so clearly but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it profited them not Why Because it was not mixed with faith
in them which heard it The same may we say of the Sacraments God's Sealing Ordinances so they are to the Beleever sealing up unto him his Interest in Christ and all his Benefits but meeting with a Faithlesse heart they are but like Seals to the Blank assuring nothing conveying nothing And what wee say of Word and Sacraments holding forth Christ wee may say it of Christ himselfe Him hath God the Father set forth to bee a Prince and a Saviour induring him with vertue enough to heal and save the world of mankind yet without Faith this vertue cannot reach cannot extend to us The vertue of the Brasen Serpent extended only to those who having eyes made use of them in looking upon it as for those who either could not or would not look upon it they had no Benefit by it There is in Jesus Christ an All-sufficiency of Merit and Vertue for the healing and saving of all poor lost sinners but as for those who either cannot or will not beleeve on him that cannot as Pagans and Paynims who never so much as heard of the name of Christ Rom. 10. How shall they beleeve on him of whom they have not heard that will not as profane and secure Christians how should they have any benefit by him How should that Vertue extend to them this is the Office of Faith to apply Christ Now a Plaister be it never so soveraign and sanative yet if not applyed to the sore it will do a man no good No more will the Blood of Jesus Christ if not applyed to the soul by faith And therefore to draw to a close of this Conclusion whatever other graces we have or want seek after Faith Faith will do that to us which no other grace either will or can Were it possible that all other Graces could bee severed from Faith yet could they not advantage us in the great businesse of Justification and Salvation In this case a weak faith will be of more use to us then any then all other Graces Even as a dim weak eye was of more use to an Israelite being stung then any then all the other members of his body It was not a quick ear an eloquent tongue a strong arme an active hand a nimble foot that could stand him in any stead It was his eye which next to the Brasen Serpent healed him It is not knowledge though Angelicall it is not repentance sorrow for sin though never so deep aversion from sin though never so serious it is not patience humility not any inward qualification or outward performance that can justifie can save us Onely Faith Faith looking up unto Jesus Christ Here is the necessity of our beleeving 6. To this in the last place Adde the great utility the great benefit accruing from 6. The Benefit accruing from it this our believing on Christ Faith though in it selfe it may bee weak yet great matters depend upon it even as great estates are somtimes held by small acknowledgements hundreds a year by a pepper kernell Upon this depends our eternall happinesse and salvation Believing wee shall not perish Believing wee shall have eternall life So runs the insurance in the Text. The Son of man must be lift up that whosoever beleeveth on him should not perish but have eternall life And so I am fallen upon the fourth and last Conclusion which I shall dispatch with all convenient brevity Whosoever believeth on Jesus Christ shall have full and perfect salvation by him Conclus 4. Whoso beleeveth on Christ shall have perfect salvation by him where consider he shall not perish but have eternall life For the opening and prosecuting of this Conclusion two things here may be taken notice of 1. The benefit insured And 2. The Extent of that benefit The benefit it selfe is partly Privative partly Positive Privative deliverance from death He shall not perish Positive fruition of life and that eternall life He shall have eternall life The Extent of it is Indefinite Universall to all that performe the condition Whosoever beleeveth c. Of each of these severally and briefly by way of Explication Illustration joyntly by way of Application The Benefit it selfe accruing to the true beleever is Hee shall not perish 1. The Benefit it selfe which is 1. Privative They shall not perish There is the privative part of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non pereat May not perish The phrase alludeth to the Israelites who being stung by the fiery Serpents in the wildernesse before the Brasen Serpent was set up in an ordinary course they perished They were destroyed of the Serpents 1 Cor. 10.9 saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is the same with that in the Text They perished by those Serpents that is they died upon their stinging So the story maketh it out Numb 21.6 Much people of Israel died Quest But what do men then perish in death Whether men do perish in death Ans I answer properly they do not To perish properly it imports a cessation of being when a thing ceaseth to be what it was so as never to return to that state again Thus the bruit creature perisheth Psal 49.12.20 The bruit beast that perisheth saith the Psalmist Being resolved into its principles it ceaseth to be what it was so as never to live never to be againe This is properly to perish but thus men do not perish no not wicked men they die indeed but they perish not well were it for them that they might do so that death might put an end as to their Life so to their Being but this it shall not do Their souls being immortall they cannot die and their Bodies though they die and bee turned to the dust from whence they came yet they shall be raised up again at the last day Joh. 5.28 29. All that are in the graves shall come forth Properly men do not perish in death I but they seem so to do though they do not perish as the bruit Beasts yet they seem so to perish Man is become like the beast that perisheth Like it as in other things Psal 49. so in his perishing That which befalleth the sons of men saith the Preacher befalleth beasts Eccl. 3.19 even one thing befalleth them as the one dieth so dyeth the other Eccles 3.19 In the outward appearance there is no difference between the one and the other Ibid. They have all one breath so that a man hath no preheminence above a beast much less a wicked man as the bruit beast dieth so dieth he both dying without hope without hope of a better life Thus dyeth the bruit beast and thus dyeth the Wicked man As he lived without hope so he dyeth without hope Having no hope Eph. 2.12 and so he perisheth his Hopes perish When a wicked man dieth his expectation shall perish and the hope of unjust men perisheth Pro. 11.7 I and himselfe perisheth Hee so dieth as never to
up that whosoever beleeveth on him should not perish but have Everlasting Life The Magneticall Vertue OF THE CROSSE OF JESUS CHRIST JOHN 12.32 And I if I be lifted up from the Earth will draw all men unto me I Have already spent some time in opening unto you the manner and end of our Saviours Death both laid down in those two verses ver 14 15 of the third Chapter of this Gospel As Moses lift up the Brasen Serpent in the Wildernesse so must the Son of Man be lift up That whosoever beleeveth on him should not perish but have Eternall Life Now taking hold of that phrase there redoubled viz. Lifting up I have singled out this portion of Scripture wherein our Saviour sets forth as the Manner so the Fruit and Consequent of his Death The former fore-prophesied the later fore-promised both by our Saviour himselfe The Manner of his death fore-prophesied If I shall be lifted up The Fruit of his Death fore-promised I wil draw all men unto me Upon the former of these I have insisted already viz. the Manner The manner of Christs death of our Saviours death set forth here again as you see by the same Periphrasis the same expression If I be lifted up Lifted up how Why in his Passion upon the Crosse where he was lifted up from the earth So the Evangelist explains the phrase in the verse following This spake he ver 33. signifying what death he should die viz. the death of the Crosse where he was to be lifted up Quest The d ath of Christ not dubious as the Brasen Serpent was in the wildernesse If I be lift up If What doth our Saviour make a doubt a question of his Death was it a thing contingent and uncertaine Answ Answ Carthus ad loc Si exaltatus c. Hoc refertur ad illud quod superius ait Si autem mortuum fuerit granum c. August ad loc Not so The Particle If here must be understood and taken non dubitativè sed assertivè certitudinaliter as Carthusian well notes upon it not by way of doubting or questioning but by way of asserting and supposing even as in the 24 verse of this Chapter our Saviour speaking of the grain of wheat or other Corn being cast into the ground ver 24. If it die saith he it bringeth forth much fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If it dye that is Dying being cast into the ground it dieth seemeth so to do and so dying it fructifieth So here If I be lift up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is being lift up or when I shall be lift up or after that I am lift up so the Evangelist St. John elsewhere useth the word Epist 3. v. 10. writing to Gaius concerning Diotrephes he tels him If I come I will remember his deeds that is when I come so here If I bee lift up saith our Saviour that is when I shall be lift up so the Syriack here renders it Si exaltatus h. e. Cum exaltatus fuero Non enim dubitat futurum esse quod venit implere August As for our Saviours death it was not a thing contingent and uncertain whether in it selfe or to him His Father had determined it himselfe had submitted to it the Prophets had foretold it his peoples necessities required it in all which respects our Saviour himselfe layeth it down in the Text last insisted upon as a thing necessary So must the Son of Man be lifted up Not may but must Joh. 3.14 And afterwards he inculcates the same upon his Disciples Mat. 16.21 where he sheweth them how he must go up to Jerusalem and suffer many things and be killed c. Neither his death nor the manner of his death was a thing dubious and uncertain The Son of Man must be lift up and so lift up as the Brasen Serpent was in the Wildernesse That our Saviour saith here If I be lifted up he speaks it not as doubting but supposing what ere long was to come to passe That being cleared The fruit of Christs death Come we now to that which the Text chiefly looketh upon viz. the Fruit of our Saviours death A Blessed Fruit never did tree bear better viz. the drawing of the world to himself When I shall be lift up from the earth I will draw all men unto me Thus did the Brasen Serpent being lift up it drew the eyes of the whole Camp to it selfe specially such as felt themselves stung by those fiery Serpents And thus saith our Saviour being lift up upon the Cross he would draw the world to himself to look unto him to beleeve on him Even as the Sun being risen above the earth it attracteth and draweth up from it those foggy vapours which before were in or upon it draweth them up towards it selfe Even thus doth Christ the Son of Righteousnesse being lift up from the earth he attracts and draws up the world of mankind those terrae filios sons of the earth who being cleaved to the earth minding nothing but earthly things he draweth up their Eyes and Hearts to himself this he fore promised that he would do And wee shall see it accordingly accomplished But before we come to close with the words themselves looking upon them afar off take we notice of one thing in the generall and that from the connexion of the parts of the Text the Prophecie and the Promise the putting them together If I be lifted up I will draw all men c. See here how wonderfully the Scribes and Pharisees A Generall Observation and other enemies of Christ who plotted his death were disappointed and deceived in their intendments and expectations Wherefore was it that they contrived this evill against him to bring him to the Crosse The Enemies of Christ disappointed that shamefull and accursed death Why this they did that they might thereby not onely take him out of the way but withall render him odious and infamous unto the world so as from thenceforth none should ever look after him any more This it was which galled and vexed the Scribes and Pharisees viz. the successe of his Ministery that so many were taken with him believed on him followed after him and that notwithstanding whatever they could do to the contrary So much we may learn from their own mouthes in the 19th verse of this Chapter The Pharisees said among themselves Perceive ye how ye prevaile nothing Behold the world is gone after him Many there were who hearing of the great miracles which hee had wrought specially that recorded in the fore going Chapter the raising of Lazarus from the dead thereupon as the 18th verse of this Chapter informes us they flocked after him and became his Disciples Now this to the Pharisees who could not endure that any should be preferred before themselves it was no small corrosive it went to the heart of them they could not brook it and therefore they
light and from the power of Satan to God But how was he to do it Why by preaching of the Gospel by bearing the name of Christ before them Act. 9.15 Hereby drawing them out of the World as fishes out of the sea Hereby drawing them out of themselves convincing them of their insufficiencie and Christs all sufficiencie and so drawing them to himselfe first as to a Saviour to beleeve on him working faith in them by this means Faith cometh by hearing Rom. 10. hearing the word the word of the Gospel Then as to a Lord to be governed by him which is also wrought by the same Instrument 2 Cor. 12.4 5. Here is the outward means but this often proveth ineffectuall Many there are who hear the word and hear it powerfully dispenced who yet are never the better for it so saith the Apostle of the Jewes The word preached did not profit them not being mixed with faith in them that heard it Heb. 4.2 And so ineffectuall it often proves to many that sit under the sound of it They are not thereby brought home to Christ Even as many of the Jewes saw Christ lift up beheld him crucified who yet beleeved not on him nay therby they were hardned-against him Even so it is now in the preaching of the Gospell Many there are before whose eyes Christ is lift up crucified in the Word and Sacraments who yet are not brought to beleeve on him or submit unto him 2. To this therefore in the second place is joyned the Spirit 2. The Spirit The Spirit of Christ which he sendeth forth to accompany his word and to make it effectuall in the hearts of his Elect and by this means he draweth men effectually even as the Load-stone draweth Iron by a secret efflux and emission of subtile and insensible spirits thereby attracting that which of it selfe was unapt to move So doth Christ draw men to himselfe by sending forth his Spirit Act. 2. By this means did he draw so many at the day of Pentecost viz. by sending down his Spirit upon his Apostles which accompanying the word preached by them made it effectuall in them that heard it There might we have seen the accomplishment of what our Saviour here in the Text foretells and forepromiseth When I am lift up I will draw all men unto me this he did at the day of Pentecost Being lift up first upon the Crosse in his Passion and then upon his Throne in his Exaltation see how he draweth all men all sorts of men some of all nations to himself this he did by powring out his Spirit according as he had promised Act. 2.17 Joel 2.23 I will powre out my Spirit upon all flesh hereby multitudes were brought to beleeve on him and hereby it is that Christ draweth poor sinners unto himself at this day viz. by sending his Spirit along with his word The word in it selfe is but a dead letter 2 Cor. 3.6 it is the Spirit that quickneth it that puteth life into it The words which I speak are Spirit and Life saith our Saviour to the Jews John 6.63 What ever efficacie the word hath it hath it from the Spirit Qu Qu. 2. What the Spirit herein doth Why what doth the Spirit in this work Answ An. I answer The work of the Spirit lieth principally in two things in Enlightning the Vnderstanding and Inclining the Will 1. It Enlightneth the Vnderstanding 1. It inlightneth the understanding Gal. 1.16 letting in a supernatural light into the soul a light of knowledge revealing Christ to it and in it discovering to it what need it hath of him what an all-sufficiency it may find in him convincing it of it own unrighteousnesse and of a perfect righteousnesse to be found in Christ This is the work of the Spirit it is that which out Saviour maketh promise of to his Disciples Joh. 16. that when he was departed from them Joh. 16.7 8. he would send the Comforter the Spirit And when he is come saith he hee shall convince the world of sin and of Righteousnesse c. And this the Spirit doth the Spirit accompanying the word it convinceth men of sin of their own sinfulnesse the sinfulnesse of their natures hearts lives and as of sin so of righteousnesse as of sin in themselves so of a righteousnesse which is to be sought and may be found out of themselves viz. in Christ who is made Wisedome 1 Cor. 1.30 and Righteousnesse to all those who in the sense of their own righteousnesse go out of themselves unto him This the Spirit with clear and convincing evidence revealeth unto the soul And hereby Christ prepareth the hearts of his Elect whom he intendeth to draw unto himselfe 2. Having thus inlightned the Understanding now in the second place he cometh to incline the Will 2. Inclineth the will causing the soul to come unto himself Quest But how doth Christ bring off the soul hereunto what doth hee compell the Will Answ Not so The will being in it own nature free it cannot be compelled being compelled it should cease to bee a will How then Why by a sweet and gentle overpowring of it working upon it in a way sutable and agreeable to it own nature effectually perswading bowing and inclining it to yeeld to what with such clear and strong evidence is held forth unto it Phil. 2.13 so drawing forth a consent from it working in it a will of unwilling making it willing to close with Christ offered and tendered to it to receive him as Saviour and Lord Thus doth the Spirit work upon the spirit the Spirit of God upon the spirit of man And by this means Christ draweth men to himself sending forth his Spirit together with his Word he worketh effectually in the hearts of his chosen causing them to come unto him to believe on him submit unto him And thus have you the Doctrinal part of this useful Truth briefly opened unto you Now bring we it home to our selves by way of Application Applica Examine whether we have been thus drawn to Christ Vse 1. And that first by way of Examination and Triall whether we have been thus drawn unto Christ or no Drawn we have been outwardly all of us None of us but have had Christ propounded offered held forth unto us in the Ministery of the Word there crucified lift up before our eyes Haply some and many of us have also felt an inward drawing felt our hearts at sometimes somewhat moved and inclined to look towards Christ We have at sometime found the Word exciting and stirring up some motions and breathings that way But are we drawn home unto Christ Many there are who through a common work of the Spirit accompanying of the Word are brought to look towards Christ who never yet come at him Acts 26.28 It was the case of Agrippa whom as himself acknowledgeth Paul had almost perswaded to become a Christian
resurrection is theirs for their vivification resurrection first and second The benefit of his Intercession is theirs for their perseverance and continuance in grace and for bringing them through grace to glory Being drawn to Christ in his Kingdome of grace they shall be drawn up to him in his Kingdome of glory where they shall participate of that happinesse and blessednesse which himselfe as their Redeemer hath merited for them and as their Head hath already in their names taken and keepeth possession of 2. Exhortation to seek to feele more of this attractive power 2. In the second place Being thus drawn unto Christ let them labour to find this effectuall working in them more and more This let every of us do who have had any experience of this attractive power in our selves Let our desire still be that we may be drawn nearer unto Christ Whilest we are here below still there will be a distance betwixt us and him And therefore finding our hearts in measure drawn unto him still seek after a nearer union that we may be every day drawn more and more out of darknesse from under the power of Satan and the dominion of all sinfull lusts as also out of our selves and so may be more incorporated into him And being thus drawn unto him let our desires be that we may also be drawn after him Draw me and I will run after thee Cant. 1.3 saith the Church That we may follow him which we are not able to doe without his continued drawing Even as it is the same strength and force which at the first sets a bowle and after continueth it in its course It runs not further then the force of the Arme which threw it carries it Even so fareth it in the course of new obedience The same povver and strength which at the first puts a man into that way must still carry him on in it viz. the strength of Christ I am able to do all things Phil. 4.13 saith Paul But how Through Christ that strengtheneth me A regenerate person who hath a principle of new life put into his soul he is made willing and in some measure able as to come unto Christ by faith so to follow him in a way of obedience but all by the power and strength of Christ Gal. 2.20 It is Christ that liveth in him and moveth in him It is Christ that dravveth the soule to him and after him Both are wrought by the same povver and therefore having felt the first grace in bringing us unto Christ now seek vve after a second grace even the continuance of the same grace Having felt a Prevenient now seeke for a subsequent grace that being still dravvn nearer and nearer unto Christ vve may follow him throughout the whole course of our active and passive obedience untill vve shall be dravvne up unto him to partake with him in his Glory This for those who do find themselves in measure thus drawn unto Christ 2. Such as are strangers to this work let them not rest till they find Christ thus drawing them to himselfe 2. In the next place a word or two to those who are as yet strangers to this work who never yet felt this effectuall working in themselves Let them be exhorted never to give rest unto their soules untill they find and feele Jesus Christ thus drawing them to himselfe Beloved upon this depends our comfort here and salvation hereafter viz. upon our union with Christ By this may we be assured that we are within the compasse of Gods Election of grace that we are in the number of those whom God hath not ordained unto wrath but to obtain salvation by Jesus Christ By this may we know and be assured that we are given to Christ John 6.37 All that the Father giveth me shall come unto me Those whom God the Father giveth to his Son before time in his Decree of Election the Son drawes them to himselfe in time by an effectuall vocation causing them to come unto him as unto a Saviour as unto a Lord to believe on him to submit unto him Let not any of us give rest to our soules till we find this blessed work begun in them And here take heed of that common deceit of resting our selves contented with an outward drawing Rest not in an outward drawing viz. that Christ hath been revealed and offered to us in the word that we have been invited to come unto him The parable in the Gospel tels us of many guests that were invited to the Marriage Supper Matth. 22. who yet never tasted of it So fareth it with many whom Christ by his Ministers invites to come partake in his merits his benefits offering himselfe to them who yet shall never be the better for him Nay better for them they had never known what any such offer or invitation meant And therefore rest we not here nor yet in that common work of the Spirit Nor yet in a common work of the Spirit in stirring up some velleities some good motions and inclinations drawing the soul towards Christ but seek after a thorow work to finde our hearts effectually perswaded to come out of the world to come out of our selves to come unto Jesus Christ to receive him as Saviour and Lord. To this end for the furthering of this work Means to further this drawing 1. Submit to the drawing Ordinance 1. Submit our selves to a conscionable attendance upon the Ordinance of Christ that Ordinance wherein and whereby Christ ordinarily putteth forth this power for the effectuall drawing of men to himself viz. the publike Ministery of the Word Ever begging a blessing from God upon it that through the secret work of his Spirit accompanying it it may be made effectual to us for this blessed end and purpose 2. Submitting to this Ordinance in the second place take heed of making resistance against Christ When Christ begins to draw take we heed of drawing back 2. Take heed of drawing back Take heed of opposing resisting quenching any good motions kindled in our hearts by the Spirit through the Word Such motions at sometime or other such as constantly sit under the Ministery of the Word shall feel in themselves And now doth Christ begin to draw Take we heed in this case of with-drawing drawing back which is a thing of dangerous consequence Heb. 10.38 If any man draw back my soul shall have no pleasure in him There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the phrase where less is said but more intended My soul shall have no pleasure in such a one that is I will hate I will abhorr him set my self against him Take we heed of all such rebellious and disloyall refusing to follow Christ beginning to draw Obj. Why but you may say what is our Resistance in this case Is not Christ able by his Grace to over-power the soul though never so rebellious never so obstinate Christ will not
is that which the Apostle meaneth where he presseth it upon his Philippians that they should stand fast in one spirit with one mind Phil. 1.27 And again in the next Chapter ver 2. Fulfill ye my joy saith he that ye be like minded having the same love being of one accord of one mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before Concordes of one heart one soule Thus was it anciently said of two entire friends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was one soule in two bodies Thus should it bee with Beleevers though they be distinct persons and divided into severall societies yet they should have but one soul be all of one heart Sois it in the naturall Body there are many members but one heart Thus should it be with the members of the mystical Body O that it were so they should have but one heart So is it promised to the Church under the Gospel in those known Texts Jer. 32.39 Ezek. 11.19 I will give them one heart And accordingly it was performed in the Proto-primitive times as you shall find it Acts 4.32 The multitude of them that believed were of one heart and of one soule Vnanimous in their judgments united in their affections O that it were so in these might be so in all times All of us pray for it strive after it 1. That we may be of the same mind the same judgement 1. Onenesse of judgement to be desired This our Apostle begs for and from his Corinthians 1 Cor. 1.10 Now I beseech you brethren by the Name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same mind and in the same judgement A Text which I have heretofore handled in this place and given a publick account to the world And this let all of us beg for our selves and for all the Churches of Christ in this Nation and elsewhere that we and they may all bee in this sense like-minded thinking and speaking the same thing Thus is it with the members of the naturall body many members but one Tongue Thus should it be with the members of the mysticall Body they should all speak the same thing all looking the same way In the naturall body there are two eyes and two legs but they both look and go one and the same way Crosse eyes and splay-feet where the one looketh one way and another another are no small blemish and deformity to the natural body And so are Crosse-Christians to the mysticall Body such as are crosse in their judgments singular in their opinions affect to be so 2. Much more they who are crosse in affections It is that which I now more directly and principally aime at and I wish I may hit the mark Christians 2. Christians should be of one heart like affected towards each other though they cannot alwayes be of the same mind yet should they be of the same heart Though they cannot bee like minded towards some controverted points of lesser concernment yet they should be like minded one towards another So our Apostle presseth it upon these Romanes ver 16. of this chapter Be of the same mind one towards another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be like affectioned one towards another A consectary fitly following upon this conclusion in the Text Christians being members one of another let them be like affected one towards another 1 Loving one another 1. Loving one another Be ye like minded having the same love saith the Apostle in that place forenamed Phi. 2.2 Love as it is the bond of all Christian vertues so it is the bond of all Christian Societies In both which respects it is called the bond of perfectnesse Col. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most perfect bond tying hearts together which no other bond can do And being so it must in the first place be put on by all those who would join themselves to the mysticall body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle there Above all put on charity which is the bond of perfectnesse This our Saviour layeth down for a character whereby his Disciples may be known By this shall all men know that ye are my Disciples if ye love one another Joh. 13 35. As malice is Satan's brand which he sets upon his Goats so Love true Christian love brotherly love as the Apostle calleth it Heb. 13.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the mark of Christs sheep All of us then who professe such a Relation to Christ and his Mysticall body see that this affection dwel in us that wee do unfainedly love all out fellow members So our Apostle presseth it in the 9. verse after the Text Let love be without dissimulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a usefull and needfull qualification There is a great deale of seeming but little sincere love in the world Scarce is there a man but maketh some shew of love or friendship to his neighbour yet how many in the mean time have their hearts brim full of rancour and malice Let Christians seek after sincerity as in all graces so in this of love that they may imbrace each other with mutuall and cordiall affection So the Apostle there prosecutes his Charge in the verse following ver 10. Be kindly affectioned one towards another with brotherly-love or in the love of the Brethren A very emphaticall expression Christians must not onely be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of the brethren but they must also be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kindly affectioned in that love The word properly signifieth a Parentall love such as is betwixt Parents and their children a natural love Such should the love of Christans be towards their brethren wherein they ought to abound each to other That is Pauls prayer for his Thessalonians 1 Thes 3.12 The Lord make you to increase and abound in love one towards another and towards all men Thus was Paul affected towards them as it there followeth Even as we do towards you And thus would he have them affected towards their brethren with an exundant love so as it might over-flow even to others also to all that came in the way of it And it shall be my prayer for you all of you of this Congregation and particularly for you who have given up your names and selves anew unto Christ to wait upon him and submit unto him in all his holy ordinances And not for you onely but for all the true Churches of Christ and all the members thereof as elsewhere so specially in this Nation Now the Lord make you to abound in love one towards another A low Ebbe of Brotherly-Love in this Nation A Prayer I think never more needfull since Christ had a Church upon earth then it is at this day amongst us in this Nation wherein what a sad and low ebbe of this affection may we see every where Divided
heads have made divided hearts Division in judgement hath bred division in affection so as the love of many is now waxed cold So it was foretold by our Saviour Matth. 24.11 12. Many false Prophets shal arise and shal deceive many And because iniquity shall abound the love of many shall wax cold And surely never was it more truly and sadly verified then in this Age this Nation wherein through the seduction of false teachers every where sowing the tares of their erroneous doctrines and the abounding of all kind of iniquity the love of many many professours their love to God and love to their Brethren is now grown cold not shewing it selfe as heretofore in the offices and exercises of true piety and charity O that that God who causeth the sea when it is at the lowest ebbe to flow againe would also cause a returne of this Affection unto his Church and people in this Nation That those who being members of the mysticall Body are also members one of another might be truly and cordially affected each to other which were there no other argument to perswade yet me thinks this alone which I have now in hand being duely considered should bee abundantly sufficient What members of the same Body and mutuall members members one of another and shall wee not own one another shall we not imbrace one another be cordially affected each to other Now the good Lord who can and will make dry bones to live revive this affection where it is dead or dying and confirme it where it yet continues that being thus members one of another we may fulfill the great and everlasting Commandement which as it hath been taught from the beginning of the world as Saint John tels us 1 John 3.11 so is it to be practised to the end of it yea to eternity That we love one another And that not impaling and confining this Affection within the narrow bounds of that particular Society to which we have a speciall Relation love so appropriated may well bee suspected but extending it to all the true Churches of Christ and all the true members of those Churches as being all members of the same Body To this grand and primary respect I may now subjoyne some other which are but as off-sets to this maine Root daughters and hand-maids to this Mother and Mistresse-Affection as viz. 2. In the second place 2. Sympathizing one with another Christians upon the account of their Joint-membership thus loving one another let them also sympathize one with another This doe the members of the naturall Bodie being joint-members they sympathize have a fellow-feeling each with other So much did we not know it by experience we might learn from our Apostle 1 Cor. 12.26 And whether one member suffer all the members suffer with it or one member be honoured all the members rejoyce with it So should it be with the members of the mysticall Body being fellow-members let them thus sympathize one with another So Saint Peter presseth it 1 Pet. 3.8 Finally be ye all of one mind having compassion one of another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sympathizing having a fellow-feeling of each others condition Thus should Christians be like affected with their Brethren rejoycing with them sorrowing with them So our Apostle here presseth it upon these his Romans bringing it in upon the account of this their Joint-membership ver 15. of this Chapter Rejoyce with them that rejoyce and weep with them that weep H. Grotius Drusius ex Rabbi Jud. ad loc An allusion as some conceive of it to the two Gates in Solomons Temple the one of which was the marrying door the other the Penitents door and so those who entered in at the one were merry and joyfull those who came in or went out at the other were sad and sorrowfull to both which the Levites applied themselves in their speech and demeanour sutable to their conditions speaking chearfully to the one mournfully to the other Thus ought Christians to sympathize with their brethren being like affected with them both in regard of joy and sorrow 1. Rejoycing with them that rejoice 1. Having mutuall joyes Rejoycing in the welfare of their brethren In their Temporall welfare not envying it nor repining at it but rejoicing in it So did Elizabeths Neighbours and Friends as the story tels us Luk. 1.58 When they heard that the Lord had shewed great mercy unto her viz. in giving her a son they rejoyced with her But specially in their Spirituall welfare Are there any entred or entring in at the Marrying door coming in giving up themselves to be married to Jesus Christ here is a matter of rejoicing It is so with the Angels in Heaven There is joy in the presence of the Angels of God over one sinner that repenteth Luk. 15.10 And so let it be to the Saints upon earth Do we see any who were before alienated brought home unto God either in their first conversion of returning after their defection and departing from him herein rejoice It was meet that we should make merry and be glad saith the father of the Prodigall to his malecontented son for this thy brother was dead and is alive again was lost and is found Luk. 15.32 And so where we see any standing fast in the faith walking in the truth herein rejoice So did John on the behalfe of the children of that Elect honoured Lady as he calls her and tels her 2 Joh. v. 1 4. I rejoice greatly that I found of thy children walking in the truth The like he tels Gaius in the following Epistle ver 3 4. And so was this our Apostle affected for these his Romans Hearing of the fame of their obedience I am glad therefore saith he on your behalfe Rom. 16.19 Thus should mysticall fellow-members rejoice one with another 2. 2. Mutuall sorrows And so mourn one with another having a fellow feeling of each others sorrowes and sufferings Such a Sympathie there is betwixt the Head and members of this mystical Body We have not an High Priest that cannot be touched with the feeling of our infirmities saith the Apostle Hebr. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ being the head of his Church is sensible of the ailements of his meanest members Sympathizing with them Saul Saul why persecutest thou me saith the voice from heaven Act. 9. The foot was trodden on upon earth and the Head feels it in heaven And such a Sympathy there should be betwixt the members of this body and that both in their Spirituall distempers and Temporall Sufferings An Instance of the former we have in the Apostle himselfe 2 Cor. 11 29. Who is weak saith he and I am not weak who is offended and I burn not Thus did he take to heart the Distempers In Spirituall distempers Infirmities Scandals of any weak member of the Church The like should all Christians do not insult over the fals of their Brethren but mourne over them Is it so
he found none Psal 69.20 Christians let not your brethren take up the like complaint against any of you This is one of Gods Attributes He is a God that comforteth those which are cast down 2 Cor. 7.6 And it is one of the best Offices that one man can performe unto another Job speaking of himself in the time of his prosperity and what respect he then had from the people he saith he was as one that comforteth the mourners Job 29. last Let not Christians herein according to their power be wanting to their brethren Blessed bee God saith the Apostle who comforteth us in all our tribulations that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God 2 Cor. 1.4 Thus do God's Patients receive heavenly Cordials from the hand of their great Physician not only for their own sakes but that they may be able as occasion is offered to minister to others of their brethren comforting them by words 2. But not by words only 2 In deed When need requireth they are to minister unto them reall comforts Such a Comforter was Job in the time of his prosperity to the afflicted distressed The blessing of them which were ready to perish came upon me saith he ver 13. of that 29. chapter and I caused the widowes heart to sing for joy And such comforters God expects Christians should be to their brethren in their distresses and wants Not only giving them a few good words and nothing else there is but cold comfort in such an almes If a Brother or Sister be naked and destitute of daily bread saith Saint James to such comforters and one of you say unto them Depart in peace be ye warmed and filled notwithstanding ye give him not those things which are needfull for the body what doth it profit James 2.15 16. For the hand only to stroak the foot being in pain is to little purpose unlesse it also apply somewhat to asswage the pain Words being but wind though they may refresh the spirit yet they will not cloath the back or fill the belly Christians where God giveth them ability must be real as well as verball comforters to their brethren in their outward distresses 2. And so in their inward conflicts 2. Inward conflicts Soul-Afflictions When the spirits of brethren are dejected and cast down in the apprehension of sin or wrath How to deal with penitent offenders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Castigario illa quae à Presbyterio fieri solet more Judaico Grot. ad loc A pluribus Sic distinguitur haec in Presbyterio facta increpatio tùm à privata tùm à publica coram universae Ecclesiae coetu quod factum fuisset necessariò si fuisset Satanae traditus now is a time to minister comfort to them Thus the Apostle willeth his Corinthians to deal by that their scandalous brother the incestuous person who being for a time under an Ecclesiasticall censure was brought to deep humiliation and sorrow for his sin he willeth them not to deal too rigorously with him but rather to comfort him Sufficient to such a man saith he 2 Cor. 2.6 7 is this punishment or censure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was inflicted by many viz. by the Presbytery of that Church as Beza and Grotius and many other rightly expound it So that contrariwise you ought rather to forgive him and comfort him lest perhaps such a one should be swallowed up with overmuch sorrow So it was as Beza Gr. Ann. ad loc Beza most probably conceives of it that this brother having been sharply reproved by the Church Officers and being under a suspension or abstension from communion with the Church some there were who having been before taxed by the Apostle for their too great remissnesse and carelessnesse now they would have him further proceeded against to be delivered up unto Satan by the sentence of a more full and formall Excommunication which was to be done in the presence and with the consent of the whole Congregation But Paul understanding of his deep humiliation and repentance willeth them to forbear that rigour not to proceed any further against him which had he been already excommunicated they could not have done but rather to forgive to gratifie him as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth viz. by granting some indulgence to him remitting somewhat of that summum jus that extremity of the highest censure which he had deserved and to comfort him receiving him into communion with them again that so he might not be swallowed up in the gulfe of despaire A notable and famous president Locus diligenter observandus Donec enim quâ aequitate clementiâ temperanda sit disciplina Ecclesiae ne rigor modum excedat Calv. ad loc teaching Christians such as are under a regular Church relation how they are to deal with their lapsed brethren in whom they see tokens of humiliation and repentance In this case they ought not to be rigorous in seeking extremities against them for casting or keeping them out of Church communion but receive them comfort them renewing and confirming their love towards them as it there followeth ver 8 So tenderly should Christians handle their fellow members as the members of the naturall body would do theirs So the Apostle directs his Galatians chapt 6. ver 1 2. Brethren if any man be overtaken in a fault yee which are spirituall restore such a one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set him in joynt again in the spirit of meeknesse c. Bear ye one anothers burdens c. Thus are Christians to deal by their penitent brethren not overloading burdened souls but supporting comforting them But I see the thread of my discourse is already drawn forth beyond the staple which at the first I intended it I shall be brief in that which remains 2. Forbear one another Thus edifying one another let them also forbear one another and forgive one another I put them together because I find the Apostle so doing Col. 3.31 Forbearing one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A duty pressed by our Apostle upon his Ephesians ch 4.2 With all lowlinesse and meeknesse with long suffering forbearing one another in love Christians must make account sometimes to meet with provocations and that from brethren So it is among naturall brethren differences sometimes happen among them and those not easily reconciled A brother offended saith Solomon Prov. 18.19 is harder to be won then a strong city and their contentions are like the bars of a castle which being strong will neither bow nor yeild And thus it sometimes happen to mystical brethren Differences fall in betwixt them as did betwixt Paul and Barnabas Act. 15.39 which rise to some height But thus it should not be and thus it would not be had Christians but learn'd this lesson to bear with one anothers infirmities to forbear one another the
strong Christian to bear with the weak c. And forbearing 3. Forgive one another let them also forgive one another So the same Apostle presseth it in the last verse of the same chapter Eph. 4.32 Be ye kind one to another tender hearted forgiving one another even as God for Christs sake hath forgiven you In which one verse there are three words worth the taking notice of being of great concernment unto Christians I wish they were ingraven upon every heart that hears them Christians should be 1. Kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready to gratifie one another yeelding each to other wherein they may as Abraham did to Lot Gen. 13.8 2. Tender-hearted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word peculiar to the Scriptures and it signifieth to be pitifull so you have it rendred 1 Pet. 3.8 to be inwardly and intimately moved with pity and compassion to have the bowels easily and affectionately stirred and moved at the misery of another The 3d. is Forgiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely pardoning and passing by the offences each of other thus doth God forgive us as it there followeth in the next words freely for his Son Christ's sake and thus do we forgive our brethren both forgiving and forgetting wrongs and injuries done to our selves 4. Defend one another And thus forgiving in the next place defend one another This will the members of the naturall body do if a blow be made at the head or a thrust at the body the hand is ready to ward it off to put it by The like Office are Christians to do one to another Defending as the lives and estates and liberties one of another so far as they are able and lawfully may for which they have Abraham for a Precedent who made an adventurous attempt in the rescue of his kinsman Lot when he was taken and carried away prisoner by the five Kings Gen. 14.14 so also of their good names this is a thing which Christians should be very tender of as of their own good names so of their brethren inasmuch as the Gospel whereof they make profession and the Church whereof they are members are interested in it vindicating and maintaining of their reputations against unjust slanders and calumnies giving as occasion is offered a free and just testimony each to other So did John to our Saviour Joh. 1.34 and so did our Saviour to him again Mat. 11.11 But I hasten 5. Communicate each with other Again thus defending each other let them also communicate each with other So do the members of the naturall body and so let the members of the mysticall body Quest But wherein communicate Not in what is evill Answ I answer first Negatively not in any thing that is evill Simeon and Levi were brethren in evill Gen. 49.5 That was their brand let it not bee ours 1. Here in the first place abandoned and abominated be that unclean and beasticall communion Abandoning 1. Unclean beastiall communion which upon this very ground was maintained and practised by that impure primitive sect of the Nicolaitans of whose Doctrine and deeds you may read Rev. 2.6 15. and is said I fear with too much truth to be both maintained and practised by some and many of their followers Familists and Ranters at this day viz. communion of bodies which being a sin not to be named among Christians not being so much as named among moralized Heathens as the Apostle saith of it 1 Cor. 5.1 I shall passe it by 2. Abandoned be all uncivill and sensuall communion 2. Uncivill and sensuall communion such as that which the world calleth good fellowship Herein let not Christians bear a part As not in chambering and wantonnesse so not in rioting and drunkenness So the Apostle puts them together giving a joint inhibition concerning them to these his Romans Rom. 13.13 and S. Peter the like 1 Pet. 4.3 These are among those unfruitfull works of darkness wherewith Christians may have no fellowship Eph. 5.11 But they both may and ought to have a Christian Communion and fellowship Imbrace Christian communion and that both Sacred and Civill I will begin with the later because I principally intend the former 1. Civill communion Christians both may and ought to have and that in Counsels Purses 1. Civill Tables 1. In Counsels 1. In Counsels Such a communion there was betwixt David and his friends probably Achitophel as the Chaldee nameth him being one of his Peers his equalls as he calleth him his guide and acquaintance they took sweet counsel together as he tels us Psal 55.13.14 Thus are Christians in their straits and doubts to ask counsel of to give counsel to to take counsel each from other Oyntment and perfume rejoice the heart saith the Wise man so doth the sweetnesse of a mans friend by hearty counsel Prov. 27.9 2. Purses 2. Where need is they are to communicate Purses Estates So did some of the Primitive Christians in an extraordinary way sutable to the exigencies of those times Act. 2.44.45 All that beleeved were together and had all things common And sold their possessions and goods and parted them to all men as every man had need Thus did they at Jerusalem which being peculiar to that time and that place for in other Churches we read not of the like is not to be made a standing precedent for after times Paul writing to his Corinthians he ordereth them touching a Collection for the poor that every one should lay by somewhat as God had prospered him 1 Cor. 16.1 But this he needed not have done had there been such an absolute communitie amongst Christians as Anabaptists dream of No Christians have a proprietie in their Estates and that both by a civil and divine right It is Pauls order concerning some Church-members who thinking to live upon the Churches alms were negligent in their callings Them that are such saith he we command and exhort by our Lord Jesus Christ that with quietnesse they work and eat their own bread 2 Thes 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their own bread not other mens clearly importing that Christians have a propriety in their estates And having a propriety in them they are in the first place to have a regard to themselves and families If any provide not for his owne saith our Apostle 1 Tim. 5.8 his near Kindred and especially for those of his own house Parents Wife Children he hath denyed the faith though not in word yet in deed and is worse then an Infidel having cast away not only religion but humanity Thus Christians in the first place both may and ought to have a regard to themselves and theirs But so in the mean time they forget not others of their brethren to whose necessities they are to communicate according as God hath given to them a duty not to bee forgotten To do good and to communicate forget not for with such sacrifices God is wel pleased Heb. 13.16 A lesson
Joint-supplications as the Father saith the Christians in his time did Haec vis Deo grata saith he Nothing more acceptable unto God then such a sacred and humble violence wherein they are to joyne not onely hands and eyes in lifting up them or yet tongues in saying Amen to the publick prayers which was wont to be practised in the ancient Church where the whole Congregation was wont to sound out Amen Hieron in Prolog in Epist ad Galat. In veteri Ecclesiâ Episcopo aut alio quovis Deum precante vel laudante plebs accinebat Amē unde illud Et resonaturis fecit aethera vocibus Amen Grot. in 1 Cor. 14.16 Calvin Beza c. with so loud a voice as that it did instar tonitrui reboare as Jerome speakes of it made the Church to ring again and a practice not altogether without precedent and warrant from the Apostolicall Churches where the manner was for every one to say Amen to the publick prayers as is not improbably collected from that of the Apostle 1 Cor. 4 16. But withall and above all to joyn hearts together Come let us lift up our hearts with our hands unto God in the Heavens saith the Church Lam. 3.41 To which let me subjoyne what ought not to be severed it being a part of prayer the joint-praysing of God by singing of Psalms Which being a divine Institution so much cried up in the Old Testament and once and again recommended by the Apostle under the New Eph. 5.19 Col. 3.16 ought not to be abrogated or laid aside but conscienciously practised as being an Ordinance tending as to the Glory of God which it doth directly and immediately so to the mutual edification and comfort of Christians But I hasten Here is the Christians publick Church-Communion 2. Besides which there is also a private Communion 2. Private religious Communion which being of great use is not to be neglected and that both in conferences and prayers 1. In Conference 1. In Conference Thus did Saint Paul upon his coming to Jerusalem communicate with the rest of the Apostles and others whom he found there as himselfe setteth it down Galat. 2.2 The like are Christians to do as occasion is offered communicating their knowledge opening their doubts and seeking resolution from such as are able and faithfull being ready to give a reason of the hope that is in them to every one that shall ask it as Saint Peter requires it 1 Pet. 3.15 2. And lastly in their Prayers 2. Prayers praying for one another In private praying for and as occasion is offered one with another So did our blessed Saviour for and with his Apostles I have prayed for thee that thy faith fail not saith he to Peter Luke 22.32 And being to leave the world he commands him and the rest unto God by prayer as you may see it in that most effectuall prayer of his Joh. 17. Where first praying for himself then he prayeth for his Apostles and then for all other that should beleeve on him to the end of the world Therein setting a pattern for us teaching us in our prayers not to be mindfull of our selves alone but of others as of those who are more nearly related unto us as the Apostles were unto Christ so of all other Beleevers So Paul directs his Ephesians chap. 6.18 19. Praying alwayes with all prayer and supplication for all Saints and for me This did Paul for them and for the rest of the Churches in his private devotions he still made mention of them So he tels these his Romans Rom. 1.9 so his Ephesians chap. 1.16 his Colossians chap. 1.3 4.3 his Thessalonians 1 Thes 1.2 5.25 And the like he requires them to do for him and the rest of the brethren Col. 4 3. 1 Thes 5.25 A mutuall office which Christians should not be unmindfull of thus to pray one for another Which as they are to do at all times so specially when their necessities call for it after any speciall manner Thus when Peter was in prison many of the Saints went to prayer for him Act. 12.12 Thus are Christians to remember them that are in bonds praying for them With one another And as they are to pray one for another so one with another as in Publick of which I have spoken already so as occasion is offered in private Thus did Paul being to take his leave of the Elders at Miletum his last act was to pray with them When he had thus spoken he kneeled down and prayed with them all Acts 20.36 The like parting had he and the Disciples at Tyre when they had accompanied him to the sea side where he was to take shipping they kneeled down on the shoar and prayed Acts 21.5 The like are Christians to do as they have occasion And that not only to get their Ministers to pray with them which occasionally they are to do It is Saint James his direction to sick persons that as they should pray for themselves Is any among you afflicted let him pray Jam. 5.13 so they should send for the Elders of the Church the Ministers that they might pray over them ver 14. An office which Paul performed to the father of Publius being sick Paul entered in and prayed with him Acts 28.8 And the Ministers of the Gospel are still occasionally to do the like However they cannot lay hands on the sick and so heale them as Paul there did him that miraculous power together with the signe of it Anointing being now ceased having been peculiar to those primitive times yet they are to lift up their hands for them which they are to do ex officio speciali as a duty belonging to them after a speciall manner by vertue of their office but not onely to them This are other private Christians also to do ex officio charitatis as an office of charity So it there followeth in that place of Saint James ver 16. Confesse your sins one to another and pray one for another that ye may he healed Thus have I briefly pointed at some amongst many of those respects and offices which Christians upon the account of their Joint-membership owe each to other Now what remains but that by way of conclusion as a Minister of Christ in his Name I beseech and require you all of you and in speciall you who are joyned in Sacramentall Communion in this place that you would have a regard to every of these that knowing what is your duty you would seriously apply your selves to a carefull and consciencious discharge of it Truly Christians shall you and I examine our selves for the time past none of us but shall finde just cause of humbling for our failings in some in many of these In the sense thereof begging pardon for what is past stir we up the grace of God for the future that whilest we performe duties of piety towards God we may not be wanting in duties of charity towards our Brethren Now consider what I have said and the Lord give you understanding in all things FINIS