Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	body_n	heart_n	soul_n	4,786	5	4.6656	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77504	The mystical brasen serpent: with the magnetical vertue thereof. or, Christ exalted upon the cross, with the blessed end and fruit of that his exaltation, in drawing the elect world to himself, to believe on Him, and to be saved by Him. In two treatises, from John 3. 14, 15. 12. 32. Whereunto is added A treatise of the saints joint-membership each with other. As they were delivered to the Church of God at Great Yarmouth, by John Brinsley, minister of the gospel, and preacher to that incorporation. Imprimatur, Edm. Calamy. July 30. 1652.	Brinsley, John, 1600-1665.	1653 (1653)	Wing B4719; Thomason E1249_1; ESTC R208891	155,986	284

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

from Christ unto our Justification and Salvation You see the second Question resolved and therein a resolution prepared and in part given to the third which is Quest Why this should be the only way and means to convey this benefit from Christ Quest 3. Why faith the only means viz. to beleeve on him Answ Answ 1. So God hath appointed it To this I might return a sudden and yet satisfactory answer It is enough God hath appointed it so to be even as he appointed looking to be the means of conveying that sanative vertue to the Israelites from that Brasen Serpent not but that he could if he had pleased have directed them to some other way either to touch it or to fall down before it or the like or else he could have made it effectuall to them only by the bare presence of it in the Camp But this is the way which he pitcheth upon requiring them only to look up unto it Thus God could had he pleased have appointed other wayes and means of conveying life and salvation to us but hee hath been pleased in infinite wisdome and mercy to pitch upon this requiring no more from us as the condition of the Covenant of Grace but only this Beleeve on the Lord Jesus 2. Faith onely applyeth Christ 2. But secondly take a reason of this appointment Faith is the Instrument of conveying this benefit from Christ because Faith only applyeth Christ bringeth home Christ 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 Eye to see the Ear to hear the Hand to take or receive a thing so hath every grace its proper work Remembring your work of faith 1 Thes 1.3 and labour of love and patience of hope saith the Apostle to his Thessalonians Now what is the proper work of faith Why to Receive Christ To as many as received him he gave power to become the Sons of God even to as many as beleeve on his name Joh. 1.12 To apply Christ to bring Christ home with his merits unto the soul This doth faith It bringeth home Christ and bringing him home it bringeth home his benefits drawing from him that vertue that is in him And this is proper unto faith And therefore is it that God hath appointed this to be the only way to convey benefit from Christ unto poor sinners for their Justification and Salvation You see this third Question resolved and so you have this third Conclusion opened That which now remains hereof is the Application Which shall be only a word of Direction and Exhortation to all penitent broken-hearted sinners such as feel the sting of sin Applic. Seek cure in this way and desire to be healed cured for for such only is this Brasen Serpent erected this means of cure provided Being such now bee you advised and excited to put your soules upon this way of cure to look up unto this Brasen Serpent by faith to look up unto the Lord Jesus Christ Let it not bee enough that you have heard tidings of a Saviour to hear that God hath given his Son that Christ hath given himself for lost mankind or yet to know who and what this Christ was what he hath done what he hath suffered and the like Alas what would this have availed a poor Israelite to have heard of the Brasen Serpent that it was erected in the Camp and that all that came to it were healed by it whilst in the mean time himself lay close in his Tent never looking out for any benefit by it And what will this profit a poor sinner to hear what God hath done for others in giving a Christ a Saviour for them and to them whilst in the mean time himselfe lyeth still sleeping in his sinnes not looking out for cure for justification and salvation by and through him Better such a one had never heard these Gospell tidings His contempt or neglect of so great a mercy will be no small aggravation to his sin and punishment And therefore as many of us as God hath in any measure made sensible of our miserable state and condition by reason of sin as we desire deliverance out of that estate apply we our selves to the right use of this remedy Look we up unto Jesus Christ Looking up unto this Brasen Serpent Look up I say Not looking too much downwards upon our selves not poring too much upon our sins the multitude magnitude number nature quantity quality of them how many how great and grievous they are But look upwards look up unto Jesus Christ who is able to heale us to save us The Israelites which were stung with those fiery Serpents if they onely looked upon their soars and complained of their smart and anguish in the mean time neglecting or refusing to look up to the Brasen Serpent they died for it Such is the condition of a poor despairing soule whose eye is all upon his sore upon his sin and punishment as Cain's and Judas's were Gen. 4.13 My sin is greater then can be forgiven or my punishment is greater then I can bare Mat. 27.3 4. saith the one I have sinned in betraying innocent blood saith the other complaining of the grievousnesse thereof in the mean time never looking up to Christ for cure by this means he perisheth and dieth in his sins To all such then and all others who desire to have any benefit by Jesus Christ let it be spoken Look up to this Brasen Serpent look you up to the Lord Jesus obeying and dying for your sakes and look you up unto him as with desire so with hope with affiance and confidence of receiving benefit by him To set on this Exhortation what Arguments shall I take up Strange Motives there should be need of any I suppose it was argument enough to an Israelite being stung and feeling himselfe so to here that there was a Brasen Serpent lift up for a present remedy to all that should looke up unto it other motive he should need none to perswade him to fixe his eye upon it And certainly so would it be with poor sinners did they but feel themselves stung by sin were they but throughly convinced and made sensible of their wretched state and condition by reason of sin it would be motive sufficient to them to hear of a Saviour whom God hath set forth with promise that upon their looking to him beleeving on him they shall be saved they should need no other argument to perswade them to look up unto him Yet to quicken our dull and dead hearts doe but consider these four or five particulars 1. This is God's Ordinance 1. This is Gods Ordinance the way and means which God himself in infinite wisdome and mercy hath appointed to bring his Elect to life and salvation by viz. by faith in Christ and therefore submit

it If so here are comfortable evidences that Christ hath begun to put forth an effectuall power in and upon our soules 2. But secondly Enquire how our hearts stand affected towards Jesus Christ 2. Enquire touching the affections of the heart towards Jesus Christ This is Christs drawing of men to himselfe viz. the drawing of their hearts and affections to him These are the feet of the soule whereby a man cometh unto Christ Non pedibus sed affectibus Now are these drawn to Christ How stand our hearts affected towards him Make this enquiry in three or four particulars 1. In respect of our affiance 1. Affiance in him Can we say that we rest upon him and him alone Have we cast our souls upon him as upon an alone all-sufficient Saviour Have wee committed them to him 2 Tim. 1.12 I know whom I have beleeved or trusted saith Paul and I am perswaded that he is able to keep that which I have committed unto him Thus stood Paul affected towards Jesus Christ so as he durst trust him nay he had trusted him and that with his best Jewel with his precious soul or with his Crown which he had committed to him deposited with him And thus doth the soul that is truly drawn to Christ it le ts go all other things and betakes it selfe wholly and alonely unto Jesus Christ as unto an alone Saviour leaning upon him that is the Churches posture Cant. 8.5 Who is this that cometh up from the wildernesse leaning upon her beloved Imbracing and resting upon him Now are we thus drawn to Christ Do wee find our souls thus coming out of the wildernesse of this world and clasping and imbracing Jesus Christ leaning and resting upon him fixing all our affiance and confidence upon him so as we can say that we have none other in heaven or earth but him if so certainly the heart which thus leaneth upon Christ is drawn to him 2. In respect of Love 2. Love Eph. 6. last Can we say that we do unfainedly love the Lord Jesus Love him in sincerity so as our souls do cleave unto him Thus will it be with the soul that if truly drawn unto Christ it will close with him and be exceedingly affected with him Thus was it with Peter Peter lovest thou me Lord Joh. 21.15 Luk. 7.47 thou knowest that I love thee Thus was it with Mary Magdalene She loved much because much was forgiven her Cant. 5.8 The Church in the Canticles is sick of love And thus will it be with the soul that is truly brought to Christ it will be inamored with him Apprehending the intire and infinite love of Christ towards it it cannot but be inflamed with love towards him again and this love it expresseth by a high prising of him 3. Which may serve for a third enquiry 3. Appretiation What price do we set upon Jesus Christ The soul that is truly drawn to Christ is drawn to an high estimation of him so as it prefers him before all other things accounting meanly and basely of all other things in comparison of him I account all things loss and dung saith Paul so that I may win Christ c. Phil. 3.9 4. 4. Willingness to part with al for Christ And this estimation it expresseth by a willingnesse and readinesse to part with all for Christ which may be a fourth Enquiry Are we so taken with Jesus Christ as rather then part with him we are resolved to part with all So was Paul affected towards him hee accounts all dung and he willingly maketh losse of all for Christ and so will the soul do that is truly drawn to Christ it will let go all what ever it is that stands betwixt Christ and it Riches and Honours and Pleasures and Ease and Credit and Life Even as Peter and Andrew when Christ had called them They straightway left their nets and followed him Mat. 4.20 Thus where Christ drawes the soul effectually it leaves all parts with all viz. in purpose and resolution In case any thing comes to stand in competition with Christ the resolution of such a soul is rather to part with it then Christ 5. And hereby it expresseth an earnest and Longing Desire after Christ 5. Longing desires after Christ which may yet be another Enquiry Can we say that our souls do go out in earnest desires after Jesus Christ after nearer union and more full communion with him Such affection the Spouse in the Canticles frequently expresseth towards her Well beloved complaining of his estranging and withdrawing himselfe from her how doth shee seek after him earnestly desiring to enjoy him and to be enjoyed of him And truly so will it be with the soul that is truly drawn unto Christ it will affectionately long after him earnestly desiring to be more nearly united to him to have a more full communion with him to injoy the presence of his grace here and glory hereafter The Spirit and the Bride say Rev. 22.17 20 Come Even so come Lord Jesus come quickly 6. To name but one more in the sixth place as touching our Submission to Jesus Christ Can we say that we have taken him as our Lord that we have given up our souls unto him and that we are not only contented but desirous to be ruled and governed by him that we are as willing to be ruled as to be saved by him If so finding our hearts standing thus affected towards Jesus Christ in respect of our affiance in him love to him High-prizing of him readinesse to part withall for him earnest desires after him willingnesse to be governed by him now may we conclude it to our comfort that we are in the number of those who have felt the effectuall power of Jesus Christ put forth and exercised in and upon us in drawing us to himselfe Otherwise having no such affections towards him our hearts not resting upon him not closing with him preferring other things it may be every base lust before him not willing to part with any thing much lesse with all for him having no desires after him not submitting unto him certainly wee never yet knew what this effectuall work meant Upon this Triall thus made two sorts of Vse 2. persons come now to be dealt with 1. To such as are thus drawn Such as shall find themselves thus in measure wrought upon Let them 1. 1. Comfort from their interest in Christ Take unto themselves the comfort of this blessed worke Having by experience felt in themselves this fruit of Christs death let them be assured that all the merits and benefits of his death belong unto them Those whom Christ thus draweth he draweth not onely to union but communion with himself being thus drawn to Christ to receive him believe on him submit unto him now all that is Christs is theirs The merit of his death is theirs for their Justification The vertue of his death and

same faith and love attending upon and submitting to the Ordinances of Christ and performing mutuall offices each to other this is one Body And such is the Church catholick consider it as we will whether in the Invisible or visible state of it it is on Body The Church catholick invisible The Church catholick invisible one Body Being made up of all true Beleevers such as having a reall union with Christ have also union and communion one with another These make up one Body As the Body is one c. so also is Christ saith the Apostle 2 Cor. 12.12 Christ mysticall the Church whereof Christ is the Head For by one Spirit we are all baptised into one Body ver 13. A mystery represented to our eye in the Sacrament of the Lords Supper where the Sacramentall Bread being made of many graines meeting together and making one loaf and the Sacramentall Wine being the juice of many grapes meeting together in the same Cup do excellently represent unto the receiver the unity of the Church catholick wherein all true beleevers being knit together by Faith unto Christ and by love one to another make up one mysticall Body So our Apostle unvailes this mystery 1 Cor. 10.17 For we being many are one bread and one body Such is the Church catholick invisible And such is the Church catholibk visible The Church catholick visible one Body Consisting of the whole company of visible Saints such as professe the true faith of Christ with subjection to his Ordinances professe Faith and Obedience This also as it is one Church so called by the Apostle in that 1 Cor. 12.28 God hath set some in the church first Apostles secondarily Prophets thirdly Teachers c. meaning thereby the Church catholick visible to which those extrordinary and catholick officers were properly and to which the other ordinary officers are primarily given so it is one body so called by the same Apostle Ephes 4.4 There is one body meaning thereby the church catholick to which belongeth that one baptisme ver 5. and to which those officers were given by Christ spoken of ver 11. He gave some Apostles some Prophets some Evangelists c. These Christ gave to his Church catholick as considered in the visible state of it And so may we understand the Apostle here in the Text We being many are one body not only that particular Church at Rome but the church catholick visible whereof Paul himselfe was a member as I before expounded it This is One Bodie Whether one Organicall body as they call it or no is made a matter of great dispute in the present times but I shall not trouble you with that notion It is enough for my present purpose that which I suppose in a morderate sense will be granted at all intelligent hands that there is such a Church catholick visible and that Church also is one body one essentiall and integrall bodie made up of many members combined and knit together in the profession of the same faith Thus the church take it as we will still we find a unity in it I mean in the notion O that it were so also in the practice It is one body And that under one head There is a third Resemblance Resembl 3. Unity of the head which is So is it in the Naturall body there is one body under one head A head there must be and but one head otherwise it would be a monstrous body should it be either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a head or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having more heads then one And so is it in this Mysticall body it is also one body under one head which head is Christ so it followeth in the Text. Wee are one body in Christ Christ Sumus unum corpus in Christo id est per Christum qui corporis istius compactor fuit Grot. ad Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not onely per Christum as Grotius dilutely expounds it By Christ as being the Authour of this union the gatherer and compacter of his Elect people into one True it is this Christ doth he being the great Shepherd gathereth all his sheep into one fold so much we may learn from that Suffragan High Priest who spake more then himself understood as too many at this day do though not more thē the Spirit of God intended to speak by him Joh. 11.51 where he prophesied that Jesus should die for that nation And not for that nation only but that also he should gather together in one the children of God that were scattered abroad This Christ in part hath done and further wil do to the end of the world gather together his Elect of Jewes and Gentiles so making them one Body This is a Truth but not the whole truth There is somewhat more in this phrase In Christ viz. as being the Common head of his Church So Grotius himselfe rightly expounds that other place of the same Apostle Ephes 1.10 Grotius Com. ad Ephes 1.10 where hee setteth forth the mystery of Gods will and purpose now revealed in the Gospel viz. That in the dispensation of the fulnesse of times he might gather together in one all things in Christ Per Christum tanquam caput by Christ as a Head And so much the word there translated Gather together may be conceived to import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring under one Head Such is Christ to his Church Not onely a Head over all things to it as he is said to be Ephes 1.22 but the Head of it Oft times we find him expresly so called The Head of the Body the Church Col. 1.18 Ephes 5.23 Such a relation there is betwixt Christ and his Church as betwixt the Head and the Body And thence it is that as he is called the Head of his Church so the Church is called his Body Ephes 1. last 1 Cor. 12.27 And well may they be so called Christ the Head of the church the Body Christ the Head the Church the Body It The Head participates in the same nature wih the Body So doth Christ with his church 2. The Head is above the Body set over it to rule and guide it so is Christ over his Church 3. The Head looketh out for the Body providing for it and so doth Christ for his Church 4. The Head giveth influence communicateth animall spirits giveth sense and motion to all the members of the Body so doth Christ communicate his Spirit to all the members of this mysticall Body whereby he giveth spirituall sense and motion to them 5. The Members of the Body are all united to the Head by some common bands and ligaments nerves and sinews whereby they come to have union and communion with it And so are all true believers unto Christ united to him by his Spirit on his part by Faith and Love on their part whence they come to have union and communion with him And

second place to shew you Christians being Fellow-members 2. Outward Respects and so bearing mutuall Affections one to another they are also to expresse their affections by performing mutuall offices each to other So do the members of the naturall Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manus fricat manum lavat Adag Manus manum one hand rubbeth and washeth the other All the members of the body are officious ready to serve one another the like should the members of the mysticall Body be So the Apostle requireth it from them Gal. 5.13 By love serve one another This let Christians do and not in word onely as the mode of the times is which hath turned this to a complement and for the most part it is no more Your Servant Sir Thus we hear men speaking sometimes whose hearts yet in the mean time would disdaine and scorne to performe what their mouth professeth and promiseth but in truth being ready to approve themselves servants to their fellow-servants by performing all Christian offices of love to them Of these offices there are many very many I shall onely single out some chiefe and principall and such as are most obvious which I shall desire you all of you and in speciall you who are joyned in Sacramentall Communion in this place to take notice of and make use of respectively A first shall bee that which our Apostle himselfe doth here in this place properly and principally aime and drive at viz. that Christians should make improvement of their offices or gifts to mutuall Edification 1. Make improvement of offices and to mutuall Edification whether Thus do the members of the naturall Body having their severall offices and faculties they improve and exercise them for the mutuall good and benefit each of other The eye seeth the ear heareth the tongue speaketh the hand worketh the foot walketh all for the good one of another being mutually helpfull each to other And so let it be with Church-members Let them make the like improvement of their offices and gifts 1. This are Publick Officers 1. Publick officers to do in the first place Of them and to them properly speaketh Saint Peter 1 Pet. 4.11 As every man hath received the gift even so minister the same one to another as good Stewards of the manifold grace of God If any man speak let him speak as the Oracles of God If any man minister viz. in any other Church administration let him do it as of the ability which God giveth c. And of them speaks our Apostle in the verses after the Text. Having then gifts differing one from another according to the grace that is given us whether prophecie let us prophesie according to the proportion of faith Or ministery let us wait on our ministering c. And so he goeth on reckoning up such gifts and offices as were then usuall in the Church All which he requireth those on whom they were conferred to exercise and make use of accordingly to the common edification and benefit of the Church This are publick Officers to do Pastours Teachers Elders Deacons being as Eyes Tongues Eares Hands to the Ecclesiasticall Body they are to discharge these offices carefully and faithfully for the good and benefit of their fellow-members And as Publick Officers so also private Christians 2. Private Christians They being also members of the Body they ought also in their places and stations to do the like to their Fellow-members Edifying one another So the Apostle presseth it upon these his Romanes Chap. 14.9 Let us follow after the things which make for peace and wherewith one may edifie another And the like upon his Thessalonians 1 Thes 5.11 Wherefore edifie one another even as ye do Thus are private Christians not onely to build up themselves which Saint Jude requireth they should do Edifie or build up your selves in your most holy faith Jude ver 20. This are they to look to in the first place having laid a right foundation they are in the use of all holy means to confirme and advance themselves in their spirituall estate But not onely to this Building up themselves they are also to help to build up others It was our Saviours direction unto Peter Luke 22.32 When thou are converted viz. from his approaching miscarriage strengthen thy brethren And the like are all private Christians to do having tasted of the mercy and goodnesse of God in bringing them home unto himselfe they are now in their places to be helpfull unto others in confirming and building up their brethren Q. Why what shall private Christians do in this way Private Christians to edifie one another in a private way Ans To this I answer in the generall that what they do in this way being private persons they are ordinarily to do it in a private way As for the publick and ordinary teaching of private persons unlesse it be in a case of necessity I know no ground no warrant for it What private persons do to their brethren must be in a way sutable to that state and degree wherein God hath set them Otherwise they cannot in an ordinary way be freed from that which the Apostle in the verse fore-going prohibits of thinking of themselves above what they ought to think What they do regularly must be in a private way And thus they both may and ought 1. Teach and instruct one another 1. Teaching one another So runs the Apostles direction to his Colossians chap. 3.16 Let the word of Christ dwell in you richly in all wisdome teaching one another Which is to bee understood not of publick teaching which belongs to the Pastorall Function but of private Instruction Thus are more knowing Christians to lend and communicate their light to their weaker and more ignorant brethren So did Aquila and possibly Priscilla too who is joyned with her husband but whether as a partner in the work or onely a wel-willer to it is uncertaine teach and instruct that eloquent Apollos Acts 18.26 Having heard him preaching in the Synagogue being then but a novice in Christianity they tooke him home unto them and expounded to him the way of God more perfectly Mark it They took him home to them not indoctrinating him in the Synagogue not disputing or reasoning with him in that open and publick Assembly No that was not for Priscilla to do being a woman and so not allowed to speak in the Church neither did her husband do it but they take him home being private persons they instruct him in a private way A commendable office for one Christian to performe to another thus to teach and instruct one another by communicating their own knowledge or experience or by reading of good books or repeating of Sermons or the like Thus edifie one another by way of Instruction 1. Admonishing one another 2. And so in the second place by way of Admonition So it there followeth Col. 3.16 Teaching and admonishing one another c. As

in remembrance Which that you may doe I shall second my Counsels with my Prayers resting Yours under God ready to serve you in the Gospell of his Sonne JOHN BRINSLEY July 1. 1652. THE SAINTS Joint-Membership ROM 12.4 5. For as we have many members in one Body and all members have not the same Office So we being many are one Body in Christ and Every one Members of another IN the verse foregoing we have a Charge A generall charge propounded a charge directed by this our Apostle to these his beleeving Romans and in them to all other Christians The sum whereof is that they abandoning of Arrogancy and curiositie not overweening themselves or intermedling with other folks businesses they would quietly content themselves in the Stations wherein God had set them wisely improving the severall gifts bestowed upon them to common and mutuall Edification in all Christian Humility and Charity For I say through the grace given unto me to every man that is among you not to think of himselfe more highly then he ought to think or to be over-wise above what he ought to be wise but to think soberly or to be wise unto sobriety according as God hath dealt to every man the measure of faith This Charge in the words I have now read he prosecuteth and presseth which he doth by an Argument taken à Comparatis from a Comparison Prosecuted by a comparison a Comparison betwixt the Naturall and Mysticall body in which as in every Comparison we may take notice of two things two parts the Protasis and Apodasis the Proposition and the Reddition The former we have in the fourth verse For as we have many members in one Body The parts of the comparison c. The later in the fifth verse So we we being many are one body c. In the former of these the Proposition 1. The Proposition the Apostle maketh observation of three paticulars 1. The Vnity of the body one body 2. The Plurality of members We have many members in one body 3. The Diversity of Offices And all member have not the same Office So is it in the Natural body the body of Man or other living creature The body is one one Totum integrale one Integrall whole made up of many members which are distinct and differing the one from the other Differing in site and place some higher others lower as the head and the feet Differing in externall forme and fashion some of one fashion others of another Differing in Order and Dignity some more noble and principall others more ignoble Differing in their Offices and Operations All have not the same Office saith the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same Action the same Operatoon the eye hath one Office the ear a second the tongue a third and so in the rest Thus it is in the Naturall body There is the Proposition But that is but the shell or paring The kernell and meat which our souls are to feed upon we shall find it in the later part the Reddition 2. The Reddition which followeth So wee being many are one body in Christ Wee Meaning the Church in speciall that particular Church to which he directs this Epistle the Church at Rome in generall the whole Catholick Church whereof that Church was a part and Paul himself a member which he was not properly of the Church at Rome no more then of Corinth or Ephesus or for ought I know of any other And this Church he here calleth a Body The Church called a Body a term usually and familiarly given to any society or combination of men Thus in the Camp as the whole Army so every Brigade every Company being ordered in a martiall way in ranks and files they are called a Body the Body of the Army a body of Horse a body of Pikes c. A Military Body thus in the Civill State as a whole Kingdome or Commonwealth so every particular Society every Corporation is a Body a Politicall Body and such is the Church As the Church Catholick so every particular Congregation is a Body an Ecclesiasticall Body so our Apostle here calls it as often elsewhere 2 Cor. 12.12 Ephes 4.4 16. Colos 3.15 Hebr. 13.3 And not unfitly may the Church be so called and that in regard of those Resemblances which are betwixt it and the Naturall body Resemblances betwixt the naturall and Mystical body The chief and principle whereof our Apostle here in this verse sets before us I shall take them up in their order as I fall with them in the words 1. The first which we meet with is the Plurality of members Resembl 1. Plurality of members which are diverse in We being many So is it in the naturall body which is a compages of many members meeting and joyned together And so it is in this Mysticall body of the Church We being many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the members of the Church may be said to be and that in a double respect 1. In regard of their Persons 1. Their Persons they are many Such is the Church catholick a Body made up of many Members The Church Catholick Invisible of the whole company of true Beleevers in all Ages and Places of the world The Church catholick visible of the whole company of Professours which under the Gospel may well be called many and such is a particular Church a congregation a body made up of a plurality of many members How many there must be or may be in such a Church the Spirit of God in Scripture hath not precisely determined it I know some others have done it making the least number in a particular church to be seven without which number it cannot be a constituted organicall church And the greater to be so many as may conveniently meet together in the same place to partake in all the ordinances of Christ But for my part I shal not vouch either of these contenting my selfe with what the Text holds forth that a church is a Company a Plurality a Body made up of many members Many for their Persons 2. Many in regard of their Offices 2. Offices and gifts which are various and diverse So is it in the Naturall body as the former verse tels us Many members many offices All members have not the same office And so it is in the Church as the persons are many so are their Offices and gifts diverse So it followeth in the next verse ver 6. Having then gifts differing c. Here is a first Resemblance 2. A second is in the unity of this Body Resembl 2. Unity of the body Many members but one body so is it in the naturall body We have many members in one body saith the Proposition So we being many are one Body saith the Reddition Such is every particular Church where there is a company of visible Saints joyned together in the fellowship of the Gospel united in the profession of the