The Mystical Brazen Serpent, Tract 2 – Title page 2

The Mystical Brazen Serpent · Tract 2 – Title page 2

p. 131The 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 p. 132ſhould 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 p. 133Chapter, 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: foreign. 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, foreign, 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.John 3:14And 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 p. 134it 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 p. 135them 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 onelyonly 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 19^th 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 18^th 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 p. 136them, they could not brook it: and therefore they plot againſt him. And (as it is the nature of envy, where once it is grown to an height) nothing will now content them but his blood. They reſolve never to leave till they had brought him to the Croſſe, taken him out of the way, hoping thereby to turne the ſtream of mens affections, either to deterre, or diſcourage any for ever looking after him more. This was their deſigne; but ſee how the ſucceſſe falls out clean contrary to their expectation. By this means Chriſt cometh to draw more then ever. Even as Samſon ſlew more at his death, Judg. 16.30.Judg 16:30then in his life. Thus the Son of man (of whom Samſon was a Type) he draweth more by, and after his death, then ever he did in his life; more, being lift up from the earth, then ever hee did being upon the earth. In his life he drew ſome, and many; which the Phariſees looking upon through the ſpectacle of envie, (a true multiplying or magnifying glaſſe, making things ſeem more, or greater then they are,) take for a world: The world is gone after him.] But in, and after his death, he draweth not onelyonly ſome, and many, but all: If I be lifted up from the earth, I will draw all men unto me.]

Obſerv. The Counſels of the Enemies of Chriſt wonderfully fruſtrated. 2 Sam. 15.31.2 Sam 15:31Even thus doth God often elude and fruſtrate the counſell of his, and his Churches enemies, turning them into folly, as hee did the counſell of Achitophel. Oft-times bringing out of them clean contrary ſucceſſes to what they intended. The Patriarchs, moved with envy, p. 137ſell their brother Joſeph into Egypt. Acts 7.9.Acts 7:9But God turns that foule fact of theirs into great good both to him and them; making it the means of his preferment, and their preſervation: All the wayes and means they could have uſed, could not have procured ſo great advancement unto him; but no thanks to them. As for you (ſaith he to them) ye thought evil againſt me, but God meant it unto good, Gen. 50.20.Gen 50:20even to ſave much people alive.] Judas in betraying, the chiefe Prieſts in condemning, the Jews in crucifying the Lord of life; they all thought evill againſt him, intending to take him out of the way; that his very name might either be blotted out, or rendred infamous to all poſterity. But God meant it unto great good, even to ſave much people alive; making uſe of this as the means to effect and bring to paſſe the Redemption and ſalvation of his Elect. Thus doth God make uſe of the wicked counſels and deſignes of his, and his Churches enemies, to bring about his own gracious purpoſes; ſtill over-reaching, being above his enemies, how potent, or politick ſoever. So it is ſaid of the Egyptians, Exod. 18.Exod. 18.11.Exod 18:11 In the thing wherein they dealt proudly God was above them.] And what was that thing? why, that deſigne of theirs againſt the Iſraelites, (of which you may read Chap. 1.Cap. 1. ver. 10.16.22.) Come, let us deale wiſely, ſay they: They thought what by policy, and what by power, to have ſuppreſſed, and kept under the Iſraelites: But herein God was above them; fruſtrating their counſels, nay, p. 138bringing out of them a clean contrary ſucceſſe. Not only judging them in the very thing wherein they thought to judge Iſrael, Vid. Ainſworth, in Exod. 18.11.Exod 18:11(as the Chaldee paraphraſe gloſſeth upon that place,) drowning them in the ſea, who had deſigned to drown all the males of the children of Iſrael in the rivers; but making uſe of that bloody deſigne, as a means to bring about the deliverance of his oppreſſed people, as you may read it in the ſecond Chapter of that Book.Exod. 2.3, 5. &c.Exod 2:3Exod 2:5 Inſtances of like nature are obvious; Proud Haman deſignes the ruine not onelyonly of Mordecai, (that was too ſleight a revenge) but of the whole Nation of the Jews. But ſee how God was above him, turning it as to his ruine, and Mordecai's advancement, hanging him up upon the Gallowes which he had prepared for Mordecai, Heſter 7.10. chap. 10. v. 3. chap. 8. v. 17.Esth 7:10and ſetting up Mordecai in his place; ſo to their comfort and enlargement, cauſing light, and joy, and gladneſſe to break forth unto his people out of that black cloud which threatned them with ruine and deſtruction.

Reaſon. The power, wiſdom, goodneſſe of God therein manifeſted.This God hath done, and this hee daily doth; therin manifeſting his power, wiſdom, goodneſs; viz. in bringing one contrary out of another, light out of darkneſſe. It is the skill of the Phyſician to turn the rankeſt poiſons into ſoveraigne medicines, vipers into treacles. And it is the power, wiſdom, goodneſſe of our God, thus to turne the counſels and intendments of his, and his Churches enemies to great good, making uſe of them p. 139for his owne glory, and the good of his Church.

Applic. Let the meditation be uſefull,Applic. and that both to the Churches Enemies, and Friends.

1. For her Enemies, 1. To the Enemies of Chriſt. Let them ceaſe to meditate vain things.ſuch as plot and conſpire, and take counſell againſt God, againſt his truth, religion, cauſe, people, let them be adviſed to deſiſt, and break off their vain undertakings. Why do the heathen rage, and the people imagine a vain thing? Pſal. 2.1, 2.Ps 2:1Ps 2:2The Kings of the earth ſet themſelves, and the Rulers take counſell together againſt the Lord, and againſt his Anointed.] To plot, and conſpire, and take counſell againſt God, and his Chriſt, againſt his truth, his people; it is but a vaine thing, they do herein but meditate vanity, (as the Originall there hath it.) It matters not how promiſing the deſigne be, how cunningly contrived, how cloſely carried, how potently proſecuted, yet all is in vain.ver. 4. He that ſitteth in the heavens ſhall laugh them to ſcorn: being able to confound or over-rule all adverſe counſels, ſo as either to bring them to nought, or elſe to bring good out of them. And this he will do; not but that for a time the Churches enemies may ſeem to prevaile. So did the Jews againſt our Saviour; they brought him to the Croſſe: I, but yet they ſhall miſſe of their end. So did the Jews, in ſtead of blotting out the Name of Chriſt, they make it glorious. In ſtead of turning back a few from him, they draw the world after p. 140him. And what happened to the head, ſhall alſo happen to the body. What ever wicked men, open or ſecret enemies, plot and contrive againſt the Church, ſhall tend to the good of it in the end: He that hath promiſed that All things ſhall work together for good, Rom. 8.28.Rom 8:28&c. both can and will make the counſels and endeavors, the plots and practices of his enemies turn to the good of his people: Let wicked men then be perſwaded to break off theſe vaine undertakings. Had the Scribes and Phariſes, and the reſt of that malignant crew, ever dreamed that this ſhould have been the iſſue of their counſells, in crucifying the Lord of life, viz. that thereby the world ſhould be drawn unto him, certainly they would never have done what they did.

2. For Gods own people, 2. To God's own people. Comfort againſt Adverſaries.ſuch as are friends to Chriſt, friends to his truth, his Church and Religion, let them make uſe of this Meditation for the ſtaying and comforting of their hearts againſt all the plottings and conſpirings of the many and potent enemies of the Church: Many and Potent, ſo they are, ſome open, others cloſe and ſecret, all ſetting themſelves againſt the truth, the Religion of God, by all means ſeeking the ſuppreſſion of it. To which end they deal with Chriſts Religion and the Profeſſours of it, even as the Jows dealt with Chriſt himſelf; they crucifie both, labouring by all means to make it and them as odious and infamous in the eye of the world as poſſibly they can; and thence it is that they ſpit p. 141upon the face of Religion, caſting thoſe terms of infamy and reproach upon the good wayes of God, and thoſe that endeavour to walk cloſely in them; (I ſhall not need to name them, they are but too well known) all which are but as ſo many nails whereby they faſten the true Religion of Chriſt, the power of godlineſſe, to the Croſſe, wounding and piercing it through; that ſo having rendred it infamous, they may deter or diſcourage any from looking that way which lieth under ſuch a cloud of reproach and diſgrace. But let not all this diſhearten: It was not the crucifiing of Chriſt in his Naturall body that could turne the eyes of men from looking towards him, or their hearts from beleeving on him: It is not the crucifying of Chriſt in his Myſticall body, the crucifying of his Religion, or the Profeſſours of it, that ſhall deter men from owning Chriſt and his waies. The experience of all ages hath made it good, that the malice, rage, and violence of the bittereſt and bloodieſt enemies of the Church, hath been but as bellowes to this fire, blowing up, ſpreading and diſperſing that Religion, that truth of God, which they have ſought and thought too have ſuppreſt and extinguiſhed. Such was the iſſue of the rage of thoſe. Heatheniſh Tyrants in the infancy of the Church, the ten Primitive Perſecutions, Sanguis Martyrum, The blood of thoſe Martyrs proved the ſeed of the Chruch; This Vine having ever ſince been the more fruitfull for that blood which was powred p. 142at the root of it. And the ſame we may ſay of that Antichriſtian Tyranny which hath been excerciſed in ſuceeding ages, upon the true profeſſours of the Goſpel of Chriſt. Bloody Perſecutours have thought by their Dracoes Lawes, lawes written in Blood, and the ſevere execution thereof, utterly to have ſuppreſt the truth of the Goſpel, that none ſhould have dared to own it. But ſee how it hath fallen out contrary to their expectation, every Martyr proving like a Phoenix, out of whoſe aſhes not one, but many more have ſprung up. Thus Jeſus Chriſt where ever he hath been crucified in himſelf or members, ſtill he hath drawen many to himſelf. No fear therefore that by this means by, crucifying of Chriſt, the enemies of the Church ſhould prevail againſt it. Hereby they do but lift up Jeſus Chriſt, that he may draw the more unto him, Quàm non ſint formidanda impiorum conſilia? (ſaith Muſculus upon it.) Such little cauſe have we to fear the plots and counſells of wicked and ungodly men; being againſt Chriſt, they ſhall not prevail, their counſels ſhall be brought to nought and return upon their own heads; Pſal. 7.16.Ps 7:16This is one of the priviledges and Prerogatives given unto Chriſt by his Father,Pſal. 110.2.Ps 110:2 That he ſhall rule in the midſt of his enemies; This he doth, he ſits at the ſtern of their counſels, turning them this way or that way, making them, whilſt they go about to do their owne wils, to effect his; as to clear his truth whilſt they go about to darken and obſcure it, p. 143to promote and further the cauſe of his Goſpel, whilſt they go about to hinder it; ſo getting glory to himſelfe, and good to his Church out of their moſt malicious and dangerous intendments. Such was this of the Scribes and Phariſees, and Chief Prieſts againſt our Saviour; They plot his death, hoping that when they had brought him to the Croſſe, not only his perſon, but his cauſe ſhould have for ever been buried in ſilence and oblivion; but behold the ſucceſs clean contrary; by this means the Son of Man being lift up, he comes to have a more vigorous influence upon the world then ever before: now he cometh to draw not a few, but many, not many, but all; If I be lift up, I will draw ll men unto me.

Having taken up this in the generall, come we now to deal with the words more particularly.Four particulars. And therein for the more clear opening and diſtinct proſecuting of them, take we notice of theſe four particulars. 1. Who draweth: 2. Whom he draweth: 3. Whether he draweth them: 4. How he draweth them. In the firſt we have the Agent, the perſon drawing. In the ſecond the Object, the things or perſons drawn. In the third the Term of the Action, whither they are drawn. In the fourth, the Manner; how they are drawn; we ſhall find a reſolution to each in the Text. Touch upon them ſeverally and briefly by way of Explication.

Q. 1. Who draweth? An. Chriſt himſelf;1. The perſon drawing. He it was that was lifted up, and being ſo, he draweth; I will draw.

p. 144Obj. But is not this the Act of God the Father, How God the Father draweth. Joh. 6.14.John 6:14to draw, to bring men home unto Chriſt? So ſaith our Saviour himſelf elſewhere, No man cometh unto me, except the Father draw him, how then ſaith he here, that when hee ſhould be lift up, he would draw all men to himſelf?

An. To this the Anſwer is obvious. The Father draweth,Filio trahente pater trahit. Aquin. ex Chryſ. ad loc. and the Son draweth; having one and the ſame eſſence, they have alſo the ſame will, and the ſame work; that which the one willeth, the other willeth, and that which the one worketh,Joh. 5.17.John 5:17 the other worketh; [My Father worketh hitherto, and I worke,] both joyning together, and co-operating in every work that is wrought in, for, or upon the creature; Opera Trinitatis ad extrà ſunt indiviſa. So was it in the firſt Creation, the Father created, and the Son created; the Father working by the Son. And ſo is it in the New Creation, the work of Regeneration, and Converſion, in bringing men home unto Chriſt; the Father draweth, and the Son draweth, the Father working by the Son through the Spirit. The Father draweth men to his Son, the Son draweth them to the Father, and to himſelf. I will draw all men.]

Qu. 2. The ſecond Enquirie is about the Object 2. The object, or things drawn.upon which this attractive power and vertue is exerciſed, whom Chriſt draweth.

An. All men (ſaith the Text.) The Latine Tranſlation hath it, All things, All things.Omnia. A reading which Auguſtine retaineth, and contendeth p. 145for. And Beza tells us, that he findes one Greek copy, and that an ancient one,Non dixit [omnes] ſed [omnia.] Hoc utique non ad univerſitatem hominum retulit, ſed ad creatura integritatem, i. e. ſpiritum & animam, & corpus, &c. Auguſt. Totos corpore & animo faciam mihi ſervire. Aretius ad Text. Utrum que ad ſe trahit, ut ſalivt utrumque. Ferus ad loc. Phil. 2.6. All men. 1 Tim. 2.5. The word [All] explained.Phil 2:61 Tim 2:5 allowing it, reading the word foreign, all things: Shall we ſo take it? how ſhall we underſtand it? Why, Chriſt draweth all things, that is, (ſay ſome) not onelyonly the ſouls, but the bodies of men, the one here, the other hereafter; drawing both to himſelfe, the one in his Kingdome of Grace, the other in his Kingdome of Glory. Others more fully; Chriſt draweth all things to himſelfe, not onelyonly men, but other creatures. How? why in reſpect of that univerſall Authority and Soveraignty which he hath over them, being lift up, viz. from the Croſs to the Crown, he hath all Power given unto him, and not onelyonly over all Men, but over Angells, Devills, and all other creatures, all which how the knee to him, yeelding to him either a voluntary or involuntary ſubjection and obedience. But to let that paſs.

The Greek Copies generally read the word as our Tranſlation renders it, not foreign, but foreign; not All things, but All men, for their ſakes it was that Chriſt took upon him the Office of Mediatorſhip, he is the Mediator betwixt God and Men, and upon them he excerciſeth a ſpirituall government in drawing them to himſelfe; and this power he exerciſeth upon all, he draweth all men.

Qu. What? are all men drawn by Chriſt unto Chriſt?

An. For Anſwer. I find the word [All] here diverſly expounded. Some (in the firſt p. 146place) taking it univerſally for all men whatever,All drawn to Chriſt, how. Poteſt hic tractus non ſolum de gratiâ quâ Electi trahuntur, ſed etiam de poteſtate, quâ reprobi quoque velint nolint, coguntur Chriſto ſubeſſe. Omnes enim five boni, ſive mali, ab ipſo ſecundum merita ſua judicandi ſunt, &c. Ferus ad loc. whether Elect or Reprobate, good or bad; both theſe are drawn by Chriſt unto Chriſt. The one by the cords of his grace and mercy, the other of his power and juſtice; the one drawn to him as to a Saviour, to believe on him, to be ſaved by him, the other drawn before him as a Judge, brought to his Tribunall, there to receive according to their demerits. Thus ſhall all wicked men be drawn by Chriſt, and to him. A truth, but I ſuppoſe, not here intended. The drawing here ſpoken of, is by way of grace and mercy; But how doth Chriſt thus draw all men?

2. Why this he doth (ſay others in the ſecond place) by offering himſelf to all, offering grace and mercy, life and ſalvation to all upon the condition of believing.2. Chriſt offered to all. Omnes vocat, & omnibus ſalutem offert. Ferus. Mat. 23.Matt 23 True, ſuch an offer Chriſt maketh unto all, all thoſe whom he ſendeth the Goſpell to. And ſo he may be ſaid to draw all men, calling, inviting them to come unto him; ſo did he draw Jeruſalem in the dayes of his fleſh, O Jeruſalem, how often would I have gathered thee? And thus he draweth all thoſe that are within the pale of the Church, the ſound of the Goſpell.Muſcul. ad loc. Ferus. ad loc. I dare not ſay with ſome, Quantum in ſe eſt, trahit, that as much as in him lieth, he draweth all men; no, I know that if Chriſt put forth his power, he can overpower the ſoule of the moſt obſtinate and rebellious ſinner, and cauſe him to come in, and that willingly: Thy people ſhall be willing in the day of thy powers, Pſal. 110.Pſa. 110.3.Ps 110:3 When p. 147Chriſt puts forth the arm of his power, accompanying his Word with his Spirit, (for that is the day of Chriſts power) then ſhall his call be effectuall, all that are ſo called ſhall come to him, and that willingly.Iſa. 65.2. Pro omnibus in cruce pependit, & omnes quantum in ſe eſt, expanſis ad ſe brachiis veluti trahit. Muſc ad loc. Mat. 28.19. Mark 16.15.Isa 65:2Matt 28:19Mark 16:15 Thus Chriſt doth not draw all men; yet outwardly he doth, offering himſelfe alike to all. So he did upon the Croſs, where his arms were extended and ſpread abroad, as inviting all, willing and ready to receive and imbrace all that ſhould come to him. There behold the Son of man lift up, and drawing all men unto him; this he doth more clearly in the preaching of the Goſpell, which he requireth to be publiſhed to all Nations, to every creature under heaven. There he makes knowne himſelf, offers himſelfe to all that will receive him, inviting, perſwading them to come to him to believe on him. Thus he draweth all in reſpect of an outward call; that this drawing proveth ineffectuall to ſome, to many, to the moſt, the fault is their own, in that they doe not hearken to this call, they will not follow him drawing, but draw back;Mat. 23.37.Matt 23:37 I would have gathered you, but ye would not, ſaith our Saviour to Jeruſalem. In the mean time, Chriſt draweth them outwardly.

Thus he draweth all; not that he intends to ſave all, but that by this means he may draw forth his Elect out of all, and bring them home to himſelf; even as the Fiſherman (the ſimilitude illuſtrates it well) in drawing of his net, his drag, he draweth all that cometh within the compaſs of it, not onelyonly good p. 148fiſh, but weeds, and ſtones, and mud; and wherefore doth he this? why, it is for the good fiſhes ſake; that what is good he may ſave.Mat. 13.47.Matt 13:47 Even thus is it with Chriſt's Drag-net, the preaching of the Goſpell; The Kingdome of Heaven is like unto a net (ſaith our Saviour) It draweth all that come within the reach and compaſſe of it, Chriſt offering grace and mercy alike to all. But wherefore this? why, it is for the Elects ſake: that Chriſt may ſave thoſe which are his, by that means ſingling and drawing them out of the world, and bringing them effectually home to himſelfe. He draweth all, that he may ſave ſome; draws all outwardly by his word, that by his Spirit accompanying his word, he may draw his Elect out of all, making that his drawing effectuall to them, to all of them. Thus Chriſt drawes all men, A truth, but not the whole truth here intended. The drawing which our Saviour here ſpeaketh of, I look upon it as an inward and effectuall work, a drawing and bringing of men home unto himſelfe, to believe on him. Enquire yet further then: How may Chriſt be ſaid thus to draw all men?

Why. (in the third place) thus Chriſt draweth**All the Elect. all his Elect. So the the word [**Quod omnes dicit, referendum eſt ad Dei filios, qui ex grege ſunt. Calvin ad loc. 1 Tim. 2.6.1 Tim 2:6 All] is frequently to be underſtood and taken in Scripture: Chriſt gave himſelfe a Ranſome for all men, (ſaith the Apoſtle,) that is, for his Elect. And ſo very properly and fitly may the word here be reſtrained in the Text: I will draw all men. ††Siper [omnia] ipſi homines intelligendi ſunt, omnis praedeſtinata ad ſalutem peſſumus dicere: Auguſt, ad loc.Praedeſtinatos ſcilicet ad ſalutem. p. 149Such as God hath predeſtinated unto ſalvation, them Chriſt draweth: Thoſe whom God his Father hath given unto him, them Chriſt bringeth home to himſelfe, drawing them, and that effectually, as I ſhall ſhew you hereafter. And thus he draweth, not ſome, but all of them: This is the Fathers will, John 6.39.John 6:39that of all that be hath given me, I ſhould loſe nothing.

4. Or if you will (in the fourth place) by all men, here underſtand we all ſorts of men,4. All ſorts of men. Auguſt. ad loc. Omnia hominum genera; All kinds, and ſorts of men, ſome out of all. So the word All is frequently uſed in Scripture. God will have all men to be ſaved, 1 Tim. 2.1 Tim. 2.4.1 Tim 2:4 God will have all men to come to repentance, 2 Pet. 3.2 Pet. 3.9.2 Pet 3:9 that is, all ſorts of men, ſome of all Nations, conditions. Even as it is ſaid that our Saviour hee cured all diſeaſes and ſickneſſes, Mat. 4.Matth. 4.23.Matt 4:23 foreign, that is, (as our Tranſlation renders it.) All manner of ſickneſſe, and all manner of diſeaſe. So all men, that is, all ſorts and kinds of men.Omnes, intellige non Judaeos tantum, ſed & alienigenas. Grotius ad loc. In hoc Chryſoſtomo aſſentior, qui particulâ univerſali Chriſtum uſum eſſe tradit, quia Gentibus pariter & Judais colligenda eſt Eccleſia. Calv. ad loc. And ſo very congruouſly and fitly may we underſtand the word here in the Text; I will draw all men: that is, all ſorts of men; of all Ages, Sexes, Degrees, Conditions, Nations, Jews and Gentiles, &c. So Chryſoſtome, and divers others here give the ſenſe of the word; and that (as I conceive) very genuinely. Chriſt before his death he had drawn onelyonly one Nation, the Nation of the Jews, to whom in an ordinary way the offer of grace and mercy was confined; but being lift up, lift up upon the p. 150Croſſe in his paſſion, now henceforth hee draweth not onelyonly Jews, but Gentiles; the Goſpel being from thenceforth to be publiſhed to both; and the Church to be gathered, and made up out of both; according to what our Saviour had fore-told a little before, Cap. 10. ver. 16. There ſhall be one Fold, and one Shepherd. And therefore ſaith he here, When I am lift up, I will draw all men unto me.

Of theſe two later acceptions it matters not which we imbrace. Or if you will, put them both together. Chriſt being lifted up, he promiſeth to draw all men: that is, all his Elect people, being ſome of all ſorts and conditions of men. Such are the Elect of God, a ſelected company, gathered out of all Nations, all ranks, ages, &c. and ſo ſpecialis quadam univerſitas, Appellatur etiam mundus in bonis, qui fimiliter toto terrarum orbe diffuſi ſunt. Aug. in John 12.31.John 12:31a kind of ſpeciall univerſality, a world in the world, and ſo called here all men. Here then are the perſons drawn; all Gods elect, being ſome of all Nations, &c.

Queſt. 3. But whither 3. Whither Chriſt draweth men, viz. to himſelfe.are they drawne? That is the third Enquiry.

Anſw: To which the Text makes anſwer, they are drawn unto Chriſt, foreign; I will draw them to my ſelfe.] So Chriſt draweth his elect. Even as magneticall, or Electricall bodies, as the Loadſtone, Jet, and Amber, &c. attract iron and ſtrawes, &c. unto themſelves. So doth Chriſt draw his elect unto himſelf, viz. to have union and communion with him; to believe on him, to be ſaved by him. p. 151And thus he draweth all of them, effectually bringing them home to himſelf: All that the Father giveth to me ſhall come unto me, John 6.37. being given unto Chriſt before time, they ſhall be brought home to him in time; being given to him in election, they ſhall be brought to him by effectuall vocation; they ſhall come unto him, that is, believe on him. So our Saviour expounds his own meaning, ver. 35. of that Chapter. He that cometh to me, ſhall never hunger, and he that believeth on me, ſhall never thirſt. The later explains the former.Non enim ad Chriſtum ambulando currimus, ſed credendo: nec motu corporis, ſed voluntate cordis accedimus: Auguſt. in John 6.44.John 6:44 To come unto Chriſt, is to believe on him. And thus all his Elect being given to him, they ſhal come unto him, Chriſt wil draw them, bring them home to himſelfe, to have union and communion with him in his Kingdome of grace here, and glory hereafter. This is the Fathers will which hath ſent me, that of all that he hath given me, I ſhould loſe nothing, but ſhould raiſe it up again at the laſt day, John 6.39.

Queſt: 4. The fourth and main queſtion is yet behind; And that is how Chriſt draweth them?4. How Chriſt draweth.

Anſ. For anſwer to this at preſent, I ſhall onelyonly look upon the word in the Text,The word [Drawing] explained. and the proper ſignification thereof, reſerving the way and means, and manner of Chriſts drawing till afterwards. The word here is foreign, traham, I will draw. Now to draw properly, we know what it is: viz. to force a a thing this way or that way contrary to its nature, or will. As to draw water, is to force it upwards contrary to the p. 152ponderous nature of it. To draw a man, is to force him this way, or that way, contrary to his owne inclination and will; herein drawing differs from leading. In leading, one goes before, and directs the way, the other followes of his own accord: In drawing, a man is forced, or over-powered, made to do what otherwiſe hee would not. And even thus doth Chriſt draw his Elect to himſelf; he not onelyonly leadeth them, but draweth them, propoundeth himſelf to them, and not onelyonly ſheweth them the way to come, but over-powereth them: which he doth non violenter, ſed amorosè, (as Carthuſian Carthuſ. ad loc. Trahitur animus & amore. Aug. in Joh. 6.44.John 6:44gloſſeth upon it) not violently, but ſweetly; not bringing men to him againſt their wills, or yet forcing their wills, (which cannot be done) but ſweetly over-powering them by the effectuall working of his Grace and Spirit, making them both willing, and able to come, who of themſelves were neither.

Drawing imports two things.The word and phraſe being thus opened, it giveth us to take notice of two things: 1. Mans naturall indiſpoſition; and 2. Chriſts effectuall working: The indiſpoſition of man to come unto Chriſt, the effectuall working of Chriſt in bringing man home to himſelf; the one neceſſarily implyed, the other clearly expreſſed, both in this phraſe of drawing, both uſefull Obſervations. I ſhall inſiſt upon them ſeverally, beginning with mans naturall indiſpoſition.

Obſ.Doct. Men come not unto Chriſt unleſs they p. 153be drawn. [I will draw them.] He doth not ſay,Men come not to Chriſt without drawing. (ſaith Muſculus upon it) Current ad me, when I am lifted up, all men ſhall run unto me; no, there is no ſuch principle in Nature to carry men unto Chriſt; but I will draw them, men muſt be drawn before they can come ununto Chriſt, otherwiſe they come not.

Qu. And why do they not come of themſelves?

An. Take a double reaſon for it;Reaſon. they cannot, they will not; They cannot if they would; they will not if they could; both theſe keep them from coming, impotency, reluctancy; They are unable to come of themſelves, and not more unable then unwilling; ſee both made good.

1. Their impotency, 1. Their impotency.they cannot come, foreign, ſaith our Saviour, No man can come to me, except my Father draw him. Joh. 6.44.

Q. And why cannot men of themſelves come unto Chriſt?

A. See a double impediment,A double impediment. the one inward, the other outward; the one in and from themſelves, the other from Satan.

1. In themſelves they are both blind and lame: 1. Inward in themſelves, beingBlind in their underſtandings, lame in their wills; both hindring them from coming unto Chriſt, from believing on him.

1. They are blind: 1. Blind. Act. 26.18. Iſai. 42.7.Acts 26:18Isa 42:7Paul was ſent to the Gentiles to open their eyes, their blind eyes; ſo it is ſaid of Chriſt, that he was given for a light of the Gentiles, to open the blind eyes: Such is the p. 154condition of all men by nature, they are born blinde,Eph. 4.18.Eph 4:18 having their underſtandings darkned through the ignorance that is in them, becauſe of the blindneſſe of their heart, as Paul ſaith of the Gentiles, 1 Sam. 11.2.1 Sam 11:2having their right eye put out, (as Nahaſh would have dealt with the men of Jabeſh Gilead) ſo as they do not, cannot ſee and know the things that belong to their peace: Naturall men know little of God, (onelyonly ſo much as may ſerve to convince and condemne them) but nothing of Chriſt. Nature can tell a man ſomewhat of the one, but nothing of the other; now how ſhall any one come unto him, believe on him whom he knoweth not? How ſhall they believe on him, Rom: 10.14.of whom they have not heard? (ſaith the Apoſtle.) Men are naturally blind.

2. And not onelyonly ſo, but lame; 2. Lame.being born blind, they cannot come unto Chriſt whom they know not; but ſuppoſe their eyes were opened, ſo as they did know Chriſt, yet can they not come to him, they cannot incline their own wills to receive him, to believe on him. Faith in Chriſt, it is a ſupernaturall work, a gift of God,Eph. 2.10.Eph 2:10 By grace ye are ſaved through faith, It is the gift of God. It, as ſalvation it ſelfe, ſo that faith whereby we are ſaved, it is the gift of God. To believe is a thing which a man cannot do of himſelf, no, though Chriſt be revealed, and made known to him: So he is in the preaching of the Goſpell not onelyonly revealed, but offered and tendered to all that will receive him; but this men of themſelves p. 155cannot do. He that giveth Chriſt himſelf to us, muſt alſo give us the hand to receive that gift. He that offereth Chriſt to us and requireth us to beleeve on him, he muſt alſo work that in us which he requireth from us; No man can come unto me (ſaith our Saviour) except it be given him of my Father, Joh. 6.65. Man cannot beleeve of himſelf.

Time was indeed, when man had power to have done what his Creator required of him: In ſtate of innocency he could have performed the condition of the Law, much more of the Goſpel, had it been propounded to him. He could then by himſelfe have fulfilled the righteouſneſſe of the Law, much more could he have believed on another for righteouſneſſe, if God had required it of him. But now through the fall of Adam, Man lamed by the fall of Adam.we are all become like Mephiboſheth, who by a fall from his Nurſes armes, became lame of his feet. Such is our condition by nature; how ever at firſt created ſound and perfect, yet falling in the armes of our firſt parent, we are become lame and impotent, ſo as now we cannot of our ſelves come unto God, either by the way of the Law, or Goſpel; either by doing, or believing: We cannot believe of our ſelves. This is the work of the Spirit of Chriſt, which as it muſt enlighten the underſtanding to the beholding of Chriſt, ſo it muſt bow and encline the will to receive him, reſt upon him, believe on him: Thence it is called the Sp rit of Faith, 2 Cor. 4.13. Neither the eye, nor hand, whereby we behold Chriſt, and take hold of him, are our own. Of our ſelves, we are both blind & p. 156lame. And here is the impediment from within.

2. Outward impediment. Satan.2. Beſides this, there is another from without. Satan hinders men from coming unto Chriſt; even as Paul tels his Theſſalonians concerning his own coming to them; Wee would (ſaith he) have come unto you once and again, but Satan hindred us, 1 Theſ. 1.18. So doth Satan hinder men from coming unto Chriſt; how Satan hindred Paul in his journey is uncertain; probably by raiſing up againſt him ſome ſtormes of trouble and perſecution, at land, or elſe ſome tempeſt at ſea, ſo ſtopping his paſſage to them: And by ſuch waies and means Satan often hinders men from coming to Chriſt; when they begin to look towards him, he raiſeth up ſtorms and tempeſts of perſecution and trouble, caſteth ſome ſtumbling blocks or other in their way, whereby he diſheartens and diſcourageth them from coming unto him; beſides he holdeth them captive; ſo ſaith Paul of ſuch as oppoſe themſelves againſt the truth of the Goſpel, They are in the ſnare of the divel, taken captive by him at his will, 2 Tim. 2.2 Tim. 2. laſt.2 Tim 2 foreign; Taken alive; as Captives taken in the wars, or as Beaſts and Birds taken by Hunters and Fowlers in nets and ſnares, which are carried whither they pleaſe. Even ſo are wicked men taken by Satan; I, ſo are all men naturally, all taken captive, and held captive, and led captive by him; ſome captivated in their underſtandings by Erroneous and Hereticall Doctrines; ſome in their Wills and affections, by vitious provocations and enticements; and p. 157hereby he keepeth them off from coming to Chriſt. The Parable in the Goſpel holdeth forth this truth; the Gueſts which were invited to the Marriage Supper, Luke 15.18.Luke 15:18every one had ſomething to keep him away, one a Wife, another a Farm, &c. Thus it is with poor ſinners when they are invited to come unto Chriſt, to beleeve on him, to have communion with him, every one hath ſomething or other to detain and keep him back, either the pleaſures, or profits, or honours of the world, &c. and theſe are Satans ſnares wherein he taketh and holdeth poor captivated ſouls, ſo as they cannot come unto Chriſt.Exod. 5.4, 5.Exod 5:4Exod 5:5 Even as Pharaoh held the Iſraelites under their burdens, that they could not go forth to ſerve the Lord their God; So doth Satan hold men under ſome burdens or others, ſo as they cannot be brought unto Chriſt, unleſſe they be brought to him by a ſtrong hand; ſo were the Iſraelites brought out of Egypt; Exod. 6.1.Exod 6:1and ſo muſt poor ſinners be brought unto Chriſt, they muſt be drawn to him, and that by a power greater then Satans: Luke 11.21.Luke 11:21Where the ſtrong man keepeth the houſe, he cannot be diſpoſſeſſed but by a ſtronger: where Satan keepeth his hold (as he doth in every meer naturall man) he is not eaſily ejected; neither are his captives eaſily taken out of his hand: There muſt be an overpowring power to reſcue them, even the power of Jeſus Chriſt, who unleſſe he draw men, they can never come to him of themſelves: As themſelves are both blind and lame, p. 158ſo Satan hinders them. They cannot come though they would.

2. Reluctancy. Men will not come unto Chriſt, either as,2. Nay (in the ſecond place) that which maketh the caſe the more deſperate, they wil not though they could: There is in them naturally not only an Impotency, but a Reluctancy: They will not come; ſo our Saviour chargeth it upon the Jewes, Yee will not come unto me, Joh. 5.40. Such a reluctancy there is naturally in the heart of man, not only an indiſpoſition but an Oppoſition; ſo as though Chriſt be offered and tendered unto men, yet they will not come to him: They will not come to him as to a Lord, no nor yet as a Saviour.

1. Not as unto a Lord. 1. A Lord.Nolumus regnare, ſay thoſe Rebellious ones, Luk 19.14. We will not have this man to raign over us; Such rebellion there is in the heart of every man naturally; men will not have Chriſt to raigne in them, over them. A Truth, whereof we have but too ſad experience at this day, in regard of the outward Government of Chriſt in his Church; How many are there who cannot endure to hear of it? no not of any Government at all. It is much more true of his Inward Government; men naturally are averſe hereunto; and why? becauſe they are wedded to their own wils, to their own luſt, which they are loah to part with: Hereupon they will not yeeld up themſelves to Chriſt, to be governed by him. They will not come to him as to a Lord.

2. No nor yet as a Saviour. 2. A Saviour.True it is, p. 159thoſe that hear of Chriſt, haply they could be content to be ſaved by him; I, but they will not come to him that they may be ſaved; Yee will not come to me that ye might have life: Men will not come to Chriſt as to a Saviour; they will not beleeve on him for life and ſalvation.

Qu. And why will they not?The reaſon of this Reluctancy.

An. Becauſe they will not go out of themſelves: neither do they feel the need they have of him.

1. Men are not willing to go out of themſelvs. 1. Men wil not go out of themſelvs.Quiſque ſibi proximus. Naturally men are wedded to themſelves, and ſo are loath to be divorced Self Deniall is a hard leſſon, ſpecially for a man to deny and renounce his owne goodneſſe, his own righteouſneſſe: now this a man muſt do before he come unto Chriſt: They who come unto him muſt come not like Peter, Joh. 21.7. Mark 10.50.John 21:7Mark 10:50who girt his coat about him to ſwim to Chriſt; but like Bartimaeus, who caſt off his cloak to come to him; ſo muſt men caſt away the garment of their own righteouſneſſe in reſpect of any affiance or confidence in it, before they can come to Chriſt. Now this fleſh and blood is loath to do: A little of a mans own is better then a great deal of another bodies: A mans own righteouſneſſe is a pearle which nature is loath to part with; men are loath to go out of themſelves.

2. Neither (in the ſecond place) do they apprehend the need they have of Chriſt.2. They feel not the need of Chriſt. Naturally men, though ſick in their ſouls, ſick unto p. 160the death, yet like men in an Apoplexie or Phrenſie, they feel not their grief, they apprehend not their danger: Now what hope that they ſhould look out for a Phyſician? much more that they ſhould go unto him? A very difficult thing it is throughly to convince men of the miſery and danger of their naturall eſtate, and ſo of the need they have of Chriſt. And hence is it that they will not come unto him, though preſſed & urged. They will not go upon a needleſs errand (as they ſuppoſe) nor yet go ſeek for that abroad, which they preſume either they have, or may have at home; hence it is that men though invited, they will not come unto Chriſt unleſſe he draw them, by inlightning their minds, and inclining their wils, of unwilling making them willing, And thus you ſee this firſt Obſervation cleared and made good, viz. That men come not unto Chriſt of themſelves: What uſe ſhall we now make of it?

Ʋſe. 1. Mans naturall power and liberty of wil in the work of Converſion, decayed.Applic. Not to ſpend time in Controverſie, which yet the Text giveth juſt occaſion to, viz. touching the power of nature, and the liberty of mans will in the work of converſion, which is ſo much cryed up by Pelagians, Papiſts, Arminians, and other Sectaries of the times: A Doctrine how directly contrary to the ſenſe and meaning of this expreſſion here uſed by our Saviour in the Text? where he tels us, that being lift up, he will [Draw] all men unto himſelfe. Now ſurely, were men of themſelves able to come, and had they ſuch a p. 161command over their own wills (as they dream of) there ſhould not need any ſuch drawing, over-powring: there ſhould not need any ſuch ſweet violence to be offered to the ſoul. Certainly drawing preſuppoſeth either Impotency or Reluctancy, one or both. As for that gloſſe upon this word which ſome would father upon Chryſoſtome (whoſe ſoever it is) it is juſtly by Illiricus renounced as corrupt and erroneous, foreign;Philoſopho. The ologi proferun Oraculum ex ſuo Chryſoſtomo &c. Gloſſahaec è diametro pugnat cùm voce, Traham. Flac. Iilic. Clavis. voc. Traham. Qui trahit, volentem trahit; He that draweth, draweth him that is willing to follow; not ſo, but the clean contrary; it is the difference (as I have told you) betwixt Drawing and Leading; a man that is willing is led, a man unwilling is drawn. And ſuch are all men, before Chriſt comes to overpower their wills. So as Grotius might well have ſpared his gloſs upon the Text: I will draw all men, Sed eos intellige qui non reluctantur, Grot. Annot. in Text.that is (ſaith he) Eos qui non reluctantur, Such as are willing to follow; But where are they? I ſhall not dwell upon that.

More uſefully for our ſelves.Ʋſe. 2. The glory of Converſion to be given to Chriſt. As many of us as have taſted of this grace of God in the great work of our Converſion, in bringing us home unto Chriſt, learn we hence whither to give the praiſe and glory of it: Not unto our ſelves, but unto Jeſus Chriſt; not unto our willing, or running, but unto his drawing; It is not of him that willeth, Rom. 9.16.Rom 9:16nor of him that runneth (ſaith the Apoſtle). Alas, of our ſelves we could neither run, nor yet will to run: before converſion, being dead in treſpaſſes and p. 162ſins, we could not ſo much as move towards Heaven, no nor yet will to move, no more then a dead man can will his own reſurrection; even this will is of God. It is God that worketh in you both to will, and to do, Phil. 2.13. Had not Chriſt drawn us, we had never come unto him. And therefore not unto us, not to the goodneſſe of our natures, not to the tractableneſſe of our tempers, the ingenuity and ſequaciouſneſſe of our diſpoſitions, nor yet to the benefit of our education, or what ever elſe, but only to the free grace of God in Chriſt, bee all the praiſe and glory of this work.

Ʋſe. 3. Be convinced of natural Impotency and Reluctancy.For others who are as yet ſtrangers to this work, who never yet felt this attractive power working upon their ſouls, let them be convinced of the truth of what hath been now delivered; viz. that they cannot come unto Chriſt of themſelves; they cannot come except Chriſt himſelfe draw them. Whence is it that many neglect ſeeking after Chriſt, and after faith in Chriſt? and put off the work of their converſion from day to day? why, there is a falſe principle in their hearts; They think that to beleeve is the eaſieſt thing in the world; that they can come unto Chriſt when they liſt: Not ſo, except Chriſt himſelf draw thee, there is no coming unto him; It is not in man to bring himſelf; nay, it is not in all the Men and Angels in the world that can draw a ſoul to Chriſt; Except Chriſt himſelfe put to his hand, it neither can nor will come to him. Be convinced of this.

p. 163And being convinced hereof, now take heed of drawing back Ʋſe 4. Take heed of drawing back.when we feel Chriſt beginning to draw. Our coming unto Chriſt depends upon his drawing. And therefore, doth he beginne to draw? take heed how we hold off: How know we whether ever hee will draw again? which if he do not, wee are men without hope: But of this more hereafter in the next point, to which I now come.

The ſecond thing held forth to us in the Text, is, The effectuall working of Jeſus Chriſt in bringing his Elect home to himſelfe: Obſerv. 2. The effectuall work of Chriſt in bringing men home to himſelfe.[I will draw them to me.] Thoſe who in themſelves are both unable and unwilling to come, Chriſt over-powreth, and cauſeth to come to himſelfe. A truth excellently ſhadowed out in that known parable of the loſt ſheep, Luke 15.5.Luke 15:5which the ſhepherd having found, he layeth it upon his ſhoulders, and bringeth it home. This Shepherd is Chriſt, the chiefe Shepherd, the Shepherd and Biſhop of ſouls, 1 Pet. 5.4. 1 Pet. 2.25.1 Pet 5:41 Pet 2:25(as Saint Peter cals him.) The loſt ſheep are his Elect before converſion; who in regard of Gods Election are ſheep; Matth. 15.24.Matt 15:24in regard of their naturall condition are loſt ſheep, wandring in the pathes of ſin and death, having no diſpoſition of themſelves to returne to the fold. Theſe ſheep this great Shepherd ſeeketh. Luke 19.10.Luke 19:10[The Son of man is come to ſeeke that which was loſt:] And ſeeking, he findeth them; and finding them, he bringeth them home, cauſing them to return to the Shepherd and Biſhop of their ſoules.1 Pet. 2.25.1 Pet 2:25

p. 164For the opening and illuſtratingIlluſtrat. of this uſefull truth, viz. Chriſts drawing of poor ſinners to himſelfe, give me leave to propound and reſolve theſe two or three Queſtions: 1. Whence they are drawn: 2. Whither they are drawn: 3. By what means Chriſt draweth them. For the two former more briefly, Whence, and Whither they are drawn. In drawing (as in every motion) there are two terms; A quo, and Ad quem; Whence and Whither; whatever is drawn, is drawn from one place, or thing, to another.

Queſt. Whence Chriſt draweth men.Qu 1. Firſt then, Whence doth Chriſt draw his Elect?

Anſw. In generall, Out of the ſtate of nature.An. To this we might anſwer in the general, Hee draweth them out of the ſtate of nature, which is a ſtate of ſin and death: In this eſtate do all men naturally lie, in a ſtate of ſin; The whole world lieth in wickedneſſe, 1 Joh. 5.19. And conſequently in a ſtate of death, Death paſſed upon all, for that all have ſinned, Rom. 5.12. Now out of this eſtate Chriſt draweth his Elect; as ſo many Lots out of Sodom, ſo many Lazaruſes out of the grave; Bringing them out of that ſtate of ſin and death, into a ſtate oppoſite to it, a ſtate of righteouſneſſe and life.

More particularly,More particularly, Chriſt draweth men,

1. Out of Darkneſſe. 1. Out of darkneſſe. Jer. 38.9, 12, 13Jer 38:9Jer 38:12Jer 38:13Even as Jeremy was drawn by Ebedmelech out of the Dungeon where he was like to periſh: So are poor ſinners drawn by Chriſt out of the Dungeon of p. 165ignorance. In this Dungeon do all men naturally ly. They all ſit in darkneſſe, Luke 1.19.Luke 1:19and in the ſhadow of death: being by nature no better then darkneſs it ſelf: Ye were ſomtimes darkneſs, Epheſ. 5.8.Eph 5:8deſtitute of heavenly light, wholly ignorant of what belongs to their eternall peace and happineſſe. Now out of this dungeon doth Chriſt draw his Elect, calling them out of darkneſs. That you ſhould ſhew forth the vertues of him who hath called you out of darkneſſe, 1 Pet. 2.9. And this he doth by cauſing a light to ſhine forth unto them;Luke 1.79. Matth. 11.25.Luke 1:79Matt 11:25 Giving light to them that ſit in darkneſſe, revealing unto them thoſe ſupernaturall myſteries, which are hid from the wiſe and prudent of the world.

2. He draweth them from under the power of Satan. 2. From the power of Satan. Acts 26.18.Acts 26:18Under this power do all men naturally lie, poſſeſſed, and held captive by Satan. Now from under this power Chriſt draweth his Elect; even as Moſes a temporall Saviour, he brought the Iſrael of God from under the power and tyranny of that Egyptian Pharaoh; So doth the Lord Jeſus, the eternal Saviour of his people; he bringeth his Elect out from under the power of this ſpiritual Pharaoh, challenging and vindicating his own right. His own right: So they are, both by a right of Donation and Purchaſe; being given to him by God his Father, & purchaſed by his own blood. And thus being his, now he reſcues them from the hands of his enemie, and theirs; even as David reſcued his Lamb, (or Kid),1 Sam 17.34, 35.1 Sam 17:341 Sam 17:35 taking it out of the mouth of the Lion and Bear: So p. 166doth Chriſt reſcue his Elect, delivering them from the power of Satan; which cannot bee done without great force and power. And therefore he may well be ſaid to draw them: Satan will not willingly yeild up his hold. He that contended ſo earneſtly with Michael the Archangel, Jude 9.Jude 1:9about the body of Moſes, will much more contend about the ſouls of men. The ſtories in the Goſpel informe us how unwillingly Satan was ejected out of the one, how being compelled to leave them, he rent and tare them. Certainly, he will not willingly leave what poſſeſſion he hath in the other. Here is the power of Chriſt in drawing men from the power of Satan.

3. He draweth them out of the world: 3. Out of the world. John 15.19.John 15:19having choſen them out of the world, he draweth them out of it. To this end Chriſt gave himſelfe; He gave himſelfe for our ſins, (ſaith the Apoſtle) that he might deliver us from this preſent evill world. Gal. 1.4.Gal 1:4And this he doth, when he maketh an actuall application of the merit of his death unto his Elect people, he delivereth, draweth,foreign, Erip…ret. plucketh them out, (as the word in the Originall properly ſignifieth) of this preſent world. But how doth he do it? not in reſpect of place, but in reſpect of quality. I pray not (ſaith our Saviour, ſpeaking of his Diſciples) that thou ſhouldeſt take them out of the world, John 17.15.John 17:15but that thou ſhouldeſt keep them from the evill. foreign, from that evil one, viz. Satan; or from the evill that is in the world. And thus Chriſt delivers his people, p. 167viz. from the evill world; 2 Pet. 2.20.2 Pet 2:20ſevering them from the corruptions and pollutions which are in the world. In this mire the world generally ſticks and lieth. Now in this reſpect Chriſt draweth his people out of the world, cauſing them to ſteer a new courſe, no longer, to walk according to the courſe of this world, Epheſ. 2.2.Eph 2:2as ſomtimes they did: but teaching them now to deny ungodlineſſe, and worldly luſts. Tit. 2.12.Titus 2:12What theſe worldly luſts are, I ſhall not need to tell you: Saint John hath reduced them to three heads, The luſts of the fleſh; voluptuouſneſſe,1 John 2.16.1 John 2:16 ſenſuality: The luſts of the eyes, covetouſneſſe: The pride of life, ambition: Theſe, and the like luſts the men of the world are given over to, ſo as they rule and reigne in them. But theſe Chriſt teacheth, and cauſeth his people to deny, renounce, abandon: which he doth by putting a new ſpirit into them, even a Spirit of ſanctification; changing them in the inward, and outward man, ſo as they are no longer conformed unto this world, viz. Rom. 12.2.Rom 12:2in the corrupt manners and cuſtomes of it. Thus are they ſevered from the world, and drawn out of it. And that not onelyonly in regard of a renunciation of the ſinfull luſts of it, but alſo a holy ſequeſtration from it, Thus alſo doth Chriſt draw his people out of the world, ſo as though they live in it, yet they live like men of another world; not minding onelyonly the things of this preſent world, but ſeeking after, and ſetting their affections upon the things that are above; where their chief treaſure is.

p. 1684. Thus drawing them out of the world, he draweth them alſo out of themſelves. 4. Out of themſelves.This is a leſſon which all Chriſts diſciples muſt learn. If any man will come after me, let him deny himſelfe, Mark 8.34. And this leſſon Chriſt teacheth all that come to him; to deny themſelves; viz. their owne carnall reaſon, perverſe wils, corrupt affections: and not onelyonly ſo, but he teacheth them to deny, to renounce their own righteouſneſſe; viz. in reſpect of any affiance and confidence in it. Not having mine own righteouſneſſe, Phil. 3 9.Phil 3:9(ſaith Paul of himſelfe.) And ſo he draweth them out of themſelves. The caſe is ordinary, men when they are drawn out of the mire of this world, brought to renounce and abandon the groſſe evils therein, and to walke, in regard of their outward converſation, regularly, and blameleſly, yet now they ſtick in themſelves, ſetting up their owne righteouſneſſe, (as the Phariſee did) as if that were ſufficient to juſtifie and ſave them, by which means they are kept off from coming unto Chriſt. Now Chriſt drawing his Elect, hee draweth them out of themſelves, cauſeth them to renounce all, to make loſs of all, (as Paul ſaith of himſelfe) What ever they have, have done, can do, merits, priviledges, vertues, performances; whatever is, or may be ſuppoſed to be theirs, Chriſt cauſeth them to relinquiſh all, ſo coming naked unto him. Thus doth he take them off from their owne bottoms, and draw them out of themſelves. And p. 169here are the things from whence Chriſt draweth them.

Qu. 2. But whither doth he then draw them?Qu. 2. Whither he draweth them.

An. An. To himſelf.Here is the ſecond Inquirie, to which the Text it ſelf returns a generall anſwer; He drawes them to himſelf: even as the Loadſtone draweth the iron to it ſelf, ſo doth Chriſt draw his Elect people to himſelf, viz. to have union and communion with him, in grace here, and glory hereafter.

More particularly, Chriſt draweth his Elect to himſelf, as being under a double relation: 1. As to a Saviour. 2. As to a Lord. Both theſe Chriſt (being lift up) is made. Him hath God exalted to be a Prince and a Saviour, Act. 5.31. and under both theſe relations doth Chriſt draw his people to himſelf.

1. As to a Saviour. 1. As a Saviour.My ſpirit hath rejoyced in God my Saviour, (ſaith Mary) Luk. 1.47. even as the Braſen Serpent drew the eyes of the Iſraelites to it ſelf, as the onelyonly means of their temporall cure; ſo doth Chriſt draw the eyes and hearts of his Elect to himſelfe, as to a Saviour, their Saviour, the onelyonly meanes of their eternall ſalvation. Thus doe poor ſinners come unto Chriſt, even as thoſe woundrd Iſraelites did to their Braſen Serpent, fixing their eyes upon him, looking up to him, and reſting upon him for Juſtification and Salvation. Thus was the bleſſed Apoſtle drawne unto Chriſt, Chriſt being effectually revealed to him,Phil. 3.9.Phil 3:9 now he lets go all, maketh loſs of all, renouncing p. 170whatever he had formerly put any confidence in, wholly betaking himſelfe unto Chriſt, deſiring onelyonly that he might win him, and bee found in him, not having his own righteouſneſſe, but that which is through the faith of Chriſt: Thus did the deſires of his ſoule go out after Jeſus Chriſt, ſeeking juſtification and ſalvation onelyonly in, by, and through him; and thus doth Chriſt draw all his Elect unto himſelfe, drawing off their eyes from all other things, hee draweth them to himſelf, inclining their hearts to believe on him, to reſt and rely upon him, as an alone alſufficient Saviour.

2. He draweth them to him as to a Lord: 2. As a Lord.under this relation do all true Believers come unto Chriſt as unto a Saviour, ſo unto a Lord, every one taking and acknowledging him for their Lord: Job. 20.28.Job 20:28My Lord, and my God, (ſaith Thomas. Hoſ. 8.5.Hos 8:5) As their King; They ſhall ſeek the Lord their God, and David their King, (ſaith the Prophet;) that is, the Meſſias, Chriſt the Son of David, whom all true Believers ſeek as their King, willingly ſubmitting themſelves to his government, yeelding up themſelves to be ordered by him;Act. 9.6.Acts 9:6 Lord, what wilt thou have me to do, (ſaith Paul;) even ſo do all believers come unto Chriſt, willingly putting their necks under his yoke, giving up themſelves unto him, as Paul ſaith of his Corinthians, They gave themſeves to the Lord; 2 Cor. 8.5.2 Cor 8:5that is, they wholly dedicated and conſecrated themſelves to the ſervice of Chriſt: So do all true believers, being brought home to Chriſt, they p. 171now look upon themſelves as no longer their own,1 Cor. 6.19, 20.1 Cor 6:191 Cor 6:20 neither do they any longer deſire to live to themſelves, but unto Chriſt,Rom. 14.8.Rom 14:8 whom they acknowledge as their Soveraigne Lord: And thus are they drawn by Chriſt unto Chriſt, effectually perſwaded to receive him in both theſe Relations; as a Saviour, as a Lord; as a Saviour believing on him, as a Lord ſubmitting to him.

Queſt. 3. The third Queſtion is yet behind, and that is, By what means Chriſt thus draweth men,Queſt. 3. By what means Chriſt thus draweth men. and bringeth them home unto himſelfe, who of themſelves are ſo unable and unwilling to come?

Anſ. Anſw.To this we anſwer: The ordinary means whereby Chriſt effecteth this great work are his Word and Spirit. His Word being the Inſtrument, his Spirit the Principall Agent: By the one he draweth outwardly, by the other inwardly, by both together effectually.

1. Chriſt draweth men by his word, 1. By his word, the Goſpel.This is the ordinary Inſtrument, which Chriſt maketh uſe of in effecting this great work, his word: what word? The word of the Goſpel, the Goſpel preached and publiſhed. By this means Chriſt when he was upon earth he drew many to himſelfe. He went about preaching, Luke 8.1.Luke 8:1ſhewing the glad tidings of the Kingdome of God. And being lifted up from the earth, he ſtill draweth his Elect by the ſame means, viz. by his word, his word in the mouthes of his meſſengers, his Miniſters: They are the ſervants p. 172whom the great King ſendeth forth to bring in gueſſe to the marriage of his Son, bidding them compell them to come in; Luke 14.23.Luke 14:23the Miniſters of Chriſt, ſent forth to bring men to have union and communion with Chriſt: which they are to do, not by any outward violence, but by preaching the Goſpel to them. Their office is to draw men to Chriſt. And hence is it that ſometimes they are called fiſhers: I will make you fiſhers of men, (ſaith Chriſt to Peter and Andrew.) Mat. 4.19. Fiſhers. But with what tew, what nets, what hooks, what baits are they furniſhed? why, onelyonly Chriſt putteth his word, his Goſpel into their mouthes,Mark 16.15.Mark 16:15 Go preach the Goſpel to every creature. Matth. 13.47.Matt 13:47This is the Net, The Kingdome of Heaven is like unto a net caſt into the ſea, (ſaith the Parable.) The Kingdom of Heaven, that is, the Doctrine of the Goſpel, which is ſomtimes called the Kingdom of Heaven, becauſe it is the means to bring men thither: This is Chriſts net, which he by his Miniſters caſts into the ſea of this world; thereby drawing men to himſelfe. The Baits which he maketh uſe of, are the ſweet and gracious promiſes held forth in the Goſpel; the chiefeſt of all which is Chriſt himſelfe; Him the Goſpel propoundeth, lifteth up, offering him with all his benefits; viz. life and ſalvation to all that will receive him. And hereby doth Chriſt draw men to himſelfe. Iſta Revelatio ipſa … Attractio, (ſaith Auguſtine. Auguſtinus in John 6.44.John 6:44) This very Revelation of Chriſt is an Attraction: Ramun p. 173viridem oſtendis ovi, &c. Ramum viridem oſtendis ovi, & trahis illam. Nuces puero demonſtrantur, & trahitur, &c. Ibid.(So he goeth on.) Even as by the holding forth of a green bough to a ſheep, it is drawn to and after it. Thus by holding forth of Chriſt in the Goſpel, poor ſinners are drawn to him, and after him.

And thus (as I have in part already ſhewn you) Chriſt being lifted up, he draweth all men, Thus Chriſt being lifted up, he draweth all men.viz. by cauſing his Goſpel to be preached, and publiſhed unto all, all Nations, not onelyonly Jewes, but Gentiles. Before his lifting up, in an ordinary way the Goſpel was preached onelyonly to the Jew: John 4.22.John 4:22Salvation was of the Jews, Chriſt was not ſent ſave onelyonly to the loſt ſheep of the houſe of Iſrael, Matth. 15.24.Matt 15:24(ſo he tels the Cananitiſh woman.) And his Apoſtles are interdicted for preaching the Goſpel to any but them. Goe not into the way of the Gentiles, &c. Matth. 10.5, 6.Matt 10:5Matt 10:6but go rather to the loſt ſheep of the houſe of Iſrael. But being lifted up, now the partition wall is broken down: Now the net which before was caſt onelyonly into a pond, as I may ſay, is caſt into the ſea. The Apoſtles have their Commiſſion enlarged,Matth. 28. Mark 16.Matt 28Mark 16 Go teach all Nations, preach the Goſpel to every creature; that is, not onelyonly to Jews, but Gentiles. Chriſt is now offered alike to all.Acts 2.39.Acts 2:39 The promiſe is unto you, and to your children, and to them which are afar off, &c. i. e. to the Gentiles as well as Jews, Epheſ. 2.14. ver. 121Eph 2:14who before the death of Chriſt were afar off, ſtrangers to the Covenant of grace. To them is the promiſe now tendred, Chriſt being without any difference held forth and p. 174offered alike to all, ſo drawing all men.

Chriſt draweth by a weak Inſtrument.And here is the Inſtrument which Chriſt maketh uſe of for the drawing of his Elect to himſelfe, the preaching, plain and ſimple preaching of the Goſpel; Seemingly a weak and unlikely inſtrument, thence called the fooliſhneſſe of preaching; 1 Cor. 1.21.1 Cor 1:21Yet by this weak means doth Chriſt effect this great work: Hereby drawing men out of Darkneſſe, from under the Power of Satan. Paul was ſent to the Gentiles, Act. 26.18.Acts 26:18to turn them from darkneſſe to 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.Acts 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.Rom 10hearing 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, 5.2 Cor 12:42 Cor 12:5

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 p. 175the 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.Acts 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 p. 176to himſelf; this he did by powring out his Spirit according as he had promiſed:Act. 2.17. Joel 2.23.Acts 2:17Joel 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. 3.6.2 Cor 3:6it 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.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 Ʋnderſtanding, and Inclining the Will.

1. It Enlightneth the Ʋnderſtanding, 1. It inlightneth the underſtanding. Gal. 1.16.Gal 1:16letting 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.John 16:7John 16:8 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 p. 177accompanying 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. 1.30.1 Cor 1:30and 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.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 p. 178him 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.Ʋſe 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.Acts 26:28 It was the caſe of Agrippa, whom (as himſelf acknowledgeth) Paul had almoſt perſwaded to become a Chriſtian. Let our enquiry be for this thorow work; whether we p. 179have felt the effectuall power of Jeſus Chriſt in drawing our hearts and ſouls, not onelyonly towards, but to himſelf. This is the ſaving work, without which we can have no benefit by Chriſt. No Communion without Ʋnion. A man muſt firſt be brought home unto Chriſt, before he can be juſtified, and ſaved by him. Are we then thus drawn unto Chriſt? O that every of us here preſent could but make this good to our ſelves! But (alaſs!) how many are there who are meer ſtrangers to this work?Evidences of perſons not drawn. never felt any ſuch power put forth in their ſouls, know not what it means, To finde out ſome of them, I beſeech you go along with me, and deal impartially with your own ſouls, ſee whether you be not in the number.

1. Such (in the firſt place) are all ignorant perſons;1. Ignorant perſons. ſuch as are not yet drawn out of the dungeon of ſpiritual darkneſs. Perſons groſsly ignorant: Such as live without the knowledge of Chriſt: Though living under the means of knowledge, where Chriſt is preached and publiſhed to them, yet they are wholly ignorant of the myſtery of Chriſt, not knowing ſo much as what Chriſt was, what he hath done, what he hath ſuffered, what he hath merited, by what way or means they ſhould have any benefit by him. Such there are, and that too many every where to be found. Now (alas,) againſt ſuch the evidence is too clear; They are not yet drawn, and brought home unto CHRIST. p. 180Chriſt never draws men blindfold to himſelf. But that he may draw them,Acts 26.18.Acts 26:18 he firſt opens their eyes. Paul was ſent to the Gentiles, firſt to open their eyes. to turne them from darkneſſe to light. And this Chriſt in meaſure doth in every ſoule which he intendeth to draw to himſelfe, he cauſeth a light to ſhine into it, revealing himſelfe to it. By this means was Paul drawn to Chriſt, by an effectuall revelation of Chriſt to him.Gal. 1.16.Gal 1:16 When it pleaſed God to reveale his Son to me, (or in me,) &c. Till Chriſt be thus revealed to the ſoule, the ſoul neither will, nor can come to him. Still in drawing, Chriſt worketh firſt upon the underſtanding, then upon the will; firſt inlightning the one, before he bow and incline the other. They who never yet found a work of illumination, and conviction in themſelves, certainly it cannot be that as yet they ſhould be drawn unto Chriſt.

2. A ſecond ſort againſt whom the evidence is clear, that they are not drawn unto Chriſt, are all profane, 2. Profane perſons.wicked, and ungodly perſons, ſuch as are yet under the power of Satan, having him ruling and reigning in them. Such as are not yet drawn out of the world, not having eſcaped the groſſe pollutions of it.2 Pet. 2.20.2 Pet 2:20 Such as ſtick, and lie, and wallow in the mire of ſinfull luſts,Epheſ. 2.2.Eph 2:2 walking after the courſe of this world, according to the Prince that ruleth in the aire, (as Paul ſaith of his Epheſians before converſion,) giving over themſelves to known and ſcandalous evils, Swearers, drunkards, p. 181unclean, profane, licentious, unrighteous perſons, &c. Let not ſuch deceive themſelves; they are far from being drawn unto Chriſt.2 Cor. 6.15.2 Cor 6:15 What agreement hath Chriſt with Belial? (ſaith the Apoſtle,) that is, with Satan that wicked one, or with wicked men, in whom Satan dwels and rules. Chriſt drawing men to himſelfe, he draweth them from under the power of Satan, and he ſevereth them from the world, teaching them to deny ungodlineſſe and worldly luſts. Certainly, that ſoule that ſo imbraceth any one ſinfull luſt, as being convinced of the ſinfulneſſe of it, yet liveth and lieth in it, being reſolved not to part with it; it never yet knew what this effectuall work of Chriſt meant in drawing men to himfelfe.

3. A third ſort are all meer carnall men;3. Carnal perſons. Phil. 3.9.Phil 3:9 ſuch whoſe hearts and affections are wholly ſet upon earth, and earthly things, minding earthly things. The profits, and pleaſures, and honours of the world, with ſuch other ſenſuall and carnall contentments, theſe are the things which they are wholly taken up with, In the mean time, as for heaven, and heavenly things, Grace and Glory, theſe are things which they do not trouble themſelves about, neither have they any affection to them. Theſe alſo we muſt conclude to be in the number of them who are not yet drawn unto Chriſt. Chriſt in drawing men to himſelfe, he draweth them from the earth, in meaſure weaning them from the world; draweth them p. 182above the earth, cauſing them to ſeek the things which are above, Col. 3.1, 2.Col 3:1Col 3:2and to ſeek them in the firſt place. Certainly, they whoſe hearts and affections are all upon earth, they cannot yet be drawn to Chriſt, who is in Heaven.

4. A fourth and laſt ſort are meer Civil, or Phariſaicall Juſticiaries: 4. Phariſaicall Juſticiaries.Such as are not drawn out of themſelves; ſuch as reſt in their own righteouſneſſe, not feeling the need they have of Chriſt: ſuch as bear themſelves upon the innocency and harmleſneſſe of their lives and converſations; they are no ſwearers, drunkards, unclean, unrighteous perſons, but they are regular and orderly in their courſe; they (as near as they can) give both God and man their due; and here they reſt, hoping and truſting to be juſtified and ſaved by their own righteouſneſſe. As for ſuch, the evidence is alſo cleare againſt them, notwithſtanding they may ſeem to be drawn out of the world, ſevered from it in reſpect of any ſcandalous evils, yet they ſtick in themſelves, and conſequently cannot be drawn unto Chriſt. Chriſt in drawing men unto himſelfe, he drawes them out of the dungeon of ignorance, he draweth them from under the power of Satan, he draweth them out of the world, and hee draweth them out of themſelves. Whoever they are that ſtick in any of theſe, they are not yet drawn unto Chriſt.

Queſt. Queſt.But how ſhall we know, and bee p. 183aſſured that we are in the number of thoſe that are truely drawn unto Chriſt?Evidences of men, drawn to Chriſt.

Anſ. For anſwer. 1. Reflect upon what hath been ſpoken:Anſ. 1. Such as are drawn out of all the aforſaid particulars. Enquire we whether we find our ſelves drawn out of all theſe. Are we drawn out of our naturall darkneſſe, the darkneſſe of ignorance? Can we ſay that a ſupernaturall light hath ſhined into our hearts, revealing unto us the myſterie of Chriſt? Are we freed and delivered from the power of Satan? ſo as we are not led captive by him, as ſometime we were. Are we drawn out of the world? Have we received another ſpirit, then the ſpirit of the world? a ſpirit teaching us to deny ungodlineſſe and worldly luſts, and to mind the things which are above? Are wee drawn out of our ſelves, taught to deny our ſelves, and to renounce our own righteouſneſſe in reſpect of any affiance, and confidence in 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.

p. 1841. In reſpect of our affiance1. 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. 1.12.2 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 lets 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.Eph 6Can 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 p. 185drawn 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.John 21:15Luke 7:47thou knoweſt that I love thee: Thus was it with Mary Magdalene; She loved much, becauſe much was forgiven her. Cant. 5.8.Song 5:8The 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. 3.9Phil 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 p. 186Eaſe, 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.Matt 4:20Thus, 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, 20Rev 22:17Rev 22:20Come; 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, p. 187but 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 ofƲſe, 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 onelyonly to union, but communion with himſelf: being thus drawn to Chriſt, to receive him, p. 188believe 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 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. p. 189Draw me, and I will run after thee, Cant. 1.3.Song 1:3ſaith 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.Phil 4:13ſaith 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.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.

p. 1902. 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.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.Matt 22who 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, p. 191who 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 p. 192back, which is a thing of dangerous conſequence.Heb. 10.38.Heb 10:38 If any man draw back, my ſoul ſhall have no pleaſure in him. There is a foreign 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 draw men againſt their wills. Matth. 23.37.Matt 23:37Anſw. True, he is able to do it, but he will not; where the offers of Grace are rejected, and ſlighted, Chriſt will not put forth this his effectual power: See the truth of it in Jeruſalem; Chriſt could have gathered them, and brought them under the wings of his Grace and Mercy, but they would not: therefore he leaveth off to draw them, giveth over the work. The ſoul that rejecteth the offers of Grace, and ſtandeth it out againſt Chriſt, what can it expect but that Chriſt ſhould deſiſt from drawing it? Certainly, as Chriſt will never bring a man to himſelf againſt his will,Gen. 6.3.Gen 6:3 ſo his Spirit ſhall not ever ſtrive with men: for a time it may, (which yet is wonderfull mercy; wonderful mercy it ſhould knock at all, but much more that being repelled and reſiſted, it ſhould continue knocking,) but it will not ever do it. To draw back is the next way to provoke Chriſt to give over drawing, then which, what can be more p. 193pernicious and deſtructive to the ſoul? They who draw back, draw back to perdition. O take we heed that none of us be found in that number;Heb. 10. ult.Heb 10 We are not of them (ſaith the Apoſtle) who draw back unto perdition, but of them that believe to the ſaving of the ſoul. Happy, thrice happy we, may we be found ſuch, ſuch as are drawn by Chriſt to believe on him, ſubmit unto him. Being thus drawn to him, we ſhall communicate with him in all his merits, all his benefits, in Grace here, and Glory hereafter.

FINIS.

THE SAINTS Joint-Memberſhip, WITH The mutual Reſpects and Offices, which upon the account thereof they owe each to other. A Subject generally uſeful for all Chriſtians, in ſpecial for ſuch as are under a particular, and more Regular Church-Relation. As it was lately preſented unto the Church of God at Great Yarmouth. By JOHN BRINSLEY, Miniſter of the Goſpel there.

1 Joh. 3.18. My little children, let us not love in word, neither in tongue, but in deed and in truth.

LONDON, Printed for Ralph Smith. 1653.