The Mystical Brazen Serpent, Tract 3

The Mystical Brazen Serpent · Tract 3

p. 1THE SAINTS Joint-Memberſhip.

ROM. 12.4, 5.

For as we have many members in one Body, and all members have not the ſame Office;

So we being many, are one Body in Chriſt, and [Every one Members of another.]

IN the verſe foregoing we have a Charge; A generall charge propounded.a charge directed by this our Apoſtle to theſe his beleeving Romans, and in them to all other Chriſtians: The ſum whereof is, that they abandoning of Arrogancy and curioſitie, p. 2not overweening themſelves, or intermedling with other folks buſineſſes, they would quietly content themſelves in the Stations wherein God had ſet them, wiſely improving the ſeverall gifts beſtowed upon them to common and mutuall Edification in all Chriſtian Humility and Charity: For I ſay, through the grace given unto me, to every man that is among you, not to think of himſelfe more highly then he ought to think (or, to be overwiſe above what he ought to be wiſe) but to think ſoberly (or, to be wiſe unto ſobriety) according as God hath dealt to every man the meaſure of faith.

This Charge, in the words I have now read, he proſecuteth and preſſeth; which he doth by an Argument taken à Comparatis, from a Compariſon, Proſecuted by a compariſon.a Compariſon betwixt the Naturall and Myſticall body; in which (as in every Compariſon) we may take notice of two things, two parts, the Protaſis and Apodaſis; the Propoſition, and the Reddition: The former we have in the fourth verſe, For as we have many members in one Body, The parts of the compariſon.&c. The later in the fifth verſe, So we we being many, are one body, &c.

In the former of theſe (the Propoſition 1. The Propoſition.) the Apoſtle maketh obſervation of three paticulars: 1. The Ʋnity of the body; [one body:] 2. The Plurality of members; [We have many members in one body:] 3. The Diverſity of Offices [And all member, have not the ſame Office.] So is it in the Natural body, the body p. 3of Man, or other living creature; The body is one, one Totum integrale, one Integrall whole, made up of many members, which are diſtinct and differing the one from the other; Differing in ſite and place, ſome higher, others lower, as the head and the feet: Differing in externall forme and faſhion; ſome of one faſhion, others of another: Differing in Order and Dignity, ſome more noble and principall, others more ignoble: Differing in their Offices and Operations; All have not the ſame Office (ſaith the Text) foreign, the ſame Action, the ſame Operatoon: the eye hath one Office, the ear a ſecond, the tongue a third, and ſo in the reſt; Thus it is in the Naturall body. There is the Propoſition.

But that is but the ſhell or paring: The kernell and meat which our ſouls are to feed upon, we ſhall find it in the later part, the Reddition; 2. The Reddition.which followeth: [So wee being many, are one body in Chriſt.

Wee] Meaning the Church; in ſpeciall that particular Church to which he directs this Epiſtle, the Church at Rome; in generall the whole Catholick Church, whereof that Church was a part, and Paul himſelf a member, which he was not properly of the Church at Rome, no more then of Corinth or Epheſus, or (for ought I know) of any other.

And this Church he here calleth a Body, The Church called a Body.a term uſually and familiarly given to any ſociety, or combination of men; Thus in the Camp; as the whole Army, ſo every Brigade, p. 4every Company being ordered in a martiall way in ranks and files, they are called a Body; the Body of the Army, a body of Horſe, a body of Pikes, &c. A Military Body; thus in the Civill State; as a whole Kingdome or Commonwealth, ſo every particular Society, every Corporation is a Body, a Politicall Body; and ſuch is the Church. As the Church Catholick, ſo every particular Congregation is a Body; an Eccleſiaſticall Body, ſo our Apoſtle here calls it, as often elſewhere, 2 Cor. 12.12. Epheſ. 4.4, 16. Coloſ. 3.15. Hebr. 13.3.

And not unfitly may the Church be ſo called; and that in regard of thoſe Reſemblances which are betwixt it and the Naturall body: Reſemblances betwixt the naturall and Myſtical bodyThe chief and principle whereof our Apoſtle here in this verſe ſets before us. I ſhall take them up in their order as I fall with them in the words.

1. The firſt which we meet with is the Plurality of membersReſembl. 1. Plurality of members, which are diverſe, in [We being many] So is it in the naturall body, which is a compages of many members meeting and joyned together. And ſo it is in this Myſticall body of the Church [We being many] foreign; ſo the members of the Church may be ſaid to be, and that in a double reſpect.

1. In regard of their Perſons; 1. Their Perſons.they are many: Such is the Church catholick, a Body made up of many Members. The Church Catholick Inviſible, of the whole company of true Beleevers in all Ages and Places of the p. 5world. The Church catholick viſible, of the whole company of Profeſſours; which under the Goſpel, may well be called many: and ſuch is a particular Church, a congregation, a body made up of a plurality, of many members. How many there muſt be, or may be in ſuch a Church, the Spirit of God in Scripture hath not preciſely determined it; I know ſome others have done it, making the leaſt number in a particular church to be ſeven, without which number it cannot be a conſtituted organicall church: And the greater to be ſo many as may conveniently meet together in the ſame place to partake in all the ordinances of Chriſt. But for my part I ſhal not vouch either of theſe; contenting my ſelfe with what the Text holds forth; that a church is a Company, a Plurality, a Body made up of many members; Many for their Perſons.

2. Many in regard of their Offices 2. Offices.and gifts, which are various and diverſe: So is it in the Naturall body (as the former verſe tels us;) Many members, many offices [All members have not the ſame office.] And ſo it is in the Church; as the perſons are many, ſo are their Offices and gifts diverſe: So it followeth in the next verſe, ver. 6. Having then gifts differing, &c. Here is a firſt Reſemblance.

2. A ſecond is in the unity of this Body.Reſembl. 2. Unity of the body. Many members, but one body; ſo is it in the naturall body, We have many members in one body (ſaith the Propoſition;) So we being many p. 6are one Body (ſaith the Reddition): Such is every particular Church; where there is a company of viſible Saints joyned together in the fellowſhip of the Goſpel; united in the profeſſion of the ſame faith and love; attending upon and ſubmitting to the Ordinances of Chriſt; and performing mutuall offices each to other, this is one Body.

And ſuch is the Church catholick: conſider it as we will, whether in the Inviſible or viſible ſtate of it, it is on Body.

The Church catholick inviſible, The Church catholick inviſible, one BodyBeing made up of all true Beleevers, ſuch as having a reall union with Chriſt, have alſo union and communion one with another: Theſe make up one Body; As the Body is one, &c. ſo alſo is Chriſt (ſaith the Apoſtle, 2 Cor. 12.12. Chriſt myſticall, the Church, whereof Chriſt is the Head.) For by one Spirit we are all baptiſed into one Body, ver. 13. A myſtery repreſented to our eye in the Sacrament of the Lords Supper; where the Sacramentall Bread being made of many graines meeting together and making one loaf: and the Sacramentall Wine being the juice of many grapes meeting together in the ſame Cup, do excellently repreſent unto the receiver, the unity of the Church catholick; wherein all true beleevers being knit together by Faith unto Chriſt, and by love one to another, make up one myſticall Body; So our Apoſtle unvailes this myſtery, 1 Cor. 10.17. For we being many, are one bread, and one body. Such is the Church catholick inviſible.

p. 7And ſuch is the Church catholibk viſible; The Church catholick viſible one Body.Conſiſting of the whole company of viſible Saints, ſuch as profeſſe the true faith of Chriſt with ſubjection to his Ordinances; profeſſe Faith and Obedience. This alſo (as it is one Church, ſo called by the Apoſtle in that 1 Cor. 12.28. God hath ſet ſome in the church, firſt Apoſtles, ſecondarily Prophets, thirdly Teachers &c. meaning thereby the Church catholick viſible, to which thoſe extrordinary and catholick officers were properly, and to which the other ordinary officers are primarily given; ſo it) is one body, ſo called by the ſame Apoſtle, Epheſ. 4.4. There is one body; meaning thereby the church catholick, to which belongeth that one baptiſme, ver. 5. and to which thoſe officers were given by Chriſt, ſpoken of ver. 11. He gave ſome Apoſtles, ſome Prophets, ſome Evangeliſts, &c. Theſe Chriſt gave to his Church catholick, as conſidered in the viſible ſtate of it: And ſo may we underſtand the Apoſtle here in the Text; We being many, are one body; not only that particular Church at Rome; but the church catholick viſible, whereof Paul himſelfe was a member; (as I before expounded it) This is One Bodie.

Whether one Organicall body (as they call it) or no, is made a matter of great diſpute in the preſent times; but I ſhall not trouble you with that notion; It is enough for my preſent purpoſe (that which I ſuppoſe in a morderate ſenſe will be granted at all intelligent hands) p. 8that there is ſuch a Church catholick viſible, and that Church alſo is one body, one eſſentiall and integrall bodie, made up of many members, combined and knit together in the profeſſion of the ſame faith. Thus the church, take, it as we will, ſtill we find a unity in it (I mean in the notion; O that it were ſo alſo in the practice!) It is one body.

And that under one head. There is a third Reſemblance.Reſembl. 3. Unity of the head, which is So is it in the Naturall body, there is one body under one head: A head there muſt be, and but one head; otherwiſe it would be a monſtrous body, ſhould it be either foreign, without a head, or foreign, having more heads then one. And ſo is it in this Myſticall body; it is alſo one body, under one head, which head is Chriſt; ſo it followeth in the Text.

Wee are one body in Chriſt. Chriſt. Sumus unum corpus in Chriſto, id eſt, per Chriſtum, qui corporis iſtius compactor fuit. Grot. ad Text.] foreign, that is not onelyonly per Chriſtum (as Grotius dilutely expounds it) By Chriſt, as being the Authour of this union, the gatherer and compacter of his Elect people into one: True it is, this Chriſt doth; he being the great Shepherd, gathereth all his ſheep into one fold; ſo much we may learn from that Suffragan High Prieſt, who ſpake more then himſelf underſtood (as too many at this day do) though not more thē the Spirit of God intended to ſpeak by him, Joh. 11.51. where he propheſied that Jeſus ſhould die for that nation: And not for that nation only, but that alſo he ſhould gather together in one the children of God that were ſcattered abroad; This p. 9Chriſt in part hath done, and further wil do to the end of the world; gather together his Elect of Jewes and Gentiles, ſo making them one Body. This is a Truth; but not the whole truth. There is ſomewhat more in this phraſe, [In Chriſt.] viz. as being the Common head of his Church. So Grotius himſelfe rightly expounds that other place of the ſame Apoſtle, Epheſ. 1.10.Grotius Com. ad Epheſ. 1.10.Eph 1:10 where hee ſetteth forth the myſtery of Gods will and purpoſe, now revealed in the Goſpel, viz. That in the diſpenſation of the fulneſſe of times, he might gather together in one all things in Chriſt.] Per Chriſtum, tanquam caput, by Chriſt, as a Head. And ſo much the word there tranſlated, [Gather together] may be conceived to import, foreign, or foreign, to bring under one Head.

Such is Chriſt to his Church: Not onelyonly a Head over all things to it, (as he is ſaid to be, Epheſ. 1.22.) but the Head of it. Oft times we find him expreſly ſo called; The Head of the Body, the Church, Col. 1.18. Epheſ. 5.23. Such a relation there is betwixt Chriſt and his Church, as betwixt the Head and the Body. And thence it is that as he is called the Head of his Church, ſo the Church is called his Body, Epheſ. 1. laſt. 1 Cor. 12.27.

And well may they be ſo called: Chriſt the Head of the church, the Body. Chriſt the Head, the Church, the Body.It The Head participates in the ſame nature wih the Body. So doth Chriſt with his church. 2. The Head is above the Body, ſet over it, to rule and guide it; ſo is Chriſt over his Church. 3. p. 10The Head looketh out for the Body, providing for it; and ſo doth Chriſt for his Church. 4. The Head giveth influence, communicateth animall ſpirits, giveth ſenſe and motion to all the members of the Body; ſo doth Chriſt communicate his Spirit to all the members of this myſticall Body, whereby he giveth ſpirituall ſenſe and motion to them. 5. The Members of the Body are all united to the Head by ſome common bands and ligaments, nerves and ſinews, whereby they come to have union and communion with it. And ſo are all true believers unto Chriſt; united to him by his Spirit on his part, by Faith and Love on their part; whence they come to have union and communion with him. And hence is it that they are ſaid to be one Body in Chriſt.] Being united unto him, as unto one common Head; all having intereſt in him: all having union and communion with him; viz. all true livingmembers. Here is the Head to this Bodie.

And this Head is but one. So is it in the naturall; and ſo is it in the myſticall Body. The Head of the myſticall Body, but one.The Church hath but one Head; not one Principall Head, and another Miniſteriall. So they of the Church of Rome would have it; who cry up their Pope to be Head of the Church, viz. ſubordinate under Chriſt. But what were this but to make the Church a monſtrous Body; having a Head and a Head, one Head under another? Many other Arguments I finde here taken up by Pareus and p. 11ſome others writing upon this Text, to refute and nullifie this claime of the Popes Headſhip. But I ſhall paſſe them by as needleſſe; This being an Argument ſo trite and worne, as every one may ſee the thread of it. As for the Pope, well were it if he might once approve himſelfe a ſound member of this Body; as for Head, he neither is, nor can be. This is Chriſts peculiar, not communicable either to Man, or Angel. The Church is one Body, under one Head. [Wee are one Body in Chriſt.] There is a third Reſemblance.

The fourth and laſt followeth: viz. The mutuall Relation betwixt theſe members:Reſembl. 4. Mutuall Relation betwixt the members. which we fall within the laſt clauſe, [And every one members of another.] foreign, (or foreign) ſingulatim, ſeverally every one. [Members one of another.] foreign, One anothers members. Invicem membra; mutuall Members, Commembres (a word ſomtimes uſed by Auguſtine, as Eſtius Eſtius ad Text.notes it) Com-members, Joint-Fellow-members; ſo is it in the naturall Body. The Members thereof are Joint-members, having all a common relation to the ſame Head, they have a mutuall relation each to other. So is it in a Military Body; where all the ſouldiers are Commilitones, Fellow-ſouldiers. And ſo is it in Politicall Bodies: Thoſe who are of the ſame Corporation, are Concives, Fellow-citizens, Fellow-burgers, Fellow-members, as it were members one of another. And ſo is it in the church; not onelyonly in a particular congregation, p. 12the members whereof have, or ought to have, a ſpeciall relation each to other. But in the Chuch catholick; all the true members of the Church, are fellow-citizens. So called Eph. 2.19. foreign, Fellow-citizens with the Saints. And Fellow-heirs: So you have it Epheſ. 3.6. where the Apoſtle ſpeaking of the believing Gentiles, he cals them Fellow-heirs, and of the ſame body, and joint-partakers of the promiſe.] Three words very emphaticall in expreſſing and ſetting forth this myſticall union and communion among Chriſtians. They are foreign, Joint-heirs, foreign, Joint-members of the ſame body; foreign, Joint-partners in the ſame promiſe. Among all expreſſions looking that way, we ſhall find none more full then this in the Text, where the Apoſtle ſpeaking of church-members, ſaith, they are foreign, one anothers members.

Thus have I, with what brevity and perſpicuity I could, paſſed through the ſeverals in the Text; wherein I have given you a ſuccinct and ſhort account of five Doctrinall Propoſitions. 1. That the church is a body. 2. That in this Body there are many members. 3. That theſe many members make one Body. 4. That theſe many members are one Body in Chriſt. 5. That theſe members are members one of another.

That which now remaines is the Application; Application.where we ſhall find never a one of theſe Branches but is fruitfull. I ſhall onelyonly give you a taſte of the four firſt, intending to make a full meale of the fift, and laſt.

p. 131. Is the Church a Body, a ſpirituall Society, a myſticall Corporation? Why then let all the members thereof ſeeke the good of the whole: Ʋſe 1. All the members of the Church ought to ſeek the good of the whole Body.not onelyonly of that particular Society, that congregation whereof they are members in particular, (as our Tranſlation renders that Text, 1 Cor. 12.27.) This indeed they ought to have a particular regard unto, but not ſo as to impropriate their reſpects unto it. Let them all ſeek the good of the whole, the Church catholick. Thus doe the members of the naturall Body; they all ſeeke to maintaine not onelyonly that part of the Body to which they have a proximate adherence, but the whole Body. And thus is it in a military Body; every ſouldier ſeeketh the ſafety, not onelyonly of his owne company or Regiment, but of the whole Armie. And thus it either is, or ought to bee, in civill Societies, in Bodies politick, the members thereof ſhould ſeek the welfare, not only of their own families, but of the whole Incorporation. And ſo let it be in this ſpirituall Incorporation of the church: Let all that profeſſe themſelves members thereof, ſeriouſly ſeek the good of the whole: Seek the peace of it, Pray for the peace of Jeruſalem, Pſal. 122.6. Seek the proſperity of it, Peace be within thy wals, and proſperity within thy palaces, v. 7. Do good in thy good pleaſure unto Sion, build thou the wals of Jeruſalem, Pſ. 51.18. Seek to maintain the outward priviledges of it. This the members of civil Incorporations, p. 14upon their firſt admiſſion into thoſe Societies are ſworn to do (an Oath too little regarded, as many other of like nature are) to maintain the Priviledges, Immmunities, Lawful uſages, and Cuſtomes thereof. Let all Chriſtians do the like in the behalf of the Church, the Church catholick, whereof they are made or acknowledged to be members by their Baptiſme: Let them ſeek to maintain the Spirituall priviledges thereof; to hold up all the Ordinances of Jeſus Chriſt, that they may be diſpenced with Liberty, Purity, Power. Every wayes ſeeking the good of this body.

Ʋſe 2. Every member ought to keep his place, and look to his office.Are there many members belonging to this Body, and theſe having ſeverall offices, functions, and gifts? why, then let every one reſt himſelfe contented with that degree, that ſtation wherein God hath ſet him in the Church, not thruſting himſelfe upon the offices and imployments of others. This is one thing (as I told you, and a principall one, which the Apoſtle here aimeth and drives at; This I ſay, (ſaith he) that no man think of himſelfe above what he ought to think, but think ſoberly, according as God hath given to every man the meaſure of faith; Hee requireth every one to know his own place and his own gifts, and ſo move within his own ſphear, containing himſelfe within the bounds and limits of his Calling, not affecting to put his oar into other mens boats, his Plough into other mens fields, his ſickle into other mens harveſts, buſily intermedling with what belonged not to p. 15him: And this leſſon he would have churchmembers to learne from the members of the natural bodie; where the ſeverall members have ſeverall Offices, and ſeverall faculties; the eye to ſee, the ear to hear, the tongue to ſpeak, &c. And having ſo, each one holdeth to its particular function, no one member incroaching upon the office of another: even ſo would he have it for to be in the Myſticall Bodie of the church, and ſo let it be; There being therein a like plurality of members, and diverſity of Offices, paralell and anſwerable to the former; the Ruler as the eye, the Teacher as the tongue; the Hearer as the ear; the Diſtributer as the hand, &c. ſome having one function, others another; let every one look to his owne. Thus is it in the Military body, where there are Colonels, and Majors, and Captains, and Leiutenants, Sergeants, Officers and private Souldiers, every one intends his own imployment. And ſo is it in Politick Bodies, where there are Mayor, Bailiffs, Sheriffs, Juſtices, Conſtables, &c. every one looketh to his owne office, not interrupting, not diſturbing one another: the inferior by no means intruding upon the place of the Supeior: And ſo let it be in the Church. But I haſten,

Is the church one Bodie? Then let all who profeſſe themſelves members thereof, ſeek to maintain the unity of it; Ʋſe 3. Seek to maintain the Churches unity.not rending and tearing it aſunder by factions and ſchimes, unwarrantable Separations and Diviſions; but labor p. 16to keep the oneneſſe, the unity of this body: The unity, not only of thoſe particular congregations whereof they are Members (which Chriſtians ought have a ſpeciall regard unto, not withdrawing themſelves upon every ſlight occaſion, or making breaches in them) but alſo of the church catholick. So as though it be divided into ſeverall congregations, yet all they may keep the unity of the Spirit in the bond of peace; as ſo many lines meeting in the ſame center; by their Aſſociations and Combinations helping and ſtrengthening each other: all endeavouring (as much as may be) a Religious uniformity, that they may all walk by the ſame Rule, as of Faith and Manners, ſo (if it might be) of Diſcipline; a thing much to be deſired by all thoſe who pray for the peace of Jeruſalem: and without which they are not like to ſee what they long for. But I paſſe to the fourth.

Is the church one body in Chriſt? Then let all the members thereof know and acknowledge him for their Head: Ʋſe 4. Know and acknowledge our head.Holding faſt to him; It is that which our Apoſtle chargeth upon ſome in his time, Coloſ. 2.19. They did not foreign, Hold faſt the head; They did not hold themſelves to Chriſt alone, but they would be ſetting up other Mediators, other Interceſſours with him and beſides him (even as Romaniſts at this day do). For us, take we heed of the like; remember we that Chriſt is our Head, our Mediator, our Advocate; and therefore hold we to him, and him alone; p. 17not admitting any other to any participation with him in his Headſhip: Submitting our ſelves unto him to be governed by his lawes: leaving him to the regulating and ordering of his Church; ſeeking after a nearer union, and a more free and ful communion with him. The members of the naturall body, the more free communion they have with the head, the more active and vigorous they are; whereas if that be intercepted and obſtructed (as in ſome caſes it is, as viz. in Palſies and Apoplexies, &c.) they prove uſeleſs and dead. The Chriſtians life is bound up in Chriſt (whence it is that he is called their life, Col. 3.4.) And therefore holding faſt this head, ſeek nearer union and further communion with him.

But I promiſed to give you but a taſte of theſe. Come we now to the fifth and laſt, upon which I have a ſpeciall deſigne, as conceiving it to be a branch, Ʋſe 5. A fruitfull Branch. The Saints Joint-memberſhip,which may afford us a great deal of good fruit, ſuch as will be well worth my ſhaking and your gathering; much matter which will be very uſefull unto you, and to all Chriſtians in reference to their church ſtate.

Where let me only premiſe one generall caveat; what I ſhall ſpeak of Church members,A Caveat concerning the word [Church-members.] and their mutuall reſpects and duties, let it not be conſtrued in too ſtrict a ſenſe, as intended only to the members of particular congregations, in reference unto that particular body whereof they are members. True it is, I will not deny (what I have already yealded) p. 18that the Apoſtle here in my Text, in laying down the Doctrine, hath a ſpeciall eye to ſuch a particular Relation: And ſo ſhall I have in the Application. But, as he doth not, ſo neither ſhall I impale and confine what I am to ſay within ſo narrow a room. As for a particular Church, (as I ſaid before) it is but a part, a member of the Church catholick viſible; ſo much is by ſome collected from that Text forecited, 1 Cor. 12.27. where out Apoſtle telleth his Corinthians, that they were the Body of Chriſt, and members in particular,] The Originall hath it word for word, Members of a part, foreign. So the vulgar Latine (as alſo Ambroſe) there renders it; Membra de (or ex) membro, (poſſibly, by the change of a letter,foreign &c. Chryſoſt. ad loc. Aliquatenùs. Nam omnes Eccleſiae per orbem diſperſae diverſa ſunt unius corporis membra. Beza Annot. Vide Calvin. Con. ad locum. (as Beza conjectures, and Heinſius approves it,) reading it, foreign.) members of a member: that is, (as Chryſoſtome and Beza gives the ſenſe of it) members of that Church of Corinth, which was but a part, a member of the catholick chriſtian Church: but that I will not ſtand upon, conceiving that it may admit of another conſtruction, more appoſite and agreeable to the ſcope of that place, (to which Calvine directs me.) Neither need I, ſeeing it is a truth clearly held forth by the Spirit of God in the very language of the Scripture: which ſpeaking of the church catholick, calleth it [the church,] without any other addition, or modification; As in the ver. there fore-going, ver. 28. God hath ſet ſome in the church, &c.] ſo often elſe-where. But ſpeaking p. 19of particular Congregations, calls them churches: [Here what the Spirit ſaith to the churches, Revel. 2, 3. &c.] Or the church at ſuch a place, and ſuch a place, clearly importing that the one is a totum Integrale, the whole Body, the other parts and members of it. And being ſo, parts of an Homogeneall Body; what I ſay of, or concerning the one, let it be conceived as intended alſo to the other. This generall caution being premiſed, (which as my ſelfe ſhall, ſo I ſhall deſire you to carry a long with you) now come wee to particulars.

Are the members of the Church Joint-members, Vſefull Inſtructions from the conſideration of the Saints Joint-Memberſhip. 1. Negative Inſtructions.members one of another? from hence we may take up many uſefull Inſtructions: uſefull to all the members of this myſticall Body; which I ſhall divide into two ranks: Negative, and Poſitive. The former ſhewing what Chriſtians ſhould not do; the other what they ought to do. Begin with the former. What church-members ſhould not do.

Let them not envy one another; 1. Church-members not to envy one another.an evill which all men by nature are prone and ſubject to. The ſpirit that dwelleth in us, luſteth to envy, (ſaith Saint James,) Jam. 4.5. The ſpirit of Satan, or the ſpirit of a man, ſo far forth as he is unregenerate, being depraved and corrupted, among other luſts, it enclines and puts him on to envy. Thus we read of the Patriarchs, that being moved with envy, they ſold their brother Joſeph into Egypt, Acts 7.9. Thus even chriſtians are too apt to envy their Brethren. p. 20But thus let it not be: Let not Inferiours in the Church envy their Superiours. Thoſe who have leſſer either gifts or eſtates, envy thoſe that have greater. Let not private chriſtians envy publick officers: Thoſe who are under Government envy thoſe who are ſet over them in the Lord. To that end let them remember (what they ſhould never forget) that they are members one of another; ſo as what the one receiveth, is for the benefit and advantage of the other.Livius Hiſt. Lib. 2^o. It was the argument which Menenius Agrippa in the Romane ſtory is ſaid to have made uſe of (a ſtory taken up and made uſe of by divers Expoſitors writing upon the Text) for the quieting of a mutiny among the Plebeians, P. Martyr Pareus Grotius ad Text.the common people in Rome, who envying the wealth, honour, and pomp of their Senators, were ready to have made a defection from them. Thereupon he tels the fable of the Members and the Belly; how that they fell foul with it, complaining that they were faine to labour and take pains to maintaine that, whileſt that onelyonly ſpent what they got; whereupon they withdrew their wonted allowance; which having done, in concluſion by pining it, they ſtarved themſelves. And by this argument taken from the communion betwixt the members of the naturall Body, hee appeaſed that tumult, and reduced them to due ſubjection; let the like argument be uſefull unto Chriſtians in a like way. Is it ſo, that others have gifts and offices in the Church, (for that I have now properly p. 21to deale with) above themſelves, let them not envie them, repine and murmure at them. So did the Iſraelites at Moſes and Aaron; of whom the Pſalmiſt tels us, Pſal 116.16. They envied Moſes in the camp, and Aaron the Saint of the Lord. This did Corah and his confederates, (as you may read it, Numb. 16.2.) They envied Moſes as a Magiſtrate, and Aaron as a Miniſter, one ſet apart for the Prieſthood: And how many are there, who (as if they had taken a pattern by them) do the very like at this day? They envy Moſes and Aaron, the Magiſtrate, and the Miniſter. And why? becauſe they are, the one in the common-wealth, the other in the church, advanced above themſelves.

But this let not any of you do: no reaſon you ſhould. What they have is for your good. He is the Miniſter of God to thee for good, (ſaith Paul of the Magiſtrate) Rom. 13 4. And it is no leſſe true of the Miniſter, you and they are members of the ſame Body; and being ſo, ye are members one of another: and therefore no reaſon you ſhould envy one another. So the Apoſtle himſelfe maketh uſe of this very Argument in that Text, which I have, and ſhall have the frequenter recourſe unto, in as much as (as Pareus ſaith of it) it may ſerve as a commentary upon this I have now in hand, 1 Cor. 12. where having to deale with ſome, who envying the Offices or Gifts of ſome others, were ready thereupon through diſcontent to fall off, and ſeperate from the Church; hee p. 22tels them, ver. 14, The Body is not one member, but many. If the foot ſhall ſay, becauſe I am not the hand, I am not of the body, is it therefore not of the body? And if the ear ſhall ſay, becauſe I am not the eye, therefore I am not of the body, is it therefore not of the Body? &c. And ſo he goeth on; willing every one to content himſelfe in the ſtation wherein God had ſet him; not being diſcontent with others who were preferred before themſelves: This being a thing not onelyonly of conveniency, but of neceſſity, that there ſhould be ſuch a diſparity and difference among the members (as of the naturall, ſo) of the myſticall Body. So it followeth, ver. 17, 18, 19. For if the whole Body were an eye, where were the hearing? If the whole were hearing, where were the ſmelling? But now hath God ſet the members, every one of them in the Body, as it pleaſed him. And if they were all one member, where were the Body? Let the conſideration hereof for ever lay this evill Spirit of envy. Church-members being members of the ſame Body, they are members one of another. And being ſo, what any one hath, is uſefull to the reſt: and therefore let them not envy one another. There is a firſt Inſtruction.

2. Whileſt they do not envy, let them not diſdaine one another.2. Not diſdaine one another. A uſefull and needfull leſſon for Superiours; ſuch as God hath preferred and advanced above their brethren, betruſting them with offices, honouring them with gifts, or with ſucceſſe in their labours, p. 23or in any other way above their brethren, let not them diſdaine Inferiours, deſpiſing them, inſulting over them, thinking meanly of them, looking overly upon them. Thus (as the Hiſtory tels us) that matchleſſe Philiſtine looked upon David, when he ſaw him, being but a youth, a ſtripling, a childe in compariſon of him, he diſdained him, ſaith the Text, 1 Sam. 17.42. And truely thus Superiours, both in Church and State, are ſubject to look upon their Inferiours: men of greater eſtates, are ſubject to deſpiſe their poor brethren, (though richer in faith then themſelves.) So Saint James chargeth it upon ſome in his time, Jam. 2.6. Ye have deſpiſed the poor. Thus aged perſons are ſometimes apt to deſpiſe young ones (though it may be their ſeniours in grace.) Thereupon was Pauls advice to Timothy, that he ſhould carry himſelfe the more warily, That no man might deſpiſe his youth, 1 Tim. 4.12. And writing to his Corinthians concerning him, he giveth them charge that no man ſhould deſpiſe him, 1 Cor. 16.11. And thus the ſtrong Chriſtian is apt to deſpiſe the weak: whereupon the Apoſtle giveth that caveat to theſe his Romans, Rom. 14.3. Let not him that eateth deſpiſe him that eateth not: He that knoweth his liberty, deſpiſe his weaker brother. This take you heed of.

This is a thing which the members of the naturall Body will not do. The more principall and noble parts will not deſpiſe the leſſe principall or ignoble; the eye or hand will p. 24not diſdaine the foot; but own it as a member, an uſefull and needfull member; I, and as one of their members. The like let the members of the myſticall Body do, and that upon this ground. So the Apoſtle preſſeth it in the ſequel of that Chapter, 1 Cor. 12.20, 21. &c. Now are they many members, yet but one body: And the eye cannot ſay to the hand, I have no need of thee; nor again, the head to the feet, I have no need of you: nay, much more thoſe members of the body, which ſeem to bee more feeble, are neceſſary, &c. So is it in the naturall, and ſo is it in the myſticall Body. The moſt noble members in this body, they are but foreign, (as the Apoſtle hath it in that verſe fore-cited,Membra ex parte ſunt, ficut cuique attributa eſt ſua portio, & fiuitum officium, Calvin. ad loc. ver. 27.) Membra ex parte, that is, members each one for his part, and in his place, (as Calvine moſt genuinely expounds it.) And the meaneſt members are needfull to the whole, and may be uſefull to any other member. They are members one of another, And therefore let them not diſdaine or deſpiſe one another. There is a ſecond.

Thirdly, Let them not offend one another:3. The third Negative Inſtruction. Not offend one another. This will not the members of the naturall Body do, being members one of another, they will not willingly offend, or any wayes hurt one another: let not the members of the myſticall Body do it. This Paul telleth his Corinthians, that for his own part, he was very ſhie of, Giving none offence, ſaith he of himſelfe, 2 Cor. 6.3. And he would have them to be the like, to be foreign, Inoffenſive; p. 25and that towards all. So runs his charge, 1 Cor. 10.32. Give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God.] Three words under which he comprehends all ſorts of perſons then in being; who were either Jewes, or Pagans, or Chriſtians. Chriſtians ſhould not willingly offend any of theſe, eſpecially the laſt. Church-members being their members, let them not offend them.

Which may be done divers wayes;Which is done three wayes. 1. By example. 2. By word. 3. By deed. By example, ſcandalizing of them; by word, defaming them; by deed, wronging and injuring of them. Let Church-members take heed of each.

1. Of offending one another by example, 1. By Example, ſcandalizing one another.ſcandalizing their Fellow-members; this will not the members of the naturall Body willingly do. The hand will not put a mote into the eye, or lay a ſtumbling block before the foot. Let not the members of this myſticall Body do it: let them take heed of being either cauſes or occaſions of ſtumbling to others: Let no man put a ſtumbling block, or an occaſion to fall in his brothers way, Rom. 14.13. foreign.

1. Whether it be by the abuſe of their chriſtian liberty. 1. By abuſing Chriſtian Liberty.Concerning this ſpeaketh the Apoſtle there, It is not good neither to eat fleſh, nor to drink wine, or any thing, whereby thy brother ſtumbleth, or is offended, or made weake, ver. 21. Three words (the two later whereof, are not to be found in the Syriack, p. 26nor yer in all Greek copies, as Grotius notes it, importing for ſubſtance one and the ſame thing. Some indeed have indeavonred to diſtinguiſh them, and put different ſenſes upon them. But they may rather ſeeme to be Synonymaes, a Congeries, an heap of divers words ſignifying one and the ſame thing: which yet is not without an obſervable Emphaſis: Thereby the Apoſtle inſinuates the great heed, care, and circumſpection that Chriſtians ſhould take, leſt any wayes, by the uſe of things indifferent, they ſhould bee ſo much as in occaſion of offence in any degree to their weak brethren. The like care the ſame Apoſtle preſſeth upon his Corinthians, 1 Cor. 8. where, in the 12^th verſe he tels them, When ye ſo ſin againſt the brethren, (viz. offending them by the abuſe of your Chriſtian liberty, which he had ſpoken of before) and wound their conſcience, ye ſin againſt Chriſt.] This do they who willingly, or heedleſly offend their weak brethren; they ſinne againſt Chriſt, whoſe members they are, and whoſe work is thereby interrupted, and hindred in them. Upon this account Paul willeth them to take heed of it.

Neither doth he therein (Phariſee like) lay a burden upon other mens ſhoulders, put a yoke upon their necks, which himſelfe was not willing to touch or bear. No, in the very next verſe he tels them what his own Reſolution was: Wherefore if meat make my brother p. 27to offend (or offend my brother, foreign,) I will eat no fleſh while the world ſtandeth, ver. 13. A truely Heroicall and imitable reſolution; for Chriſtians, rather then bee occaſions of ſcandalizing, hindering the ſalvation of any, to abridge themſelves in the uſe of their chriſtian liberty: not to do what otherwiſe they lawfully might do.

2. Much leſſe (in the ſecond place) to doe what they ought not to do: and ſo to offend, whether grieving or indangering others by their ſcandalous examples, by their inordinate walking.2. Scandalous and inordinate walking. Thus did the Sons of Eli, by their leud and debauched carriage, they made the people to abhor the offering of the Lord, 1 Sam. 2.17. This did the Prieſts in Malachies time, By their departing out of the way, they cauſed many to ſtumble at the Law, Mal. 2.8. By their evill examples, they ſeduced ſome, and gave occaſion to others to diſdaine the worſhip and ſervice of God. O chriſtians! take heed that the like never may be charged upon any of you, that by your examples you ſhould cauſe any of your brethren to ſtumble and fall: That by your walking unanſwerably to your profeſſion, you ſhould make any of thoſe who begin to looke Sion-ward, and Heaven-ward to turn aſide, and to be out of love and liking with the good wayes, and Ordinances of God; and ſo to fall off from their following after him: that your unchriſtian courſes ſhould be as a nipping froſt to theſe hopefull buds and bloſſomes, and cauſe them to fall off p. 28from the tree. O this is a matter which will turn to a ſad account another day. So our Saviour himſelfe hath caſt it up, Matth. 18 6. Who ſo ſhall offend one of theſe little ones that believeth in me, it were better for him that a milſtone were hanged about his neck, and that he were drowned in the bottome of the ſea.] Of ſuch high conſequence is it for a man by his evill example, or otherwiſe, ſo to ſcandalize a weak brother, as to be an occaſion of his halting, or falling off from his profeſſion; better that ſuch a one ſhould ſuffer the greateſt puniſhment in his body, then that he ſhould thus ruine, or indanger the ſoule of his brother. Take heed of thus offending your fellow-members by your example.

Or (in the ſecond and third place) by word or deed. Concerning both theſe (as Grotius looketh upon it) our Apoſtle giveth a jointcaveat to his Galatians, Gal. 5.15. But if ye bite and devoure one another; take heed ye be not conſumed one of another.] Bite one another in words, Devour one another by deeds. Both theſe let Chriſtians take heed of.

Of Biting one another, offending one another in words. 2. By Word, defaming one another.This will not the members of the naturall Body do. The teeth will not bite the hand, nor the hand ſcratch the face: Let not the members of the myſticall Body do it, by ſpeaking evill one of another. It is one of thoſe leſſons which Paul willeth Titus to teach the Chriſtians of his time, that they ſhould ſpeak evill of no man, Tit. 3.2. foreign p. 29And I wiſh that Chriſtians in theſe times, would have a greater regard to it; To blaſpheme no man, ſpeak evill of no man; by back-biting, ſlandering, defaming of them. Every of which is a kind of blaſphemy, foreign, q. foreign.a hurting the good name of another, (which the word properly ſignifieth;) an evill ſpeaking, not onelyonly cenſured by the Spirit of God in Scripture, but condemned by the very light of nature. Let Chriſtians take heed of it, of thus ſpeaking evill of any; ſpecially of their brethren, fellow-members, members of the ſame myſticall Body.

Queſt. But may not men ſpeak the evill which they know by others?

Anſ. I anſwer, not alwayes; no,Chriſtians may not alwayes ſpeak the evill which they know by their Brethren. though it be a truth, and a truth which they are aſſured of. Doeg, when he ſpake unto Saul concerning David and Abimeleck, he ſpake nothing but what was the truth, and what himſelfe was an eye-witneſſe of (as he tels Sauls, 1 Sam. 22.9.10.) yet David cals him a falſe tongue, in that Pſalm, which the Contents in your Bibles will tell you is to be underſtood of him, Pſal. 120.3. True things may be ſpoken evilly and falſely; viz. when they are ſpoken out of rancour or malice, or without any juſt call or reaſon; and ſo tend onelyonly to the defamation of the perſon of whom they are ſpoken; this is an evill which I ſhall deſire you to take heed of. And the rather, becauſe it is now grown ſo Epidemicall, more rife then ever. Is it ſo that you know any commendable good concerning your Brethren, as occaſion is offered, ſpeak it, and ſpeak it freely. p. 30I know no danger in it, where there can be no ſuſpicion of flattery. But for evill, look about you; Examine it, before you utter it. Quid de quoque viro, &c. Examine not onelyonly whether it be true which is ſpoken, but whether it be fit to be ſpoken to ſuch a perſon, at ſuch a time, in ſuch a place, and to what end it is ſpoken; and what good may come of it. If it tend onelyonly to the defaming of another, now ſuppreſſe it. It is an ill Principle, which maketh men tongue-tied in the deſerved praiſes of others, whileſt they are open-mouthed in what may tend to their diſgrace. Such meaſure let not Chriſtians offer to any, leaſt of all to their Brethren, their Fellow-members.

Chriſtians not to blaze the infirmities of Brethren.Not blazing their weakneſſes, their infirmities. It is Chams brand, which no time will ever wear out the infamy of, that eſpying his Fathers nakedneſſe, he went and told his two brethren without, calling them in to ſee it, and laugh at it, Gen. 9.22. Let not Chriſtians doe the like to their brethren. Is it ſo that they occaſionally eſpy the nakedneſſe, the failings, the infirmities one of another, let them not preſently tell it to others. To themſelves they may, and ought in a Chriſtian way; adviſing, admoniſhing, reproving them, that ſo what is out of joynt, may be ſet again, what is amiſſe, may be healed, reformed. But now to others, ſpecially ſuch as are without: Tell it not in Gath, publiſh it not in the ſtreets of Askelon, 1 Sam. 1.20. As for Fellow-members in Church-ſociety, our Saviours rule and direction is, p. 31that, where private admonition taketh not place with an offending brother, they ſhould take one or two more with them, Matth. 18.16. And if that availe not, then (as it followes ver. 17.) Tell it to the Church, not to the whole Congregation, (that, to make the beſt of it, were but a prepoſterous courſe); but to the Church-Officers, the Church Repreſentative. All which ought to be done with all chriſtian tenderneſſe and wiſdom. But for others, who are ſtrangers, if not enemies to the Church, let them (as much as may be) be ſtrangers to the infirmities of the members thereof.

A Leſſon which the members of the myſticall may learn from the members of the naturall body, where if one member have a ſecret ailment, a ſoar, the tongue will not preſently blab it, ſpeak of it, or the hand open it to every paſſenger But if it do open it, or ſpeak of it, it ſhall be to a friend, or to a Surgeon, ſome that may probably contribute ſomewhat towards the cure of it. Thus let Chriſtians deale by the infirmities of their brethren, not in opening them, but in order to a cure. Thus take heed of offending by word, by ſpeaking evill one of another.

And (thirdly) of evill doing one to another, of wronging, injuring one another:3. By Deed, wronging and injuring one another. not biting, let them much leſſe devoure one another. This will not the members of the naturall body do. The hand will not buffet the head, or wound the foot. Let not the members of the myſtical Body offer ſuch meaſure one to another, to p. 32hurt one another, as not in their Reputations, ſo in their Bodies, or Eſtates, or any other way. Receive us, we have wronged no man, we have corrupted no man, we have defrauded no man, (it is Pauls Apologie for himſelfe, and his Fellow-Miniſters, to his Corinthians,) 2 Cor. 7.2. All theſe had the falſe Apoſtles, his Competitours, done to them, (as he there ſecretly inſinuates.) They had wronged, corrupted, defrauded them; wronged them by their examples, corrupted them by their doctrines, defrauded them by their wiles, their covetouſneſſe. But this had not Paul done, nor any of his Colleagues. This let not any Chriſtian do. Do it not to any, no not to Heathens; much leſſe to Brethren. This is that which Paul chargeth as no ſmall aggravation upon ſome of his Corinthians, 1 Cor. 6.8. Yee do wrong, and defraud, and that your brethren. To doe injury to any is a crime, much more to a brother. For one member to wrong another is unnaturall; and for Chriſtians to wrong one another is unchriſtian. Here is the third negative Inſtruction, which I take up from the Joint-memberſhip of Chriſtians: Being members one of another, let them not offend one another, by Example, by Word, by Deed.

To which let me ſubjoyne a fourth: Not offending one another, let them not be offended one with another.4. The fourth negative Inſtruction. Be not offended one with another. Scandals are of two ſorts; Data, & Accepta: Active and Paſſive: Given and taken. Now Chriſtians ſhould equally p. 33decline both: As not giving offence to, ſo not taking it from their brethren. A thing which corrupt nature is very prone to do (being like tindar, or gun-powder, which is ready to fire upon every ſpark that falls upon it,) to take offence; and that oft-times before it is given: not unlike a ſhie horſé, which is ready to ſtart at every ſhadow. So did the Phariſees at our Saviours warrantable practices. Now this, (being rather the making then the taking of an offence) let all Chriſtians beware of it, remembring that they are mutuall members; members one of another. Members of the naturall body are not apt to be offended one with another: let not the members of the myſtical Body be ſo. To which end let them not be too quick-ſighted in eſpying one anothers faults. Why beholdeſt thou the mote that is in thy brothers eye? (ſaith our Saviour) Matth. 7.3. meaning that Chriſtians ſhould not bee too ſharp-ſighted in eſpying their brethrens infirmities, (eſpecially when they indulge the like, or greater evils in themſelves.) It is obſerved, that the moſt ravenous birds, birds of prey, (as Eagles and Hawks) are moſt quick-ſighted. And ſo is it among men; They which are moſt wicked themſelves, are moſt ready to find faults with others; eſpecially to eſpy the infirmities of Saints. Again, I ſay, let Chriſtians beware of it; not looking through falſe glaſſes, not readily giving entertainment to flying reports, not harbouring of groundleſſe ſuſpicions: But rather judging the beſt, expounding p. 34doubtfull matters in the better part, where there may be any probability of a candid conſtruction; as the ſtory tels us Jacob did the dreams and death of his ſon Joſeph; Gen. 37.11.33. It is one property of true Chriſtian charity, it thinketh not evill, 1 Cor. 13.5. and another, it hopeth all things, ver. 7. ſtill making the beſt Conſtruction of what is dubious.

Chriſtians ſhould not readily take offences, though really given.But ſuppoſe it be an offence really given, yet let not Chriſtians bee ready to take it. Be it

1. An offence offered to themſelves. It is the wiſdome of a man, (much more of a Chriſtian) to paſſe by many ſuch offences; either not taking notice of them, or not being over affected with them. However, not meditating revenge for them. Dearly beloved, avenge not your ſelves, (ſaith our Apoſtle,) ver. 19. of this Chapter, Rom. 12. And Recompence to no man evill for evil, ver. 17. much leſſe to Brethren. If the one foot by interfering, hurt the other, the other will not doe the like to it again. Let not the members of the myſticall Body returne ſuch unkind, and unchriſtian requitalls each to other.

But (ſecondly) ſuppoſe it be an offence againſt God, yet let not Chriſtians be offended; I mean ſo as to ſtumble at it. It is that which David ſaith of godly men, Pſalm 119.165. Great peace have they that love thy Law, and nothing ſhall offend them. foreign.] There is no ſtumbling block to them, (ſaith the Originall,) Nothing p. 35ſo offends them, as to make them out of love and liking with the good wayes of God, ſo as to recede, or turne aſide from the path of his Commandements; but ſtill they go on: Whatever ſtumbling-blocks are caſt in their way, they ſtep over them, holding on their courſe. Thus do we; whatever offences, ſcandalls, ſtumbling-blocks, we meet with (among which, it cannot be denyed, the ſcandalous courſes of Profeſſours are none of the leaſt) yet be we not ſo offended at them, as to think ever the worſe of the wayes by God, or the Ordinances of God, or the people of God; but ſtill hold on our way. If the one foot chance to tread awry, trip or ſtumble, yet the other holdeth on its way. And ſo let it be with the members of this myſticall Body: Let them not be offended one with, or by another.

To this I ſhall adde one more, and but one. Are the members of the Church members one of another, then let them not lye one to another. 5. The fifth Negative Inſtruction. Lye not one to another.This I take from the Apoſtle, Eph. 4.25. where he requireth from his Epheſians that they ſhould put away lying, and that upon this account, For we are members one of another, foreign. Laying aſide deceit, falſhood, lying. Whether it be, 1. In ſpeech. Or 2. In opinion. Or 3. In fact. Or 4. In life and converſation. All theſe wayes may Chriſtians, Church-members, deceive and lye one to another. Let each be taken heed of:

1. Lying in ſpeech. 1. In ſpeech, deceiving one another.That is one of the Laws which God giveth to his people, Levit. 19.11. p. 36Ye ſhall not ſteale, neither deale falſely, nor lye one to another: This God requireth from the Jewes. And the ſame our Apoſtle requireth from Chriſtians, Col. 3.9. Lye not one to another.] This Chriſtians may not do to any. It is one of the Characters of thoſe that are without (without the Kingdome of Grace here, and Glory hereafter; and ſuch as ought to be, and ſhall be ſhut out of the Church, when Diſcipline cometh to be duely executed; as in the laſt and pureſt Church it ſhall bee,) [Whoſoever loveth and maketh a lye, Rev. 22.15. & 21.27. leaſt of all to their Brethren: Being all children of that God, who is the God of truth, and truth it ſelfe, let them not deceive one another by lying in ſpeech.

2. Or (ſecondly) in opinion: Seducing one another.2. In opinion, ſeducing one another. It is an ill office when the eye ſeduceth, miſ-guideth the hand or foot: which willingly it will not doe. And it is an ill office when the members of the myſticall Body ſhall ſeduce one another: as Ahabs Prophets did him, whom by their perſwaſions they ſeduced, that he might go and fall at Ramoth Gilead, 1 King. 22.22. So did thoſe lying Prophets, whom the Lord complaines of, Ezek. 13.10. They ſeduced his people, ſaying, Peace, when there was no peace. So did that New-Teſtament Jezabel, of whom we read, Revel. 2.20. (ſome wicked woman, either Jezabel by name, or Jezabel by condition, reſembling that former Beldame, one or both,) being a member of the Church of Thyatira, p. 37and calling her ſelfe a Propheteſſe, (boaſting of ſome divine and ſpeciall Revelations) ſhe taught and ſeduced the ſervants of God. Such ſeducers there have been ſome or other in all ages of the Church, (ſurely never more then in this Nation at this day,) who taking upon them to teach, & pretending to ſome more then ordinary Inſpiration, ſeduce others, drawing them into dangerous and pernicious errours. And no wonder; Should the foot uſurp the office of the eye, and take upon it to direct and lead the reſt of the members, what could be expected but that which our Saviour tels us is to be looked for when the blind lead the blind, Matth. 15.14. (a blind teacher, a blind people) that both ſhould fall into the ditch? The worſt office that one member can do to another. And therefore let Chriſtians beware of it; and upon that account taking heed of uſurping that office which belongs not to them.

3. There is a lying in fact, 3. In fact, defrauding one another.when the members of the Church ſhall hide themſelves one from another. A thing expreſly prohibited, Iſai. 58.7. Thou ſhalt not hide thy ſelf from thine own fleſh.] i. e. turne away thy face from thy brother in his need, as taking no notice of him, and his condition; This ſhould not Chriſtians do from any, they being of one fleſh with themſelves: much leſſe from their Brethren, ſuch as are knit unto them in ſpirituall Relations; ſuch was Peters deniall of his Maſter, whom at his Arraignment firſt he would not p. 38own, and afterwards for-ſware, Matth. 26.70, 72, 74. And ſuch was the dealing of Pauls friends and companions with him, of whom he complaines, that at his appearing before Nero, None ſtood by him, all forſook him, 2 Tim. 4.16. Even as Davids friends dealt by him, of whom hee complaines, Pſalm 38.11. My lovers and my friends ſtand aloofe from my ſore, and my kinſmen ſtand afar off. This is a deceiving, a kind of lying one to another.

Church-Benevolence not to be with-held.And ſo is it when Chriſtians ſhall defraud one another, by with-holding one from another that which is their due. Thus Paul would not have Huſband and wife to defraud one another, 1 Cor. 7.5. viz. by withholding one from another a due Conjugall Benevolence. Let not Chriſtians do the like, by with-holding one from another a due Church-Benevolence. Thus did Ananias and Sapphira lye unto God, and man, (as Peter chargeth it upon them, Acts 5.4.) when they kept back part of the price of their poſſeſſion, which they pretended to come and lay down at the Apoſtles feet for the Churches uſe. And truely little better do they, to whom God having given a larger portion of this worlds goods, yet doe not communicate unto their poor brethren in ſome meaſure proportionably. It was Pauls order to his Corinthians, 1 Cor. 16.2. that upon the firſt day of the week (the Lords Day,) every one ſhould lay by ſomewhat in ſtore (for the poor) as God hath proſpered them. Now ſhould any p. 39herein have diſſembled, either laying by nothing, or nothing proportionable to what God had bleſſed them with, this had been a kind of lying both to God, and to their Brethren. And ſo is it when men pretending to contribute to the neceſſities of the poor in a publick Congregation, ſhall chooſe out the worſt of their Coyne, (clipt or counterfeit,) not regarding what it be for quantity or quality, ſo it will but ring in the Baſon. What is this but for Chriſtians to lye one to another? Now ſurely, were it to give an almes to Priſoners in the Grate, or Dungeon (the worſt of malefactours,) either give what is good and ſweet, or give not at all. How much more to Fellow-members. Surely the members of the naturall Body would not ſo deale one by another. Should a portion of bread or meat be put into the hand, it would not with-hold it from the craving mouth, and hungry belly. And why? becauſe they are members one of another. And ſo are Chriſtians; being Church-members, they are members one of another. And therefore let them not defraud one another of what in this way is their due, a due Church-Benevolence.

Nor yet deceiving the truſt repoſed each in other: Like falſe friends,Truſt, not to be deceived. which prove like ſtaves of Reed to thoſe that truſt in them, (as the Prophet compares Egypt, Iſai. 36.6.) Or as Brooks in the Summer. It is Jobs compariſon, Job 6.15. My brethren have dealt deceitfully as a brook, and as the ſtream of Brooks p. 40they paſſe away. Job hoped to have had ſome comfort from his kindred and friends, (whom there he calleth his Brethren,) in the time of his adverſity, (a brother is born for adverſity, Prov. 17.17.) but then they failed him, (like brooks in the Summer) when he had moſt need of them; ſo deceiving whatever truſt or confidence hee had repoſed in them: let not Chriſtians ſo deale one by another. The members of the naturall Body will not do it. The legs will not willingly deceive the body which reſts upon them. But I haſten.

4. And Laſtly, There is a lying in life and converſation, 4. In life and converſation; Hypocriticall Diſſembling.which in one word, is Hypocriſie. When men ſhall onelyonly act a part in the Church; ſeeming to others to be what they are not. This will not Gods people do, They are children that will not lie, Iſai. 63.8. They will not play the groſſe hypocrites. But ſo do many in the viſible Church, who are no better then as glaſſen eyes, and wooden legs and armes to the naturall Body; which are onelyonly tied on by ſome outward bonds and ligaments, having no life in them. Such are there many, who out of ſome by and ſiniſter reſpects cleave unto the body, hold communion with the people of God; but they are nothing leſſe in truth, then in appearance. They are among them, but not of them, (as Saint John maketh the diſtinction, 1 John 2.19.) Such were the Scribes and Phariſees in the Jewiſh Church: and ſuch ever have been, and will be in the p. 41Chriſtian Church. Though perſons openly profane, may be, and ſhall be ſhut out, Rev. 21.27. yet Hypocrites, ſome or other, will keep in. Such as have a form of Godlineſſe, but no power, no life, no truth of piety in them; ſuch as deceive themſelves; nay ſuch as knowing themſelves, yet deceive others, groſſe Hypocrites; ſuch as joyn themſelves to the Church, putting on a vizard of publick Profeſſion, meerly for private advantage. Now what is this but for the members of this Body to lie one to another? which, being members one of another, their reciprocall Relation forbids them to do.

Thus have you ſeen ſome few (of many) negative Inſtructions, which may be by way of inference deduced from this conſideration of the Saints Joint-memberſhip: wherein you have ſeen what Chriſtians ſhould not doe. Come we now to the later ſort, to poſitive Inſtructions, to ſee what they ought to do.

Are Church-members thus members one of another? Poſitive Inſtructions.Then let them be admoniſhed and exhorted to give ſuch mutuall reſpectsMutuall reſpects to be given by Church-Members each to other. one to another as are due upon the account of this Reciprocall Relation. Theſe I ſhall referre to two heads. They are Inward, or outward; Affections, or Offices expreſſing thoſe affections. Let Chriſtians bear the one, and perform the other, and that in a mutuall way, as being members one of another.

Begin we with the former, Inward reſpects,1. Inward Reſpects. p. 42Affections, which ought to bee mutuall and reciprocall betwixt theſe joynt-members. This is that which the Apoſtle meaneth, where he preſſeth it upon his Philippians, that they ſhould ſtand faſt in one ſpirit, with one mind, Phil. 1.27. And again in the next Chapter, ver. 2. Fulfill ye my joy (ſaith he) that ye be like minded, having the ſame love, being of one accord, of one mind. foreign (the ſame with foreign, before) Concordes, of one heart, one ſoule. Thus was it anciently ſaid of two entire friends, foreign, There was one ſoule in two bodies. Thus ſhould it bee with Beleevers; though they be diſtinct perſons, and divided into ſeverall ſocieties, yet they ſhould have but one ſoul, be all of one heart. Sois it in the naturall Body, there are many members, but one heart. Thus ſhould it be with the members of the myſtical Body, (O that it were ſo!) they ſhould have but one heart. So is it promiſed to the Church under the Goſpel in thoſe known Texts, Jer. 32.39. Ezek. 11.19. I will give them one heart.] And accordingly it was performed in the Proto-primitive times, as you ſhall find it, Acts 4.32. The multitude of them that believed, were of one heart, and of one ſoule.] Ʋnanimous in their judgments, & united in their affections. O that it were ſo in theſe, & might be ſo in all times. All of us pray for it, ſtrive after it.

1. That we may be of the ſame mind, the ſame judgement. 1. Oneneſſe of judgement to be deſired.This our Apoſtle begs for; and from his Corinthians, 1 Cor. 1.10. Now I beſeech you brethren, by the Name of our Lord p. 43Jeſus Chriſt, that ye all ſpeak the ſame thing, and that there be no diviſions among you; but that ye be perfectly joyned together in the ſame mind, and in the ſame judgement. (A Text which I have heretofore handled in this place, and given a publick account to the world.) And this let all of us beg for our ſelves, and for all the Churches of Chriſt, in this Nation, and elſewhere, that we and they may all bee in this ſenſe like-minded, thinking and ſpeaking the ſame thing. Thus is it with the members of the naturall body; many members, but one Tongue. Thus ſhould it be with the members of the myſticall Body, they ſhould all ſpeak the ſame thing: all looking the ſame way. In the naturall body there are two eyes, and two legs, but they both look and go one and the ſame way. Croſſe eyes, and ſplay-feet, where the one looketh one way, and another another, are no ſmall blemiſh and deformity to the natural body. And ſo are Croſſe-Chriſtians to the myſticall Body, ſuch as are croſſe in their judgments, ſingular in their opinions, & affect to be ſo.

2. Much more they who are croſſe in affections. It is that which I now more directly and principally aime at, and I wiſh I may hit the mark. Chriſtians,2. Chriſtians ſhould be of one heart, like affected towards each other. though they cannot alwayes be of the ſame mind, yet ſhould they be of the ſame heart. Though they cannot bee like minded towards ſome controverted points of leſſer concernment, yet they ſhould be like minded one towards another. So our Apoſtle preſſeth it upon theſe Romanes, ver. 16. of p. 44this chapter, Be of the ſame mind one towards another; foreign: Be like affectioned one towards another; A conſectary fitly following upon this concluſion in the Text, Chriſtians being members one of another, let them be like affected one towards another,

1 Loving one another: 1. Loving one another.Be ye like minded, having the ſame love (ſaith the Apoſtle in that place forenamed) Phi. 2.2. Love, as it is the bond of all Chriſtian vertues, ſo it is the bond of all Chriſtian Societies; In both which reſpects it is called the bond of perfectneſſe, Col. 3.14. foreign: The moſt perfect bond, tying hearts together, which no other bond can do: And being ſo, it muſt in the firſt place, be put on by all thoſe who would join themſelves to the myſticall body: foreign (ſaith the Apoſtle there) Above all, put on charity, which is the bond of perfectneſſe. This our Saviour layeth down for a character whereby his Diſciples may be known; By this ſhall all men know that ye are my Diſciples, if ye love one another; Joh. 13 35. As malice is Satan's brand which he ſets upon his Goats, ſo Love, true Chriſtian love, brotherly love (as the Apoſtle calleth it Heb. 13.1. foreign) it is the mark of Chriſts ſheep: All of us then who profeſſe ſuch a Relation to Chriſt and his Myſticall body, ſee that this affection dwel in us; that wee do unfainedly love all out fellow members: So our Apoſtle preſſeth it in the 9. verſe after the Text; Let love be without diſſimulation; foreign; a uſefull and needfull qualification. There is p. 45a great deale of ſeeming, but little ſincere love in the world. Scarce is there a man but maketh ſome ſhew of love, or friendſhip to his neighbour; yet how many in the mean time have their hearts brim full of rancour and malice? Let Chriſtians ſeek after ſincerity, as in all graces, ſo in this of love; that they may imbrace each other with mutuall and cordiall affection. So the Apoſtle there proſecutes his Charge in the verſe following, ver. 10. Be kindly affectioned one towards another with brotherly-love,] (or in the love of the Brethren.) A very emphaticall expreſſion; Chriſtians muſt not onelyonly be foreign, lovers of the brethren; but they muſt alſo be foreign, kindly affectioned in that love. The word properly ſignifieth a Parentall love, ſuch as is betwixt Parents and their children; a natural love. Such ſhould the love of Chriſtans be towards their brethren: wherein they ought to abound each to other. That is Pauls prayer for his Theſſalonians, 1 Theſ. 3.12. The Lord make you to increaſe and abound in love one towards another, and towards all men. Thus was Paul affected towards them, as it there followeth; [Even as we do towards you.] And thus would he have them affected towards their brethren, with an exundant love, ſo as it might over-flow even to others alſo, to all that came in the way of it. And it ſhall be my prayer for you, all of you of this Congregation, and particularly for you who have given up your names and ſelves anew unto Chriſt, to wait upon him, and ſubmit unto him in all his holy ordinances. p. 46And not for you onelyonly, but for all the true Churches of Chriſt, and all the members thereof, (as elſewhere, ſo ſpecially) in this Nation; Now the Lord make you to abound in love one towards another.

A low Ebbe of Brotherly-Love in this Nation.A Prayer (I think) never more needfull ſince Chriſt had a Church upon earth, then it is at this day amongſt us in this Nation: wherein what a ſad and low ebbe of this affection may we ſee every where. Divided heads have made divided hearts; Diviſion in judgement hath bred diviſion in affection: ſo as the love of many is now waxed cold. So it was foretold by our Saviour, Matth. 24.11, 12. Many falſe Prophets ſhal ariſe, and ſhal deceive many. And becauſe iniquity ſhall abound, the love of many ſhall wax cold.] And ſurely, never was it more truly and ſadly verified, then in this Age, this Nation; wherein through the ſeduction of falſe teachers, every where ſowing the tares of their erroneous doctrines, and the abounding of all kind of iniquity; the love of many, (many profeſſours) their love to God, and love to their Brethren, is now grown cold, not ſhewing it ſelfe as heretofore in the offices and exerciſes of true piety, and charity. O that that God who cauſeth the ſea, when it is at the loweſt ebbe, to flow againe, would alſo cauſe a returne of this Affection unto his Church and people in this Nation! That thoſe, who being members of the myſticall Body, are alſo members one of another, might be truly and cordially affected each to other. p. 47which, were there no other argument to perſwade, yet (me thinks) this alone which I have now in hand, being duely conſidered, ſhould bee abundantly ſufficient. What? members of the ſame Body, and mutuall members, members one of another? and ſhall wee not own one another? ſhall we not imbrace one another? be cordially affected each to other? Now the good Lord, who can, and will make dry bones to live, revive this affection where it is dead, or dying; and confirme it where it yet continues; that being thus members one of another, we may fulfill the great and everlaſting Commandement, which as it hath been taught from the beginning of the world, (as Saint John tels us, 1 John 3.11.) ſo is it to be practiſed to the end of it, yea, to eternity. That we love one another.

And that not impaling and confining this Affection within the narrow bounds of that particular Society, to which we have a ſpeciall Relation, (love ſo appropriated may well bee ſuſpected,) but extending it to all the true Churches of Chriſt, and all the true members of thoſe Churches, as being all members of the ſame Body.

To this grand and primary reſpect, I may now ſubjoyne ſome other, which are but as off-ſets to this maine Root, daughters and hand-maids to this Mother, and Miſtreſſe-Affection; as viz.

2. In the ſecond place:2. Sympathizing one with another. Chriſtians upon the account of their Joint-memberſhip, thus p. 48loving one another, let them alſo ſympathize one with another. This doe the members of the naturall Bodie; being joint-members, they ſympathize, have a fellow-feeling each with other. So much (did we not know it by experience) we might learn from our Apoſtle, 1 Cor. 12.26. And whether one member ſuffer, all the members ſuffer with it; or one member be honoured, all the members rejoyce with it. So ſhould it be with the members of the myſticall Body; being fellow-members, let them thus ſympathize one with another. So Saint Peter preſſeth it, 1 Pet. 3.8. Finally, be ye all of one mind, having compaſſion one of another: foreign, Sympathizing, having a fellow-feeling of each others condition. Thus ſhould Chriſtians be like affected with their Brethren, rejoycing with them, ſorrowing with them. So our Apoſtle here preſſeth it upon theſe his Romans, bringing it in upon the account of this their Joint-memberſhip, ver. 15. of this Chapter, Rejoyce with them that rejoyce, and weep with them that weep. H. Grotius. Druſius ex Rabbi Jud. ad loc.An alluſion (as ſome conceive of it) to the two Gates in Solomons Temple; the one of which was the marrying door, the other the Penitents door; and ſo thoſe who entered in at the one were merry and joyfull; thoſe who came in, or went out at the other, were ſad and ſorrowfull; to both which the Levites applied themſelves in their ſpeech and demeanour ſutable to their conditions, ſpeaking chearfully to the one, mournfully to the other. Thus ought Chriſtians to p. 49ſympathize with their brethren, being like affected with them both in regard of joy and ſorrow.

1. Rejoycing with them that rejoice; 1. Having mutuall joyes.Rejoycing in the welfare of their brethren. In their Temporall welfare, not envying it nor repining at it, but rejoicing in it: So did Elizabeths Neighbours and Friends (as the ſtory tels us Luk. 1.58.) When they heard that the Lord had ſhewed great mercy unto her (viz. in giving her a ſon) they rejoyced with her. But ſpecially in their Spirituall welfare; Are there any entred or entring in at the Marrying door, coming in, giving up themſelves to be married to Jeſus Chriſt, here is a matter of rejoicing; It is ſo with the Angels in Heaven; There is joy in the preſence of the Angels of God, over one ſinner that repenteth, Luk. 15.10. And ſo let it be to the Saints upon earth: Do we ſee any who were before alienated, brought home unto God, either in their firſt converſion, of returning after their defection and departing from him, herein rejoice. It was meet that we ſhould make merry and be glad (ſaith the father of the Prodigall to his malecontented ſon) for this thy brother was dead, and is alive again; was loſt, and is found, Luk. 15.32. And ſo where we ſee any ſtanding faſt in the faith, walking in the truth, herein rejoice: So did John on the behalfe of the children of that Elect (honoured) Lady (as he calls her, and tels her, 2 Joh. v. 1, 4.) I rejoice greatly that I found of thy children walking in the truth. The p. 50like he tels Gaius in the following Epiſtle, ver. 3, 4. And ſo was this our Apoſtle affected for theſe his Romans; Hearing of the fame of their obedience, I am glad therefore (ſaith he) on your behalfe, Rom. 16.19. Thus ſhould myſticall fellow-members rejoice one with another.

2.2. Mutuall ſorrows. And ſo mourn one with another; having a fellow feeling of each others ſorrowes and ſufferings. Such a Sympathie there is betwixt the Head and members of this myſtical Body; We have not an High Prieſt that cannot be touched with the feeling of our infirmities, (ſaith the Apoſtle, Hebr. 4.15.) foreign. Chriſt being the head of his Church, is ſenſible of the ailements of his meaneſt members, Sympathizing with them; Saul, Saul, why perſecuteſt thou me? (ſaith the voice from heaven, Act. 9.) The foot was trodden on upon earth, and the Head feels it in heaven; And ſuch a Sympathy there ſhould be betwixt the members of this body; and that both in their Spirituall diſtempers, and Temporall Sufferings.

An Inſtance of the former we have in the Apoſtle himſelfe, 2 Cor. 11 29. Who is weak (ſaith he) and I am not weak? who is offended, and I burn not? Thus did he take to heart the Diſtempers,In Spirituall diſtempers. Infirmities, Scandals of any weak member of the Church. The like ſhould all Chriſtians do; not inſult over the fals of their Brethren, but mourne over them. Is it, ſo, that any are coming in at the Penitents door, being p. 51fallen under the cenſures of the Church, of Suſpenſion or Excommunication, or by any ſcandall giving juſt cauſe for them? here is matter of Humiliation and Grief to their fellow members who take notice of it: Paul chargeth it as no ſmall crime upon his Corinthians, that taking notice of a ſcandalous member, the Inceſtuous perſon, They were puffed up, and did not rather mourn, 1 Cor. 5.2.

And ſo in Temporall Sufferings. In temporall ſufferings:Remember them that are in bonds as bound with them, and them which ſuffer adverſity, as being your ſelves alſo in the body, Heb. 13.3. Thus did the Primitive Chriſtians ſympathize with their brethren in their bonds: ſo they did with the Apoſtle, Heb. 10.34. Ye had compaſſion of mee in my bonds, foreign; They ſympathized, were as fellow ſufferers with him; and as with him, ſo with other of their brethren, as hee tells them in the verſe foregoing; Ye became companions of them that were ſo uſed (meaning the Martyrs of thoſe times): And as in ſufferings for Chriſt, ſo in any other loſſes or croſſes, or ailements, Chriſtians ſhould have a fellow-feeling with their fellow-members, condoling with them; not rejoycing at them; no, ſuch an foreign, rejoycing over the miſeries of others, is not only unchriſtian, but inhumane and unnaturall; but lamenting over them: Thus did David ſympathize even with his enemies (as himſelf tels us Pſal. 35.12, 13. Such as rewarded him evill for good, to the p. 52ſpoiling of his ſoul (as he ſaith, even to the taking away of his life, had it lien in their power) Yet (ſaith he) as for me, when they were ſick, my cloathing was ſackcloth, I humbled my ſoul with faſting, &c. And did hee this for his enemies? how much more ſhould Chriſtians do it for their Brethren, their fellow-members? Truly, not to be affected with the ſufferings of Saints, is a ſhrewd evidence of one that is no true member of the body; or if he be, he is under ſome ſad and dangerous obſtruction.

To this let mee add: As theſe mutuall members ſhould have mutuall joyes and ſorrowes, ſo mutuall Deſires, and mutuall Cares, and mutuall Fears; I will but touch upon each.

Mutuall Deſires or Well-wiſhes 3 Mutual wel-wiſhes.each to other. Well-wiſhes for their Temporall, much more for their Spirituall welfare: Such were the wiſhes of the beloved Diſciple to his well-beloved Gaius, 3 Joh. ver. 2. Beloved, I wiſh above all things that thou maiſt proſper and be in health, even as thy ſoul proſpereth: Be in health in his body, and proſper in his ſoul. Theſe were the two things which the Heathens (according to the light which they had) were wont above all things to wiſh to their friends, (Orandum eſt ut ſit mens ſana, in corpore ſano) that they might have ſound minds in haile bodies; Juvenal.and I know not what Chriſtians can better wiſh one for another, then ſound bodies, and ſanctified ſouls: Thus the members of the naturall p. 53body, by a ſecret inſtinct they do, as it were, ſeek and deſire the welfare each of other; let the members of the myſticall Body do the like; Let no man ſeek his own, but every man anothers wealth (ſo our Apoſtle inſtructs his Corinthians 1 Cor. 10.24.) Not but that Chriſtians both may, and ought to ſeek their own wealth, their own Spiritual and Temporall welfare, and that in the firſt place, therein preferring themſelves before others: So runs the rule, Thou ſhalt love thy neighbour as thy ſelfe, Mat. 19.19. Now, Regula eſt prior Regulato, The rule muſt be in order before that which is regulated by it: Chriſtians muſt firſt love themſelves, otherwiſe they cannot love their neighbours as themſelves: But they may not impropriate theſe wel wiſhes to themſelves, but extend them to others, to their neighbours, brethren, as being a part of themſelves: So the ſame Apoſtle expounds his own meaning, Phil. 2.4. Look not every man on his own things, but every man alſo on the things of others; foreign. Alſo: The deſires and well wiſhes of Chriſtians, being fellow-members, muſt be mutuall.

And ſo ſhould their Cares be:4. Mutuall c res. So the Apoſtle preſſeth it, 1 Cor. 12.25. The members ſhould have the ſame care one of another: So have the members of the naturall body, they have a mutuall care for the preſervation and welfare each of other. And ſo ſhould the members of the Myſticall body; they ſhould have ſuch a mutuall care ſpecially for the Spirituall p. 54welfare each of other. It is the commendation which Paul giveth of Timothy, that he did foreign, naturally care for the ſtate of his Philippians, Philip. 2.20. Thoſe things which concerned the ſalvation of their ſouls, and the welfare of their Church. Such is the care of the natural, and ſuch ſhould be the care of the myſticall members; a naturall, cordiall, ſincere, affectionate care each for other.

And ſo again for their fears; they ſhould alſo be mutuall. 5. Mutuall feares and jealouſies.Chriſtians ſhould bee afraid of each other, where there is juſt cauſe of feare. So was Paul of his Galathians, when he took notice of their haltings; I am afraid of you (ſaith he) leſt I have beſtowed upon you labour in vaine. Thus Chriſtians may and ought in ſome caſes to have a kind of an holy jealouſie one over another: Jealouſie is an affection which flowes from love. And however, being inordinate, it groweth to great and ſinfull inconvenience betwixt the neareſt Relations, (Jealouſie is the rage of a man, Prov. 6.34) yet being well ordered, it is an uſefull paſſion. Thus was Paul affected towards his Corinthians, (as he tels them) 2 Cor. 11.2. I am jealous over you with a godly jealouſie. And thus Chriſtians both may, and ought to be affected each to other. When they ſhall ſee their brethren begin to warp, and turne aſide from any of their principles, and to ſuck in any dangerous errours, (which was the caſe of thoſe Corinthians,) or to fall from their p. 55firſt love, to abate of their zeale and forwardneſſe in the practiſe of Piety, now they not onelyonly may, but ought to be jealous over them.

Only let it be with a Godly jealouſie, A Godly Jealouſie.foreign, (ſaith the Apoſtle) with the jealouſie of God: not out of any light and ungrounded ſuſpicion and ſurmiſe; not out of any by and ſiniſter reſpect; but with an eye to God, to his glory, and their brethrens good. And that Chriſtians both may and ought to be jealous over one another. As it is with the members of the Body, if one of them have a tumour, a ſore breeding, the reſt are jealous of it, fearing what it may come to. The like Chriſtians may and ought to be over one another in a like caſe; that ſo they may performe thoſe offices each to other, which their mutuall relation in that caſe calleth for. Which what they are, I ſhall now come (in the ſecond place) to ſhew you.

Chriſtians being Fellow-members, 2. Outward Reſpects.and ſo bearing mutuall Affections one to another, they are alſo to expreſſe their affections by performing mutuall offices each to other. So do the members of the naturall Body, foreign Manus fricat, manum lavat. Adag.Manus manum, one hand rubbeth and waſheth the other. All the members of the body are officious, ready to ſerve one another: the like ſhould the members of the myſticall Body be. So the Apoſtle requireth it from them, Gal. 5.13. By love ſerve one another. This let Chriſtians do; and not in word onelyonly (as the mode of p. 56the times is, which hath turned this to a complement, (and for the moſt part it is no more,) Your Servant, Sir; Thus we hear men ſpeaking ſometimes, whoſe hearts yet in the mean time would diſdaine and ſcorne to performe what their mouth profeſſeth, and promiſeth,) but in truth; being ready to approve themſelves ſervants to their fellow-ſervants, by performing all Chriſtian offices of love to them.

Of theſe offices there are many, very many. I ſhall onelyonly ſingle out ſome chiefe and principall and ſuch as are moſt obvious: which I ſhall deſire you, all of you, and in ſpeciall you who are joyned in Sacramentall Communion in this place, to take notice of, and make uſe of reſpectively.

A firſt ſhall bee that which our Apoſtle himſelfe doth here in this place properly and principally aime and drive at, viz. that Chriſtians ſhould make improvement of their offices or gifts to mutuall Edification. 1. Make improvement of offices and to mutuall Edification, whetherThus do the members of the naturall Body; having their ſeverall offices and faculties, they improve and exerciſe them for the mutuall good and benefit each of other. The eye ſeeth, the ear heareth, the tongue ſpeaketh, the hand worketh, the foot walketh, all for the good one of another; being mutually helpfull each to other. And ſo let it be with Church-members. Let them make the like improvement of their offices and gifts.

p. 571. This are Publick Officers 1. Publick officers.to do (in the firſt place.) Of them, and to them properly ſpeaketh Saint Peter, 1 Pet. 4.11. As every man hath received the gift, even ſo miniſter the ſame one to another, as good Stewards of the manifold grace of God. If any man ſpeak, let him ſpeak as the Oracles of God. If any man miniſter, (viz. in any other Church adminiſtration) let him do it as of the ability which God giveth, &c.] And of them ſpeaks our Apoſtle in the verſes after the Text. Having then gifts differing one from another, according to the grace that is given us; whether prophecie, let us propheſie according to the proportion of faith; Or miniſtery, let us wait on our miniſtering, &c. And ſo he goeth on, reckoning up ſuch gifts and offices as were then uſuall in the Church: All which he requireth thoſe on whom they were conferred, to exerciſe and make uſe of accordingly, to the common edification and benefit of the Church. This are publick Officers to do; Paſtours, Teachers, Elders, Deacons, being as Eyes, Tongues, Eares, Hands to the Eccleſiaſticall Body, they are to diſcharge theſe offices carefully and faithfully for the good and benefit of their fellow-members.

And as Publick Officers, ſo alſo private Chriſtians. 2. Private Chriſtians.They being alſo members of the Body, they ought alſo in their places and ſtations to do the like to their Fellow-members, Edifying one another. So the Apoſtle preſſeth p. 58it upon theſe his Romanes, Chap. 14.9. Let us follow after the things which make for peace, and wherewith one may edifie another.] And the like upon his Theſſalonians, 1 Theſ. 5.11. Wherefore edifie one another, even as ye do. Thus are private Chriſtians, not onelyonly to build up themſelves; which Saint Jude requireth they ſhould do: Edifie (or build up) your ſelves in your moſt holy faith, Jude ver. 20. This are they to look to in the firſt place; having laid a right foundation, they are in the uſe of all holy means to confirme and advance themſelves in their ſpirituall eſtate. But not onelyonly to this: Building up themſelves, they are alſo to help to build up others. It was our Saviours direction unto Peter, Luke 22.32. When thou are converted, (viz. from his approaching miſcarriage) ſtrengthen thy brethren. And the like are all private Chriſtians to do, having taſted of the mercy and goodneſſe of God, in bringing them home unto himſelfe, they are now in their places to be helpfull unto others, in confirming and building up their brethren.

Q. Why, what ſhall private Chriſtians do in this way?

Private Chriſtians to edifie one another in a private way.Anſ. To this I anſwer in the generall, that what they do in this way, being private perſons, they are ordinarily to do it in a private way. As for the publick and ordinary teaching of private perſons, unleſſe it be in a caſe of neceſſity, I know no ground, no warrant for it. What private perſons do to their brethren, p. 59muſt be in a way ſutable to that ſtate and degree wherein God hath ſet them. Otherwiſe they cannot in an ordinary way be freed from that which the Apoſtle in the verſe fore-going prohibits, of thinking of themſelves above what they ought to think. What they do regularly, muſt be in a private way. And thus they both may and ought.

1. Teach and inſtruct one another. 1. Teaching one another.So runs the Apoſtles direction to his Coloſſians, chap. 3.16. Let the word of Chriſt dwell in you richly in all wiſdome, teaching one another.] Which is to bee underſtood not of publick teaching, (which belongs to the Paſtorall Function,) but of private Inſtruction. Thus are more knowing Chriſtians to lend and communicate their light to their weaker and more ignorant brethren. So did Aquila, (and poſſibly Priſcilla too, who is joyned with her husband, but whether as a partner in the work, or onelyonly a wel-willer to it, is uncertaine,) teach and inſtruct that eloquent Apollos, Acts 18.26. Having heard him preaching in the Synagogue, being then but a novice in Chriſtianity, they tooke him home unto them, and expounded to him the way of God more perfectly. Mark it; They took him home to them: not indoctrinating him in the Synagogue; not diſputing or reaſoning with him in that open and publick Aſſembly. No, that was not for Priſcilla to do, being a woman, and ſo not allowed to ſpeak in the Church; neither did her huſband do it: but they take him home, being p. 60private perſons, they inſtruct him in a private way. A commendable office for one Chriſtian to performe to another, thus to teach and inſtruct one another, by communicating their own knowledge, or experience; or by reading of good books, or repeating of Sermons, or the like. Thus edifie one another by way of Inſtruction.

1. Admoniſhing one another.2. And ſo (in the ſecond place) by way of Admonition. So it there followeth. Col. 3.16. Teaching and admoniſhing one another, &c.] As Chriſtians are (as God offers them opportunity,) to teach the ignorant, ſo to admoniſh their remiſſe and careleſſe brethren. Where they ſee any thing amiſſe in them, in a gentle and Chriſtian way to reprove them. That is one of the Lawes which God of old gave unto his people, Levit. 19.17. Thou ſhalt not hate thy brother in thy heart, thou ſhalt in any wiſe rebuke him, and not ſuffer ſin upon him. A Law which is obliging to us Chriſtians, no leſſe then it was to the Jews; the ground of it being piety towards God, and charity towards our neighbour. And being ſo, be we not wanting in it: it being an office of greateſt and trueſt love. So David looked upon it. Let the righteous ſmite me, (ſaith he) and it ſhall be a kindneſſe: And let him reprove me, it ſhall be an excellent oyle, which ſhall not break my head. As precious oile is to the head, ſo is ſeaſonable, wiſe, gentle, faithfull reproof, to the heart; ſoaking into it, it may do much good, no hurt. Let Chriſtians look upon p. 61this, not onelyonly as their liberty, but as their duty; I mean to their Brethren. As for others, perſons openly profane, Pearls are not to bee heedleſly caſt before ſuch ſwine. Reprove not a ſcorner, (ſaith the wiſe man) leſt he hate thee, Prov. 9 8. But mark what followeth; Reprove a wiſe man, and he will love you. This Chriſtians may do; this they muſt do to their brethren, that ſo they may not be acceſſory to their ſins, which by their ſilent connivence they may make themſelves. Have no fellowſhip with the unfruitfull works of darkneſſe, but rather reprove them, (ſaith the Apoſtle) Epheſ. 5.11. foreign, Convince them, as by a Godly and exemplary life, ſo by ſeaſonable admonitions, and reprehenſions.

3. Admoniſhing, they are alſo to exhort one another.3. Exhorting one another. Exhort one another while it is called to day, (ſaith the Apoſtle to his Hebrewes) Heb. 3.18. And again, Cap. 10.25. Exhorting one another, This are Chriſtians to do, taking all advantages to put one another on to duty. So the former ver. there explains it, v. 24. Let us conſider one another to provoke unto love, and good works. Thus are Chriſtians to keep an holy watch over each other; prudently obſerving one anothers diſpoſitions and demeanours, graces and infirmities, that ſo they may take all advantage to excite and quicken each other to all duties of piety and charity. foreign, (ſaith the Originall,) to the ſharpening of love. A metaphor taken from edge-tooles, which are ſharpened by p. 62whetting one againſt another. Thus are Chriſtians to whet and ſharpen each other. So the Wiſe-man explaines the Metaphor, Prov. 27.17. Iron ſharpeneth iron, ſo a man ſharpeneth the countenance of his friend. Iron ſharpeneth iron by mutuall attrition; and thus Chriſtians may and ought to ſharpen one another by mutuall Exhortation; whetting one anothers ſpirits, exciting and quickning each other to holy duties. Thus when the hands are cold or benummed, by rubbing each other they come to their naturall warmth and vigour. And thus Chriſtians come to recover and keep their ſpirituall warmth, their zeal and fervour by mutuall incitations, exhortations.

4. Comforting one another.4. Exhorting one another, they are to comfort one another. Comfort your ſelves together; ſo our Tranſlation rendereth that (and the word will bear it) 1 Theſ. 5.11. foreign, Comfort one another. Thus are Chriſtians to do each to other in times of publick calamity: In publick calamities.Then they that feared the Lord ſpake often one to another, (ſaith the Prophet Malachy) Mal. 3.16. In thoſe calamitous times, when the Church ſay under many ſad temptations, [When the proud were called happy,] (as you have it in the verſe fore-going) proud and preſumptuous ſinners proſpered and flouriſhed; they carried the flag in the main-top, they were the only men: [They which wrought wickedneſſe were ſet up; yea, they which tempted God, were even delivered.] Daring and deſperate ſinners, they were preſerved, and protected, p. 63and delivered from eminent dangers, as if they had been Gods ſpeciall Favourites; whileſt in the mean time, it went ſadly with thoſe which feared God: A ſad temptation! So it was to David; When he ſaw the proſperity of the wicked, how they were not in trouble like other men, but their eyes ſtood out with fatneſſe; whileſt in the mean time, waters of a full cup, (a cup of affliction) were wrung out to Gods own people; the one drank wine, and the other water; and that of the waters of Marah, bitter waters; This when David ſaw, he tels us, his feet were almoſt gone, his ſteps had well nigh ſlipt, Pſal. 73. ver. 2.3 5, 7, 10. And ſurely ſo it was with the Church at that time. When they ſaw ſuch croſſe-providences, Gods own people brought low, his and their enemies raiſed to the height of temporall proſperity. Now, in this time, They that feared the Lord, ſpake one to another, and that often. As they were much in ſpeaking to God in prayer, (calamitous times are praying times) ſo they were frequent in ſpeaking each to other, for the animating & incouraging each of other to faith, patience, conſtancy in obedience. The like are Chriſtians to do each to other in the like times.

And as in publick calamities, ſo in private afflictions. In private afflictions.Herein Chriſtians ſhould be comfortable each to other. Thus if there be a tumour in the leg or other part, the hand is ready to anoint it, to aſſwage the pain of it. Thus ſhould Chriſtians in their painfull ſufferings, ſupple each other with ſeaſonable conſolations. Which p. 64they are to do both in outward croſſes, & inward conflicts, in the ſufferings both of the outward & inward man. Of both theſe may we underſtand the Apoſtle, 1 Theſ. 5.14. Where among other Offices of love which brethren ſhould perform one to another, he willeth them to comfort the feeble minded, and ſupport the weak; i. e. comfort ſuch as were ready to ſink under their croſſes, and ſupport ſuch as were ready to faint under their Tentations. Let Chriſtians have a regard to both.

1. Outward croſſes: wherein they are to comfort each other;1. For comforting their fellow members in their outward croſſes: In the loſſe of Husband, Wives, Children, Friends, Eſtate, in ſickneſſe, and the like. In theſe caſes Chriſtians are to comfort one another: Which they are to do,

1. By words, 1. By words.ſpeaking comfort; Wherefore comfort one another with theſe words (ſaith the Apoſtle to his Theſſalonians, 1 Theſ. 4.18. ſpeaking of ſuch as were in heavineſſe for their deceaſed friends, whom he would have their brethren to comfort by minding them of what he had ſaid touching the Doctrine of the Reſurrection.) Such comfort Job expected from his friends when they came to him in his diſtreſſe, that they ſhould have ſpoke comfortably to him, whom being deceived in his expectation, he calleth miſerable comforters, Job 16.2. And ſuch Comforters David in his diſtreſſe looked for (as he tels us) but he found none, Pſal. 69.20. Chriſtians! let not your brethren take up the like complaint againſt any p. 65of you: This is one of Gods Attributes; He is a God that comforteth thoſe which are caſt down, 2 Cor. 7.6. And it is one of the beſt Offices that one man can performe unto another. Job ſpeaking of himſelf in the time of his proſperity, and what reſpect he then had from the people, he ſaith, he was as one that comforteth the mourners, Job 29. laſt. Let not Chriſtians herein, according to their power, be wanting to their brethren. Bleſſed bee God (ſaith the Apoſtle) who comforteth us in all our tribulations, that we may be able to comfort them which are in any trouble, by the comfort wherewith we our ſelves are comforted of God. 2 Cor. 1.4. Thus do God's Patients receive heavenly Cordials from the hand of their great Phyſician, not only for their own ſakes, but that they may be able (as occaſion is offered) to miniſter to others of their brethren; comforting them by words.

2. But not by words only;2 In deed. When need requireth; they are to miniſter unto them reall comforts: Such a Comforter was Job in the time of his proſperity to the afflicted & diſtreſſed: The bleſſing of them which were ready to periſh came upon me (ſaith he, ver. 13. of that 29. chapter) and I cauſed the widowes heart to ſing for joy: And ſuch comforters God expects Chriſtians ſhould be to their brethren in their diſtreſſes and wants: Not only giving them a few good words and nothing elſe; there is but cold comfort in ſuch an almes; If a Brother or Siſter be naked and deſtitute of daily bread (ſaith p. 66Saint James to ſuch comforters) and one of you ſay unto them, Depart in peace, be ye warmed and filled, notwithſtanding ye give him not thoſe things which are needfull for the body, what doth it profit? James 2.15, 16. For the hand only to ſtroak the foot being in pain, is to little purpoſe, unleſſe it alſo apply ſomewhat to aſſwage the pain. Words being but wind, though they may refreſh the ſpirit, yet they will not cloath the back, or fill the belly. Chriſtians, where God giveth them ability, muſt be real as well as verball comforters to their brethren in their outward diſtreſſes.

2. And ſo in their inward conflicts, 2. Inward conflicts.Soul-Afflictions: When the ſpirits of brethren are dejected and caſt down in the apprehenſion of ſin or wrath, How to deal with penitent offenders. foreign, &c. Caſtigario illa quae à Presbyterio fieri ſolet, more Judaico. Grot. ad loc. A pluribus] Sic diſtinguitur haec in Presbyterio facta increpatio, tùm à privata, tùm à publica coram univerſae Eccleſiae coetu, quod factum fuiſſet neceſſariò, ſi fuiſſet Satanae traditus.now is a time to miniſter comfort to them. Thus the Apoſtle willeth his Corinthians to deal by that their ſcandalous brother, the inceſtuous perſon, who being for a time under an Eccleſiaſticall cenſure, was brought to deep humiliation and ſorrow for his ſin, he willeth them not to deal too rigorouſly with him, but rather to comfort him. Sufficient to ſuch a man (ſaith he, 2 Cor. 2.6, 7 is this puniſhment (or cenſure, foreign) which was inflicted by many. (viz. by the Presbytery of that Church, as Beza and Grotius, and many other rightly expound it): So that contrariwiſe you ought rather to forgive him and comfort him, leſt perhaps ſuch a one ſhould be ſwallowed up with overmuch ſorrow. So it was (as p. 67Beza Gr. Ann. ad loc.Beza moſt probably conceives of it) that this brother having been ſharply reproved by the Church Officers, and being under a ſuſpenſion or abſtenſion from communion with the Church, ſome there were, who having been before taxed by the Apoſtle for their too great remiſsneſſe and careleſsneſſe, now they would have him further proceeded againſt, to be delivered up unto Satan by the ſentence of a more full and formall Excommunication, which was to be done in the preſence, and with the conſent of the whole Congregation. But Paul underſtanding of his deep humiliation and repentance, willeth them to forbear that rigour, not to proceed any further againſt him (which had he been already excommunicated, they could not have done) but rather to forgive (to gratifie him, as the word foreign properly ſignifieth, viz. by granting ſome indulgence to him, remitting ſomewhat of that ſummum jus, that extremity of the higheſt cenſure which he had deſerved) and to comfort him, receiving him into communion with them again, that ſo he might not be ſwallowed up in the gulfe of deſpaire.

A notable and famous preſident, Locus diligenter obſervandus: Donec enim quâ aequitate & clementiâ temperanda ſit diſciplina Eccleſiae, ne rigor modum excedat. Calv. ad loc.teaching Chriſtians, ſuch as are under a regular Church relation, how they are to deal with their lapſed brethren, in whom they ſee tokens of humiliation and repentance: In this caſe they ought not to be rigorous in ſeeking extremities againſt them, for caſting, or keeping them out of Church communion; but receive them p. 68comfort them, renewing and confirming their love towards them (as it there followeth, ver. 8) So tenderly ſhould Chriſtians handle their fellow members, as the members of the naturall body would do theirs: So the Apoſtle directs his Galatians, chapt. 6. ver. 1, 2. Brethren, if any man be overtaken in a fault, yee which are ſpirituall, reſtore ſuch a one (foreign, ſet him in joynt again) in the ſpirit of meekneſſe, &c. Bear ye one anothers burdens, &c. Thus are Chriſtians to deal by their penitent brethren; not overloading burdened ſouls, but ſupporting, comforting them. But I ſee the thread of my diſcourſe is already drawn forth beyond the ſtaple which at the firſt I intended it. I ſhall be brief in that which remains.

2. Forbear one another.Thus edifying one another, let them alſo forbear one another, and forgive one another: I put them together, becauſe I find the Apoſtle ſo doing, Col. 3.31. Forbearing one another; foreign. A duty preſſed by our Apoſtle upon his Epheſians, ch. 4.2. With all lowlineſſe and meekneſſe, with long ſuffering forbearing one another in love. Chriſtians muſt make account ſometimes to meet with provocations, and that from brethren: So it is among naturall brethren; differences ſometimes happen among them, and thoſe not eaſily reconciled: A brother offended (ſaith Solomon, Prov. 18.19) is harder to be won then a ſtrong city; and their contentions are like the bars of a caſtle (which being ſtrong will neither bow nor yeild.) And thus it ſometimes happen to myſtical brethren: p. 69Differences fall in betwixt them (as did betwixt Paul and Barnabas, Act. 15.39.) which riſe to ſome height. But thus it ſhould not be, and thus it would not be, had Chriſtians but learn'd this leſſon, to bear with one anothers infirmities, to forbear one another; the ſtrong Chriſtian to bear with the weak, &c.

And forbearing, 3. Forgive one another.let them alſo forgive one another: So the ſame Apoſtle preſſeth it in the laſt verſe of the ſame chapter. Eph. 4.32. Be ye kind one to another, tender hearted, forgiving one another, even as God for Chriſts ſake hath forgiven you: In which one verſe there are three words worth the taking notice of, being of great concernment unto Chriſtians; I wiſh they were ingraven upon every heart that hears them, Chriſtians ſhould be, 1. Kind, foreign, ready to gratifie one another, yeelding each to other, wherein they may, as Abraham did to Lot, Gen. 13.8. 2. Tender-hearted, foreign, a word peculiar to the Scriptures; and it ſignifieth to be pitifull: (ſo you have it rendred, 1 Pet. 3.8.) to be inwardly and intimately moved with pity and compaſſion; to have the bowels eaſily and affectionately ſtirred and moved at the miſery of another. The 3^d. is Forgiving, foreign, freely pardoning and paſſing by the offences each of other; thus doth God forgive us (as it there followeth in the next words) freely for his Son Chriſt's ſake; and thus do we forgive our brethren; both forgiving and forgetting wrongs and injuries done to our ſelves.

p. 704. Defend one another.And thus forgiving, in the next place defend one another. This will the members of the naturall body do; if a blow be made at the head, or a thruſt at the body, the hand is ready to ward it off, to put it by: The like Office are Chriſtians to do one to another; Defending (as the lives, and eſtates, and liberties one of another, ſo far as they are able and lawfully may (for which they have Abraham for a Precedent, who made an adventurous attempt in the reſcue of his kinſman Lot, when he was taken and carried away priſoner by the five Kings, Gen. 14.14.) ſo alſo of their good names; this is a thing which Chriſtians ſhould be very tender of; as of their own good names, ſo of their brethren (inaſmuch as the Goſpel whereof they make profeſſion, and the Church whereof they are members are intereſted in it) vindicating and maintaining of their reputations againſt unjuſt ſlanders and calumnies, giving (as occaſion is offered) a free and juſt teſtimony each to other. So did John to our Saviour, Joh. 1.34. and ſo did our Saviour to him again, Mat. 11.11 But I haſten.

5. Communicate each with other.Again, thus defending each other, let them alſo communicate each with other: So do the members of the naturall body; and ſo let the members of the myſticall body.

Queſt. But wherein communicate?

Not in what is evill.Anſw. I anſwer, firſt Negatively; not in any thing that is evill, Simeon and Levi were brethren in evill, Gen. 49.5. That was their p. 71brand, let it not bee ours.

1. Here (in the firſt place) abandoned and abominated be that unclean and beaſticall communion, Abandoning, 1. Unclean & beaſtiall communion.which upon this very ground was maintained and practiſed by that impure primitive ſect of the Nicolaitans, of whoſe Doctrine and deeds you may read, Rev. 2.6, 15. and is ſaid (I fear with too much truth) to be both maintained and practiſed by ſome, and many of their followers, Familiſts and Ranters at this day, viz. communion of bodies; which being a ſin not to be named among Chriſtians (not being ſo much as named among moralized Heathens, as the Apoſtle ſaith of it, 1 Cor. 5.1.) I ſhall paſſe it by.

2. Abandoned be all uncivill and ſenſuall communion,2. Uncivill and ſenſuall communion. ſuch as that which the world calleth good fellowſhip. Herein let not Chriſtians bear a part: As not in chambering and wantonneſſe, ſo not in rioting and drunkenneſs: So the Apoſtle puts them together, giving a joint inhibition concerning them to theſe his Romans Rom. 13.13. and S. Peter the like, 1 Pet. 4.3. Theſe are among thoſe unfruitfull works of darkneſs, wherewith Chriſtians may have no fellowſhip, Eph. 5.11.

But they both may and ought to have a Chriſtian Communion and fellowſhip,Imbrace Chriſtian communion. and that both Sacred and Civill: I will begin with the later, becauſe I principally intend the former.

1. Civill communion Chriſtians both may and ought to have, and that in Counſels, Purſes, 1. Civill.Tables.

p. 721. In Counſels1. In Counſels; Such a communion there was betwixt David and his friends (probably Achitophel, as the Chaldee nameth him (being one of his Peers, his equalls (as he calleth him) his guide and acquaintance, they took ſweet counſel together (as he tels us) Pſal. 55.13.14. Thus are Chriſtians in their ſtraits and doubts to ask counſel of, to give counſel to, to take counſel each from other. Oyntment and perfume rejoice the heart (ſaith the Wiſe man): ſo doth the ſweetneſſe of a mans friend by hearty counſel, Prov. 27.9.

2. Purſes.2. Where need is they are to communicate Purſes, Eſtates: So did ſome of the Primitive Chriſtians in an extraordinary way, ſutable to the exigencies of thoſe times; Act. 2.44.45. All that beleeved were together, and had all things common; And ſold their poſſeſſions and goods, and parted them to all men, as every man had need: Thus did they at Jeruſalem; which being peculiar to that time and that place (for in other Churches we read not of the like) is not to be made a ſtanding precedent for after times; Paul writing to his Corinthians, he ordereth them touching a Collection for the poor, that every one ſhould lay by ſomewhat, as God had proſpered him, 1 Cor. 16.1: But this he needed not have done, had there been ſuch an abſolute communitie amongſt Chriſtians (as Anabaptiſts dream of.) No, Chriſtians have a proprietie in their Eſtates, and that both by a civil and divine right. It is Pauls order concerning ſome Church-members, who p. 73thinking to live upon the Churches alms, were negligent in their callings, Them that are ſuch (ſaith he) we command and exhort by our Lord Jeſus Chriſt, that with quietneſſe they work and eat their own bread, 2 Theſ. 3.12. foreign, their own bread, not other mens; clearly importing that Chriſtians have a propriety in their eſtates: And having a propriety in them, they are in the firſt place to have a regard to themſelves and families: If any provide not for his owne, (ſaith our Apoſtle, 1 Tim. 5.8.) (his near Kindred) and eſpecially for thoſe of his own houſe (Parents, Wife, Children) he hath denyed the faith, (though not in word, yet in deed) and is worſe then an Infidel, having caſt away not only religion, but humanity. Thus Chriſtians in the firſt place both may and ought to have a regard to themſelves and theirs.

But ſo in the mean time they forget not others of their brethren, to whoſe neceſſities they are to communicate according as God hath given to them: a duty not to bee forgotten: To do good and to communicate forget not for with ſuch ſacrifices God is wel pleaſed, Heb. 13.16. A leſſon generally for all to whom God hath given any competent portion of this worlds goods; they who of their ſuperfluity cannot, yet even out of their penurie are to caſt in their Mite into the Churches Treaſury. But more eſpecially for rich men: Charge them that be rich in this world, that they do good, that they be rich in good works, p. 74ready to diſtribute, willing to communicate, (ſo Paul directs Timothy,) 1 Tim. 6.17, 18. Thus are Chriſtians to bee communicative to all; whoſe preſſing neceſſities call for it, as God inables them, reaching forth ſomewhat to their reliefe. This the Preacher calls caſting of bread upon the waters. Eccleſ. 11.1.

But ſpecially to Saints. As we have opportunity, let us do good unto all men, ſpecially to them who are of the houſhold of faith, Gal. 6.10. Such as through the communion of faith, are made true members of the myſticall Body, and ſo joint-members with their brethren; theſe challenge a larger ſhare in the Chriſtians liberality.

And I might add, amongſt them, ſuch as under a practical Church-Relation ought to be looked upon by the members of that Society in the firſt place. It is in Churches, as in Families, where the foreign, the Domeſticks are firſt to be provided for. But I am drawing to a concluſion.

3. Communicate Tables. 3. Tables.So did the Primitive Chriſtians, of whom we read, Acts 2.46. That they brake bread from houſe to houſe,] which I underſtand not of a Sacramentall, (for that was mentioned before, as I ſhall ſhew you anon) but a Civill Communion. So the Syriack explaines it, (as our new Annotation taketh notice,) Domi frangebant portionem, they invited each other home, and eat together. The like is not only lawfull, but laudable for Chriſtians to do, ſo as it be in a ſober, and moderate way, ſutable to their condition. As for p. 75profuſe and laviſh feaſting, I have no warrant for it. In ſuch wayes mens tables become ſnares, both to themſelves, and others; and that more wayes then one; ſnares to their eſtates, ſnares to their bodies, and ſnares to their ſoules; exhauſting the firſt, ſurfetting and diſtempering the ſecond, deſtroying the third. And therefore, if Chriſtians upon ſpeciall occaſions do make more liberall and bountifull proviſions, (which I dare not in ſome caſes prohibit) let them do it with fear. S^t Jude ſets it as a brand upon ſome in his time, Theſe are ſpots in your feaſts of charity, when they feaſt with you, feeding themſelves without fear, Jude 11. Even thoſe ſacred feaſts, thoſe love-feaſts, which were annexed to the Sacrament of the Lords Supper, and intended for maintaining the Communion of Saints, even they became a ſnare to ſome; they became occaſions of ſinfull inconveniences, whereupon they were juſtly left off in after times. How much more may other feaſting do the like, where there is no ſuch bridle upon the appetites of men as there was. But ſober, moderate feaſting, this becometh Chriſtians. Such were thoſe Primitive meetings, (which the Greek Scholiaes, (how ſolidly, I will not ſay) collect from that phraſe, of breaking of bread,) they were frugall and ſober: ſuch feaſts beſt become Chriſtians. To which, according to our Saviours direction, they are to invite not only their richer friends, but alſo their poorer brethren, (as you have it) Luke 14 p. 7612, 13, 14. Here is the Chriſtians civil Communion.

2. Religious Communion.But there is another Communion, which is of an higher import. And that is ſacred, Religious Communion; which may be divided into Publick, and Private.

1. Publick.1. Publick: Chriſtians as joynt-members of the ſame Body, are to have communion and fellowſhip in publick Ordinances, as viz. in the Word, Sacrament, and Prayer. You meet them altogether in that one verſe, Acts 2.42. where the Apoſtle ſpeaking of the primitive believers, members of the Church at Jeruſalem, he ſaith, They continued ſtedfaſtly in the Apoſtles doctrine, and fellowſhip, and in breaking of bread, and in prayers. So he deſcribeth their Church-Communion; which was,

1. In hearing the word; 1. In hearing the word.They continued in the Apoſtles doctrin, that is, in hearing them preach. To which end they frequently repaired to the Temple, (as you have it, ver. 46.) They continued with one accord daily in the Temple; viz. to hear the word, as occaſion was offered.

And hearing the word together, they had fellowſhip and communion in thoſe two other Ordinances, wherein Church-Communion may be conceived more properly and immediatly to conſiſt; viz. the Sacrament, and Prayer. Which are there brought in, (as ſome not amiſſe look upon them,Vide Bezam. Gr. Annot.) as two ſpecies of that Genus. So the vulgar Latine following the Syriack, and ſome other copies expreſſeth it, reading the words.Et communicatione fractionis panis, & orationibus. V. L. [They continued in the Apoſtles doctrine, and in the fellowſhip of breaking bread, and in prayers.

p. 772.2. Receiving the Sacrament. Vide Bez. ad loc. Gr. Annot. By the former of which I there underſtand the Sacrament of the Lords Supper (ſo the Syriack there explains it, rendring it fractione Euchariſtiae, the breaking of the Euchariſt.) Which is there, as alſo elſewhere (though not often) called Breaking of bread: So called, not properly from the Sacramentall action of breaking the bread in the Sacrament (as I ſuppoſe it is vulgarly looked upon) but rather with reference to their Love Feaſts, whereof the Sacrament was one and the principall part (as Beza and Grotius obſerve):Bez. & Grot. in Act. 2.42. & 20.7.Acts 2:42Acts 20:7 Thus did they, (having a reſpect to the language of the Hebrews, who were wont to call their whole Diet by the name of bread) they called thoſe (as other feaſts) by the name of breaking of bread: And from thence it was tranſlated to the Sacrament, as being the chief part of thoſe chiefeſt feaſts; upon which account (by the way) I conceive that that phraſe (being uſed in a civil as wel as in a ſacred ſenſe, & primarily in the former) is not to be affected by us above others w^ch we meet with in Scripture; which as they are more common, ſo do they more properly expreſs and ſet forth the nature of that Sacrament.

Now herein (to return from whence I have a little occaſionally deviated) thoſe Primitive Chriſtians had frequent Communion; and ſo ought their ſucceſſors to have; frequently meeting together at the Lords Table, participating in that Sacrament of the Supper; which as it repreſents and ſealeth up their union and communion with Chriſt, ſo it mindeth them of p. 78that union and communion, which they have and ought to have one with another. In both which reſpects it is called by the Apoſtle (in a language which I am ſure cannot miſ-become a Chriſtians mouth,) The Communion, 1 Cor. 10.16.

3. And ſo (thirdly) in Prayer. 3. Prayer.Herein Chriſtians are to joyne together in the publick Congregation; Coimus ad Deum, quaſi manu factâ precationibus ambiamus. Tertul. Apolog.ſurrounding, and as it were, beſeeching the Throne of Grace, by their Joint-ſupplications, (as the Father ſaith the Chriſtians in his time did.) Haec vis Deo grata, (ſaith he.) Nothing more acceptable unto God then ſuch a ſacred and humble violence, wherein they are to joyne not onelyonly hands, and eyes in lifting up them; or yet tongues, in ſaying Amen to the publick prayers, (which was wont to be practiſed in the ancient Church, where the whole Congregation was wont to ſound out Amen, Hieron. in Prolog. in Epiſt. ad Galat. In veteri Eccleſiâ Epiſcopo aut alio quovis Deum precante vel laudante, plebs accinebat, Amē; unde illud, Et reſonaturis fecit aethera vocibus, Amen. Grot. in 1 Cor. 14.16. Calvin. Beza, &c.1 Cor 14:16with ſo loud a voice, as that it did inſtar tonitrui reboare, (as Jerome ſpeakes of it,) made the Church to ring again; and a practice not altogether without precedent and warrant from the Apoſtolicall Churches, where the manner was, for every one to ſay Amen to the publick prayers, as is not improbably collected from that of the Apoſtle, 1 Cor. 4 16. But withall, and above all, to joyn hearts together, Come let us lift up our hearts with our hands unto God in the Heavens, (ſaith the Church) Lam. 3.41.

To which let me ſubjoyne (what ought not to be ſevered, it being a part of prayer,) the p. 79joint-prayſing of God by ſinging of Pſalms. Which being a divine Inſtitution, ſo much cried up in the Old Teſtament; and once and again recommended by the Apoſtle under the New, Eph. 5.19. Col. 3.16. ought not to be abrogated, or laid aſide; but conſcienciouſly practiſed, as being an Ordinance tending (as to the Glory of God, which it doth directly and immediately, ſo) to the mutual edification and comfort of Chriſtians. But I haſten. Here is the Chriſtians publick Church-Communion.

2. Beſides which, there is alſo a private Communion, 2. Private, religious Communion.which being of great uſe, is not to be neglected: and that both in conferences, and prayers.

1. In Conference. 1. In Conference.Thus did Saint Paul upon his coming to Jeruſalem communicate with the reſt of the Apoſtles, and others, whom he found there, as himſelfe ſetteth it down, Galat. 2.2. The like are Chriſtians to do, as occaſion is offered; communicating their knowledge, opening their doubts, and ſeeking reſolution from ſuch as are able and faithfull; being ready to give a reaſon of the hope that is in them to every one that ſhall ask it, (as Saint Peter requires it) 1 Pet. 3.15.

2. And laſtly, in their Prayers. 2. Prayers, praying for one another.In private praying for, and as occaſion is offered, one with another. So did our bleſſed Saviour for, and with his Apoſtles: I have prayed for thee, that thy faith fail not, ſaith he to Peter, Luke 22.32. And being to leave the world, he commands him, and the reſt unto God by prayer, p. 80as you may ſee it in that moſt effectuall prayer of his, Joh. 17. Where firſt praying for himſelf, then he prayeth for his Apoſtles, and then for all other that ſhould beleeve on him to the end of the world: Therein ſetting a pattern for us, teaching us in our prayers not to be mindfull of our ſelves alone, but of others; as of thoſe who are more nearly related unto us, (as the Apoſtles were unto Chriſt) ſo of all other Beleevers: So Paul directs his Epheſians, chap. 6.18, 19. Praying alwayes with all prayer and ſupplication for all Saints, and for me: This did Paul for them, and for the reſt of the Churches; in his private devotions he ſtill made mention of them: So he tels theſe his Romans, Rom. 1.9. ſo his Epheſians, chap. 1.16. his Coloſſians, chap. 1.3. & 4.3. his Theſſalonians, 1 Theſ. 1.2. & 5.25. And the like he requires them to do for him and the reſt of the brethren; Col. 4 3. 1 Theſ. 5.25. A mutuall office which Chriſtians ſhould not be unmindfull of, thus to pray one for another.

Which as they are to do at all times, ſo ſpecially when their neceſſities call for it after any ſpeciall manner. Thus when Peter was in priſon, many of the Saints went to prayer for him, Act. 12.12. Thus are Chriſtians to remember them that are in bonds, praying for them.

With one another.And as they are to pray one for another, ſo one with another; as in Publick (of which I have ſpoken already) ſo, as occaſion is offered p. 81in private. Thus did Paul, being to take his leave of the Elders at Miletum, his laſt act was to pray with them: When he had thus ſpoken, he kneeled down, and prayed with them all, Acts 20.36. The like parting had he, and the Diſciples at Tyre, when they had accompanied him to the ſea ſide, where he was to take ſhipping, they kneeled down on the ſhoar, and prayed, Acts 21.5. The like are Chriſtians to do as they have occaſion. And that not only to get their Miniſters to pray with them, which occaſionally they are to do. It is Saint James his direction to ſick perſons, that as they ſhould pray for themſelves, (Is any among you afflicted, let him pray, Jam. 5.13.) ſo they ſhould ſend for the Elders of the Church, (the Miniſters) that they might pray over them, ver. 14. An office which Paul performed to the father of Publius; being ſick, Paul entered in, and prayed with him, Acts 28.8. And the Miniſters of the Goſpel are ſtill occaſionally to do the like, However they cannot lay hands on the ſick, and ſo heale them as Paul there did him, (that miraculous power, together with the ſigne of it, (Anointing) being now ceaſed, having been peculiar to thoſe primitive times) yet they are to lift up their hands for them; which they are to do ex officio ſpeciali, as a duty belonging to them after a ſpeciall manner, by vertue of their office: but not onelyonly to them. This are other private Chriſtians alſo to do ex officio charitatis, as an office of charity. So it there followeth in that p. 82place of Saint James, ver. 16. Confeſſe your ſins one to another, and pray one for another, that ye may he healed.

Thus have I briefly pointed at ſome amongſt many of thoſe reſpects and offices, which Chriſtians upon the account of their Joint-memberſhip owe each to other. Now what remains, but that (by way of concluſion) as a Miniſter of Chriſt, in his Name I beſeech, and require you, all of you, and in ſpeciall you who are joyned in Sacramentall Communion in this place; that you would have a regard to every of theſe; that knowing what is your duty, you would ſeriouſly apply your ſelves to a carefull and conſciencious diſcharge of it. Truly Chriſtians! ſhall you and I examine our ſelves for the time paſt, none of us but ſhall finde juſt cauſe of humbling for our failings in ſome, in many of theſe. In the ſenſe thereof, begging pardon for what is paſt, ſtir we up the grace of God for the future; that whileſt we performe duties of piety towards God, we may not be wanting in duties of charity towards our Brethren. Now conſider what I have ſaid, and the Lord give you underſtanding in all things.

FINIS.

End of the text · John Brinsley, The Mystical Brazen Serpent (1653)