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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46354	Several sermons preach'd on the whole eighth chapter of the Epistle to the Romans eighteen of which preach'd on the first, second, third, fourth verses are here published : wherein the saints exemption from condemnation, the mystical union, the spiritual life, the dominion of sin and the spirits agency in freeing from it, the law's inability to justifie and save, Christ's mission, eternal sonship, incarnation, his being an expiatory sacrifice, fulfilling the laws righteousness (which is imputed to believers) are opened, confirmed, vindicated, and applied / by Tho. Jacomb.	Jacombe, Thomas, 1622-1687.	1672 (1672)	Wing J119; ESTC R26816	712,556	668

for though the Saints proximately and immediately are united to Christ yet the Union is not so terminated in him but that through him they are united to the Father too Therefore 't is said Joh. 17.21 That they also may be one in us 't is not one in Me singly but one in Vs conjunctly And the Apostle saith 1 Thes 1.1 2. To the Church which is in God the Father and in the Lord Jesus Christ the same you have 2 Thes 1.1 So * Of the Saints Union with the Father as well as with the Son see Burg. upon Joh. 17. p. 586. Newton upon Joh. p. 450. of the Moral Vnion that Believers in some respects are in both and united both to Father and Son But as to the Law-union arising from Suretyship and Vadimony that is only proper to Christ he of all the Persons being the alone Surety for Believers Thirdly There is a Moral Vnion between Christ and Believers 'T is called Moral from the Bond or Ground of it which is Love and the word Moral is us'd not as it stands in contradistinction to Spiritual but to Natural and Physical I say the Bond of this Union is Love for Faith unites mystically and Love unites morally Love is an uniting grace as well as Faith though it doth not unite in the same way therefore 't is said He that dwelleth in Love dwelleth in God and God in him 1 Joh. 4.16 'T is all for union and it produces union take two persons who love each other their mutual affection makes them to be One there is a real Oneness between Friend and Friend The Philosopher very well defined Friendship by One Soul in two Bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A * Aristot Ethic. l. 9. c. 3.9 Friend is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alteridem another Self Thus 't is in that which is before us there is a mutual reciprocal hearty Love between Christ and Believers he loves them and they love him and by vertue of this mutual Love there is a real and close Vnion betwixt them The Husband and Wife are One not meerly upon the Marriage Covenant and external Relation but also and chiefly upon that Love and Affection that is betwixt them So it is 'twixt Christ and Saints * Qui scilicet dilect à Christo vicissim Christum amant Hocenim est in Christo esse non tantum Christo amari sed Christum amare Corn Mussus Qui Coristo incorporati sunt puro perfecto amore Idem Some therefore open this being in Christ Jesus or Oneness with him by Love in respect of this Love Believers are in Christ And so I have opened that threefold Vnion which is between Christ and Believers I have a little insisted upon the two latter branches of it but 't is the first the Mystical Vnion that I shall further mainly speak to for the truth is this is the Vnion which the Gospel principally sets before us Scripture-Resemblances by which the Mystical Vnion is set forth The Second Thing propounded was to instance in those several Scripture-resemblances by which the Mystical Vnion is set forth These are very many For this being a very high and mysterious thing it hath pleased God to make use of various Resemblances for the better describing of it that he might thereby make it to us more credible and more intelligible And 't is observable how the Spirit of God summons in all Vnions Natural Relative Artisicial that he might by all of them more clearly and distinctly shadow out the grand Vnion betwixt Christ and Saints Yet I must tell you though those are very useful as to the End designed and are very high the highest in genere Vnionis yet they all come short of the Mystical Union which they refer to they may illustrate it but they cannot reach or equalize it I will but briefly go over them both because they are fully handled by Others and also because that which is proper from them to the business in hand may be dispatched in few words The First is that of Husband and Wife A very fit and full Resemblance a * See Dr. Cudworths Union of Christ and the Church shadowed Type say some of the Mystical Vnion Upon the conjugal relation there is a very near and close conjunction If you please to look to its first institution you will find a deep foundation of Oneness laid therein Gen. 2.23 24. This is now bone of my bone and flesh of my flesh therefore shall a man leave his father and his mother and shall cleave unto his wife and they shall be one flesh Now Christ and Believers stand in this Conjugal relation each to the other he is their Husband they his Spouse they are espoused to Christ their Husband 2 Cor. 11.2 married to Christ Rom. 7.4 betrothed to God and Christ Hos 2.19 their name is Hephzibah and Beulah Isa 62.4 The Marriage-Vnion in the very height of it the Apostle brings down to Christ and Believers Eph. 5.28 29 c. So ought men to love their wives as their own bodies he that loveth his wife loveth himself For no man ever yet hated his own flesh but nourisheth it and cherisheth it even as the Lord the Church For we are members of his body of his flesh and of his bones For this cause shall a man leave his father and his mother and shall be joyned to his wife and they two shall be one flesh Well what of all this he adds This is a great Mystery but I speak concerning Christ and the Church As if the Apostle had said do not misapprehend me though I speak so much of the Vnion that is betwixt Husband and Wife according to the primitive Institution yet that is not the main thing which I drive at I aim at an higher Vnion than that namely at that Spiritual Vnion which is between Christ and the Church The Husband and the Wife are one Christ and Believers are so much more Another Resemblance is that of the Head and Members In the Body Natural there is a near and close Vnion between these two being fastened and joyned each to the other they make up one and the same body Thus 't is with Christ and Believers in the Body Mystical he is the Head they are the several Members belonging to that head Col. 1.18 He is the Head of the body the Church Eph. 1.22 God gave him to be the head over all things to the Church which is his body 1 Cor. 12.27 Now ye are the body of Christ and members in particular So Rom. 12.5 As truly and as nearly as the head and the members so truly and so nearly are Christ and Believers united also A third Resemblance is that of the Root and Branches There is also union betwixt these otherwise how should the One convey juice sap nourishment life growth to the Other So 't is with Christ and Believers he is the Root they the Branches Joh. 15.5 I am

not of sameness so Matth. 5.48 Be ye perfect even as your Father which is in heaven is perfect So 1 Pet. 1.15 16 't is so to be interpreted here Believers are not one with Christ as he is one with the Father in respect of the manner of the Union but as to the truth and reality of it so 't is as verily as truly one with Christ as Christ is one with the Father 'T is an higher Vnion 'twixt the Father and the Son but 't is as real an Vnion 'twixt Christ and Believers Thirdly 'T is a spiritual Vnion Not a gross fleshly corporeal Union you must not so conceive of it but a divine inward spiritual Union 'T is the uniting of hearts and souls together in an imperceptible way and the bonds of this Union are spiritual namely the Spirit in Christ and Faith in us and the Union is to be judged by that which is the bond of it The Husband and the Wife are * Eph. 5.31 one flesh but he that is joyned to the Lord is * 1 Cor. 6.16 17. one Spirit I have set before you several external and material Resemblances of it but the Union it self is internal immaterial and spiritual When Christ had been speaking so much of it under the resemblance of eating and drinking he adds to prevent mistakes * Joh. 6.63 It is the Spirit that quickneth the Flesh profiteth nothing the words that I speak unto you they are spirit and they are life q.d. You must take me in a right sense in all that I have said I do not intend any fleshly or corporeal eatiug as some grosly imagine I only mean spiritual eating and drinking by Faith Neither saith he would I be thought to speak of any Union that is carnal and earthly 't is the heavenly and the spiritual Union onely which I design in all that I have spoken Fourthly 'T is a near intimous Vnion The Persons here concern'd are not only truly and really but nearly closely intimately united each to the other The Union betwixt them is so near that there is no Union excepting what hath been excepted to be compared with it so near that we know not how to conceive of it much less how to express it we may borrow some light here and there from the scattered Vnions of Nature but they all in point of nearness are vastly short of it In the * 1 Cor. 6.17 Text cited but now the Apostle tells us He that is joyned to the Lord is one spirit where he opposes joyning to Christ to joyning to an Harlot v. 16. Of which he saith He that is joyned to an Harlot is one body and though this be out of the due course yet he carries it up to the Marriage-Vnion for two saith he shall be one flesh But he heightens the Mystical Vnion with Christ he that is joyned to the Lord is one Spirit This is the highest Scripture which I know for the describing of the intimousness of the spiritual Vnion First the Apostle says he that is joyned to the Lord In the Greek 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is glewed to the Lord 't is the same word which is used Eph. 5.31 he shall be joyned or glewed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his wife It speaks the Firmness and the Nearness of the Union And then he says he that is thus joyned to the Lord is one Spirit what an Expression is this what could be spoken higher to be one Spirit is much more than to be one Flesh inasmuch as the Union of Spirits is the nearest Vnion that is imaginable The Apostle opposes the spiritual conjunction 'twixt Christ and Believers to that carnal conjunction that is 'twixt person and person he that is joyned to an Harlot is one body and one Flesh but he that is joyned to the Lord is one Spirit Saints are not only Flesh of Christs Flesh and Bone of his Bone by which phrase the heighth of the Conjugal Vnion is set forth and by which the * Quae loquendi Formula ex literis Veteris Testamenti videtur esse desumpta Ita enim Fratres cognati de se mutuò loqui solent Os meum Caro mea Pet. Mart. Jews us'd to express the greatest nearness in consanguinity but which is much higher they are one Spirit with him 'T is not said they have one Spirit or that Believers are * Vide Gr●●ium in loc spirited as Christ was or that they are led acted animated by the same Spirit that he was though I conceive that is the very thing intended in the expression but the Apostle says the better to set off the intimousness of the Vnion Christ and they are one Spirit which is as high as any thing that could be spoken Again Believers are so near to Christ that in a sober sense they may be said to be a part of him yea such a part of him that he as Head and Mediator would not be compleat without them for as he is so considered they are his fulness Eph. 1.23 the fulness of him that silleth all in all 't is spoken of the Church the Body of Believers Once more the Union is so near that they both have one and the same Name Christs own Name and Title is given to them 1 Cor. 12.12 So also is Christ the Apostle means Christ Mystical not Christ Personal Compare Jer. 23.6 This is the name wherewith he shall be called the Lord our righteousness with Jer. 33.16 This is the name wherewith she shall be called the Lord our righteousness which is spoken too of the Church The Wife upon the Marriage-Vnion loses her own and is called by her Husbands name and so 't is here He that is Christ shall be called the Lord our righteousness and She that is the Church shall be called too the Lord our righteousness here is communication of names which speaks the nearness of the Vnion Nay Christ and the Believer are but * Ex quo fit ut ipsemet quoque Christus usque adeo arctè noster evadat nos vicissim illius ut apud Patris Tribunal Christus Ecclesia non quidem hypostaticâ substantiarum unitione sed quod ad istam communionem attinet mysticâ velut unum idem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unus Christus efficacissunè censeamur Bucan L. Com. 48. p. 821. One mystically though not substantially and this is the highest of all O this is a close and intimate Union indeed Fifthly T is a total Vnion I mean this the whole Person of Christ is united to the whole Person of Believers and the whole Person of Believers is united to the whole Person of Christ Christ is not in this or that single Nature but in both his Natures not in this or that Office but in all his Offices made one with them And they too reciprocally are made one with him as to the whole man not as to the Soul only but

in every expiatory Sacrifice there was the destruction or consumption of the thing sacrificed either in part or in the whole there being therefore no such thing in the Lord's Supper it cannot be look'd upon as a true and proper expiatory Sacrifice Pray what is destroy'd therein doth Christ's body and blood cease to be what they were in his Sacrifice upon the Cross there was a destruction in the separation of his Soul and Body for a time but what is there like to this in the Sacrament * De Missâ l. 1. c. 2. BELLARMINE having taken notice of this Argument thinks to elude it with a very pretty distinction viz. † De Missacirc l. 1. c. 27. that Christ's body in it-self is untouch'd in the Sacrament it loosing nothing of its esse naturale when 't is eaten there yet it doth loose its esse sacramentale the bread being eaten by which it was signified and made visible Answ As if the ceasing of something which was but external visible and representative the thing it self remaining untouch'd and the same that it was before would amount to that destruction which was in the Levitical Sacrifices and which was necessary to be made upon the body of Christ at his death in order to his being an expiatory Sacrifice Surely either we are a sort of men so weak and sottish as that wee 'l believe any thing or they are a sort of men so wedded to their Opinions as that they 'l say any thing that will but suit with their purpose otherwise so great a Man had never given so pitiful an Answer to so considerable an Objection 3. Thirdly if the Sacrament be a real propitiatory Sacrifice then so many Sacraments so many propitiatory Sacrifices and as oft as that is administred so oft there is a real substantial oblation of Christ's body and blood in a propitiatory way but this is directly contrary to what the World saith therefore 't is by no means to be admitted For that speaks but of one only propitiatory Sacrifice of Christ's once offering himself namely when he died upon the Cross which one offering was so full and perfect so effectual to all intents and purpoles for redemption propitiation c. as that it is not in any wise to be repeated or reiterated Heb. 7.27 Who needeth not daily as those high Priests to offer up Sacrifice first for his own sins and then for the peoples for this he did once when he offered up himself Heb. 9.12 by his own blood be entred in once into the holy place having obtained eternal redemption for us Vers 26 27 28. For then must he often have suffered since the foundation of the world but now once in the end of the world hath be appeared to put away sin by the Sacrifice of himself And as it is appointed unto men once to die but after this the judgment So Christ was once offered to bear the sins of many c. Heb. 10.10 12 14. By the which will we are sanctified through the offering of the body of Jesus Christ once for all But this man after he had offered one Sacrifice for sins for ever sat down on the right hand of God For by one offering he hath perfected for ever them that are sanctified Now how shall we reconcile the multiplication of propitiatory Sacrifices the reiteration of Christ's offering with these Texts there is saith the Apostle but one only propitiatory Sacrifice that which our Saviour offered upon the Cross nay say our Adversaries but there is the MASS is a propitiatory Sacrifice also the true propitiatory Sacrifice saith he was made but once nay but say they 't is not so it is renew'd repeated and made over and over again Christ sayes he did once and but once offer up himself nay say they but he is offered again and again as often as the MASS is celebrated in which his body and blood are as really offered as they were when he dy'd upon the Cross Christ saith he by the one oblation of himself hath obtained eternal redemption put away sin perfected for ever them that are sanctified nay say they but he hath not for besides that there must be the propitiatory oblation of him in the Sacrament Now let every person judge whether these things be not flat contradictions to the Word of God according to what we charge them with For the solving of this therefore they give us another pretty distinction viz. of our Saviours bloody and unbloody Sacrifice of that which was offered on the Cross and that which is offered at the Mass that they say 't is very true was but once and is not to be iterated but 't is not so with the latter wherefore the Apostle in all that hath been cited must be understood as designing to exclude only the multiplying and repeating of the bloody but not of the unbloody Sacrifice and so the Mass is not at all concerned therein To which I answer in shunning one contradiction they run upon another for what can be more contradictory to the Word as also to the nature of the thing than an unbloody propitiatory Sacrifice it sayes * Heb. 9.22 Without shedding of blood there 's no remission yes say they but there is in the Sacrament there 's no shedding of blood and yet thereby there is remission do they not still maintain that which plainly contradicts the Scripture and instead of stopping one gap do they not make another The Apostle after he had been speaking so fully of Christ's Sacrifice upon the Cross in the perfection and unrepeatableness thereof draws an inference universally to exclude all other propitiatory Sacrifices Heb. 10.18 now where remission of these is there is no more offering for sin they then must be highly bold who will presume to except and limit where the Spirit of God doth not and where the matter spoken of doth not require any such exception or limitation nay where indeed the matter will not bear any such thing as here it will not for if by Christ's oblation sin be fully remitted how can any further Sacrifice be joyned with it in order to remission To me this is a most necessary principle viz. when men will distinguish upon the letter of the Scripture so as to affirm what that denyes or to deny what that affirms or so as to enlarge what that straightens and to straighten what that enlarges it highly concerns them to look to this that their distinctions be well grounded upon other Scriptures and consonant thereunto for otherwise they must run themselves into dangerous errors without all possibility of being convinced and without this all Religion will be undermin'd and the Word of God made wholly insignificant Now to apply this Rule our Dissenters when we urge the forementioned places which are so clear and cogent for what we hold would put off all by distinguishing of a bloody and unbloody Sacrifice I desire to know what Scripture-ground or warrant they