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
as to the Body also The Soul indeed is the principal Subject of this Union but the Body too hath its share in it therefore the Apostle saith 1 Cor. 6.15 Know ye not that your bodies are the members of Christ As Christ in the assuming of the nature of man took not the body only or the soul only but both and so united them to the Godhead so 't is in the Mystical Union the whole man is knit to whole Christ And which puts marvailous sweetness into it the totality of this Vnion on Christs part reaches to every individual Believer in the world as the whole Soul is united to every part of the Body so 't is whole Christ to every Believer Sixthly 'T is an immediate Vnion Christ and the believing Soul they * See Davenant upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Colos 2.19 Per has commissuras Christus tangit nos nos tangimus Christum touch each the other if I may so express it and the Word encourages me so to do there is nothing that doth intervene or interpose between Christ and it In other unions it is not so there is union between the head and the members yet all the members do not touch the head the Foot is at a great distance from the head though it be united to it all the parts of the building are united to the foundation yet they are not all contiguous to it there is apposition but no contiguity But now the Union which I am upon is so immediate that every Believer touches Christ as it were and lies close and near to him Which yet is not to be taken of any * Omnis physicus contactus excludendus est Zanch. in cap. 5. ad Eph. p. 242. Physical or Local Contact but only of that which is Moral and Spiritual not of any immodietas suppositi but only of that immedietas virtutis or unionis which is through the Spirit and Faith Lastly 'T is an indissoluble Vnion The knot therein is tied so fast that it shall never he again untied or loosened Christ and Believers are so firmly joyned together that none shall ever be able to part them all the powers of Hell with all their united strength shall never be able to disjoyn or separate one Soul from Christ As no * Non obstat unioni huic intercapedo locorum five distantia Coeli Terrae quâ Christus quâ homo fideles peregrè ab ipso versantes disterminantur Quia unio non est existentia corporis Christi intra corpora nostra nec locali contactu aut inclosione constat Alting Explic. Catech. Part. 2. Qu 76. p. 266. distance of place doth hinder the Union so no force or violence from Devils or men shall ever be able to dissolve the Union And herein lies the peculiar transcendent blessedness of this Union above all other Unions They all may cease be broken and come to nothing the members may be separated from the head and the head from the members the tender Husband may and shall be parted from the affectionate Wife the building may be broken off from the foundation the Soul may be divided from the Body But the Mystical Union stands fast forever Christ and a gracious Soul can never be separated God hath joyned them and * Mat. 19.6 what he hath joyned together no man shall ever put asunder There are two abiding things in the Saints their Vnction and their Vnion Their Vnction abides But the anointing which ye have received of him abideth in you 1 Joh. 2.27 and their Vnion abides for it follows and ye shall abide in him Our Apostle makes his Challenge in the close of this Chapter who shall separate us from the Love of Christ he tells you none should ever be able to do it v. 38 39 so who shall separate us as to our Union with Christ none shall none can Possibly the influences of it for some time may be suspended but yet the Union it self is not nay cannot be dissolved As it was in the Hypostatical Union for a time there was a suspending of the comforting influences of the Divine Nature to the Humane insomuch that our Saviour cried out * My God Mat. 27.46 My God why hast thou forsaken me yet for all this the Union between the two Natures was not in the least abolished So here in the Mystical Vnion the sensible effects comforts benefits of which may sometimes be kept in and not appear but yet the thing it self abides and so shall abide firm and inviolable forever 'T is an inseparable an insuperable Vnion Yea Death it self though that be the bane of all other Unions shall never reach this so as to put an end or period to it And thus I have finished the Heads necessary to be spoken to for the opening of this admirable and blessed Vnion In the clearing of which I have given you the Explication of the Subject of the Proposition There is no Condemnation to them who are in Christ Jesus I must not dismiss so excellent so useful a Point without some practical improvement of it VSE 1. Of Examination whether we be in Christ And first are they and they only the persons to whom there is No Condemnation such as are in Christ Jesus I would then put all of you upon the most serious Examination whether you be thus in Christ Jesus Pray bring it down to your selves and ask your selves one by one this question Am I in Christ some are so in him am I one of them what is this Mystical Vnion to me It concerns you to be very inquisitive about this because the grand priviledge in the Text depends upon it You cannot safely apply No Condemnation if it be No Vnion If you desire a solid foundation to build upon for exemption from Condemnation you must make sure of this Vnion the happiness and safety of your future state wholly depends upon your present being in Christ O that you would be perswaded with the greatest diligence faithfulness impartiality to search and examine your selves about this The Apostle is very smart upon it 2 Cor. 13.5 Examine your selves whether you be in the faith prove you own selves know you not your own selves how that Jesus Christ is in you and you in him except you be reprobates and say I except you be liable to eternal condemnation Two Distinctions concerning Vnion with Christ Now that I may help you in this great Enquiry viz whether your have that very Vnion with Christ which will effectually secure you from this most dreadful Condemnation I must first distinguish about it 1. Union with Christ is either Material and Natural or Spiritual and Supernatural There is a Material or Natural Union with Christ consisting in oneness with him in respect of one of his Natures For he having assumed the nature of man and hypostatically united it to the Godhead upon this wherever the nature of man is there is Union
needs upon this be excellent and glorious The excellency of persons and things is to be measured by their appropinquation or approximation to that which is most excellent then the Saints are the * Psal 16.3 excellent in the earth because they are so near to Christ the center of all excellencies How was the humane Nature advanc'd and dignifi'd even above the Angelical Nature when it was so nearly united to the Godhead as the woman of mean descent is when she is match'd into some great family And hath not Christ highly advanc'd your persons too by taking them into so close so intimate an union with himself 'T was accounted honour for Esther to be taken into Ahasuerus's Royal Bed 't was a far greater honour to her to become his wife but this is nothing to the honour which Christ hath put upon you in his joyning and marrying of you to himself O let him first be adored who hath thus eâ—aâ—â—â—d poor worms and then you should know how to judge of your selves according to the advancement and dignity conferred upon you by your being in Christ As to your Being and Order the Angels are above you * Psal 8.5 Thou hast made him a little lower than the Angels but as Christ hath assumed your Nature and not theirs and hath thus nearly united your Persons to himself so they are a little nay a great deal lower than you Let there be no pride or sinful self-exaltation in you yet know how to put a right estimate upon your selves according to your advancement by Grace The Saint in his rags is greater than the Sinner in his robes for the one is in Christ and the other is not and that puts a superlative glory and excellency upon him Believers being in Christ they are safe 2. Are you in Christ Jesus then as your dignity is great so your safety is great too You need not fear the greatest dangers which threaten you upon your being in Christ even in the * Psal 23.4 valley of the shadow of death you are safe The Evils you dread are either temporal and external or spiritual internal and eternal you are secure against all That special providence which is over you secures against the first and that special Grace which is in you and towards you secures against the last * Isa 4.5 Vpon all the glory shall be a defence You upon your Vnion are a part of this glory for it points to persons as well as things therefore there 's a defence upon you to keep off whatever might hurt you You are not meerly a part of Christ through your conjunction with him but you are in regard of his special and tender affection as * Zech. 2.8 the apple of his cye and will he not guard the apple of his eye He that is in this Ark must needs be safe in the greatest deluge The Evil of Evils is eternal condemnation but what saith the Text There is no Condemnation to them who are in Christ Jesus How can they perish who are one with Christ will he suffer persons so united to him to be miserable so long as 't is well with the Head shall it not be well with the Members also In the Body Natural the Head may be safe and yet some of the Members may perish but in the Body Mystical 't is otherwise where all the members are safe in the head and as safe as the head it self O Believers you may with courage look the greatest dangers evils in the face as knowing that none of them shall ever reach you much to hurt you because you are so strongly engarrison'd in Christ But more of this in the last branch of Comfort Christ sympathizes with those who are in him 3. Are you in Christ Jesus Here 's Comfort for you Vpon your union with him he sympathizes with you in all your afflictions and looks upon all done to you as done to himself I say Christ sympathizes with you in all your afflictions for he 's a sympathizing compassionate tender-hearted Saviour as you read Heb. 4.15 Heb. 5.2 As there is by virtue of the Vnion a mutual sympathy betwixt the Head and the Members the Husband and the Wife so 't is here 'twixt Christ and you * Isa 63.9 in all your afflictions he is afflicted He that * Isa 53.4 bore your griefs when he was on earth really and properly he bears them still now he is in heaven in a way of sympathy Further I add he hath a tender sense of what is done to you and looks upon it as done to himself and no wonder since he and you are but One. He that touches you touches the apple of his eye Zech. 2.8 * Sic vocem pedis suscipit Lingua clamat calcas me in membris Christi Christus est August in Ps 30. Saul Saul why persecutest me Act. 9.4 When the Saint is persecuted Christ himself in him is persecuted As if any kindness or love be shown to Believers Christ looks upon it as done to himself Matth. 25.40 Inasmuch as ye have done it unto one of the least of these my Brethren ye have done it to me So if any unkindness be shown to them Christ looks upon it as done to himself O that Enemies would be quiet and let God's people alone and fear to wrong or injure them for they are so united to Christ so incorporated with him that they who strike at them do through them strike at Christ himself Will certainly supply them in all their wants 4. Are you in Christ He will then most certainly supply you in all your wants In temporal wants fear not Christ will provide will he suffer that body to starve which he hath united to himself You are full of anxious thoughts what ye shall eat and drink what ye shall put on Christ would have you * Matth. 6.26 take no thought about these things your bodies being in union with him he 'le look after them so that they shall not want what is necesiary O Believer hath Christ thus admirably joyn'd thee to himself and will he deny thee a little meat and drink and cloathing And then as to spiritual wants in those Christ will supply too Every member in the body from this head shall receive that grace life strength that is proper for it The root supplies every branch with what it needs Christ will do the same to every believing Soul and this is part of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that supply of the Spirit which you read of Phil. 1.19 This union is operative and communicative if thou beest in Christ thou shalt most surely have from him * Rom. 12.3 that measure of Grace and Comfort which he sees best for thee Every Lamp in the Golden-candlestick was supplied from the two Olives Zec. 4.12 and so every particular member of Christ is and shall as need requires be supplied from him The Apostle tells us 1 Tim.
To excite all to get into Christ Use 3. Some Directions in order to it Use 4. Several Duties pressed upon those who are in Christ Use 5. Comfort to such in Eleven Particulars TWo things have been observed in these Words the Priviledge and the Subjects of that Priviledge I have done with the First and go on now to the Second Here is no Condemnation a very high and glorious Priviledge who are the Persons to whom it belongs Such as are in Christ Jesus This I have hitherto but touch'd upon in the General but am now to fall upon the more particular opening of it To them which are in Christ Jesus Here are the two great Names or Titles of our blessed Lord Christ with respect to God Jesus with respect to us he is Gods Christ and our Jesus Gods Anointed and our Saviour But I do not intend in the least to stay upon these Titles I 'le only speak to that one thing which here lies before me viz. being in Christ Jesus To them which are in Christ Jesus So we fill it up but in the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Original 't is only to them in Christ Jesus The Words are descriptive the Apostle doth not design in them to set down the Meritorious Cause of Non-condemnation no not with respect to Christ himself but only to describe the Persons who have an interest therein for he doth not say there is no Condemnation because of Christ or through Christ though that be very true but there is no Condemnation to them who are in Christ I grant that something argumentative may be fetch'd out of them but in their first and main scope they are descriptive Qu. What is it to be in Christ Jesus What it is to be in Christ opened Answ 'T is * Qui sunt in Christo i. e. qui credunt in Christum per fidem ei sunt insiti Piscat in Schol. So. Beza Esse in Christo Jesu est fide Christo adhaerere Spiritu insitus esse ut membrum Capiti Pare Conjunctis fide cum Christo Jesu Vatabl. Qui sunt incorporati per fidem dilectionem fidei Sacramentum Aquin generally opened by that mystical Vnion which is betwixt Christ and Believers through the Spirit and Faith To be in Christ 't is to be ingrafted incorporated mystically united unto Christ This Vnion in Scripture is set forth sometimes by the Saints being in Christ sometimes by Christs being in them Sometimes I say by their being in Christ So here in the Text and so in several other places 1 Joh. 5.20 We are in him that is true even in his Son Jesus Christ 2 Cor. 5.17 If any man be in Christ he is a new creature 1 Cor. 1.30 But of him are ye in Christ Jesus c. Then 't is also set forth by Christs being in them 2 Cor. 13.5 Know ye not that Christ is in you except you be Reprobates Col. 1.27 Christ in you the hope of glory Rom. 8.10 And if Christ be in you the body is dead because of sin c. The difference betwixt Saints Being in Christ and Christs Being in them Now I conceive these two Expressions do both point to one and the same thing viz. to the Spiritual and Mystical Vnion betwixt Christ and Believers Yet possibly as to some Modes and Circumstances there may be some difference betwixt them Which a Reverend Person in a late * Mount Pisgah pag. 22. Treatise thus sets forth Christ is in the Believer by his Spirit 1 Joh. 4.13 1 Cor. 12.13 the Believer is in Christ by Faith Joh. 1.12 Christ is in the Believer by Inhabitation Eph. 3.17 the Believer is in Christ by Implantation Joh. 15.2 Rom. 6 3. Christ is in the Believer as the head is in the body Col. 1.18 as the root is in the branches Joh. 15.5 Believers are in Christ as the members are in the head Eph. 1.23 as the branches are in the root Joh. 15.7 Christ in the Believer implyeth Life and Influence from Christ Col. 3.4 1 Pet. 2.5 the Believer in Christ implieth communion and fellowship with Christ 1 Cor. 1.30 When Christ is said to be in the Believer we are to understand it in reference to Sanctification when the Believer is said to be in Christ it is in Order to Justification Further this Vnion in Scripture is set forth sometimes by the Saints abiding in Christ and Christs abiding in them Joh. 15.4 Abide in me and I in you 1 Joh. 3.24 Hereby we know that he abideth in us c. Sometimes by their dwelling in Christ and Christs dwelling in them 1 Joh. 4.13 Hereby know we that we dwell in him and he in us because he hath given us of his Spirit Joh. 6.56 He that eateth my flesh and drinketh my blood dwelleth in me and I in him Eph. 3.17 That Christ may dwell in your hearts by Faith Sometimes by Christs living in them Gal 2.20 c Yet not I but Christ liveth in me Sometimes by that Oneness that is betwixt Christ and them Joh. 17.21 22. And some make that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that gathering together in one all things in Christ Eph. 1.10 to point to this Vnion I dispute not about that but certainly this is that which is here held forth when the Apostle saith there is no Condemnation to them which are in Christ Jesus It being so my business then will be as God shall assist to discourse of that admirable and glorious Vnion which is betwixt Christ and Believers 'T is a very high and noble and excellent Argument O that I may in some measure reach the greatness spiritualness and glory of it I will not at all insist upon the proving of the Thing viz. that some persons are in Christ or that there is this blessed Vnion 'twixt Christ and Saints for the Scriptures ' forementioned sufficiently prove it and I do not meet with any who deny it Though there are some different Notions about it and some different Explications of it yet all grant there is such a thing So that my only work will be first to open and then to apply it And indeed there 's great need of the former Vnion with Christ a great Mystery because this Vnion is a very profound and abstruse point 't is a mystery a very great mystery a truth which lyes very deep and is not easily to be understood All believe it but few understand it all grant the quod sit but for the quid sit how much are the most knowing persons in the dark about it The Apostle speaking of it calls it a great mystery Eph. 5.32 and Col. 1.27 he sets it forth by the riches of the glory of this mystery what 's that why Christ in you the hope of glory Indeed 't is such a mystery as that we shall never fully understand it till we come to Heaven where all mysteries shall be unfolded and particularly this of the mystical
14. Those that be planted in the House of the Lord shall flourish c. they shall bring forth fruit c. O how fruitful should they be who are planted in the Lord himself Saints upon their being One with Christ should be one amongst themselves 9. Such as are one with Christ should be one amongst themselves Saints are under a double Vnion One with Christ and One amongst themselves and the Latter is as real as the Former and purchased by Christ as well as the former for the proof of which read and weigh Eph. 2.14 c. The members in the body natural as they are united to the head so they are also united each to the other and so 't is here O that this Vnion amongst Saints was more conspicuous and evident But with grief of heart be it spoken little is to be seen of that whilst much of that which is opposite to it is every where too apparent what schismes rents divisions are there to be found even amongst them is not this spoken of in Gath are not the great Enemies of Christianity too well acquainted with it Now what a sad thing is this that when they are all one in Christ Jesus as 't is Gal. 3.28 there should yet be such divisions fractions and distances amongst themselves Some Divines make this to be the matter of Christ's prayer Joh. 17. where he pray'd that all Believers might be one as the Father and he were one i. e. that they might be One in Vnity and Concord amongst themselves Which interpretation though the higher Vnion must by no means be excluded is very probable from the Argument with which Christ twice backs his prayer That the world may believe that thou hast sent me It must therefore be some external and visible Vnion of which the world in order to this conviction might take notice which the Saints Mystical Vnion with Christ is not but their Vnion or Unity amongst themselves is And it appears that upon this very prayer of Christ there was a little after great unity and concord amongst the primitive Christians Act. 2.46 And they continuing daily with one accord c. Act. 4.32 The multitude of them that believed were of one heart and of one soul c. just as Christ had prayed And O that the virtue of this prayer might reach us also at this time for surely our divisions are so many and so great our breaches so wide that I think nothing can or will unite us but the alone efficacy of Christ's intercession A stronger motive to Vnity cannot be set before the people of God than that which I am upon they who are so joyn'd to Christ should not be disjoyn'd amongst themselves as they have but one head and are all members of the same body so they should have but * Jer. 32.39 Believers upon this Vnion should know Christ better than others do one heart and one way 10. Are you in Christ You should then be well acquainted with him so as to attain to a considerable degree of the knowledge of him Others who are afar off from him may be ignorant of him but you who are so nigh to him should know him well He told his Disciples that he would * Joh. 14.16 17. pray the Father and he would give them the Comforter c. Even the spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you This was spoken of the Saints knowledge of the Spirit but it holds true as to the knowledge of Christ himself the world knows him not but Believers know him how doth that come to pass why from this for he dwells in them and is in them and they in him O how should the consideration of this Union excite you to labour after a clearer knowledge of the Lord Jesus Persons we live with we know them fully Christ lives in you and you in him what a shame will it be if you do not so far as your capacity will admit of know him distinctly Surely saith Jacob * Gen. 28.16 the Lord was in this place and I knew it not whoever thou art if thou beest a gracious person surely the Lord is in thee and thou in him and yet thou neither knowest thy Vnion nor the Person to whom thou art united 'Pray let this put you upon the daily diligent studying of Christ that you may arrive at higher knowledge of him * Job 22.21 acquaint your selves with him and do it thoroughly upon the intimateness of the Vnion there should be intimateness of acquaintance Hitherto I have been speaking to such who are in Christ VSE 5. Comfort to them who are in Christ by way of Exhortation I shall now further speak to them by way of Consolation And you that are such O rejoyce and be exceeding glad let your hearts be even filled with joy what abundance of comfort is there wrapt up for you in this your union with Christ 't is a flower out of which all sincere Christians may suck a great deal of Evangelical sweetness For the setting forth of which let me go further than that special-priviledge which the Text holds forth As this speaks the dignity of their Persons 1. Are you in Christ Jesus this speaks the excellency and dignity of your persons How great and honourable must they needs be who are thus nearly united to so glorious a Person as Christ the Mediator the eternal Son of God! * Psal 149.9 this honour have all the Saints 'T is no great matter what the world says or thinks of you Men vilifie you and look upon you as the very scum and filth of the earth so they did long ago to far your betters 1 Cor. 4.13 The precious sons of Zion comparable to fine Gold how are they esteemed as earthen pitchers Lam. 4.2 And 't is no great matter what your outward condition is in the world that may be mean and inglorious enough I say these are things not much to be regarded so long as you are the members of Christ you being so what a glory and greatness must this needs reflect upon you Mark that expression Joh. 17.22 The glory which thou hast given me I have given them what glory doth Christ speak of it follows that they may be one even as we are one this is glory indeed 'T is a great honour to be a member of the Church so the good Emperour Theodosius judged of it who preferr'd his being a member of the Church before his being Emperour of the World but 't is a far greater honour to be a member of Christ 'T is an high expression concerning Israel that they were a people near to God Psal 148.14 You Believers are near to God indeed for you have not only communion with him who is God but union also you are one with the Father and one with the Son you must
his Members also this is his great request to his Father Joh. 17.24 Where 't is Vnion it shall be Vision in Christ here and with Christ hereafter are inseparable a Christ in you is a sufficient ground for the hope of glory Col. 1.27 Christ in you the hope of glory You therefore who are in Christ should highly comfort your selues with these things I would desire such not to put from them these Cordials as if they were not proper for them because of the weakness of their graces the imperfections of their duties the meaness of their persons or upon any other discouragement of this nature Art thou a Believer be thou never so weak yet thou art in Christ thou art low in grace in gifts in thy outward condition yet thou art in Christ The meanest member in the body is united to the head as well as that which is the highest and so 't is here Though the eye was weak which look'd upon the brazen Serpent yet it looking thereupon there was healing for all that The weakest faith is healing faith and 't is so not only because it takes a view of Christ but also because it knits to Christ O Christian Faiths uniting virtue doth not depend upon its strength but upon its sincerity the very minimum quod sic is enough to put thee into Christ therefore be not discouraged because thy faith is so weak and low And for thy outward condition that 's nothing at all to the state or priviledge the poor are in Christ as well as the rich the ignoble as well as the noble He doth not choose his members by any external considerations If Grace be in thy heart though thou art very mean in thy outward state hast scarce bread to put into thy belly or rags upon thy body Christ is not * Heb. 2.11 ashamed to own thee as one of his Members and Brethren Let this suffice for the opening of the Subjects of the Priviledge so far forth as they are described by their Vnion There is no Condemnation to them which are in Christ Jesus Rom. 8.1 There is therefore now no Condemnation to them which are in Christ Jesus who walk not after the Flesh but after the Spirit CHAP. III. Of the Holy and Spiritual Life in opposition to the Sinful and Carnal Life The Subjects of the Priviledge are further characteriz'd by their Course The words repeated Verse 4. with some little variation They are descriptive both with respest to the Non-condemnation and also to the Being in Christ Jesus Why the Apostle singles out this Character What Walking imports The Observation rais'd Eight things taken notice of from the Words 1. The Apostle doth not say There 's no Condemnation to them in whom there is no Flesh but to them who walk not after the Flesh 2. He doth not lay his Evidence upon particular acts but upon the general Course 3. Here is not redditio Causae but only descriptio Personae 4. The description is not laid down in the Negative only but also in the Affirmative 5. The two Walkings are supposed to be contrary 6. First 't is being in Christ Jesus and then 't is walking not after the Flesh c. 7. There always was and always will be different walkers 8. The Apostle lays it down in the general and the reason givenw by he so doth The Parts of the Description opened What is meant by Flesh and by walking or not walking after the Flesh Flesh considered 1. More Generally what it is to walk after it in that respect why the Corrupt Nature is set forth by Flesh a fivefold account given of that 2. More Particularly what it is to walk after it in that respect Of Lust or Lusting the most natural act of the Flesh What is here meant by the Spirit What it is to walk after the Spirit That opened in Five Particulars The Doctrine confirmed Applied 1. by way of Information in three things 1. That Scripture Marks or Signs grounded upon Sanctification and Holiness are not under the Gospel to be rejected by Believers 2. That the Popish Calumnies against Protestants and the Protestant Doctrine are causeless and groundless 3. That there are but few who are in Christ Jesus Use 2. To examine the walking whether it be after the Flesh or after the Spirit Use 3. 1. To dehort from walking after the Flesh Several Motives to enforce that Dehortation What is to be done for the avoiding of it 2. To exhort to walking after the Spirit Three Motives to that Use 4. Such as do walk after the Spirit are exhorted 1. To be very thankful 2. To walk yet less and less after the Flesh and yet more and more after the Spirit 3. To take the Comfort of this walking The great discouragement of troubled Christians about it removed THere is in the whole Verse as you have heard the Priviledge and the Description of the persons who have a share in that Priviledge They are described 1. By their Vnion with Christ There is no Condemnation to them which are in Christ Jesus this hath been spoken to 2. By their holy course they are such who walk not after the Flesh but after the Spirit this I proceed now to speak to In the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek the Words run thus There is no condemnation to them in Christ Jesus not walking after the Flesh but after the Spirit Our Translators put in to them which are in Christ Jesus who walk not after c. And they part the being in Christ and the not walking c. and read them as distinct but Others put them together and make all but one sentence Thus the Syriack Version cited before thus (a) Nulia condemnatio iis qui per Jesum Christum sive per Evangelium eousque perducti sunt ut non eant quo carnis affectus rapiunt sine discrimine sed Spiritum Sanctuâ—â— adepti ejus motibus constanter obsequuntur Grot. Grotius There is saith he no condemnation to them who by Jesus Christ or by the Gospel are brought to this not to go whether carnal affections do carry them but having obtained the Spirit they constantly obey his motions Some difference there is in this double reading but I 'le not enquire whether (b) Unica est in textu Pauli oratio sed Interpres distinxit in duas c. quam vis ad sensum non intersit Cajet material or not The Apostle recites these words v. 4. with a double variation 1. There he brings in the Relative and joyns it with the Participle which here he doth not for there 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas the Relative here is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Here 't is express'd in the Third person there in the First person that the righteousness of the Law might be fulfilled in us who walk not after the Flesh but after the Spirit The Words are descriptive and characteristical of Persons both
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ipsa Caro etiamsi non cum peccato c. Missus ergo Filius Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in carne non peccatrice eâdem tamen quae in nobis peccârat five pollutâ non in ipso sed in nobis Naturam Peccati h.e. Peocatorum Dei Filius suscepit puram quidem sed ut nostram quae peccârat expiaret Cum notissimo Hebraismo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 res ipsa dicatur ut cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse Homo dicitur non video cur non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vera sit â—aro cum peccati non ab eo dicatur qui assumsit atque hoc ipso expiavit sed ab eo qui peccando corrupit Heins Expositors the more to weaken the Objection of the Adversaries as grounded upon this Text tell us that the likeness here of sinful Flesh is the sameness of sinful Flesh that Christ took that very Flesh which was and is sinful not that it was so in him but that it is so in us that he assum'd that very Flesh which in man is defil'd by sin yet not as defiled but as true Flesh As when 't is said concerning him that he was in the * Phil. 2.6 7 8. form of God in the form of a Servant in the likeness and fashion of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is the same word with that in the Text the meaning is that Christ was truly God truly a Servant truly Man and as 't is said concerning Adam * Gen. 5.3 he begat a Son in his own likeness that is he begat a Son who was as truly a man and as truly a Sinner as himself so Christ was sent in the likeness c. viz. in just such Flesh or in the very self same Flesh which man hath made in himself sinful and therefore passible and mortal Now though I cannot deny the truth of this Exposition as thus stated nor that it may very well be grounded upon parallel places yet because to some at the first hearing it may seem somewhat harsh I rather incline to that which was laid down before in the opening of the Words 't was the same flesh in Christ and in us in its Physical consideration but it being morally considered it was but the likeness of sinful Flesh But to come to that which I propounded let us consider Flesh in its strict acceptation as it relates to the fleshly and bodily part so I 'le lay down two things about it 1. That Christ was indeed sent in flesh was really incarnate and did verily take flesh upon him And what one thing is there in the whole Gospel wherein 't is plain and positive if it be not so in this Joh. 1.14 And the Word was made Flesh 1 Tim. 3.16 Without controversie great is the mystery of Godliness God manifested in the flesh Heb. 2.14 16. Forasmuch then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the Devil For verily he took not on him the Nature of Angels but he took on him the seed of Abraham Rom. 1.3 Concerning his Son Jesus Christ our Lord who was made of the seed of David according to the flesh Rom. 9.5 Whose are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Amen Hence he 's said to be made of a woman Gal. 4.4 many such * See the strength of these with other Texts drawn forth and vindicated against Objections by Mr. Tombes in a little Treatise called Emmannel or God-man Sect. 15 16 c. to the end of the Book places might be produced to prove that Christ really assumed Flesh but these may suffice Christ's Flesh was organiz'd And this Flesh wherein Christ was sent was organiz'd and form'd into a perfect body the Apostle doth not only call it his Flesh but the body of his flesh Col. 1.22 In the body of his flesh through death c. Heb. 10.5 Wherefore when he cometh into the world he saith Sacrifice and offering thou wouldst not but a Body hast thou prepared me I Pet. 1 24. Who his own self bare our sins in his own body on the tree c. Our Saviour did not assume a confus'd indigested and unshapen mass or lump of flesh that was not his incarnation but he assumed Flesh cast into the very mould and form of our bodies having the same several parts members lineaments the same proportion which they have 2. I adde not as a distinct Head from the former but only that I may more distinctly speak to it then as yet I have done Of the Verity of Christ's Body that as Christ was indeed sent in Flesh so the flesh in which he was sent was Flesh indeed He saith * Joh. 6.55 My flesh is meat indeed and I say his Flesh was flesh indeed as true real proper very flesh as that is which any of us carry about with us 't was as was said before but the likeness of sinful flesh but 't was the reality of physical or substantial Flesh * Vide Aquin. 3. p. Qu. 5. Art 1. Christ's body was no Spectrum or Phantasm no putative body as if it had no being but what was in appearance and from imagination but as real as solid a body as ever any was therefore the Apostle in the * Col. 1.22 fore-cited place calls it a body of Flesh a body to shew the organization of it and a body of flesh to shew the reality of it in opposition to all aerial and imaginary bodies It had all the essential properties of a true body such as are organicalness extension local presence confinement circumscription penetrability visibility palpability and the like Luke 24.39 * Quomodo hanc vocem interpretaris Marcion c. Ecce fallit decipit c. Ergo jam Christum non de coelo deferre debueras sed de aliquo circulatoriò caetu nec salutis Pontificem sed spectaculi artificem c. Tertull. de Carne Christi p. 362. Behold my hands and my feet that it is I my self handle me and see for a Spirit hath not flesh and bones as ye see me have 1 Joh. 1.1 That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of life c. He had also those natural †Esuriit sub Diabolo sitiit sub Samaritide lacrymatus est supra Lazarum trepidavit ad mortem sanguinem fudit postremò haec sunt opinor signa coelestia Idem ibid. p. 367. affections passions infirmities which are proper to a body as hunger Matth. 4.2 When he had fasted forty dayes and forty nights he was afterwards an hungred thirst Joh. 4.7 Joh. 19.28 I thirst Sleep Matth.
Vincula Vnionis the Means or Bonds of this Union the Spirit and Faith 5. Here is also the Effect or Consequent upon this Union namely mutual and reciprocal Communion each with the other This will be opened in what will follow Only at present let me open the fourth Head the Means and Bonds of the Mystical Union In all Unions there is something which binds and knits Thing and Thing Person and Person together what is it then which binds knits conjoyns Christ to Believers and Believers to Christ I answer 't is the Spirit and Faith The Spirit unites Christ to us and Faith unites us to Christ First the Spirit is the bond of this Union on Christs part for by this he takes possession of Believers * Christ lives in us not by local presence but by the special supernatural operation of his Spirit Perkins upon Gal. 2.20 p. 216. dwells in them lays hold of them apprehends them as the word is Phil. 3.12 In * De Trinit de Poenit. Tertullians Dialect Spiritus nos Christo confibulat the Spirit doth joyn and button Believers to Christ And then Faith is the bond or ligament on our part Eph. 3.17 That Christ may dwell in your hearts how by Faith Christ lays hold on us by the Spirit and we lay hold on him by Faith he comes to us by the Spirit and we go to him by Faith The Spirit of God does not only discover and make out the Union of the Soul with Christ Hereby we know that he abides in us by the Spirit which he hath given us 1 Joh. 3.24 but he works promotes and brings it about As 't is in that Vnion which is amongst the Saints themselves * 1 Cor. 12.13 by one Spirit they are all baptized into one body So 't is in the Vnion which is betwixt Christ and them by this One Spirit they are all made one with Christ Therefore saith the Apostle * Rom. 8.9 If any man have not the Spirit of Christ he is none of his he means he hath neither interest in him nor union with him And then there is Faith which unites on our part for that is the uniting Grace the Sinew or Ligament which knits and binds the Soul to Christ that by which the Soul clasps and clings about Christ By faith we apply our selves to Christ and Christ to our selves and that application is the ground of union So also by Faith we * Joh. 1.12 receive Christ upon which receiving of him we are united to him and made one with him The spiritual ingrafting too is by this as you may see Rom 11.19 20 and this is our eating Christs flesh and drinking-Christs-blood upon which he dwells in us Joh. 6.56 Thus the Union is brought about both on Christs part and on the Believers part and this is the Mystical Vnion Of the Law-Vnion Secondly There is the Legal or Law-Vnion betwixt Christ and Believers The ground of this Union is Christs * Heb. 7.22 Suretyship he as the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surety struck hands with God as the word imports put himself into their stead took their debt upon himself and bound himself upon their account to make satisfaction to God Now from this act of Christ there results that Law-Vnion which I am upon Saints as 't is said by some are united to Christ three ways Spiritu Carne Vadimonio as they are partakers of his Spirit as he hath assumed their Nature and as he hath engaged for them as there Sponsor or Surety You know in Law the Debtor and the Surety are but one Person the Law looks upon them as One and makes no difference betwixt them and therefore both are equally liable to the debt and if the One pay it 't is in the eye of the Law as much as if the Other had paid it So 't is with Christ and us he is our Surety for he took our debt upon himself engaged to pay whatever we owed as * Philem. 18.19 Paul once did to Philemon for his Onesimus entred into bond though not with us yet for us Upon this Christ and we are but One Person before God and accordingly he deals with us For he makes over our Sins to Christ and also Christs righteousness and satisfaction to us he now in a legal notion looking upon both but as One person And this Consideration is of great use and so accordingly 'tis improved by the Orthodox against Socinians to clear up and confirm those great Truths which concern Christs Sufferings and the Believers benefit thereby For if it be ask'd How could Christ he being a Person perfectly innocent suffer in a penal manner as he did he being altogether guiltless in himself how could the Father with justice fall upon him as though he had been guilty Or grant that he did thus suffer yet how can any good by his suffering redound to others I say if any shall raise such Questions the Answer is ready That Christ and Believers in Law are but one Person he having submitted to be their Surety in a voluntary substitution of himself in their stead and susception of their Guilt whereupon it came to pass that their Guilt was imputed to him upon which the Father might without the least impeachment of his justice severely fall upon him and his righteousness merit satisfaction was imputed to them for that being performed by their Surety 't is theirs to all intents and purposes as if they had perform'd it in their own persons Briefly upon this Law-Vnion resulting from Christs Suretiship our Sins were very well imputable to him and his merits to us This doth so exactly fall in with the common notion and case of Suretyship amongst Men that I need not any further insist upon the illustration of it The Adversaries therefore who deny that Christ either did or could suffer in the Sinners stead or that there is any imputation of his Merit to Believers are so pinched with this his being a Surety that they oppose it to their utmost wholly deny that too and are feign to make good one denial with another But here I digress Two things I shall add upon this Head and then dismiss it 1. That the Oneness of Person 'twixt Christ and the Saints which hath been affirmed of them more than once or twice in the opening of the matter in hand is not to be carried further than that particular Sense and respect in which 't is affirmed I mean this They are not one Person in respect of Nature Essence or any personal Vnion onely they are so in respect of that Mystical and Legal Oneness of Person that is betwixt them And this latter Oneness is very well consistent with the different Natures of the Subjects united though the former is not so 2. That this Law-Vnion is only proper to Christ the Second Person The mystical and the moral Union in some sense doth reach to the other Persons
the vine ye are the branches You read of being planted and ingrafted into Christ 't is a Metaphor which the Spirit of God much delights in in the setting forth of that which I am upon See Rom 6.5 and chap. 11.17 c. Also you read of being rooted in Christ Col. 2.7 There is a blessed Analogy or resemblance between Christ and Believers and the Root and the Branches in point of Vnion in point of Influence The root is united to the branches and thâ—y to it so is Christ to Believers and they to him The root conveys life and nourishment and growth to the branches so does Christ to Believers Another Resemblance is the Foundation and the Building Here is Vnion too for in a Building all the Stones and Timber being joined and fastned together upon the Foundation make but one entire Structure So 't is here Believers are Gods building and Christ is the foundation in that building Ye are Gods building 1 Cor. 3.9 Other foundation can no man lay then that which is laid which is Christ Jesus 1 Cor. 3.11 Therefore they are said to be built upon the foundation of the Prophets and Apostles Jesus Christ himself being the chief corner stone Eph. 2.20 As a man builds upon the foundation and lays the stress of the whole building upon that so take the true Christian he builds upon Christ all his Faith Hope Confidence is built upon this sure foundation as Christ is stiled Isa 28.16 Behold I lay in Zion a sure foundation Hence also they are said As lively stones to be built up a spiritual house c. 1 Pet. 2.5 Here 's the Mystical Union under this resemblance also Take but One more that of Meat or Food That which a man feeds upon and digests it is incorporated and united with himself it 's turned into his own substance and made a part of himself The Believing Soul by Faith feeds upon Christ digests him and turns him as it were into his own substance so that Christ becomes one with him and he one with Christ Joh. 6.55 56. My flesh is meat indeed and my blood is drink indeed he that eateth my flesh and drinketh my blood dwelleth in me and I in him All this must be taken not in the literal but in the spiritual notion the eating and drinking is believing so 't is to be understood all along in that Chapter Upon which believing the Vnion follows he dwells in me and I in him Thus I have with great brevity given you those Scripture-Resemblances by which the Mystical Vnion is shadowed out The handling of them in their utmost extent is a Subject that would have admitted of great enlargement but my business was but to speak to that one thing from them which suits with the work in hand In some of the preceding Heads I was in the great deeps but in this I have been in the shallows there the Elephant might swim here the Lamb may wade there things were not so dark but here they are as clear therefore I shall not need to make any further stay upon them Seven Properties of the Mystical Vnion I come to the Third Head the Properties of this Vnion I 'le name these Seven First 'T is a sublime Vnion And that 1. In respect of its Nature as considered in it self Christ and a poor Creature made one and so made One O what an Union is this We have many Vnions in Nature and some very considerable but alas they all come short and are but poor mean low things in comparison of this Next to the Vnion of the Three Persons in the Sacred Trinity and the Hypostatical Vnion of the two Natures in Christ the Mystical Vnion is the highest Except but those which I have named and all other Unions must vail to it 2. 'T is sublime in respect of its rise Original and production The more supernatural a thing is the more sublime it is now this Union is purely supernatural What can Nature be imagin'd to do for the bringing about of such a thing as this O surely 't is all of the meer Grace of God! As 't is not Natural for the Matter of it so neither is it so for the production and application of it 'T is supernatural as to the Thing and also as to the Person to whom it belongs 3. 'T is sublime in respect of the high and glorious Priviledges Effects and Consequents of it 4. In respect of its mysteriousness and difficulty to be known Something I spoke to this at my first entrance upon this Subject The mystical Union is a mysterious Union so mysterious that we had known nothing at all of it if God had not revealed it to us in the Word And even now he hath revealed it yet 't is but very little that we do understand of it That there is this Union that 's as clear as the light of the Sun but what this Union is O that 's a thing hidden and lock'd up from us The Union of the Body and Soul in Man is a great mystery there is even in that Vnion that which puzzles the greatest Philosophers but the Union of Christ and the Believer is a far greater mystery That persons every way so distant so divided should yet be made mystically One here 's a mystery indeed a mystery which no finite Understanding Angelical or Humane can comprehend Secondly 'T is a real Vnion Not a notional phantastick or opinionative thing something that is meerly matter of phancy and imagination or something that dull and melancholly persons please themselves with the thoughts of O 't is not so but 't is a real thing and as great a reality as any whatsoever it be You have very many Scriptures which speak to it under great variety of Expressions all of which with the greatest evidence and clearness do point to it and cannot be otherwise understood and yet will you doubt of it and look upon it as a meer phancy As really as the members â—â—e united to the head and the head to them the Wife to the Husband and the Husband to the Wife the branches to the root and the root to the branches so really are the Saints united to Christ and Christ to them for these several Vnions do confirm as well as represent and open the Mystical Vnion Nothing in Religion is real if this be not take away this Mystical Oneness between Christ and the Soul and take away all Is not the Union 'twixt God the Father and God the Son a real Vnion surely that will not be deny'd if so then this is real also for Joh. 17.22 The glory which thou gavest me I have given them that they may be one even as we are one Observe it 't is one even as we are one but how not as to any equality but only as to verity not as to the modus or qualitas unionis but only as to the veritas unionis This as is often but a note of likeness
5.8 If any provide not for his own and especially for those of his own house he hath denied the faith You are Christ's * Joh. 13.1 own of his house and kindred nearly related to him nay members of himself and therefore certainly he will provide for you And that he will do in all your concerns whether outward or inward that look as you must * 1 Cor. 6.20 glorifie God in you body and in your spirit for both are Gods so Christ will supply you in your bodies in your spirits for both are his Death shall not hurt them 5. Are you in Christ then you have no reason to be afraid of Death Though it be * Job 18.4 the King of terrours of all terribles the most terrible yet as to you there 's no cause of fear why because it can never dissolve the union that is betwixt Christ and you and so long as that abides death can never do you much hurt Hear me thou sincere Christian do'st thou live thou art in Christ do'st thou dye thou art in Christ neither life nor death therefore shall be hurtful to thee Nay 't is so far from that that death it self shall be thy advantage To me to live is Christ and to dye is gain Phil 1.21 You read of dying in the Lord Rev. 14.13 of sleeping in Jesus 1 Thes 4.14 the Saints dye their bodies are thrown into the grave that vast repository yet there they are united to Christ yea their very dust is so This Death cuts asunder all other knots but it cannot do so to the mystical knot it dissolves the union 'twixt soul and body 'twixt husband and wife c. but it shall never dissolve the union betwixt Christ and the believing Soul When the body of a Child of God shall be no better than a rotten carkass Christ will say O yet this very carkass is precious to me for 't is in union with me * Psal 102.14 David speaks of the Saints favouring the dust of Zion the very dust of dead Believers is valued by Christ insomuch that he will not lose the least atome of it They shall certainly rise again 6. Are you in Christ Here 's matter of Comfort as to the certainty of an happy resurrection Your bodies may be lock'd up in the grave for a time but Christ who hath the key of the grave they being united to him will certainly open it and take them out he will raise them up again and that with advantage too for they shall then * Phil. 3.21 be fashioned like to his own glorious body The head is risen and the members shall rise also by virtue of the union that is betwixt them Quod praecessit in capite sequetur in corpore as Austine speaks 1 Cor. 15.20 Now is Christ risen from the dead and become the first fruits of them that sleep Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you So Joh. 6.54 Whoso eateth my flesh and drinketh my blood hath eternal life and I will raise him up at the last day And this is not to be limited to a bare resurrection there is more in it than so for * Dan. 12.2 1 Cor. 15.22 all shall arise the resurrection shall be general and universal But yet there will be a vast difference in it 't will be an happy resurrection to them who are in Christ but a dreadful resurrection to others The wicked shall be raised by Christ as a judge in order to their tryal and the passing of the sentence of death upon them but the Saints shall be raised by Christ as an head virtute unionis in order to the receiving of the blessed sentence of life Joh. 5.28 29. Marvel not at this for the hour is coming in the which all that are in the graves shall hear his voice and shall come forth they that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation How should Believers rejoyce in this Great is the love of the Father to them 7. Are you in Christ then great is the Fathers love to you Take Believers as they are in themselves the Father greatly loves them but now as they are in Christ and made one with him there 's an additional love an higher love belonging to them from the Father because they are so near to his own Son Therefore upon this union God loves them with the same love wherewith he loves Jesus Christ himself Joh. 17.23 I in them and thou in me c. that the world may know that thou hast sent me and hast loved them as thou hast loved me O Believers what a love hath the Father for you upon this And Christ's own love too is very great to you for you are his flesh and * Eph. 5.29 30. no man ever hated his own flesh yea he told his Disciples * Joh. 15.9 As my Father hath loved me so have I loved you So near an union must needs be accompanied with a very dear affection 't is not always so with us but as to Christ the strength of the affection from him shall always be answerable to the nearness of the union with him They shall persevere 8. Are you in Christ Jesus Here 's Comfort as to your perseverance stability and fixedness in the state of grace This upon which all depends a Child of God may be fully assured of for will Christ lose a member a part of himself shall one united to him finally and totally fall away from him no that shall not be So long as the union is firm and indissoluble do not fear I speak not against the duty of fear but the sin of fear 'T is not here in and out in to day and out to morrow but 't is once in Christ and ever in Christ there 's your safety Indeed the Saints stand firm upon several great foundations as the Fathers election the * Heb. 6.17 immutability of his council the tenour of the Covenant c. but this also must be taken in their inseperable union with Christ You are not only in Christ's hands out of which none shall pluck you Joh. 10.28 but you are in Christ as your head and who shall be able to sever the members from this head If Christ should lose a member he would be imperfect as an head you are * Eph. 1.23 his fulness as hath been said now he will be Christus plenus a full Christ as * Aug. in Ps 36. he speaks which he would not be if any of his members should be taken away from him If he might lose one he might then lose another and another and so he would be sure of none O your life is hid with Christ in God Col. 3.3 therefore 't is sure and
safe Take the Saints apart from Christ the strongest could not stand take them as joyned and united to him the weakest shall not fall When the first Adam was our head our condition was mutable in him we stood upon very slippery ground but now when Christ is our head we-stand fast and firm * Psal 125.1 even as mount Zion never to be removed 'T is but the same Grace now which we should have had upon our first creation I speak of the kind not of the degree yet 't is not amissible as that was because of our union with another head God will hear their Prayers 9. Are you in Christ this assures you of the audience of your Prayers If ye abide in me saith Christ ye shall ask what ye will and it shall be done unto you◠What an incouraging word is this God will grant your requests for the love he bears you upon other accounts but to be sure he will do this for you you being under such a near conjunction to the Son of his Love Vnion and Communion go together 10. Are you in Christ know then that Vnion and Communion go together and is not this full of comfort As all communion is founded upon union so all union terminates in communion and the closer is the union the fuller is the communion Union with Christ is a very enriching thing it interests a person in all that Christ is or hath this is that fellowship of the Son to which the Saints are called 1 Cor. 1.9 You being in Christ his Person is yours you are his and he is yours My beloved is mine and I am his Cant. 2.16 Upon the Covenant relation God is yours upon the Mystical Vnion Christ is yours You being in Christ all his Attributes are yours his wisdome yours to guide you his power yours to protect you his mercy yours to pity you his All sufficiency yours to supply you and so in the rest As the Father in the Gospel once said to his Son * Luk. 15.31 Son thou art ever with me and all that I have is thine so saith Christ to the believing Soul thou art ever in me all that I am or have is thine Being in Christ you share with him in all his Offices hence you are Kings and (a) Omnes Christiani sant Sacerdotes quia membra unius Sacerdotis August de Civ De◠lib. 20. cap 10. Priests as he is in a spiritual and mystical notion Rev. 1.6 And hath made us Kings and Priests unto God c. 1 Pet. 2.5 Saints are stiled an holy Priesthood and v. 9. a royal Priesthood Being in Christ you bear his name as hath been shown and you partake with him in his high Relations and Dignities he 's a Son of God so are you Joh. 20.17 I ascend to my Father and your Father he 's heir of all things Heb. 1.2 you joynt heirs with him Rom. 8.17 Being in Christ all his Merit is yours his sufferings (b) Caput membra sunt quasi una persona mystica ideo satisfactio Christi ad omnes fideles pertinet sicut ad su◠membra Aquin. 3. p. Q◠49. Art 1. satisfaction are as much to your advantage as if you had suffered and satisfied in your own persons You being in Christ all the (c) Unio haec est spiritualis illa relatio hominum ad Personam Christi quâ jus acquirunt ad omnes illas benedictiones quae ad ipso praeparantur Ames medul lib 1. cap. 26. fect 2. Fides purè docenda est quod per eum sic conglutineris ut ex te Christo fiat quasi una Persona quae non possit segregari ut cum fiduciâ dicere possis ego sum Christus h. e. Christi justitia victoria vita est mea vicissim Christus dicat Ego sum ille peccator h. e. ejus peccata mors mea sunt quia adhaeret mihi ego illi conjuncti enim sumus per fidem in unam carnem os Luther Homo cum fiduciâ possit gloriari in Christo dicere meum est quod Christus vixit egit dixit passus est mortuns est non secus quam si ego illa vixissem egissem dixissem passus essem mortuus essem sicut sponsus habet omnia quae sunt sponsae sponsa habet omnia quae sunt sponsi c. Idem blessings priviledges which he hath purchased are yours as justification atonement adoption access to God c. You being in Christ that very glory which he hath is yours see Rev. 3 2◠Joh. 17.24 Luk. 22.29 You being in Christ all the promises in him are Yea and Amen to you 2 Cor. 1.20 Gal. 3.29 You being in Christ all his victories and triumphs over enemies are yours Rev 2.26 27. Upon Union with Christ you have Vnion too with the * See Sedgw. on the Covenant p. 208. Father and the Holy Ghost In a word you being Christ's all is yours 1 Cor. 3.21 and what can be said further Is not all this enough for your comfort Here 's blessed communion flowing from a blessed union here 's partaking indeed of the fatness of the Olive upon your being ingrafted into it as 't is Rom. 11.17 Vnion secures from Condemnation 11. Are you in Christ then 't is no condemnation so the Text expresly tells you O what a ground of rejoycing is exemption from condemnation what can be sweet to him who is obnoxious to it what can be bitter to him who is secur'd against it this is the happiness of all in Christ Poor Christless Souls are condemned over and over Law and Gospel and Conscience and which is worst of all the great God condemns them but 't is not so with you who are in Christ to you 't is no condemnation You are justified here and shall be solemnly publickly declared to be so at the great day You are in Christ◠not only as the members in the head which is your Mystical Vnion but as the Debtor in the Surety which is your Legal Vnion Christ's payment and satisfaction is yours and God will not fall upon him and you too for payment The Wife under covert is not liable to an arrest or action at Law but all must fall upon her Husband You being married to Christ this supersedes the process of the Law against you if it be not fully satisfied it must seek its reparation at the hands of your spiritual Husband Christ himself as to any condemnatory charge it cannot fall upon you Amongst all the damned in Hell there 's not one in Christ to be found that 's no place for such as are limbs of him And to shut up all upon this Vnion 't is not onely No condemnation but 't is also certain salvation 1 Joh. 5.12 He that hath the Son hath life Joh. 14.19 Because I live ye shall live also Christ the Head is in Heaven and where he is there he will have
the world hath he appeared c. nor only as manifested 1 Joh. 1.2 1 Joh. 3.5 8. 1 Tim. 3.16 nor only as taking Flesh which expression to some might be more doubtful and general as Heb. 2.14 16. but to put this out of all question it says he was made flesh Joh. 1.14 which must be more than a bare appearance or manifestation in imaginary and phantastick Flesh 'T was enough for * Nullus unquam Angelus ideo descendit ut crucisigeretur c. Si nunquam ejusmodi fuit causa Angelorum corporandorum habes causam cur non acceperint carnem Non venerant mori ideo nec nasci At vero Christus mori missus nasci quoque necessario habuit ut mori posset Tertull. de Carne Christi p. 363. Angels when God had only some particular and ordinary message to send them upon to assume an external shape and then lay it down again but when Christ is to be born to converse in the world a considerable time to die to make satisfaction in that Nature in which the offence had been committed here must be more than a Spectrum an apparition here must be real Flesh And indeed the former Old-Testament apparitions were but as so many †Vide Irenaum advers Haeres lib. 4. c. 37. praeludium's of Christ's real incarnation in all these he did but praeludere humanitati suae as Tertullian phraseth it 5. Therefore as to the letter of the Words when 't is said Christ was sent in the likeness of sinful Flesh this likeness is to be link'd not with Flesh but with sinful Flesh He had true real very Flesh but he had only in appearance and likeness sinful Flesh he had not a putative imaginary body but as to sin though there was something like to that in his outward state and condition yet 't was but like to it there was no such thing in truth and reality inhering in that Nature which he assumed This is that plain genuine interpretation of the Words against the old Heretical pervertings of them which the * Non in similitudine Carnis quasi Caro non esset Caro sed in similitudine Carnis quia Caro erat sed peccati Caro non erat Aug. Vide Serm. 3. 6. de verbis Apostoli In similitudine Carnis peccati fuisse Christum ait non quod similitudinem Carnis accepit quasi imaginem Corporis non veritatem sed similitudinem Carnis peccatricis vult intelligi quod ipsa non peccatrix Caro Christi ejus suit par cujus erat peccatum genere non vitio Adae c. Tertull. de Carne Christi p. 372. Similitudo ad peccati titulum pertinet non ad substantiae mendacium c. Idem adv Marci lib. 5. cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Ep. 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. Misit Deus c. ut in verâ carnis susceptione agnosceretur veritas non fuisse peccati quantum ad corpus veritas intelligeretur quantum ad peccatum similitudo peccati Cassian de Incarn Dom. lib. 4. Orthodox Antient and Modern put upon them the truth of which I shall endeavour to make out in what will follow at present I need say no more about it Two Propositions raised from the Words These things being thus premised the whole matter will fall into these two Propositions 1. That Christ was sent in Flesh 2. That he was sent in the likeness yet but in the likeness of sinful Flesh Two very weighty and important Truths therefore I hope the opening and confirming of them will not be judged tedious or unnecessary Of the First Proposition wherein the verity of Christ's Flesh is proved I begin with the First where I shall consider the Flesh in which Christ was sent 1. in its more strict 2. in its more large notion More strictly as it relates to the verity of Christ's incarnation and the reality of his body more largely as it relates to the verity of his whole manhood which as hath been already said is made up and constituted of something more than Flesh But before I enter upon either of these Heads I cannot but bewail and O that I could do it with the most inward and most intense sadness of Spirit that unworthy wretched usage which our blessed Lord JESUS hath all along met withal ever since he was reveal'd to the world He hath but two Natures and how hath he been impugned opposed struck at in both first Some attempted to undermine his Godhead then Others succeeded who attempted to undermine his Manhood 'T is very sad to consider that he who is both God and Man if several men might have had their Will should have been long before this neither God nor Man but a very nothing Ebion first comes upon the Stage and he denies him to be God then come Marcion Manes c. and they deny him to be Man the Arrian ungods him and the Manichee unmans him what will they leave us of him who is our All How was the Primitive Church fain to dispute argue contend to their utmost and all little enough for the defence of these Natures of Christ and God be blessed for their excellent zeal in such fundamental Articles of the Christian Faith 't is pity the Churches zeal should ever run in any other Channel But Christ must be opposed some way or other for he is set for a sign which shall be spoken against Luk. 2.34 the present Contests of the world are now against him chiefly with respect to his Offices but the past Contests were against him chiefly with respect to his Natures I have according to my poor ability vindicated his Natural and eternal Sonship and consequently his Godhead I am now to vindicate the truth of his Incarnation and Manhood This the forementioned Hereticks peremptorily deny'd as appears by the * Athanas tom 1. de Incarn Christi Tertull. de Praescrip advers Haeret. c. 46. Haer. 3. de Carne Christi advers Marcion against whom he writes five Books Epiphan tom 2. lib. 1. Haer. 24. 80. tom 3. Haer. 42. August tom 4. p. 925. c. Cyrill Alexandr tom 5. p. 678. c. Antients who wrote against them they asserted that Christ had no †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. hence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valentinus carnem Christi putativam introduxit Tertull. de came Christi They say Christ did but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theophylact expresses it true Flesh 't was only the likeness of Flesh which he appeared in that his body was only a Phantastick imaginary Body And this pestilent Opinion they did in part ground upon the Words which we have at present before us but as to them by the giving of their true sense this weapon has been rescued out of the Enemies hand And some
some things as 't is plain he was for he knew not the * Vide Najanz Orat. 36. p. 588. precise time of the day of judgment Mark 13.32 as he was God he knew all things so his Vnderstanding was infinite he must therefore have some other Vnderstanding which was but finite in reference to which there might be something which he did not know He also had an humane Will distinct from his Divine Will for what could that Will be which he did submit and subordinate to the Will of his Father but this Luk. 22.42 Nevertheless not my Will but thine be don Then for those Affections which are proper to the Soul 't is clear Christ had them as namely Anger Mar. 3.5 Mar. 10.14 Love Mat. 10.21 Sorrow Mat. 26.38 Luk. 19.41 Fear Heb. 5.7 Joy Luk. 10 21. Joh. 11.15 Pity Mat. 9.36 Mat. 13.32 Now where these three things are most certainly there is a true and real Soul Yet here also our blessed Lord and Saviour is assaulted he hath two Natures which make up his Person his Deity and his Humanity but both of them by several persons are taken away as you heard but now and there are two Essential parts which make up one of his Natures his Manhood viz. Soul and Body but both of these too by several persons are taken away also Marcion divests him of a Body and * See Epiphan vol. 1. p. 743 771. Apollinaris of a Soul the Arrians also are charged with this Heresie these held that Christ had no Soul but that the ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. lib. 5 contra Haeres cap. 11. Deity was to him instead of a Soul and supply'd the office thereof that what the Soul is to us and doth in our bodies all that the Divine Nature was to Christ and did in his Body O what light can be clear enough for their Conviction and guidance in the way of truth whom God hath given up to †2 Thes 2.11 strong delusions that they should believe lies Are not the Scriptures clear enough in this matter that Christ had a real Soul what was the subject of his inexpressible sorrow and agonies in the Garden but his Soul Matth. 26.38 My Soul is exceeding sorrowful even unto death c. Joh. 12.27 Now is my Soul troubled and what shall I say what did he in special recommend to God when he was breathing out his last gasp but his Soul Luk. 23.46 When Jesus had cryed with a loud voice he said Father into thy hands I commend my Spirit and having said thus he gave up the Ghost what was the part affected in his sore desertion when he cry'd out My God my God why hast thou forsaken me surely his Body could not be the immediate subject of a punishment purely spiritual no that must terminate in his spiritual part the Soul By all this it appears then that Christ was as truly God so also truly Man he having a true Body and a true Soul Yet a little further that I may take in the whole truth Of Christ's submitting to the common Adjuncts c. of the Humane Nature and leave out nothing which may tend to the heightning of Christ's incomparable Love and condescension to Sinners he was not barely sent in Flesh so far as the verity of the Humane Nature is concern'd in his assuming the Essential parts thereof but he also submitted to the common accidents adjuncts infirmities miseries calamities which are incident to that Nature He lay so many Weeks and Months in the Virgins womb received nourishment and growth in the ordinary way was brought forth and bred up just as common Infants are ' bating some special respects shown to him to discover the greatness of his Person had his life sustain'd by common food as ours is was hungry thirsty weary poor reproached tempted deserted c. liv'd an afflicted life then dy'd a miserable death was a * Isal 53.3 man of sorrows and acquainted with grief †Phil. 2.7 made himself of no reputation took upon him the form of a Servant was made in the likeness of man not only in the taking of their Nature but also in submitting to those abasements and miseries which now that Nature is lyable unto his whole life was a life of sufferings wherein as there was enough in his Holiness * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Martyr Expos Fidei Miracles to shew him to be God so there was also enough in his meanness poverty sufferings to shew him to be Man In a word he took all our infirmities upon him take it with a double restriction 1. To all our †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damascen de Orthod Fid. l. 3. c. 20. sinless infirmities such as are culpable and carry sin in them they must be excepted for though he was made like to us in all things yet without sin Heb. 4.15 2. To all our Natural infirmities as to personal infirmities such as are proper to this and that Person as blindness deafness lameness c. these Christ did not put himself under for he did not assume this or that Person but the Nature in common and therefore was not lyable to the particular infirmities of Individuums How the Humane Nature in Christ and in us differs but only to those which properly belonged to the common Nature I would carry this a little higher though I have said so much concerning the reality and sameness of Christ's Humane Nature with ours yet you are not in all respects to equalize that Nature as 't is in him and as 't is in us for Substance and Essence 't is one and the same in both yet in other considerations there 's a great disparity for 1. The Humane Nature is solely and singly in us in Christ 't is conjunctly with the Divine 2. We have it in the way of common and ordinary generation Christ had it in a special and extraordinary way 3. 'T is tainted and defil'd in us in Christ 't is perfectly pure and holy 4. In us it hath its proper subsistence in Christ it subsists only in his Godhead Thus I have shewn what this sending of Christ in the Flesh is and what it imports viz. the truth of his Incarnation of his Body and his assumption of the whole entire and perfect Nature of Man and also as the several Heads fell in my way I have out of the Word given you the proof of them I say out of the Word for these Mysteries are only to be known and believed upon the light and authority thereof if it asserts them that certainly must be sufficient to command the belief of Christians who profess in all things to make the Scriptures to be the Rule of their Faith And as to the credibility of Christ's incarnation from rational Considerations in subserviency to and grounded upon Gospel-revelation sundry * Tertull. de Carne Christi Deo nihil impossibile nisi quod non vult
that died yea rather that is risen again He is said to be delivered for our offences and to be raised again for our justification Rom. 4.25 the Sinners justification was merited by his death but it was manifested by his resurrection thence therefore Faith in its being assured of that priviledge must fetch its main encouragement so that this cannot be the only thing aimed at in his death since it more properly belongs to another Head 3. The old-Testament Saints were high in their assurance and yet they liv'd before the death of Christ 4. His death simply considered gives no such encouragement to faith or ground of assurance consider it indeed as we state it that is as he dy'd in our stead to satisfie God's Justice appease his Father's wrath expiate our sin c. and so 't is highly strengthning to Faith but if you take it in it-self and as our Adversaries state it so there 's but little in it for Faith's advantage What inducement or encouragement would this be to Sinners to believe to set before them the death of Christ unless those Ends and Considerations about it be taken in which our Antagonists oppose without which it would rather draw out mens fear than their faith rather drive them from God than to God for so more of his justice and severity would therein appear to deterre them than of his Mercy to allure and encourage them O did God deal so with his own Son who too was innocent and blameless what then will he do to such vile wretched guilty creatures as we are must Christ so die would not God spare him in the least what then will become of such as we Upon the whole matter the Soc. say Christ's death was not at all intended to be satisfactory to God I 'me sure according to their stating of it 't is not at all consolatory to Sinners 4. They say Christ dy'd for this end that he might have a right and power after his death when he should be in heaven to forgive sin Answ Whilst he was here on earth before his death he had that right or power therefore that could not be any end thereof Matth. 9.2 Son be of good cheer thy sins be forgiven thee and when some murmured at this see how he stood upon the asserting of it Vers 6. That ye may know that the Son of man hath power on earth to forgive sins c. 5. 'T is said Christ dy'd for this end that he might procure for himself such and such power dignity and glory But to this we say it was so far from being the main end that it was indeed no end at all it being but the Coâ—â—â—â—â—ent not the End of his death see Phil. 2.8 9. These defective Causes and Ends being remov'd it remains that I set down those which were the chief and principal And they were such as these Christ dy'd to be a Sacrifice for Sin Heb. 9.26 10.12 a Ransom 1 Tim. 2.6 Matth. 20.28 a Propitiation 1 Joh. 2.2 to reconcile God to us and us to God Rom. 5.10 2 Cor. 5.19 Eph. 2.13 14. Col. 1.20 c. to deliver us from the curse of the Law by his being made a curse for us Gal. 3 13. to save from wrath to come 2 Thes 1.10 to justifie and make righteous 2 Cor. 5.21 Rom. 5.9 to procure remission of sin by his blood 1 Joh. 1.7 Eph. 1.7 Matth. 26.28 to overcome death by death Heb. 2.14 to purchase eternal life Joh. 6.51 Heb. 9.12 As he dy'd in our place and stead taking our guilt and bearing our punishment so he died for these ends that he might restore us to God's love and favour and expiate all our sins by his making satisfaction for them these were not only Ends but the supream and primary ends of his Death I do not exclude the former provided that 1. they be taken in conjunction with these nay 2. in subordination to them Christ in his dying might intend this and that as his bearing witness c. but his main and principal intendments were satisfaction reconciliation forgiveness of sin c. in the revealing of which the Holy Scriptures are so express and plain that to me 't is very strange that any opposition much more that so vehement opposition should be made against it Good Lord how are Opposers faine to strain their wit to summon in all their invention subtilty for the finding out of some forc'd and pitiful interpretations of the Texts alledged thereby to evade the true sense and meaning of them how do they set these Scriptures and themselves too upon the rack that they may seem to reconcile them with their hypotheses's but all in vain as is abundantly prov'd The vanity falshood of humane Satisfactions 3. Thirdly from hence I infer the vanity and falshood of all humane Satisfactions Was the Lord Jesus himself a Sacrifice for sin and did he thereby condemn abolish expiate all sin for his members then what needs to be done or can be done further by any Creatures in the way of Satisfactions * Eccles 2.12 What can the man do that cometh after the King I cannot but take notice how whoever will engage in these weighty Points he must tread upon thorns and bryars every step he takes no sooner shall he have got off from one Enemy but there will be some other at hand with whom he must encounter also I find it I 'me sure to be so for no sooner have I quit my self of the SOCINIANS but the PAPISTS in a full body make head against me The former would wholly take away Christ's Satisfaction the latter would add Mans to it the One denies the verity the Other the perfection of it For they tell us 't is very true that Christ did fully satisfie the Justice of God by his being a Sacrifice for sin and fully expiate the sins of Believers in respect of their guilt and of the eternal punishment due thereupon but not in respect of temporal punishments these they say they are yet lyable unto notwithstanding all that Christ hath done and suffered and that too not only in the present but for some time in the future state for the preventing or removing of which satisfaction must be made to God either by themselves or by others this is the ROMISH-Doctrine In which so far as I have gone we have falsities enough but should we go farther to their particular explication and stating of the latter branch mens satisfying by themselves or by others what a mass and heap of ungrounded unscriptural absur'd Opinions should we there meet with for there come in their penances fastings pilgrimages corporal punishments voluntary poverty masses and prayers for them who are in Purgatory Indulgences c. O what a big-bellied Error is this of humane Satisfactions what a numerous train of falsities is it attended with Contrary to this we hold that * See the 31 Article of our Church Christ by the once