Christus in Corde OR THE MYSTICAL UNION BETWEEN CHRIST AND BELIEVERS CONSIDERED IN ITS Resemblances Bonds Seals Priviledges and Marks By EDWARD POLHIL of Burwash in Sussex Esq LONDON Printed by A. M. and R. R. for Tho. Cockerill at the Three-Legs in the Poultrey over-against the Stocks Market 1680. TO THE Christian Reader THERE are three admirable Unions noted by Divines the essential Union of the Three persons in the Sacred Trinity the Hypostatical Union of the divine and humane natures in the Person of Christ and the Mystical Union which is between Christ and Believers In the first we have salvation in the primary fountain of it in the second we have it in the channel or excellent medium of it in the third we have it in the application or actual possession of it The Deity is an Immense Ocean of mercy and goodness but it flows out to us only in and through a Mediator Jesus Christ is a Mediator of Alsufficient righteousness and merit but he communicates himself only to those that are in union with him All our righteousness Caput membra sunt quasi una persona mystica ideò satisfactio Christi ad omnes fideles pertinet Aqu. 3. pars quaest 48. Art 2. Fiant corpus Christi si volunt vivere de Spiritu Christi Aust in Joh. Tract 26. In 3. part Thom. qu. 49. grace peace salvation depends on that Union If we are in him then his satisfactory righteousness covers us his Holy Spirit dwells in us but if we are out of him then our case is as desperate as if he had never satisfied justice as if he had never merited grace and eternal life for us Most true is that of Medina Tota ratio nostrae salutis in eo consistit ut induamus Christum the total sum of our salvation stands in this That we put on Christ who as a learned man hath it is in his imputed righteousness as an artificial garment to us and in his imparted graces as a natural one This mystical union which is of such high concern to our salvation is very signally set forth in Scripture There it is said that Christ dwells in Believers and they in him he abides in them and they in him which expressions point out a mutual inexistence of him and them But because this mystery is very deep the Holy Ghost in condescension to our weakness shadows out this Union by many earthly patterns viz. by the Law-union of a King and Subjects by the Love-union of an Husband and Wife by the Artificial union of the Foundation and Building by the Natural union of the Vine and Branches the Head and Members by the intimate union and incorporation of the Food and the Body There is that in the Mystical union which answer to all these earthly patterns and withal that which as much exceeds them as a substance doth a shadow The bonds of this union are Faith and the Holy Spirit Faith sees comes to receives leans on puts on feeds upon Christ as being the universal capacity to take in Christ into the Soul the Holy Spirit is primaria commissura the primary ligature which knits us to Christ That Spirit which is as St. Austin speaks Patris filii communio brings us into union with Christ that Spirit which united the two natures in Christ unites us to Christ Hence we become mystical parts of him of his flesh and of his bone nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one spirit with him The Seals of this union are Baptism and the Lords Supper Baptism is called by an Ancient Christianismi investitura in it we are said to be buried with Christ and to be risen with him which is notably adumbrated by the baptismal immersion into the water and eduction out of it In the Lords Supper the body and blood of Christ are really though spiritually present to our Faith we may eat his flesh and drink his blood unto life eternal we are as St. Cyprian speaks united to him spiritali transitione by a spiritual transition or passing into him and as St. Chrysostom hath it we are united to his body as that is to the word The priviledges of this union are so great that they are worthy to attract all men into conjunction with Christ the marks of this union are so plain in Scripture that Believers reflecting on themselves may have the comfort of their being in him These are the things that the ensuing discourse offers to the Reader with this only request that he would agnoscere quod Dei est and ignoscere quod hominis est If any glory may come to Christ or comfort to his members by this Treatise it is enough and as much as is aimed at by him who is A Lover of Truth Edward Polhil THE CONTENTS CHAP. I. MIllions in the Church miscarry for want of Vnion with Christ This is cleared from the two Covenants of Works and of Grace from the two heads Adam and Christ from the two ways and periods of mankind Two Vnions with Christ one in appearance another in truth this latter is a mystery it carries a respect to the Vnion of the Sacred persons in Trinity and to the hypostatical Vnion of two natures in Christ it depends on them it resembles them it is that the hypostatical Vnion aims at it is not to be measured by human Reason but by Scripture CHAP. II. The Scripture useth Metaphors to express holy Mysteries by because the mysteries are sublime because it would make us seek the things above It sets forth the mystical union by resemblances There is an analogy between it and other unions an excellency in it above them It sets forth the mystical union by that between a King and his Subjects The mystical union exceeds in the worthiness and nearness of the persons united in the rightness of Laws and Administrations in the intimacy of the union in the benefits of government particularly in protection and rewards CHAP. III. The Mystical Vnion set forth by the Conjugal one There is a mutual consent between Christ and believers The believers consent imports a right knowledg a free choice and a present compliance with Christ Christs consent is purely gratuitous believers purely supernatural Christ and believers mutually make over themselves each to other The Emphasis of that phrase one spirit opened There is an intimate love between Christ and believers he put on an humane nature for them they put off a corrupt nature for him He died for expiation they die in mortification There is a communication of good things from Christ to the Church the Church propagates in Believers and good works The mystical Vnion set forth by that of a foundation and a building Christ laid and Believers built on him by Divine Art The double cement of faith and the holy Spirit Christ is a large and strong foundation he bears up the Church by Divine influences CHAP. IV. The Mystical Vnion set forth by the Vine and the Branches Christ
to Jesus Christ We find them drowning in sensual pleasures or earthing themselves in worldly profits or breathing after popular air and vain-glory but they will not come to Christ to wash in his Blood or subject to his Scepter or tread in his holy steps that they may live for ever so they perish as if there were no Sayiour or Gospel Two or three things will make this evident There are Two Covenants the one of Works which runs thus Do this and live the other of Grace which runs thus Believe and live the first in congruity to man in his primitive integrity calls for perfect sinless obedience the other in condescension to man in his fallen estate asks only faith All men as sinners being short of the first Covenant none can be saved but by the second nor by that neither unless they be united to Christ the Charter of salvation gives nothing to those who are in a separate estate from the fountain the unbeliever who is so is condemned already condemned by the first Covenant and not saved by the second There are two Heads Adam and Christ both communicate to those who are theirs Adam communicates sin and death to his posterity Christ communicates righteousness and life to his believing seed There being nothing but sin and death from the first Adam none can be saved but by the second nor by him neither unless they be in conjunction with him He is the Saviour of the body there is no condemnation to those who are in him nor nothing else to those who are out of him There are two ways and two periods of mankind those who are in Christ walk after the spirit in the pure way of holiness and so pass on to that Heaven which is the center of sanctity those who stay in the first Adam in a state of corruption walk after the flesh in a way of disobedience and so pass on to that Hell which is the center of iniquity Hence it appears That Union with Christ is the critical point upon which eternal life and death depend upon this account the Apostle exhorts us to examine our selves in this great concern Know ye not that Jesus Christ is in you except you be reprobates 2 Cor. 13.5 Which is as much as to say if Christ took our flesh and we have not his spirit if he were a propitiatory Sacrifice and we are not sprinkled with his blood if he rose again from the dead and we are dead in sins and trespasses he profits us not at all To us as an * Sunt quibus nondum natus est Christus nondum est passus non surrexit usque adhuc Bern. de Resurr Dom. Ser. 4 Ancient speaks he is not yet born he hath not yet suffered he is not yet risen That is he is of no effect to us we are no better than reprobates rejectaneous persons such as God will put away as the dross of the earth Memorable are the words of the Learned Zanchy * De Verâ Dispensat 4. Tota verae justitiae salutis vitae participatio ex hâc pernecessariâ cum Christo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendet The whole participation of true righteousness salvation life depends on that very necessary Union with Christ Union is a very extensive term the Philosophers reckon up many kinds of it some learned men distinguish Unity Unition and Union Unity is of one individual thing Union is of more than one met in conjunction Unition is the act of the efficient which joins things together Union is the state of the united which is produced by the unitive act There may be Union without Unition between the persons in the sacred Trinity there is an Union but it being an eternal one Unition which imports a temporal act can have no place therein but in all temporal Unions an Unition cannot be wanting that being it which tacks things together and of two makes them in a sort to become one In Union both the extremes are united but both are not always changed Thus in the Union of the Divine nature in Christ with the humane the change is not in the Divine nature but only in the Humane which is taken into one person with the Divine * In 3. Part. Aq. Art 7. In Quest 2. Medina taking Union so largely as to comprehend Unition in it observes in Union three things first the action by which things are united then the Union of the things united lastly the relation which arises between the extremes from the two former the conjunction of the extremes depends upon the unitive act the relation between them results from both the unitive act and the conjunction Union with Christ is union with him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man in one person were he only God the union of a faln creature to him being immediate and without a Mediator would be impossible were he only man the union of a faln creature to him being but a creature and so uncapable to be a Mediator would be unprofitable and to no purpose God-man is the Sponsor Mediator Head God-man obeyed suffered satisfied for us with him it is that the union is A double union with Christ may be noted the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in appearance only Thus the meer professor is united to him living in the Church and coming to the Ordinances he looks like a member of Christ and is as our Saviour speaks Joh. 15.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quasi branch in him he seems to be such but in truth is not so he hath not the Spirit of Christ and so is none of his he is in union with sin and in that state cannot be in union with Christ What fellowship hath righteousness with unrighteousness what communion hath light with darkness Bellarmine who holds hypocrites to be members of Christ confesses that they are but membra mortua dead members which is as much as to say they are but equivocal members or rather none at all Membrum mortuum est membrum pictum saith Aristotle a dead member is but a painted one Upon this account other learned Papists as Melchior Canus will not have them to be members at all but only parts members say they cannot be without life but parts may St. Austin best of all saith * Tract 3. in Epist Joh. That they are but as evil humours in the body Aut in membris sumus aut in humoribus malis either we are among the members or among the humours hypocrites are but as corrupt humours in the Church they do not fill up the Body of Christ but corrupt and deturpate it putatively they belong to Christ but really to Satan The other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth and reality thus belivers are united to him as subjects they are under him as living stones they are built on him as a dear Spouse they are joined to him as fruitful branches they are implanted into him as mystical members they
are incorporated into him there is a kind of spiritual continuity between him and them that holy Spirit which resides in him falls down in a measure upon them The Scripture signally sets forth this Union He dwells in believers and they in him Joh. 6.56 He abides in them and they in him Joh. 15.4 He is in them the hope of Glory Col. 1.27 And they are in him that is true in Jesus Christ 1 Joh. 5.20 He lives in them and they live by the faith of him Gal. 2.20 He partakes with them Heb. 2.14 And they partake of him Heb. 3.14 Eternal life is in him and they having the Son have life 1 Joh. 5.11 12. He is one flesh with them and they are one spirit with him These things shew that there is a real union between them This real union which is what I aim at is by Divines stiled a mystical one and that upon very good reason the Holy Ghost in Scripture calls it a mystery that is it is a Divine Secret or holy Arcanam above humane reason and only conceivable by a supernatural light De Eccles visib 464. The Learned Whitaker saith of this union that it is mystica plane mirifica mystical and plainly wonderful The noble Sadeel calls it De spirit Mand. 226. magnum adorandum mysterium a mystery great and to be adored as being above nature and all humane bonds Life of Christ 462. Dr. Reynolds stiles it one of the deep things of God which are not discernable without the Spirit There are three admirable Unions the essential union of three persons in the Sacred Trinity These three are one 1 Joh. 5.7 That is one in essence The hypostatical Union of the Divine and Humane natures in the person of Christ Great is the mystery of godliness God was manifest in the flesh 1 Tim. 3.16 The mystical union which is between Christ and his Church We are members of his body of his flesh and of his bones this is a great mystery but I speak concerning Christ and the Church saith the Apostle Ephes 5.30 and 32. Touching these three unions * Christus habet in se Patrem cum quo est unâ substantia habet assumptum hominem cum quo est una persona habet adhaerentem sibifidelem animam cum quâ est spiritus unus Bern. de Verb. Psal 23. fol. 415. an Ancient hath observed That all three may be seen in Christ he hath a Father I may add and a Spirit with whom he is one substance he hath an humane nature with which he is one person he hath adhering Believers with whom he is one Spirit Unto this observation I shall add another the mystical Union which is the last of the three bears a respect to the two former Two or three things will manifest this First The mystical union depends upon the two former a hint of this we have in the words of our Saviour who speaking of himself as God-man and of giving his flesh for the life of the World saith As the living father hath sent me and I live by the father so he that eateth me even he shall live by me Joh. 6.57 Here are tres viveatis three livers one under another the Father who is fons Trinitatis the fountain of the Trinity lives of himself Christ lives by the Father as he is the Word he hath life from him by the eternal generation as he is man he hath it by the hypostatical union The believer who spiritually eats Christ lives by him Conjunction with the Father is that by which Christ lives conjunction with Christ is that by which the Believer lives were there no essential union there could be no hypostatical one which supposes that the second Person in the Trinity doth assume an humane nature made by all three Incarnation say the Schoolmen is effectivè belonging to the whole Trinity but terminativè it is peculiar to the Son who is the alone term unto which the humane nature is assumed were there no hypostatical union there could be no mystical one which imports that belivers are united unto God-man Were he only God how should we fallen creatures ever have an immediate approach unto him or if we could what use would there be of a Mediator It is through him as Mediator that we have access to the Father Eph. 2.18 The way into the holy of holies lies through the vail of his flesh Were he only man to what purpose should we be united to a meer creature or how should we dare to fix our faith on such an one To trust in a meer man is a curse to worship a meer creature a piece of Idolatry Believers therefore are united to God-man the mystical union depends upon the hypostatical and the hypostatical upon the essential Without a Sacred Trinity there would be no God-man without God-man there would be no fit person for Blievers to be united unto Again There is in the mystical union a shadow or dark resemblance of the two other unions There is a resemblance of the essential union This is hinted in our Saviours Prayer As thou father art in me and I in thee that they also may be one in us Joh. 17.21 From which words St. Hilary concludes De Trinit Lib. 8. That the union between Christ and Believers is not meerly a moral union of will and affections for then our Saviour who is the eternal Word and knew how to speak would have prayed thus Pater sicut nos unum volumus ita illi unum velint unum per concordiam simus omnes Father as we will one and the same thing so let them also do and let us all be one by concord But instead thereof our Saviour prays thus As thou Father art in me and I in thee that they also may be one in us The particle as notes some kind of similitude the words thou father art in me and I in thee note out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mutual inexistence of the Father and Son a resemblance of which we have in the mystical union which in Scripture is expressed by the mutual inexistence of Christ and Believers he is in them and they in him he dwells in them and they in him Very remarkable are the words of our Saviour I am in the father and you in me and I in you Joh. 14.20 We have here in one Text mentioned the high mystery of the Sacred Trinity and the mystical union together First The inexistence of the Son in the Father and which is implied and to be understood of the Father in the Son is signified and then immediately follows the mutual inexistence of Christ and Believers which shews that in this latter there is a resemblance of the former Again there is in the mystical union a resemblance of the hypostatical one this I gather from the likeness of those Scripture-phrases which express both the unions Christ was conceived of the Holy Ghost
Matt. 1.20 And Believers are born of the same holy Spirit Joh. 3.5 In Christ dwells all the fulness of the Godhead bodily Col. 2.9 And Believers are filled with all the fulness of God Eph. 3.19 The word dwelt or tabernacled among us Joh. 1.14 And touching Believers it is said The tabernacle of God is with men Rev. 21.3 which is in part attained in this life and in full accomplished in the other In Christ the Godhead anointed the manhood and in every supernatural act of Believers weakness is anointed with power The Schoolmen note in Christ a threefold Grace the grace of union in that his human nature was united to the Deity the grace of unction in that his humane nature was anointed with the holy Spirit the grace of headship in that he is head unto the Church Suitably in believers may be noted a threefold grace the grace of union in that they are united unto Christ the grace of unction in that they are anointed with the holy Spirit and the grace of membership in that they have all their graces from Christ their Head Moreover the three Sacred persons in the blessed Trinity are for ever perfectly happy in the essential union nevertheless it was the eternal pleasure that in one of the three there should be an hypostatical one the Son of God assumed an humane nature but he rested not there Corpus Christi naturale fuit sacramentum corporis mystici besides his natural body he would have a mystical one he came in the flesh that he might dye for us and he died that he might gather together in one the Children of God that were scattered abroad Joh. 11.52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one mystical body The hypostatical union aimed at a satisfactory passion and that passion aimed at a mystical union This Union being a mystery and that depending on two greater mysteries than it self two conclusions offer themselves to us The one is this The mystical union is not properly to be judged or measured by humane reason Nay a learned man speaking of it saith Ne Angelica mens Cam. de Eccl. 222. the Angelical mind cannot comprehend it in its full dignity To explain this I shall lay down some distinctions There is a double sphear one of meer nature another of supernatural revelation in the first it is proper for humane reason to search out things and dive into the causes and effects thereof yet in doing of it there is many a Nonplus and things are seen rather in their garb and investing accidents than in their pure and naked essence In the second it is proper for faith to come and subscribe to the sacred Oracle even in things above Reason without so much as asking any how 's or why's It is an argument of infidelity saith an Ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to say touching God how can this or that be it is the genius of saith to seal to all that God saith upon account of his infallible testimony and veracity There is a double state of man one of primitive integrity which God set Adam in at first another of Apostacy which is derived from Adam fallen In the first there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right reason the undeniable dictate of which is That nothing can be more just and purely rational than for our intellect to do homage to its original and to subject it self to infinite truth in all that it speaks to us such a Reason I am sure cannot without losing its own rectitude usurp a dominion over Divine mysteries In the second there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spurious adulterate Reason such as is the black fountain of all heresies this is so far from being fit to sit in judgment upon holy mysteries that it is worthy to be captivated and crucified as being indeed not Reason but the rust and corruption of it There is a double furniture of Reason one natural which stands in those common maxims or principles whose truth is inviolable and at the very first sight apparent to all rational minds and withal in those conclusions which by consequences and trains of argumentation are duely and regularly inferred from those principles Another supernatural which stands in the irradiations of the holy Spirit to make us discern spiritual things spiritually Take Reason with its right natural furniture supernatural mysteries cannot contradict it no more than one light can oppose another yet they do exceed it as much as supernatural light doth natural Hence it appears that Reason in this sense being not contradicted by supernatural mysteries is a kind of negative measure of them yet being much exceeded by them is not nor indeed can be a positive one Take Reason as illuminated by the Holy Spirit it hath no propensity or aptitude to sit in judgment upon holy mysteries it hath no propensity to do so because the illumination lets in so much of the spiritual glory of them as commands an intellectual subjection to them it hath no aptitude to do so because the illumination being but in part it cannot dive into the bottom of them or see them in their full compass and latitude There is a double judgment one discretive or perceptive only another authoritative or dictative Reason in supernatural things may have the first but not the second it may gather up out of Scripture supernatural notions but in this it is but a Minister or Instrument as Hagar upon Sarah it is to wait upon the holy Oracles if it submit not it self to them then as an Ancient advises ejice ancillam Clem. Strom. we are rather to cast it out than to lose the holy mysteries It is indeed of use as it ministers about them but if once it grow magisterial all will be out of frame the Divine testimony will no longer as becomes it go alone or be received for it self the holy mysteries how sublime soever will be drawn down to our model and as seems good to us they must be mysteries or nullities Faith as excellent a grace as it is will fall out of its orb and no more give God the glory of his Veracity we will believe mysteries no longer upon the Divine Testimony but so far only as they are congruous to Reason that is in plain terms we will not believe at all our faith its ultimate resolution being not into God and his authority but into our selves and our own reason is a meer nothing Hence St. Austin when the Manichees would believe only what they themselves pleased Contr. Faust lib. 17. c. 3. tells them Vobis potiùs quam Evangelio creditis ye believe your selves rather than the Gospel This is that horrible confusion which immediately ensues as soon as humane Reason gets into the Chair and falls a judging supernatural things the very Heathen teach us much better Divinity than this in their fable of the Golden Chain which did not draw down Jupiter from Heaven but attracted men thither It is not for us to
his Son Jesus Christ and love one another 1 Joh. 3.23 Love is for our Brother but Faith for Christ only no meer creature is an object fit for it Cursed is the man that trusteth in man Jer. 17.5 We are united to Christ as an influencing Head not so to our fellow-Christians The Wise Virgins had Oyl little enough for themselves the most excellent Christians have no Grace to spare the great spring of all Grace is in Christ the Head to go to another than him for it is to fall off from him and as the Apostle speaks of the Worshippers of Angels Not to hold the head from which all the body by joints and bands having nourishment ministred and knit together increaseth with the increase of God Col. 2.19 Might we have Grace from another He who is the Head and universal Principle of Grace would become useless and altogether superfluous The Romanists who earnestly contend that the Pope is Head of the Church do yet qualifie their opinion Aqu. 3. pars qu. 8. and say That the Pope is only Head secundum exteriorem gubernationem according to external government but Christ alone is Head secundum interiorem influxum according to internal influx Christians are united one to another by Love but unto Christ they are united as unto an Head of influence Hence the union is more than a Moral one There is an union of Love between Christ and the Holy Angels they are the top of the Creation sublime in Knowledg unspotted in Sanctity excellent in Perfections ever a ministring to the Church and doing one piece of the Divine Will or other it cannot be otherwise but that he must have a great Love for them he is the brightness of the Fathers Glory the Character or express Image of his Person he made the Angelical World and all its perfections he came down into the humane nature to repair us and raise us up out of the ruins of the fall the highest design of Gods Glory was carried on by him the Divine Wisdom Holiness Justice Mercy Truth did shew forth themselves upon the Theater of his humane Nature the Holy Angels cannot but have a Love for him and because he is an object of Excellency and they creatures of perfection their Love to him must be a very Eminent one their Intellects have not as ours any blinds or dark shades in them but are full of pure and coelestial light they have not as we only some glimpses but a full view of the attractive Beauties and Excellencies in him their Love is not as ours subject to damps and clogs of corruption but ever pure and in holy Orders they do not as we dwell here below in houses of Clay but stand above attending upon his glorious Person All which must needs promote their Love in a very high degree Thus there is an union of Love between Christ and Angels But if in the glass of Scripture we look upon the union between Christ and Believers we shall find much more in it than in that between him and Angels there is a different foundation Christ took on him not the nature of Angels but of men he died on a Cross not for Angels but for men our union with him is founded on his Incarnation and atoning-Passion but the union of Angels is not so There is also a different way it is very proper for us fallen creatures to be joined to a Mediator not so for Angels who stand in their integrity without need of a Mediator in us there is an unitive Grace Faith in a Mediator not so in Angels they have a Faith of dependance on God but I suppose they have not a Faith of recumbence in a Mediator it is through the satisfactory and meritorious Sufferings of Christ that the same Holy Spirit which is upon him the head comes down upon us his members to repair the Divine Image in us but it is not so with Angels the Grace given unto them is not repairing but confirming neither doth it proceed through the blood of a Mediator but immediately from God These things considered our union with Christ must needs be more than a Moral one as having that in it which cannot be found in the union of Angels with him 3dly The union between Christ and Believers is such that he doth support them The resemblance of the foundation and building is a very lively and genuine proof of this the building doth not bear up it self but is supported by the foundation Believers do not bear up themselves but are supported by Christ this is a very admirable thing to consider Adam in Innocency had not the least seed of corruption in him yet he fell Angels much greater than he had no corruption or tempter yet many of them fell but Believers are supported there are dregs and reliques of corruption in them there are alluring and flattering objects round about them there is a subtile Devil using many arts and methods to draw out their corruption into act yet in these dangerous circumstances they are supported because they are united to Christ there is a very remarkable difference between Angels and men Angels stood or fell personally only not in another in an head of their own nature but it is otherwise with men All mankind fell in Adam their root or head and all believers stand in Christ the root and head of the Church hence it is that they are supported hence they are said to be preserved in Christ Jesus Jude 1. Adam in Innocency was soon unframed but they stand in Christ in him one sin drove out a stock of pure immaculate Grace in a moment in them the many remnants of corruption cannot do so the reason is he with his perfect Graces stood alone but they with their imperfect ones are in union with Christ Hence it is that their Graces live like a spark in water and spring up even in the midst of briars Corruption is driven out by little and little and at last perfection is attained in Heaven if they stumble and fall in the way thither yet they rise again the Holy Spirit visits them again fresh acts of Faith and Repentance are put forth Aug. de Cor. cap. 9. Humiliores redeunt doctiores they become more humble and learned especially in that great point of dependance upon Christ they see plainly that they are weak in themselves and all their support is in him One object one forbidden tree drew away Adam from God but many objects cannot draw away Believers from Christ though their corrupt flesh such is its inordinate propensity to outward and sensible things would close with every thing and turn the whole world into Snares and Idols yet are they not drawn away their Faith is a victory over the World 1 John 5.4 not meerly in it self as it is a Divine Grace but as it unites them to Christ who overcame the world not as a private person but as a publick one on their behalf
Believer in this posture is sure to hear of him he shall be more and more led into holy Truths his ear is opened and his mind in a readiness for further instruction The Spirit will make deeper impressions and seal divine Truths upon his heart The rich Mines of Precepts and Promises shall lye more open before his eyes Again Christ is a great King higher than the Kings of the Earth he was anointed with the Holy Ghost he hath all the power in Heaven and Earth his Laws are all rectitude and grace his Throne must be set up in the hearts and spirits of men Unto this Faith answers by that obediential temper which is in it It owns his Soveraignty it kisses his Scepter it chuses him as a Lord â—t loves to live in his Dominions if he come forth in his Royal Command it opens the everlasting doors that he may reign within This is a fit posture it is called receiving Christ Jesus the Lord Col. 2.6 Christ will own such as his Subjects he will more and more lift up his Throne in their hearts he will let them see more of his power and glory he will make them taste the fruits of his Government in protection and excellent rewards This is the second step of union between Christ and Believers There is that in Faith which answers to all his Offices there is satisfaction in him and recumbency in them instruction in him and docibleness in them Royalty in him and obedientialness in them 3ly There is by faith a right unto Christ God did not only send his Son in the flesh to satisfie and merit for us but he hath let down from Heaven a Charter of Promises that we might see upon what terms we may have a title to Christ By that Charter sealed with his blood the believer who also seals to it by faith hath a clear right unto him My beloved is mine saith the Church Cant. 2.16 Believers have a right to claim him as their own though he be an infinite person one who is a center of Perfections a treasury of merits having in himself enough to satisfie the heart of God and supply the wants of men yet may they claim him as their own His blood is theirs it is the blood of their Sponsor and Head it was shed on purpose to justifie them as to the Law to cleanse away their sins His Spirit is theirs it is upon him as an Head and Trustee accordingly it is to be communicated to them it is to flow in their hearts in rivers of living graces They have also a right to become the sons of God It 's true they are not as he is natural Sons but they are adopted ones In their adoptive Sonship there is as Aquinas observes a shadow of the Eternal One. He is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sum. 3. part q. 23. Ar. 2. or brightness of his Father and in them there is a splendor of grace resembling God in a measure at last they shall as sons enter into his joy and sit down with him in his Throne and there not only behold his glory but have a share in the blessed region and all this is made good by the Gospel one jot or tittle of which can no more fail than God can forfeit his truth and faithfulness This is another step there is by faith a true right unto Christ 4thly There is by faith more than a meer right to Christ there is an intimate union with him believers are built upon him as a foundation inserted into him as a Vine incorporated with him as an Head To understand which of a meer right is utterly to evacuate these Metaphors which were planted in Scripture on purpose to signifie a very near union with him It is said in Scripture That we are in him and he is in us We dwell in him and he dwells in us We abide in him and he abides in us To interpret these phrases of a meer right as if all the meaning were but this We have a right to him and he hath a right to us is to dispirit those expressions which do as Emphatically speak a very near union as any words can possibly do No man ever used such words to express a right no man can use higher to express an union In those phrases therefore we have an intimate union set forth unto us so also we have in that of the Apostle We are made partakers of Christ Heb. 3.14 Not meerly of his benefits but of himself When the same Apostle would set forth the Hypostatical union of our nature to Christ he saith That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did partake of our flesh and blood Heb. 2.14 When in this place he would set forth the Mystical union of believers to him he saith That we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers of him we do in a sort possess him we partake of him as members do of their head His satisfaction reaches down to us to make us stand before God his Spirit is communicated to us to make us a fit Temple for himself By faith we come to be in intimate union with him and in a spiritual manner possessed of him Thus much touching Faith as a bond of union with Christ The other bond is the holy Spirit The Scripture speaks of it negatively and positively Negatively If any man have not the Spirit of Christ he is none of his Rom. 8.9 The Spirit of Christ is that which just before is called the Spirit of God which quickens our mortal bodies ver 11. which leads the sons of God ver 14. which makes them cry Abba Father ver 15. which bears witness with their spirit ver 16. He that hath not this Spirit in such measure as is necessary to Salvation he is none of Christs he is not united to him as a member none of his members are void of the Spirit Positively He that is joined unto the Lord is one spirit 1 Cor. 6.17 Hereby know we that we dwell in him and he is in us because he hath given us of his spirit 1 Joh. 4.13 The same holy Spirit which is upon Christ the Head falls down upon believers as members of him though Christ an infinite person assumed an humane nature though his humane nature was in the same person with his Divine yet which is admirable to consider the holy Spirit had a special hand in uniting the humane nature to his person and in sanctifying it the holy Spirit came upon the Virgin Luk. 1.35 The holy Spirit descended like a Dove and lighted upon him Mat. 3.16 His Divine Nature was alsufficient and near enough to the humane yet was he anointed with the Holy Ghost and with power Act. 10.38 The sanctifying of his humane nature is in a peculiar manner attributed to the holy Spirit The reason I take it is this God in his wise counsel would have it to be so that the same Spirit which united the two Natures in the Person of Christ
is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the literal sense of it Touching his Power to do it they say there is an hypostatical union of the divine and humane natures in Christ his Hypostasis is communicated to the humane nature therefore so are the divine Properties such as Immensity is he sits in the humane nature at the right hand of God and that right hand is every-where The union of the two natures is inseparable therefore where his Deity is there is his Humanity he is everywhere God incarnate therefore no-where excarnate or out of the flesh In answer unto this I shall offer some things As touching the Will of Christ expressed in those words This is my body The Lutherans seem to stand for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Letter of the Text but their Interpretation is not a litteral one This is not properly in with and under this in propriety This is my body is one thing in with and under This is my body is another neither is their Interpretation true Baptism is a Sacrament of the New Testament as well as the Lords Supper as in the one the blood of Christ is not in with and under the water so in the other the body is not in with and under the bread the reason is alike in both Sacraments If in the Eucharist the body be in with and under the bread then the blood is in with and under the wine consequently the blood is separate from the body There is put upon Christ now in Glory not to say a second passion but as many passions as there are Eucharists It is not easie to imagine how the bread should be broken and the body under it not be so or how the body should be broken on Earth and at the same time glorious in Heaven or how the same body at the same instant can be present in as many distant places as there are Eucharists in the world or if such a Presence might be how the body coúld be finite or indeed a body All which strange Riddles the Lutherans must maintain to make good their opinion As touching the Power of Christ to do it the particulars must be considered First The Hypostasis is communicated to the humane nature therefore so are the divine Properties such as Immensity is Theol. Ancil 51. I answer with the learned Baronius the Hypostasis of the Word is communicated to the humane nature not inhaesivè or denominativè but sustentativè the humane nature of Christ is not a Person it may no more be called a person than Christ may have two persons it doth not subsist but exist in the person of the Word there is no personality in it but it is received and taken into the person of the Word and the person of the Word doth stay and sustain it Hence it is evident that the hypostasis not being communicated to the humane nature inhesively or denominatively the divine Properties are not so communicated to it neither is there any immensity therein It 's true from the hypostatical union of the divine and humane natures in Christ there doth issue a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a communication of Properties the Properies of both natures are truly and really attributed to the Person the Person subsists in both natures both natures are united together in the Person but the Properties of the divine nature are not communicated to the humane for then the humane should be not immense only but infinite and eternal nay God himself because the divine Properties are all one with the divine Essence The second thing is Christ in his humane nature sits at Gods right hand and that right hand is everywhere I answer This argument supposes that the body of Christ is as the right hand of God is which is utterly untrue the right hand of God is incorporeal is the body of Christ so or can it be so and not cease to be a body The right hand of God is infinite is the humane nature of Christ so or can it be so and not become a God In like manner the right hand is everywhere must the humane nature be so too Scripture opposes it in those very Texts which mention Christs Session Christ sits at the right hand of God but where It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly places Eph. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the high places Heb. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Heavens Hebr. 8.1 The Session therefore notes out his state of Glory in Heaven not his universal Presence The Apostle tells the Colossians that Christ sits on the right hand of God and from thence presses them to set their affections on things above not on things on the earth Col. 3.1 2. But if the Session note an universal Presence the Apostles exhortation vanishes into nothing Stephen looketh up and saw the heavens opened and Jesus standing at the right hand of God Acts 7.55 56. But if the being at the right hand did point out an universal Presence what needed any looking up or opening of Heaven to see him who in his humane nature is every-where Again If the Ubiquity of Christs humane nature be from his Session then it is not from the hypostatical Union which was long before in the first moment of his Incarnation or if it be from the hypostatical union then it is not from the Session which was after his Passion and Resurrection The next thing is the union of the two natures in Christ is inseparable therefore where his Deity is there is his Humanity I answer There may be an union and yet the united may not co-exist in all places a Star is united to its Orb yet the Orb is where the Star is not The humane nature of Christ is united to the divine yet the divine nature is where the humane is not the reason is evident where the united are equal there may be a full co-existence in place but where they are unequal as the two natures in Christ must needs be there it cannot be so the infinite nature is not put into finite straits the finite one is not stretcht into an infinity the union joyns not destroys the natures the humane nature must have its limits the divine can have none Hence it appears that the divine nature must needs be where the humane is not The last thing is Christ is everywhere God incarnate no-where excarnate or out of the flesh I answer As to that he is every where God incarnate it may be taken two ways either thus God who is in the flesh is every where and this is true but proves not the ubiquity of the flesh or thus the flesh in which God is is every where and this would make for ubiquity but it is untrue As to the other He is no where excarnate or out of the flesh he may be said to be out of the flesh two ways either thus The union of the natures is dissolved the divine nature is separated from the humane and
such an one though he know it not is indeed in union with Christ our Saviour pronounces him a blessed man one to whom the Kingdom of Heaven belongs which could never be in a state separate from him who purchased it for us there are some rayes of Faith in him which unite him to Christ some touches of the Holy Spirit which make him look towards salvation The next mark of this union is an high estimation of Christ In the Spouses eye he is white and ruddy the chiefest among ten thousand altogether lovely Cant. 5.10 and 16. To them that believe he is precious 1 Pet. 2.7 every thing in him is attractive He is precious in his person he is Immanuel God and man in one his Deity is infinite perfection his humanity is full of the rich anointings of the Spirit the union of the two natures is a pledg that God would be at one with us the rich anointings of the Spirit make his humane nature to be a fountain of Grace to run over and fill all the Believers in the world every thing in his person is amiable none neglect him but those that are at a distance from him all that are in union with him set the highest rate upon him in their eyes other things are but dross in comparison of him they put by all the world to set their hearts upon him they cast away all their Idols to make room for him in their inner man they part with carnal self to espouse him in the highest love they chuse him not meerly for his excellent benefits but chiefly for his incomparable person they rest not in his choicest gifts but lift their affections up to him the great donor nothing is so valuable to them as he He is precious in his active and passive obedience he fulfilled righteousness and bare the curse for us he did bleed and dye upon a Cross to make an atonement for us his sufferings being by his Deity elevated into a kind of Infinity were of value enough to pay for the sin of a world he hath satisfied Justice to the full and withal hath opened a door of mercy to us And what things are these how highly to be valued to slight them is to say we have no part in them all who by union with him share in them prize them above a world the very life of their souls is bound up in them here 's their refuge against the storm of wrath which hangs over them as sinners here 's the only plea to the Law which pronounces a Curse on them as transgressors here 's the only compensation for sin the only sat is faction to justice here 's their trust confidence prop center of rest no tears prayers services good works nothing can satisfie their hearts but that which satisfied Gods Luther said That Christ was as fresh to him now acâ—si hâc horâ fudisset sanguinem as if he had shed his blood this very hour Those that are in Christ find as much sweetness in his blood as if they had stood by the Cross and seen the shedding of it for them He is precious in his Words Neverman spake as he did what he declared was brought down out of the Fathers bosom his mysteries are heights and depths his commands all rectitude and equity his promises the effluxes of infinite grace and mercy every thing that dropt from his lips was divine not to taste such things as these is to be without sense those that are in Christ set an high rate upon them they sit at his feet to hear him they do not only hang his words about their heads but keep them in the midst of their hearts as being their life they hold them and will not let them go no not in suffering times in which their own lives may be called for to be laid down in pawn for them The high Mysteries which are above the sphere of their reason are meat for their faith the righteous commands which the carnal heart would turn off are the only Canon of their lives the precious Promises though chiefly they concern the things of another world are to them as so many Honey-combs of grace to sweeten every condition every truth of Christ is dear to them He is precious in the influences of grace he received gifts to give them out to men he had the Spirit above measure that he might communicate it to them He is an Head ever working in his members a fountain of grace ever running out towards them Those that are separate from him make nothing of this but all that are joined to him highly esteem of it He is to them as the wind to the sails to fill them with holy gales and as the Sun and rain to the flowers to make a spring of graces in them Whilest he is influencing on them all is well they live and their holy Principles are in motion Should he withdraw from them there would be nothing but dying and withering they would soon be as a branch without a root or a member without an head The influences of grace from him are as dear to them as the breath in their nostrils He that thus values Christ may be sure that he is in him none that are out of him do so Another mark of this Union is a tender respect to the bonds of it The Spouse in the Canticles held Christ and would not let him go St. Paul did follow after to apprehend that for which he was apprehended of Christ Phil. 3.12 Those that are in union with him are unwilling to leave him In him they have light life grace peace salvation heaven and where can they be better It is in their heart never to part with him but always to abide in him To this end they make it their care to maintain the bonds of union they carry a tender respect to faith and to the holy Spirit They have a tender respect to faith it is not enough to them to have faith but they use all means to strengthen it they are much in the Scriptures to refresh it there they go to the Lords-Supper to feed it there they cry out in ardent devotions for the encrease of it they put forth often acts of it to make it more vigorous and all this is because it is the choice unitive grace the golden pipe that lies at the fountain of grace the sacred bond that tyes them to the Head in Heaven Should this fail they would be broken off from Christ it would be all one with them as if there were no Christ no fountain or head of grace as if there were no influences or streams of grace from him What Julian the Apostate in a scoff said of the faith of Christians Naz. Orat. 1. in Jul. That it was their only wisdom that they find true in good earnest Faith is their great concern to strengthen it is their daily work They call upon their souls to adhere unto Christ for ever they cry
he hath they may look here and there but his eyes are every where running to and fro through the earth to shew himself strong on the behalf of his people they may sometimes nod with the rains of Government in their hands and so not provide against approaching dangers but he is never surprized but always provided and at hand to defend his people in every temptation he makes a way to escape in every danger he knows a method of deliverance Again No earthly Kings have such a power to protect as he hath they have a power in their own Dominions but he hath all the power in Heaven and Earth in order to the good and preservation of his people They and their Subjects joining together are not always able to maintain themselves and their union against a foreign power but he is always able to maintain his Kingdom The Chaldean Empire was left to the Persian the Persian to the Grecian the Grecian to the Roman but his Kingdom shall not be left to other people Dan. 2.44 but by a peculiar priviledg it abides for ever no foreign power can ruine it no gates of Hell can prevail against it the posture of Christ and the Church doth evidence this Christ is at the right hand of God Psal 110.1 And the Church is at the right hand of Christ Psal 45.9 In this posture power cannot be wanting or protection fail Further As touching Rewards his bounty is beyond all parallel Other Kings may sometimes forget the good services of their Subjects Joash forgot the kindness of Jehoiada the poor wise man who by his wisdom delivered the City was not at all remembred Eccles 9.15 Many excellent services have been buried in oblivion but the Lord Christ never forgets the services of his people their sins are delivered over to oblivion but not their services no not the least of them He hath a bottle for their tears a book of remembrance for their holy thoughts a reward for a cup of cold water given for his names sake nay he is so far from forgetting their services that in the very act they find a secret reward given in to them the supplies of his spirit the irradiating beams of his love and the sweet calms and serenities in conscience tell them that he hath them always in remembrance Earthly Kings may give their servants some of the shadows here below and some of those things which lye round about them but he gives his Subjects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substance sound wisdom durable riches and real happiness he gives them himself and all that train of good things which accompanies him Here he gives them tokens and glimpses of his love but what great and glorious things are there for them in Heaven There their labours end in eternal rest their holy race arrives at a Crown of Glory their Prayers are turned into Hallelujahs their Alms are repaid in everlasting Love their good works shall have a full reward what they sowed to the Spirit shall come up in a crop of glorious immortality in Heaven they shall enter into the joy of their Lord and sit down with him in his throne they shall then see and enjoy the blessed God reading all truths in the original and drinking all good at the fountain-head dwelling in a paradise of bliss and for ever reposing themselves in the bosom of infinite sweetness Eye hath not seen nor ear heard neither have entred into the heart of man the things which are prepared for them To conclude If Protection and Rewards can do any thing the Union between Christ and his Subjects must needs be very secure CHAP. III. The Mystical Vnion set forth by the Conjugal one There is a mutual consent between Christ and believers The believers consent imports a right knowledg a free choice and a present compliance with Christ Christs consent is purely gratuitous believers purely supernatural Christ and believers mutually make over themselves each to other The Emphasis of that phrase one spirit opened There is an intimate love between Christ and believers he put on an humane nature for them they put off a corrupt nature for him He died for expiation they die in mortification There is a communication of good things from Christ to the Church the Church propagates in Believers and good works The mystical Vnion set forth by that of a foundation and a building Christ laid and Believers built on him by Divine Art The double cement of faith and the holy Spirit Christ is a large and strong foundation he bears up the Church by Divine influences THE Union between a King and his Subjects being in the earthly pattern political only the Holy Ghost goes on in Scripture to set forth the mystical union by that which is between Man and Wife Marriage is the conjunction of man and woman in a conjugal society it is the first primordial society called Elementum mundi the Element of the world out of it spring Families out of these are made Cities and Kingdoms in these a Church is raised up unto God The conjugal union is that which peoples the World and Saints the Church in no earthly society is there a conjunction so great as this is Eve the first Wife was taken out of Adam he was created one then two were made out of one and again those two were one in marriage Man and Wife saith St. Austin are prima copula De bono conj c. 1. the first bond or tye of humane society By this conjugal union the Scripture shadows out the mystical one The Book of Canticles is not as some profane ones have fancied a light Love-song but an excellent Epithalamium or Divine Ditty which under the parable of a marriage points out that incomparable union which is between Christ and the Church St. Paul in the 5th Chapter to the Ephesians exhorts Wives to be subject to their Husbands as the Church is to Christ and Husbands to love their Wives as Christ loves the Church and at last he adds This is a great mystery but I speak concerning Christ and the Church vers 32. In the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Christum Ecclesiam respiciens ad Christum Ecclesiam saith Piscator Though the last thing the Apostle said before was touching the earthly marriage viz. They two shall be one flesh vers 31. yet he looks back to Christ and the Church the earthly marriage was but the shadow and image of the mystery but Christ and the Church in the mystical union joined together are the very center and substance of it In this resemblance divers things may be noted First In Marriage which though founded in nature is a voluntary act there must be a consent the conjunction of Bruits is like themselves out of an impetus of nature but the conjunction of Man and Woman is as becomes rational creatures out of counsel and choice a consent is necessary Marriage is a contract and that cannot be without
words of the Reverend Vsher Serm befor the Commons 1620. The union between Christ and believers is altogether spiritual and supernatural no Physical or Mathematical continuity or contiguity is any ways requisite thereunto it is sufficient for the making of this union that Christ and we be knit together by those spiritual ligatures the quickning spirit and a lively faith Again no distance of time can do it In all the earthly patterns the united are together in time but the ancient Saints under the Old Testament who were in time before the Incarnation of our Saviour were yet united to him saved they were and by whom but by him who is the only Saviour of the world Salvation is not in any other his name is the only name under heaven for that end A Mediator they had and who could that be but the one Mediator between God and men the man Christ Jesus no other but he could be really such A pardon they had and not without shedding of blood the blood of bulls and goats could not take away sin it was only the blood of Christ could do it At the last day they shall be raised up to life and that because they are members of Christ As in Adam all die so in Christ shall all be made alive 1 Cor. 15.22 In these words both the All 's respect members only the last All refers only to Christs members this is very evident Christ is opposed to Adam in Adam members only die in Christ members only are made alive In the next verse it is said That Christ rose as the first fruits and afterwards they that are Christs that is the members of Christ who are the sanctified lump Wicked men rise again by virtue of the threatning of eternal death but all the Saints ancient or latter rise as parts and members of Christ In the Mystical union two things may be noted the foundation of it and the bonds The foundation is the satisfactory and meritorious Passion of Christ out of which springs the Church which is his body the bonds are faith and the holy Spirit Faith ascends up to him the holy Spirit comes down upon believers If we apply these things to the ancient Saints it will appear that they were united to Christ his Death which is the foundation was for them He died as the Scripture tells us for all for every man He gave himself for the world the whole world Which phrases must needs take in those under the Old Testament as well as those under the New and which is most express he is a Mediator for the redemption of transgressions under the first Testament Heb. 9.15 The Ancients were not saved by types and shadows but by Christ Their Moral guilt was not done away by the blood of brutes but by his only sacrifice which though offered up but once in the end of the world was in virtue all one as if he had been slain from the beginning of time Thus the foundation did reach unto them Neither were the bonds of union wanting they had faith in Christ the first promise of the Messiah Gen. 3.15 did point out his humane nature in the seed of the Woman his sufferings therein in the bruise of the heel his victory over Satan in the breaking of the head there was much of Christ in that first Gospel I doubt not but Adam had his eyes opened to see him there Abel by faith offered up a Sacrifice to God Heb. 11.4 that is by a faith proper to a sacrifice such as did look through it to the great Sacrifice of the Messiah Abraham is a great pattern of believing even to us who live under the Gospel His faith and ours have not variant objects or centers but both are set upon one and the same Christ He saw Christ a coming at a very great distance we see him come in the flesh Venturus vexit De Vtilit Panit. diversa verba sunt sed idem Christus to come and come are two different words but it is the same Christ saith St. Austin It is the same faith for substance in both the Fathers in Moses's time did all eat the same spiritual meat and did all drink the same spiritual drink for they drank of that spiritual rock that followed them and that rock was Christ 1 Cor. 10.3 4. The unbelievers did look only at the figure the Manna and the Rock but the believers did by faith feed upon Christ Erant ibi saith St. Austin qui quod manducabant De Vtilit Panit. intelligebant erant ibi quibus plus Christus in corde quà m Manna in ore sapiebat there were there those who understood what they eat there were those who did more relish Christ in the heart than Manna in the mouth Thus the Ancients had faith in Christ and which ever accompanies it they had the holy Spirit also What were Moses's Meekness David's Zeal Abraham's Obedience Job's Patience but the fruits of the holy Spirit communicated from Christ the head He is void of the holy Spirit who denies it to be there where such eminent graces are Gods ancient people had the good Spirit to instruct them Neh. 9.20 David prays Take not thy holy Spirit from me Psal 51.11 The holy Spirit was communicated under the Old Testament These things make it appear that the Ancients were united unto Christ But possibly it may be objected The mystical union is to Christ God-man in the time of those Ancients he was not man they therefore were not united unto him union cannot be to a non-entity De Ver Relig. l. 4. c. 3. a thing that is not quis non videt in eum qui non est credi minimè posse who seeth not that a man cannot believe in him who is not So Volkelius The like may be said of union a man cannot be united to him who is not In answer to this objection I shall offer two or three things Were that of the Socinians true That Christ was not in being till he was conceived of the Virgin this objection might be something but before the Incarnation he was a Divine person after it he was the very same person in our assumed flesh so the union of the Ancients was not to a non-entity or to one not in being Christs humane nature though not in actual being in those times was yet present in such sort that the Ancients were capable of being united to him it was present with their Faith though it had not an absolute existence as a thing put forth out of its causes yet it had a relative existence in the promise so as to be an object of their Faith which being the hypostasis or subsistence of things hoped for could not but presentiate the Messiah to them he being one of the prime things they looked for and upon that account called the hope of Israel Acts 28.20 It was also present with God in his Decree as sure to be as the eternal Rolls
might unite us to him being God-man in one Person that the same Spirit which sanctified his humane nature might sanctifie us members of him It may yet further be observed that that very Spirit which as St. Austin speaks Spiritus Sanctus ineffabilis est quaedam Patris Filiique communio Aust de Trin. lib. 5. cap. 11. Insinuatur nobis in Patre authoritas in Filio nativitas in Spiritu Sancto Patris Filiique communitas in tribus aequalitas quod ergò commune est Patri Filio per hoc nos voluerunt babere communionem inter nos secum per illud donum nos colligere in unun quod ambo habent unum hoc est per Spiritum Sanctum Deum Dei donum Aust de Verb. Domini in Math. Ser. 11. is the communion of the Father and the Son doth unite us to Christ If we put all together we shall see the Spirit to be a most excellent bond In the Trinity it is the communion of the Father and the Son in Christ it is that which united the two natures and sanctified the humane in us it is that which unites us to Christ This is the primary Bond between Christ and Believers Touching this bond it is first to be noted that in Scripture not only the graces of the Spirit but the Spirit it self is said to be communicated to Believers To quote some places for this The love of God is shed abroad in our hearts by the holy Ghost which is given unto us Rom. 5.5 He that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you Rom. 8.11 As many as are led by the spirit of God they are the sons of God verse 14. The spirit it self beareth witness with our spirit that we are the children of God verse 16. Know ye not that your body is the temple of the Holy Ghost which is in you 1 Cor. 6.19 God hath sent forth the spirit of his son into your hearts crying Abba Father Gal. 4.6 In these Texts two things may be observed The one is this the Spirit it self is meant it is the Spirit it self which sheds abroad the love of God in the heart which quickens the mortal body which leads the sons of God which beareth witness with our spirit the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit it self in express terms it is also the Spirit it self which hath a Temple in us which makes us cry Abba Father The other is this The Spirit it self is communicated it is given to us it dwelleth in us it leads and acts us it bears witness with our spirit it is in us as in its Temple it is sent forth into our hearts all which do import communication Also we may note as much in that Apostolical Prayer The grace of our Lord Jesus Christ and the love of God and the communion of the Holy Ghost be with you all Amen 2 Cor. 13.14 Here are all the persons in the Sacred Trinity named here the Holy Ghost must needs be the Spirit it self none other but he is capable of being ranked with the Father and the Son yet there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a communication of him Also we may gather the same thing from the Promises of the Spirit made by our Saviour in the 14 15 16 Chapters of St. John there it is the Spirit it self which is promised it is the comforter the spirit of truth it is that spirit which proceedeth from the Father which teacheth all things and bringeth all things to remembrance which convinceth of sin and glorifies Christ which takes the things of Christ and shews them unto men all which shew that it is the Spirit it self Also there it is promised to be communicated it was to be sent to them to guide them into all truth to dwell in them to be in them to abide with them for ever all which do shew a communication of it When the Greeks erroneously held That the Spirit did proceed not from the Father and the Son but from the Father only one argument used against them was this If the Spirit was sent from the Father and the Son then it did proceed from both To this the Greeks replied That this sending meerly concerned the gifts of the Spirit not himself but this is directly contrary to the scope of those chapters in St. John if the Spirit be sent meerly because we have his gifts then the Father which we no where read may be said to be sent because we have his gifts when the Scripture saith that the Son was sent it was himself not meerly his benefits in like manner when it saith that the Spirit is sent it is himself not meerly his gifts I may here add somewhat out of the Fathers Ignatius tells them that they were blessed being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Ephes such as carried God the Spirit a Temple within them St. Ambrose saith that the Holy Spirit dwells in us as in his Temple Non quasi Minister De Spir. Sancto lib. 3.13 sed quasi Deus inhabitat he dwells in us not as a Minister but as a God St. Austin speaking of the gift of the Spirit saith De fide sym cap. 9. that God doth not give seipso inferius donum a gift less than himself And again Euch. cap. 37. that the Spirit is donum aequale donanti a gift equal to the giver And in another place That the Spirit seipsum dat sicut Deus De Trin. lib. 15. cap. 19. In Oct. Pasc Serm. 1. gives himself as God St. Bernard hath this passage Est enim Spiritus ipse indissolubile vinculum Trinitatis per quem sicut pater filius unum sunt sic nos unum sumus in ipsis the Spirit it self is that indissoluble bond by which as the Father and the Son are one so also are we one in them I might add much more out of the Schoolmen but this may suffice It seems by these things to be clear that the Spirit it self is communicated to Believers neverthelss it is a Quaere how or in what sense the Spirit it self is communicated to them In answer to this I shall first take notice of three memorable expressions in Scripture That is the sending of the Spirit the giving of the Spirit the dwelling or inhabiting of the Spirit in us The first expression is the sending of the Spirit It may seem strange that an Almighty Alwise Alpresent Spirit should be sent but this mission is not per imperium as from one more potent than himself commanding him he is as high in power and majesty as the other two persons are it is not per consilium as from one more wise than himself counselling him he is one of the Domus judicii as some Rabbins call the Trinity one of the Three who fit in counsel together in Heaven Here is no local motion which cannot be
all these glorious appearances operate intimately and immediately he penetrates into the inmost spirit and is more intimate to it than that is to it self he operates not only by an immediation of virtue but by an immediation of essence for his virtue is not distinct from his essence Thus there is a communication of the Spirit an excellent operative intimate presence with Believers as if he were a kind of soul to them to quicken them unto every good work But alas how short are our thoughts in this point how little a portion of it do we know The Master of the Sentences out of St. Chrysostom asserts That we cannot comprehend how God is every where much less can we comprehend how he who is every where is in a special manner in Believers I verily think that those Phrases of Scripture which express the Spirit to be communicated to them have in them a mystery much deeper than we can dive into I shall therefore make no further answer to the Quaere it is enough for me to say with Fulgentius That the inhabitation of the Holy Trinity in us De Pers Christ is non localis sed immensa non comprehensibilis cogitatione sed venerabilis fide not local but immense not comprehensible in thought but venerable in Faith I conclude with that of Zanchy De trib El. lib. 4. cap. 1. Spiritus Sanctus quia immensus est ideo ubique est maximè in omnibus fidelibus speciali quodam sed incomprehensibili modo The Holy Spirit because he is immense therefore he is every-where most of all he is in all the faithful after a certain special but incomprehensible manner The next thing which comes to be considered in this discourse is the Operations of the Spirit I touched upon this before but now I will speak a little more to it It 's true these Operations being among the opera ad extra are common to the whole Trinity yet in Scripture they are in a peculiar manner attributed to the Spirit the reason of which is because of that order which is among the persons in the Sacred Trinity the Father is of himself fons Deitatis the fountain of the Deity the Son is from the Father lumen de lumine light of light the Holy Spirit is from the Father and the Son he proceeds by an eternal spiration from both of them And as is the order of subsisting so is the order of operating the Father operates from himself the Son from the Father the Holy Spirit from both Hence in the three great Works of God Creation which is the first rise of things out of nothing is in a special manner attributed to the Father Redemption which helps up a poor fallen creature is in a special manner attributed to the Son Sanctification which perfects the redeemed is in a special manner attributed to the Holy Spirit Hence in the great Work of Salvation the Father laid the counsel and platform of it the Son carries on the work in a middle mediating way the Holy Spirit according to his place in order consummates it by working Faith and all other Graces But this is only by the way In treating of these Operations I shall note two things that is what is in them of respect to union with Christ and what is in them of respect to the Inhabitation of the Spirit or which is all one to the Inhabitation of the whole Sacred Trinity The first Operation of the Spirit in Believers is this He forms all holy Graces in them he draws the very Picture of Christ upon them in humility love meekness mercy goodness heavenliness patience this operation is requisite upon a double account One that Christ may have a seed the Father promised him a seed he himself merited one yet a seed he could not have unless the Spirit did work these Graces which make us to bear a resemblance of him Another that God might have a Temple under the Old Testament he had an outward Temple but even then he would have an inward one a Sanctuary in the heart under the New Testament he had a Temple in the humane nature of Christ but even in that he aimed to have a Tabernacle in men but this could not be unless the Spirit did come and turn the heart into an holy place for him As touching this Operation the holy Graces may be considered under a double notion either as they make us to have one common nature with Christ and thus they import union with him or else as they are tokens of the divine Presence and thus they import the Inhabitation of God in us These Graces make us to have one common nature with Christ and thus they import union with him there is as the learned Camero observes a double union one ab uno communi simpliciter from one common nature simply considered thus all men are united there being one humane nature in them another ab uno communicato from one nature communicated thus a Father and a Son are united the Son having the same nature communicated from the Father To apply this distinction First Believers have one common humane nature with Christ not only in that large sense in which all men have the same nature with him but in a more strict sense peculiar to believers only He that sanctifieth and they who are sanctified are all of one Hebr. 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one not of one God so Angels also are not of one Adam so wicked men also are but of one nature and condition Christ hath an humane nature sanctified by the Spirit and so have Believers this is one peculiar thing in which he and they meet there is no other holy flesh in all the world but what is in him and them This tells us that they are so united to him in one common nature as no other creature in Heaven or Earth is Angels are not so they are holy but not flesh unregenerate men are not so they are flesh but not holy Believers only have as Christ hath an humane nature sanctified by the Spirit Further which advances the Union they have this sanctified nature from him we are members of his body of his flesh and of his bones Eph. 5.30 In this sanctified nature there are two things a carnal substance and an holy quality as to the carnal substance he is of our flesh and of our bones he did partake of flesh and blood with us As to the holy quality we are of his flesh and of his bones by him we are partakers of the divine nature Thus believers are joyned to him as to the Fountan of their Sanctity their holy Graces all hang upon him as beams upon the Sun If the Children of Reuben and Gad had been asked What part have you in the Lord they would have shewed the pattern of the Altar If Believers be asked What part have you in Christ they can shew forth their holy Graces These are Copies drawn after him
the great Samplar of Holiness nay they are drawn by him by the finger of his own Spirit Again These Graces are tokens of the divine Presence and so import the Inhabitation of God in us these are tokens of the divine Presence When nature exceeds it self and rises above its own level as the Sea did when the waters were as a Wall to Israel on both hands it is a sure sign that God is there When poor lapsed men are lifted up above their natural self and elevated into a divine Life as it always is when the holy Graces are wrought in them it is a sure sign that God is there of a truth Humane nature cannot of it self ascend into the sphere of Grace only a supernatural power can do such a thing These Graces are such tokens of Presence that where-ever they are there God doth inhabit In the old Temple there were divers tokens of Presence such as the Vrim and Thummim the Ark with the Tables in it the Lamps the fire from Heaven and the Holy of Holies were Hence it is said that God did dwell in it but in Believers there are better tokens of Presence than those if we look to the intrinsecal value of things the breast-plate of Faith and Love is before the Vrim and Thummim the Law in the heart exceeds the Tables in the Ark an illuminated mind is more excellent than outward Lamps an holy ardor of affections is more valuable than the fire from Heaven a pure heart is above any outward Oracle those tokens in the Temple were material things a-kin in the matter of them to this lower world the Sanctuary it self was but a worldly Sanctuary but these Graces are spiritual things their birth are as high as Heaven Believers in whom they are are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spiritual house for God to dwell in those were typical tokens made such by meer institution without which they would be but as other parts of matter but these are real tokens in their own nature bearing the very image and resemblance of God himself where these are there God dwells in an eminent manner the Shechinah or habitation of God in the Saints is a middle thing between the hypostatical dwelling of the Godhead in Christ and the typical dwelling of it in the Temple it is much higher than all types and shadows and in excellency next unto God in the flesh The next Operation of the Spirit in Believers is this He actuates their holy Graces he moves the new Creature by divine Influences there is an effectual working in every part of it Love in the Spirit as it is said Col. 1.8 and other Graces in the Spirit all of them go forth in the power of that Spirit which formed them at first As touching this Operation the Spirit may be considered either as the principle and first mover that actuates these Graces and this speaks union with Christ or else as the terminus or ultimate object of these Graces actuated and this speaks the Inhabitation of God in us The Spirit is the principle or first mover that actuates these Graces and this speaks union with Christ the Spirit which is upon him falls down upon believers to actuate the Graces in them Believers are all one body and as one body they have one spirit in them from Christ the Head they are all one new man in Christ Eph. 2.15 Though the Apostle there speak of Jews and Gentiles yet he saith not one people but which is more emphatical one new man in Christ they are one new man because as one man they are acted by one spirit they are one new man in Christ because the Holy Spirit which is upon him is that one Spirit which acts them the Sons of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are acted and moved by the Spirit Rom. 8.14 That Spirit which anointed the humane nature of Christ the natural Son falls down upon the adopted ones to act and move them Actuation by one spirit proves that they are in intimate union with him that they are indeed mystical parts and members of him who acts and moves them by his own Spirit This may be illustrated by that in the first Chapter of Ezekiel when the wheels went as the living creatures did and were lifted up as they were it was plain that there were some invisible bands between them the spirit of the living creature was in the wheels vers 21. In like manner when believers shew forth the virtues of Christ and walk as he walked it is very plain that they are in near conjunction with him the Spirit doth act them in ways of conformity to him who as an Head is joyned unto them That phrase of walking in Christ Col. 2.6 points out a walking not meerly after his pattern and command but in his power and spirit as becomes those who have received him and are united to him Again The Spirit is the terminus or ultimate object of these graces actuated and this speaks the Inhabitation of God in us As these Graces come from God as the fountain so they terminate in him as the ultimate object Holy fear terminates in his Majesty and Greatness Faith terminates in his Truth and Mercy Love terminates in his Goodness and Excellency Every Grace moves to him as its great Center Where these Graces are actuated there an Honour an inward Worship is done to him where that is in truth there he hath a Temple in the heart and objectively dwells there as in an holy place Hence Aquinas saith that God is in the Saints sicut cognitum in cognoscente amatum in amante 1. Pars q. 43. Art 3. as an object known is in the knower and an object loved is in the lover by knowledg and love a man attingit ad ipsum Deum reaches to God himself his heart becomes a Sanctuary for the Holy One. This is that inward Temple which the Primitive Christians gloried in Nonne meliùs in nostrâ dedicandus est mente in nostro imo consecrandus est pectore litabilis hostia bonus animus pura mens sinceraconscientia Min. Fel. When Pagans objected against them that they had no Temples no Altars no Sacrifices they made this answer That they had all within in themselves in mental Consecrations in a pure mind and heart What was said of the Temple that may be said of a Pious soul There is Gods Name there he is consecrated and sanctified there he dwells as in a sanctuary or holy place The next Operation of the Spirit in believers is this He preserves believers in their spiritual being he bears up their graces by continual influences that they fail not in the way to Heaven As touching this Operation Believers are preserved either as Members of Christ and this shews union or as Temples of God and this shews Inhabitation Believers are preserved as Members of Christ and this shews union Adam fell Angels fell but Believers are preserved in themselves they are but
poor weak creatures without are temptations within corruptions yet they stand there is but a little Oyl in the Cruse a small stock of grace in the heart yet it fails not they have many wants yet never become bankrupt This tells us that they are not alone but in union with Christ they are what Angels and Adam in innocency were not joyned to a Mediator mighty to save Weakness here is in conjunction with Power Power is made perfect in weakness there is in them one greater than he that is in the world nay than the corruption in the heart their little stock of grace depends upon infinite treasures their many wants are supplied out of infinite fulness this preservation declares union Again Believers are preserved as Temples of God and this shews Inhabitation they are in the midst of winds storms temptations corruptions wants weaknesses yet they fall not This tells us that God hath a Temple in them the Inhabitant bears them up he is in the midst of them they shall not be moved his eyes and his heart are upon them to protect them he will not suffer his habitation to be blown down in a storm or to be undermined by Sin and Satan or to run to ruine through want or weakness This preservation declares Inhabitation The last Operation of the Spirit in Believers is this He seals up Believers he witnesses their adoption he sheds abroad the Love of God in their hearts I instance in this not that it is so in all Believers but that it is so in some As touching this Operation these favours are afforded to Believers either as Members of Christ and this imports union or as Temples of the Holy Ghost and this imports Inhabitation These favours are afforded to them as Members of Christ and this imports union After that ye believed ye were sealed with the Holy Spirit of promise Eph. 1.13 First there is Faith and then Sealing First men are Members of Christ and then they are irradiated with the beams of divine Favour there are great favours promised to Gods People he dwells in the humble he is seen in the pure heart his secret is with them that fear him his countenance doth behold the upright but all these favours are communicated to them as Members of Christ It 's true the Graces to which these promises are made are in their own nature and intrinsecal goodness grateful and acceptable unto God but because they are defective and dwelling under the same roof with inherent corruption which taints and soils them in their going forth into act therefore they are favoured and accepted in us as being members of Christ and having an interest in his glorious satisfaction which is able to cover all our spots and imperfections it is Christ that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Article is doubled that Son that beloved in whom the Father is infinitely pleased we are beloved only as parts of him Again These favours are afforded to them as Temples of the Holy Ghost and this imports Inhabitation In the outward Temple God did make himself known much more doth he do so in the inward Sanctuary I mean in a pure heart there he sheds abroad his Love and le ts out his Glory there he dwells and walks as in a place of pleasure and delight Thus much touching the other Bond of Union viz. the Holy Spirit To shut up this Chapter the order of things touching this union stands thus It was the great design of God to raise up a Church to himself out of the ruines of the fall his heart was more set upon this than upon all the world besides To promote this the Son of God leaves his Fathers bosom and comes down into our flesh in it he satisfied Justice and merited to have a body gathered in and anointed with that Holy Spirit which operated in the uniting and sanctifying of his own humane nature Upon account of this satisfaction and merit the Holy Spirit comes down and not only proposes the Gospel to men but operates in them first Faith the grace of Union and then in a second instant of nature all other graces which may make them meet Members of Christ and Temples of the Holy Ghost And after this is done he carries on the work by continual influences upon Believers quickning and preserving their Graces dwelling in them and manifesting himself to them CHAP. VII The Seals of the mystical Vnion are Baptism and the Lords Supper Baptism is a Seal of Vnion not to all but to Believers Some Infants are in their infancy in union with Christ some come to it afterwards some never attain to it The Lords Supper is a Seal to confirm and exhibit Christ to us The presence of Christ in the Eucharist is not a corporal one The Bread and Wine are not as the Papists say turned into his Body and Blood His Body and Blood are not as the Lutherans say in with and under the Bread and Wine The presence of Christ is Spiritual He is present objectively to our Faith and virtually in the communicated Spirit Also the eating of Christ is not oral but spiritual HAving treated of the bonds of this Union I now proceed to the Seals of it Baptism and the Lords Supper Baptism is the Sacrament of Initiation the Supper is the Sacrament of Nutrition Baptism is the first entrance into Gods Family the Supper is the spiritual Banquet unto which the baptized after washing pass to feed upon Christ there both of them are Seals of union with him Baptism is not as the Socinians would have it to be a nude rite but an obsignative one it is not a meer picture of spiritual Grace but a Seal of it Circumcision was a seal of the righteousness of Faith Baptism which succeeds in the room of it can be no less 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian In man there is a body and a soul to answer both there is in Baptism an outward part and an inward one the outward part is water which cleanses the body the inward part is Christ who by his Blood and Spirit cleanses the Soul in both cleansings union is requisite Water unless applied cleanses not the Body Christ unless applied cleanses not the Soul Where Baptism is in the right use there is a seal of union with Christ who communicates the spiritual cleansing to those who are in him as parts of his mystical body Hence are those Phrases in Scripture touching baptized persons they are baptized into Christ Rom. 6.3 So united to him as to be in him they are baptized into one body 1 Cor. 12.13 So united to him as to be parts of his mystical body they have put on Christ Gal. 3.27 So united to him as a man is to a garment his satisfaction covers them his Spirit adorns them with holy Graces they are in Baptism buried with him and risen with him Col. 2.12 So united to him that they have the power of his death in mortification and the
this never is or can be though the divine nature be where the humane is not yet the union remains it being made cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non cum loco with the word not with place the Divine nature being immense cannot possibly by distance be separated from any thing if in the least point it were separated it should cease to be immense or else thus The Divine Nature is not shut up in the limits of the flesh but doth transcendently exceed them and thus the Divine Nature is not so properly out of the flesh as beyond it according to its Infinity it is where the humane is not Thus much touching the Doctrine of the Lutherans in this point But if there is not a corporal presence of the body of Christ in the Eucharist is there no presence at all Are the Sacraments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked signs and empty figures of Christ crucified This indeed is charged upon us by the Papists and Lutherans When Calvin saith that the body of Christ is exhibited to us in the Sacrament De Euch. lib. 1. c. 1. Bellarmine cries out that it is but mera ludificatio When Wendilin speaks of the presence of Christs body in the Eucharist Wend. Ex. 103. the Lutherans cry out fucus est dolus est it is a colour a cheat Nevertheless we say that the body and blood of Christ are truly though spiritually present not as contained in the elements but as exhibited to our Faith Thus Reverend Calvin hath it Inst lib. 4. c. 17. s 11. Dico in coenae mysterio per symbola panis vini Christum verè nobis exhiberi in the mystery of the Supper by the Symbols of bread and wine Christ is truly exhibited to us Thus the excellent Vsher Serm before the Commons 1620. Of his precious body and blood we are really made partakers that is in truth and in deed and not in imagination only although in a spiritual and not a corporal manner Thus the Church of England Hom. 1st of the Sacrament In the Supper of the Lord there is no vain ceremony no bare sign no untrue figure of a thing absent but the Table of the Lord the bread and cup of the Lord the memory of Christ the annunciation of his death yea the communion of the body and blood of the Lord in a marvelous incorporation which by the operation of the Holy Ghost the very bond of our conjunction with Christ is through Faith wrought in the Souls of the faithful And again The body of Christ is given Art the 28. taken and eaten in the Supper only after an heavenly and spiritual manner It 's true the Papists and Lutherans make light of this spiritual presence Gregory de Valentiâ calls it merum somnium Calvinisticum a meer Calvinistical dream The Lutherans say that this is not a true presence of Christs body but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imago a spectrum or image In answer to this I shall offer two or three things The Papists and Lutherans who cast off this spiritual presence as a fancy do yet in explaining a corporal presence make the notion too fine to consist with the nature of a body De Euch. Lib. 1. c. 2. Lib. 3. c. 4. Bellarmine will not have the body of Christ in the Eucharist to be visible sensible tangible it exists after the manner of Spirits nay it is present after the manner of God The Lutherans will not have the body of Christ in the Eucharist to be visible palpable local circumscribed with place it exists in a supernatural manner it is present praesentiâ divinâ by a Divine presence Thus they who slight the spiritual presence do make the corporal one so fine that the body of Christ after they have stript it of its essential properties is more like a Spirit than a Body The presence of Christ in the Eucharist is a spiritual one This is clear the presence is such as the faculty is to which the thing is presented the Bread and Wine which are the outward symbols of the Sacrament are presented to our sense the Body and Blood of Christ which are the inward marrow of it are presented to our Faith In the former a corporal presence is necessary in the latter a spiritual one Again The presence is such as the eating is the eating of Christ is spiritual it is as appears in the sixth chapter of St. John from spiritual principles to a spiritual end from the quickening spirit to life eternal the presence therefore must be a spiritual one that it may sute to the eating Further The presence is as the union is the union between Christ and us is spiritual he dwells in us by Faith he lives in us by his Spirit the presence therefore must be a spiritual one that it may agree with the union The Fathers are not for a corporal but a spiritual presence St. Cyprian treating of the Eucharist saith (a) Non tà m corporali quà m spiritali transitione Christo nos uniri de Caenâ That we are united to Christ not by a corporal but spiritual transition St. Ambrose saith (b) In illo Sacramento Christus est quia corpus est Christi non ergò corporalis esca sed spiritalis est De iis qui initiantur cap. 9. In the Sacrament is Christ because it is the Body of Christ it is not therefore corporal food but spiritual St. Athanasius saith of the Body of Christ (c) Corpus meum in cibum dabitur ut spiritualitèr unicûique tribuatur In illud qui dixerit Verbum That it is given for food that it may be spiritually distributed to every one St. Austin saith (d) Habuit Christum Ecclesia secundum praesentiam carnis paucis diebus modò fide tenet Tract in Joh. 50. The Church had Christ according to the presence of flesh a few days now she holds him by faith St. Bernard saith (e) Eadem caro nobis sed spiritualitèr non carnalitèr exhibeatur in fest Mart. That the flesh of Christ is exhibited to us spiritually not carnally Thus the Ancients are not for a corporal presence but a spiritual one This spiritual presence is so great a mystery that reverend Calvin saith Instit lib. 4. c. 17. Nec mens plane cogitando nec linguà explicando par esse potest the mind cannot conceive it the tongue cannot utter it Where mysteries are deep to speak a little is enough I shall therefore only touch on two things The one is this the body of Christ is objectively present to our faith St. Paul tells the Galatians that before their eyes Jesus Christ had been evidently set forth crucified among them his Cross was at Jerusalem his glorious residence in Heaven yet he is before our faith in the Gospel and particularly in the Eucharist in which as in a sacred Crucifix we see him as it were a suffering for us It is here to be
noted that there is a double existence of things the one absolute which is coufined to time and place the other relative and objective which is not so The Sun in its absolute existence is in its orb but as an object it is present to the eye which sees not meerly the visible species but the Sun it self The Body of Christ in its absolute existence is in Heaven but as an object it is present to Faith which sees not meerly the outward figures and symbols in the Eucharist but Christ himself sweating bleeding dying on a Cross satisfying Divine justice for sin which is such a sight as makes the Soul hide in his wounds wash in his blood rest on his at onement and triumph in his salvation The phylact upon that passage Gal. 3.1 enquiring how Christ who was crucified at Jerusalem could be said to be crucified among the Galatians Answers thus Praedicationi fidem praebentes perinde ac praesentem vidistis believing the Gospel preached ye saw him as present with you St. Jerom upon that Text saith it was with you quasi apud nos omnia facta sint as if all things had been done with you as if you had seen Christ hanging on the Cross Thus Christ as an object is present to our Faith It 's true the Lutherans say this presence is not a real one but in fancy and imagination only but may that faith which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the subsistence of things hoped for Heb. 11.1 be called a fancy Was it a fancy by which Abel offered his excellent sacrifice Enoch was translated into Heaven Noah prepared an Ark Abraham offered up his beloved Isaac Moses saw him that is invisible Is it by a fancy that we are justified before God that we overcome the World that we are inserted and incorporated into Christ that we eat his flesh and drink his blood that we have him dwelling and living in our hearts These things are not done by fancy but by faith that spiritual presence which is to our faith is not imaginary but real no needless thing but simply necessary to the spiritual eating of Christ unto life eternal Without a presence there can be no eating without a spiritual presence there can be no spiritual eating that cannot be corporally eaten which is not present to sense that cannot be spiritually eaten which is not present to Faith the spiritual presence therefore is so far from being a fancy that it is necessary to that spiritual eating which is necessary to life eternal The other is this The Body of Christ is present virtually and in the Holy Spirit communicated to us St. Cyprian sets out Christ by the Sun the great Luminary of the world De Caenâ Domini Totum apud se manens totum se omnibus commodat remaining whole in himself he communicates himself whole to all his members His Sacred Body which is locally in Heaven comes down to us in healing and quickening beams in the special presence and operations of the Spirit there goes out from it a divine virtue which reaches down to all the Believers in the world and upon every touch of Faith is present to heal them Evigilet fides praestò est Christus let Faith awake and Christ is at hand Aquinas a great man among the Papists asserts that the passion of Christ operates per spiritualem contactum by a spiritual contact Scheckius 3. Pars. q. 48. art 6. a learned Lutheran saith that the Body of Christ is present with us not locally and corporally but spiritually and in Energy But here it will be said that thus the body of Christ is present in its effect only To which I answer there is more in it than so the Spirit communicated is not a meer effect but a copula or unitive bond it operates not meerly upon believers as objects but in them as parts of Christ When the Sun lets down his rays to the earth those rays are effects and operate upon the earth as an object but when the head lets down the animal spirits to the feet those spirits are an unitive bond and operate in them as parts of the body Thus it is between Christ and Believers the Spirit is not a meer effect but an unitive bond it joins them intimately to Christ it makes them members of his body of his flesh and of his bones mystical parts of him and a kind of appendants of his humane nature not indeed hypostatically but spiritually joined to it the distance between Heaven and Earth can no more impede this conjunction than the distance between the head and feet can impede that union which is between them The Immense Spirit can more easily unite at a vast distance then finite spirits can at a less the humane nature of Christ cannot by local distance be separated from the Divine because the Divine is Immense Believers cannot by local distance be separated from Christ because the uniting Spirit is Immense Again The Spirit operates not meerly upon Believers as objects but in them as parts of Christ first it makes them parts and then it operates in them as such ' Two things eminently shew them to be parts of him that is his Satisfaction is imputatively derived down upon them his Spirit doth by a special presence operate in them in the one they are as parts covered in the other as parts acted That the curse of the Law doth not seize upon them it is because the Head covers them with his satisfaction that they walk in holiness and obedience it is because the Head moves and acts them by his Spirit Thus we are in intimate conjunction with him and so as St. Chrysostom speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In 1 Cor. cap. 10. by union we partake of him his body which is united to him hypostatically is united to us mystically we have his flesh in the uniting and operating Spirit We know his fiesh saith St. Austin Non secundum carnem De Verb. Domini ser. 60. sed secundum spiritum not according to the flesh but according to the Spirit his corporal presence being gone from us there succeeds a spiritual one in the room of it The next thing is the eating of Christ The Papists and Lutherans who stand for a corporal presence are for an eating sutable that is an oral one but this is a great mistake In the Eucharist there is an earthly part before our sense and an heavenly one before our faith in the one an oral eating is proper in the other it is impossible vain nay a very horrible thing It is impossible the body of Christ cannot be eaten orally without suffering neither can it suffer while it is in glory it would not if torn into pieces serve all the communicants in the Church neither can it being finite be received intirely by all It is also vain could we take the body of Christ into our mouths how should it spiritually profit us which way should it
no impression made upon the will no vital influence upon the heart no savouring or spiritual sensation of heavenly things it is but a form of knowledg a figure or appearance only without any life in it he knows holy truths only to know them he doth not love chuse embrace practise them he hath them only in notion not in a practical way the holy Precepts as full of rectitude as they are move him not to obedience the precious Promises which flow with admirable grace attract him not into faith and love the dreadful threatnings in which Gods wrath appears like devouring fire drive him not out of his iniquity all his knowledg is by a practical error blasted and turned away from its true end in effect it withers and nomes to nothing But in a man in Christ the knowledg is not a meer form or appearance but the substance or spiritual subsistence of holy things in the heart the notions do not lie dead but rise up in life and power in the soul holy truths do not meerly float in the brain or stay in the intellect but fall down upon the will to make it free in the ways of God and upon the affections to inflame them towards him the things of Heaven do now appear in such glory and excellency that they cast the ballance in heart and life the right way Christ with whom they are united makes every truth effectual The third is this The marks of this union are supernatural No meer moral virrues such as are under a common blessing extracted out of principles of reason can amount to a mark In moral virtues Reason is the great Moderator in acts of Justice it weighs out to every man his own in acts of temperance it proportions out how far a man may drink of sensitive delights in acts of fortitude it sets down the just measures how far fear may be heard in all Reason is the chief Umpire and Empress regulating and commanding every thing In these moral virtues a man is in union with his Reason as the supream faculty in him this is indeed highly commendable but if we might rest here Christ would not be necessary to us However necessary he might be for expiation yet he would not be necessary for fanctification he need not be a vital head to us we might be an head to our selves he need not pour out his Holy Spirit upon us our own spirit might serve the turn we need not be in union with him it is enough for us to be in union with our own Reason All which being very absurd it is to be noted that union with Christ is a thing of a much higher nature than union with Reason The meer Moralist moves in an orb much lower than the true Christian the Moralist in a kind of self-sufficiency stays at home and drinks out of the cistern which is in his own Reason but the Christian in a way of self emptiness goes out of himself and partakes of influences of Grace from Christ The Moralist is prudentially regulated in his passions that they are subject to his mind but the Christian is divinely renewed throughout that the whole man becomes subject unto God The Moralist does his virtuous actions in compliance with his Reason as being the highest faculty in him but the Christian does his gracious acts in compliance with the divine will as being the supream rule to him The Moralist acting out of natural principles aims at nothing higher than himself but the Christian acting out of supernatural principles directs all to the glory of God as the chief end These things make it appear that moral virtues though good in their kind are so far short of spiritual graces that they cannot in themselves be marks of our union with Christ Having laid down these three things I shall now proceed to the particular marks of this union The first mark of this union is poverty of spirit Every man naturally is poor in spirituals his humane nature lies in the ruines of the fall there is a Tohu and Bohu a voidness and Spiritual emptiness in it his mind is empty of spiritual light and hath only some few reliques left to make him a man his will is void of divine freedom and hath only such fragments of liberty as may declare him a free agent his affections have lost their wings and creep only upon the things here below corruption is very strong and there is a meer Vacuum of grace it is with him as if the Divine Image or likeness had never been stamp'd upon him a vast debt of original and actual guilt lies upon him and he hath nothing to pay or if Divine Justice seize him he hath nothing to say against it he is shut up under wrath and cannot but deserve it Thus every man is very poor in spirituals yet alas he is not naturally poor in spirit no on the contrary he presumes all is well he is as he dreams happy in his ruines full in his emptiness seeing in his darkness free in his chains and rich in his debts and wants a man poor in spirit is one who is poor in sense and reflection upon his poverty he considers his lost and undone condition he feels and groans under his spiritual wants the deep sense of them makes his heart cry out Oh! I am lost I am in the ruines of the fall there I must lie unless Christ lift me up and bring forth a new Creation out of the Chaos my mind is dark my will fettered with corruption so it must be unless Christ shine into my heart and make me free indeed my poor affections lie in the dust and vanity of this lower world and there is no help unless Christ come and raise them up to the things above I find nothing but an emptiness and voidness of grace neither is there any hope unless the Spirit of Christ communicate a furniture of graces and comforts my debts are great and never to be discharged unless the blood of Christ which paid for the sin of a world do it for me After some such manner as this he lies at the feet of Christ he is poor empty forlorn destitute in himself the very frame of his heart prays for a Saviour such an one is in a right posture for him His poverty cries for an Alms out of the infinite treasures in Christ his weariness pants after the true rest which is in a Mediator the broken heart begs for a compassionate hand to bind it up the wounds in conscience open for the atoning blood to be poured into them the sin sick soul calls for the great Physician Lord heal my soul for I have sinned against thee the lamented ruines invite the Divine Builder to set up his own Temple there the spiritual nothingness importunes for a new Creation to be brought forth Create in me a clean heart O God Every want being felt to the quick hath a voice in it and cries out for a supply
out unto God to increase their faith to help their unbelief they never think their faith strong enough nor their union with Christ near enough They would be more grounded and setled in faith they would be in more close and intimate conjunction with Christ This is the temper of those that are in him Also they have a tender respect to the holy Spirit the other bond of union It is the holy Spirit which first takes hold on them which works faith and other graces in them which is the very life of their souls and graces which makes them breathe in prayer melt in charity move in obedience act like mystical parts of Christ in conformity to him such operations as these endear the Spirit to them They would not grieve him for a world they will not wallow in sensual pleasures that they may be filled with him They put away all bitterness envy malice hatred out of their hearts that the good Spirit may dwell in them They will not suffer worldly things to throng and make a noise in their minds that the Holy One who hath a Temple there may not be disturbed They would do nothing to cause him to withdraw his Presence from them it being more tolerable in their eyes to have their own souls part from their bodies than to have him depart from their souls He cannot depart but their light life grace peace will be all gone It 's a grievous thing to them to quench him The light which he lets in is to them more precious than that of the Sun Moon and Stars The motions which he inspires are to them more dear than the breath in their nostrils The still voice which he utters is to them more sweet than all the charms of the world It is one of their great cares to walk in his light yield to his motions and obey his voice He comes velut imber sanctificationis as a shower of Sanctification from Christ their Head he comes to inlighten strengthen quicken actuate comfort guide them to the blessed region above and how welcome do they make him All the dews and distillations of grace find their hearts open every gale and inspiration meets with a compliance in them When they have most of him they still desire more of him that corruptions may be more subdued Ordinances more filled Truths more illustrated Holiness more imprinted Promises more sealed the love of God more shed abroad in their hearts They never think themselves to have enough of him This is the right temper of those that are in Christ Another mark of this Union is conformity to Christ A wicked man while such cannot be in union with him What communion hath light with darkness What concord hath Christ with Belial Can his blood save those that are void of his Spirit May his Promises comfort those that trample his Laws under their feet No surely such are indeed not members of Christ but of Satan not heirs of Salvation but children of wrath All that are in union with Christ are conformed to his Image Every branch in him answers to the root Every member suits to the Head in Heaven all that are in him do in a measure resemble him In this Conformity three things may be noted The first is this There is a Conformity in graces Beholding as in a glass the glory of the Lord we are changed into the same image from glory to glory as by the spirit of the Lord 2 Cor. 3.18 We have here the two bonds of Union faith set forth by a transformative view of Christ and the Spirit called the Spirit of the Lord. And withal we have here mention of a change into the Divine Image which ever accompanies the Unionâ— and is a sure mark of it In this Conformity two things may be observed There is a conformity of their graces in the rise of them to the conception of Christ his humane nature was not brought forth generatione sed jussione not in an ordinary way by knowing a man but in an extrordinary by the power of the Highest and the overshadowing of the Holy Ghost iâ— conformity to this the new Creature with its graces is not born of blood nor of thâ— will of the flesh nor of the will of man but of God Joh. 1.13 It is not by an humane but by a Divine power It is not froâ— mans Spirit but from Gods overshadowinâ— the heart The same Spirit which forme Christ in the womb forms him in the hear All the graces of believers are produced like their Saviours flesh in a pure supernatural way Again there is a conformity of their graces in the kinds of them to the graces in Christ the same holy Spirit which anointed his humane nature in an Hypostatical union anoints believers in the Mystical one Of his fulness they receive grace for grace Joh. 1.16 Grace in a measure answering to the grace in him Was he meek and lowly they have a measure of those lovely graces Did he burn with zeal for the glory of God some of the same holy fire is in their hearts Was he full of love to God and man their love inflamed by his goes out towards both Was he holy in perfection they are so in sincerity Had he large bowels of mercy and compassion unto men in misery their hearts also melt with the same graces Was he perfectly obedient to his Fathers will they are upright and endeavour to do it their graces answer to those in him this is an infallible sign of union If a man would know whether he be in Christ or not he must look within and ask his own heart what is there hath the holy Spirit been there Is there any thing above nature wrought Are there any pieces of the new Creature or Divine Image What is there of humility zeal or holy love What of purity mercy or obedience See how it is within if a meer vacuum be there if the heart be void of these graces it is a vain presumption to think that he is in union with Christ that there should be humility in the Head and pride in the members zeal and love in the Head and coldness and hatred in the members purity mercy and obedience in the Head and uncleanness cruelty and rebellion in the members is a thing too absurd to be imagined by any considering man That Christ should be an Head and not communicate his Spirit or men should be members and not receive it that he should be Head and not rule his members or they should be members and of a contrary temper to the Head is utterly impossible The beams of the Sun may sooner be dark than the members of Christ be unlike him The streams of a sweet fountain may sooner be bitter than those that are united to the fountain of Grace can want it All that are in him have grace answering to his This is the first Conformity The second is this there is a conformity in sufferings they that are in Christ
into eternity theirchope takes its leave of this world and enters in within the Vail their Love is inflamed and ascends up to him who is Goodness it self their Souls empty out themselves in holy Pantings and Anhelations after him their hearts follow hard after him and can find no Sabbath of rest but in him every part of the new-creature looks up and breathes after its original Heaven from whence their graces descend becomes an attractive Center to them Christ who is at the right hand of Majesty gives such holy touches upon their hearts as lifts them up to himself the main stream of their desires and affections runs out towards the things above They first seek the kingdom of God and his righteousness that other things may be cast in to them This is the temper of those that are in Christ An eminent instance of this we have in the Primitive Christians who talked so much of the Kingdom the Kingdom that the Heathen Emperors were jealous as if the Christians had aimed at a Kingdom here below Indeed it is for Heathens to seek after this world but Christians look for a better their treasures and their hearts too are above it is but meer vanity for a man who sets his heart upon earthly things to say that he is in Christ to espouse him and the world too to be joyned to the Head in Heaven and to Earth here below is a thing utterly impossible all that are in him seek after the things above as his Death morrifies them to Earth so his Resurrection quickens them to Heaven Also there is a Conformity to his Resurrection in newness of life Thus the Apostle Like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life Rom 6.4 Those that are in him walk in newness of life they do not walk as they did in the way of sin but as becomes them in a way of Holiness In this new life two things may be noted the Matter of it and the Manner As for the Matter of it those that are in him apply themselves to do that which God commands they do not walk after the flesh but after the spirit they do not walk after their own wills but after Gods like David they are for all the wills of God like Zachary and Elizabeth they walk in all his Commandments they are for both Tables not only for Piety towards God but for Charity and Justice towards men their Piety is not hypocrisie for it hath Justice and Charity joyned with it their Justice and Charity are not meer Morality for they have Piety joyned with them as God hath coupled his Commands together in the Law so they couple them together in Obedience it is a never-failing rule Quicquid propter Deum fit aequalitèr fit True obedience as it disputeth not the command but obeys immediately so neither doth it divide the command but obeys equally those that are in Christ have an universal respect to the holy Precepts the same Holy Spirit which led Christ to a sinless obedience leads them to a sincere one This is the matter of a new life it stands in doing that which God commands As for the Manner of it two things may be observed The one is a pure intention towards the glory of God As God is Alpha so he must be Omega as he is the first Good so he must be the ultimate End in all reason a creature should be referred to its Creator and a finite good should terminate in an infinite one to center in a creature is Idolatry to make God a Medium is Practical blasphemy as if there were something better than he to be enjoyed for it self St. Austin observes it as an essential defect in the Moral Virtues of the Pagans that in them they did not look at the glory of God but at themselves Hence he observes Contr. Jul. lib. 4. c. 3. that the whole body of their virtuous Works for want of a single eye at the great End was full of darkness he pronounces their Virtues to be no true Virtues he cannot be just who is without the Faith of Christ there cannot be true Purity in a Soul fornicating from God nor true Virtue in which God is not served he asserts De Civ Dei lib. 19. c. 25. that Virtutes cum ad seipsas referuntur inflatae superbae sunt they are no longer Virtues but pieces of pride and presumption Neither need we wonder at this the Pagans not being in union with Christ nor having any touches from his Resurrection had but a meer humane Spirit in them which elevates a man no higher than himself Our Saviour charges them with hypocrisie who fast pray and give alms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be seen of men Matth. 6. They do but set themselves upon the Stage to act a part not to God but to men accordingly they have their reward not from him but from them who seeing only the outside commend them neither need we admire at this these hypocrites believe not they are not in union with him who elevates humane nature above it self therefore all that they do terminates in themselves but those that are in Christ have an higher Spirit than their own his Spirit doth direct them in all their good works to aim at the glory of God there is a pure intention to consecrate all to him their Holiness is to shine as a little beam or spark from the holy One the drops of Mercy in them are to point out the infinite Ocean of Goodness in him their Obedience is to tell the world that he is the Supreme Lord of all their Sincerity is to testifie his Omniscience all that good they do is to serve his interest and shew forth his praise still there is oculus in metam a pure intention at his Glory The Church tells us that all her fruits were laid up for Christ Cant. 7.13 Propter te Domine propter te is the Christians Motto in all his good Works Now if we look into our hearts and see the spring of actions there we may clearly see whether we are in Christ or not Whose Will do we look at Gods or our own What is our Rule and Center Do we aim at the great End Do we indeed desire that God in all things may be glorified If we do so it is a sure sign that we are united to Christ we know the power of his Resurrection and by his Spirit are lifted up above our selves to the great End of all things The other is an humble dependance upon the influences of Christ the Head as in Christ personal the humane nature depends upon the divine so in Christ mystical the members depend upon the head as Christs humane nature acted in union with the divine so Christians do all in union with Christ there is a Spirit flowing from Christ which touches and moves all his members Hence they are said
hath one nature with Believers they are as branches in him and receive juice from him The mystical union set forth by the natural head and the body Those two famous Texts Ephes 4. 16. Col. 2. 19. considered which import more than when Christ is called Head over all things Head of principality and power Head of every man Head of the Heathen or Head of the Church as an Husband Christ as an Head hath the same nature with Believers but exceeds them in order as being first and highest in perfection as being full of Grace in virtue as influencing into the Church The necessity matter and way of this influence Christ an Head above all other heads as making of no member a member and as having virtue enough for a world CHAP. V. The mystical union set forth by that between the food and the body Christ is the true food He strengthens against the cursing Law He strengthens unto all duties He is united to Believers He is food by way of eminency Several conclusions drawn from the resemblances viz. That the Vnion between Christ and Believers is not meerly a political one That it is not meerly a moral one Several reasons to prove the same That this Vnion affords support to Believers That it gives a vital influence to them That it is a very intimate Vnion That it hath a great mystery in it That it is very lasting and durable CHAP. VI. There are two Bonds of this Vnion Faith and the Holy Spirit Faith sees and presentiates Christ to the Believer it puts the soul into an apt posture for him it gives a right to him it intimately unites to him The Spirit it self is in some sort communicated to Believers he is sent to them he is given to them he dwells in them his special operative immediate presence is with them he forms Holy Graces in them he actuates and preserves those Graces he sheds abroad Gods Love in their heart In all these Operations two things are noted viz. somewhat of Vnion with Christ and somewhat of the Inhabitation of the Spirit CHAP. VII The Seals of the mystical Vnion are Baptism and the Lords Supper Baptism is a Seal of Vnion not to all but to Believers Some Infants are in their infancy in union with Christ some come to it afterwards some never attain to it The Lords Supper is a Seal to confirm and exhibit Christ to us The presence of Christ in the Eucharist is not a corporal one The Bread and Wine are not as the Papists say turned into his Body and Blood His Body and Blood are not as the Lutherans say in with and under the Bread and Wine The presence of Christ is spiritual He is present objectively to our Faith and virtually in the communicate Spirit Also the eating of Christ is not oral but spiritual CHAP. VIII The Priviledges of those that are in Christ are great Christs righteousness is imputatively derived upon them to deliver them from wrath to intitle them to life eternal Christ is their Advocate above he pleads for them that they may have pardon the spirit access to God They are adopted in him as sons they have a freedom in holy things a continual indulgence from God an heavenly inheritance They have the Holy Spirit in them it lives breathes moves operates in them They have communion with God their services answer to his call his communications answer to their services They are happy in every condition in prosperity their mercies are pure in adversity they have God with them and admirably appearing to them Our great work is Vnion with Christ CHAP. IX The Marks of Vnion considered In general the marks are internal no meer outward thing is a mark the marks are cordial no meer notion is a mark the marks are supernatural no meer moral virtue is a mark In particular The first mark is poverty of Spirit the second is an high estimation of Christ the third is a tender respect to the Bonds of Vnion the Spirit and Faith the fourth is a conformity to Christ a conformity to him in Graces in the rise of them and in the kinds a conformity to him in Sufferings in the mortification of Sin and in bearing of the Cross a conformity to him in his resurrection in heavenliness of mind and newness of life in matter and manner The conclusion in two words of advice one to those that are not in union with him the other to those that are in union with him ERRATA PAge 8. l. 5. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 9. l. 4. r. arcanum p. 10. l. 20. r. viventes p. 48. in Marg. r. pignus p. 70. in Marg. r. vinea p. 72. l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 75. l. 16. r. Insititious p. 78. in Marg. r. palmitibus Ibid. r. moventem in se habere Christum movere in Christo Ibid. r. Araus p. 95. l. 15. r. secundum p. 110. l. 26. r. niti p. 112. l. 19. r. Capernaitical p. 121. l. 20. r. forinsecus p. 123. l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 146. l. 5. r. venit p. 168. l. 16. put a at self and dele at waiting p. 176. l. 18. Marg. r. unum p. 184. l. 10. r. nisi Christus in Corde OR The Mystical Union between Christ and Believers considered CHAP. I. Millions in the Church miscarry for want of Vnion with Christ This is cleared from the two Covenants of Works and Grace from the two heads Adam and Christ from the two ways and periods of mankind Two Vnions with Christ one in appearance another in truth this latter is a mystery it carries a respect to the Vnion of the Sacred persons in Trinity and to the hypostatical Vnion of two natures in Christ it depends on them it resembles them it is that the hypostatical Vnion aims at it is not to be measured by human Reason but by Scripture GREAT preparations are made in the Gospel for the salvation of men there God proclaims himself in rich titles of grace and mercy Christ is set forth as an All-sufficient Saviour and Redeemer His blood is a Laver able to wash away all sin his treasures of grace are enough to supply all wants In his precepts we have the true way of holiness and righteousness manifested to us in his Promises we have an heaven of life and immortality opened before our eyes all things are ready on Gods part one would think they should be so on mans whose elective faculty and instinct after happiness might in all reason prompt him to accept of so great an offer Nevertheless Millions in the bosom of the Church utterly miscarry their sins are unpardoned their souls are unsanctified the pure way of holiness is forsaken Heaven the region of bliss is lost and which is the prodigy of corrupt nature they run into perdition as if it were what it is impossible to be their choice or option The reason of this is because they are not nor will be united
constitution according to which a King is made if he be in by election or succession he stands upon some positive Law or consent which amounts to a Law if he be in by conquest in a just War he stands upon the Law of Nature which saith that the captive must be subject to the victor There are also Laws of Administration according to which a King is to Govern his Subjects without the first Laws there can be no King rightly constituted to have Subjects united to him a people may be under a Tyrant but it is not united to him Without the second Laws there will be no rule of government no right administration of things in a Kingdom According to this distinction I shall lay down two things touching the Mediatory Kingdom of Christ The one is this The Law of constitution must needs be very righteous as being no less than the Decree and Ordinance of God himself he was made a King immediately by God his Kingdom was not as ordinary ones in part are an human creature but a pure Theocracy altogether of Divine Ordination I have set my King upon my holy hill of Zion saith God of Christ Psal 2.6 I have done it not man The Decree of Heaven was for it as the next verse tells us The Lord said unto my Lord that is the Father said to Christ sit thou at my right hand Psal 110.1 Dicere hîc est discernere To say here is to decree That Christ should sit in Royal state and Majesty he is a King meerly of Divine Ordination yet he enters upon his Kingdom by Conquest in the Belial heart of fallen man nothing is in a fit posture to receive this holy King The carnal mind is not subject to the Law of God neither indeed can be strong holds must be cast down thoughts must be captivated and wills must be overcome or else Christ cannot have a Kingdom Therefore he takes up his spiritual arms goes forth in the power of his spirit and word and subdues the minds and hearts of men to himself so he enters by conquest and that in a very just nay merciful war it being to rescue poor captive creatures and reduce them back again to their Creator but though he come in by conquest yet there is consensus populi his people are willing they own him as their King subject to his Scepter and give up themselves to his government Thus he hath a Title to his kingdom as good as a Divine ordination a just conquest and a free consent can make it The other is this the Law of Administration is righteous and gracious righteous in that which he commands his subjects to do gracious in that which he promises to do for them His Commands which call for faith humility holiness rightiousness meekness mercy temperance patience are as right as any thing can be they are the counterpanes of Gods heart the copies of that Divine Will which is Rectitude it self they perfect the humane nature and being practically embraced they set man in a true posture towards God himself and his fellow creatures His Promises in which he engages himself that the Believer shall be justified that the poor in spirit shall have the kingdom that the pure in heart shall see God that the righteous shall be compassed with Divine favour that the meek shall be beautified with salvation that the merciful shall obtain mercy that all his obedient subjects shall enter into Heaven and enjoy the blessed God there are exceeding gracious and true not one of them shall fail he hath will and power enough to make them all good this is the Administration The sum of all is Christ being a King by Divine Ordination entring by just conquest obtaining a free consent and administring his kingdom so admirably that nothing is in his government but meer rectitude and grace the union between him and his subjects bound together by such right and good Laws must needs be very excellent Here can be no reason to complain no colour of occasion to break off from such a King or to say What portion have we in David Here are no scruples about the Governors Title no unjust Laws to be repealed no grievous burdens to be removed no heavy yokes to be taken off not the least shadow of a male-administration to be found nothing is here to be seen but rectitude and goodness which must needs make the union very firm and stable 3dly The more intimate the union is and the more internal the bonds of it are the more excellent is the union Between an earthly King and his Subjects the bonds are external there are outward thrones and scepters outward pieces of state and majesty outward laws and proclamations the King looking on his Subjects may see the outward man but no further He may exact an outward conformity but cannot touch or move their hearts there is not one spirit between him and them but several which may easily run apart and in different ways But between Christ and his Subjects the bonds are internal his kingdom comes not with observation or outward splendor but in inward power and efficacy his Kingdom is within his Throne is in the heart his Laws are not only without in the Letter but inwardly ingraven in the hearts of his Subjects they are the very Epistles of Christ written not with ink but with the spirit of the living God not in tables of stone but in the fleshly tables of the heart 2 Cor. 3.3 Besides the outward literal Edition of the Law there is an inward spiritual one which answers thereunto this spiritual King can not only look into the hearts of his Subjects but touch and move them unto obedience he can so draw as to make them run after him it is his Royal Prerogative to rule wills and hearts his Subjects have the mind of their Lord nay the same holy Spirit which is in him is in them also to inspire a measure of holiness and obedience into them O! what a union is here and how full of mystery No King can rule after this sort neither could he himself unless he were God do so In a word his Kingdom and Laws being within his Subjects having the same mind and spirit with himself the union must needs be very intimate and excellent 4thly The greater the benefits of government are the more secure is the union a King resembling God in the doing of good acting like one given to the kingdom for a common blessing his vigilancy securing the repose of his Subjects his care procuring their quiet his study being for their good as his own his Subjects resting under his shadow and enjoying the sweet ends of a well-ordered Government the union in such a case must needs be very much confirmed I shall instance but in two benefits of Government Protection and Rewards As for Protection it is incomparable in the Kingdom of Christ no earthly Kings have such a foresight and care to protect as
Templum utique nos ipsos non haberet saith St. Austin Cont. Maxim lib. 1. If the Holy Spirit were not God he should not have us for his Temple it being as he there urges no less than Sacriledg and an Anathema to make a Temple to a creature Not then the holy temper which is a creature but the Holy Spirit who is God hath a Temple in us Thus the order and dependance of things plainly teach us the meaning of the one Spirit to be that the same Holy Spirit is in Christ and Believers Nay omitting the dependance the words themselves shew the same thing One Spirit is here immediately opposed to one flesh when a man and woman become one flesh there is more than a likeness of temper there are many alike in carnal propensions who yet were never so joined as to be one flesh and if one flesh speak more than alike temper much more doth one spirit do so I take it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one spirit is as high a phrase as can be to express an intimate union I conclude therefore That the Apostle doth not meerly intend a likeness of temper but that the same Holy Spirit is in Christ and Believers which indeed is a very high and glorious mystery Further Marriage is a state of Love and Love hath an unitive virtue in it a true friend is alter ipse another self in respect of love between two friends there is as it were but one soul in both Confess Lib. 4. c. 6. St. Austin saith That his friend being dead he did but dimidius vivere live but like half a man If there be such love between friends how much more is it so between man and wife Between them there are the strictest bonds and highest degrees of friendship A man shall leave father and mother and shall be joined to his wife saith the Apostle Eph. 5.31 In the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be glued to his wife Conjugal love is the glue which takes hold on both sides and joins them together as if they were but one piece and therefore the Apostle there adds they two shall be one flesh And a little before he tells them He that loveth his wife loveth himself vers 28. She is an alter Ego a piece of himself and not to love her is as unnatural as to hate his own flesh the near relation which is between man and wife calls for a mutual and more than ordinary love The Parallel is the intimate love which is between Christ and Believers he loves them as parts and pieces of himself they love him as their dearest head and husband he loves not their graces only but their persons they love not his gifts only but himself Ordinances are his Banqueting-house Graces are his Love-tokens but himself is the great center of their love He is ravished nay excordiated with their single eye of faith and chain of obedience Cant. 4.9 they are ravished in him who is totus desideria all or wholly desires his person natures offices life death resurrection intercession every thing in him is amiable in their eyes his love to them is such that he eats his honey-comb with his honey wax and all accepting their services notwithstanding the infirmities cleaving to them their love to him is such that though sometimes they sleep and nod in humane frailty yet their heart waketh the inward bent and motion of it is to him the least call or knock will make them rise and seek after him There is an intimate love between him and them but how far this exceeds that which is between man and wife the tongue of men and Angels cannot fully utter I shall only touch on one or two things On the one hand Christ took an humane nature that he might espouse us to himself to him as meer God sinful creatures could not be joined his pure Majesty could not admit them to approach to him but that he might have a Spouse among men he left his Fathers bosome and came down into an humane nature Majesty was put under a vail of flesh and through that we have access to him It would be a very strange thing for a glorious Angel to come down into the rank of worms and espouse matter much more admirable is it that the very Son of God one infinitely more above an humane nature than an Angel is above matter did come down into our frail flesh upon design to espouse us to himself never did love so stoop and condescend as here On the other hand Believers are content as much as may be to put off their corrupt nature that they may be joined to him he put on a pure humane nature for them they put off a corrupt one for him at his call they leave their own people and their Fathers House I mean the corruption they were born or bred in nothing is dearer or nearer to faln man than his corrupt flesh and those lusts which are the members of it yet they part with it and them for Christ Their Motto is Christus meus est omnia my Christ is my All. Again On the one hand Christ died in our nature that he might espouse us Jacob served for a Wife David fought for one but none but our dear Lord died upon a Cross for us our match with him could not be dispatched without atoning blood A type of this we have in that first Marriage between Adam and Eve Eve was taken out of the side of fleeping Adam the Church is taken out of the side of a dying Christ The Jews say that the woman was taken out of the side of man to signifie the marriage of the supreme blessed man While Adam was sleeping a rib was taken out of him and made into a woman when Christ died on the Cross there came out of his pierced side blood and water in these we have the original of the Church which rises up out of expiation and regeneration to be a Spouse to him On the other hand Believers in the power and after the pattern of a crucified Christ dye to themselves and the world his pure flesh suffered in a way of expiation their corrupt flesh suffers in a way of mortification by his Cross the world is crucified to them and they to the world his body was nailed to the Cross and there they hang up their lusts to dye and expire Thus there is a transcendent love between him and them Moreover In Marriage two things more may be noted The one is this There is a communication of good things from the Husband to the Wife It is an old saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things are common among friends much more is it so among married persons a communion of bodies draws a communion of other things with it the near relation between man and wife calls for it his necessaries serve to supply her his honour puts a lustre upon her his riches are seen in her
Jewels and attire If Adam had a world Eve did participate with him Thus it is in the earthly marriage much more is it so in the spiritual one When such an one as Christ is joined to Believers what and how great must the communications be The earthly Husband according to his state and degree doth communicate to his Wife what then doth Christ who hath a Deity and unfearchable riches in him communicate to those who are in conjunction with him Want they cannot while he hath a Deity or be without a supply till his riches be exhausted They go no longer in the rags of their own unworthiness but are covered with the robe of his pure righteousness guilt can no longer abide on them because they are sprinkled with his aroning blood while he hath an Holy Spirit they cannot want the Jewels and ornaments of Grace their love meekness obedience patience shew that he hath put some of his beauty upon them his wine-cellar of Scriptures and Ordinances stands open to them that they may taste and drink of Divine Consolations at last they shall enter into the palace of Heaven and there partake of his glory No Husband but himself can so communicate The other is this That in Marriage there is a due propagation of mankind individuals dye but mankind is preserved generation supplies what death devours Also in the spiritual marriage there is a double propagation one of Believers another of good works First in the Church there is a propagation of Believers such an one as Christ could not but have a seed his name was to be continued as long as the Sun Psal 72.17 In the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his name shall be sonned or childed in a succession of Believers The Church at first was in a Believer or two but being Christs Spouse she becomes Mother of thousands a spiritual Eve to bring forth Sons unto God In the power of the Word and Spirit which are as the seed and formative virtue in this heavenly generation multitudes of Believers come forth as the dew from the womb of the morning not in the Jewish Church only but in the Gentile world also the wilderness buds and blossoms the barren sing for joy the tent is enlarged the curtains are stretched forth the Church breaks out on the right hand and on the left in an admirable fertility this is the fruit of this Divine Marriage between Christ and his Church Again In particular Believers there is a propagation of good works as we are in conjunction with Adam we are impotent and barren but as soon as we are in conjunction with Christ we have power and holy fruits To open this it will be worth while to consider the words of the Apostle Ye are become dead to the law by the body of Christ that ye should be married to another to him who is raised from the dead that we should bring forth fruit unto God For when we were in the flesh the motions of sins which were by the law did work in our members to bring forth fruit unto death But now we are delivered from the law that being dead wherein we were held that we should serve in newness of spirit and not in the oldness of the letter Rom. 7.4 5 6. Here we have two sorts of persons the unregenerate who are in the flesh of corrupt nature and the regenerate who have a new spirit or principle in them Two sorts of Marriage one unto the Law in the unregenerate and another unto Christ in the regenerate Two sorts of fruit one unto death in sinful actions another unto God in good works The unregenerate are married to the Law they are under the curse of it as sinners they have but the naked letter of it which commands but helps not Nay their corruption is accidentally irritated by it their inward malignity swells and rises against the holy commands which stand in Scripture as so many dams and bars to their impetuous lusts Hence they bring forth nothing but fruit unto death what they seem to do in Gods service they do only in the oldness of the letter in the external work without a spirit or principle for it The regenerate are dead to the Law and married to Christ they are not under the curse of the Law but pardoned in Christ they have not the meer outward letter only but the quickning spirit they are not irritated by the command but delight in it as in their joy and treasure Hence they bring forth fruit unto God they serve him in newness of spirit in the suavity of internal holy principles their good works are not brought forth in bondage and servility but by a free spirit and in the easiness of the new creature We see here that the progeny of good works issues not out of nature or the letter of the Law but out of a conjunction and spiritual marriage with Christ who by his Holy Spirit quickens Believers to bear holy fruits The conjugal union in the earthly pattern not being enough the Holy Ghost goes on to set forth the mystical union by that which is between the foundation and the building Christ in Scripture is called a foundation upon a double account he is the foundation of Doctrine Other foundation can no man lay than that is laid which is Jesus Christ 1 Cor. 3.11 Here the Apostle speaks of a foundation of Doctrine the consequent words make this appear the gold silver and precious stones are pure and solid Doctrines the wood hay and stubble are vain and frivolous ones both are called mans work which the fire shall try He is also the foundation of Believers They are built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner stone Ephes 2.20 It 's true the Apostles and Prophets are here called a foundation but they are only a doctrinal foundation Christ is the personal one they are a foundation metonymically only Christ is so properly upon the foundation of the Apostles and Prophets is no other than upon Christ whom they in their Preaching laid as the foundation of the Church The Foundation and the Corner-stone are both one and the same Christ as a Foundation he bears up and sustains the Church as a Corner-stone he joins and holds together the two walls of it made up of Jews and Gentiles In this resemblance three or four things may be considered The Foundation and the Building are both framed by Art First the pattern is in the mind of the Builder and then the thing is set up In the Spiritual Foundation and Building the Art was not humane but Divine the Idea of them was not in mans mind but in Gods man falling off from his bottom of primitive integrity could not have a foundation in himself God in infinite wisdom contrived that he might have one in another the way was admirable the eternal Word was made flesh two natures met in one person an humane in
which he obeyed and suffered for us and a Divine which put an infinite value upon his obedience and sufferings in these full satisfaction was made for sin a purchase of grace and glory was obtained for sinners an incomparable pattern of sanctity and obedience is set before us and an Holy Spirit is provided to quicken us to imitate him Mercy runs freely in the channel of the Promises Proclamations of Grace are made unto men Here 's the Foundation upon which fallen man may be built up unto righteousness and life eternal Oh riches of Wisdom wonder of Love It 's true natural and carnal men while such are no more fit among persons than hay and stubble are among Doctrines to be built upon this Foundation but the same Wisdom which laid the Foundation will build the House the Holy Spirit is sent forth to work faith in men and thereby to frame them to be set upon the Foundation hence the Apostle saith that the whole Building is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitly framed together Ephes 2.21 each part of the Building is aptly and congruously united to the Foundation and to the other parts of it the Building answers to the Foundation and both to the Idea in the infinite Mind To contrive these was one of the greatest thoughts that ever entred into Gods heart and to effect them was one of the greatest works which ever was done in time Between the Foundation and Building there is somewhat that joins and cements them together between Christ and Believers the cement is not material but spiritual these are joined together by Faith and by the Holy Spirit Faith is one cement Behold I lay in Sion a chief corner-stone elect precious he that believeth on him shall not be confounded 1 Pet. 2.6 Faith joins the Believer to the Foundation that 's the Reason that he shall not be confounded Sin Satan the World shall not confound him because he is built upon a Foundation in which is Propitiation Grace and Victory the Divine Favour the influences of Grace the Crown of eternal Life shall not fail him because he is joined to a Foundation in which the Promises of these things are Yea and Amen The Holy Spirit is another cement In whom that is in Christ the Foundation you are builded together for an habitation of God through the spirit saith the Apostle Ephes 2.22 The earthly Foundation and Building are joined together by dead matter like themselves Christus sive lapis sit in aedificio sive radix in arbore sive vitis in viveâ sive caput in corpore semper est non solum vivens sed vita vivificans Zanch. in loc but Christ who is a living Foundation and Believers who are lively stones are united together by the Holy Spirit this is a great mystery the same Holy Spirit which is in him is in them also Again The Foundation supports and bears up the Building in like manner Christ supports and bears up the Church the whole weight of it lies upon him without him all the spiritual stones would instantly sink and totter down into a chaos of emptiness and confusion To make the excellency of this supportation appear we must consider first what manner of Foundation he is and then in what manner he bears up the Church Touching the first He is a Foundation able and every way compleat to support and bear up the Church a short scanty Foundation cannot do its office but he is an ample large one multitudes of Believers in all ages have been built upon him and yet there is room for more Did all the men in the world build upon him by Faith he would bear them all up to life eternal a weak faultring Foundation cannot do its office but he is a strong one a Rock which cannot fail When St. Peter made that glorious confession Thou art Christ the son of the living God our Saviour answers him Thou art Peter and upon this rock I will build my Church Matt. 16.18 The Rock here is not confessing Peter but the confessed Christ our Saviour saith not thou art Peter and upon thee but thou art Peter and upon this rock I will build my Church Peter is not the Rock but built upon it Hence St. Austin observes Tract 124. in Joh. Non a Petro petra sed Petrus a petrâ sicut non Christus a Christiano sed Christianus a Christo vocatur the Rock is not named from Peter but Peter from the Rock as Christ is not named from the Christian but the Christian from Christ All Believers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stones Christ only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rock upon which they are built they being Stones may be moved but he being a Rock is unmovable and for ever the same Peter fell greatly had he been the Foundation the whole Church must have fell with him had not Christ been a Rock to him his fall would have been final These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon this Rock note that one individual Foundation upon which the whole Church is so built that the gates of hell shall not prevail against it To be such a Foundation none is capable but Christ only it is not to be imagined either that the whole Church should be built upon a meer man or if it could that being so weakly founded it should stand against the powers of darkness Christ the true Rock is not a meer man but the Son of the living God he hath the strength of a Deity which cannot fail Earthly Foundations may be eat up by time or ruined by violence but he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a founded foundation or a foundation of foundations Isa 28.16 No time can deface the eternal One no violence set its foot upon the Almighty he abideth ever to support his Church Touching the second The supportation of the Church is in a spiritual way it is bore up not as an earthly building by dead matter but as a spiritual House by the influences of Grace To whom coming as unto a living stone disallowed indeed of men but chosen of God and precious Ye also as lively stones are built a spiritual House 1 Pet. 2.4 5. He is a Living Foundation one who hath an endless life of merit and the Spirit of life above measure Hence Believers who are built upon and as it were parts of him are maintained in life his Spirit by continual influences and spirations of Grace bears them up in their spiritual being and life the Gates of Hell shall never prevail against them CHAP. IV. The Mystical Vnion set forth by the Vine and the Branches Christ hath one nature with Believers they are as branches in him and receive juice from him The mystical union set forth by the natural head and the body Those two famous Texts Ephes 4. 16. Col. 2.19 considered which import more than when Christ is called Head over all things Head of principality and power Head of every man Head of the
Heathen or Head of the Church as an Husband Christ as an Head hath the same nature with Believers but exceeds them in order as being first and highest in perfection as being full of Grace in virtue as influencing into the Church The necessity matter and way of this influence Christ an Head above all other heads as making of no member a member and as having virtue enough for a world THE Union between the Foundation and the Building in the earthly pattern importing only a support but no vital influence the Holy Ghost goes on to set forth the mystical union by that which is between the Vine and the Branches I am the Vine ye are the branches He that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing saith our Saviour Joh. 15.5 In the former Chapter he told them of his going away here he comforts them against it his departure should be no separation still he would be closely united to them as the Vine is to the Branches He is a Vine one whose shadow reaches to the ends of the earth whose precious blood cheereth the heart of God and man I mean it satisfies justice and quiets conscience Believers are Branches in him not native ones but insititions taken off from the old stock of Adam and implanted into Christ Hence they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.5 implanted into him so as to have juice from him The union between him and them is so intimate that they abide in him by Faith and he abides in them by his Spirit the effect of this union is fruitfulness Though the seeming Branches mentioned verse 2. are but pampinarii such as have leaves only yet the real ones are always fructuarii such as have holy fruit In this resemblance some things are to be observed The Vine and the Branches have one nature so have Christ and Believers he took an humane nature that he might be a Vine to us and we Branches in him that he might communicate spiritual sap unto us and in vertue of it we might bring forth fruit unto God The Arrians of old argued from this place against the Deity of Christ The Vine said they is of the same nature with the branches but not of the same nature with the Husbandman Christ is consubstantial with us who are the Branches but not with the Father who is the Husbandman To which I answer this parable of the Vine proves Christs Deity as well as his humanity he must be not a meer man but God-man in one person else he could not be such a Vine as he is here described to be Were he only God he could not be an homogeneal Vine and have one nature with us were he only man he could not be an influxive Vine and communicate spiritual life unto us it being beyond the sphear of a meer creature to do it Were he as the Arrians would have him no more than so all the Branches in him would be dry and withered no sap of Grace or spiritual Life would be found among men It 's true the earthly Vine hath not the same nature with the Husbandman but the spiritual one hath it here the Husbandman is the root of the Vine it self here the Vine calls the Husbandman Father My Father saith our Saviour is the Husbandman this Vine in eternity sprung out of the Fathers bosom and in time sprung out of the Virgins womb so he is consubstantial with the Father as to his Divinity and consubstantial with us as to his humanity The Branches are in the Vine so are Believers in Christ St. Austin saith of every Branch Si in vite non est in igne erit In Job Tract 81. If it be not in the Vine as a living Branch it shall be in the fire as a dead one Naturally all men are in the old stock of Adam dead and withered branches fit to be gathered up and cast into the fire but the Holy Spirit which fills the humane nature of Christ and will not suffer such a Vine as he is to be without Branches works Faith in men and so implants them into him Believers are said to be in him they are not united to him mediately only as being in the Church which is his body but immediately as being mystical parts of him A man saith Theophylact is by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 part of the root not meerly tied to him by outward ordinances In Joh. 15. but intimately joined and incorporated into him The Vine communicates juice to the Branches In Coenâ Ser. 10. Christ in whom as St. Bernard speaks there is totus humor a fulness of the Holy Spirit influences Grace and spiritual Life into Believers Hence it is that they bear holy fruits our Saviour emphatically expresses this The branch cannot bear fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it self verse 4. To make it bear fruit two things are requisite it must be in the Vine and it must have sap from thence else it is dry and withered in like manner Believers must be in Christ and must have a Divine Spirit from him else they are good for little or nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 severed from me ye can do nothing saith Christ verse 5. A man off from Christ like a branch off from the Tree is altogether sapless and unprofitable whatever blossoms of morality may be no spiritual fruits can be found in one seperate from Christ holy fruits are from Divine Influences and these are from union with Christ The Ancient Fathers observe from this parable Ita sunt in vite palmites ut viti nihil conferant sed inde accipiant unde vivant sic quippe vitis est in pulmitibus ut vitale subministret eis non sumat ab eis ac per hoc maventum in se habere Christum mavere in Christo discipulis prodest non Christo Conc. Arans 2. can 24. that the union between Christ and Believers is such that he communicates life to them but receives it not from them they receive life from him but communicate it not to him We have here a great mystery Believers are ingrafted into Christ and in a sort parts of him hence the very same Spirit which is in him is derived to them to make them bear good fruit The union between the Vine and the Branches importing a vital influence but in a low negative life the Holy Ghost goes on to set forth the mystical union by that which is between the natural head and the body we have two excellent Texts for this Christ is an head From whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love Ephes 4.16 Again he is an Head from which all the body by joints and bands having nourishment ministred and knit
Christ Jesus 1 Tim. 2.5 The substantial mediation must precede the actual one he that is medium reconciliationis must be first medium participationis he must partake of our nature that he may mediate for us Hence it appears that Christ not assuming the nature of Angels hath not a fit nature in which he may mediate for them neither indeed do they want a Mediator Adam in innocency wanted none much less do the holy Angels much higher in perfections than he stand in need of one It's true the Apostle saith that God in Christ doth gather together and reconcile all things in Heaven and Earth but the all things in the Text are to be limited to men only the things in Heaven are the Spirits of just men there not the holy Angels who because they were never scattered cannot be gathered and because they never offended cannot be reconciled but if the things in Heaven should reach to Angels it would not from thence follow that Christ mediates for Angels but that he so mediates for men that the Angels who before stood off and at a distance from men are reconciled and at amity with them 2dly Christ the Son of God was incarnate not for Angels but for men Vnto you saith the Angel is horn a Saviour which is Christ the Lord Luk. 2.11 Unto you men and not unto us Angels Christ came to seek and to save that which was lost not among Angels for what was lost there was finally so but among men for us men and for our salvation he descended from Heaven saith the Ancient Creed Incarnation being a mystery made known by supernatural revelation only it is no less than presumption in us to put other ends upon it than the Holy Scripture hath done the incarnation of the Son of God doth presuppose the fall of man but the confirmation of Angels doth not do so had not man fallen Christ had not come in the flesh yet had the elect Angels been confirmed his coming therefore was not for Angels but for men 3dly Christ in our assumed nature obeyed and suffered not for Angels but for men The end of his obedience and sufferings was as the Scripture tells us that he might redeem us from all iniquity that he might fanctify and cleanse us that he might make an end of sin that he might reconcile us unto God that he might purify unto himself a peculiar people that he might purchase a Church with his own blood that he might gather together in one the Children of God scattered up and down the wide world all which concern not Angels but men Angels standing in their primitive purity and integrity are not capable of any such things as redemption and reconciliation neither doth the Scripture speak one word or syllable of Christs dying or giving himself for them it was lost man that was aimed at De Incarn cap. 8. Filius Dei pro mortuis natus est ad mortem saith Fulgentius The Son of God was born to dye for the dead not for the living Angels but for men dead in Adams fall that they who died in the first Adam might live in the second 4thly The holy influence into Angels which preserves them is from God but not as the influence into Believers is from Christ as God-man the influence from Christ as God-man being the fruit of his incarnation and passion reaches only to those for whom he was incarnate and suffered he was incarnate for men only therefore this influence is only unto them not unto Angels Both he that sanclifieth and they who are sanctified are all of one for which cause he is not ashamed to call them brethren Heb. 2.11 And a little after he calls them Children vers 13. Those who are sanctified by Christ have one and the same nature with him and upon that account are his Brethren and Children Angels not being such are not sanctified by him but men being such have a sanctifying influence from him Again he suffered for men only therefore this influence is only unto them not unto Angels For their sakes I sanctifie my self that they also might be sanctified through the truth saith our Saviour Joh. 17.19 for their sakes not for Angels did he consecrate himself to be a propitiatory sacrifice they therefore not Angels are sanctified by him the holy Spirit which issues out of his meritorious wounds falls down only on those whom he died for Moreover this influence from Christ as God-man is proper only to the Church which is his Body the word Church in Scripture notes the Church of men not of Angels Vpon this rock I will build my Church Matt. 16.18 God purchased the Church with his own blood Act. 20.28 Unto principalities is known by the Church the manifold Wisdom of God Ephes 3.10 Christ loved the Church and gave himself for it that he might sanctifie and cleanse it Ephes 5. 25 26. The Church of the first-born which are written in heaven Heb. 12.23 In all these places by Church is meant the Church of men not of Angels The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is caetus evocatus a company called out of the corrupt mass is not proper to Angels but to men only I find not in Scripture that it extends any further than so the Church which is Christs body must be homogeneral and one nature with him therefore it is made up of men not of Angels Thus it appears That Christ is an Head of eminency over Angels but of influence unto men The very Text which proves him head of Angels demonstrates this ye are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filled in him who is the head of all principality and power Col. 2.10 ye are filled not Angels to them he is an head of eminency but to you of influence Christ is head of every man 1 Cor. 11.3 Not to straiten the words but to take them in their full latitude he is head not of Believers only but of all men he is an head of eminency to them never was the humane nature so exalted and lifted up as in him in whom it is united to the Deity and filled with all grace he is an head of authority over them he is Law-giver and Judge of the world nay in some sort he is an head of influence to them he is that light that lighteth every man that cometh into the world that is with the light of Reason which is the Candle of the Lord in the first lighting of it up it was a piece of nature coming from Christ as God in the continuance of it in fallen man it is a reprieved thing owing to the sweet smelling sacrifice of Christ as God-man and Mediator sin being an universal forfeiture not only of the outward blessings in the world but of the inward furniture in the soul it is through the Mediator that the world stands unturned into a Chaos and that reason continues not extinct and utterly gone out we are bound to thank Christ that our forfeited
Reason is not taken away from us In this sense Christ is an head of influence to every man but unto Believers he is an head in a more excellent way influencing unto them not nature or reason only but his own Spirit and Grace to raise them up above nature and mould them into his own likeness Christ is head of the Heathen Psal 18.43 That is he reigns as a King over the Church of the Gentiles his kingdom is a spiritual one he doth not as other Princes rule meerly by outward Laws but he inspires obedience into his Subjects and by a vital influence inclines them to do his will yet the mystical union is not so clearly expressed when in the Psalm he is called the head of the Heathen as when in the Apostle he is called the head of the body there he is called an head ex analogiâ regis in regno by a resemblance drawn from a King in a Kingdom here he is called an head ex analogiâ capitis in corpore naturali by a resemblance drawn from an head in a natural body there the earthly pattern imports only a political union here it shadows out a mystical one as importing a vital influence which the other pattern doth not Christ is head of the Church as the husband is the head of the wife Ephes 5.23 He is such an Husband as never was the earthly Husband and Spouse are one flesh but Christ and Believers are one Spirit there is a vital influence between them yet the mystical union is not so fully expressed by saying that Christ is the head of the Spouse as by saying that he is the head of the Body there he is called head by a resemblance drawn from the Husband and Wife here he is called head by a resemblance drawn from an Head and a natural Body there the earthly pattern imports chiefly a moral union here it shadows out a mystical one as importing a vital influence which the other pattern doth not Thus much touching the headship of Christ comparatively taken I shall now consider it absolutely in it self Christ is the Head Believers are his Body Sir in festo Magdal Duo corpora saith St. Bernard habet Christus unum quod suscepit ex virgine alterum Ecclesiae quod charius habet benignitas redimentis Christ hath two bodies one that he took of the Virgin another of the Church of which he in his redeeming-kindness was more chary than of the other In an Head two things may be noted ratio convenientiae ratio differentiae there is somewhat in which the Head agrees with the Members somewhat in which the head exceeds them First there is somewhat in which the head agrees with the members the head hath the same nature with them Christ hath the same nature with Believers he though the eternal word took an humane nature that he might be an head to them the Children being partakers of flesh and blood he also took part of the same Heb. 2.14 that they in themselves poor fallen creatures who could not immediately approach unto his Deity might through the vail of his flesh come and be joined to him as their head that from the fountain of his Deity all Graces might flow through his humanity as through a channel unto them Here is admirable encouragement for their Faith the glorious Son of God came down into their flesh that they might join themselves to him and receive Divine influences from him Again there is somewhat in which the head exceeds them the Schoolmen place this excess in three things in ordine in perfectione in virtute Aquin. 3. pars Quest 8. Art 1. in order in perfection in virtue The head is in order the first and highest part Christ even in his humane nature is first in dignity and higher than all men he is in nearer conjunction with the Deity than all creatures are creatures of life are nearer to the Deity than those of meer being creatures of sense are nearer to it than those of life intellectual creatures are nearer to it than those of sense only but the humane nature of Christ is nearer to it than all the rest as being hypostatically united to it we are predestinated to be conformed to the image of his Son that he might be the first-born among many brethren Rom. 8.29 Christ is the first-born first in dignity and prerogative his image is the prototype and grand sampler according to which all Believers are formed and fashioned in holiness the graces of all Saints as well those before his incarnation as those after it carry a respect to him as the first and chiefest of all The head excels in perfection all the senses are in it Christ is an head of perfection he is full of Grace not as the Saints are in a measure only but in an evident superlative way in them there is plenitudo vasis the fulness of a Vessel but in him there is plenitudo fontis the fulness of a Fountain they have some feathers of the Dove some first-fruits of the Spirit but he hath the Dove it self the whole entire Spirit in all the graces of it the Spirit was not given to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Descendit super eum omnis fons Spiritûs Sancti Hier. in 11. cap. Esaiae out of a vessel or measure in a scanty or sparing manner but the whole Fountain of it was as it were poured out upon him He hath all Graces extensively all kinds of Grace nothing that imports perfection is wanting intensively all degrees of Grace the highest top of holiness is no where to be found but in him Grace is in him as water is in the Ocean or light in the Sun in an abundant and indeficient manner he is the great Element or primary subject of Grace so that in all the intellectual world it is no where to be found in that fulness as in him his humane nature hath as much Grace as it can hold its capacity is filled up to the brim at least in reference to Gods ordinary power nay some of the Schoolmen go higher and say that its capacity is so filled up that if God should put forth his absolute power to the utmost he could not possibly pour into the Soul of Christ one drop of Grace more than it hath already not out of any defect in the Divine power but for want of room in the capacity of the Soul to receive it But to wave this it is enough for us to speak as the Scripture doth It pleased the father that in him should all fulness dwell Col. 1.19 Christ hath all fulness of Grace he hath grace in the greatest extent as to all the kinds of it and in the greatest excellency as to all the degrees of it he hath whatever appertains to Grace and hath it as Aquinas speaks 3. Part. qu. 7. Artic 9. in summo secundam perfectissimum modum quo haberi potest in the highest degree according to
the most perfect manner that it could be had no intellectual creature hath the like it is only to be found in his humane nature It was requisite that Christ our head should have such a fulness of Grace the nearer a creature is to the influent cause the more abundant is the influx the humane nature of Christ was most nearly united to the Deity therefore it was congruous that it should have grace in the supream degree From the first instant of his incarnation he was not a meer viator but a comprehensor he always enjoyed the beatifical vision therefore all his Graces were in termino and at a full point It 's true that by special dispensation there was some restraint of the influence of Gods favour at the time of his Passion but his graces were still in the highest degree Again Grace was conferred upon Christ not as a private person but as a publick one not for himself only but for us he received gifts for men that he might give them out to them he was to be the head of the Church a vital and universal principle of Grace to it therefore no less than a plenitude of Grace was requisite to make him meet for it that of his fulness we all might receive Grace for Grace Joh. 1.16 Grace answering to the Grace in him The Head excels in virtue it influences into the whole body Christ is an head of incomparable virtue he influences into the whole Church even into that part of it which was before his incarnation as well as into that which was after it Ab Abel justo saith one usque in finem mundi omnes justi unum Corpus Christi sunt from righteous Abel down to the end of the world all the righteous are the Body of Christ all have an influence from him as their head From him the whole body fitly joined together and compacted by that which every joint supplieth according to the effectual working in the measure of every part maketh increase of the body to the edifying of it self in love Ephes 4.16 the whole body is joined to him the whole body hath an energy from him Medina speaking of this famous Text notes the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the effectual working which the members receive from the head and by virtue of which they act and then adds these memorable words In 3. Part. Thom. Qu. 13. Art 2. Nihil potuit significantius dict ad explicandum quod omnis operatio omnis motus omnis vis efficacia energia quam habent Christiani homines habent a Christo per Christum quemadmodum membra a capite vitam efficaciam energiam recipiunt ratione cujus agunt vivunt nothing could be more significantly said to express that all the operation motion power efficacy and energy which Christians have they have from and by Christ as the members receive from the head life and efficacy and energy by virtue of which they do act and live Touching this influence from Christ the Head I shall consider three things the necessity of an influencing head the matter of the influence and the way how it comes from Christ The first thing is the necessity of an influencing head I mean not a simple necessity but an hypothetical one God was not bound to raise up a Church out of the corrupt mass of mankind but upon supposal that he will do so it was requisite that there should be an influencing head In our first head Adam there was once a stock of holiness and righteousness not meerly for himself but for us but in the fall he spent it and became an utter bankrupt Had he stood in his integrity holiness had come along with nature unto us but through his Apostacy nothing comes along with it but pravity and corruption we are now void of Grace and full of Sin And how should there be a Church which way should fallen man arrive at inherent Grace Nature cannot ascend above its level or lift up it self to such a thing as Grace which is altioris ordinis of a rank and order above nature God doth not treat with fallen man immediately or communicate Grace to him but in and through a Mediator it was therefore meet that the Son of God should in our flesh interpose and become an head of influence to us that so grace might be communicated nay and continued to us It could not be communicated but through a mediating head and he is a compleat one it could not be continued without a perpetual supply and he is not as Adam a failing Head but an everliving one his satisfaction and merit have an endless life in them the holy unction upon him is indeficient and ever running down upon Believers hence the anointing which they receive from him abideth in them 1 Joh. 2.27 because there is a continual supply from him who hath the Spirit above measure not only the being of the Church but the continuance of it requires an influencing Head The next thing is the matter of the influence I mean that which by it is derived to us Christ the Head influences a Divine life sense and motion into his believing members He influences life into them As long as they are in old Adam they are dead in sin but as soon as they are in Christ they live I live yet not I but Christ liveth in me Gal. 2.20 His spiritual life was not from himself but from Christ the Head who communicated the Holy Spirit to him and in that respect lived in him neither was this peculiar to Apostles but common to all Christians Christ is their life Col. 3.4 a Divine virtue from him makes them live this was typed out in Elisha No sooner did the dead man touch his bones but he revived and stood upon his feet 2 Kings 13.21 No sooner do we by Faith touch Christ crucified but there is a vital principle in us a spirit of life which discovers it self in the pulse of heavenly affections and breath of spiritual prayer and is a real proof and demonstration that we have a living Head in Heaven who makes us in our selves but dead lumps of clay and corruption partakers of a Divine life Again he influences sense into them There are interna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 internal senses in them some quickness in the fear of the Lord some sight of the beauty and rectitude of his Holy Commands some tasts of the Divine Love and Grace some savourings of Christ and the Holy Unction some experimental touches of the things above some glimpses of Heaven and Glory but all these are from the Head else Believers would as well as others lie in the stupor of the fall and be no more concerned about heavenly things than about meer nullities It 's true a man not joined to the Head may have a great notion of these things but he hath no particular sense of them the current of his affections is such that
one would think there were no other world but an outward sensible one spiritual sensations are not from meer notion but from Christ the Head Further He influences motion into them Whether they be melting in repentant tears or burning in acts of holy zeal or drawing out their souls in charity or sweating in a lawful calling or bowing down under an afflicting providence all the motion is from the Head without him all their Graces would lye dormant in an habit and be as it were none at all It is the Head which awakens them and makes them go forth into act I can do all things through Christ which strengtheneth me saith the Apostle Phil. 4.13 The holy action is in Believers but the strength is in the Head only whatever good they do they must thank the Head for it which not by an outward command only but by an inward virtuous influence also bids them arise and do it The last thing is the way how the influence comes from Christ unto Believers We are not to think that the habits of Grace in Christs humane nature are transfused into us habits go not out of their subjects into another they produce acts in their own subjects but procreate not habits in foreign ones But this is the way Christ being full of all Grace did by his glorious satisfaction and merit procure that the same Holy Spirit which is upon himself the Head should fall down upon Believers the mystical parts and members of him Hence the Apostle saith that the Holy Spirit is shed on us richly through Jesus Christ our Saviour Tit. 3.6 Had not he atoned and merited for us the Holy Spirit would not have touched upon one fallen Son of Adam but in and through him there is as St. Chrysostom speaks In Ephes cap. 4. bom 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spirit flowing from above which touches every member of his body After this sort he is an Head of influence to his Church communicating his Spirit to all his members to unite them one to another and all of them to himself the Head There is one body and one spirit Ephes 4.4 Were there not one Spirit in Believers they being as far distant from one another in time as the morning and evening of the world and in place as the parts and quarters of the earth could not possibly be one body were not the one Spirit from Christ he could not be an Head of influence to his Church or carry himself to it as his Body but there being one Spirit in Believers they are one Body and that one Spirit being from Christ he is an Head of influence to them Thus the Apostle saith That he is head over all things to the Church which is his body the fulness of him that filleth all in all Ephes 1.22 23. Such an Head is he as filleth the Body his Church with his own Spirit It 's true the Church is his fulness in one respect though he hath all fulness in him and filleth all in all yet as he is an Head which he deigned to be to us he is not full without a body but he is the Churches fulness in a much higher resperct the Church is his outward fulness supplying him with members without which he is not compleat as an Head but is pleased to accoumt himself maimed but he is as I may so say the Churches inward fulness by his own Spirit moving and actuating it as his Body The Church is his fulness in respect of integrity of parts without which he would be as an Head without a Body but he is the Churches fulness in respect of virtue and the spirit without which the Church would not be a living Body depending on him as a living Head Thus he is an Head of influence to Believers communicating in a measure his own spirit to them Notable is that of Durandus Nullus actus vitae est in corpore qui non sit in capite In Sext. lib. 3. dist 13. quest 1 nullus actus gratiae est in totâ Ecclesiâ ad quam se non extendat gratia Christi There is no act of life in the Body which is not in the Head there is no act of Grace in the whole Church to which the Grace of Christ extendeth not it self It is further to be noted that Christ is an Head of incomparable excellency he is not only Head over all things but an Head above all other heads and for this I shall instance in two things The one is this The natural head cannot make membrum de non membro a member of that which was none before but Christ such is his excellent virtue can draw and gather men off from the old corrupt stock of Adam and transplant and incorporate them as members into himself the Head naturally they were lost but he seeks them dark but he inlightens them dead but he quickens them foul but he washes them black but he puts a beauty upon them all the members of him may admire infinite Grace and say we were not the people of God but now we are so we were not members of Christ but now we are so In Adam the first head all men were ruined but Christ the second Head hath power over all flesh Joh. 17.2 to draw and gather men into union with himself and in so doing to make his Power and Grace illustrious The other is this The natural Head hath virtue enough for its own members but Christ our Head hath virtue enough for a world did all the men on earth by Faith come into union with him there would be no defect but a supply of grace for them all his satisfaction and merit are of an immense value his Spirit is a fountain of Grace never to be drawn dry or exhausted There is in him as Bonaventure speaks not only plenitudo sufficienciae In Sent. lib. 3. dist 13. qu. 3. a fulness of sufficiency as in the Saints but plenitudo superabundantiae a fulness of superabundance enough to overflow a whole world of men in case they were by Faith united to him Oh! what an Head is Christ there is a famine of Grace in lapsed nature but in him there are stores and treasures for our supply there is a fulness of sin in us but in him there is a superabundance of Grace to overcome it in him we may see holiness not in the little Pictures of it as in the Saints but in the great Sampler and Origen thereof That beautiful thing Grace in him appears not in beams and drops but as in a Sun or Ocean Happy are those who are in union with him they live in the spring and universal principle of Grace in all the acts of spiritual life sense and motion they may feel the Power Virtue and Divine Efficacy of him the Head CHAP. V. The mystical union set forth by that between the food and the body Christ is the trùe food He strengthens against the cursing Law He
it is within in the very hearts and consciences of men He makes a willing people he inspires obedience into his subjects His own Unction doth in some measure fall down upon them Earthly Kings who yet are Politically unite to their subjects cannot rule after this sort or do any thing like it Hence it is clear that if there had been no other resemblance of the union between Christ and believers but that of a Kingdom only yet that union would not have been meerly Political because his Kingdom is what others are not spiritual and of internal efficacy In Scripture our union with Christ is not only set forth by the resemblance of a Kingdom but by many other none of which are or can be thought to be in vain all of them have their significancy and that to different purposes The conjugal union imports love the architectonical one shews supportation that of the Vine and the Head speak vital influence that of food expresses a very intimate conjunction These fignificancies are not forced or strained but natural and genuine such as run into our minds at the first sight The holy Scripture the best interpreter of its own resemblances assures us that they are used to this very end and intent that we might firmly believe that those things which are genuinely in the outward patterns are really and after an eminent manner in Christ He is an Husband for his dearest Love Ephes 5.25 a foundation for his never failing support to his Church Mat. 16.18 a Vine and an Head for his vital influence Joh. 15.4 5. Ephes 4.16 aliment for his near and intimate conjunction with believers Joh. 6.56 Such is the natural tendency of these resemblances such is the interpretation of them in Scripture but now if our union with Christ be meerly Political how can these things stand what tolerable account can be given of them It is certain that nothing in all the lower world is so apt and proper to declare that union as meerly Political as the resemblance of a Kingdom nothing is so significant and fully expressive of it as that when therefore the Holy Ghost had set it forth by a Kingdom why did not he stay his hand and rest in that resemblance why would he go on and set it forth by the love of Espousals by a building cemented to its foundation by the incision of branches into a root by the copulation of members to a vital head by the incorporation of food with the body What analogy is there in an union meerly Political to these things Which way shall the Scriptural interpretation of them be maintained a Political union cannot do it Were our union with Christ no more than so these resemblances would not be apt or true to say that Christ is an husband a foundation a root or head or incorporated food that is a Political King is not apt or true but very odd and strange because in Christ as a meer Political King there is nothing that answers to the proper genuine import of these resemblances in such a case the Holy Ghost which is blasphemy to imagine would seem to speak very unfitly nay and delusively as if he would have us believe that to be in Christ which is indeed not in him surely it becomes us much rather to conclude That our union with Christ is not meerly Political but such as bears a fit and just correspondence to all the patterns and resemblances of it in Scripture Such as the bonds of union are such is the union a meer Political union hath bonds of the same nature a spiritual union hath suitable ligatures in our union with Christ the primary bond is the holy spirit Hereby know we that we dwell in him and he in us because he hath given us of his spirit 1 Joh. 4.13 in Christs Kingdom it is the Spirit which makes a willing people such as subject themselves to him In the supernatural marriage believers who are joined to Christ become one spirit in the spiritual edifice the living stones are builded together for an habitation of God through the Spirit In the heavenly Vine the Spirit is the juice which makes the branches fruitful in good works in the Mystical Head the Spirit is unction which falls down upon the members and communicates sense and motion to them In the divine aliment it is the Spirit which quickneth the eater and transforms him into the holy Image of Christ the Spirit is the primary ligature in our union with him that union therefore is not meerly Political but Spiritual A meer Political union is made and continued by some outward Law Policy is the Eutaxy or good order of a common society Multitudes in government conspire into unity the bond of conjunction is Law Hence the Law is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul of a City without it all the parts and members of the body-politick sink and dissolve into meer confusion but to the making and continuance of our union with Christ internal influences are requisite Faith the great unitive grace is not produced by a meer proposal of the object but by a Divine efficacy there must be inward teachings and tractions to make men come and close with Christ in like manner other graces which make the believer bear the image and resemblance of Christ are by the Spirit drawn and engraven in the heart Hence they are called the fruits of the Spirit When these graces are produced they are still but creatures and depend upon their original the continual spirations of the Spirit bear them up in being in all respects there is a necessity of internal influences Hence it appears that our union with Christ is more than a Political one were it no more than so the outward Law might have sufficed that first and rudest draught of Pelagianism which made grace to consist only in libero arbitrio lege in free-will which is a thing natural and in the Law which is a thing Political might have been a truth St. Austin at large disputes against it and tells us that God operates in the hearts of men De Grat. Christi c. 24. Non lege atque doctrinâ insonante foria secùs sed internâ atque occultâ mirabili ac ineffabili potestate not only by Law and Doctrine sounding without but by an internal and occult wonderful and ineffable power yet if the meer Law might have sufficed there had been no necessity of internal operations the Pelagian heresie might have passed for a very truth As therefore we would avoid this great error we must confess that our union with Christ is more than a Political one 2dly The union between Christ and Believers is not meerly a Moral one such as consists in a reciprocal Love in an harmony of Wills and confederacy of Affections Very true it is that there is a very great Union of Love between Christ and Believers All the Loves and Friendships in the world are but Pictures and little Images
positâ oportet habere Christum in nobis Zanch. de tribus El. Li. 4. c. 3. especially seeing he is so our life that he communicates his own Spirit to us the same holy Spirit which is upon him falls down upon us as mystical parts and members of him to quicken and actuate us in the holy ways of God And what an union is this actuation by one spirit is an union much more high and close than that which is only by continuity or a meer adhesion of parts a branch from which the juice retires rather hangs on than is properly united to the root a member however adhering if void and desolate of animal spirits is as if it were not knit unto the Head the most strict and proper union is from one Spirit Believers are so joined to Christ as to be one spirit if they had not his spirit they were none of his Rom. 8.9 They are led by the spirit of God v. 14. which is the very same with the Spirit of Christ as appears v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are acted and moved by the Spirit of Christ Thus there is the same Spirit in Christ and believers and so the union between them must needs be very close and intimate in respect of this intimacy it is that Christ compares this union with that which is between him and the Father Joh. 17. And the Apostle calls Christ and the Church by one name As the body is one and hath many members and all the member of that one body being many are one body so also is Christ 1 Cor. 12.12 in which place the Church is called Christ the Scripture sometimes speaks of Christ and the Church the head and the body as if they were one person Hence St. Austin saith that believers are made cum homine Christo unus Christus De pecc Mer. l. 1. c. 31. One Christ with the man Christ Hence Aquinas saith That Christ and his members are una persona mystica one mystical person Not that we are Christed with Christ as some have said but that there is a very intimate union between Christ and believers 6thly The union between Christ and believers is a mystical one there is a great mystery in it Hence the Apostle saith This is a great mystery but I speak concerning Christ and the Church Ephes 5.32 It is not meerly a mystery but a great one In another place he saith The riches of the glory of this mystery among the Gentiles which is Christ in you the hope of glory Col. 1.27 He speaks of Christ not meerly as offered in the Gospel but as dwelling in the heart this he calls not barely a mystery but the riches of the glory of the mystery it is such a mystery as hath riches and glory in it Now to make it appear that this union is a mystical one I shall offer some things There is that in this union which answers to all the resemblances the Holy Ghost in setting forth this union did not stay in one or two earthly patterns but useth many going on from one thing to another from Politicks to Oeconomicks from Oeconomicks to Artificials from Artificials to Naturals of divers kinds that so from each somewhat might be borrowed to illustrate it In the Political union we have Law and Power in the Conjugal one love in the Architectonical one support in that of the Vine and Head vital influence in that of food nourishment and intimate conjunction but in the mystical union we have all these It is said of Manna that it suited to every palate it is certain of Christ the true Manna that he is All to the Church That union therefore which fully answers to so many resemblances of different import must needs be a very mysterious one There is that in this union which highly exceeds all the resemblances In them there is but a shadow but in that is the substance in them one creature is united to another but in that believers are united to God-man The Mystical union is built upon the Hypostatical in each of them there is some import but none of them can reach the perfections of Christ Never was there such a King as he he is the most excellent one his subjects are all Saints and of the seed Royal his Throne and Laws are within he inspires as well as commands his people Never such an Husband as he he took an humane nature that he might espouse us nay he died on a Cross that his Spouse might come forth out of his bleeding side Those who are joined in spiritual marriage are made one spirit with him and have admirable communications from him No foundation is like him who is laid not by humane art but divine and bears up the weight of the whole Church not as dead matter doth but by his Spirit of life He is a Vine whose juice is the holy Spirit filling every branch an Head who makes those who were no members to become members and afterwards actuates them by the influences of his Spirit He is such food as turns the eater into himself and nourishes him unto life eternal Every way he hath the preeminence over the earthly patterns That union therefore which doth not only answer unto but far exceed all the resemblances of it must needs be a mysterious one This union is such that no distance of place or time can break or dissolve it No distance of place can do it In meerly Political or Moral unions distance of place hinders not but vital influence appertains not to them In the natural Vine or Head there is a vital influence but then there must be a local conjunction the Vine doth not communicate juice to a distant branch nor an Head to a distant member but though Christ be in Heaven and believers on earth yet he influences life and strength into them The reason is because he doth it by a spirit which is infinite a finite spirit cannot at once move and actuate distant subjects yet an infinite one which is every where can do it The same holy Spirit which is in Christ above is communicated to us here below to move and actuate us the vital influence is not at all hindred by local distance When our Lord discoursed of eating his flesh and drinking his blood Joh. 6. they murmured and said This is an hard saying who can bear it Our Saviour knowing this returns them this answer Doth this offend you What if ye shall see the Son of man ascend up where he was before It is the spirit that quickneth ver 61 62 63. There was no reason to be offended at his Doctrine He would ascend up to heaven and then his flesh would be as distant from men as heaven is from earth yet this hinders not eating of or union with him The Spirit would be in and with the eater to quicken and strengthen him No local distance can interrupt this union or influence I conclude this with the
appears that Infants have sanctifying graces to these Baptism doth immediately seal union Some Infants though baptized are not in their infancy in union with Christ but the work of Grace comes afterwards both Baptisms are not always together the Spirit doth not always cleanse in the same moment as the Water doth The virtue of Baptism is not always immediately but it follows us as the waters of the Rock did the Israelites in some the effect is earlier in some later these Infants are sealed from the moment of Faith not of Baptism their Baptism doth point at a future union but it seals not an actual one where it is not but where it is Some Infants though baptized never are in union with Christ some Divines conceive that all baptized Infants are regenerate but common observation opposes this multitudes there are of Infants baptized who at years of understanding shew forth nothing at all of a Divine principle Reason and Will appear but nothing of Grace It may be reasonably expected in regenerate persons that the Seed of God should spring up that the supernatural principles should come forth into act in some measure but when there is no print or footstep of Grace no dye or tincture of it in the life it cannot well be imagined that there is any such thing as regeneration in them To such Infants as these Baptism doth not seal union I conclude with the Learned Bishop Abbot In Thoms Diatr cap. 7. In Christo baptizantur omnes qui baptizati sunt in Christum non baptizantur nisi qui transeunt in Christum corpusque ejus membra fiunt All that are baptized are baptized in Christ but none are baptized into Christ but those who pass into him and are made his body and members The other seal is that of the Lords Supper here Bread and Wine stand before our senses and Christ with his Body and Blood stands before our Faith as if he were crucified among us The Seventh General Council at Constantinople who beat down all other Images saith of this Sacrament That it is Vera Christi Imago the true Crucifix or Image of Christ nay it is more than a meer Image it is a seal to confirm and exhibit Christ with his benefits unto us The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ 1 Cor. 10.16 Upon these words Theophylact observes That the Apostle did not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a participation but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a communion that he might declare something more excellent namely a very high union In this Ordinance we eat the flesh and drink the blood of Christ we dwell in him and he in us a very intimate union there is between him and us only it must be remembred that union is not sealed to all but to Believers Faith is requisite that we may partake not meerly of the outward elements â—ut of Christ himself This appears in 1 Cor. 11. in these words Take eat this is my body Drink this is the New Testament in my blood verse 24 25. There is an express command to feed on the elements and an implied one to feed on Christ all Receivers can do the first but only Believers can do the second what we do in this Ordinance we are to do in remembrance of Christ verse 24 25. Not only in an historical remembrance which is common to all Receivers but in a fiducial one which is proper to Believers The unworthy Receiver doth not discern the Lords body verse 29. but Believers have a spiritual eye for it to them Christ is communicated Others have the elements only panem Domini non panem Dominum the bread of the Lord not the Bread the Lord. Were I for Transubstantiation at all I should think it reasonable to be of their mind who as Bellarmine relates held De Euch. lib. 3 c. 11. that only that part of the Bread which the pious receive was turned into the Body of Christ It is to me without doubt that impious men do not receive it or feed upon it Our Saviour saith He that eateth my flesh and drinketh my blood hath eternal life Joh. 6.54 Hence that of St. Ambrose In Psal 118. Ser. 18. Hic est panis vitae qui ergò vitam manducat mori non potest he is the Bread of Life he therefore who eats Life cannot dye impious men who eat him not dye eternally The great thing in this Sacrament is the eating of Christ eating cannot be of a thing absent it is an unmoveable axiom that which is eaten must be some way present I shall therefore first discourse touching the Presence of Christ in the Sacrament and then speak touching the eating of him The Papists and Lutherans do both assert a corporal presence of the Body and Blood of Christ in the Eucharist but upon different grounds the one upon account of a transubstantiation of elements the other upon account of an ubiquity communicated to the humane nature of Christ The Papists assert such a presence upon account of a Transubstantiation of elements they explain it thus those words This is my body this is my blood are consecratory and operative by virtue of them and in the last instant of pronouncing them the Bread and Wine are turned into the Body and Blood of Christ the substance of the Bread and Wine remains no longer but under the accidents thereof are the very Body and Blood of Christ In answer to this I shall consider the words this is my body this is the subject is the copula my body the predicate touching the predicate it is on all hands granted to be the Body of Christ the only question is in the two other The word this imports clearly the Bread this appears by the precedent words And he took bread and gave thanks and brake it and gave unto them saying this is my body Luke 22.19 What did he say was his body but that which he gave to his Disciples what did he give unto them but what he brake what brake he but what he took And doth not the Text expresly say that he took Bread Of the Bread therefore he said This is my body the order of the words shews it to be bread this will more appear if we compare these words this is my body with those which are a fair commentary on them The bread which we break is it not the communion of the body of Christ 1 Cor. 10.16 In the one we have the word this in the other the bread in express terms in the one we have the body of Christ in the other the communion of it In both Bread is the thing spoken of as a thing distinct from the body of which it is the communion If the word this be not bread what can we make of it Is it the accidents of the Bread The Greek word 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports not accidents but a substance accidents are not a body neither are these converted but remain Is it the Body of Christ That is not in the Eucharist till all the words be uttered it is not there at the pronouncing of the first word this the Proposition is not identical the words run not thus my body is my body neither if they did could they any more work a conversion than a thing can be turned into it self Is it an substantia vaga an indefinite substance such as is neither Bread nor the Body of Christ This is such a vagrant that all the world knows not where to find it Christ did not take bless break give an indefinite substance but the Bread It remains therefore that the Bread is the thing pointed at The words in effect are thus the Bread is the Body of Christ and then as Bellarmine himself confesseth De Euch. lib. 1. c. 1. the words must be taken tropically or else they are plainly absurd and impossible The Copula is doth in Propositions import such a conjunction as the subject and predicate coupled together are capable of when it stands between the sign and the thing signified it is not to be taken essentially but significatively the sign is not the very thing but a sign In Scripture we read not of a sign turned into the thing signified but we ordinarily find the name of the thing signified given to the sign Circumcision is the covenant Gen. 17.10 That is a sign of it as the next verse tells us The Lamb is the passover Exod. 12.11 that is a sign of it The Cup that is the Wine in in it is the New Testament 1 Cor. 11.25 that is it is Sacramentally such after the same manner the Bread is the Body of Christ that is it is significatively such this is the plain natural interpretation of the words Vsher An. to a Jes 61. Hence in the ancient Fathers the Bread is called the figure memorial symbol image type sign similitude of Christs Body It is the excellent observation of St. Austin That Sacraments should not be Sacraments unless they did resemble the things signified and for that resemblance they do often bear the names of the things themselves Epist 23. Secundum quendam modum Sacramentum Corporis Christi Corpus Christi est Sacramentum Sanguinis Christi Sanguis Christi est after a certain manner the Sacrament of Christs Body is his Body the Sacrament of his Blood is his Blood The Bread and Wine are figuratively and sacramantally such Two things may be noted touching the Doctrine of Transubstantiation The one is this It is a Doctrine cross to the description of the Eucharist which we have in 1 Cor. 11. The Bread was not blessed that it might be destroyed nor given to be eaten that it might cease to be before it was eaten Never did God put forth his miraculous power to make his command impossible such as the eating of Bread which is not must needs be in those words this is my body in which if in any Transubstantiation may be found there is no imperative word no mention at all of conversion which yet being a very wonderful thing would in all reason if it were true be fully opened it is not only said this is my body but it is added which is broken for you this do in remembrance of me In the Eucharist Christs Body is not considered as a glorious Body but as broken and crucified neither is there only his Body but the memorial of it And how should there be a conversion of the Bread into the Body A conversion of it into the glorious Body doth not sute with the Sacrament a conversion of it into a broken crucified Body doth not sute with a state of glory or if there were a conversion how should there be a memorial the Bread which is not cannot be a memorial of the Body neither can the Body be a memorial of it self after all it is no less than three times called Bread to assure us that it is Bread after consecration as well as before The other is this It is a Doctrine attended with very great absurdities it puts things into such a posture as here follows Here 's a Sacrament without a sign It is essential to a Sacrament that there be an earthly part as well as an heavenly somewhat for the body as well as for the soul but here 's a Sacrament of meer accidents no Bread no Wine to figure out the body and blood of Christ no corporal nourishment to signifie a spiritual one Here 's accidents without a subject the bread vanisheth but the accidents remain and face our senses yet they stand all alone without a substance to inhere in under their roof is no less than the body of Christ yet they lean upon nothing Here 's a thing made which before was made which is all one as if a Father should beget a Son already begotten or an Architect build an house already built the body of Christ which was before the Conversion is produced by turning the bread into it he that was conceived by the Holy Ghost and born of the Virgin is made again by pronouncing a few words to make that which is made is impossible Bellarmine to salve this saith De Euch. lib. 3.18 That it is not conversio productiva sed adductiva which distinction overturns it self if it be only adductive it is no conversion if Christ had only destroyed the substance of the Water and set Wine that was extant before in the room of it there had been no conversion no more is there if the bread cease to be and the body of Christ that was before in being came in the room of it Here is no Transubstantiation but Translocation only Here 's a body in many places the body of Christ is intire in Heaven it is also intire in the Eucharist it is therefore above it self below it self at a distance from it self all which are impossible Here 's a mistake of the Senses the bread appears to be bread it looks touches smells tastes like bread yet it is not so in other things our senses are right but in the Eucharist in which the design is by sense to lead our Faith to spiritual objects they are in a fatal error much less tolerable than if there were a mistake about other objects it being not in a thing meerly natural or speculative but in a sacred or practical sign ordained on purpose to figure out and exhibit Christ unto us Thus much touching the Doctrine of the Papists in this point The Lutherans assert a corporal presence upon account of an Ubiquity in Christs humane nature They explain themselves more fully thus Two things may be noted touching this Presence the Will of Christ and his Power Touching his Will it appears in the words of Institution This is my body that is in with and under this bread is my body this
Goodness every thing calls upon them to fall down and adore him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fountain and Principle of all things Further They know the right use of blessings they do not take Creature-comforts into their heart which is an holy place for God but bid them stand without and minister to the body they do not rest and center in them but as Pilgrims and Strangers march on to the heavenly Countrey in the fullest affluence of outward things still they cry out Dulcius ex ipso fonte a single God is sweeter than all they look upon them not as fuel to lust but as incentives to holy Love and Obedience they do not as absolute Proprietors ingross all to themselves but as faithful Stewards distribute to others they know they receive outward things not to have and to hold but to communicate Mercies in their hands are as blood in the Veins or water in the Conduit for publick use the goodness of God to them makes them good to others the open hand of the great Donor makes them ashamed to shut their own Also they are happy in times of adversity If a storm of persecution come their happiness is not diminished but increased they never had their Souls in such a posture they never had such appearances of God as at such a time they melt in fresh acts of repentance God draws their pardon afresh and more legible than ever they sigh and cry for the abominations in the Land God sets a mark and a seal of distinction upon them their hearts tremble for the Ark his bowels are moved for them their care is for his interest and great name his care is to make up his Jewels their Faith ascends up and fixes it self upon him his Power Wisdom Goodness Mercy come down and command Salvation for them they cry and wrestle with him in their prayers that that Gospel the glory may not depart away from them he hears them in one measure of grace or other the Gospel it may be shall not depart from the Land at least not from their hearts they are tossed in a Sea of troubles but there is a calm within and an Haven of rest to which every wave gives them a lift near at hand they may look to Heaven and sing as the Martyr Babylas did Return unto thy rest O my soul They are poor weak creatures but the power of Christ rests upon them that divine Power which bore up his humane nature in his Sufferings bears up them in theirs being in the true Immanuel they are sure to have God with them how heavy soever the Cross be his everlasting Arms are under them how bloody soever the Persecutor be his rich Mercies are towards them when great men leave them naked to their Enemies he covers them with his wings when outward comforts depart from them he will never never leave them no more than Christs Divinity did forsake his Humanity the joy of the Holy Ghost is their cordial in the greatest troubles the Love of God shed abroad in their hearts is able to sweeten Prisons and fiery Furnaces to them when they have least of Earth then they have most of Heaven there are some sparkles of glory let down into their hearts they taste some drops of the pure Rivers of pleasure which are above Valeat vita vileart faculltates inquit Julitta Mart. Cent. 4. Magdeb. This makes them able to bid farewel to life and all things here that they may go though through the greatest losses and sufferings to be with Christ Thus much touching the Priviledges of union with Christ It is a notable passage in Antoninus Every thing saith he is designed for some work Beasts and Plants and Sun and Stars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what are you for what is your great business It is a shame for a man much more for a Christian not to know the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great work he is to do Our Saviour tells us that it is Faith in himself John 6.29 St. Paul made it his chief business to be found in Christ Phil. 3.9 Sit down O Christian and consider where thy interest lies Is it not thy interest to be delivered from the wrath to come and to enjoy the blessed God in Heaven Do not the pangs in conscience and the sense of a Deity tell thee that it is so To be saved for ever must needs be a great thing and how canst thou be saved but by Christ the only Saviour or whom doth he save but those that are in conjunction with him Is it not thy interest to have such an Advocate as Christ to appear in the Presence of God and to plead for all good things for thee Art thou not at a vast distance from God and are not thy Righteousnesses as a filthy rag before him Sure it must be well for thee to have a Mediator to plead and intercede for thee that thou mayest have the returns of his Blood in Pardons and Graces And how can this be unless thou art joyned to him For whom doth he so intercede but for those that come unto God by him Is it not thy interest to be made a Son of God to have the Holy Spirit living and breathing in thee How desirable must Adoption be to a Child of wrath how much doth thy natural spirit want a better one to new-frame and actuate it and how canst thou be adopted unless thou art united to the natural Son or which way canst thou expect to have the Holy Spirit moving and dwelling in thee unless thou become a Member of Christ Is it not thy interest to have communion with the great God how excellent a thing is it to have thy Services answer to Gods call and his divine Communications answer to thy Services This is a little Heaven here below but without union with Christ it cannot be Is it not thy interest to be happy in every condition how admirable is it to have pure Mercies and comfortable Sufferings to have the love and gracious Presence of God in every estate This is a choice benefit but not to be attained but in and through Christ to have him is to have all things to want him is a misery worse than nothing Union with him therefore is the great work of all How earnest should our pursuits of it be how ardent our prayers for it how constant our endeavours after it how should we gad up and down from Ordinance to Ordinance seeking of Christ breathing after union with him running sweating striving with all our might to be joyned to him This is totum hominis the All of man a matter of that consequence that it infinitely out-ballances all things here below it being the only thing that raises up our nature to its utmost perfection Let us by no means suffer a vanity or a lust or indeed a world to stop us in our pursuit after it without it we cannot be happy with it we cannot
to live in the spirit pray in the spirit walk in the spirit do all in the spirit which descends upon them from the Head Hence St. Paul saith I live yet not I but Christ liveth in me Gal. 2.20 He lived an holy life but it was in dependance upon Christ he did the Will of God but he was acted by the Spirit of Christ in the doing of it there is a vast difference between a meer Moralist and a right Christian the Moralist cries up the Fountain of Virtue in his own reason and will the Christian cries up the Fountain of Grace in Christ there are the full treasures of Grace there are the rich anointings of the Spirit The Moralist expects all Epict. Ench. c. 17. Sen. Ep. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from himself and in all doth sibi fidere trust to himself The Christian hangs upon Christ and adheres to him that he may have continual supplies of grace from him the Moralist is a self-subsister he stands upon his own bottom works out of his own stock and is All to himself the Christian subsists in Christ he is a branch in him in the root he flourishes off from it he withers he is a member of him in union with the head he acts and moves in holy Works in separation from him he can do nothing he waits and looks up to him that he by the influences of his Spirit may inlighten him when dark quicken him when dead draw him when back ward strengthen him when weak hold him when falling enlarge him when in straits and actuate him to do Gods Will in the midst of infirmities in all the good works that he doth he acts in dependance upon the influences of grace Here again we may try our selves whether we be in Christ or not how is it with us what is the posture of our inward man do we live in dependance upon Christ our Head do we sanctifie the Fountain of grace in our hearts do we look up to him to move and act us by his Spirit if so it is sure that we are members of him and live like such in dependance upon him I will no longer insist upon the marks of union but conclude all with two things The one is this Those that are not in union with Christ had need to consider their condition what poor forlorn creatures are they what a world of guilt is there lying at their door what omissions comissions ignorances presumptions impieties iniquities what smothered light abused love forfeited creatures buried talents broken promises have they to answer for and for these things what black clouds and storms of wrath hang over their heads what dooms and fearful curses doth the broken Law pronounce against them at death and judgment what will they do how will they appear before the Holy God or what can they say or plead why his wrath should not be poured out upon them may they be saved without a Saviour or by a neglected one will the great and merciful Jesus deliver those that would not join themselves to him may his glorious satisfaction cover those that are none of his members or his precious atonement discharge those that would never receive it will the Law spare those that refuse the Gospel or the dreadful curse pass over those who have none of the blood of the Covenant sprinkled upon them It cannot be not being in union with Christ their condition is as forlorn as if there were no Christ no sacrifice or atonement no Gospel or promises at all the wrath of God abides upon them there is but a moment a little span of life between them and the bottomless pit as soon as death blows out their Candle they are in utter darkness It may be a matter of just wonder how it is possible that they should have any rest or quiet of mind in such a dreadful condition the very thought of the wrath to come is enough to dampall the joy and comfort of their lives Again Would they put dive into their own hearts it would be a weary thing to them to see their immortal spirits lye as they do in ruins and spiritual desolations to have minds and no practical light in them wills and no holy rectitude there to have love and joy and none for Christ hatred and sorrow and none for sin It would be grievous in their eyes to see their precious souls lye in the turpitude and pollution of sin in a sink of pleasure or a cave of covetousness or some other lust which like an unclean place miserably defiles it whilst it abides therein In such a doleful state what help or relief is there but in Christ Is not he the great repairer of breaches Is it not he that sets up the Divine Image and all its furniture in the Soul is not he the only one that cleanses us from the stains and turpitudes of sin There i salvation in no other but in him alone Were but men awakened they would never rest in a Christless condition the scores of guilt in conscience the wrath of God hanging over their heads the forlorn and desperate state of their own souls the wretched pollutions and defilements which they lye under would make them cry out for Christ oh give us Christ or else we dye nothing can wash out our guilt but his atoning blood nothing can cover us from wrath but his glorious satisfaction nothing can purge out our stains and set our hearts in order but his spirit the fearful condition of being without Christ would prompt them to breathe and endeavour after union with him as the only necessary and desirable thing in the world The other is this Those that are in union with Christ should carry themselves in a just decorum to that blessed state How should they study and admire the transcendent excellencies of their head what a glorious and incomparable person is he Creatures are but vanity the whole world is but a poor nothing in comparison of him what a sight is God in the flesh in whom the distance between God and man is as it were filled up in a wonderful incarnation how infinite is that love which moved him to come down into an humane nature to stand in it under the rules of his own Law nay to bleed and die upon a Cross to make a full satisfaction for the sin of the world How should those that are in him stand and adore him What rapes and extasies of affection are due to him who is all over beauty and amenity With what joys and triumphs of faith should they look upon that precious blood which cheers the heart of God and man Here they may lye down in ease and rest no fears of death or hell shall disturb them And what are the rich anointings and over-measures of the Spirit which are upon him How vast an Ocean of grace is he and what wonders are to be seen there Those that are in him have reason to stand and admire at the continual illapses of the Spirit and supplies of grace which come from him Israel could sing at an earthly fountain Spring up O well Numb 21.17 How should Christians joy in the fountain of Grace and say Flow out O infinite Well let thy streams make us glad for ever What precious thoughts should they have of him What firm adherences of will to him What total dependences upon him What pure intimate affections towards him How should their love feed and feast upon the delicious suavities and plenitudes in him Earthly things should be but as so many beautiful shadows and gilded nothings their affections should be intirely set upon him as the most amiable object of all carnal self should be left and forsaken that they may be swallowed up in him How should they study and earnestly affect to resemble him his will should be theirs theirs should be broken to pieces that it may be made one with his his mind should be in them and theirs should have pure aims at his glory they should never think that they have enough of his Image but every day endeavour to have more lively stamps and impresses of it upon their souls nay they should not rest in a meer interne assimilation to him but strive after an externe imitation of him to talk and act and live as he did as there is one Spirit in him and them so there should be the same steps in both When they go about any thing they should ask their own hearts would he if on earth do so Do we herein imitate him who is the grand copy and Idea of Virtue To hunt after the world or drown in sensuality or boil in hatred and malice is not to act as mystical parts of the great Samplar And how should they seek communion with him in Duties Providences in Creature-comforts Christ alone should be the matter of their fruition all other things should be subservient to him nothing should be good to them but what tends to him And how should they endeavour to give all content to him the least dalliances with sin are a grief to him The Physician tells us that all grief in the body proceeds from the solution of the continuum it holds good in his members nothing is more grievous to him than to have them backslide be out of joint If they should fall off from his Mysteries to their own reason or from his precepts to their own will or from his righteousness to their own works it would be a thing no less displeasing to him than unbecoming to them And how should they labour to find all content in him He is a King for power an Husband for love a foundation for support a Priest for atonement an Head for influence Nay he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things Col. 3.11 It is safe to be under his protection sweet to be in his embraces sure to be upon his bottom comfortable to have peace by his blood excellent to have continual supplys and emanations of grace from him Nay to have him is to have all things all that are in him have reason to rest satisfied in him and to begin that Song of the Lamb which they shall be ever singing in Heaven to him FINNIS
be miserable CHAP. IX The Marks of Vnion considered In general the marks are internal no meer outward thing is a mark the marks are cordial no meer notion is a mark the marks are supernatural no meer moral virtue is a mark In particular The first mark is poverty of Spirit the second is an high estimation of Christ the third is a tender respect to the Bonds of Vnion the Spirit and Faith the fourth is a conformity to Christ a conformity to him in Graces in the rise of them and in the kinds a conformity to him in Sufferings in the mortification of Sin and in bearing of the Cross a conformity to him in his resurrection in heavenliness of mind and newness of life in matter and manner The conclusion in two words of advice one to those that are not in union with him the other to those that are in union with him AS Union with Christ gives a title to great Priviledges so the knowledg of that Union gives the comfort of them those who know themselves to be in Christ do read their pardon and live in the borders of Paradise the Holy Spirit gives them a prospect of Heaven and seals them up for it it is therefore worth our labour to enquire into the Marks of this Union In doing this I shall first note three things in general and then come to particulars In general three things may be noted The first is this The marks of this Union are internal no meer outward thing can amount to a mark I shall give two instances of it The one is this No meer outward priviledg can amount to a mark It was the ancient humour of the Jews to rest upon external priviledges they gloried in this that they were Jews the seed of that great Saint Abraham who as they say performed every jot and tittle of the Law they cryed up their circumcision as a very great thing it was say they equal to all Precepts nay Heaven and Earth could not stand without it they magnified the Temple saying The temple of the Lord the temple of the Lord the temple of the Lord are these that was the perfection of Beauty made such by the special Presence of God in it Dr. Lightf Har. fo 39. These Priviledges lifted them up to such an height that they look'd upon all the nations of the world but as so many Dogs in comparison of themselves But all those who had these Priviledges had not an interest in Christ the true Jew is not meerly an outward one but an inward the right seed are not the children of Abrahams flesh but the children of the promise the great circumcision is not in the flesh but the heart it was not the outward Temple but the inward Sanctity which God looked at Hence the Apostle returns upon the Jews which were void of Christ the name of Dogs and calls them in an holy mockery the Concision and asserts that Christians who rejoyce in Christ and have no confidence in the flesh of outward priviledges are the true circumcision Phil. 3.2 3. In like manner Christians are very apt to rest upon outward Priviledges they are in the bosom of the Church they are baptized in the name of the Sacred Trinity they hear the sound of the glorious Gospel they receive the Bread and Wine in the Lords Supper These great Priviledges make them imagine themselves to be Christians indeed but all those who have these Priviledges are not in union with Christ all are not in his mystical body all have not the inward washing of Regeneration all do not hear and learn of the Father all do not eat the flesh and drink the blood of Christ in the midst of their outward Priviledges there is nothing within to prove them real Christians though they be in the Church visible yet as St. Austin saith Cont. Donat lib. 1. c. 17. Quod palea est palea est that which is chaff is chaff and as soon as the wind comes it will fly away and shew it self not to be in true unity with the Church The other is this No meer outward acts of obedience can amount to a mark It 's true acts of Obedience when done in a right spiritual manner are sure signs of union with Christ there is in them an holy respect to Gods command a pure intention directs them to his glory the fountain of them is internal and supernatural they are right issues of Faith and Love He that keepeth his Commandments dwelleth in him and he in them and hereby we know that he abideth in us by the Spirit which he hath given us 1 Joh. 3.24 It is here to be noted that to prove a man to be in union with Christ it is not only requisite that there be Obedience but also that there be the Holy Spirit to quicken us thereunto Acts of obedience which are good not in the manner but in the matter only do not amount to a mark they are but as a body without a soul or a picture without life a man may hear read pray give alms live soberly deal honestly yet in all these move only in the sphere of nature Natural conscience may prompt him to them servile fear may drive him on vain glory may allure him but he doth them in a carnal not in a spiritual manner in animo non facit he doth them to himself and to the world but not to God there is no Faith or holy Love at the bottom of them no pure intention at the great End no vital activity in the performance Acts of obedience are not evidences meerly as they are in opere operato in the work done but as they are done in a spiritual manner Hence our Saviour tells them Except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven Mat. 5.20 Scribes were men of the greatest learning Pharisees were men of the strictest Sect among the Jews yet because their righteousness was a meer external one we must go beyond them or else we shall fall short of that Heaven into which all the members of Christ enter The second is this The marks of this union are cordial no meer notion no not that of divine things can amount to a mark a man may have a great stock of notions yet not be in union with Christ he may know the literal sense and meaning of divine Truths yet have nothing of the spiritual effect and power of them upon his heart a man of meer notions druges in the service of sin as if there were no redemption walks in his corrupt ways as if there were no better to be found cleaves to earth as if there were no Heaven hangs about time as if there were no eternity chuses his lusts as if there were no God to set his heart upon and falls in with every vanity as if there were no Christ to be united unto His notions all lie dead there is