Vera Effigies Reverendi Do ni Iosephi Hall Norwici nuper Episcopi HOLY RAPTURES OR PATHETICALL MEDITATIONS OF THE LOVE of CHRIST TOGETHER With a TREATISE OF CHRIST MYSTICALL OR The blessed UNION of CHRIST And his MEMBERS ALSO The CHRISTIAN laid forth in his whole Disposition Carriage By Jos. HALL D. D. B. N. London Printed by E. C. for John Sweeting at the Angel in Popeshead-alley 1652. TO The onely Honour and Glory of his blessed SAVIOUR and REDEEMER AND To the comfort and benefit of all those members of his Mysticall Body which are still labouring and warfaring upon EARTH Jos Hall their unworthiest Servant humbly dedicates this fruit of his old age I Have with much comfort and contentment perused these divine and holy Meditations entituled Christ Mysticall An holy Rapture and The Christian laid forth or characterized in his whole disposition and carriage and relishing in them much profitable sweetnesse and heavenly raptures of spirituall devotion I do license them to be Printed and published JOHN DOVVNAME The CONTENTS of the first PART § 1. HOw to be happy in the apprehending of Christ § 2. The honour and happinesse of being united to Christ § 3. The kind manner of our union with Christ. § 4. The resemblance of this union by the head and members of the body § 5. This union set forth by the resemblance of the husband and wife § 6. This union resembled by the nourishment and the body § 7. The resemblance of this union by the branch and the stâ—ck the foundation the building § 8. The certainty and indissolublenesse of this union § 9. The priviledges and benefits of this union The first of them life § 10. A complaint of our insensiblenesse of this mercy and an excitation to a chearfull recognition of it â— 11. An incitement to a joy and thankfulnesse for Christ our life § 12. The duties we owe to God for his mercy to us in this life which we have from Christ § 13. The improvement of this life in that Christ is made our Wisdome § 14. Christ made our Righteousnesse § 15. Christ made our Sanctification § 16. Christ made our Redemption § 17. The externall priviledges of this union 〈◊〉 right to the blessings of earth and of heaven § 18. The means by which this union is wrought § 19. The union of Christs members with themselves First those in heaven § 20. The union of Christs members upon earth First in matter of judgement § 21. The union of Christians in matter oâ— affection § 22. A complaint of Divisions and notwithstanding them an assertion of unity § 23. The necessary effects and fruits of thâ— union of Christian hearts § 24. The union of the Saints on earth wiâ—â— those in heaven § 25. A recapitulation and sum of the whâ—â—â— Treatise CHRIST MYSTICALL OR The blessed UNION of CHRIST and his Members SECT 1. How to be happy in the apprehending of Christ THere is not so much need of Learning as of Grace to apprehend those things which concern our everlasting peace neither is it our brain that must be set on work here but our heart for true happinesse doth not consist in a meer speculation but a fruition of good However therefore there is excellent use of Scholar-ship in all the sacred imployments of Divinity yet in the main act which imports salvation skill must give place to affection Happy is the soul that is possessed of Christ how poor so ever in all inferiour endowments Ye are wide Oye great wits whiles you spend your selves in curious questions and learned extravagancies ye shal finde one touch of Christ more worth to your souls then all your deep and laboursome disquisitions one dram of faith more precious then a pound of knowledge In vain shall ye seek for this in your books if you misse it in your bosoms If you know all things and cannot truly say I know whom I have beleeved 2 Tim. 1. 12. you have but knowledge enough to know youâ— selves truly miserable Wouldst thoâ— therefore my son finde true and solâ—d comfort in the hour of temptation in the agony of death make sure work for thy soul in the daies of thy peace Finde Christ thine and in despight of hell thou art both safe and blessed Look not so much to an absolute Deity infinitely and incomprehensibly glorious alas that Majesty because perfectly and essentially good is out of Christ no other then an enemy to thee thy sinne hath offended his justice which is himself what hast thou to do with that dreadfull power which thou hast provoked Look to that mercifull and all-sufficient Mediator betwixt God and man who is both God and man Jesus Christ the righteous 1 Tim. 2. 5. 1 Joh. 2. 1. It is his charge and our duty Ye beleeve in God beleeve also in me Joh. 14. 1. Yet look not meerly to the Lord Jesus as considered in the notion of his own eternall being as the Son of God co-equall and co-essentiall to God the Father but look upon him as he stands in reference to the sons of men and herein also look not to him so much as a Law-giver and a Judge there is terror in such apprehension but look upon him as a gracious Saviour and Advocate and lastly look not upon him as in the generality of his mercy the common Saviour of mankinde what comfort were it to thee that all the world except thy self were saved but look upon him as the dear Redeemer of thy soul as thine Advocate at the right hand of Majesty as one with whom thou art through his wonderfull mercy inseparably united Thus look upon him firmly and fixedly so as he may never be out of thine eies and what ever secular objects interpose themselves betwixt thee and him look through them as some slight mists and terminate thy sight still in this blessed prospect Let neither earth nor heaven hide them from thee in whatsoever condition SECT 2. The honour and happinesse of being united in Christ ANd whiles thou art thus taken up see if thou canst without wonder and a kinde of ecstaticaâ—l amazement behold the infinite goodnesse of thy God that hath exalted thy wretchednesse to no lesse then a blessed and indivisible Union with the Lord of glory so as thou who in the sense of thy miserable mortality maist say to corruption Thou art my father and to the worm Thou art my mother and my sister Job 17. 14. canst now through the priviledge of thy faith bear the Son of God say unto thee Thou art bone of my bone and flesh of my flesh Gen. 2. 23. Eph. 5. 30. Surely as we are too much subject to pride our selves in these earthly glories so we are too apt through ignorance or pusillanimity to undervalue our selves in respect of our spirituall condition we are far more noble and excellent then we account our selves It is our faith that must raise our thoughts to a due estimation of our greatnesse
is his righteousnesse made ours How fully doth the second Adam answer and transcend the first By the offence of the first judgement came upon all men to condemnation by the righteousnesse of the second the free gift came upon all men unto justification of life Rom. 5. 18. As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Rom. 5. 19. righteous not in themselves so death passed upon all for that all have sinned Rom. 5. 12. but in him that made them so by whom we have received the atonement Rom. 5. 11. How free then and how perfect is our justification What quarrell may the pure and holy God have against righteousnesse against his own righteousnesse and such are we made in and by him what can now stand between us and blessednesse Not our sins for this is the praise of his mercy that he justifies the ungodly Rom. 4. 5. Yea were we not sinfull how were we capable of his justification sinfull as in the term from whence this act of his mercy moveth not as in the term wherein it resteth his grace findes us sinfull it doth not leave us so Far be it from the righteous Judge of the world to absolve a wicked soul continuing such He that justifieth the wicked and he that condemneth the just even they both are an abomination to the Lord Prov. 17. 15. No but he kils sin in us whiles he remits it and at once cleanseth and accepts our persons Repentance and remission do not lag one after another both of them meet at once in the penitent soul at once doth the hand of our faith lay hold on Christ and the hand of Christ lay hold on the soul to justification so as the sins that are done away can be no bar to our happinesse And what but sins can pretend to an hindrance All our other weaknesses are no eye-sore to God no rub in our way to heaven What matters it then how unworthy we are of our selves It is Christs obedience that is our righteousnesse and that obedience cannot but be exquisitely perfect cannot but be both justly accepted as his and mercifully accepted as for us There is a great deal of difference betwixt being righteous and being made righteousnesse every regenerate soul hath an inherent justice or righteousnesse in it self He that is righteous let him be righteous still saith the Angell Rev. 22. 11. But at the best this righteousnesse of ours is like our selves full of imperfection If thou Lord shouldst mark iniquities O Lord who shall stand Psal 130. 3. Behold we are before thee in our trespasses for we cannot stand before thee because of this Ezra 9. 15. How should a man be just with God If he will contend with him he cannot answer him one of a thousand Job 9. 2 3. So then he that doth righteousnesse is righteous 1 Joh. 3. 7. but by pardon and indulgence Because the righteousnesse he doth is weak and imperfect he that is made righteousnesse is perfectly righteous by a gracious acceptation by a free imputation of absolute obedience Wo were us if we were put over to our own accomplishments for Cursed is every one that continues not in all things which are written in the Book of the Law to do them Gal. 3. 10. Deut. 27. 16. and If we say that we have no sin we deceive our selves and the truth is not in us 1 Joh. 1. 8. Lo if there be truth in us we must confesse own have sin in us and if we have sin we violate the Law and if we violate the Law we lye open to a curse But here is our comfort that our surety hath paid our debt It is true we say forfeited to death Justice had said The soul that sinneth shall die Ezek. 18. 4. Mercy interposeth and satisfies The Son of God whose every drop of bloud was worth a world payes this death for us And now Who shall lay any thing to the charge of Gods elect It is God that justifieth who is he that condemneth It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Rom. 8. 33. 34. Our sin our death is laid upon him and undertaken by him He was wounded for our transgressions he was bruised for our iniquities the chastisements of our peace were upon him and with his stripes we are healed Esa 53. 5. His death his obedience is made over to us So then the sin that we have committed and the death that we have deserved is not ours but the death which he hath endured and the obedience that he hath performed is so ours as he is ours who is thereupon made of God our righteousnesse Where now are those enemies of grace that scoffe at imputation making it a ridiculous paradox that a man should become just by another mans righteousnesse How dare they stand out against the word of truth which tels us expresly that Christ is made our righteousnesse What strangers are they to that grace they oppugn How little do they consider that Christ is ours his righteousnesse therefore by which we are justified is in him our own He that hath borne the iniquity of us all Esa 53. 6. hath taught us to call our sins our debts Mat. 6. 12. those debts can be but once paid if the bounty of our Redeemer hath staked down the sums required and cancelled the bonds and this payment is through mercy fully accepted as from our own hands what danger what scruple can remain What doe we then weak souls tremble to think of appearing before the dreadfull tribunall of the Almighty we know him indeed to be infinitely and inflexibly just we know his most pure eyes cannot abide to behold sin we know we have nothing else bnt sinne for him to behold in us Certainly were we to appear before him in the meer shape of our own sinfull selves we had reason to shake and shiver at the apprehension of that terrible appearance but now that our faith assures us we shall no otherwise be presented to that awfull Judge then as cloathed with the robes of Christs righteousnesse how confident should we be thus decked with the garments of our elder brother to carry away a blessing whiles therefore we are dejected with the conscience of our own vilenesse we have reason to lift up our heads in the confidence of that perfect righteousnesse which Christ is made unto us and we are made in him SECT 15. Christ made our Sanctification AT the bar of men many a one is pronounced just who remains inwardly foul and guilty for the best of men can but judge of things as they appear not as they are but the righteous Arbiter of the world declares none just whom he makes not holy The same mercy therefore that makes Christ our righteousnesse makes him also our sanctification of our selves wretched men what are we other at
our spirituall right neither gives us possession of them nor takes away the right and propriety of others Every man hath and must have what by the just Lawes of purchase gift or inheritance is derived to him otherwise there would follow an infinite confusion in the world we could neither enjoy nor give our own and only will and might must be the arbiters of all mens estates which how unequall it would be both reason and experience can sufficiently evince This right is not for the direption or usurpation of that which civill titles have legally put over to others there were no theft no robbery no oppression in the world if any mans goods might be every mans But for the warrantable and comfortable injoying of those earthly commodities in regard of God their originall owner which are by humane conveyances justly become ours The earth is the Lords and the fulnesse of it in his right what ever parcels do lawfully descend unto us we may justly possesse as we have them legally made over to us from the secondary and immediate owners There is a generation of men who have vainly fansied the founding of Temporall dominion in Grace and have upon this mistaking outed the true heirs as intruders and feoffed the just and godly in the possession of wicked inheritors which whether they be worse Common-wealths-men or Christians is to me utterly uncertain sure I am they are enemies to both whiles on the one side they destroy all civill propriety and commerce and on the other reach the extent of the power of Christianity so far as to render it injurious and destructive both to reason and to the Lawes of all well-ordered humanity Nothing is ours by injury and injustice all things are so ours that we may with a good conscience enjoy them as from the hand of a munificent God when they are rightfully estated upon us by the lawfull convention or bequest of men In this regard it is that a Christian man is the Lord of the whole Universe and hath a right to the whole creation of God how can he challenge lesse he is a son and in that an heir and according to the high expression of the Holy Ghost a co-heir with Christ As therefore we may not be high-minded but fear so we may not be too low-hearted in the under-valuing of our condition In God we are great how mean soever in our selves In his right the world is ours what ever pittance we enjoy in our own how can we go less when we are one with him who is the possessour of heaven and earth It were but a poor comfort to us if by vertue of this union we could only lay claim to all earthly things alas how vain and transitory are the best of these perishing under our hand in the very use of them and in the mean while how unsatisfying in the fruition All this were nothing if we had not hereby an interesse in the best of all Gods favours in the heaven of heavens and the eternity of that glory which is there laid up for his Saints far above the reach of all humane expressions or conceits It was the word of him who is the eternall word of his Father Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me Joh. 17. 24. and not only to be meer spectators but even partners of all this celestiall blisse together with himself The glory which thou gavest me I have given them that they may be one even as we are one Joh. 17. 22. Oh the transcendent and incomprehensible blessedness of the beleevers which even when they enjoy they cannot be able to utter for measure infinite for duration eternall Oh the inexplicable joy of the fun and everlasting accomplishment of the happy union of Christ and the beleeving soul more fit for thankfull wonder and ravishment of spirit then for any finite apprehension SECT 18. The means by which this union is wrought NOw that we may look a little further into the means by which this union is wrought Know my Son that as there are two persons betwixt whom this union is made Christ and the beleever so each of them concurs to the happy effecting of it Christ by his spirit diffused through the hearts of all the regenerate giving life and activity to them the beleever laying hold by faith upon Christ so working in him and these do so re-re-act upon each other that from their mutuall operation results this gracious union whereof we treat Here is a spirituall marriage betwixt Christ and the soul The liking of one part doth not make up the match but the consent of both To this purpose Christ gives his Spirit the soul plights her faith What interesse have we in Christ but by his Spirit what interesse hath Christ in us but by our faith On the one part He hath-given us his holy Spirit saith the Apostle 1 Thes 4. 8. and in a way of correlation we have received not the spirit of the world but the Spirit which is of God 1 Cor. 2. 12. And this spirit we have so received as that he dwels in us Rom. 8. 11. 1 Cor. 5. 2. Gal. 2. 20. and so dwels in us as that we are joyned to the Lord and he that is joyned to the Lord is one spirit On the other part we have accesse by faith into this grace wherein we stand and rejoyce in hope of the glory of God so as now the life that we live in the flesh we live by the faith of the Son of God who dwels in our hearts by faith Ephes 3. 17. O the grace of faith according to Saint Peters style 2 Pet. 1. 1. truly precious justly recommended to us by Saint Paul Ephes 6. 16. above all other graces incident into the soul as that which if not alone yet chiefly transacts all the main affairs tending to salvation for faith is the quickning grace Gal. 2. 20. Rom. 1. 17. the directing grace 2 Cor. 5. 7. the protecting grace Ephes 6. 16. the establishing grace Rom. 11. 20. 2 Cor. 1. 24. the justifying grace Rom. 5. 1. the sanctifying and purifying grace Act. 15. 9. faith is the grace that assents to apprehends applies appropriates Christ Heb. 11. 1. and here upon the uniting grace and which comprehends all the saving grace If ever therefore we look for any consolation in Christ or to have any part in this beatificall union it must be the main care of our hearts to make sure of a lively faith in the Lord Jesus to lay fast hold upon him to clasp him close to us yea to receive him inwardly into our bosomes and so to make him ours and our selves his that we may be joyned to him as our head espoused to him as our husband incorporated into him as our nourishment engraffed in him as our stock and laid upon him as a sure foundation SECT 19. The union
his spirit cannot be lockt in God and his Angels cannot be lockt out Is he dying To him to live is Christ and to dye is gain Is he dead He rests from his labours and is crowned with glory Shortly he is perfect gold that comes more pure out of the fire then it went in neither had ever been so great a Saint in heaven if he had not passed through the flames of his tryall here upon earth SECT 11. His conflicts HE knows himself never out of danger and therefore stands ever upon his guard neither of his hands are empty the one holds out the shield of faith the other manageth the sword of the spirit both of them are employed in his perpetual conflict He cannot be weary of resisting but resolves to dye fighting He hath a ward for every blow and as his eye is quick to discern temptations so is his hand and foot nimble to avoid them He cannot be discouraged with either the number or power of his enemies knowing that his strength is out of himself in him in whom he can do all things and that there can be no match to the Almighty He is carefull not to give advantage to his vigilant adversary and therefore warily avoids the occasions of sinne and if at any time he be overtaken with the suddainnesse or subtilty of a temptation he speedily recovers himself by a serious repentance and fights so much the harder because of his foil He hates to take quarter of the spirituall powers nothing lesse then death can put an and to to this quarrell nor nothing below victory SECT 12. His death HE is not so careful to keep his soul within his teeth as to send it forth well addressed for happinesse as knowing therefore the last brunt to be most violent he rouzeth up his holy fortitude to encounter that King of fear his last enemy Death And now after a painfull sicknesse and a resolute expectation of the fiercest assault it fals out with him as in the meeting of the two hostile brothers Jacob and Esau in stead of grapling he finds a courteous salutation for stabs kisses for height of enmity offices of love Life could never befriend him so much as Death offers to do That tenders him perhaps a rough but a sure hand to lead him to glory and receives a welcome accordingly Neither is there any cause to marvell at the change The Lord of life hath wrought it he having by dying subdued death hath reconciled it to his own and hath as it were beaten it into these fair tearms with all the members of his mysticall body so as whiles unto the enemies of God Death is still no other then a terrible executioner of divine vengeance he is to all that are in Christ a plausible and sure convoy unto blessednesse The Christian therefore now laid upon his last bed when this grim messenger comes to fetch him to heaven looks not so much at his dreadfull visage as at his happy errand and is willing not to remember what death is in it self but what it is to us in Christ by whom it is made so usefull and beneficiall that we could not be happy without it Here then comes in the last act and employment of faith for after this brunt passed there is no more use of faith but of vision that heartens the soul in a lively apprehension of that blessed Saviour who both led him the way of suffering and is making way for him to everlasting glory That shews him Jesus the Authour and finisher of our faith who for the joy that was set before him endured the Crosse despising the shame and is set down at the right hand of the throne of God That clings close unto him and lays unremoveable hold upon his person his merits his blessednesse upon the wings of this faith is the soul ready to mount up toward that heaven which is open to receive it and in that act of evolation puts it self into the hands of those blessed Angels who are ready to carry it up to the throne of Glory Sic O sic juvat vivere sic perire FINIS Luther in Gal. Hier. Zanch. loc com 8. de Symbolo Apost
the Spouse of this heavenly Bridegroom whom he marrieth unto himself for ever in righteousnesse and in judgement and in loving kindnesse and in mercies Esai 62. 5. Hos 2. 9. and this match thus made up fulfils that decretive word of the Almighty They twain shall be one flesh Eph. 5. 31. Gen. 2. 24. O happy conjunction of the second Adam with her which was taken out of his most precious side Oh heavenly and compleat marriage wherein God the Father brings and gives the Bride Gen. 2. 22. All that the Father giveth me shal come to me saith Christ Joh. 6. 37. wherein God the Son receives the Bride as mutually partaking of the same nature and can say This now is bone of my bones and flesh of my flesh Joh. 1. 14. Gen. 2. 23. wherein God the holy Ghost knits our wils in a full and glad consent to the full consummation of this blessed wedlock And those whom God hath thus joyned together let no man no Devill can put asunder What is there then which an affectionate husband can withhold from a dear wife He that hath given himself to her what can he deny to impart He that hath made himself one with her how can he be divided from his other-self Some wilde fancies there are that have framed the links of marriage of so brittle stuffe as that they may be knapt in sunder upon every sleight occasion but he that ordained it in Paradise for an earthly representation of this heavenly union betwixt Christ and his Church hath made that and his own indissoluble Here is no contract in the future which upon some intervenient accidents may be remitted but I am my welbeloveds and my welbeloved is mine Cant. 6. 3. Cant. 2. 16. And therefore each is so others that neither of them is their own Oh the comfortable mystery of our uniting to the Son of God! The wife hath not the power of her own body but the husband 1 Cor. 7. 4. We are at thy disposing O Saviour we are not our own Neither art thou so absolutely thine as that we may not through thine infinite mercy claim an interesse in thee Thou hast given us such a right in thy self as that we are bold to lay challenge to all that is thine to thy love to thy merits to thy blessings to thy glory It was wont of old to be the plea of the Roman wives to their husbands Where thou art Caius I am Caia and now in our present marriages we have not stuck to say With all my worldly goods I thee endow And if it be thus in our imperfect conjunctions here upon earth how much more in that exquisite onenesse which is betwixt thee O blessed Saviour and thy dearest Spouse the Church What is it then that can hinder us from a sweet and heavenly fruition of thee Is it the loathsome condition of our nature Thou sawst this before and yet couldst say when when we were yet in our bloud Live Ezek. 16. 6. Had we not been so vile thy mercy had not been so glorious thy free grace did all for us Thou washedst us with water and anointedst us with oyle and cloathedst us with broidered work and girdedst us about with fine linnen and coveredst us with silk and deckedst us with ornaments and didst put bracelets upon our hands and a chain on our neck and jewels on our fore-heads and ear-rings on our ears a beautifull crown on our own heads Ezek. 16. 9 10 11 12. What we had not thou gavest what thou didst not find thou madest that we might be a not-unmeet match for the Lord of life Is it want of beauty Behold I am black but comely Cant. 1. 5. what ever our hiew be in our own or others eyes it is enough that we are lovely in thine Cant. 1. 16. Behold thou art fair my beloved behold thou art fair yea pleasant Cant. 1. 16. Thou art beautifull O my love as Tirzah comely as Jerusalem How fair and how pleasant art thou O Love for delights Cant. 6 3. 7. 6. But oh Saviour if thou take contentment in this poor unperfect beauty of thy Spouse the Church how infinite pleasure should thy Spouse take in that absolute perfection that is in thee who art all loveliness and glory And if she have ravished thy heart with one of her eyes Cant. 5. 16. 4. 9. how much more reason hath her heart to be wholly ravished with both thine which are so full of grace and amiablenesse and in this mutuall fruition what can there be other then perfect blessedness SECT 6. The resemblance of this union by the nourishment and the body THe Spirit of God well knowing how much it imports us both to know and feel this blessed union whereof himself is the only worker labours to set it forth to us by the representations of many of our familiar concernments which we daily finde in our meats and drinks in our houses in our gardens and orchards That which is nearest to us is our nourishment what can be more evident then that the bread the meat the drink that we receive is incorporated into us and becomes part of the substance whereof we consist so as after perfect digestion there can be no distinction betwixt what we are and what we took Whiles that bread was in the bing and that meat in the shambles and that drink in the vessell it had no relatian to us nor we to it yea whiles all these were on the Table yea in our mouthes yea newly let down into our stomachs they are not fully ours for upon some nauseating dislike of nature they may yet go the same way they came but if the concoction be once fully finished now they are so turned into our bloud and flesh that they can be no more distinguished from our former substance then that could be divided from it self now they are dispersed into the veins and concorporated to the flesh and no part of our flesh and bloud is more ours then that which was lately the bloud of the grapes and the flesh of this fowl or that beast Oh Saviour thou who art truth it self hast said Joh. 6. 51. I am the living bread that came down from heaven v. 55. My flesh is meat indeed and my bloud is drink indeed and thereupon hast most justly inferred v. 56. He that eateth my flesh and drinketh my bloud dwelleth in me and I in him and as a necessary consequent of this spirituall manducation v. 54. whoso eateth my flesh and drinketh my bloud hath eternal life Lo thou art bread indeed not the cōmon bread but Manna not the Israelitish Manna alas that fell from no higher then the region of clouds and they that are it died with it in their mouthes but thou art the living bread that came down from the heaven of heavens of whom whosoever eats lives for ever Thy flesh is meat not for our stomachs but for our souls our faith receives and digests thee and
Were we left to our selves or could we be so much as in conceit sundred from the body whereof we are alas we are but as other men subject to the same sinfull infirmities to the same dangerous and deadly miscarriages but since it hath pleased the God of heaven to unite us to himself now it concerns him to maintain the honour of his own body by preserving us entire Can they acknowledge the faithfull soul marryed in truth and righteousnesse to that celestiall husband and made up into one flesh withthe Lord of glory and can they think of any Bils of divorce written in heaven can they suppose that which by way of type was done in the earthly Paradise to be really undone in the heavenly What an infinite power hath put together can they imagine that a limited power can disjoyn Can they think sin can be of more prevalence then mercy Can they think the unchangeable God subject to after thoughts Even the Jewish repudiations never found favour in heaven They were permitted as a lesser evill to avoid a greater never allowed as good neither had so much as that toleration ever been if the hard-heartednesse and cruelty of that people had not enforced it upon Moses in a prevention of further mischief what place can this finde with a God in whom there is an infinite tendernesse of love and mercy No time can be any check to his gracious choice the inconstant minds of us men may alter upon sleight dislikes our God is ever himself Jesus Christ the same yesterday to day and for ever Heb. 13. 8. with him there is no variablenesse nor shadow of turning Jam. 1. 17. Divorces were ever grounded upon hatred Mal. 2. 16. No man saith the Apostle Eph. 5. 29. ever yet hated his own flesh much lesse shal God do so who is love it self 1 Joh. 3. 16. His love and our union is like himself everlasting Having loved his own saith the Disciple of Love Joh. 13. 1. which were in the world he loved them to the end He that hates putting away Mal. 2. 16. can never act it so as in this relation we are indissoluble Can they have received that bread which came down from heaven and flesh which is meat indeed and that bloud which is drink indeed can their souls have digested it by a lively faith and converted themselves into it and it into themselves and can they now think it can be severed from their own substance Can they finde themselves truly ingraffed in the tree of life and grown into one body with that heavenly plant and as a living branch of that tree bearing pleasant and wholesome fruit acceptable to God Rev. 22. 2. and beneficiall to men and can they look upon themselves as some withered bough fit only for the fire Can they finde themselves living stones surely laid upon the foundation Jesus Christ to the making up of an heavenly Temple for the eternall inhabitation of God and can they think they can be shaken out with every storm of Temptation Have these men ever taken into their serious thoughts that divine prayer and meditation which our blessed Redeemer now at the point of his death left for an happy farewell to his Church in every word whereof there is an heaven of comfort Joh. 17. 20 21 22. Neither pray I for these alone but for them also which shall beleeve in me through their word That they all may be one as thou Father art in me and I in thee that they also may be one with us And the glory that thou gavest me I have given them that they may be one even as we are one I in them and thou in me Oh heavenly consolation oh indefeasible assurance what room can there be now here for onr diffidence Can the Son of God pray and not be heard For himself he needs not pray as being eternally one with the Father God blessed for ever he prayes for his and his prayer is That they may be one with the Father and him even as they are one They cannot therefore but be partakers of this blessed union and being partakers of it they cannot be dissevered And to make sure work that glory which the Father gave to the Son of his Love they are already through his gracious participation prepossessed of here they have begun to enter upon that heaven from which none of the powers of hell can possibly eject them Oh the unspeakably happy condition of beleevers Oh that all the Saints of God in a comfortable sense of their inchoate blessednesse could sing for joy and here beforehand begin to take up those Hallelujahs which they shall ere long continue and never end in the Chore of the highest Heaven SECT 9. The priviledges and benefits of this union The first of them Life HAving now taken a view of this blessed union in the nature and resemblances of it it will be time to bend thine eyes upon those most advantageous consequents and high priviledges which do necessarily follow upon and attend this heavenly conjunction Whereof the first is that which we are wont to account sweetest Life Not this naturall life which is maintained by the breath of our nostrils Alas what is that but a bubble a vapour a shadow a dream nothing as it is the gift of a good God worthy to be esteemed precious but as it is considered in its own transitorynesse and appendent miseries and in comparison of a better life not worthy to take up our hearts This life of nature is that which ariseth from the union of the body with the soul many times enjoyed upon hard termes the spirituall life which we now speak of arising from the union betwixt God and the soul is that wherein there can be nothing but perfect contentment and joy unspeakable and full of glory Yea this is that life which Christ not only gives but is he that gave himself for us gives himself to us and is that life that he gives us When Christ which is our life shall appear saith the Apostle Col. 3. 4. And Christ is to me to live Phil. 2. 21. and most emphatically Gal. 2. 20. I am crucified with Christ Neverthelesse I live yet not I but Christ liveth in me Lo it is a common favour that in him we live but it is an especiall favour to his own that he lives in us Know you your own selves saith the Apostle 2 Cor. 13. 5. how that Jesus Christ is in you except ye be reprobates and wheresoever he is there he lives we have not a dead Saviour but a living and where he lives he animates It is not therefore Saint Pauls case alone it is every beleevers who may truly say I live yet not I but Christ liveth in me now how these lives and the authors of them are distinguished is worth thy carefullest consideration Know then my son that every faithfull mans bosome is a Rebeceaes womb Gen 25. 22. wherein there are twins a rough Esau
our best then unholy creatures full of pollution and spirituall uncleannesse It is his most holy Spirit that must cleanse us from all the filthinesse of our flesh and spirit 2. Cor. 7. 1. and work us daily to further degrees of sanctification He that is holy let him be holy still Rev. 22. 11. neither can there be any thing more abhorring from his infinite justice and holinesse then to justifie those souls which lie still in the loathsome ordure of their corruptions Certainly they never truly learnt Christ who would draw over Christs righteousnesse as a case of their close wickednesses that sever holinesse from justice and give no place to sanctification in the evidence of their justifying Never man was justified without faith and wheresoever faith is there it purifieth and cleanseth Act. 15. 9. But besides that the Spirit of Christ works thus powerfully though gradually within us That he may sanctifie and cleanse us with the washing of water by the word his holinesse is mercifully imputed to us That he may present us to himself a glorious Church not having spot or wrinkle or any such thing but that we should be holy and without blemish Eph. 5. 26 27. so as that inchoate holinesse which by his gracious inoperation grows up daily in us towards a full perfection as abundantly supplyed by his absolute holinesse made no lesse by imputation ours then it is personally his when therefore we look into our bosoms we finde just cause to be ashamed of our impurity and to loath those dregs of corruption that yet remain in our sinfull nature but when we cast up our eyes to heaven and behold the infinite holinesse of that Christ to whom we are united which by faith is made ours we have reason to bear up against all the discouragements that may arise from the conscience of our own vilenesse and to look God in the face with an awfull boldnesse as those whom he is pleased to present holy and unblameable and unreprovable in his sight Col. 1. 22. as knowing that he that sanctifieth and they than are sanctified are all of one Heb. 2. 11. SECT 16. Christ made our Redemption REdemption was the great errand for which the Son of God came down into the world and the work which he did whiles he was in the world and that which in way of application of it he shall be ever accomplishing till he shall deliver up his Mediatory Kingdome into the hands of his Father in this he begins in this he finishes the great businesse of our salvation For those who in this life are enlightned by his wisdome justified by his merits sanctified by his grace are yet conflicting with manifold temptations and strugling with varieties of miseries and dangers till upon their happy death and glorious resurrection they shall be fully freed by their ever-blessed and victorious Redeemer He therefore who by vertue of that heavenly union is made unto us of God Wisdome Righteousnesse Sanctification is also upon the same ground made unto us our full Redemption Redemption implies a captivity We are naturally under the wofull bondage of the Law of sinne of miseries of death The Law is a cruell exactor for it requires of us what we cannot now do and whips us for not doing it for the Law worketh wrath Rom. 4. 15. and as many as are of the works of the Law are under the curse Gal. 3. 10. Sinne is a worse tyrant then he and takes advantage to exercise his cruelty by the Law 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 Rom. 7. 5. Upon sin necessarily followes misery the forerunner of death and death the upshot of all miseries By one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Rom. 5. 12. From all these is Christ our Redemption from the Law for Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. From sin for we are dead to sin but alive unto God through Jesus Christ our Lord Rom. 6. 11. Sin shall not have dominion over you for ye are not under the Law but under Grace Rom. 6. 14. From death and therein from all miseries O death where is thy sting O grave where is thy victory The sting of death is sin and the strength of sin is the Law But thanks be to God which giveth us victory through our Lord Jesus Christ 1. Cor. 15. 55 56 57. Now then let the Law do his worst we are not under the Law but under Grace Rom. 6. 14. The case therefore is altered betwixt the law and us It is not now a cruell Task-master to beat us to and for our work it is our Schoolemaster to direct and to whip us unto Christ It is not a severe Judge to condemn us it is a friendly guide to set us the way towards heaven Let sinne joyne his forces together with the Law they cannot prevail to our hurt For what the Law could not do in that it was weak through the flesh God sending his own Son in the likenesse of sinfull flesh condemned sin in the flesh that the righteousnesse of the Law might be fulfilled in us who walk not after the flesh but after the spirit Rom. 8. 3 4. Let death joyn his forces with them both we are yet safe For the Law of the spirit of life hath freed us from the Law of sin and of death Rom. 8. 2. What can we therefore fear what can we suffer while Christ is made our Redemption Finally as thus Christ is made unto us Wisdome Righteousnesse Sanctification and Redemption so whatsoever else he either is or hath or doth by vertue of this blessed union becomes ours he is our riches Eph. 1. 7. our strength Psal 27. 1. 28. 7. our glory Eph. 1. 18. our salvation 1 Thes 5. 9. Esa 12. 2. our all Col. 3. 11. he is all to us and all is ours in him SECT 17. The externall priviledges of this union a right to the blessings of earth and heaven FRom these primary and intrinsecal priviledges therefore flow all those secondary and externall wherewith we are blessed and therein a right to all the blessings of God both of the right hand and of the left an interesse in all the good things both of earth and heaven Hereupon it is that the glorious Angels of Heaven become our Guardians keeping us in all our wayes and working secretly for our good upon all occasions that all Gods creatures are at our service that we have a true spirituall title to them All things are yours saith the Apostle 1 Cor. 3. 22 23 and ye are Christs and Christ Gods But take heed my son of mislaying thy claim to what and in what manner thou ought'st not There is a civill right that must regulate our propriety to these earthly things
a perpetuall light the heaven of heavens is open to none but him thither his eye pierceth and beholds those beams of inaccessible glory which shine in no face but his The deep mysteries of godlinesse which to the great Clerks of the world are as a book clasped and sealed up lye open before him fair and legible and whiles those book-men know whom they have heard of he knowes whom he hath beleeved He will not suffer his Saviour to be ever out of his eye and if through some worldly interceptions he lose the fight of that blessed object for a time he zealously retrives him not without an angry theck of his own mis-carriage and is now so much the more fixed by his former flackning so as he will hence forth sooner part with his soul then his Redeemer The termes of entirenesse wherein he stands with the Lord of life are such as he can feel but cannot expresse though hee should borrow the language of Angels it is enough that they two are one spirit His reason is willingly captivated to his faith his will to his reason and his affections to both He fears nothing that he sees in comparison of that which he sees not and displeasure is more dreadfull to him then smart Good is the adequate object of his love which he duly proportions according to the degrees of its eminence affecting the chief good not without a certain ravishment of spirit the lesser with a wise and holy moderation Whether he do more hate sin or the evill spirit that suggests it is a question Earthly contents are too mean grounds whereon to raise his joy these as he baulks not when they meet him in his way so he doth not too eagerly pursue he may taste of them but so as he had rather fast then surfet He is not insensible of those losses which casualty or enmity may inflict but that which lies most heavily upon his heart is his sin This makes his sleep short and troublesome his meals stomachlesse his recreations listlesse his every thing tedious till he finde his soul acquitted by his great Surety in heaven which done he feels more peace and pleasure in his calm then he found horrour in the tempest His heart is the store-house of most precious graces That faith whereby his soul is established triumphs over the world whether it allure or threaten and bids defiance to all the powers of darknesse not fearing to be foiled by any opposition His hope cannot be discouraged with the greatest difficulties but bears up against naturall impossiblities and knows how to reconcile contradictions His charity is both extensive and servent barring out no one that bears the face of a man but pouring out it self upon the houshold of faith that studies good constructions of men and actions and keeps it self free both from suspicion and censure Grace doth not more exalt him then his humility depresses him Were it not for that Christ who dwels in him he could think himself the meanest of all creatures now he knows he may not disparage the Deity of him by whom he is so gloriously inhabited in whose only right he can be as great in his own thoughts as he is despicable in the eyes of the world He is wise to God-ward however it be with him for the world and well knowing he cannot serve two masters he cleaves to the better making choice of that good part which can never be taken from him not so much regarding to get that which he cannot keep as to possesse himself of that good which he cannot lose He is just in all his dealings with men hating to thrive by injury and oppression and will rather leave behind something of his own then filch from anothers heap He is not close fisted where there is just occasion of his distribution willingly parting with those metals which he regards only for use not caring for either their colour or substance earth is to him no other then it self in what â—hiew so ever it appeareth In every good cause he is bold as a Lion and can neither fear faces nor shrink at dangers and is rather heartned with opposition pressing so much the more where he finds a large door open and many adversaries and when he must suffer doth as resolutely stoop as he did before valiantly resist He is holily temperate in the use of all Gods blessings as knowing by whom they are given and to what end neither dares either to mis-lay them or to mis-spend them lavishly as duly weighing upon what tearmes he receives them and fore-expecting an account Such an hand doth he carry upon his pleasures and delights that they run not away with him he knows how to slacken the reins without a debauched kind of dissolutenesse and how to straiten them without a sullen rigour SECT 2. His expence of the day HE lives as a man that hath borrowed his time and challenges not to be an owner of it caring to spend the day in a gracious and well-governed thrift His first mornings task after he hath lifted up his heart to that God who gives his beloved sleep shall be to put himself into a due posture wherein to entertain himself and the whole day which shall be done if he shall effectually work his thoughts to a right apprehension of his God of himself of all that may concern him The true posture of a Christian then is this He sees still heaven open to him and beholds and admires the light inaccessible he sees the all-glorious God ever before him the Angels of God about him the evill spirits aloof off enviously groyning and repining at him the world under his feet willing to rebell but forced to be subject the good creatures ready to tender their service to him and is accordingly affected to all these he sees heaven open with joy and desire of fruition he sees God with an adoring awfulnesse he sees the Angels with a thankfull acknowledgement and care not to offend them he sees the evill spirits with hatred and watchfull indignation he sees the world with an holy imperiousnesse commanding it for use and scorning to stoop to it for observance Lastly he sees the good creatures with gratulation and care to improve them to the advantage of him that lent them Having thus gathered up his thoughts and found where he is he may now be fit for his constant devotion which he fals upon not without a trembling veneration of that infinite and incomprehensible Majesty before whom he is prostrate now he climes up into that heaven which he before did but behold and solemnly pours out his soul in hearty thanksgivings and humble supplications into the bosome of the Almighty wherein his awe is so tempered with his faith that whiles he labours under the sense of his own vilenesse he is raised up in the confidence of an infinite mercy now he renues his feeling interest in the Lord Jesus Christ his blessed Redeemer and labours to get in every
otherwise then well though he served a blind master He is no blab of the defects at home and where he cannot defend is ready to excuse He yeelds patiently to a just reproof and answers with an humble silence and is more carefull not to deserve then to avoid stripes Is he a subject He is awfully affected to Soveraignty as knowing by whom the powers are ordained He dares not curse the King no not in his thought nor revile the Ruler of his people though justly faulty much lesse dare be sclander the footsteps of Gods anointed He submits not only for wrath but also for conscience sake to every Ordinance of God yea to every Ordinance of man for the Lords sake not daring to disobey in regard of the oath of God If he have reacht forth his hand to cut off but the skirt of the Royall robe his heart smites him He is a true paymaster and willingly renders tribute to whom tribute custome to whom custome honour to whom honour is due and justly divides his duties betwixt God and Caesar Finally in what ever relation he stands he is diligent faithfull conscionable observant of his rule and carefull to be approved such both to God and men SECT 7. His resolution in matter of Religion HE hath fully informed himself of all the necessary points of religigion and is so firmly grounded in those fundamentall and saving truths that he cannot be carried about with every wind of doctrine as for collaterall and unmateriall verities he neither despiseth nor yet doth too eagerly pursue them He lists not to take opinions upon trust neither dares absolutely follow any guide but those who he knows could not erre He is ever suspicious of new faces of Theologicall truths and cannot think it safe to walk in untroden paths Matters of speculation are not unwelcome to him but his chief care is to reduce his knowledge to practise and therefore he holds nothing his own but what his heart hath appropriated and his life acted He dares not be too much wedded to his own conceit and hath so much humility as to think the whole Church of Christ upon earth wiser then himself However he be a great lover of constancy yet upon better reason he can change his mind in some litigious and un-importing truths and can be silent where he must dissent SECT 8. His discourse HIs discourse is grave discreet pertinent free from vanity free from offence In secular occasions nothing fals from him but seasonable and well-advised truths In spirituall his speech is such as both argues grace and works it No foul and unsavoury breath proceeds out of his lips which he abides not to be tainted with any rotten communication with any slanderous detraction If in a friendly merriment he let his tongue loose to an harmlesse urbanity that is the furthest he dares goe scorning to come within the verge of a base scurrility He is not apt to spend himself in censures but as for revilings and cursed speakings against God or men those his soul abhorreth He knowes to reserve his thoughts by locking them up in his bosome under a safe silence and when he must speak dares not be too free of his tongue as well knowing that in the multitude of words there wanteth not sinne His speeches are no other then seasonable and well fitted both to the person and occasion Jigges at a funerall Lamentations at a feast holy counsell to scorners discouragements to the dejected and applauses to the prophane are hatefull to him He meddles not with other mens matters much lesse with affairs of State but keeps himself wisely within his own compasse Not thinking his breath well spent where he doth not either teach or learn SECT 9. His devotion HE is so perpetually resident in heaven that he is often in every day before the throne of Grace and he never comes there without supplicatioÌ„ in his hand wherein also he loves to be importunate and he speeds accordingly for he never departs empty whiles other cold suiters that come thither but in some good fits of devotion obtain nothing but denials He dares not presse to Gods foot-stool in his own name he is conscious enough of his own unworthinesse but he comes in the gracious and powerfull name of his righteous Mediatour in whom he knows he cannot but be accepted and in an humble boldnesse for his only sake craves mercy no man is either more awfull or more confident When he hath put up his petition to the King of heaven he presumes not to stint the time or manner of Gods condescent but patiently and faithfully waits for the good hour and â—eaves himself upon that infinite wisdome and goodnesse He doth not affect length so much as fervour neither so much minds his tongue as his heart His prayers are suited according to the degrees of the benefits sued for He therefore begs grace absolutely temporall blessings with limitation and is accordingly affected in the grant Neither is he more earnest in craving mercies then he is zealously desirous to be retributory to God wheÌ„ he hath received them not more heartily suing to be rich in grace then to improve his graces to the honour and advantage of the bestower With an awfull and broken heart doth he make his addresses to that infinite Majesty from whose presence he returns with comfort and joy His soule is constantly fixed there whither he powres it out distraction and distrust are shut out from his closet and he is so taken up with his devotioÌ„ as one that makes it his work to pray And when he hath offered up his sacrifices unto God his faith listens and looks in at the door of heaven to know how they are taken SECT 10. His sufferings EVery man shows fair in prosperity but the main triall of the Christian is in suffering any man may steer in a good gale and clear sea but the Mariners skill will be seen in a tempest Herein the Christian goes beyond the Pagans not practise only but admiration We rejoyce in tribulation saith the chosen Vessell Lo here a point transcending all the affectation of Heathenism Perhaps some resolute spirit whether out of a natural fortitude or out of an ambition of fame or earthly glory may set a face upon a patient enduring of losse or pain but never any of those heroick Gentiles durst pretend to a joy in suffering Hither can Christian courage reach knowing that tribulation worketh patience and patience experience and experience hope and hope maketh not ashamed Is he bereaved of his goods and worldly estate he comforts himself in the conscience of a better treasure that can never be lost Is he afflicted with sicknesse his comfort is that the inward man is so much more renued daily as the outward perisheth Is he slandered and unjustly disgraced his comfort is that there is a blessing which will more then make him amends Is he banished he knows he is on his way home-ward Is he imprisoned