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
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
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
now lives to perfect the work to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 7.25 not by halves but altogether to give our Salvation its last act and complement he is a Priest for ever his Sacrifice but once offered up is in his Intercession virtually continued to perfect for ever them that are sanctified Here believers have a tree of life bearing as many excellent fruits as Christ paid for in his Death To instance in some of them Here 's a pardon for them He that on earth made satisfaction for sin in Heaven pleads for the pardon of it his Blood crys That the sin which is satisfied for in the head may not be charged upon the members If any man sin we have an advocate with the Father Jesus Christ the righteous 1 John 2.1 He pleads that righteousness which being put into the opposite ballance outweighs all the sins of his people Here 's the supply of the Holy Spirit given to them he that here below dyed to merit the communication of the Spirit lives and intercedes above to have it done I will pray the Father and he shall give you another Comforter that he may abide with you for ever John 14.16 Our Saviour prays in the force of an infinite price therefore the Spirit is given to them he lives for ever and continues praying therefore the Spirit abides with them that which he by Prayer obtains for us by Power he confers upon us therefore as Dr. Reynolds observes in the Psalm he is said to receive gifts for men noting the fruit of his Intercession On the 110 Psalm fol. 438. Psal 68.18 And in the Apostle to give gifts to men noting the power and fulness of his Person Ephes 4.8 Having received of the Father the promise of the Holy Ghost he hath shed forth this which you now see and hear Acts 2.33 The Intercession of Christ never fails to communicate the Spirit to his members Here 's an access to God a free ingress for them unto the Mercy-seat whilest he is at Gods right hand none can bar them out from the divine Presence The Apostle tells us That we have a great High Priest passed into the Heavens one no less than the very Son of God and withal one as man touched with the feeling of our infirmities no less willing and compassionate than able to help us And from thence he concludes Let us therefore come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with boldness with a liberty to speak all our mind unto the throne of grace that we may obtain mercy and find grace to help in time of need Hebr. 4.14 15 16. Believers need not fear to approach unto the great God his Glory will not swallow them up his Justice will not be a devouring fire to them they may freely open their wants before him their regular prayers shall surely speed in Heaven Christ intercedes there for them and which is the Eccho of that Intercession the Spirit makes intercession in their hearts the success therefore cannot fail though their prayers as they are in their bosoms have much weakness and imperfections yet as soon as they are put into the hand of Christ and perfumed with the sweet incense of his Merits they are glorified prayers and have power with God to procure the thing desired Another priviledg is Adoption All men in a sense are the off-spring of God the immortal Spirit in them had in the very make of it the natural Image of God which was a nobler print of the Deity than that which was upon all the material world besides Adam in Innocency was in an higher way the Son of God the holy Graces in him which made up the Moral Image had more of the divine Beauty shining in them than that which was to be found in the Essence of the Soul but Believers are the Sons of God in a more excellent manner To as many as received him to them he gave power to become the Sons of God John 1.12 By conjunction with Christ the natural Son they become adopted ones Adam was a Son only by Creation his Soul had in the Essence of it a natural Image of God and in the holy Graces of it a Moral one but Believers are sons by mystical union with Christ the natural Son neither is this a meer empty title but they are born of God they are of the seed-royal of Heaven the Blood of God runs in their consciences the divine Spirit which formed Christ in the womb doth by a supernatural overshadowing form him in their heart in their adoptive Sonship there is a shadow of the eternal one the splendor of grace in them resembling God in a measure is a little picture of Christ who is the brightness of his Fathers glory This priviledg as it is from God is a piece of admirable love Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God 1 John 3.1 The Apostle stands and wonders at it as an object of glorious and amazing Eminence Also as it is upon Believers it is a piece of incomparable Dignity such as doth far outshine all that lustre which is upon the Potentates of this world all the glory of earthly Princes is but fumus seculi the smoak of this lower Region their titles glitter only in carnal eyes but adoption is radius coeli a ray of heavenly glory making believers though but worms in themselves shine to the eyes of Angels who look upon them as mystical parts of Christ Touching this priviledg I shall only touch on two or three things Believers as Sons have an heavenly freedom in the ways of God They are not drag'd to holy things by the cords of Hell and Death they do not bring forth their duties meerly under the pressure of the Law-letter or in the power of fallen nature in a dead carnal servile manner no they are spirited for holy things the Law is in their hearts the rectitude of the commands attracts them the Love of Christ constrains them the great rewards in Heaven ravish them the Holy Spirit inspires obedience into them Holiness becomes natural to them Duties are brought forth in the easiness of the new creature they can walk run fly on in the pure ways towards eternal happiness this is a very choice priviledg indeed they are no longer in the straits of sin and earth but in a divine amplitude and liberty their hearts rest not in * Liber ab infinito ad infinitum super infinitum movetur finite things but go out to the infinite One their thoughts are upon the first Good their aims at the last End their liberty is joyned to its great fountain their motion is to the true center this is a right noble royal posture of Soul towards God in whom all our happiness is Believers as Sons live under the continual Indulgences of God in temptations he bears them up upon the wings of grace in a world of snares he plucks their
feet out of the net when the flesh hangs back and cumbers them in holy Duties he helps them on by the sweet supplies of his Spirit when they totter and are ready to fall he upholds them with his Almighty hand that their persons may not be hurt he will keep them night and day that their graces may not decay he will water them every moment in their wants his treasures are at hand to supply them in their afflictions he himself is afflicted as taking them to his heart in fainting fits he hath rich cordials for them in the midst of encompassing infirmities he spares them as a man spares his own Son that serves him goodness and mercy follow them all their days a stream of graces and comforts perpetually accompany them to supply and refresh them in the way to Heaven Believers as Sons shall have the heavenly Inheritance If children then heirs heirs of God and joint-heirs with Christ Rom. 8.17 All the children are heirs of God as their Father and joint-heirs with Christ as their elder Brother the Father would not have his natural Son only inherit the blessed Kingdom but his adopted ones too Christ the elder brother would not reign alone there but have all his brethren come and partake of his Glory with him Here 's Honour in the highest pitch Happiness in the utmost perfection admirable is that Grace which gives it precious is that Merit that procures it for us Another priviledg is this They that are in union with Christ have the Holy Spirit in them it is the Dignity of man that he hath an immortal Spirit in him touching which the Philosophers speak at a very high rate it is say they a Particle of the divine Breath a bud or blossom of the Deity a kind of Daemon or God in us but which is a much greater thing it is the Dignity of a man in Christ that he hath an higher Spirit than his own no less than the Holy Spirit of God in him If the Spirit of wisdom and understanding be upon Christ Isa 11.2 then it follows That the earth is full of the knowledg of the Lord as the waters cover the Sea vers 9. The Holy Spirit which is upon him is diffused unto his members The Oyl of gladness Psal 45.7 doth not only glad him but his fellows too though not in equal excellency with him yet in a fit proportion for them as members of him this is a wonderful priviledg The Holy Spirit works the great work in them it inspires a divine life into them it doth as in the first Creation command the light to shine out of darkness it calls the holy Graces which before were not into being it raises up the new creature out of nothing nay as it were in mighty waters in the midst of that torrent of corruption which is in the heart putting back the stream of nature it sets up a noble structure of grace in them it accommodates graces to every faculty as the dew is white in the Lilly and red in the Rose so the Holy Spirit in its Graces is light in the mind liberty in the will order in the affections also it accommodates sutable influences to every grace it gives such sweet touches upon their holy love fear meekness patience as makes them go forth into act in a free spontaneous manner it acts so powerfully as if there were no room left for humane liberty and yet so connaturally as if there were no power at all in it Further It accommodates it self to them at every turn it is a Spirit of Grace in their penitential meltings a Spirit of supplication in their ardent Devotions a Spirit of Revelation in their Evangelical Studies a Spirit of Love in their Charities a Spirit of Power in their Infirmities a Spirit of Fear in their holy Walkings a Spirit of Meekness in their carriage towards others a Spirit of Comfort in their Afflictions a Spirit of Glory in their Reproaches a Spirit of Holiness in all their Converses it lives breathes moves aptly operates in them Hence in all their good actions they are lifted up above themselves and carried beyond the line of a meer humane Spirit they walk in a divine circle from God as the first cause to God as the last end they center on nothing less than God himself and take an aim no lower than his Glory whether they eat or drink or pray or hear or whatever good thing they do they are still carrying on the great design that God in all things may be glorified the great Alpha is their Omega the supreme good is their ultimate end they dare not center in a creature or make God a Medium this is practical blasphemy and in effect it saith That God is not God or that there is something better than he it is their study how to serve the blessed God how to shew forth his praise in an holy humble righteous heavenly conversation still there is oculus in metam a pure intention at his glory as the great end of all by that intention they are so joyned unto him that all their works are spiritualized and attain a kind of Immortality This is an excellent priviledg indeed they are acted by the Holy Spirit and walk as Christ walked he as became the great Samplar of Sanctity sought his Fathers glory they as mystical parts of him tread in his divine steps no flesh on earth but that which is spiritually joyned to him doth so all others are off from the great Center their best works putrifie one inferior end or other like a worm at the root makes them moulder into nothing not being terminated in God they are not accepted as done to him Another priviledg is this They that are in Christ have not meerly Ordinances but communion with God in them They see his goings in the Sanctuary they have the golden Oyl of the Spirit communicating it self through the golden Pipes this communion is a divine entercourse and correspondence between God and them There are two things somewhat on their part answering to somewhat of Gods and somewhat on Gods part answering to somewhat of theirs On their part there is a service answering to the call of God God saith Seek ye my face they answer Thy face Lord will we seek God appoints Ordinances they perform Services in correspondence thereunto There are two things in Ordinances Matter and Manner there is that in their Services which complies with both As to Matter an Ordinance is a thing appointed by God accordingly they go to it as such A worship of humane invention is to them as nothing nay worse than nothing it is as strange fire or as a graven Image a kind of Teraphim expressing though not as they did an humane shape yet an humane device or invention But where there is an Ordinance of Gods institution where he hath set his own seal and stamp there they fly as Doves to the windows thither they repair to meet the
this Believers are united to him who is God-man In some of them there is union without vital influence in this there is union with it in others of them there is an influence but it is only of a natural life and that only while a local conjunction between the things united is maintained But in this there is an influence of a spiritual and Divine life and this notwithstanding that the local distance between Christ and Believers be as vast as it is between Heaven and Earth In them there is nothing but plain Law or Love or Art or Nature but in this there is a secret a mystery of grace an admirable conjunction of Believers to Christ and by him to the Father I conclude with the excellent words of Zanchy De tribus Elok lib. 4. fol. 180. Hoc est mirabile hujusce unitatis mysterium quae constat Deo Patre Christo Mediatore Ecclesiâ vinculo Spiritûs Sancti cum Christo cum Patre conjuncta This is the admirable mystery of this Union which is made up of God the Father Christ the Mediator and the Church by the bond of the holy Spirit with Christ and with the Father conjoined These two things being laid down which are to be observed in all the after discourse touching these resemblances I proceed to consider the resemblances in particular in which much profitable matter will offer it self to us First The Union between Christ and Believers is set forth by that which is between a King and his Subject In government the humane instinct is gratified in society and a multitude is reduced to unity a King and his Subjects become politically one he protects them they are under his shadow he governs them they are in subjection to him protection as the Lawyers speak draws subjection and subjection draws protection His royal care over them is returned in their reverence towards him and their reverence towards him falls down upon themselves in the benefits of government Ar. Eth. lib. 5. c. 6. he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeper of right for them and they render him the honour due to his greatness Thus they are knit together for that common good which is the great center of Government In like manner Christ is King and Believers are his Subjects His Kingdom as it imports power is over all creatures but as it imports union it is only over Believers Tyrants saith the Philosopher rule over men against their wills but Kings rule over the willing The Emperor Justinus plainly told the great oppressors Spondan Ann. Anno. 568. Ego contumacibus imperare nolo I will not rule over the disobedient Our Lord Christ doth not own rebellious sinners while such as Subjects but look upon them as enemies Believers only are his Subjects he is their great Protector they are under the wings of his grace and power he rules and governs them they are obedient to him his care is over them their obedience is towards him he maintains their right they render him the honour of his government Thus they are knit together to promote the glory of Christ and the salvation of Believers It 's true in this resemblance the meer Analogy proves no more than a political Union but the excellency of that union which is between the spiritual King and Believers shews forth a mystery For the explaining of this I shall lay down several particulars 1st The more worthy and near in blood the persons united in government are the more excellent is the union David was an excellent one worth Ten thousand others those over whom he reigned were Gods own peculiar people the nearness was such that the people told him Behold we are thy bone and thy flesh 2 Sam. 5.1 In these circumstances the union between David and his people could not but be a very excellent one much more excellent is that between Christ and his Subjects what an one is He how admirably accomplished for government he is higher than the Kings of the earth it was not a little material oyl but the Holy Ghost which anointed him to his office His wisdom is incomparable no secret is hid from his eyes Solomon's large heart was but a little thing to the vast treasures of wisdom and knowledg in him His Wisdom is as much above a meer mans as the Fathers bosom from whence he came is above mans heart His power is exceeding great he can do every thing earthly Princes set upon their thrones here below he sits above at the right hand of Power Ahasuerus had power over an Hundred and seven and twenty Provinces but he hath all the power in Heaven and Earth None is so able to save to the uttermost as he his goodness and mercy are beyond parallel His Divine bowels were up very early in a design of grace towards fallen man his humane compassions far transcend all those in the creature Nay further he himself would suffer being tempted that he might have an experimental fitness to succour the tempted His clemency is such that he is very tender over those infirm ones who are as the bruised reed and have grace in desire only His justice is very illustrious he reigns in righteousness he doth nothing but what is right truth may as soon lie and rectitude it self decline as there can be any blot or jeofail in his goverment Such a King is Christ And what are his Subjects They are no common people but excellent ones their pure heart hath a kind of Oracle in it the secret of the Lord is with them they are wise in the greatest concernments strong in the hardest duties their hearts are melted in acts of love towards God and man their hands are ever doing that which is just and right and the reason of all is because some of the holy unction which anointed their Lord falls down upon them and puts a glory on them Such are the Subjects And what is the nearness between the King and them On the one hand he though the Son of God came down from Heaven and became partaker of flesh and blood with them on the the other they though naturally but the sons of fallen Adam became through grace the seed of Christ himself his blood runs in their consciences his Divine Spirit breathes in them his holy image appears in their hearts and lives the Subjects are all Sons and resemble their Governor Here is not a single relation but one relation upon another this is the nearness The result is this he being so incomparable a King they being such excellent Subjects the nearness between them being so great the union must needs be a very choice one Who would now live under the power of sin and not much rather join himself to the blessed kingdom A better Ruler or Society then there cannot be found 2dly The more right the Laws and Administrations of a Kingdom are the better is the Union There are two sorts of Laws there are Laws of
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
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
in an immense one but an excellent manifestation The Spirit as St. Austin observes De Trin. lib. 2. c. 5. illuc mittitur ubi erat is sent thither where it was but being sent he is there in such sort as he was not he is present there novo modo in a new manner where he was not so present he appears there in gracious operations where he did not so appear he is raising up a new creature or actuating the graces or letting out his glory in some supernatural work but this is not all that is in mission this may be in a coming the Father is said to come but never said to be sent there is therefore somewhat more in mission the Spirit doth not only operate but it operates secundum originem as he subsists from the Father and the Son so he operates from them as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the manner of subsisting so he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the manner of operating He is therefore said to be sent by the Father and Son because he subsists and operates from them The second expression is the giving of the Spirit This in some respect differs from the former mission imports a procession of the person sent from the Sender giving imports the free bounty of the donor in communicating something The Spirit did not send himself for he did not proceed from himself but he may and doth give himself because he is sui juris and may communicate himself as he pleaseth In giving a thing is communicated ad utendum vel fruendum to be used or enjoyed The Spirit is communicated to Believers in his graces and in himself in his graces he is communicated to be used in himself he is communicated to be enjoyed he is now had as he was not before in knowledg and love by these the Believer doth in mind and heart possess him as an object able to make every one who hath him happy for ever The third expression is the dwelling or inhabiting of the Spirit he is in Believers as in his House or Temple he is there in the tokens of his special presence the love joy peace long-suffering gentleness goodness faith meekness temperance that is there shew him to be the inhabitant he hath not a more proper place here below than an heart furnished with those graces Also he is there as an object of inward Worship there is a mind which knows him a will which subjects to him a love which embraces him a fear which reverences him there without question is a Sanctuary an holy place for him there it is that his Honour dwelleth But I shall here add no more touching this inhabitation only it must be remembred that where the Spirit dwells there the Father and the Son dwell also the blessed Three are inseparable one of them cannot be separated from the other where the Spirit dwells there dwell also the Father and the Son with him Besides these three expressions there is one more that is the operation of the Spirit All these worketh one and the self-same spirit dividing to every man severally as he will 1 Cor. 12.11 Touching this I shall at present only observe that this operation doth in several respects fall in with the other three as it is the operation of the Spirit proceeding from the Father and the Son so it falls in with mission as it concerns the using the Spirit in its graces or enjoying him in himself it falls in with giving as it relates to the tokens of his presence or the inward worship done to him it falls in with inhabitation Further In answer to the Quaere it is to be considered that there is a double presence of God one universal in all things another special in the Saints the first is in respect of his essence which is immense and every where the second is in respect of his operations which are peculiarly here and not there Those special operations are not every where where the essence is for the there could be no special presence but the essence is wherever those are else the universal presence would fail When Vorstius said That God was in the Saints per gratiosam praesentiam by a gracious presence Piscator notes That there is another ther presence namely a substantial one Operatio Dei a substantiâ divelli non potest the operation of God cannot be divided from his essence When Crellius saith that we live and move not in the Divine substance but in his virtue and efficacy the Learned Maresius answers him Inepta est oppositio inter virtutem substantiam illa hanc praesentem supponit Deus nusquam operatur visi essentialiter praesens It is a foolish thing to oppose the Virtue of God to his Substance that supposeth this present God no where operates unless he be essentially present Thus he To me it is plain that wherever there is a work of God there he is essentially present for his Immensity hath no stint we cannot say it goes hither and no further His Power which reaches every work is not distinct from his Essence nor can no more reach beyond it than a thing can exceed it self These things may give some light to the point in hand the Spirit is very God his special presence is not every where where his essential one is but his essential presence is every where where his special one is his essential presence is that without which there could be no special one at all his special presence is that in which the essential one appears in some excellent operation When the Spirit is communicated to Believers Est Spiritus Sanctus in regeneratis non tantùm ut in omnibus rebus Immensitate essentiae sed prasentiâ gratiae effectorum Par. in Rom. cap. 8. there is not meerly an essential presence but an essential presence and a special operation waiting on it such as He who is every where puts forth no where but in Believers there is not a meer simple presence but an actuous vigorous one such as discovers it self in excellent supernatural operations he is not here moving upon the waters to bring forth an outward sensible world but he is moving upon the heart to bring forth a spiritual one a glorious new creature in which more of himself appears than in all other things besides and when it is brought forth he sweetly presses in upon it by motions impulses and influences to actuate the holy principles to make the spicy graces flow out to quicken strengthen and enlarge the soul to every good work and all this against the bias and contradiction of the corrupt flesh which however cross and repugnant it be is potently overborn and overset by his excellent presence At last he seals up the Believer marks him out for his own irradiates him with the beams of his favour and sheds the sweetness of his incomparable love in his heart and which is much to be observed he doth in
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
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
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
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
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
humble and draw down Divine mysteries to our Reason but it becomes us to elevate and lift up our minds in faith unto them The other is this The proper measure and judge of the mystical union is the holy Scripture this is the grand Principle of Divine Knowledg this is the infallible Canon of Faith here God who is Truth it self speaks unto us here supernatural mysteries are revealed and in particular that of the mystical union Without the Scripture who could have apprehended a Sacred Trinity or that being known who could have started a thought of the hypostatical union or that being revealed who could have carried on his thought from thence to the mystical one or somewhat of that being manifest who would have presumed of his own head to have expressed it in such high and wonderful terms as the holy Scripture hath done The Doctrine of this Union purely depends on Scripture there 's the holy ballance which weighs it the Divine Lamp which discovers it If Scripture be silent who can speak If that speak who may dissent To speak of mysteries unrevealed is a meer vanity to receive them being revealed is a necessary duty We see the Sacred Rule which in this point we are to apply our selves unto * Nolo argumento credas Sancte Imperator nostrae disputationi Scripturas interrogemus de fide lib. 1. cap. 4. St. Ambrose would not have the Emperor believe his Arguments but ask the Scriptures the holy Oracle will give a sure answer to those who ask counsel of it St. Chrysostom would not have us to look for another Master and adds this Reason * In Coloss bom 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast the Words of God none teacheth thee like them our plain duty is to hear and acquiesce in what the holy Scripture tells us though it exceed and transcend our capacity yet are we to subscribe and seal to the Divine Truth In super-rational things Faith succeeds in the place of Reason and stands upon that infallible Truth which is a much surer foundation than Reason can afford The incomprehensibleness of the object is no bar to Faith which is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for its firmness even when the thing for its inevidence is not seen though the thing exceed our minds yet Faith will purely rest on the infallible Word To conclude in all mysteries and in particular in that of our Union with Christ it becomes us to see what the holy Oracle saith and thereupon to subject our understandings to it Abraham at Gods call obeyed and went out of his Countrey not knowing whither he went In like manner Believers who are his spiritual Children are to follow the conduct of Scripture in those things which are above our capacity because the Reason of God himself which is much greater than our own comes forth to us in those mysteries to make us subject our minds to him who is truth it self 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 THE Mystical Union being found only in holy Scripture a diligent search must be made there for it What the Jewish Rabbins say touching the Law that I may say touching the Gospel turn it over and again turn it over for all is in it It is the manner of Scripture to speak not always in proper words but very often in Tropes and Figures among others it commonly makes use of Metaphors that sense may lead to faith and earthly things insinuate heavenly to us The Song of Solomon is an entire Allegory full of Sacred mysteries other parts of Scripture are in a great measure like pieces of Arras or Tapestry beautified with Metaphorical flowers and images of Divine things The reason of this is holy mysteries being magnalia Dei the great things of God not extracted out of the principles of humane Reason but let down from Heaven out of the Fathers bosom have a Divine glory and greatness in them No words can perfectly express them no humane minds can fully comprehend them First no words can perfectly express them Agur in very deep humility speaking of God asks what is his name Prov. 30.4 He hath many names yet as the Schoolman saith he is innominabilis secundum perfect am expressionem Bon. in Sent. lib. 1. dist 22. he cannot be named unto perfection no name made up of finite Letters can perfectly express his infinite perfection St. Austin upon those words In the beginning was the word and the word was with God and the word was God Joh. 1.1 hath this passage Forsitan necipse Johannes dixit ut est sed ipse ut potuit Tract in Joh. quia de Deo ut homo dixit perhaps St. John though inspired did not fully say as it is but as he could because he but a man spoke of God Christ is called the Word saith Nazianzen who is superior to every Word Holy mysteries are so great and glorious that they are beyond words and expressions Hence the Holy Ghost in Scripture useth Metaphors in which names are borrowed from earthly things and translated to heavenly because of some similitude between them Again No humane minds can fully comprehend them it is but very little we know of God We proceed as the Schoolmen observe by way of remotion First we deny of him all corporal things then we deny of him intellectual things as they are in the creature then it only remains in our minds that he is and nothing more At last we remove from him essence it self as it is in the creature and then we are in darkness In like manner it is but very little that we know of holy mysteries somewhat we apprehend but we comprehend them not some glimmerings of them we have but we see them not in rotâ in their full compass and latitude Hence the holy Spirit in Scripture stoops and accommodates it self to our capacity and in Metaphors shadows and paints out to us heavenly things by earthly Divine objects as high as they are in themselves are brought down to sense and seen in an earthly image Our Saviour setting forth the work of Grace by a new birth and the holy Spirit the author of it by the wind afterwards adds If I have told you earthly things and you believe not how shall ye believe if I tell you of heavenly things Joh. 3.12 That is if you understand not these Divine things in their outward images and resemblances how will you open
your eyes upon them in their pure spiritual glory Spiritual objects being represented under sensible are much better attempered unto our minds than they would be if set forth in a more proper dialect only Moreover Metaphors are of excellent use to make us seek after the things above did our minds indeed take in and digest the sacred similitudes in Scripture the very objects of sense would prompt us to be heavenly outward things being but the shadows would lead us to the true substance The Sun would tell us that there is a more glorious one above which shines with healing under his wings The Wind would remember us that the best Gales come from the holy Spirit The Fountains would mind us that there is a Well of water which springs up into life everlasting The old creation would be a gloss and paraphrase upon the new every where we should meet with Christ and holy mysteries The duct and tendency of these holy Metaphors is such that a due improvement of them must needs render our minds very spiritual and Divine In particular The Holy Ghost in Scripture sets forth the mystical union by many resemblances Christ saith St. Chrysostom unites us to him In 1 Cor. hom 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by many patterns and then he goes on he is the head we the body he the foundation we the building he the vine we the branches he the husband we the spouse he the shepherd we the sheep he the way we the walkers we are the temple he the inhabitant he is the first-born we brethren he the heir we coheirs he the life we the livers he the resurrection we the raised he the light we the inlightned and after all he concludes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these things declare union My first work shall be to consider the chief resemblances by which this union is set forth in Scripture Certain it is that the holy Ghost uses no Metaphors or similitudes in Scripture but such as have an aptitude and fitness to manifest the mysteries thereby shadowed out to us he is so wise that he knows what forms of speech are most adapted to promote our knowledg of spiritual things and so good that he will in no forms but such declare his mind unto us Touching these resemblances I shall first note two things in common to them all There is an Analogy between the mystical union and the other unions which resemble it There is an excellency in the mystical union above all the other There is first an Analogy between them somewhat in the earthly unions resembles the mystical one somewhat in the mystical union answers to the earthly pattern there is a correspondence between them This must needs be so because in all Scriptural Metaphors touching this or any other mystery the Holy Ghost always speaks aptly and truly When there is no propriety in the words there is an aptitude in the things to shadow out the mystery when there is no truth in the proper sense there is a truth in the metaphorical one because of the similitude which is between the earthly pattern and the heavenly mystery If the Scripture say that the internal work of grace is a new birth or a resurrection or a new creation it is sure that there is some act of power which makes good the resemblance if it say that Christ is to believers a king or an husband or a foundation or a root or an head or spiritual meat and drink it is sure that there is somewhat of law or love or supportance or vital influence or intimate conjunction which makes good the Analogy Two things may be noted touching the Analogy the one is this there is a necessity of it otherwise the holy Spirit in such Metaphors should not speak aptly or truly not aptly there being no proper aptitude in the very words the aptitude must be in the things or no where take away the Analogy and there will be no aptitude at all the words which cannot befall so wise a speaker as the holy Ghost is will be insignificant and to no purpose nor yet truly there being no truth in the proper sense the truth must be in a metaphorical one or no where Take away the Analogy which makes the Metaphor a Metaphor and there will be no truth at all the words which cannot befall so true a speaker as the Holy Ghost is will be false and delusive For instance our Saviour saith I am the bread of life Joh. 6.48 I am the door of the sheep Joh. 10.7 The first words are apt and true because by him believers are spiritually nourished to life The second are so because by him believers go in and find pasture of comfort but take away these things in which the similitude consists and the words will not be apt or true The other is this there is a very good use of the Analogy to be made it serves being duly and regularly taken according to the line and level of Scripture not only for illustration but for very good proof also For instance St. Paul sets forth the union of Christians among themselves by the union of the members in the natural body 1 Cor. 12. And from thence he argues strongly that Christians should not differ and despise but accord and have a care one of another the eye cannot say to the hand I have no need of thee nor the head to the feet I have no need of you if one member suffer all the members suffer with it if one member be honoured all the members rejoyce with it Also the Apostle sets forth the Union of Believers with Christ by the union of the members with the head Eph. 4.16 and Col. 2.19 And from thence he argues strongly that Believers have a near conjunction with Christ and admirable communications from him there are joints and bands there is a body fitly joyned and compacted there is nourishment ministred there is an effectual working in the measure of every part there is an increasing with the increase of God all these are rationally drawn from the Analogy Thus we see the Analogy is of use not only for illustration but for proof only we must by no means stretch it beyond the scope of Scripture The next thing is There is an excellency in the mystical union above all and every one of the other unions which resemble it It is more excellent than any one of them singly taken The Holy Ghost doth not shadow it out by one or two resemblances but by many and those resemblances do not all point it out in one or two respects but in more and various ones if one resemblance or respect might have reach'd it there would have been no use or need of any more It is also more excellent than all of them put together they are but shadows and resemblances the mystical union is the truth and substance of them all in them meer creatures and those upon earth are united together in
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
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
as our excellent English Annotator speaks Locutio verbi infusio doni to call her fair is to make her so her beauty was not a jewel of nature but a love-token given from him Therefore in the next verse the Church breaks out Behold thou art fair my beloved she gives back all to him her beauty was but the reflection of his she shines not of her self but radiis mariti with the beams of her Husband and to him may say I am Japha because thou art Japhe I am fair because thou art so Indeed he espoused her upon a design of grace to change her Ethiopian skin and put a Divine beauty upon her Thus his consent was meerly gratuitous The other is this The Believers consent is purely supernatural Wives consent to their Husbands out of principles of nature but Believers consent to Christ out of principles of grace They are born not of blood of humane seed not of the will of the flesh of carnal concupiscence not of the will of man of the heroical acts of moral virtue but of God Joh. 1.13 His Holy Word is the Seed his Divine Love the Mover he himself the Generator of them their faith which is their consent is not of themselves but the gift of God Eph. 2.8 No ordinary wooing can produce their consent Christ doth not as common Suitors do woo outwardly only but he speaks to the heart and that not meerly as Shechem did to Dinah in kind words but as God did to Lydia in the inward operation of his spirit which opens the heart and from thence draws out a consent In the fall of man all the faculties fell and among the rest the believing faculty fell also and as it lies in the ruines it cannot without the elevations of supernatural grace lift up it self and give a consent to Christ he is a supernatural object and a consent to him must be from a supernatural principle no less than an heavenly suada can draw it out towards him Again In Marriage Man and Wife do by consent pass over themselves each to other hence the Apostle tells us The wife hath not power of her own body but the husband the husband hath not power of his own body but the wife 1 Cor. 7.4 There is a communion of bodies between them in re sociali no one hath a plenary right each one hath a right in the other In like manner in the spiritual marriage Christ and Believers do by consent pass over themselves each to other Hence the Church saith My beloved is mine and I am his Cant. 2.16 each one of them hath a communion and propriety in the other Christ gives himself to Believers his atoning blood is his own yet they may wash in it his resurrection is his own yet are they raised up and made to sit together in heavenly places in him his intercession is his own in the glory and excellency of it yet is it theirs for their singular use and benefit Again Believers give themselves to Christ their minds are devoted to his holy light their wills are resigned to his sacred will their pious posture tells the world That they are not their own but his to give him all is their duty to keep back the least part from him is no less than sacriledg because all is consecrated to him Thus in both the Marriages there is a giving of themselves each to other yet still there is an excellency on the spiritual side Man and Wife make over themselves mutually so as to become one flesh but Christ and Believers make over themselves mutually so as to become one spirit It is the Apostles observation He that is joined to an harlot is one body for two saith he shall be one flesh But he that is joined unto the Lord is one spirit 1 Cor. 6.16 17. A communion of bodies is a great thing but what is it to that union which is between Christ and his Church in which there is one and the same spirit in both Man and Wife however united in love have two different souls but in Christ and Believers there is but one spirit I know some Divines interpret this one spirit to be only this That there is one temper in Christ and Believers but this though a very great truth is not the all or full Emphasis of the Text. When the Scripture tells us that the mind of Christ is in us it may be fairly interpreted of one temper but when it tells us of one spirit it must needs import something more high and mysterious To make this appear the circumstances of the Text must be considered the Apostle in this place dehorts them from fornication not only because it is a sin against our own bodies vers 18. but from three other reasons First our bodies are the members of Christ and shall we make them the members of an Harlot vers 15. Then we are joined and one spirit with Christ and shall we be joined and one flesh with an Harlot vers 16 and 17 Lastly our bodies are the Temples of the Holy Ghost and shall we profane that Temple by finning against it vers 18 and 19 Here it is to be noted That these three Reasons are fundamentally but this one viz. That we have the Spirit of Christ in us this Spirit makes us Members this Spirit being in us we are one Spirit with Christ this Spirit hath a Temple in us therefore upon the account of this Spirit we should fly fornication It is also to be noted that these Reasons which are fundamentally one do depend upon one another the first is confirmed by the second and the second is explained by the third that we are members of Christ is clearly confirmed in that we are one spirit with him and that we are one spirit with him is excellently explained in that we are the Temples of the Spirit all three Reasons hang together and make one great argument against Fornication This being the scope and order of the place the phrase one spirit must be construed in such a way as may sute to the antecedents and consequents as to the antecedents it must import that spirit which makes us members of Christ as to the consequents it must import that spirit which hath a temple in us either way it must needs be meant of the holy Spirit It is that which makes us members of Christ If any man have not the spirit of Christ he is none of his Rom. 8.9 Non potest vivere corpus Christi nisi de Spiritu Christi In Joh. Tract 26. saith St. Austin The Body of Christ cannot live but by the Spirit of Christ That is no member which hath not the same spirit with the head Also it is that which hath a Temple in us Deus Templum habet De spir sancto l. 3. c. 13. creatura Templum non habet saith St. Ambrose God only hath a Temple the creature hath none Si Deus Spiritus Sanctus non esset
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
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
together increaseth with the increase of God Col. 2.19 Here Christ is the head and Believers the body here the body is fitly joined together and compacted there is in all the members a congruity and a close conjunction unto the Head and unto one another here are joints and bands the primary ligature is the Holy Spirit which makes Christ and Believers to be as it were continuous and to touch one another Under the Spirit are the bonds of Faith and Love Faith unites and incorporates Believers into Christ Love glues and cements them one to another here 's an effectual working in the measure of every part the holy Spirit stirs up the principles of Grace in Believers the principles of Grace stir up the Soul the Soul in the virtue of those principles stirs up it self all is set into motion from Christ the Head Lastly Here 's an edifying of the body an increasing with the increase of God Believers grow up into Christ in all things their Faith is more radicated their Love is more inflamed their union with Christ becomes closer their likeness to him grows more lively than before in every part of the new creature there is a Divine increase and all is because they are united to the Head Between Christ and Believers there is an apt and intimate union made by excellent joints and bands through these bands there comes to be an effectual working in Believers by this working there issues forth an increase of all holy graces O what an Head is Christ how happy are Believers who are in conjunction with him the excellency of this union is much beyond what can be said or thought of it it is not for us to dive into the bottom of it or to see it in the full compass Nevertheless that we may know somewhat of it it is worth while to compare the headship of Christ in these two excellent Texts with his Headship in other Scriptures he is Head over all things Ephes 1.22 He is Head of all principality and power that is of Angels Col. 2.10 He is Head of every man 1 Cor. 11.3 He is Head of the Heathen reigning as a King over them Psal 18.43 He is Head of the Church as the Husband is head of the Wife Ephes 5.23 But his Headship in those two famous places imports much more than the other headships Christ is head over all things to the Church Ephes 1.22 That is the Churches Head hath a power over all things God hath highly exalted him saith the Apostle Phil. 2.9 In the original there is an emphatical Pleonasm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God exalted him above all exaltation lifted him up above all altitude hence Christ hath a name above every name he sits at the right hand of Power and Majesty all creatures in Heaven in Earth under the Earth that is Angels Men Devils all must bow the knee to him every tongue must confess him to be Lord all things are put under him not only the lower world as it was to Adam but all the Creation Angels themselves who are the top of it not excepted he hath all the power in Heaven and Earth thus he is head over all things But we must observe here the Apostle doth not say that he is head unto all things but head over all things which denotes only power not union neither doth he simply say that he is head over all things but that he is head over all things to the Church which imports that though he be Lord over all yet he is a proper peculiar head to the Church he is united to it as to his body not so to all things though all things be reduced to him as an head of power over them yet all things are not his body he is united to the Church by joints and bands not so to all things he communicates his own spirit to the Church not so to all things he is head over all things that he might be a complete allsufficient head to the Church his universal power makes him meet to protect and preserve the Church which is his body and chief care all things are managed in ordine ad spiritualia in a subserviency to the Churches good Christ is head of all principality and power Col. 2.10 That is he is an head of eminency and power over the Holy Angels he is made so much better than the Angels as he hath by inheritance a more excellent name than they Heb. 1.4 Unto which of the Angels said God the Father at any time Thou art my Son or sit thou at my right hand vers 5. and 13 Angels are Sons by creation but Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper Son of the Father not as creatures made out of nullity but a proper Son begotten out of his substance Angels as Courtiers of Heaven stand in the presence of God but he sits at his right hand in state and majesty Angels and Authorities and Powers being made subject unto him But to Believers he is an head of union and influence the Church made up of them is his body homogeneal and of one nature with him joined to him by the bands of Faith and a regenerating Spirit and supplied from him with spiritual life and motion thus it is not with Angels It is true some worthy Divines hold That from Christ God-man there is an influence into the holy Angels not only of illumination and accidental joy which may be easily granted but of confirming and establishing grace He is say they a Mediator to them though not of redemption and reconciliation yet of preservation and confirmation in their holy estate The Apostle saith that God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gather together as into one head in Christ all things in Heaven and Earth Ephes 1.10 And again that he doth by him reconcile all things in Heaven and Earth to himself Col. 1.20 St. Bernard speaking of Christ saith In Cantica ser 22. Qui erexit hominem lapsum dedit stanti Angelo ne laberetur he who lifted up fallen man gave that grace to the standing Angel that he should not fall But here I crave leave to dissent and to offer some things by way of answer 1st The distinction between a Mediator of Redemption and a Mediator of Confirmation only is not I think to be found in Scripture we read of a Mediator between God and men not of a Mediator between God and Angels A Mediator is not a Mediator of one Gal. 3.20 but of more than one and those not in amity as God and Angels are but at variance as God and fallen man are A Mediator as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports is a middle person interposing between parties at variance but God and holy Angels are not at variance at all that any should interpose between them It is congruous that a Mediator should partake of the same nature with those for whom he mediates the one Mediator between God and man is the man
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
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
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 AFter all these resemblances the Holy Ghost yet proceeds on to set forth the mystical union by that which is between the food and the body This resemblance we have notably opened in the Sixth chapter of St. John where our Saviour who used to spiritualize every thing raises up his discourse above earthly food to heavenly above the typical to the real Manna which is himself who came down from Heaven to give life to the world In this Discourse several things offer themselves to us 1st Christ is the true food of the Soul The Jews dream'd that at the coming of the Messiah they should have a wonderful feast of outward varieties but he tells them that he himself was the feast My flesh is meat indeed my blood is drink indeed vers 55 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is though Metaphorically yet truly such it doth what meat and drink are to do nourish and strengthen the receiver nay it hath not only an analogy to but an eminency above all corporeal food it nourishes and strengthens us in the Soul the noblest part of man and that not for a day but to all eternity Hence our Saviour tells them That they should not labour for the meat which perisheth but for that meat which endureth unto everlasting life which the Son of man should give unto them vers 27. He is the food of the Soul upon a double account The one is this His flesh and blood as crucified and satisfactory to Divine justice do strengthen us against the curse and condemnation of the Law The moral Law is immortalized by its own intrinsecal rectitude the very frame of mans soul puts him under it his Reason cannot but be bound to know the supreme Truth his Will cannot but be bound to love the supreme Goodness the respects in his rational powers towards the Creator are a Law not to be altered as long as God is God and man man this Law cannot but be obligatory one jot or tittle of it cannot fall to the ground To make it the more sacred and venerable Divine Justice fenced it in with a Threatning and added a Curse against the transgressor Cursed is he that continueth not in all the points of it The wages of sin is death All men being transgressors Conscience as soon as it is awakened tells a man his own these and these things are sins thus and thus thou hast done the offended Law condemns thee the wrath threatned hangs over thy head the consequent of this is That the heart is full of inward wounds and terrors it knows not which way to look or turn it self Take a sinful man in these circumstances where doth his strength lye what plea or answer hath he to the broken Law How or which way may the Curse be avoided or the Conscience eased The only thing can be said is this Christ was made a Curse for us he is the end of the Law for righteousness he hath made a perfect atonement and satisfaction this is the Believers hope and confidence this is his great plea and answer to the charge of the Law Ostendo sidejussorem meum saith Bishop Davenant when the Law makes its demands against me I shew my Sponsor Christ who satisfied it This is lively expressed in Anselms direction for the visitation of the sick Si Dominus te voluerit judicare dic Domine mortem Domini nostri Jesu Christi objicio inter me tuum judicium alitèr tecum non contendo si tibi dixerit quia peccator es dic mortem Domini nostri Jesu Christi pono inter me peccata mea si dixerii tibi quod meruisti damnationem dic Domine mortem Domini nostri Jesu Christi obtendo inter me mala merita mea ipsiusque merita offero pro merito quod ego debuissem habere nec habeo That is if the Lord would judge thee say Lord I place the death of our Lord Jesus Christ between me and thy judgement otherwise I will not contend with thee if he say to thee that thou art a sinner say I place the death of our Lord Jesus Christ between me and my sins if he say to thee that thou hast deserved damnation say Lord I put the death of our Lord Jesus Christ between me and my evil merits and I offer his merits for my own which I should have and have not It is not in our inherent graces to justifie us against the Law these are not our Christ these do not satisfie the Law these do not make a compensation for sin no it is Christ only that doth this his death which satisfied Gods heart must satisfie ours his precious body and blood are the food which when fed on by Faith cheer the Conscience and fill it with peace Hence the Noble Luther tells the menacing Law O Lex immergo conscientiam meam in vulnera sanguinem mortem resurrectionem victoriam Christi praeter hunc nihil planè videre audire volo O Law I drown my Conscience in the wounds blood death resurrection and victory of Christ besides him will I see and hear nothing This is the true way of peace and holy rest the oriency of this Divine Truth is such that it hath extorted a confession from its enemies The Schoolmen themselves as Bishop Andrews hath observed whatever they are in their Quodlibets and comments on the Sentences yet in their Soliloquies and devotional meditations acknowledg Jehovah justitia nostra Cardinal Contarenus saith that we must viti tanquà m re stabili justitiâ Christi nobis donatâ lean on Christs righteousness communicated to us as on a stable thing This is it which stablishes and strengthens the heart against the accusations and terrors of the Law The other is this The flesh and blood of Christ as it is procurative of the Holy Spirit doth strengthen Believers unto all the duties incumbent on them the Spirit is from Christ as an Head and it is from him as aliment his Members have it and so have the feeders on him Hence in that sixth Chapter of John after a very Divine Discourse touching eating his flesh and drinking his blood he adds It is the spirit that quickeneth vers 63. The feeders on him have of his Spirit which strengthens them in the inner man this strength notably discovers it self in them their corruptions how strong soever are subdued The Spirit of life which is in Christ makes them free from the Law of sin Satan that evil one is
overcome by them the Spirit which is in them is greater than he that is in the world they do duties as becomes them who live at so high a rate in a very lively vigorous manner the free Spirit stablishes and enlarges their hearts to run in the pure ways of holiness and obedience under crosses they do not murmur at the hand of God but in an holy silence subject to it the Spirit strengthens them unto all patience St. Paul glories in afflictions that the Power of Christ may rest upon him 2 Cor. 12.9 The Noble Potamenia being by the Persecutors threatned to be cast into a Vessel of burning Pitch begged of them That she might not be cast in all at once Spondan Annal. Anno. 310. but piece-meal that they might see how much patience the unknown Christ had given unto her The Reason of such acts of power and strength in Believers is because they live upon the Body and Blood of Christ and from thence have a Divine virtue and power to perform the same 2dly Christ as food is united unto believers there is a very close and intimate union between the food and the body and so there is between Christ and believers He that eateth my flesh and drinketh my blood dwelleth in me and I in him saith our Saviour vers 56. Eating here must not be taken properly an oral manducation is capernastical and indeed a very horrible thing to be imagined Hence St. Austin saith That the command of eating his flesh and drinking his blood seems to require an horrible wickedness and then concludes De Doctr. Christ lib. 3. c. 16. Figura ergo est a thing to be done in a spiritual way Hence Averroes the Philosopher said That if Christians devoured their God he would not have his soul to be with them It is a wonder to me that those who are called Christians should hold such an eating Nay that men on earth should orally eat the body of Christ in Heaven or that his glorified body should come into our earthly mouths and stomacks is to me a thing utterly impossible he is and must for ever remain in glory The eating therefore is a spiritual one done by faith though Christ be in Heaven faith flies up and apprehends him In 1 Cor. 10. Hom. 24. St. Chrysostom would have us be as Eagles and so fly to Heaven and then adds Where the carcass is there will the eagles be Christ our aliment is gone to Heaven and faith follows after him to draw life and virtue from him Faith doth spiritually participate of his body and blood and from thence doth derive a Divine power and strength into the soul As faith ascends up so the holy Spirit comes down upon believers which compleats the union between him and them They dwell in him and he in them as our Saviour speaks they dwell in him by faith and he in them by his Spirit There is a mutual indwelling a most near and intimate union between them The learned Grotius takes this mutual indwelling to be only amore mutuo by a mutual love Amans est ubi amat quod hic tribuitur manducationi id alibi tribuitur dilectioni 1 Joh. 4.16 The lover is where his love is What here is attriouted to eating that in another place is attributed to love He that dwelleth in love dwelleth in God and God in him But I take it there is a difference our union to Christ is first and more immediate and then in and through him we are united unto God It 's true God dwells in the sincere lovers but he dwells in them as in parts of Christ partakers of the atonement were they not such the spots of guilt and imperfection upon them would make the holy one wave dwelling in them Christ is united to us as aliment inlivening and strengthening us but God is not as such united to us though the fountain of life and virtue be in him yet are these derived down unto us in and through Christ of whose body and blood we do by faith participate We are saith Bishop Vsher by a mystical and supernatural union as truly conjoined with Christ as the meat and drink is with us when by the ordinary work of nature it is converted into our own substance 3ly Christ is food by way of eminency Food above all food other bread is comparatively but a shadow or meer figure but he is the true bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living bread which makes men live for ever other bread comes but out of the earth but he is that bread which came down from Heaven The Son very God came down into our flesh and in it was broken upon a Cross that his body and blood might become bread for us He hath saith Bishop Vsher by his death made his flesh broken Incarnat fol. 52. and his blood poured out for us upon the Cross to be fit food for the spiritual nourishment of our souls and the very well-spring from whence by the power of his Godhead all life and grace is derived unto us Thus that excellent man Other food being inferior to the body is changed into our substance but Christ the spiritual food being infinitely more excellent than our souls turns believers who feed upon him into his own likeness Christs blood may be read in their serene consciences his death may be seen in their continual mortifications his Spirit shews it self in their holy graces as they live at an higher rate so they live in a more divine manner than other men Their humility meekness love zeal obedience patience tell us that they live upon him who turns the eater into himself the eater so participates of him as to be assimilated to him Thus much touching the resemblances of the Mystical union I shall now draw out fome Conclusions from them because as is before noted the Analogy between the Mystical union and the earthly patterns serves if genuinely taken not only for illustration but for very good proof 1. The union between Christ and believers is not meerly a Political one such as is between a King and his Subjects It 's true Christ is a King believers are his subjects there are Laws of constitution which make him a King over them and Laws of administration according to which he governs them yet the union between him and them is not meerly Political To make this appear I offer these things The manner of his Kingdom is considerable were his Kingdom such only as earthly ones are there might be some colour to say That the union is only Political But his Kingdom is not of this world Joh. 18.36 It is not mundanae indolis of an earthly but of an heavenly nature Eusebius Hist 13. When the kindred of our Saviour were asked touching his Kingdom they answered Domitian That it was not Earthly but Coelestial It cometh not in outward pomp and glory but in inward efficacy It stands not meerly without in Laws and Ordinances but
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
being compared with the Love and Friendship which is between Christ and Believers wonderful is his Love towards them As early as eternity it self his eyes and his heart were upon them he assumed flesh to espouse them to himself he shed his Blood to purchase them he dyed on a Cross to redeem them he draws his own Image upon them he loves and delights in them as the purchase of his Blood and the little pictures of himself he is indeed wonderfully taken and ravished in them as if they had unhearted him or carried away his heart In like manner Believers though not in equal degrees have a great Love to him they put off corrupt self for him their old earthly members are crucified with him their souls thirst and faint in holy desires after him so high a rate and value is set upon him that all other things are but as dross and dung in comparison such are the pleasures and complacencies which they have in him that they can joy in sufferings and glory in reproaches for him his Presence and Love sweetens every condition thus there is an union of Love between Christ and Believers But this is not all some of the ancient Fathers seem to hint somewhat more De Trinit lib. 8. in Joh. St. Hilary and St. Cyril of Alexandria contend that our union with Christ is not meerly per concordiam voluntatis by a Concord of will St. Chrysostome saith That we are not only united to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a way of Love In Joh. Hom. 45. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the thing it self To make it appear that our union with Christ is not meerly a moral one I shall offer some Considerations The conjugal union which is the highest pattern of Love here below is not meerly a Moral one In the first Marriage there was somewhat antecedent to Love Eve was taken out of the side of sleeping Adam Hence he said That she was bone of his bone and flesh of his flesh In the spiritual marriage there is somewhat antecedent to the Churches Love she was taken out of the side of Christ dying on the Cross Hence the Apostle after he hath compared the Love of Husbands and Wives with that which is between Christ and the Church doth in allusion to the Primitive Marriage tell us We are members of his body of his flesh and of his bones Ephes 5.30 Flesh may be considered either as to its substance or as to its sanctity as to its substance Christ is of our flesh and bone but as to its sanctity we are of his flesh and bone all the holy flesh in the world is from Christ Again in common ordinary Marriages there is not meerly Love but Man and Wife become one flesh In the spiritual Marriage there is not meerly Love but Christ and Believers become one Spirit the same holy Spirit which is upon Christ the Head falls down on his Members there are continual influences of Grace coming down from him unto them Nothing in all the world is more apt or proper to shadow forth our union with Christ as Moral than the conjugal Union is though as I said but now there is more in it than meer Love yet is it the highest Samplar of Love on Earth and on that account very apt to set forth our Moral Union with Christ but though it be so yet the Holy Ghost doth not in shewing forth our union with Christ rest in that resemblance but goes on to shew it forth by others of a different tendency as by a Foundation a Vine or Head an Aliment whose proper genuine import is not love but support or vital influence or intimate conjunction The Holy Ghost in these resemblances speaks like it self aptly and truly though there be no propriety in the words yet there is an aptitude in the things to denote Heavenly Mysteries though the terms be metaphorical yet the truths are real there is a proportion and just Analogy between the earthly shadow and heavenly mystery there is that in Christ which answers to all the resemblances he is to his Church a foundation for support a root or head for vital influence an Aliment for nourishment and intimate conjunction Hence it appears that our union with Christ is not meerly a Moral one but such as corresponds to all the resemblances not only to the conjugal one in Love but to all the other in their several imports One Christian is united to another in Affection Love is the badg of Christianity The Primitive Christians were of one heart and one soul Acts 4.32 They were as it were but one Man the very Pagans pointed at this saying Tert. Ap. Vide ut se invicem diligant see how they love one another Love is the very bond of perfection Col. 3.14 it couples all Virtues together as in a chain it conjoins all Christians in the mystical body where Love is there are all other Virtues where one Christian is there are all the rest in heart and affection Love which is a sacred fire kindled upon the heart by the Holy Spirit first ascends up to God its primary object who is to be loved for himself and then it goes on to our neighbour its secondary object who is to be loved for Gods sake this is the way of Love if it ascend to God it will go out to our Brother if it go not out to our Brother it never ascended to God Hence St. John saith He that shutteth up his bowels from his brother how dwelleth the love of God in him 1 Joh. 3.17 The Love of God can no more be severed from the Love of our Brother than the first Table of the Law can be rent off from the second All true Christians are born of the same Father in Heaven washed in the blood of the same Saviour inspired by the influences of the same Holy Spirit interested in the same Charter of the Gospel and instated in the same Inheritance above Sic muto quod doletis amore diligimus quoniam odisse non novimus sic nos quod invidetis fratres vocamus ut unius Dei parentis homines ut consortes fidei ut spei coharedes Minuc Fel. in Oct. All of them therefore must needs be united together in Love nothing is more evident than that one Christian is united to another in Love but yet he is not so united to him as he is unto Christ Who where is the Saint that will or dare say to his fellow Christians I am the foundation ye are the building born up by me I am the vine ye the branches without me ye can do nothing I am the head ye are the members from me is all that effectual working which is in you Who can or may speak after such a rate such words are proper for Christ only we are to fix our Faith upon him not upon our fellow-Christians This is his Commandment that we should believe on the Name of
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
that it might be but as a prostrate pinioned enemy to them that they through his Spirit communicated to them might also overcome it he did not gather them up out of the corrupt world to himself that they might return thither again their union with him is so near and strong that the world cannot take them back to it self again its flatteries cannot allure its fears cannot fright them away from him Satan overthrew Adam but he cannot do so with Believers in assaulting him he had only to do with a man but in assaulting them he sets upon those who are mystical parts and members of Christ he hath to do with Christ himself who is God as well as man his hand is too strong for Satan to pluck them away from him his Love is too great to lose his own members whom he hath purchased at no less price than his own blood It 's true they do sometimes fall under the temptation but then they do not fall as Adam did they do not as he lose the very state of Grace or all the power of a recovery no the habits or vital principles of Grace are not extinct the Spirit and Grace of Christ will raise them up again Satans conquest is not a total or final one at last he shall be bruised under their feet Christ who in his own person conquered the Tempter conquers him in his members also Thus Believers are supported because they are in union with Christ 4thly The union between Christ and Believers is such that he doth influence into them The resemblances of the Vine and the Head do naturally teach this A Vine communicates to the branches an Head influences into the members Christ could not be what the Scripture calls him a Vine or an Head unless he did influence into his branches and members There are two sorts of influences some are first and fundamental to our union with Christ others do in order of nature follow after The first fundamental influences are those which work the unitive Grace of Faith Men are not native branches or members of Christ but insititious ones Faith which implants and incorporates them into him is not from Nature but Grace The ancient Council tells us Conc. Arans Can. 6. that it is per infusionem inspirationem Spiritûs Sancti by the infusion and inspiration of the holy Spirit Christ therefore sends out the Spirit with its inward teachings and tractions to work faith in men to gather them into union with himself thus the union begins from him Faith the first Grace that touches upon him is wrought by his Spirit and upon account of his Merits To you it is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christs sake to believe Phil. 1.29 Were it not for this influence there could be no union no branches or members in him The after-influences are those which serve to perfect the Believer as in the Old Creation Light was the first-born and then the other parts of the world were made so in the New the first thing is the Light of Faith and then follow those Graces which make up the new Creature Love Mercy Meekness Zeal Obedience Patience are the fruits of the influencing Spirit the Rivers of living water in the Believer all of them are derived from Christ the Head through faith which is called the Churches Neck Cant. 4.4 into the mystical body after this manner are all Graces formed without these influences there would be in Believers no Graces or Conformity to Christ no fit Temple for the Holy Spirit to dwell in Again there are influences not only to form these Graces but to actuate them As natural Agents live and move in the God of Nature so Believers who are spiritual Agents live and move in Christ their Head the gracious Principles in them do not go alone but the Holy Spirit stirs them up and then the spices flow out Love and Joy and all other Graces shew forth themselves in suitable Operations St. Paul excellently describes this I live yet not I but Christ liveth in me saith he Gal. 2.20 Take a Believer burning in Zeal or melting in Charity or sweating in Obedience or doing ought in an holy manner still Christ lives in him the effectual working is from the Head in Heaven without these influences Graces do but sleep in the principle and not go forth into act Further There are not only influences to actuate Graces in Believers but to make them grow up into Christ in all things the Believer doth not stand at a stay no the first little dawn in his heart increases into a morning the small grain of mustard-seed becomes a tree the little Embrio or Babe in Christ grows to be a man of spiritual stature his humility is every day lower his holy desires rise higher than before the vitals of Faith and Love become warmer than ever and all this increase is from the effectual working it is no other than the growing up of the members into their influencing Head the flourishing and spreading of the new Creature under the dews of the Spirit Without these influences Believers would be at a stand and never arrive at any statures in Grace Thus it appears that these influences are excellent and necessary Were it not for the first influences Christ would have no members and so not be what he was ordained to be an Head to the Church Were it not for the after-influences he would not carry himself as becomes an Head neither would his members be such as they ought to be in the point of holy graces 5thly The union between Christ and believers is a very intimate one The resemblance of food doth notably set forth this food is very intimately united to the body and so is Christ to believers Our Saviour takes notice of this He that eateth my flesh and drinketh my blood dwelleth in me and I in him Joh. 6.56 The words import a very near union St. Cyprian speaking of this De Caenâ Domini saith Mansio nosira in ipso est manducatio potus quasi quaedam incorporatio Our eating of him is mansion our drinking a kind of incorporation we are spiritually incorporated into him Of the Sacr Hom. 1. Our Church calls it a marvellous incorporation wrought by the operation of the Holy Ghost Accipientes virtutem caelestis cibi in carnem ipsius qui caro nostra factus est transeamus Leo 1. Epist 22 ad Cler. Const we do as it were pass into his flesh who was made flesh with us we dwell in him and he in us and what can be nearer though he be not as ordinary food inferior to the body is turned into our substance yet as spiritual food more excellent than our souls he turns us into his Divine image We live by him Joh. 6.57 He is our life Col. 3.4 The very fountain and principle of it therefore he must needs be nearly and intimately united to us Nemo vivit vitâ extra se
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
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
could make it It s satisfactory and meritorious blood did operate before it was shed upon the account of it Pardons and the Holy Spirit were communicated unto the ancient believers That presence which made them capable of the bonds of union made them capable of the union it self There is a difference between the natural body and the mystical in the natural body the members are simultaneous but in the mystical one they are successive Some members are before others yet they are all but one body some were before Christ incarnate yet were they united unto him as their Head St. Austin elegantly sets forth this from Jacob whose hand came out first and then his head De Catech. rud cap. 3. and 19. in Psal 61. Manus a capite praemitti potest connexio tamen ejus sub capite est the hand may be first sent forth by the head yet is it united to the head all the ancient Saints were but as it were manus Christi the hand of Christ though they came forth before he the Head came in the flesh yet they were united to him and had a virtue and Divine Spirit from him though they were first in time yet he was first in dignity and power Had these not been members of him there would have been after the fall some holy flesh not in conjunction with him which to imagine is to render him useless as if the forfeited sanctity in man might have been recovered without him The sum of all is this That Union which no distance of place or time can break or dissolve must needs have a great deal of mystery in it 7thly The Union between Christ and Believers is lasting and durable were it not so very black consequences must needs ensue There might possibly be no Church at all that Article of our Creed which concerns the Holy Catholick Church and the Communion of Saints might cease and become no object of Faith the death of Christ might be in vain his precious sufferings might be without fruit the great Promises as well those which are made to Christ touching a seed as those which are made to Christians touching perseverance might utterly fail and come to nothing These are very momentous things yet passing them over it will suffice to consider what a King Husband Foundation Vine Head Food Christ is the excellency of him above all the earthly patterns will evidently prove the perpetuity of this Union He is such a King as never was his Kingdom stands upon foundations that cannot be shaken Earthly kingdoms may be dissolved by a defection of Subjects the Prince cannot command their minds and wills the outward Thrones and Laws may be too weak to keep them in due order a jealousie of yokes and burdens may blow the coal a fancy of being better under a change may kindle a fatal Rebellion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present Government is ever grievous But it is not thus in Christs Kingdom his Subjects never fall off he inspires obedience into their wills and hearts his Throne and Law are within there are no blots or errata's in his government all is meer rectitude and Grace they cannot be better than under him in such circumstances no room is left for a revolt The kingdoms of this world may be broken by a foreign invasion one earthly power may eat up another the great Empire rowl'd about from the Chaldean to the Persian from thence to the Grecian from thence to the Roman but in the Kingdom of Christ it is not so his Kingdom shall not be left to other people Dan. 2.44 No invasion can be upon him who hath all the power in Heaven and Earth he sits at Gods right hand till his enemies be made his footstool Psal 110.1 till Sin Satan the World Death Hell be subdued under him no foreign power therefore can overturn his Kingdom who is universal Conqueror Earthly kingdoms have their periods there is a mene wrote upon each of them the Gold Silver Brass Iron Clay in the great Image must at last be all broken to pieces and become like the chaff of the Summer threshing-floor Dan. 2.35 But it is not so with Christ his Throne is as the Sun and as the faithful witness in Heaven Psal 89.36 37. Of his Kingdom there is no end Luke 1.33 It is a thing of perpetuity But if his Subjects might fall off where what would his Kingdom be A Kingdom without Subjects is but an umbra a meer shadow It may be therefore noted that in that 89th Psalm there is not only a Throne continuing but a seed enduring for ever And in that first of St. Luke there is not only an endless Kingdom but an House of Jacob a Church for him to regin over for ever without this his Kingdom would soon be at an end for want of Subjects If then his Kingdom be as it is perpetual then there must needs be a continuance of Subjects under him He is such an Husband as never was his conjunction with his Spouse is never dissolved the earthly marriage may be dissolved by Adultery but in the spiritual Marriage between Christ and Believers no such thing falls out truth and faithfulness are found on all hands he will never forsake them they will not forsake him his fear in their heart keeps them from a departure his love is towards them their love is towards him if it cool or slack his love which is the fountain and first mover will come and inflame theirs afresh nay there is not only love or a likeness of temper between them but they are so joined to him as to be one spirit two spirits may vary and go different ways but one spirit must needs keep them together here is no room for spiritual fornication or departure from Christ Further Death parts man and wife but not Christ and Believers he died but it was that he might purchase a Church that a Spouse might come out of his bleeding side they dye but their death is a sleep in Jesus their union to him continues in Death there is a separation of body and soul but as in Christ it did not break the hypostatical union so in Christians it doth not break the mystical one his body in the grave was not separate from his Divine person their bodies there are not separate from Christ the Head his Spirit will not leave them in the dust but raise them up to a glorious life as a sure token that they are in conjunction with him The perpetuity of this conjunction is excellently set forth by the Prophet I will betroth thee unto me for ever yea I will betroth thee unto me in righteousness and in judgment and in loving-kindness and in mercies I will even betroth thee unto me in faithfulness and thou shalt know the Lord Hos 2.19 20. In this famous Text which as I take it respects the spiritual Marriage between Christ and the Church two or three things may be noted Here we have
I will betroth I will betroth I will betroth thrice repeated to note out the fureness of the Promise here it is said in express terms That the espousal is not for a time but for ever here Christ engages his Righteousness Truth Love Mercy Faithfulness to make good the perpetual espousal In the close it is added Thou shalt know the Lord the espoused shall know that their Lord Christ hath effected this great work He is such a Foundation as never was all those who are builded upon him shall stand he is that Rock upon which the Church is built The gates of hell that is the powers of darkness shall not prevail against it Matt. 16.18 This excellent Promise doth signifie the perpetuity of the union between Christ and Believers if they were severed from him then the Gates of Hell would prevail but if as the Promise is the Gates of Hell shall not prevail then the union shall be perpetual It may possibly be here objected That this Promise concerns not particular Believers but the Church in general I answer This Promise reaches to all that are built on the Rock by Faith and so are particular Believers if some particular Believers may fall off from the Rock so may all and then where is the Church what is that but a body made up of particular Believers All Believers failing the Church must needs do so It may yet be objected That the meaning of that Promise is That the Gates of Hell shall not prevail against Believers without their own consent But I answer It is not possible they should prevail in any other way than that of consent a temptation may come but without a consent it prevails not to say that the Gates of Hell shall not prevail without a consent is to say That the Gates of Hell shall not prevail in any other way than that which is possible and this being true without any Promise at all the Promise thus interpreted signifies just nothing as being only of that which was so before We are not then to take it so but in the plain sense which gives us an high assurance that those who are built upon the Rock shall never be removed from thence no not by all the powers of darkness St. Paul speaking of Christ the Corner-stone saith In him all the building fitly framed together groweth unto an holy temple in the-Lord The apt and harmonious framing of the building shews the firmness of it the growing of it tells us That it is not as corruptible buildings bore up by dead matter but by that which is much more durable the everliving Spirit of Christ St. Peter speaking of the same Corner-stone saith He that believeth on him shall not be confounded 1 Pet. 2.6 If Believers who are built upon him might be severed from him they must be confounded but if they shall not be confounded they shall not be severed in union with him is salvation but in separation from him is nothing but confusion such a Foundation is he that he bears up all that are built upon him and prevents their confusion by maintaining their union with him None of the lively Stones shall totally finally fall off from him He is such a Vine and Head as never was his juice never ceases his vital influences never fail Hence the Branches and Members ever remain in union with him To make this appear I shall offer two or three things There is a supply of the Holy Spirit from Christ unto Believers he is made sanctification to them he lives in them there is an effectual working in every one of them and all this is by the Spirit communicated from him the Root and Head of all Grace Hence he tells us that the rivers of living water flow in the Believer Joh. 7.38 The supply of the Spirit from Christ unto Believers In Sanctorum cordibus secundum quasdam virtutes semper manet spiritus secundum quasdam recessurus venit venturus recedit in his virtutibus sine quibus ad vitam non pervenitur in electorum suorum cordibus permanct Greg. Mor. doth ever continue in some measure it 's true it doth not ever continue as to the accessaries of Grace but it ever continues as to the vitals and essentials of it it doth not keep them from all acts of sin but under their greatest falls it ever upholds a state of grace and spiritual life in them They may fall and that grievously yet still there is a lamp the habits and principles of Grace are not extinct in them He that is born of God cannot sin 1 Joh. 3.9 That is he cannot sin so as to unframe the new creature he cannot sin so as to lose the remaining seed in him the Reason is because the Spirit continues to bear him up in a state of Grace This continuance of the Spirit is upon a double account the one is the durable foundation of it the communication of the Spirit is founded upon the satisfactory and meritorious sufferings of Christ there is an endless life of merit in him his blood is of an eternal efficacy Hence the supplies of the Spirit procured thereby never fail Very remarkable is the difference between the case of Adam and the case of Believers in him one act of sin drove out a stock of pure holiness in them many sins do not drive out their imperfect graces the Reason is their graces respect a great foundation an infinite treasure of merit which moves the Spirit to bear them up in being but his holiness doth not do so For them as under the second Covenant there is a ransom a satisfaction of immense value to interpose that the forfeiture of their habitual graces made by sin may not be taken but for him as under the first Covenant there was nothing to interpose nothing to bear off justice from taking the forfeiture The other thing is the office of Christ a Vine is to communicate juice to the Branches an Head is to communicate vital influences to the Members the rich anointing of the Spirit was upon Christ not as a meer private person but as a Trustee and a Treasurer for Believers that out of his fulness they might have grace for grace It lies upon his truth and faithfulness to perform his trust and office if he did not communicate the Spirit to his Branches and Members he should cease to act like a Root and Head but because he never does what unbecomes him the communication must continue as long as he is a Root or Head Upon these sure grounds doth stand the continuance of the Spirit in its supplies it may be sometimes grieved by the sins of Believers yet it doth not depart from them because Christ is a Priest after the power of an endless life and it is his trust and office to communicate the Spirit to them The supply of the Spirit unto Believers ever continuing their union with Christ must needs continue also The Spirit is the primary
bond of the Union where the Spirit is there is the Union where the Spirit is continued there is the Union continued Our Saviour speaking of the water given to Believers saith that it is in them a Well of water springing up to everlasting life Joh. 4.14 The Spirit is a Well that is never dried up it is a Spring of water whose waters fail not it springs and never leaves springing till the Believer be in Heaven the union therefore which depends upon such an excellent communication of the Spirit must needs be perpetual I conclude with the judgment of St. Austin speaking of Christ and Believers he saith Illius capitis membra sumus In Psal 88. non potest hoc corpus decollari si in aeternum caput in aeternum gloriantur membra ut sit ille Christus integer in aeternum We are members of him the Head this body cannot be beheaded if the head be for ever the members also glory for ever that Christ may be entire for ever In another place reproving the rule of Ticonius touching the bipartite body of Christ he saith De Doct. Christ lib. 3. cap. 32. Non reverâ Domini corpus est quod cum illo non erit in aeternum It is not truly the body of Christ which shall not be with him for ever In the last place Christ is most excellent food he is so in union with believers that he nourishes them in their very souls This union is so set forth in the 6th chapter of St. John that it appears to be perpetual He that eateth my flesh and drinketh my blood dwelleth in me and I in him vers 56. These words point out not only the intimacy of the union but the perpetuity of it Here is not meerly an inbeing but an indwelling which imports duration In a former verse the perpetuity is more plainly set down He that eateth my flesh and drinketh my blood hath eternal life verse 54. Christ nourisheth him not to a temporal life but to an eternal one and how is this done but by an union with him All food nourishes by union earthly food by union with the body Christ the spiritual food by union with the soul without union can be no nutrition he therefore who nourishes Believers not to a temporal but to an eternal life must needs be united to them not for a time but perpetually There is in that Chapter one thing more to be noted we have in it both the bonds of union Faith is included in the eating and drinking there often repeated the quickening Spirit is mentioned verse 63. Faith cannot fail because the Spirit continues to uphold it the supplies of the Spirit cannot fail because the flesh and blood of Christ hath in it an endless life of merit to procure the same It remains therefore that the union is perpetual because the bonds of it are so Thus far touching the resemblances of the mystical union and the conclusions drawn from them 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 HAving treated of the Resemblances of the Mystical Union I now proceed to the Bonds of it which as the Reverend Vsher hath it are on Christs part the quickning Spirit Immanuel p. 50. and on ours Faith Christus saith one of the Ancients per fidem ingreditur in vos Cyril in Joh. per Spiritum Sanctum inhabitat Christ enters into us by Faith and inhabits in us by his Holy Spirit Of these two Bonds the Spirit is the primary one as being the Author of the other it begins the union by operating Faith and carries it on by turning the Believer into a Temple for himself to dwell in I shall first speak of the Bond of Faith and then of that of the Spirit Faith doth in an admirable manner unite unto Christ the Scripture sets it forth as if it had all motions postures and sensations spiritually in it self to take in Christ with his incomparable benefits into the soul it is there called a seeing a coming to a receiving of a leaning on a putting on a feeding upon Christ it sees and looks to him as a Saviour it comes to him as a center of rest it receives him as a precious gift it leans on him as a sure foundation it puts him on as an heavenly covering it feeds on him as the very food and life of the soul In St. Ambrose speaking of the Woman who had an Issue of blood Faith is called a touching of Christ In Luc. lib. 6. Non credunt qui comprimunt credunt qui tangunt fide tangitur Christus Many press upon Christ in outward Ordinances but Believers touch him it is by Faith that he is touched so as to have virtue from him In St. Austin it is not meerly a touching but a taking hold of Christ In Joh. Tract 50. Quomodo in coelum manum mittam ut ibi sedentem teneam fidem mitte tenuisti How may I put up my hand into Heaven that I may take hold of Christ sitting there send up thy Faith and thou holdest him In St. Basil it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an intellectual mouth in the inner man whereby we feed upon Christ the bread of life In St. Chrysostom Faith is that by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are begotten and consubstantiated with Christ In Hebr. cap. 3. In Theophylact it is that by which a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a part of Christ the root united to and incorporated in him The import of all these various expressions in Scriptures and Fathers is this That Faith is the great capacity which takes in Christ into the Soul Touching this Bond of Faith I shall offer three or four things 1st Faith doth see Christ in a spiritual manner Humane reason with the Gospel before it may gather up a notion of Christ but it doth not of it self spiritually discern him A notion may be gathered up out of the words and sentences in Scripture but a spiritual discerning there is not This is clear upon a double account The one is this In fallen man no natural faculty unless elevated by a grace proper to it doth act spiritually the Understanding the supreme faculty in man unless inlightned by the Spirit doth not do so it acts upon Christ as upon other objects in a natural way only The other is this
To a spiritual discerning there is requisite a due proportion between the object and the faculty such a proportion there is between Christ an object supernaturally revealed and a mind supernaturally inlightned there the Holy Spirit is on both hands I mean outwardly revealing the object in Scripture and inwardly inlightning the mind to make it fit for the object but between Christ a supernatural object and a natural mind there is not such a proportion the Holy Spirit is but on one hand revealing the object but on the other there is only the humane Spirit which without inward illumination doth not spiritually discern the things of God If a meer natural mind might spiritually discern them there would need no opening of eyes no renewing in the spirit of the mind the new Creature would be new but in part the old understanding though that faculty first erred in the fall might serve the turn Faith as far as it is in the Intellect would not be the Gift of God but of our selves the external proposal of the object which is what grace Pelagius allowed would be enough But such things as these being never to be admitted it is evident that spiritual discerning is not a thing common to Reason but proper to Faith which having a divine Light in it doth elevate the mind above it self and make it apt to discern spiritual things in a spiritual manner There being in Faith a spiritual discerning Christ is intellectually present with the Believer in an excellent manner he is in some sort intellectually present with a man of notion but with the Believer he is present in a more divine manner he appears in spiritual beauty the Spirit glorifies him in the heart Oh! what an one is our Immanuel how sweet is his Name how rich his Merits how full his treasures of Grace Every thing in him appears in a kind of ravishing glory he is no longer looked on as a meer matter of speculation but as an object to be for ever loved chosen embraced adored by us the notion of him doth not lie dead upon the heart but lives and warms the inner man into holy admirations and affections towards him we have not a light opinion but a firm perswasion touching him and his Sufferings we can certainly pronounce This is indeed the Christ the Saviour of the World This is the Blood of the Covenant which made an atonement for us we are as sure of it as if these things were before our corporeal eyes and senses nay we are more sure than so we see them in lumine veritatis primae in the light of the first Truth revealing himself in the Gospel This is the first step of Union Christ is spiritually discerned he is intellectually present with our minds in a very excellent manner 2dly Faith doth put the soul into an apt and fit posture for Christ it sets all ready and in order for him In general it doth this by making us poor in spirit A natural man though a fallen creature is very high in his own eyes he is as well as if he had had no bruise at all in the fall as rich as if nothing of mans Primitive excellency were lost he dreams and flatters himself as if his reason could span all Mysteries and his will teem out all Virtues he stands upon his own bottom and wraps up himself in his own false Righteousness he is every way full and wants nothing compleat in himself and knows no dependance And why should such an one go to Christ or seek Union with him or what may be done for such an one who hath all in himself This temper is not only at a vast distance from Christ but it carries in it an utter enmity to him when it speaks out it blasphemes in some such language as that Pagan did who cryed out Aust in Psal 31. Praef. Jam benè vivo quid mihi necessarius est Christus I live well of my self how is Christ necessary to me But as soon as Faith comes a man reflects and sees nothing in natural self but poverty emptiness impotency uncleanness perdition he looks up to Christ and sees all riches fulness power sanctity salvation to be in him he humbles himself as knowing his dependance he puts off his Ornaments that Christ may do somewhat for him he goes down into his own nothingness and desolate self-waiting to have some Communications of Grace from Christ this is the right posture of the soul Poverty here looks up to unsearchable riches Emptiness opens the heart for the effusions of grace Conscience cries out to be cooled with the blood of atonement Impotence waits for the arm of a Saviour to be revealed Nothingness calls for a new Creation to be erected upon the ruines of a lapsed nature All things are ready for Christ to shew forth his Glory in the Believer More particularly Faith puts the soul into an apt posture for Christ in that it hath that in it which answers to all his Offices he is an excellent Priest he offered up himself as a propitiating sacrifice for us he satisfied the Law and Justice of God he made a full and perfect compensation for the sin of the world Unto this Faith answers by its recumbency it ventures all upon Christ it runs under the wings of its Saviour it hides it self in his precious wounds it casts the Believer on him who bore the sin of a World it rolls the soul on his atoning blood and leaves it there for acceptance with God it commits the whole concern of Justification as to the Law to his Plenary satisfaction it hath no other bottom to stand upon but this no other answer to the Law no other plea to divine Justice no other refuge or hiding-place for the soul to repose it self in This is the right posture it is called receiving the atonement Rom. 5.11 because the Believer is in the very instant made partaker of Christs sacrifice His atoning blood is sprinkled on him the great satisfaction covers him as a mystical part of Christ that the Curse of the Law may not seize him or the wrath of God burn him up Again Christ is a great Prophet he brought the holy Mysteries out of his Fathers bosom he speaks outwardly by his Word and by his Spirit he is an inward Ecclesiastes who can enter into the heart and there express himself in words of Life and Power Unto this Faith answers by an humble docibleness it softens and meekens the heart it makes the Believer sit down at Christs feet and hear him in the hardest Lectures if Christ talk of a Cross the Believer is ready to take it up upon his back if of super-rational Mysteries he is ready to subscribe to them he becomes as a little child ruleable by every holy beam or motion he yeilds up himself to the Spirit and Word to be instructed by them this is the apt posture it is called an hearing of the Prophet Acts 3.22 The
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
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
nourish our Souls to life eternal The Throat is the road of corruptible food Faith is the only organ that takes in the incorruptible a Capernatical eating is to no purpose It is also a very horrible thing In Joh. cap. 6. Theophylact speaking of eating Christs flesh saith Christians are not devoratores carnis devourers of humane flesh but our Saviours words are to be understood spiritually The Ancient Fathers were not for an oral eating De Caenâ Domini but a spiritual one Non dentes ad mordendum acuimus sed fide sincerâ panem sanctum frangimus saith St. Cyprian We do not sharpen our teeth to bite but we break the Holy Bread with a sincere Faith The Fathers in the first Council of Nice say That we receive the Body of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly but they mean spiritually for they call upon us to lift up our minds in Faith St. Austin saith That the true eater who never dies Manducat intùs non foris In Joh. tract 26. manducat in corde non premit dente eats within not without eats with the heart presses not with the tooth This spiritual eating stands in two or three things it imports intimate union with Christ the Bread is united to the Body Christ is united to the Soul Hence St. Austin Ad fratr in Erem Ser. 28. Sacramentum illud ideò hominibus datur ut corpus in terris capiti coadunetur This Sacrament is therefore given to men that the body on earth may be united to the head It 's true Believers before they receive the Eucharist are united to Christ but in the use of it their union is increased their faith comes to have more life and activity they grow up into the head in a further conjunction with and assimilation to him Again It imports a derivation of strength and life from Christ Bread strengthens the outward man Christ the inward one his Satisfaction strengthens it against the fears of wrath his Spirit strengthens it unto all duties and sufferings Believers have some strength before but here they renew their strength they have fresh tasts and savours of Christs precious blood high and rich anointings of the Holy Spirit they do not only eat Christ but feast upon him his flesh is as spiritual marrow his blood is as celestial wine to cheer their inner man his Spirit comes down upon them in further communications of grace and comfort in pure discoveries of the love and kindness of God which cannot but put life and vigor into their Souls Further It imports that this derivation of strength from Christ is continued we eat not once or twice but often to repair the frail body Believers daily feed upon Christ daily derive strength from him to keep up their Souls in a state of Grace Some of the Ancient Fathers interpret the daily Bread in the Lords Prayer to be no other than Christ the supersubstantial Bread which we daily feed on by Faith De Orat. Dom. Tertullian saith That in begging daily Bread we beg Perpetuitatem in Christo a perpetuity in Christ St. Cyprian saith That in it we beg Vt a corpore Christi non recedamus that we may not depart from his body Every day we stand in need of Christ we are not always at the Lords Table feeding on the elements but upon Christ the spiritual substance of the Sacrament we are daily to feed that we may receive such a Divine vigor from him as may preserve our union with him Thus much touching the Seals of this union Baptism and the Lords Supper 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 HAving treated of the Seals of the mystical Union I now come to the Priviledges of it which are great enough if seen to attract all men unto Christ St. Paul was very illustrious in Jewish Priviledges he was Circumcised the eighth day of the stock of Israel of the tribe of Benjamin an Hebrew of the Hebrews as touching the law a Pharisee Concerning zeal persecuting the Church touching the righteousness which is in the law blameless Phil. 3.5 6. Yet he counted all these but loss and dung that he might win Christ and be found in him vers 7 8 9. There was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excellency of priviledges above all other to be had in Christ by union with him the Apostle had an inward circumcision made without hands he became one of the spiritual stock and tribe of Christ a Christian so named from Christ his Head and Master an heavenly Pharisee separated to the Gospel a right zealot for the Faith which before he destroyed a person invested with a better righteousness than his own even with the righteousness of Christ in comparison of such things as these all other things were but as dross in his eyes To be in union with Christ is to be a subject spouse building branch member of his to have the priviledges of union is to have all the good things which the spiritual King Husband Foundation Root Head affords to those that are joined to him Christ gives himself to us and with himself all other good things Memorable are the Words of Dr. Reynolds touching the crucified body of Christ (a) Medit on the Lords Supper fol. 28. It was his body by his hypostatical and real but it is ours by a spiritual and mystical union whatsoever fulness is in him of it have we all received (b) Scivit Latro quod illa in corpore Christi vulnera non essent Christi vulnera sed Latronis Ambr. de Sancto Latrone Ser. 44. Whatsoever graces and merits flow from him as the Head they trickle down as far as the skirts of his garment the meanest of his chosen The pains of his wounds were his but ours is the benefit the sufferings of his death were his but ours is the mercy the stripes on his back were his but the balm that issued from them ours the thorns on his head were his but the crown is ours the holes in his hands and side were his but the blood that ran out was ours in a word the price was his but the purchase ours Thus that excellent man The excellency of these priviledges will best appear by particulars I
Holy God they know assuredly that there is the way in which he is to be found there he records his name and commands the blessing even life for evermore the call is that which makes them run the institution is that which makes them wait for the benediction As to Manner an Ordinance is to be used like it self in an holy way accordingly they treat it as a sacred thing their hearts are in such a posture as corresponds to the Presence of God in it He is the great Majesty of Heaven they lye low before him their reverence shews Him whom they serve to be an Infinite one Oh! what abasing thoughts are there in their bosom Dust here approaches to Majesty it self nay sinful dust to the holy One What a little very little thing is the soul to him though it were intirely given up to him And how much less is it when corruption holds back and the world steals away a great part of it from him He is a Spirit they serve him in Spirit and Truth they endeavour to give him their highest and purest intention they bid the world stand by and not to interrupt them were it possible they would not have so much as a glance or a broken thought towards carnal objects he is Mercy and Love it self their Faith in and through the great Mediator ascends up to him for pardon and acceptance their Love takes fire at his and inflames their hearts towards him He is the great Author of the Ordinance he only can bless it their eyes are up to him their hearts cry out for him Oh! that he would fill the Ordinance with his Spirit that he would cast their minds into the mould of the Gospel this is all their expectation to meet with him in his ways Here is the first correspondence On Gods part there are such divine Communications as do in a way of Grace answer to their Services as they draw near to him so he draws near to them as they come to Ordinances as Ordinances appointed by him so he comes down into Ordinances as his own Institutions to fill them with his gracious Presence there are such spirations and influences of the Spirit such openings of Evangelical Glories and Mysteries such deep and intimate impressions of Truth such delights and spiritual suavities in holy things such prospects of rectitude and beauty in the commands such sweet tastes and favours of Grace in the promises such sheddings of the divine Love and Favour such a Shechinah a presence and glory in the Ordinance that they can do no less than break out and say God is in it of a truth Before they did by the word know the Ordinance to be of God but now they know it by experience God shews a wonderful respect to their services I may add to the pious mode of them The more low and humble they are the nearer is the high One to them their humility and penitential frame sets his Mercies a melting and working towards them when Israel was repenting his Soul was grieved for them Judg. 10.16 When Ephraim bemoaned himself the divine bowels were troubled for him Jer. 31.20 The more upright they are the more doth his countenance behold them With the upright he will shew himself upright their pure intentions shall have a Crown of pure Mercies while they are serving him in heart and spirit he will do them good with all his heart and soul they lift up their faith and love towards him and the issue is Mercy comes down upon them in greater riches and plenty Love appears in clearer and higher manifestations than before they lift up their eyes to the great Author of Ordinances and it is not in vain he manifests himself to them in every duty in Prayer they meet with gales and divine Enlargements they have a free access and manuduction to the Mercy-seat they have sweet returns of their Petitions if not in specie in the very thing desired yet in something else fitter and better for them there is an inward support which is tantamount to the blessing desired or else there is a wise transmutation of the blessing into something more profitable In the hearing of the word they have an effectual working in their hearts they do not only hear outwardly but inwardly too there are such Illuminations as are more precious than all the lights in nature The word like a beam of Omniscience penetrates into the very inward parts the savours of Christ are as if there were a box of heavenly Spikenard broken in their hearts the divine Spirit breathes life and power into them to quicken them to all Obediende in every Ordinance they have a practical and experimental proof that God is in the Ordinance This is the second correspondence both evidence a sweet communion with God in which stands much of our happiness here below it being certain that there is no greater good to be enjoyed than himself The last priviledg I shall name is this They that are in Christ are happy in every conditio Eth. lib. 1. c. 10. a virtuous man in Aristotle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foursquare man cast him which way you will still he is upon his bottom I may much more say so of men in Christ their happiness is so internal and divine that it doth not wheel or rowl about with the mutable world but stands unmovable in every condition whether the times be prosperous or adverse still they are happy They are happy in times of prosperity they have outward good things in a more excellent way than others they have a special title to them they have them not only by Providence but by Promise they claim not upon meer Creation but in and through Christ All are yours and you are Christs 1 Cor. 3.22 They have not meerly the things themselves but the favour of God with them In the blessing of Joseph there are the dew and the deep the precious things of the Heaven Sun and Moon the precious things of the Earth Hills and Mountains and to sweeten all there comes in at last The good will of him that dwelt in the bush Deut. 33.13 14 15 16 verses This good will is that which makes the stream of blessings run pure Believers have blessings and no curse in them a table and no snare in it a prosperous state and no sorrow added to it the light of Gods Providence and the light of his countenance are met in conjunction Again They look upon outward blessings in their dependance upon the original they know the true sense of them to be this That their hearts may be guided to the fountain of Goodness the little beams being rightly understood point to the Father of Lights the smallest drops of good here below lead to the Ocean of sweetness above no sooner do Believers open their eyes upon the creatures but they see the stamps and signatures of the first cause they behold the rare Idea's of the divine Power and
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
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
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
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
are made conformable to his death Phil. 3.10 There are two things in this conformity There is a conformity to his sufferings in the mortification of sin Our old man is crucified with him Rom. 6.6 We suffer in the flesh ceasing from sin 1 Pet. 4.1 What Christ suffered in his pure flesh by way of expiation that those that are in him suffer in their corrupt flesh by way of mortification Was he arraigned and condemned to die they serve sin so He was charged with blasphemy they charge it upon sin which in its rebellion blasphemes Gods Soveraignty in its turpitude his Holiness in its secrecy his Omniscience in its ingratitude his Goodness in its folly his Wisdom and in all his glory He was charged to say That he could destroy the Temple they charge it upon sin which hath laid those souls which were made to be Temples of the Holy Ghost in spiritual ruins The mind of fallen man lies in darkness the will in the chains of concupiscence the affections in the grave of earthly things They adjudg sin unto death as being the greatest of evils Was he stript they deal so with sin They unvail and undress it pluck off its false colours disrobe it of all its pomps and shadows of seeminggoodness and make it appear in its ugly hue and nakedness so that it looks as it is sinful sin and an evil of evils a thing most worthy to be crucified Was he nailed to the Cross they nail sin there they restrain the inward corruption that it cannot go at large and riot in open scandals no nor steal out in an evil thought but it will be arrested in its passage to the will they set guards within and without that it may not creep in by the ports of sense nor rise up out of the deep of the heart Within there is a watch over the thoughts and without over the sensible objects There are such nails of restraint that it cannot move or stir it self but it dies away by little and little Was he pierced they pierce sin and let out the vital blood I mean the love and joy and delight of it It is a prodigious thing in their eyes to love that which crucified their dear Saviour and makes war upon their good God to joy in that which hath been their sorrow and set the whole Creation a groaning about their ears or to delight in that which in it self is a meer ataxy and confusion and in the soul is an hellish blot and turpitude It is their daily work to cast it out of their hearts as an accursed thing and in an holy hatred to pursue it to the death The violence done to Christ they put upon it till it do like one upon a Cross give up the Ghost This is a sure mark of union with him They that are Christs have crucified the flesh with the affections and lusts Gal. 5.24 They have done it and because sin is long a dying they are still a doing of it more and more If a man indulge his lusts it is a meer vanity for him to imagine that he is in Christ he cannot at the same time be a subject of Christ and a drudg to sin he cannot be joined to a crucified Saviour and to the Crucifier too his heart cannot at once be a Temple of the Holy Ghost and a stable of unclean lusts these things are utterly inconsistent All that are in Christ die to sin having in his death the great pattern of Mortification and from it a spirit for the work Also there is a conformity to his sufferings in bearing the Cross they that are in him in their first Espousals did receive him intirely Cross and all and so virtually and in purpose did swallow down all the persecutions that were to go along with the Gospel And if God call them out to it they are ready to take up the Cross and fill up that which is behind of the afflictions of Christ in their flesh the satisfactory sufferings of Christ in his natural body were full and perfect but the sufferings of Christ in his Mystical body are daily to be filled up and all that are in him are content to bear their part in them Christ hath sanctified the way of affliction by going himself in it to glory and they are willing to follow him in thither He drunk up the cup of wrath to the bottom and they are content to take such drops of it as are allotted to them In the midst of afflictions and bloody sufferings they carry themselves as parts of the holy Lamb some of his meekness and patience rests upon them to tell the world that they are his they do not murmur at instruments but submit to the will of their Father who sits in Heaven and orders all they do not wave the Cross but accept it as a piece of conformity to their Head who died on a Cross to sweeten it to his members To them reproaches for Christ are as marks of honour Sufferings for the Gospel as pledges of future glory Some of the Martyrs have stiled their Prisons a Paradice their Chains an ornament This is an high proof of union with Christ They that suffer with him shall be sure to reign with him If a man be not willing to suffer for him he hath not any part in him he doth not accept of him upon the terms of the Gospel Such an one would have a Christ of his own fancy not a crucified one a Gospel and no Cross in it and an Heaven and no sufferings in the way to it which can never be In suffering times the leaves of his profession will fall off he will appear as a meer man of this world one who loves the world above Christ and fears temporal sufferings more than eternal A true Christian he cannot be omnis Christianus est crucianus all that are in Christ learn the lesson of the Cross This is the second Conformity The third is this There is a conformity to the Resurrection of Christ what was done in the flesh of Christ in his corporeal Resurrection that is done in the spirits of true Christians in a spiritual One there the stone was rolled away from the Sepulchre here from the heart there the flesh of Christ was raised up by an Almighty Power here the Spirits of Christians are raised up by it In this conformity two things may be noted There is a conformity to his Resurrection in heavenliness of mind Thus the Apostle If ye then be risen with Christ seek those things which are above where Christ sitteth on the right hand of God Col. 3.1 As long as men are in the old Adam their center is here below their affections are buried in earthly things but as soon as they are in union with Christ they are not here any longer but they are risen their affections do not creep upon the earth but are lifted up to heaven their Faith puts back the things of time and looks
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
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