are incorporated into him there is a kind of spiritual continuity between him and them that holy Spirit which resides in him falls down in a measure upon them The Scripture signally sets forth this Union He dwells in believers and they in him Joh. 6.56 He abides in them and they in him Joh. 15.4 He is in them the hope of Glory Col. 1.27 And they are in him that is true in Jesus Christ 1 Joh. 5.20 He lives in them and they live by the faith of him Gal. 2.20 He partakes with them Heb. 2.14 And they partake of him Heb. 3.14 Eternal life is in him and they having the Son have life 1 Joh. 5.11 12. He is one flesh with them and they are one spirit with him These things shew that there is a real union between them This real union which is what I aim at is by Divines stiled a mystical one and that upon very good reason the Holy Ghost in Scripture calls it a mystery that is it is a Divine Secret or holy Arcanam above humane reason and only conceivable by a supernatural light De Eccles visib 464. The Learned Whitaker saith of this union that it is mystica plane mirifica mystical and plainly wonderful The noble Sadeel calls it De spirit Mand. 226. magnum adorandum mysterium a mystery great and to be adored as being above nature and all humane bonds Life of Christ 462. Dr. Reynolds stiles it one of the deep things of God which are not discernable without the Spirit There are three admirable Unions the essential union of three persons in the Sacred Trinity These three are one 1 Joh. 5.7 That is one in essence The hypostatical Union of the Divine and Humane natures in the person of Christ Great is the mystery of godliness God was manifest in the flesh 1 Tim. 3.16 The mystical union which is between Christ and his Church We are members of his body of his flesh and of his bones this is a great mystery but I speak concerning Christ and the Church saith the Apostle Ephes 5.30 and 32. Touching these three unions * Christus habet in se Patrem cum quo est unâ substantia habet assumptum hominem cum quo est una persona habet adhaerentem sibifidelem animam cum quâ est spiritus unus Bern. de Verb. Psal 23. fol. 415. an Ancient hath observed That all three may be seen in Christ he hath a Father I may add and a Spirit with whom he is one substance he hath an humane nature with which he is one person he hath adhering Believers with whom he is one Spirit Unto this observation I shall add another the mystical Union which is the last of the three bears a respect to the two former Two or three things will manifest this First The mystical union depends upon the two former a hint of this we have in the words of our Saviour who speaking of himself as God-man and of giving his flesh for the life of the World saith As the living father hath sent me and I live by the father so he that eateth me even he shall live by me Joh. 6.57 Here are tres viveatis three livers one under another the Father who is fons Trinitatis the fountain of the Trinity lives of himself Christ lives by the Father as he is the Word he hath life from him by the eternal generation as he is man he hath it by the hypostatical union The believer who spiritually eats Christ lives by him Conjunction with the Father is that by which Christ lives conjunction with Christ is that by which the Believer lives were there no essential union there could be no hypostatical one which supposes that the second Person in the Trinity doth assume an humane nature made by all three Incarnation say the Schoolmen is effectivè belonging to the whole Trinity but terminativè it is peculiar to the Son who is the alone term unto which the humane nature is assumed were there no hypostatical union there could be no mystical one which imports that belivers are united unto God-man Were he only God how should we fallen creatures ever have an immediate approach unto him or if we could what use would there be of a Mediator It is through him as Mediator that we have access to the Father Eph. 2.18 The way into the holy of holies lies through the vail of his flesh Were he only man to what purpose should we be united to a meer creature or how should we dare to fix our faith on such an one To trust in a meer man is a curse to worship a meer creature a piece of Idolatry Believers therefore are united to God-man the mystical union depends upon the hypostatical and the hypostatical upon the essential Without a Sacred Trinity there would be no God-man without God-man there would be no fit person for Blievers to be united unto Again There is in the mystical union a shadow or dark resemblance of the two other unions There is a resemblance of the essential union This is hinted in our Saviours Prayer As thou father art in me and I in thee that they also may be one in us Joh. 17.21 From which words St. Hilary concludes De Trinit Lib. 8. That the union between Christ and Believers is not meerly a moral union of will and affections for then our Saviour who is the eternal Word and knew how to speak would have prayed thus Pater sicut nos unum volumus ita illi unum velint unum per concordiam simus omnes Father as we will one and the same thing so let them also do and let us all be one by concord But instead thereof our Saviour prays thus As thou Father art in me and I in thee that they also may be one in us The particle as notes some kind of similitude the words thou father art in me and I in thee note out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mutual inexistence of the Father and Son a resemblance of which we have in the mystical union which in Scripture is expressed by the mutual inexistence of Christ and Believers he is in them and they in him he dwells in them and they in him Very remarkable are the words of our Saviour I am in the father and you in me and I in you Joh. 14.20 We have here in one Text mentioned the high mystery of the Sacred Trinity and the mystical union together First The inexistence of the Son in the Father and which is implied and to be understood of the Father in the Son is signified and then immediately follows the mutual inexistence of Christ and Believers which shews that in this latter there is a resemblance of the former Again there is in the mystical union a resemblance of the hypostatical one this I gather from the likeness of those Scripture-phrases which express both the unions Christ was conceived of the Holy Ghost
Matt. 1.20 And Believers are born of the same holy Spirit Joh. 3.5 In Christ dwells all the fulness of the Godhead bodily Col. 2.9 And Believers are filled with all the fulness of God Eph. 3.19 The word dwelt or tabernacled among us Joh. 1.14 And touching Believers it is said The tabernacle of God is with men Rev. 21.3 which is in part attained in this life and in full accomplished in the other In Christ the Godhead anointed the manhood and in every supernatural act of Believers weakness is anointed with power The Schoolmen note in Christ a threefold Grace the grace of union in that his human nature was united to the Deity the grace of unction in that his humane nature was anointed with the holy Spirit the grace of headship in that he is head unto the Church Suitably in believers may be noted a threefold grace the grace of union in that they are united unto Christ the grace of unction in that they are anointed with the holy Spirit and the grace of membership in that they have all their graces from Christ their Head Moreover the three Sacred persons in the blessed Trinity are for ever perfectly happy in the essential union nevertheless it was the eternal pleasure that in one of the three there should be an hypostatical one the Son of God assumed an humane nature but he rested not there Corpus Christi naturale fuit sacramentum corporis mystici besides his natural body he would have a mystical one he came in the flesh that he might dye for us and he died that he might gather together in one the Children of God that were scattered abroad Joh. 11.52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one mystical body The hypostatical union aimed at a satisfactory passion and that passion aimed at a mystical union This Union being a mystery and that depending on two greater mysteries than it self two conclusions offer themselves to us The one is this The mystical union is not properly to be judged or measured by humane reason Nay a learned man speaking of it saith Ne Angelica mens Cam. de Eccl. 222. the Angelical mind cannot comprehend it in its full dignity To explain this I shall lay down some distinctions There is a double sphear one of meer nature another of supernatural revelation in the first it is proper for humane reason to search out things and dive into the causes and effects thereof yet in doing of it there is many a Nonplus and things are seen rather in their garb and investing accidents than in their pure and naked essence In the second it is proper for faith to come and subscribe to the sacred Oracle even in things above Reason without so much as asking any how 's or why's It is an argument of infidelity saith an Ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to say touching God how can this or that be it is the genius of saith to seal to all that God saith upon account of his infallible testimony and veracity There is a double state of man one of primitive integrity which God set Adam in at first another of Apostacy which is derived from Adam fallen In the first there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right reason the undeniable dictate of which is That nothing can be more just and purely rational than for our intellect to do homage to its original and to subject it self to infinite truth in all that it speaks to us such a Reason I am sure cannot without losing its own rectitude usurp a dominion over Divine mysteries In the second there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spurious adulterate Reason such as is the black fountain of all heresies this is so far from being fit to sit in judgment upon holy mysteries that it is worthy to be captivated and crucified as being indeed not Reason but the rust and corruption of it There is a double furniture of Reason one natural which stands in those common maxims or principles whose truth is inviolable and at the very first sight apparent to all rational minds and withal in those conclusions which by consequences and trains of argumentation are duely and regularly inferred from those principles Another supernatural which stands in the irradiations of the holy Spirit to make us discern spiritual things spiritually Take Reason with its right natural furniture supernatural mysteries cannot contradict it no more than one light can oppose another yet they do exceed it as much as supernatural light doth natural Hence it appears that Reason in this sense being not contradicted by supernatural mysteries is a kind of negative measure of them yet being much exceeded by them is not nor indeed can be a positive one Take Reason as illuminated by the Holy Spirit it hath no propensity or aptitude to sit in judgment upon holy mysteries it hath no propensity to do so because the illumination lets in so much of the spiritual glory of them as commands an intellectual subjection to them it hath no aptitude to do so because the illumination being but in part it cannot dive into the bottom of them or see them in their full compass and latitude There is a double judgment one discretive or perceptive only another authoritative or dictative Reason in supernatural things may have the first but not the second it may gather up out of Scripture supernatural notions but in this it is but a Minister or Instrument as Hagar upon Sarah it is to wait upon the holy Oracles if it submit not it self to them then as an Ancient advises ejice ancillam Clem. Strom. we are rather to cast it out than to lose the holy mysteries It is indeed of use as it ministers about them but if once it grow magisterial all will be out of frame the Divine testimony will no longer as becomes it go alone or be received for it self the holy mysteries how sublime soever will be drawn down to our model and as seems good to us they must be mysteries or nullities Faith as excellent a grace as it is will fall out of its orb and no more give God the glory of his Veracity we will believe mysteries no longer upon the Divine Testimony but so far only as they are congruous to Reason that is in plain terms we will not believe at all our faith its ultimate resolution being not into God and his authority but into our selves and our own reason is a meer nothing Hence St. Austin when the Manichees would believe only what they themselves pleased Contr. Faust lib. 17. c. 3. tells them Vobis potiùs quam Evangelio creditis ye believe your selves rather than the Gospel This is that horrible confusion which immediately ensues as soon as humane Reason gets into the Chair and falls a judging supernatural things the very Heathen teach us much better Divinity than this in their fable of the Golden Chain which did not draw down Jupiter from Heaven but attracted men thither It is not for us to
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
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
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
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
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
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
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
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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports not accidents but a substance accidents are not a body neither are these converted but remain Is it the Body of Christ That is not in the Eucharist till all the words be uttered it is not there at the pronouncing of the first word this the Proposition is not identical the words run not thus my body is my body neither if they did could they any more work a conversion than a thing can be turned into it self Is it an substantia vaga an indefinite substance such as is neither Bread nor the Body of Christ This is such a vagrant that all the world knows not where to find it Christ did not take bless break give an indefinite substance but the Bread It remains therefore that the Bread is the thing pointed at The words in effect are thus the Bread is the Body of Christ and then as Bellarmine himself confesseth De Euch. lib. 1. c. 1. the words must be taken tropically or else they are plainly absurd and impossible The Copula is doth in Propositions import such a conjunction as the subject and predicate coupled together are capable of when it stands between the sign and the thing signified it is not to be taken essentially but significatively the sign is not the very thing but a sign In Scripture we read not of a sign turned into the thing signified but we ordinarily find the name of the thing signified given to the sign Circumcision is the covenant Gen. 17.10 That is a sign of it as the next verse tells us The Lamb is the passover Exod. 12.11 that is a sign of it The Cup that is the Wine in in it is the New Testament 1 Cor. 11.25 that is it is Sacramentally such after the same manner the Bread is the Body of Christ that is it is significatively such this is the plain natural interpretation of the words Vsher An. to a Jes 61. Hence in the ancient Fathers the Bread is called the figure memorial symbol image type sign similitude of Christs Body It is the excellent observation of St. Austin That Sacraments should not be Sacraments unless they did resemble the things signified and for that resemblance they do often bear the names of the things themselves Epist 23. Secundum quendam modum Sacramentum Corporis Christi Corpus Christi est Sacramentum Sanguinis Christi Sanguis Christi est after a certain manner the Sacrament of Christs Body is his Body the Sacrament of his Blood is his Blood The Bread and Wine are figuratively and sacramantally such Two things may be noted touching the Doctrine of Transubstantiation The one is this It is a Doctrine cross to the description of the Eucharist which we have in 1 Cor. 11. The Bread was not blessed that it might be destroyed nor given to be eaten that it might cease to be before it was eaten Never did God put forth his miraculous power to make his command impossible such as the eating of Bread which is not must needs be in those words this is my body in which if in any Transubstantiation may be found there is no imperative word no mention at all of conversion which yet being a very wonderful thing would in all reason if it were true be fully opened it is not only said this is my body but it is added which is broken for you this do in remembrance of me In the Eucharist Christs Body is not considered as a glorious Body but as broken and crucified neither is there only his Body but the memorial of it And how should there be a conversion of the Bread into the Body A conversion of it into the glorious Body doth not sute with the Sacrament a conversion of it into a broken crucified Body doth not sute with a state of glory or if there were a conversion how should there be a memorial the Bread which is not cannot be a memorial of the Body neither can the Body be a memorial of it self after all it is no less than three times called Bread to assure us that it is Bread after consecration as well as before The other is this It is a Doctrine attended with very great absurdities it puts things into such a posture as here follows Here 's a Sacrament without a sign It is essential to a Sacrament that there be an earthly part as well as an heavenly somewhat for the body as well as for the soul but here 's a Sacrament of meer accidents no Bread no Wine to figure out the body and blood of Christ no corporal nourishment to signifie a spiritual one Here 's accidents without a subject the bread vanisheth but the accidents remain and face our senses yet they stand all alone without a substance to inhere in under their roof is no less than the body of Christ yet they lean upon nothing Here 's a thing made which before was made which is all one as if a Father should beget a Son already begotten or an Architect build an house already built the body of Christ which was before the Conversion is produced by turning the bread into it he that was conceived by the Holy Ghost and born of the Virgin is made again by pronouncing a few words to make that which is made is impossible Bellarmine to salve this saith De Euch. lib. 3.18 That it is not conversio productiva sed adductiva which distinction overturns it self if it be only adductive it is no conversion if Christ had only destroyed the substance of the Water and set Wine that was extant before in the room of it there had been no conversion no more is there if the bread cease to be and the body of Christ that was before in being came in the room of it Here is no Transubstantiation but Translocation only Here 's a body in many places the body of Christ is intire in Heaven it is also intire in the Eucharist it is therefore above it self below it self at a distance from it self all which are impossible Here 's a mistake of the Senses the bread appears to be bread it looks touches smells tastes like bread yet it is not so in other things our senses are right but in the Eucharist in which the design is by sense to lead our Faith to spiritual objects they are in a fatal error much less tolerable than if there were a mistake about other objects it being not in a thing meerly natural or speculative but in a sacred or practical sign ordained on purpose to figure out and exhibit Christ unto us Thus much touching the Doctrine of the Papists in this point The Lutherans assert a corporal presence upon account of an Ubiquity in Christs humane nature They explain themselves more fully thus Two things may be noted touching this Presence the Will of Christ and his Power Touching his Will it appears in the words of Institution This is my body that is in with and under this bread is my body this