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
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
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
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
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
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