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
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
hath one nature with Believers they are as branches in him and receive juice from him The mystical union set forth by the natural head and the body Those two famous Texts Ephes 4. 16. Col. 2. 19. considered which import more than when Christ is called Head over all things Head of principality and power Head of every man Head of the Heathen or Head of the Church as an Husband Christ as an Head hath the same nature with Believers but exceeds them in order as being first and highest in perfection as being full of Grace in virtue as influencing into the Church The necessity matter and way of this influence Christ an Head above all other heads as making of no member a member and as having virtue enough for a world CHAP. V. The mystical union set forth by that between the food and the body Christ is the true food He strengthens against the cursing Law He strengthens unto all duties He is united to Believers He is food by way of eminency Several conclusions drawn from the resemblances viz. That the Vnion between Christ and Believers is not meerly a political one That it is not meerly a moral one Several reasons to prove the same That this Vnion affords support to Believers That it gives a vital influence to them That it is a very intimate Vnion That it hath a great mystery in it That it is very lasting and durable CHAP. VI. There are two Bonds of this Vnion Faith and the Holy Spirit Faith sees and presentiates Christ to the Believer it puts the soul into an apt posture for him it gives a right to him it intimately unites to him The Spirit it self is in some sort communicated to Believers he is sent to them he is given to them he dwells in them his special operative immediate presence is with them he forms Holy Graces in them he actuates and preserves those Graces he sheds abroad Gods Love in their heart In all these Operations two things are noted viz. somewhat of Vnion with Christ and somewhat of the Inhabitation of the Spirit CHAP. VII The Seals of the mystical Vnion are Baptism and the Lords Supper Baptism is a Seal of Vnion not to all but to Believers Some Infants are in their infancy in union with Christ some come to it afterwards some never attain to it The Lords Supper is a Seal to confirm and exhibit Christ to us The presence of Christ in the Eucharist is not a corporal one The Bread and Wine are not as the Papists say turned into his Body and Blood His Body and Blood are not as the Lutherans say in with and under the Bread and Wine The presence of Christ is spiritual He is present objectively to our Faith and virtually in the communicate Spirit Also the eating of Christ is not oral but spiritual CHAP. VIII The Priviledges of those that are in Christ are great Christs righteousness is imputatively derived upon them to deliver them from wrath to intitle them to life eternal Christ is their Advocate above he pleads for them that they may have pardon the spirit access to God They are adopted in him as sons they have a freedom in holy things a continual indulgence from God an heavenly inheritance They have the Holy Spirit in them it lives breathes moves operates in them They have communion with God their services answer to his call his communications answer to their services They are happy in every condition in prosperity their mercies are pure in adversity they have God with them and admirably appearing to them Our great work is Vnion with Christ CHAP. IX The Marks of Vnion considered In general the marks are internal no meer outward thing is a mark the marks are cordial no meer notion is a mark the marks are supernatural no meer moral virtue is a mark In particular The first mark is poverty of Spirit the second is an high estimation of Christ the third is a tender respect to the Bonds of Vnion the Spirit and Faith the fourth is a conformity to Christ a conformity to him in Graces in the rise of them and in the kinds a conformity to him in Sufferings in the mortification of Sin and in bearing of the Cross a conformity to him in his resurrection in heavenliness of mind and newness of life in matter and manner The conclusion in two words of advice one to those that are not in union with him the other to those that are in union with him ERRATA PAge 8. l. 5. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 9. l. 4. r. arcanum p. 10. l. 20. r. viventes p. 48. in Marg. r. pignus p. 70. in Marg. r. vinea p. 72. l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 75. l. 16. r. Insititious p. 78. in Marg. r. palmitibus Ibid. r. moventem in se habere Christum movere in Christo Ibid. r. Araus p. 95. l. 15. r. secundum p. 110. l. 26. r. niti p. 112. l. 19. r. Capernaitical p. 121. l. 20. r. forinsecus p. 123. l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 146. l. 5. r. venit p. 168. l. 16. put a at self and dele at waiting p. 176. l. 18. Marg. r. unum p. 184. l. 10. r. nisi Christus in Corde OR The Mystical Union between Christ and Believers considered CHAP. I. Millions in the Church miscarry for want of Vnion with Christ This is cleared from the two Covenants of Works and Grace from the two heads Adam and Christ from the two ways and periods of mankind Two Vnions with Christ one in appearance another in truth this latter is a mystery it carries a respect to the Vnion of the Sacred persons in Trinity and to the hypostatical Vnion of two natures in Christ it depends on them it resembles them it is that the hypostatical Vnion aims at it is not to be measured by human Reason but by Scripture GREAT preparations are made in the Gospel for the salvation of men there God proclaims himself in rich titles of grace and mercy Christ is set forth as an All-sufficient Saviour and Redeemer His blood is a Laver able to wash away all sin his treasures of grace are enough to supply all wants In his precepts we have the true way of holiness and righteousness manifested to us in his Promises we have an heaven of life and immortality opened before our eyes all things are ready on Gods part one would think they should be so on mans whose elective faculty and instinct after happiness might in all reason prompt him to accept of so great an offer Nevertheless Millions in the bosom of the Church utterly miscarry their sins are unpardoned their souls are unsanctified the pure way of holiness is forsaken Heaven the region of bliss is lost and which is the prodigy of corrupt nature they run into perdition as if it were what it is impossible to be their choice or option The reason of this is because they are not nor will be united
a consent he that wants reason which is the root of liberty cannot consent If there be error personae a mistake of the person there is no consent errantis voluntas nulla est he that errs consents not if there be metus gravis ac violentus a weighty and violent fear extorting a consent the consent not being free is as none at all In all such cases the Rule is Vbi non est consensus non potest esse matrimonium where there is no consent there can be no marriage Consensus facit matrimonium the consent makes the marriage Answerably in the spiritual marriage between Christ and Believers there is a mutual consent there are arrhae sponsalitiae earnests and pledges given on both hands Quemadmodum nobis arrabonem spiritûs reliquit ita a nobis arrabonem carnis accepit Et vexit in coelum piguus totius summae illuc redigendae Tert. de Resur Carnis Christ hath carried the earnest of our flesh to Heaven and from thence sent down the earnest of his Spirit to us the consent is mutual on Christs part there is a consent though it be to espouse not Angels but men not men in their primitive beauty and integrity but men under a stain of sin and corruption yet he consents to it and that not out of error or mistake but out of choice and transcendent love which as early as eternity it self delighted in the sons of men and in time calls and draws them into conjunction with himself all the sweet wooings pathetical expostulations precious promises and free offers in the Gospel are as so many sure testimonies given to his consent On the Believers part there is also a consent they breathe after him rest upon him resign to him and accept of him upon the terms of the Gospel In their consent two or three things may be noted First There must be a right knowledg of Christ to an unknown Christ there can be no consent the knowledg of him must be right in the measure of it Under the Old Testament where Religion was much wrapt up in vails and shadows a less measure of knowledg might suffice but under the New when men live in the noon-day light and as it were directly under the Sun of righteousness a much greater measure of knowledg is necessary We should now study to know him distinctly in his offices and benefits that we may aptly and out of judgment join our selves to him If a man think that Christ is a Saviour only and not a Lord or that one may partake of Christ crucified and yet not take up his Cross in mortifications and patient sufferings nor yet follow him in holiness and true obedience here is error personae such an one knows not the true Christ but a Christ of his own fancy his consent which is proportioned to his knowledg is not to the real Christ but to the imaginary one no man can consent to more than he understands the knowledg must be right that the consent may be so Again the knowledg must be right in the nature of it it must not be a meer notion which may be in an heart like Nabals dead and cold in spiritual things but it must be a spiritual knowledg which discerns Christ spiritually and carries with it such a savour of him as makes the heart chuse and embrace him above all things Further As there must be a right knowledg so there must be a free choice of Christ Consensio volentis est consent is in the willing it is not a thing pressed out of the heart by fear but sweetly issuing out of it in a free option When Lewis the Eleventh of France was pressed under the fears of death he sent for the holy Hermite holy Oyl holy Cross and what not in his extremity Many men when upon their death-beds they are turning off from this world and entring upon eternity or possibly before that last hour when the wrath of God flashes into their consciences and sets them a fire with the dread of what is justly due to their iniquities may in such a strait seem very willing to have Christ But alas all this is but a force a meer pressure upon their wills Nothing like unto that pure genuine consent which is in true Believers who chuse and set their hearts upon Christ as seeing the excellency of his Person usefulness of his Offices rectitude of his Precepts preciousness of his Promises and greatness of his Rewards the intimate biass and bent of their hearts is such that leaving the world behind their back they embrace and fall in with their dear Jesus above all things Moreover This consent is a present actual one in Marriage there are words used not de futuro but de praesenti or else it is no Marriage but a promise only Believers do not say as the sluggard yet a little sleep a little slumber in sin nor as St. Austin in his delays before conversion did modo ecce modo but they give a present consent to Christ when he knocks they say not go and come again to morrow for that is not to consent to day nay not to consent at all but only to speak of it but they make haste and delay not immediately they open and own him as their Lord he is their greatest desire and they will not put him off no not for a world which is much less in their eyes than he is They have to their great shame too long served their corruptions now they join themselves unto him in a perpetual covenant never to be forgotten without any more ado a present actual consent is given to him It is indeed said by Divines that the true desires of Grace are Grace and so they are but then those desires do at least virtually and seminally contain in them a present consent for where those desires are in truth there the heart breaks off confederacy with sin and values Christ as its chief treasure Were such an one asked what he would have in the first place he would answer None but Christ Before I pass over the consent between Christ and Believers two things may be noted touching the excellency of it above that which is between man and wife The one is this Christs consent is a pure gratuitous act When a man chuses a wife the reason is in the object she is fair or virtuous or rich in estate one attractive or other draws out his consent but when Christ made his choice no attractive was in his Spouse Believers no less than others are naturally void of holy Graces and so extreamly poor that they have not of their own to cover their nakedness or pay their debts there was nothing in them to draw out his love towards them the only reason of his choice was in his infinite goodness his Grace had no other mover but it self It 's true he saith of his Church Behold thou art fair my love behold thou art fair Cant. 1.15 But
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
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
together increaseth with the increase of God Col. 2.19 Here Christ is the head and Believers the body here the body is fitly joined together and compacted there is in all the members a congruity and a close conjunction unto the Head and unto one another here are joints and bands the primary ligature is the Holy Spirit which makes Christ and Believers to be as it were continuous and to touch one another Under the Spirit are the bonds of Faith and Love Faith unites and incorporates Believers into Christ Love glues and cements them one to another here 's an effectual working in the measure of every part the holy Spirit stirs up the principles of Grace in Believers the principles of Grace stir up the Soul the Soul in the virtue of those principles stirs up it self all is set into motion from Christ the Head Lastly Here 's an edifying of the body an increasing with the increase of God Believers grow up into Christ in all things their Faith is more radicated their Love is more inflamed their union with Christ becomes closer their likeness to him grows more lively than before in every part of the new creature there is a Divine increase and all is because they are united to the Head Between Christ and Believers there is an apt and intimate union made by excellent joints and bands through these bands there comes to be an effectual working in Believers by this working there issues forth an increase of all holy graces O what an Head is Christ how happy are Believers who are in conjunction with him the excellency of this union is much beyond what can be said or thought of it it is not for us to dive into the bottom of it or to see it in the full compass Nevertheless that we may know somewhat of it it is worth while to compare the headship of Christ in these two excellent Texts with his Headship in other Scriptures he is Head over all things Ephes 1.22 He is Head of all principality and power that is of Angels Col. 2.10 He is Head of every man 1 Cor. 11.3 He is Head of the Heathen reigning as a King over them Psal 18.43 He is Head of the Church as the Husband is head of the Wife Ephes 5.23 But his Headship in those two famous places imports much more than the other headships Christ is head over all things to the Church Ephes 1.22 That is the Churches Head hath a power over all things God hath highly exalted him saith the Apostle Phil. 2.9 In the original there is an emphatical Pleonasm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God exalted him above all exaltation lifted him up above all altitude hence Christ hath a name above every name he sits at the right hand of Power and Majesty all creatures in Heaven in Earth under the Earth that is Angels Men Devils all must bow the knee to him every tongue must confess him to be Lord all things are put under him not only the lower world as it was to Adam but all the Creation Angels themselves who are the top of it not excepted he hath all the power in Heaven and Earth thus he is head over all things But we must observe here the Apostle doth not say that he is head unto all things but head over all things which denotes only power not union neither doth he simply say that he is head over all things but that he is head over all things to the Church which imports that though he be Lord over all yet he is a proper peculiar head to the Church he is united to it as to his body not so to all things though all things be reduced to him as an head of power over them yet all things are not his body he is united to the Church by joints and bands not so to all things he communicates his own spirit to the Church not so to all things he is head over all things that he might be a complete allsufficient head to the Church his universal power makes him meet to protect and preserve the Church which is his body and chief care all things are managed in ordine ad spiritualia in a subserviency to the Churches good Christ is head of all principality and power Col. 2.10 That is he is an head of eminency and power over the Holy Angels he is made so much better than the Angels as he hath by inheritance a more excellent name than they Heb. 1.4 Unto which of the Angels said God the Father at any time Thou art my Son or sit thou at my right hand vers 5. and 13 Angels are Sons by creation but Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper Son of the Father not as creatures made out of nullity but a proper Son begotten out of his substance Angels as Courtiers of Heaven stand in the presence of God but he sits at his right hand in state and majesty Angels and Authorities and Powers being made subject unto him But to Believers he is an head of union and influence the Church made up of them is his body homogeneal and of one nature with him joined to him by the bands of Faith and a regenerating Spirit and supplied from him with spiritual life and motion thus it is not with Angels It is true some worthy Divines hold That from Christ God-man there is an influence into the holy Angels not only of illumination and accidental joy which may be easily granted but of confirming and establishing grace He is say they a Mediator to them though not of redemption and reconciliation yet of preservation and confirmation in their holy estate The Apostle saith that God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gather together as into one head in Christ all things in Heaven and Earth Ephes 1.10 And again that he doth by him reconcile all things in Heaven and Earth to himself Col. 1.20 St. Bernard speaking of Christ saith In Cantica ser 22. Qui erexit hominem lapsum dedit stanti Angelo ne laberetur he who lifted up fallen man gave that grace to the standing Angel that he should not fall But here I crave leave to dissent and to offer some things by way of answer 1st The distinction between a Mediator of Redemption and a Mediator of Confirmation only is not I think to be found in Scripture we read of a Mediator between God and men not of a Mediator between God and Angels A Mediator is not a Mediator of one Gal. 3.20 but of more than one and those not in amity as God and Angels are but at variance as God and fallen man are A Mediator as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports is a middle person interposing between parties at variance but God and holy Angels are not at variance at all that any should interpose between them It is congruous that a Mediator should partake of the same nature with those for whom he mediates the one Mediator between God and man is the man
overcome by them the Spirit which is in them is greater than he that is in the world they do duties as becomes them who live at so high a rate in a very lively vigorous manner the free Spirit stablishes and enlarges their hearts to run in the pure ways of holiness and obedience under crosses they do not murmur at the hand of God but in an holy silence subject to it the Spirit strengthens them unto all patience St. Paul glories in afflictions that the Power of Christ may rest upon him 2 Cor. 12.9 The Noble Potamenia being by the Persecutors threatned to be cast into a Vessel of burning Pitch begged of them That she might not be cast in all at once Spondan Annal. Anno. 310. but piece-meal that they might see how much patience the unknown Christ had given unto her The Reason of such acts of power and strength in Believers is because they live upon the Body and Blood of Christ and from thence have a Divine virtue and power to perform the same 2dly Christ as food is united unto believers there is a very close and intimate union between the food and the body and so there is between Christ and believers He that eateth my flesh and drinketh my blood dwelleth in me and I in him saith our Saviour vers 56. Eating here must not be taken properly an oral manducation is capernastical and indeed a very horrible thing to be imagined Hence St. Austin saith That the command of eating his flesh and drinking his blood seems to require an horrible wickedness and then concludes De Doctr. Christ lib. 3. c. 16. Figura ergo est a thing to be done in a spiritual way Hence Averroes the Philosopher said That if Christians devoured their God he would not have his soul to be with them It is a wonder to me that those who are called Christians should hold such an eating Nay that men on earth should orally eat the body of Christ in Heaven or that his glorified body should come into our earthly mouths and stomacks is to me a thing utterly impossible he is and must for ever remain in glory The eating therefore is a spiritual one done by faith though Christ be in Heaven faith flies up and apprehends him In 1 Cor. 10. Hom. 24. St. Chrysostom would have us be as Eagles and so fly to Heaven and then adds Where the carcass is there will the eagles be Christ our aliment is gone to Heaven and faith follows after him to draw life and virtue from him Faith doth spiritually participate of his body and blood and from thence doth derive a Divine power and strength into the soul As faith ascends up so the holy Spirit comes down upon believers which compleats the union between him and them They dwell in him and he in them as our Saviour speaks they dwell in him by faith and he in them by his Spirit There is a mutual indwelling a most near and intimate union between them The learned Grotius takes this mutual indwelling to be only amore mutuo by a mutual love Amans est ubi amat quod hic tribuitur manducationi id alibi tribuitur dilectioni 1 Joh. 4.16 The lover is where his love is What here is attriouted to eating that in another place is attributed to love He that dwelleth in love dwelleth in God and God in him But I take it there is a difference our union to Christ is first and more immediate and then in and through him we are united unto God It 's true God dwells in the sincere lovers but he dwells in them as in parts of Christ partakers of the atonement were they not such the spots of guilt and imperfection upon them would make the holy one wave dwelling in them Christ is united to us as aliment inlivening and strengthening us but God is not as such united to us though the fountain of life and virtue be in him yet are these derived down unto us in and through Christ of whose body and blood we do by faith participate We are saith Bishop Vsher by a mystical and supernatural union as truly conjoined with Christ as the meat and drink is with us when by the ordinary work of nature it is converted into our own substance 3ly Christ is food by way of eminency Food above all food other bread is comparatively but a shadow or meer figure but he is the true bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living bread which makes men live for ever other bread comes but out of the earth but he is that bread which came down from Heaven The Son very God came down into our flesh and in it was broken upon a Cross that his body and blood might become bread for us He hath saith Bishop Vsher by his death made his flesh broken Incarnat fol. 52. and his blood poured out for us upon the Cross to be fit food for the spiritual nourishment of our souls and the very well-spring from whence by the power of his Godhead all life and grace is derived unto us Thus that excellent man Other food being inferior to the body is changed into our substance but Christ the spiritual food being infinitely more excellent than our souls turns believers who feed upon him into his own likeness Christs blood may be read in their serene consciences his death may be seen in their continual mortifications his Spirit shews it self in their holy graces as they live at an higher rate so they live in a more divine manner than other men Their humility meekness love zeal obedience patience tell us that they live upon him who turns the eater into himself the eater so participates of him as to be assimilated to him Thus much touching the resemblances of the Mystical union I shall now draw out fome Conclusions from them because as is before noted the Analogy between the Mystical union and the earthly patterns serves if genuinely taken not only for illustration but for very good proof 1. The union between Christ and believers is not meerly a Political one such as is between a King and his Subjects It 's true Christ is a King believers are his subjects there are Laws of constitution which make him a King over them and Laws of administration according to which he governs them yet the union between him and them is not meerly Political To make this appear I offer these things The manner of his Kingdom is considerable were his Kingdom such only as earthly ones are there might be some colour to say That the union is only Political But his Kingdom is not of this world Joh. 18.36 It is not mundanae indolis of an earthly but of an heavenly nature Eusebius Hist 13. When the kindred of our Saviour were asked touching his Kingdom they answered Domitian That it was not Earthly but Coelestial It cometh not in outward pomp and glory but in inward efficacy It stands not meerly without in Laws and Ordinances but
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
bond of the Union where the Spirit is there is the Union where the Spirit is continued there is the Union continued Our Saviour speaking of the water given to Believers saith that it is in them a Well of water springing up to everlasting life Joh. 4.14 The Spirit is a Well that is never dried up it is a Spring of water whose waters fail not it springs and never leaves springing till the Believer be in Heaven the union therefore which depends upon such an excellent communication of the Spirit must needs be perpetual I conclude with the judgment of St. Austin speaking of Christ and Believers he saith Illius capitis membra sumus In Psal 88. non potest hoc corpus decollari si in aeternum caput in aeternum gloriantur membra ut sit ille Christus integer in aeternum We are members of him the Head this body cannot be beheaded if the head be for ever the members also glory for ever that Christ may be entire for ever In another place reproving the rule of Ticonius touching the bipartite body of Christ he saith De Doct. Christ lib. 3. cap. 32. Non reverâ Domini corpus est quod cum illo non erit in aeternum It is not truly the body of Christ which shall not be with him for ever In the last place Christ is most excellent food he is so in union with believers that he nourishes them in their very souls This union is so set forth in the 6th chapter of St. John that it appears to be perpetual He that eateth my flesh and drinketh my blood dwelleth in me and I in him vers 56. These words point out not only the intimacy of the union but the perpetuity of it Here is not meerly an inbeing but an indwelling which imports duration In a former verse the perpetuity is more plainly set down He that eateth my flesh and drinketh my blood hath eternal life verse 54. Christ nourisheth him not to a temporal life but to an eternal one and how is this done but by an union with him All food nourishes by union earthly food by union with the body Christ the spiritual food by union with the soul without union can be no nutrition he therefore who nourishes Believers not to a temporal but to an eternal life must needs be united to them not for a time but perpetually There is in that Chapter one thing more to be noted we have in it both the bonds of union Faith is included in the eating and drinking there often repeated the quickening Spirit is mentioned verse 63. Faith cannot fail because the Spirit continues to uphold it the supplies of the Spirit cannot fail because the flesh and blood of Christ hath in it an endless life of merit to procure the same It remains therefore that the union is perpetual because the bonds of it are so Thus far touching the resemblances of the mystical union and the conclusions drawn from them CHAP. VI. There are two Bonds of this Vnion Faith and the Holy Spirit Faith sees and presentiates Christ to the Believer it puts the soul into an apt posture for him it gives a right to him it intimately unites to him The Spirit it self is in some sort communicated to Believers he is sent to them he is given to them he dwells in them his special operative immediate presence is with them he forms Holy Graces in them he actuates and preserves those Graces he sheds abroad Gods Love in their heart In all these Operations two things are noted viz. somewhat of Vnion with Christ and somewhat of the Inhabitation of the Spirit HAving treated of the Resemblances of the Mystical Union I now proceed to the Bonds of it which as the Reverend Vsher hath it are on Christs part the quickning Spirit Immanuel p. 50. and on ours Faith Christus saith one of the Ancients per fidem ingreditur in vos Cyril in Joh. per Spiritum Sanctum inhabitat Christ enters into us by Faith and inhabits in us by his Holy Spirit Of these two Bonds the Spirit is the primary one as being the Author of the other it begins the union by operating Faith and carries it on by turning the Believer into a Temple for himself to dwell in I shall first speak of the Bond of Faith and then of that of the Spirit Faith doth in an admirable manner unite unto Christ the Scripture sets it forth as if it had all motions postures and sensations spiritually in it self to take in Christ with his incomparable benefits into the soul it is there called a seeing a coming to a receiving of a leaning on a putting on a feeding upon Christ it sees and looks to him as a Saviour it comes to him as a center of rest it receives him as a precious gift it leans on him as a sure foundation it puts him on as an heavenly covering it feeds on him as the very food and life of the soul In St. Ambrose speaking of the Woman who had an Issue of blood Faith is called a touching of Christ In Luc. lib. 6. Non credunt qui comprimunt credunt qui tangunt fide tangitur Christus Many press upon Christ in outward Ordinances but Believers touch him it is by Faith that he is touched so as to have virtue from him In St. Austin it is not meerly a touching but a taking hold of Christ In Joh. Tract 50. Quomodo in coelum manum mittam ut ibi sedentem teneam fidem mitte tenuisti How may I put up my hand into Heaven that I may take hold of Christ sitting there send up thy Faith and thou holdest him In St. Basil it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an intellectual mouth in the inner man whereby we feed upon Christ the bread of life In St. Chrysostom Faith is that by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are begotten and consubstantiated with Christ In Hebr. cap. 3. In Theophylact it is that by which a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a part of Christ the root united to and incorporated in him The import of all these various expressions in Scriptures and Fathers is this That Faith is the great capacity which takes in Christ into the Soul Touching this Bond of Faith I shall offer three or four things 1st Faith doth see Christ in a spiritual manner Humane reason with the Gospel before it may gather up a notion of Christ but it doth not of it self spiritually discern him A notion may be gathered up out of the words and sentences in Scripture but a spiritual discerning there is not This is clear upon a double account The one is this In fallen man no natural faculty unless elevated by a grace proper to it doth act spiritually the Understanding the supreme faculty in man unless inlightned by the Spirit doth not do so it acts upon Christ as upon other objects in a natural way only The other is this
Believer in this posture is sure to hear of him he shall be more and more led into holy Truths his ear is opened and his mind in a readiness for further instruction The Spirit will make deeper impressions and seal divine Truths upon his heart The rich Mines of Precepts and Promises shall lye more open before his eyes Again Christ is a great King higher than the Kings of the Earth he was anointed with the Holy Ghost he hath all the power in Heaven and Earth his Laws are all rectitude and grace his Throne must be set up in the hearts and spirits of men Unto this Faith answers by that obediential temper which is in it It owns his Soveraignty it kisses his Scepter it chuses him as a Lord â—t loves to live in his Dominions if he come forth in his Royal Command it opens the everlasting doors that he may reign within This is a fit posture it is called receiving Christ Jesus the Lord Col. 2.6 Christ will own such as his Subjects he will more and more lift up his Throne in their hearts he will let them see more of his power and glory he will make them taste the fruits of his Government in protection and excellent rewards This is the second step of union between Christ and Believers There is that in Faith which answers to all his Offices there is satisfaction in him and recumbency in them instruction in him and docibleness in them Royalty in him and obedientialness in them 3ly There is by faith a right unto Christ God did not only send his Son in the flesh to satisfie and merit for us but he hath let down from Heaven a Charter of Promises that we might see upon what terms we may have a title to Christ By that Charter sealed with his blood the believer who also seals to it by faith hath a clear right unto him My beloved is mine saith the Church Cant. 2.16 Believers have a right to claim him as their own though he be an infinite person one who is a center of Perfections a treasury of merits having in himself enough to satisfie the heart of God and supply the wants of men yet may they claim him as their own His blood is theirs it is the blood of their Sponsor and Head it was shed on purpose to justifie them as to the Law to cleanse away their sins His Spirit is theirs it is upon him as an Head and Trustee accordingly it is to be communicated to them it is to flow in their hearts in rivers of living graces They have also a right to become the sons of God It 's true they are not as he is natural Sons but they are adopted ones In their adoptive Sonship there is as Aquinas observes a shadow of the Eternal One. He is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sum. 3. part q. 23. Ar. 2. or brightness of his Father and in them there is a splendor of grace resembling God in a measure at last they shall as sons enter into his joy and sit down with him in his Throne and there not only behold his glory but have a share in the blessed region and all this is made good by the Gospel one jot or tittle of which can no more fail than God can forfeit his truth and faithfulness This is another step there is by faith a true right unto Christ 4thly There is by faith more than a meer right to Christ there is an intimate union with him believers are built upon him as a foundation inserted into him as a Vine incorporated with him as an Head To understand which of a meer right is utterly to evacuate these Metaphors which were planted in Scripture on purpose to signifie a very near union with him It is said in Scripture That we are in him and he is in us We dwell in him and he dwells in us We abide in him and he abides in us To interpret these phrases of a meer right as if all the meaning were but this We have a right to him and he hath a right to us is to dispirit those expressions which do as Emphatically speak a very near union as any words can possibly do No man ever used such words to express a right no man can use higher to express an union In those phrases therefore we have an intimate union set forth unto us so also we have in that of the Apostle We are made partakers of Christ Heb. 3.14 Not meerly of his benefits but of himself When the same Apostle would set forth the Hypostatical union of our nature to Christ he saith That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did partake of our flesh and blood Heb. 2.14 When in this place he would set forth the Mystical union of believers to him he saith That we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers of him we do in a sort possess him we partake of him as members do of their head His satisfaction reaches down to us to make us stand before God his Spirit is communicated to us to make us a fit Temple for himself By faith we come to be in intimate union with him and in a spiritual manner possessed of him Thus much touching Faith as a bond of union with Christ The other bond is the holy Spirit The Scripture speaks of it negatively and positively Negatively If any man have not the Spirit of Christ he is none of his Rom. 8.9 The Spirit of Christ is that which just before is called the Spirit of God which quickens our mortal bodies ver 11. which leads the sons of God ver 14. which makes them cry Abba Father ver 15. which bears witness with their spirit ver 16. He that hath not this Spirit in such measure as is necessary to Salvation he is none of Christs he is not united to him as a member none of his members are void of the Spirit Positively He that is joined unto the Lord is one spirit 1 Cor. 6.17 Hereby know we that we dwell in him and he is in us because he hath given us of his spirit 1 Joh. 4.13 The same holy Spirit which is upon Christ the Head falls down upon believers as members of him though Christ an infinite person assumed an humane nature though his humane nature was in the same person with his Divine yet which is admirable to consider the holy Spirit had a special hand in uniting the humane nature to his person and in sanctifying it the holy Spirit came upon the Virgin Luk. 1.35 The holy Spirit descended like a Dove and lighted upon him Mat. 3.16 His Divine Nature was alsufficient and near enough to the humane yet was he anointed with the Holy Ghost and with power Act. 10.38 The sanctifying of his humane nature is in a peculiar manner attributed to the holy Spirit The reason I take it is this God in his wise counsel would have it to be so that the same Spirit which united the two Natures in the Person of Christ
might unite us to him being God-man in one Person that the same Spirit which sanctified his humane nature might sanctifie us members of him It may yet further be observed that that very Spirit which as St. Austin speaks Spiritus Sanctus ineffabilis est quaedam Patris Filiique communio Aust de Trin. lib. 5. cap. 11. Insinuatur nobis in Patre authoritas in Filio nativitas in Spiritu Sancto Patris Filiique communitas in tribus aequalitas quod ergò commune est Patri Filio per hoc nos voluerunt babere communionem inter nos secum per illud donum nos colligere in unun quod ambo habent unum hoc est per Spiritum Sanctum Deum Dei donum Aust de Verb. Domini in Math. Ser. 11. is the communion of the Father and the Son doth unite us to Christ If we put all together we shall see the Spirit to be a most excellent bond In the Trinity it is the communion of the Father and the Son in Christ it is that which united the two natures and sanctified the humane in us it is that which unites us to Christ This is the primary Bond between Christ and Believers Touching this bond it is first to be noted that in Scripture not only the graces of the Spirit but the Spirit it self is said to be communicated to Believers To quote some places for this The love of God is shed abroad in our hearts by the holy Ghost which is given unto us Rom. 5.5 He that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you Rom. 8.11 As many as are led by the spirit of God they are the sons of God verse 14. The spirit it self beareth witness with our spirit that we are the children of God verse 16. Know ye not that your body is the temple of the Holy Ghost which is in you 1 Cor. 6.19 God hath sent forth the spirit of his son into your hearts crying Abba Father Gal. 4.6 In these Texts two things may be observed The one is this the Spirit it self is meant it is the Spirit it self which sheds abroad the love of God in the heart which quickens the mortal body which leads the sons of God which beareth witness with our spirit the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit it self in express terms it is also the Spirit it self which hath a Temple in us which makes us cry Abba Father The other is this The Spirit it self is communicated it is given to us it dwelleth in us it leads and acts us it bears witness with our spirit it is in us as in its Temple it is sent forth into our hearts all which do import communication Also we may note as much in that Apostolical Prayer The grace of our Lord Jesus Christ and the love of God and the communion of the Holy Ghost be with you all Amen 2 Cor. 13.14 Here are all the persons in the Sacred Trinity named here the Holy Ghost must needs be the Spirit it self none other but he is capable of being ranked with the Father and the Son yet there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a communication of him Also we may gather the same thing from the Promises of the Spirit made by our Saviour in the 14 15 16 Chapters of St. John there it is the Spirit it self which is promised it is the comforter the spirit of truth it is that spirit which proceedeth from the Father which teacheth all things and bringeth all things to remembrance which convinceth of sin and glorifies Christ which takes the things of Christ and shews them unto men all which shew that it is the Spirit it self Also there it is promised to be communicated it was to be sent to them to guide them into all truth to dwell in them to be in them to abide with them for ever all which do shew a communication of it When the Greeks erroneously held That the Spirit did proceed not from the Father and the Son but from the Father only one argument used against them was this If the Spirit was sent from the Father and the Son then it did proceed from both To this the Greeks replied That this sending meerly concerned the gifts of the Spirit not himself but this is directly contrary to the scope of those chapters in St. John if the Spirit be sent meerly because we have his gifts then the Father which we no where read may be said to be sent because we have his gifts when the Scripture saith that the Son was sent it was himself not meerly his benefits in like manner when it saith that the Spirit is sent it is himself not meerly his gifts I may here add somewhat out of the Fathers Ignatius tells them that they were blessed being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Ephes such as carried God the Spirit a Temple within them St. Ambrose saith that the Holy Spirit dwells in us as in his Temple Non quasi Minister De Spir. Sancto lib. 3.13 sed quasi Deus inhabitat he dwells in us not as a Minister but as a God St. Austin speaking of the gift of the Spirit saith De fide sym cap. 9. that God doth not give seipso inferius donum a gift less than himself And again Euch. cap. 37. that the Spirit is donum aequale donanti a gift equal to the giver And in another place That the Spirit seipsum dat sicut Deus De Trin. lib. 15. cap. 19. In Oct. Pasc Serm. 1. gives himself as God St. Bernard hath this passage Est enim Spiritus ipse indissolubile vinculum Trinitatis per quem sicut pater filius unum sunt sic nos unum sumus in ipsis the Spirit it self is that indissoluble bond by which as the Father and the Son are one so also are we one in them I might add much more out of the Schoolmen but this may suffice It seems by these things to be clear that the Spirit it self is communicated to Believers neverthelss it is a Quaere how or in what sense the Spirit it self is communicated to them In answer to this I shall first take notice of three memorable expressions in Scripture That is the sending of the Spirit the giving of the Spirit the dwelling or inhabiting of the Spirit in us The first expression is the sending of the Spirit It may seem strange that an Almighty Alwise Alpresent Spirit should be sent but this mission is not per imperium as from one more potent than himself commanding him he is as high in power and majesty as the other two persons are it is not per consilium as from one more wise than himself counselling him he is one of the Domus judicii as some Rabbins call the Trinity one of the Three who fit in counsel together in Heaven Here is no local motion which cannot be
in an immense one but an excellent manifestation The Spirit as St. Austin observes De Trin. lib. 2. c. 5. illuc mittitur ubi erat is sent thither where it was but being sent he is there in such sort as he was not he is present there novo modo in a new manner where he was not so present he appears there in gracious operations where he did not so appear he is raising up a new creature or actuating the graces or letting out his glory in some supernatural work but this is not all that is in mission this may be in a coming the Father is said to come but never said to be sent there is therefore somewhat more in mission the Spirit doth not only operate but it operates secundum originem as he subsists from the Father and the Son so he operates from them as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the manner of subsisting so he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the manner of operating He is therefore said to be sent by the Father and Son because he subsists and operates from them The second expression is the giving of the Spirit This in some respect differs from the former mission imports a procession of the person sent from the Sender giving imports the free bounty of the donor in communicating something The Spirit did not send himself for he did not proceed from himself but he may and doth give himself because he is sui juris and may communicate himself as he pleaseth In giving a thing is communicated ad utendum vel fruendum to be used or enjoyed The Spirit is communicated to Believers in his graces and in himself in his graces he is communicated to be used in himself he is communicated to be enjoyed he is now had as he was not before in knowledg and love by these the Believer doth in mind and heart possess him as an object able to make every one who hath him happy for ever The third expression is the dwelling or inhabiting of the Spirit he is in Believers as in his House or Temple he is there in the tokens of his special presence the love joy peace long-suffering gentleness goodness faith meekness temperance that is there shew him to be the inhabitant he hath not a more proper place here below than an heart furnished with those graces Also he is there as an object of inward Worship there is a mind which knows him a will which subjects to him a love which embraces him a fear which reverences him there without question is a Sanctuary an holy place for him there it is that his Honour dwelleth But I shall here add no more touching this inhabitation only it must be remembred that where the Spirit dwells there the Father and the Son dwell also the blessed Three are inseparable one of them cannot be separated from the other where the Spirit dwells there dwell also the Father and the Son with him Besides these three expressions there is one more that is the operation of the Spirit All these worketh one and the self-same spirit dividing to every man severally as he will 1 Cor. 12.11 Touching this I shall at present only observe that this operation doth in several respects fall in with the other three as it is the operation of the Spirit proceeding from the Father and the Son so it falls in with mission as it concerns the using the Spirit in its graces or enjoying him in himself it falls in with giving as it relates to the tokens of his presence or the inward worship done to him it falls in with inhabitation Further In answer to the Quaere it is to be considered that there is a double presence of God one universal in all things another special in the Saints the first is in respect of his essence which is immense and every where the second is in respect of his operations which are peculiarly here and not there Those special operations are not every where where the essence is for the there could be no special presence but the essence is wherever those are else the universal presence would fail When Vorstius said That God was in the Saints per gratiosam praesentiam by a gracious presence Piscator notes That there is another ther presence namely a substantial one Operatio Dei a substantiâ divelli non potest the operation of God cannot be divided from his essence When Crellius saith that we live and move not in the Divine substance but in his virtue and efficacy the Learned Maresius answers him Inepta est oppositio inter virtutem substantiam illa hanc praesentem supponit Deus nusquam operatur visi essentialiter praesens It is a foolish thing to oppose the Virtue of God to his Substance that supposeth this present God no where operates unless he be essentially present Thus he To me it is plain that wherever there is a work of God there he is essentially present for his Immensity hath no stint we cannot say it goes hither and no further His Power which reaches every work is not distinct from his Essence nor can no more reach beyond it than a thing can exceed it self These things may give some light to the point in hand the Spirit is very God his special presence is not every where where his essential one is but his essential presence is every where where his special one is his essential presence is that without which there could be no special one at all his special presence is that in which the essential one appears in some excellent operation When the Spirit is communicated to Believers Est Spiritus Sanctus in regeneratis non tantùm ut in omnibus rebus Immensitate essentiae sed prasentiâ gratiae effectorum Par. in Rom. cap. 8. there is not meerly an essential presence but an essential presence and a special operation waiting on it such as He who is every where puts forth no where but in Believers there is not a meer simple presence but an actuous vigorous one such as discovers it self in excellent supernatural operations he is not here moving upon the waters to bring forth an outward sensible world but he is moving upon the heart to bring forth a spiritual one a glorious new creature in which more of himself appears than in all other things besides and when it is brought forth he sweetly presses in upon it by motions impulses and influences to actuate the holy principles to make the spicy graces flow out to quicken strengthen and enlarge the soul to every good work and all this against the bias and contradiction of the corrupt flesh which however cross and repugnant it be is potently overborn and overset by his excellent presence At last he seals up the Believer marks him out for his own irradiates him with the beams of his favour and sheds the sweetness of his incomparable love in his heart and which is much to be observed he doth in
all these glorious appearances operate intimately and immediately he penetrates into the inmost spirit and is more intimate to it than that is to it self he operates not only by an immediation of virtue but by an immediation of essence for his virtue is not distinct from his essence Thus there is a communication of the Spirit an excellent operative intimate presence with Believers as if he were a kind of soul to them to quicken them unto every good work But alas how short are our thoughts in this point how little a portion of it do we know The Master of the Sentences out of St. Chrysostom asserts That we cannot comprehend how God is every where much less can we comprehend how he who is every where is in a special manner in Believers I verily think that those Phrases of Scripture which express the Spirit to be communicated to them have in them a mystery much deeper than we can dive into I shall therefore make no further answer to the Quaere it is enough for me to say with Fulgentius That the inhabitation of the Holy Trinity in us De Pers Christ is non localis sed immensa non comprehensibilis cogitatione sed venerabilis fide not local but immense not comprehensible in thought but venerable in Faith I conclude with that of Zanchy De trib El. lib. 4. cap. 1. Spiritus Sanctus quia immensus est ideo ubique est maximè in omnibus fidelibus speciali quodam sed incomprehensibili modo The Holy Spirit because he is immense therefore he is every-where most of all he is in all the faithful after a certain special but incomprehensible manner The next thing which comes to be considered in this discourse is the Operations of the Spirit I touched upon this before but now I will speak a little more to it It 's true these Operations being among the opera ad extra are common to the whole Trinity yet in Scripture they are in a peculiar manner attributed to the Spirit the reason of which is because of that order which is among the persons in the Sacred Trinity the Father is of himself fons Deitatis the fountain of the Deity the Son is from the Father lumen de lumine light of light the Holy Spirit is from the Father and the Son he proceeds by an eternal spiration from both of them And as is the order of subsisting so is the order of operating the Father operates from himself the Son from the Father the Holy Spirit from both Hence in the three great Works of God Creation which is the first rise of things out of nothing is in a special manner attributed to the Father Redemption which helps up a poor fallen creature is in a special manner attributed to the Son Sanctification which perfects the redeemed is in a special manner attributed to the Holy Spirit Hence in the great Work of Salvation the Father laid the counsel and platform of it the Son carries on the work in a middle mediating way the Holy Spirit according to his place in order consummates it by working Faith and all other Graces But this is only by the way In treating of these Operations I shall note two things that is what is in them of respect to union with Christ and what is in them of respect to the Inhabitation of the Spirit or which is all one to the Inhabitation of the whole Sacred Trinity The first Operation of the Spirit in Believers is this He forms all holy Graces in them he draws the very Picture of Christ upon them in humility love meekness mercy goodness heavenliness patience this operation is requisite upon a double account One that Christ may have a seed the Father promised him a seed he himself merited one yet a seed he could not have unless the Spirit did work these Graces which make us to bear a resemblance of him Another that God might have a Temple under the Old Testament he had an outward Temple but even then he would have an inward one a Sanctuary in the heart under the New Testament he had a Temple in the humane nature of Christ but even in that he aimed to have a Tabernacle in men but this could not be unless the Spirit did come and turn the heart into an holy place for him As touching this Operation the holy Graces may be considered under a double notion either as they make us to have one common nature with Christ and thus they import union with him or else as they are tokens of the divine Presence and thus they import the Inhabitation of God in us These Graces make us to have one common nature with Christ and thus they import union with him there is as the learned Camero observes a double union one ab uno communi simpliciter from one common nature simply considered thus all men are united there being one humane nature in them another ab uno communicato from one nature communicated thus a Father and a Son are united the Son having the same nature communicated from the Father To apply this distinction First Believers have one common humane nature with Christ not only in that large sense in which all men have the same nature with him but in a more strict sense peculiar to believers only He that sanctifieth and they who are sanctified are all of one Hebr. 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one not of one God so Angels also are not of one Adam so wicked men also are but of one nature and condition Christ hath an humane nature sanctified by the Spirit and so have Believers this is one peculiar thing in which he and they meet there is no other holy flesh in all the world but what is in him and them This tells us that they are so united to him in one common nature as no other creature in Heaven or Earth is Angels are not so they are holy but not flesh unregenerate men are not so they are flesh but not holy Believers only have as Christ hath an humane nature sanctified by the Spirit Further which advances the Union they have this sanctified nature from him we are members of his body of his flesh and of his bones Eph. 5.30 In this sanctified nature there are two things a carnal substance and an holy quality as to the carnal substance he is of our flesh and of our bones he did partake of flesh and blood with us As to the holy quality we are of his flesh and of his bones by him we are partakers of the divine nature Thus believers are joyned to him as to the Fountan of their Sanctity their holy Graces all hang upon him as beams upon the Sun If the Children of Reuben and Gad had been asked What part have you in the Lord they would have shewed the pattern of the Altar If Believers be asked What part have you in Christ they can shew forth their holy Graces These are Copies drawn after him
the great Samplar of Holiness nay they are drawn by him by the finger of his own Spirit Again These Graces are tokens of the divine Presence and so import the Inhabitation of God in us these are tokens of the divine Presence When nature exceeds it self and rises above its own level as the Sea did when the waters were as a Wall to Israel on both hands it is a sure sign that God is there When poor lapsed men are lifted up above their natural self and elevated into a divine Life as it always is when the holy Graces are wrought in them it is a sure sign that God is there of a truth Humane nature cannot of it self ascend into the sphere of Grace only a supernatural power can do such a thing These Graces are such tokens of Presence that where-ever they are there God doth inhabit In the old Temple there were divers tokens of Presence such as the Vrim and Thummim the Ark with the Tables in it the Lamps the fire from Heaven and the Holy of Holies were Hence it is said that God did dwell in it but in Believers there are better tokens of Presence than those if we look to the intrinsecal value of things the breast-plate of Faith and Love is before the Vrim and Thummim the Law in the heart exceeds the Tables in the Ark an illuminated mind is more excellent than outward Lamps an holy ardor of affections is more valuable than the fire from Heaven a pure heart is above any outward Oracle those tokens in the Temple were material things a-kin in the matter of them to this lower world the Sanctuary it self was but a worldly Sanctuary but these Graces are spiritual things their birth are as high as Heaven Believers in whom they are are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spiritual house for God to dwell in those were typical tokens made such by meer institution without which they would be but as other parts of matter but these are real tokens in their own nature bearing the very image and resemblance of God himself where these are there God dwells in an eminent manner the Shechinah or habitation of God in the Saints is a middle thing between the hypostatical dwelling of the Godhead in Christ and the typical dwelling of it in the Temple it is much higher than all types and shadows and in excellency next unto God in the flesh The next Operation of the Spirit in Believers is this He actuates their holy Graces he moves the new Creature by divine Influences there is an effectual working in every part of it Love in the Spirit as it is said Col. 1.8 and other Graces in the Spirit all of them go forth in the power of that Spirit which formed them at first As touching this Operation the Spirit may be considered either as the principle and first mover that actuates these Graces and this speaks union with Christ or else as the terminus or ultimate object of these Graces actuated and this speaks the Inhabitation of God in us The Spirit is the principle or first mover that actuates these Graces and this speaks union with Christ the Spirit which is upon him falls down upon believers to actuate the Graces in them Believers are all one body and as one body they have one spirit in them from Christ the Head they are all one new man in Christ Eph. 2.15 Though the Apostle there speak of Jews and Gentiles yet he saith not one people but which is more emphatical one new man in Christ they are one new man because as one man they are acted by one spirit they are one new man in Christ because the Holy Spirit which is upon him is that one Spirit which acts them the Sons of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are acted and moved by the Spirit Rom. 8.14 That Spirit which anointed the humane nature of Christ the natural Son falls down upon the adopted ones to act and move them Actuation by one spirit proves that they are in intimate union with him that they are indeed mystical parts and members of him who acts and moves them by his own Spirit This may be illustrated by that in the first Chapter of Ezekiel when the wheels went as the living creatures did and were lifted up as they were it was plain that there were some invisible bands between them the spirit of the living creature was in the wheels vers 21. In like manner when believers shew forth the virtues of Christ and walk as he walked it is very plain that they are in near conjunction with him the Spirit doth act them in ways of conformity to him who as an Head is joyned unto them That phrase of walking in Christ Col. 2.6 points out a walking not meerly after his pattern and command but in his power and spirit as becomes those who have received him and are united to him Again The Spirit is the terminus or ultimate object of these graces actuated and this speaks the Inhabitation of God in us As these Graces come from God as the fountain so they terminate in him as the ultimate object Holy fear terminates in his Majesty and Greatness Faith terminates in his Truth and Mercy Love terminates in his Goodness and Excellency Every Grace moves to him as its great Center Where these Graces are actuated there an Honour an inward Worship is done to him where that is in truth there he hath a Temple in the heart and objectively dwells there as in an holy place Hence Aquinas saith that God is in the Saints sicut cognitum in cognoscente amatum in amante 1. Pars q. 43. Art 3. as an object known is in the knower and an object loved is in the lover by knowledg and love a man attingit ad ipsum Deum reaches to God himself his heart becomes a Sanctuary for the Holy One. This is that inward Temple which the Primitive Christians gloried in Nonne meliùs in nostrâ dedicandus est mente in nostro imo consecrandus est pectore litabilis hostia bonus animus pura mens sinceraconscientia Min. Fel. When Pagans objected against them that they had no Temples no Altars no Sacrifices they made this answer That they had all within in themselves in mental Consecrations in a pure mind and heart What was said of the Temple that may be said of a Pious soul There is Gods Name there he is consecrated and sanctified there he dwells as in a sanctuary or holy place The next Operation of the Spirit in believers is this He preserves believers in their spiritual being he bears up their graces by continual influences that they fail not in the way to Heaven As touching this Operation Believers are preserved either as Members of Christ and this shews union or as Temples of God and this shews Inhabitation Believers are preserved as Members of Christ and this shews union Adam fell Angels fell but Believers are preserved in themselves they are but
nourish our Souls to life eternal The Throat is the road of corruptible food Faith is the only organ that takes in the incorruptible a Capernatical eating is to no purpose It is also a very horrible thing In Joh. cap. 6. Theophylact speaking of eating Christs flesh saith Christians are not devoratores carnis devourers of humane flesh but our Saviours words are to be understood spiritually The Ancient Fathers were not for an oral eating De Caenâ Domini but a spiritual one Non dentes ad mordendum acuimus sed fide sincerâ panem sanctum frangimus saith St. Cyprian We do not sharpen our teeth to bite but we break the Holy Bread with a sincere Faith The Fathers in the first Council of Nice say That we receive the Body of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly but they mean spiritually for they call upon us to lift up our minds in Faith St. Austin saith That the true eater who never dies Manducat intùs non foris In Joh. tract 26. manducat in corde non premit dente eats within not without eats with the heart presses not with the tooth This spiritual eating stands in two or three things it imports intimate union with Christ the Bread is united to the Body Christ is united to the Soul Hence St. Austin Ad fratr in Erem Ser. 28. Sacramentum illud ideò hominibus datur ut corpus in terris capiti coadunetur This Sacrament is therefore given to men that the body on earth may be united to the head It 's true Believers before they receive the Eucharist are united to Christ but in the use of it their union is increased their faith comes to have more life and activity they grow up into the head in a further conjunction with and assimilation to him Again It imports a derivation of strength and life from Christ Bread strengthens the outward man Christ the inward one his Satisfaction strengthens it against the fears of wrath his Spirit strengthens it unto all duties and sufferings Believers have some strength before but here they renew their strength they have fresh tasts and savours of Christs precious blood high and rich anointings of the Holy Spirit they do not only eat Christ but feast upon him his flesh is as spiritual marrow his blood is as celestial wine to cheer their inner man his Spirit comes down upon them in further communications of grace and comfort in pure discoveries of the love and kindness of God which cannot but put life and vigor into their Souls Further It imports that this derivation of strength from Christ is continued we eat not once or twice but often to repair the frail body Believers daily feed upon Christ daily derive strength from him to keep up their Souls in a state of Grace Some of the Ancient Fathers interpret the daily Bread in the Lords Prayer to be no other than Christ the supersubstantial Bread which we daily feed on by Faith De Orat. Dom. Tertullian saith That in begging daily Bread we beg Perpetuitatem in Christo a perpetuity in Christ St. Cyprian saith That in it we beg Vt a corpore Christi non recedamus that we may not depart from his body Every day we stand in need of Christ we are not always at the Lords Table feeding on the elements but upon Christ the spiritual substance of the Sacrament we are daily to feed that we may receive such a Divine vigor from him as may preserve our union with him Thus much touching the Seals of this union Baptism and the Lords Supper CHAP. VIII The Priviledges of those that are in Christ are great Christs righteousness is imputatively derived upon them to deliver them from wrath to intitle them to life eternal Christ is their Advocate above he pleads for them that they may have pardon the spirit access to God They are adopted in him as sons they have a freedom in holy things a continual indulgence from God an heavenly inheritance They have the Holy Spirit in them it lives breathes moves operates in them They have communion with God their services answer to his call his communications answer to their services They are happy in every condition in prosperity their mercies are pure in adversity they have God with them and admirably appearing to them Our great work is Vnion with Christ HAving treated of the Seals of the mystical Union I now come to the Priviledges of it which are great enough if seen to attract all men unto Christ St. Paul was very illustrious in Jewish Priviledges he was Circumcised the eighth day of the stock of Israel of the tribe of Benjamin an Hebrew of the Hebrews as touching the law a Pharisee Concerning zeal persecuting the Church touching the righteousness which is in the law blameless Phil. 3.5 6. Yet he counted all these but loss and dung that he might win Christ and be found in him vers 7 8 9. There was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excellency of priviledges above all other to be had in Christ by union with him the Apostle had an inward circumcision made without hands he became one of the spiritual stock and tribe of Christ a Christian so named from Christ his Head and Master an heavenly Pharisee separated to the Gospel a right zealot for the Faith which before he destroyed a person invested with a better righteousness than his own even with the righteousness of Christ in comparison of such things as these all other things were but as dross in his eyes To be in union with Christ is to be a subject spouse building branch member of his to have the priviledges of union is to have all the good things which the spiritual King Husband Foundation Root Head affords to those that are joined to him Christ gives himself to us and with himself all other good things Memorable are the Words of Dr. Reynolds touching the crucified body of Christ (a) Medit on the Lords Supper fol. 28. It was his body by his hypostatical and real but it is ours by a spiritual and mystical union whatsoever fulness is in him of it have we all received (b) Scivit Latro quod illa in corpore Christi vulnera non essent Christi vulnera sed Latronis Ambr. de Sancto Latrone Ser. 44. Whatsoever graces and merits flow from him as the Head they trickle down as far as the skirts of his garment the meanest of his chosen The pains of his wounds were his but ours is the benefit the sufferings of his death were his but ours is the mercy the stripes on his back were his but the balm that issued from them ours the thorns on his head were his but the crown is ours the holes in his hands and side were his but the blood that ran out was ours in a word the price was his but the purchase ours Thus that excellent man The excellency of these priviledges will best appear by particulars I
shall therefore instance in several things The first Priviledg is this Those that are in union with Christ have his satisfactory righteousness imputatively derived upon them Christ obeyed unto death the death of the Cross not as a private person but as a Sponsor or Surety for us he stood in our room he suffered in our stead he was a second Adam an head no less communicating to his seed than the first Adam was to his posterity as Adams sin comes upon each one of us as soon as he is proles Adae so Christs Righteousness comes upon each one of us as soon as he is proles Christi Thus the Apostle As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Rom. 5.19 Hence those many phrases in Scripture Christ is our Righteousness we are the Righteousness of God in him he is the end of the Law for Righteousness to us his stripes heal us his blood cleanseth us from all sin All which shew that his Righteousness is communicated to us this is an exceeding great priviledg Two things will evidence this The one is this The Righteousness of Christ delivers us from the curse and wrath of God There is no condemnation to them which are in Christ Their being in him is a security it is with them as it was with those Servants of Pharaoh which were within when the storm came they are under the cover of Christs satisfaction when the fire and brimstone and horrible tempests comes down upon a Christless world they are in a Sanctuary in the wounds of Christ Vindictive Justice once satisfied there cannot come there again for a second satisfaction their sin was condemned in the flesh of Christ Rom. 8.3 It was fully punished there it is not to be condemned again or punished a second time in his members no the Apostle doth in that place immediately add The righteousness of the law is fulfilled in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar. Eth. lib. 5. c. 7. vers 4. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the satisfaction that Christ made to the violated Law becomes imputatively ours the Law cannot demand another satisfaction Christ hath redeemed us from the curse of the law being made a curse for us Gal. 3.13 It was never meant that the curse should fall upon the head and members too it was upon the head that the members might escape This is such a priviledg that those who have it are happy in every condition their troubles are single and without a curse in them their cup is pure and without any dregs of wrath in it Death to them is but a dark entry into life-eternal it unties their bodies and souls but it separates neither from their Head they sleep in Jesus in a state of conjunction with him the great day of judgment need not alarum their fears the trumpet of God doth not sound death to them but life the world may be wrapt up in a winding-sheet of flames the Christless inhabitants may cry to the Rocks and Mountains to fall upon them and cover them but Believers are safe with Christ as members with the head his Righteousness is as a rich Robe to cover them Christ will come in glorious Majesty a train of Angels will attend him but Believers need not be afraid being head he will not condemn his members being Author of his own Righteousness he will not deny the plea of it they shall be for ever discharged from the wrath to come The other is this The Righteousness of Christ intitles us unto favour and life-eternal It intitles us to the favour of God Our Saviour prays to his Father for Believers That the love wherewith thou hast loved me may be in them and I in them John 17.26 That is that the Fathers love might be not only towards him but might in a measure be derived upon his members in whom he is by a mystical conjunction the words I in them point out that conjunction as the reason of extending love to them God favours us as mystical parts of Christ he is with us through Immanuel he shines on us in the face of Christ he tells us in Scripture that he taketh pleasure in them that fear him looks to a contrite Spirit compasses the righteous with favour but all this respect is unto them as being in Christ it is only for persons in innocency and graces in perfection to be accepted in themselves fallen persons and defective graces must be accepted in and through a Mediator Here 's the priviledg of those in Christ notwithstanding all their defects they are favourites of Heaven Gods eye is upon them his pleasure is in them his favour irradiates them the light of his countenance is a kind of Heaven unto them It also entitles us to life-eternal Justification of life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one righteousness Rom. 5.18 not by many righteousnesses but by one which is that of Christ by the same blood by which he entred into the holy place Hebr. 9.12 do his members enter also his blood removes obstacles it purges away guilt which would have barred them out of Heaven it satisfies Justice which would have been like a flaming sword to keep them out of Paradise neither is this all it is a full price for Heaven it merits all the glory above St. Bernard therefore observes that Christ hath a double right to Heaven haereditate patris merito passionis De Vitâ S. Vern lib. 1. cap. 12. by the inheritance of his Father and by the merit of his Passion the one is enough for him the other for us those that are in Christ shall enter Heaven and see the blessed One there in whose presence is fulness of joy and at whose right hand are pleasures for evermore This is a priviledg not fully to be known till it be enjoyed a thing too excellent to be seen in this dark and fluctuating world when we are in the region of light and in the eternal center then we shall understand what an heavenly purchase Christ hath made for us and what a priviledg it is to be in union with him Another priviledg is this Christ who suffered on earth for those that are in him doth intercede for them in Heaven he is an Agent for them above to maintain their peace and intercourse with Heaven he bears their Names upon his Humeral and upon his Pectoral spiritually sustaining and intimately loving them he appears in the presence of God for them he is their Advocate with the Father and pleads though not orally yet really by his Blood and Righteousness that all the good and excellent blessings thereby purchased may come down upon them he is the Lamb that stands as if it were slain Rev. 5.6 His wounds and blood cry in the ears of God to be returned unto his members in pardons and graces he who satisfied justice now pleads for grace he who dying laid the foundation of Salvation
now lives to perfect the work to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 7.25 not by halves but altogether to give our Salvation its last act and complement he is a Priest for ever his Sacrifice but once offered up is in his Intercession virtually continued to perfect for ever them that are sanctified Here believers have a tree of life bearing as many excellent fruits as Christ paid for in his Death To instance in some of them Here 's a pardon for them He that on earth made satisfaction for sin in Heaven pleads for the pardon of it his Blood crys That the sin which is satisfied for in the head may not be charged upon the members If any man sin we have an advocate with the Father Jesus Christ the righteous 1 John 2.1 He pleads that righteousness which being put into the opposite ballance outweighs all the sins of his people Here 's the supply of the Holy Spirit given to them he that here below dyed to merit the communication of the Spirit lives and intercedes above to have it done I will pray the Father and he shall give you another Comforter that he may abide with you for ever John 14.16 Our Saviour prays in the force of an infinite price therefore the Spirit is given to them he lives for ever and continues praying therefore the Spirit abides with them that which he by Prayer obtains for us by Power he confers upon us therefore as Dr. Reynolds observes in the Psalm he is said to receive gifts for men noting the fruit of his Intercession On the 110 Psalm fol. 438. Psal 68.18 And in the Apostle to give gifts to men noting the power and fulness of his Person Ephes 4.8 Having received of the Father the promise of the Holy Ghost he hath shed forth this which you now see and hear Acts 2.33 The Intercession of Christ never fails to communicate the Spirit to his members Here 's an access to God a free ingress for them unto the Mercy-seat whilest he is at Gods right hand none can bar them out from the divine Presence The Apostle tells us That we have a great High Priest passed into the Heavens one no less than the very Son of God and withal one as man touched with the feeling of our infirmities no less willing and compassionate than able to help us And from thence he concludes Let us therefore come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with boldness with a liberty to speak all our mind unto the throne of grace that we may obtain mercy and find grace to help in time of need Hebr. 4.14 15 16. Believers need not fear to approach unto the great God his Glory will not swallow them up his Justice will not be a devouring fire to them they may freely open their wants before him their regular prayers shall surely speed in Heaven Christ intercedes there for them and which is the Eccho of that Intercession the Spirit makes intercession in their hearts the success therefore cannot fail though their prayers as they are in their bosoms have much weakness and imperfections yet as soon as they are put into the hand of Christ and perfumed with the sweet incense of his Merits they are glorified prayers and have power with God to procure the thing desired Another priviledg is Adoption All men in a sense are the off-spring of God the immortal Spirit in them had in the very make of it the natural Image of God which was a nobler print of the Deity than that which was upon all the material world besides Adam in Innocency was in an higher way the Son of God the holy Graces in him which made up the Moral Image had more of the divine Beauty shining in them than that which was to be found in the Essence of the Soul but Believers are the Sons of God in a more excellent manner To as many as received him to them he gave power to become the Sons of God John 1.12 By conjunction with Christ the natural Son they become adopted ones Adam was a Son only by Creation his Soul had in the Essence of it a natural Image of God and in the holy Graces of it a Moral one but Believers are sons by mystical union with Christ the natural Son neither is this a meer empty title but they are born of God they are of the seed-royal of Heaven the Blood of God runs in their consciences the divine Spirit which formed Christ in the womb doth by a supernatural overshadowing form him in their heart in their adoptive Sonship there is a shadow of the eternal one the splendor of grace in them resembling God in a measure is a little picture of Christ who is the brightness of his Fathers glory This priviledg as it is from God is a piece of admirable love Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God 1 John 3.1 The Apostle stands and wonders at it as an object of glorious and amazing Eminence Also as it is upon Believers it is a piece of incomparable Dignity such as doth far outshine all that lustre which is upon the Potentates of this world all the glory of earthly Princes is but fumus seculi the smoak of this lower Region their titles glitter only in carnal eyes but adoption is radius coeli a ray of heavenly glory making believers though but worms in themselves shine to the eyes of Angels who look upon them as mystical parts of Christ Touching this priviledg I shall only touch on two or three things Believers as Sons have an heavenly freedom in the ways of God They are not drag'd to holy things by the cords of Hell and Death they do not bring forth their duties meerly under the pressure of the Law-letter or in the power of fallen nature in a dead carnal servile manner no they are spirited for holy things the Law is in their hearts the rectitude of the commands attracts them the Love of Christ constrains them the great rewards in Heaven ravish them the Holy Spirit inspires obedience into them Holiness becomes natural to them Duties are brought forth in the easiness of the new creature they can walk run fly on in the pure ways towards eternal happiness this is a very choice priviledg indeed they are no longer in the straits of sin and earth but in a divine amplitude and liberty their hearts rest not in * Liber ab infinito ad infinitum super infinitum movetur finite things but go out to the infinite One their thoughts are upon the first Good their aims at the last End their liberty is joyned to its great fountain their motion is to the true center this is a right noble royal posture of Soul towards God in whom all our happiness is Believers as Sons live under the continual Indulgences of God in temptations he bears them up upon the wings of grace in a world of snares he plucks their
feet out of the net when the flesh hangs back and cumbers them in holy Duties he helps them on by the sweet supplies of his Spirit when they totter and are ready to fall he upholds them with his Almighty hand that their persons may not be hurt he will keep them night and day that their graces may not decay he will water them every moment in their wants his treasures are at hand to supply them in their afflictions he himself is afflicted as taking them to his heart in fainting fits he hath rich cordials for them in the midst of encompassing infirmities he spares them as a man spares his own Son that serves him goodness and mercy follow them all their days a stream of graces and comforts perpetually accompany them to supply and refresh them in the way to Heaven Believers as Sons shall have the heavenly Inheritance If children then heirs heirs of God and joint-heirs with Christ Rom. 8.17 All the children are heirs of God as their Father and joint-heirs with Christ as their elder Brother the Father would not have his natural Son only inherit the blessed Kingdom but his adopted ones too Christ the elder brother would not reign alone there but have all his brethren come and partake of his Glory with him Here 's Honour in the highest pitch Happiness in the utmost perfection admirable is that Grace which gives it precious is that Merit that procures it for us Another priviledg is this They that are in union with Christ have the Holy Spirit in them it is the Dignity of man that he hath an immortal Spirit in him touching which the Philosophers speak at a very high rate it is say they a Particle of the divine Breath a bud or blossom of the Deity a kind of Daemon or God in us but which is a much greater thing it is the Dignity of a man in Christ that he hath an higher Spirit than his own no less than the Holy Spirit of God in him If the Spirit of wisdom and understanding be upon Christ Isa 11.2 then it follows That the earth is full of the knowledg of the Lord as the waters cover the Sea vers 9. The Holy Spirit which is upon him is diffused unto his members The Oyl of gladness Psal 45.7 doth not only glad him but his fellows too though not in equal excellency with him yet in a fit proportion for them as members of him this is a wonderful priviledg The Holy Spirit works the great work in them it inspires a divine life into them it doth as in the first Creation command the light to shine out of darkness it calls the holy Graces which before were not into being it raises up the new creature out of nothing nay as it were in mighty waters in the midst of that torrent of corruption which is in the heart putting back the stream of nature it sets up a noble structure of grace in them it accommodates graces to every faculty as the dew is white in the Lilly and red in the Rose so the Holy Spirit in its Graces is light in the mind liberty in the will order in the affections also it accommodates sutable influences to every grace it gives such sweet touches upon their holy love fear meekness patience as makes them go forth into act in a free spontaneous manner it acts so powerfully as if there were no room left for humane liberty and yet so connaturally as if there were no power at all in it Further It accommodates it self to them at every turn it is a Spirit of Grace in their penitential meltings a Spirit of supplication in their ardent Devotions a Spirit of Revelation in their Evangelical Studies a Spirit of Love in their Charities a Spirit of Power in their Infirmities a Spirit of Fear in their holy Walkings a Spirit of Meekness in their carriage towards others a Spirit of Comfort in their Afflictions a Spirit of Glory in their Reproaches a Spirit of Holiness in all their Converses it lives breathes moves aptly operates in them Hence in all their good actions they are lifted up above themselves and carried beyond the line of a meer humane Spirit they walk in a divine circle from God as the first cause to God as the last end they center on nothing less than God himself and take an aim no lower than his Glory whether they eat or drink or pray or hear or whatever good thing they do they are still carrying on the great design that God in all things may be glorified the great Alpha is their Omega the supreme good is their ultimate end they dare not center in a creature or make God a Medium this is practical blasphemy and in effect it saith That God is not God or that there is something better than he it is their study how to serve the blessed God how to shew forth his praise in an holy humble righteous heavenly conversation still there is oculus in metam a pure intention at his glory as the great end of all by that intention they are so joyned unto him that all their works are spiritualized and attain a kind of Immortality This is an excellent priviledg indeed they are acted by the Holy Spirit and walk as Christ walked he as became the great Samplar of Sanctity sought his Fathers glory they as mystical parts of him tread in his divine steps no flesh on earth but that which is spiritually joyned to him doth so all others are off from the great Center their best works putrifie one inferior end or other like a worm at the root makes them moulder into nothing not being terminated in God they are not accepted as done to him Another priviledg is this They that are in Christ have not meerly Ordinances but communion with God in them They see his goings in the Sanctuary they have the golden Oyl of the Spirit communicating it self through the golden Pipes this communion is a divine entercourse and correspondence between God and them There are two things somewhat on their part answering to somewhat of Gods and somewhat on Gods part answering to somewhat of theirs On their part there is a service answering to the call of God God saith Seek ye my face they answer Thy face Lord will we seek God appoints Ordinances they perform Services in correspondence thereunto There are two things in Ordinances Matter and Manner there is that in their Services which complies with both As to Matter an Ordinance is a thing appointed by God accordingly they go to it as such A worship of humane invention is to them as nothing nay worse than nothing it is as strange fire or as a graven Image a kind of Teraphim expressing though not as they did an humane shape yet an humane device or invention But where there is an Ordinance of Gods institution where he hath set his own seal and stamp there they fly as Doves to the windows thither they repair to meet the
Holy God they know assuredly that there is the way in which he is to be found there he records his name and commands the blessing even life for evermore the call is that which makes them run the institution is that which makes them wait for the benediction As to Manner an Ordinance is to be used like it self in an holy way accordingly they treat it as a sacred thing their hearts are in such a posture as corresponds to the Presence of God in it He is the great Majesty of Heaven they lye low before him their reverence shews Him whom they serve to be an Infinite one Oh! what abasing thoughts are there in their bosom Dust here approaches to Majesty it self nay sinful dust to the holy One What a little very little thing is the soul to him though it were intirely given up to him And how much less is it when corruption holds back and the world steals away a great part of it from him He is a Spirit they serve him in Spirit and Truth they endeavour to give him their highest and purest intention they bid the world stand by and not to interrupt them were it possible they would not have so much as a glance or a broken thought towards carnal objects he is Mercy and Love it self their Faith in and through the great Mediator ascends up to him for pardon and acceptance their Love takes fire at his and inflames their hearts towards him He is the great Author of the Ordinance he only can bless it their eyes are up to him their hearts cry out for him Oh! that he would fill the Ordinance with his Spirit that he would cast their minds into the mould of the Gospel this is all their expectation to meet with him in his ways Here is the first correspondence On Gods part there are such divine Communications as do in a way of Grace answer to their Services as they draw near to him so he draws near to them as they come to Ordinances as Ordinances appointed by him so he comes down into Ordinances as his own Institutions to fill them with his gracious Presence there are such spirations and influences of the Spirit such openings of Evangelical Glories and Mysteries such deep and intimate impressions of Truth such delights and spiritual suavities in holy things such prospects of rectitude and beauty in the commands such sweet tastes and favours of Grace in the promises such sheddings of the divine Love and Favour such a Shechinah a presence and glory in the Ordinance that they can do no less than break out and say God is in it of a truth Before they did by the word know the Ordinance to be of God but now they know it by experience God shews a wonderful respect to their services I may add to the pious mode of them The more low and humble they are the nearer is the high One to them their humility and penitential frame sets his Mercies a melting and working towards them when Israel was repenting his Soul was grieved for them Judg. 10.16 When Ephraim bemoaned himself the divine bowels were troubled for him Jer. 31.20 The more upright they are the more doth his countenance behold them With the upright he will shew himself upright their pure intentions shall have a Crown of pure Mercies while they are serving him in heart and spirit he will do them good with all his heart and soul they lift up their faith and love towards him and the issue is Mercy comes down upon them in greater riches and plenty Love appears in clearer and higher manifestations than before they lift up their eyes to the great Author of Ordinances and it is not in vain he manifests himself to them in every duty in Prayer they meet with gales and divine Enlargements they have a free access and manuduction to the Mercy-seat they have sweet returns of their Petitions if not in specie in the very thing desired yet in something else fitter and better for them there is an inward support which is tantamount to the blessing desired or else there is a wise transmutation of the blessing into something more profitable In the hearing of the word they have an effectual working in their hearts they do not only hear outwardly but inwardly too there are such Illuminations as are more precious than all the lights in nature The word like a beam of Omniscience penetrates into the very inward parts the savours of Christ are as if there were a box of heavenly Spikenard broken in their hearts the divine Spirit breathes life and power into them to quicken them to all Obediende in every Ordinance they have a practical and experimental proof that God is in the Ordinance This is the second correspondence both evidence a sweet communion with God in which stands much of our happiness here below it being certain that there is no greater good to be enjoyed than himself The last priviledg I shall name is this They that are in Christ are happy in every conditio Eth. lib. 1. c. 10. a virtuous man in Aristotle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foursquare man cast him which way you will still he is upon his bottom I may much more say so of men in Christ their happiness is so internal and divine that it doth not wheel or rowl about with the mutable world but stands unmovable in every condition whether the times be prosperous or adverse still they are happy They are happy in times of prosperity they have outward good things in a more excellent way than others they have a special title to them they have them not only by Providence but by Promise they claim not upon meer Creation but in and through Christ All are yours and you are Christs 1 Cor. 3.22 They have not meerly the things themselves but the favour of God with them In the blessing of Joseph there are the dew and the deep the precious things of the Heaven Sun and Moon the precious things of the Earth Hills and Mountains and to sweeten all there comes in at last The good will of him that dwelt in the bush Deut. 33.13 14 15 16 verses This good will is that which makes the stream of blessings run pure Believers have blessings and no curse in them a table and no snare in it a prosperous state and no sorrow added to it the light of Gods Providence and the light of his countenance are met in conjunction Again They look upon outward blessings in their dependance upon the original they know the true sense of them to be this That their hearts may be guided to the fountain of Goodness the little beams being rightly understood point to the Father of Lights the smallest drops of good here below lead to the Ocean of sweetness above no sooner do Believers open their eyes upon the creatures but they see the stamps and signatures of the first cause they behold the rare Idea's of the divine Power and
no impression made upon the will no vital influence upon the heart no savouring or spiritual sensation of heavenly things it is but a form of knowledg a figure or appearance only without any life in it he knows holy truths only to know them he doth not love chuse embrace practise them he hath them only in notion not in a practical way the holy Precepts as full of rectitude as they are move him not to obedience the precious Promises which flow with admirable grace attract him not into faith and love the dreadful threatnings in which Gods wrath appears like devouring fire drive him not out of his iniquity all his knowledg is by a practical error blasted and turned away from its true end in effect it withers and nomes to nothing But in a man in Christ the knowledg is not a meer form or appearance but the substance or spiritual subsistence of holy things in the heart the notions do not lie dead but rise up in life and power in the soul holy truths do not meerly float in the brain or stay in the intellect but fall down upon the will to make it free in the ways of God and upon the affections to inflame them towards him the things of Heaven do now appear in such glory and excellency that they cast the ballance in heart and life the right way Christ with whom they are united makes every truth effectual The third is this The marks of this union are supernatural No meer moral virrues such as are under a common blessing extracted out of principles of reason can amount to a mark In moral virtues Reason is the great Moderator in acts of Justice it weighs out to every man his own in acts of temperance it proportions out how far a man may drink of sensitive delights in acts of fortitude it sets down the just measures how far fear may be heard in all Reason is the chief Umpire and Empress regulating and commanding every thing In these moral virtues a man is in union with his Reason as the supream faculty in him this is indeed highly commendable but if we might rest here Christ would not be necessary to us However necessary he might be for expiation yet he would not be necessary for fanctification he need not be a vital head to us we might be an head to our selves he need not pour out his Holy Spirit upon us our own spirit might serve the turn we need not be in union with him it is enough for us to be in union with our own Reason All which being very absurd it is to be noted that union with Christ is a thing of a much higher nature than union with Reason The meer Moralist moves in an orb much lower than the true Christian the Moralist in a kind of self-sufficiency stays at home and drinks out of the cistern which is in his own Reason but the Christian in a way of self emptiness goes out of himself and partakes of influences of Grace from Christ The Moralist is prudentially regulated in his passions that they are subject to his mind but the Christian is divinely renewed throughout that the whole man becomes subject unto God The Moralist does his virtuous actions in compliance with his Reason as being the highest faculty in him but the Christian does his gracious acts in compliance with the divine will as being the supream rule to him The Moralist acting out of natural principles aims at nothing higher than himself but the Christian acting out of supernatural principles directs all to the glory of God as the chief end These things make it appear that moral virtues though good in their kind are so far short of spiritual graces that they cannot in themselves be marks of our union with Christ Having laid down these three things I shall now proceed to the particular marks of this union The first mark of this union is poverty of spirit Every man naturally is poor in spirituals his humane nature lies in the ruines of the fall there is a Tohu and Bohu a voidness and Spiritual emptiness in it his mind is empty of spiritual light and hath only some few reliques left to make him a man his will is void of divine freedom and hath only such fragments of liberty as may declare him a free agent his affections have lost their wings and creep only upon the things here below corruption is very strong and there is a meer Vacuum of grace it is with him as if the Divine Image or likeness had never been stamp'd upon him a vast debt of original and actual guilt lies upon him and he hath nothing to pay or if Divine Justice seize him he hath nothing to say against it he is shut up under wrath and cannot but deserve it Thus every man is very poor in spirituals yet alas he is not naturally poor in spirit no on the contrary he presumes all is well he is as he dreams happy in his ruines full in his emptiness seeing in his darkness free in his chains and rich in his debts and wants a man poor in spirit is one who is poor in sense and reflection upon his poverty he considers his lost and undone condition he feels and groans under his spiritual wants the deep sense of them makes his heart cry out Oh! I am lost I am in the ruines of the fall there I must lie unless Christ lift me up and bring forth a new Creation out of the Chaos my mind is dark my will fettered with corruption so it must be unless Christ shine into my heart and make me free indeed my poor affections lie in the dust and vanity of this lower world and there is no help unless Christ come and raise them up to the things above I find nothing but an emptiness and voidness of grace neither is there any hope unless the Spirit of Christ communicate a furniture of graces and comforts my debts are great and never to be discharged unless the blood of Christ which paid for the sin of a world do it for me After some such manner as this he lies at the feet of Christ he is poor empty forlorn destitute in himself the very frame of his heart prays for a Saviour such an one is in a right posture for him His poverty cries for an Alms out of the infinite treasures in Christ his weariness pants after the true rest which is in a Mediator the broken heart begs for a compassionate hand to bind it up the wounds in conscience open for the atoning blood to be poured into them the sin sick soul calls for the great Physician Lord heal my soul for I have sinned against thee the lamented ruines invite the Divine Builder to set up his own Temple there the spiritual nothingness importunes for a new Creation to be brought forth Create in me a clean heart O God Every want being felt to the quick hath a voice in it and cries out for a supply
out unto God to increase their faith to help their unbelief they never think their faith strong enough nor their union with Christ near enough They would be more grounded and setled in faith they would be in more close and intimate conjunction with Christ This is the temper of those that are in him Also they have a tender respect to the holy Spirit the other bond of union It is the holy Spirit which first takes hold on them which works faith and other graces in them which is the very life of their souls and graces which makes them breathe in prayer melt in charity move in obedience act like mystical parts of Christ in conformity to him such operations as these endear the Spirit to them They would not grieve him for a world they will not wallow in sensual pleasures that they may be filled with him They put away all bitterness envy malice hatred out of their hearts that the good Spirit may dwell in them They will not suffer worldly things to throng and make a noise in their minds that the Holy One who hath a Temple there may not be disturbed They would do nothing to cause him to withdraw his Presence from them it being more tolerable in their eyes to have their own souls part from their bodies than to have him depart from their souls He cannot depart but their light life grace peace will be all gone It 's a grievous thing to them to quench him The light which he lets in is to them more precious than that of the Sun Moon and Stars The motions which he inspires are to them more dear than the breath in their nostrils The still voice which he utters is to them more sweet than all the charms of the world It is one of their great cares to walk in his light yield to his motions and obey his voice He comes velut imber sanctificationis as a shower of Sanctification from Christ their Head he comes to inlighten strengthen quicken actuate comfort guide them to the blessed region above and how welcome do they make him All the dews and distillations of grace find their hearts open every gale and inspiration meets with a compliance in them When they have most of him they still desire more of him that corruptions may be more subdued Ordinances more filled Truths more illustrated Holiness more imprinted Promises more sealed the love of God more shed abroad in their hearts They never think themselves to have enough of him This is the right temper of those that are in Christ Another mark of this Union is conformity to Christ A wicked man while such cannot be in union with him What communion hath light with darkness What concord hath Christ with Belial Can his blood save those that are void of his Spirit May his Promises comfort those that trample his Laws under their feet No surely such are indeed not members of Christ but of Satan not heirs of Salvation but children of wrath All that are in union with Christ are conformed to his Image Every branch in him answers to the root Every member suits to the Head in Heaven all that are in him do in a measure resemble him In this Conformity three things may be noted The first is this There is a Conformity in graces Beholding as in a glass the glory of the Lord we are changed into the same image from glory to glory as by the spirit of the Lord 2 Cor. 3.18 We have here the two bonds of Union faith set forth by a transformative view of Christ and the Spirit called the Spirit of the Lord. And withal we have here mention of a change into the Divine Image which ever accompanies the Unionâ— and is a sure mark of it In this Conformity two things may be observed There is a conformity of their graces in the rise of them to the conception of Christ his humane nature was not brought forth generatione sed jussione not in an ordinary way by knowing a man but in an extrordinary by the power of the Highest and the overshadowing of the Holy Ghost iâ— conformity to this the new Creature with its graces is not born of blood nor of thâ— will of the flesh nor of the will of man but of God Joh. 1.13 It is not by an humane but by a Divine power It is not froâ— mans Spirit but from Gods overshadowinâ— the heart The same Spirit which forme Christ in the womb forms him in the hear All the graces of believers are produced like their Saviours flesh in a pure supernatural way Again there is a conformity of their graces in the kinds of them to the graces in Christ the same holy Spirit which anointed his humane nature in an Hypostatical union anoints believers in the Mystical one Of his fulness they receive grace for grace Joh. 1.16 Grace in a measure answering to the grace in him Was he meek and lowly they have a measure of those lovely graces Did he burn with zeal for the glory of God some of the same holy fire is in their hearts Was he full of love to God and man their love inflamed by his goes out towards both Was he holy in perfection they are so in sincerity Had he large bowels of mercy and compassion unto men in misery their hearts also melt with the same graces Was he perfectly obedient to his Fathers will they are upright and endeavour to do it their graces answer to those in him this is an infallible sign of union If a man would know whether he be in Christ or not he must look within and ask his own heart what is there hath the holy Spirit been there Is there any thing above nature wrought Are there any pieces of the new Creature or Divine Image What is there of humility zeal or holy love What of purity mercy or obedience See how it is within if a meer vacuum be there if the heart be void of these graces it is a vain presumption to think that he is in union with Christ that there should be humility in the Head and pride in the members zeal and love in the Head and coldness and hatred in the members purity mercy and obedience in the Head and uncleanness cruelty and rebellion in the members is a thing too absurd to be imagined by any considering man That Christ should be an Head and not communicate his Spirit or men should be members and not receive it that he should be Head and not rule his members or they should be members and of a contrary temper to the Head is utterly impossible The beams of the Sun may sooner be dark than the members of Christ be unlike him The streams of a sweet fountain may sooner be bitter than those that are united to the fountain of Grace can want it All that are in him have grace answering to his This is the first Conformity The second is this there is a conformity in sufferings they that are in Christ
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
to live in the spirit pray in the spirit walk in the spirit do all in the spirit which descends upon them from the Head Hence St. Paul saith I live yet not I but Christ liveth in me Gal. 2.20 He lived an holy life but it was in dependance upon Christ he did the Will of God but he was acted by the Spirit of Christ in the doing of it there is a vast difference between a meer Moralist and a right Christian the Moralist cries up the Fountain of Virtue in his own reason and will the Christian cries up the Fountain of Grace in Christ there are the full treasures of Grace there are the rich anointings of the Spirit The Moralist expects all Epict. Ench. c. 17. Sen. Ep. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from himself and in all doth sibi fidere trust to himself The Christian hangs upon Christ and adheres to him that he may have continual supplies of grace from him the Moralist is a self-subsister he stands upon his own bottom works out of his own stock and is All to himself the Christian subsists in Christ he is a branch in him in the root he flourishes off from it he withers he is a member of him in union with the head he acts and moves in holy Works in separation from him he can do nothing he waits and looks up to him that he by the influences of his Spirit may inlighten him when dark quicken him when dead draw him when back ward strengthen him when weak hold him when falling enlarge him when in straits and actuate him to do Gods Will in the midst of infirmities in all the good works that he doth he acts in dependance upon the influences of grace Here again we may try our selves whether we be in Christ or not how is it with us what is the posture of our inward man do we live in dependance upon Christ our Head do we sanctifie the Fountain of grace in our hearts do we look up to him to move and act us by his Spirit if so it is sure that we are members of him and live like such in dependance upon him I will no longer insist upon the marks of union but conclude all with two things The one is this Those that are not in union with Christ had need to consider their condition what poor forlorn creatures are they what a world of guilt is there lying at their door what omissions comissions ignorances presumptions impieties iniquities what smothered light abused love forfeited creatures buried talents broken promises have they to answer for and for these things what black clouds and storms of wrath hang over their heads what dooms and fearful curses doth the broken Law pronounce against them at death and judgment what will they do how will they appear before the Holy God or what can they say or plead why his wrath should not be poured out upon them may they be saved without a Saviour or by a neglected one will the great and merciful Jesus deliver those that would not join themselves to him may his glorious satisfaction cover those that are none of his members or his precious atonement discharge those that would never receive it will the Law spare those that refuse the Gospel or the dreadful curse pass over those who have none of the blood of the Covenant sprinkled upon them It cannot be not being in union with Christ their condition is as forlorn as if there were no Christ no sacrifice or atonement no Gospel or promises at all the wrath of God abides upon them there is but a moment a little span of life between them and the bottomless pit as soon as death blows out their Candle they are in utter darkness It may be a matter of just wonder how it is possible that they should have any rest or quiet of mind in such a dreadful condition the very thought of the wrath to come is enough to dampall the joy and comfort of their lives Again Would they put dive into their own hearts it would be a weary thing to them to see their immortal spirits lye as they do in ruins and spiritual desolations to have minds and no practical light in them wills and no holy rectitude there to have love and joy and none for Christ hatred and sorrow and none for sin It would be grievous in their eyes to see their precious souls lye in the turpitude and pollution of sin in a sink of pleasure or a cave of covetousness or some other lust which like an unclean place miserably defiles it whilst it abides therein In such a doleful state what help or relief is there but in Christ Is not he the great repairer of breaches Is it not he that sets up the Divine Image and all its furniture in the Soul is not he the only one that cleanses us from the stains and turpitudes of sin There i salvation in no other but in him alone Were but men awakened they would never rest in a Christless condition the scores of guilt in conscience the wrath of God hanging over their heads the forlorn and desperate state of their own souls the wretched pollutions and defilements which they lye under would make them cry out for Christ oh give us Christ or else we dye nothing can wash out our guilt but his atoning blood nothing can cover us from wrath but his glorious satisfaction nothing can purge out our stains and set our hearts in order but his spirit the fearful condition of being without Christ would prompt them to breathe and endeavour after union with him as the only necessary and desirable thing in the world The other is this Those that are in union with Christ should carry themselves in a just decorum to that blessed state How should they study and admire the transcendent excellencies of their head what a glorious and incomparable person is he Creatures are but vanity the whole world is but a poor nothing in comparison of him what a sight is God in the flesh in whom the distance between God and man is as it were filled up in a wonderful incarnation how infinite is that love which moved him to come down into an humane nature to stand in it under the rules of his own Law nay to bleed and die upon a Cross to make a full satisfaction for the sin of the world How should those that are in him stand and adore him What rapes and extasies of affection are due to him who is all over beauty and amenity With what joys and triumphs of faith should they look upon that precious blood which cheers the heart of God and man Here they may lye down in ease and rest no fears of death or hell shall disturb them And what are the rich anointings and over-measures of the Spirit which are upon him How vast an Ocean of grace is he and what wonders are to be seen there Those that are in him have reason to stand and admire at the continual illapses of the Spirit and supplies of grace which come from him Israel could sing at an earthly fountain Spring up O well Numb 21.17 How should Christians joy in the fountain of Grace and say Flow out O infinite Well let thy streams make us glad for ever What precious thoughts should they have of him What firm adherences of will to him What total dependences upon him What pure intimate affections towards him How should their love feed and feast upon the delicious suavities and plenitudes in him Earthly things should be but as so many beautiful shadows and gilded nothings their affections should be intirely set upon him as the most amiable object of all carnal self should be left and forsaken that they may be swallowed up in him How should they study and earnestly affect to resemble him his will should be theirs theirs should be broken to pieces that it may be made one with his his mind should be in them and theirs should have pure aims at his glory they should never think that they have enough of his Image but every day endeavour to have more lively stamps and impresses of it upon their souls nay they should not rest in a meer interne assimilation to him but strive after an externe imitation of him to talk and act and live as he did as there is one Spirit in him and them so there should be the same steps in both When they go about any thing they should ask their own hearts would he if on earth do so Do we herein imitate him who is the grand copy and Idea of Virtue To hunt after the world or drown in sensuality or boil in hatred and malice is not to act as mystical parts of the great Samplar And how should they seek communion with him in Duties Providences in Creature-comforts Christ alone should be the matter of their fruition all other things should be subservient to him nothing should be good to them but what tends to him And how should they endeavour to give all content to him the least dalliances with sin are a grief to him The Physician tells us that all grief in the body proceeds from the solution of the continuum it holds good in his members nothing is more grievous to him than to have them backslide be out of joint If they should fall off from his Mysteries to their own reason or from his precepts to their own will or from his righteousness to their own works it would be a thing no less displeasing to him than unbecoming to them And how should they labour to find all content in him He is a King for power an Husband for love a foundation for support a Priest for atonement an Head for influence Nay he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things Col. 3.11 It is safe to be under his protection sweet to be in his embraces sure to be upon his bottom comfortable to have peace by his blood excellent to have continual supplys and emanations of grace from him Nay to have him is to have all things all that are in him have reason to rest satisfied in him and to begin that Song of the Lamb which they shall be ever singing in Heaven to him FINNIS