23. 1 Cor. 12.12 Now if any ask me what this Union is I must tell them I know not Christianus ad multa respondere potest Ignoro saith Austin If I should say it is a mystical union I do in effect say it is such an Union as I do not understand Eph. 5.32 yet as they say we may know God per viam remotionis vel negationis per viam causalitatis So I may tell you what this Union is not and what the effects of it are 1. It is not an essential Union as some have boldly affirmed for this would infer an equality of power holiness wisdom c. that is make the creature not only perfect in holiness but omnipotent omniscient the infiniteness and perfection of all excellencies being of the Essence of the Godhead And for that place John 17.21 it is forced to serve two Hypotheses Some thence deny the Deity of Christ because it is but such an Union that is between the Father and the Son as is betwixt Christ and believers Others would thence infer an essential Union betwixt Christ and Believers because it is such an Union as is betwixt the Father and the Son But the place will serve neither of their purposes signifying as Matt. 5.48 only some kinde of similitude no equality as Glassius hath fully proved Gram. sacr 501. c. 2. This Union is not a personal Union as some strangely speak see W. Dell. on Gal. 2.20 The whole process of the last Judgment as set down Matth. 25.31 c. fully proves that Christ and Believers remain distinct persons and that place Gal. 2.20 is not to be understood literally for then there were a plain contradiction in it But Christ is said to live in us because he makes us live as will appear by comparing Rom. 8.15 with Galat. 4.6 in one place the spirit is said to cry in another place to make us cry Nos clamamus sed ille clamaredictus est qui facit ut nos clamemus saith Austin de correp Grat. c. 15. And the Apostle speaks in that place as in 1 Cor. 15.10 but as one afraid of seeming to assume to himself and derogate from the Grace of Jesus Christ 3. It is not a corporeal Union as the Papists would prove from John 6.56 that place is interpreted literally only to serve their hypothesis of transubstantiation 4. It is not a meer Union of affections such as was in the primitive Christians Acts 4.32 or in the ten Kings Rev. 17.13 though there is such an union of affections 1 Cor. 6.17 Phil. 2.5 yet this is but the effect of a nearer Union which though we fully understand not its nature is set forth to us by several similitudes as of a vine and its branches John 15.1 c. Of an head and members 1 Cor. 12.11 Of an husband and wife Eph. 5.32 all which shew the effects of this union denoting the influence of divine power and vertue which believers have from Jesus Christ the sympathy that he hath with them their subjection to his guidance and direction the protection which they have and freedome from the Law by Jesus Christ as a woman under the covert of her husband But of these things in their place I now come to shew how this Union is made up by Faith which I prove First from 2 Cor. 13.5 where being in the Faith and Christ being in them are made indifferently a proof of Christ speaking in the Apostles Of the sense and contexture of that place See the Animadversions of Sr. Norton Knatchbull 2. Christ dwells in the heart by faith Ephes 3.17 he stands and knocks and Faith is the opening to him Rev. 3.20 when Lydia believed her heart was opened 3. By Faith we are espoused to Jesus Christ 2 Cor. 11.2 As the marriage Union is made by the consent of both parties so is this Union betwixt Christ and the soul Christ hath given his consent by the offer and promise of the Gospel and the soul consents when by faith it accepts this offer and layes hold on this Promise 4. By faith we are made the sons of God John 1.12 Gal. 3.26 and consequently Partakers of the spirit Gal. 4.6 Some indeed speak of an Union betwixt Christ and the elect before Faith by his Incarnation which they call a legal Union or a stipulatory Union such as is betwixt a Debtor and his Surety which they make necessary to his satisfaction since as they say unitas praestantis est fundamentum proprietatis ad officium praestitum others again load this with dreadfull consequences making it the foundation of Antinomianisme the ruine of Christian Religion leaving no room for Remission of sinnes I dare not peremptorily define in such a case yet it seems to me at present that there must be some relation betwixt Christ his elect whereby his satisfaction becomes available for them whereby he may obtain for them spiritual blessings wherwith they are blest in him Eph. 1.3 amongst which faith is to be certainly reckoned But the forementioned consequences of the former Doctrine as understood by them that maintain it I cannot so clearly apprehend If we have recourse to the civil Law for the proof of them which tells us that every obligation is taken away by the payment of the debt that tells us also that vicarius paena corporalis cannot properly pay the debt for in such a case that holds dum alius solvit aliud etiam solvitur And if it be said it is the same in sensâ— civili though not in sensu physico I answer in strictness noxa sequitur caput and aliud pro alio invito creditori solvi non potest Myn singer in lib. 3. Institut Tit. 30. so that God did in dispensing with the person uti suo jure and by an act of supream Dominion substitute Christ in our stead wherefore it was free for him to appoint himself upon what termes the Obligation should be taken away and here was room enough left for Remission I will but refer to Grotius de satisfac c. 6. where he sets down what the true notion of remission is and shews that there is properly Remission where an act of the rector or Creditor doth intervene to make a solution valid antecedently to which act such a solution may be admitted or refused and that such an act doth here intervene is evident which seems to be a dispensation unless we will understand interpretation in as large a sense as Suarez l. 6. de legibus cap. 1. S. 3. And further Grotius doth in the same place yield that solution ejusdem doth not ipso facto liberare unless it be with this intention ut reus liberetur So that whatever Christ paid it might be that the sinner might be freed at such a time or on such termes as should be agreed on between the Father and the Son Whereas some say what Christ did or suffer'd was as a Mediator this will not prove that he was
of Faith attend Ordinances treasure up Experiences consult the experiences of others be diligent in secret duties take heed of an evill heart of unbelief Heb. 3.12 This work is to be followed well for we are slow of heart to believe Satan is a great enemy to Faith and there are not in us the seeds of Faith as of obedience Sibbs Souls Conflict Especially let us be diligent in the use and exercise of Faith I have shewed the use of it in actu signato but let us learn the use of it in our dayly practice David in his greatest grief 2 Sam. 1.18 took care to have the Children of Israel taught the use of the Bow it is not having good weapons in the War that will do us any good without the use thereof and Faith in the habit not exercised is but as the Sword in the Scabbard Bellarmine De ascension in Deum propè finem The Apostles had Faith Luk. 8.25 but they had it to seek when they should use it and so were at present as if they had none as he that hath much and doth not enjoy it is as if he possessed it not Whatsoever condition you are in or whatever you are about stir up Faith for it hath some work to do therein Every thing is beautiful in its season Eccles 3.11 and this is the season of Faith as Christ said of the poor Joh. 12.8 I may say of some other Graces we shall alwaies have use for them in heaven not of Faith here we live by Faith there by sight FINIS A DISCOURSE OF Right Judgement on JOHN 7.24 Judge not according to the appearance but judge righteous judgement OUr blessed Saviour having healed a man on the Sabbath-day the Jewes were so enraged thereby that they thought to kill him John 5.16 And here he makes his defence shewing how unjustly and partially they dealt with him They do not stick to do those things on the Sabbath day which Moses commanded he having given them the command of Circumcision Levit. 12.3 though he was not the first Institutor of it and if it happened that the Sabbath day was the eighth day after the birth of the childe they circumcised it on that day which would have been a prophanation of the sabbath Mat. 12.3 had not Moses given such a command concerning it Hereupon our Saviour concludes his Apology with a wise and holy admonition which might be of use to them in the whole course of their lives and that was to judg righteous judgment and to that end he warns them of one thing that doth most ordinarily pervert the judgement and that is judging according to appearance or the face and outward shew of things And herein Christ may have respect either to his person or to his action if to his person then it is as if he had said You think the authority of Moses sufficient to dispense with the duties of the Sabbath and never scruple any thing that he enjoynes because you think God spake to him John 9.28 29. but if you would make an impartiall judgement and not suffer your selves to be deceived with the externall apearance of things you might know that though I come in the forme of a servant and not of a King as Moses did Deuter. 33.5 yet I have as sufficient authority from God for what I do as Moses had John 5.36 yea I have the testimony of Moses himself John 5.46 compared with Deut. 18.15 If it have respect to Christs action then his Argument is thus You passe sentence upon actions according to the appearance and first view of them without examining the grounds of them or considerings in what cases the command of God are dispensible when you see according to the command of Moses some things were done on the Sabbath-day which had not been lawfull but for such a particular command concerning them and you do not observe how commands that are but Ritual and of positive right may yield to works of justice and mercy else you would not have condemned the innocent Mat. 12.7 For the right understanding of the words of the Text we must know that both the Verb and the Nown verbal which are ordinarily joyned together in Scripture besides many tropical and improper acceptions which they have are for the most part taken either more largely for an act of the minde whereby we discern or determine of any thing as in those places Luke 12.57 Why of your selves judg ye not what is right Acts 4.19 Whether it be right in the sight of God to hearken unto you more than unto God judge ye 1 Cor. 10.15 I speak as to wise men judge ye what I say The sence of the words in these places is obvious to every one that reads them Or else it is taken more strictly for judging evil or condemning as Mat. 7.1 2. both these significations of the word we have in that elegant Antanaclasis of the Apostle Rom. 14.13 Let us not judge one another but judge this rather that no man put a stumbling block or an occasion to fall in his brothers way that is let us not condemn one another but rather determine this in our own mindes c. here it is evident that our Saviour understands it in the more large and proper sence Now this judgement is either a private judgement of discretion which belongs to every man in this respect thoughts are free so men think aright or else a more publick judgement of Authority which belongs only to those who are appointed thereto of this distinction see Aquin. 12 ◠q. 93. art 2. 3 m. This command of judging righteously was first given in respect to this latter judgement of Authority Deut. 1.16 but it is here by our Saviour applied to the former judgement of discretion it being necessary indeed in all cases that men should judge righteous judgement that is according to truth Rom. 2.2 as the thing is as the matter requires The judgment is the guide of our lives and all our actions and affections are regulated thereby Matth. 6.22 23. The eye enlightens the whole man as a candle doth a room And as the rest of the members would not do their work aright were it not for the eye that guides them so neither can man do any thing aright unless he be guided by a right judgment which will make all that proceeds from him to be full of light as with the light of a candle Luke 11.36 See Mr. Perkins on the former place and on this latter Erasmus Maldonate and Dr. Hammond The will indeed sits as Queen regent in the soul and the chief executive power belongs thereto but as the King doth what he doth with the advice of his Councel so the will followes the directions of the understanding and when the will seems to be refractory refusing to follow the guidance of the judgement it is because the judgement doth not represent to the will the object which it should chuse as omni
out of it So while Paul preached the heart of Lydia was opened Acts 16.14 And for this cause the ministration of the Gospel is called the ministration of the spirit 2 Cor. 3.8 Not that the spirit doth accompany the Word allwayes so as to make it effectual it did not so when Christ himself preached John 12.37 nor when Paul preached whom Austine desired so much to hear then some believ'd and some believed not Act. 28.24 but it works in subordination to Gods Election bringing home all such as are ordained to eternal life Act. 13.48 Now by Hearing the Word I mean with Dr. Ames Quaelibet praeceptio sermonum Dei sive praedicatione sive electione sive alia quaecunque ratione communicentur receiving the Word by preaching or reading or any other way Such words of sense signifying any way of perceiving a thing wherefore seeing is applyed to sounds Exod. 20.18 Revel 1.12 The Word of God was wont to be read formerly both publiquely and privately Of the publike reading of it we may see Nehem. 8.3 Acts 13.27 chap. 15.21 they read part of it in the Synagogue every Sabbath day and that they read it privately is plain from our Saviour's appealing so oft to their own reading Have you never read c. Mat. 12.3 5. chap. 19.4 21.16.22.31 and from their searching the Scriptures John 5.39 whether we understand that indicatively affirming what they did or imparatively commanding what they should do they were thereby inabled to judge the better of what they heard Act. 17.11 but this was not enough but they must have an Interpreter that they might understand what they read Act. 8.30 They not only read distinctly in the Law but gave the sense and caused the people to understand it Nehem. 8.7 8. yea they applyed it by exhortation c. Acts 13.15 Luke 4.18 And if it be said However this is necessary that the Scripture should be explained and applyed yet Preaching is not now necessary because we have expositions and Sermons now to read in greater plenty than formerly when there were no books but such as men wrote out I answer Would to God men would read them more and that they would but spend their spare hours therein which they spend idly or sinfully but let not this make us less esteem the hearing of the word preached for though reading may conduce more to the information of the judgment yet Preaching with a lively voice doth more excite the affections and further the successe of the Gospel is according as the Lord gives to every man 1 Cor. 3.5 and experience hath told us with what successe God hath blessed the preaching of the Gospel See the Letter of Archb. Grindall to Queen Elizabeth in Fullers History B. 9 p. 124 125. Though I had rather men should be instructed by the Homilies which were formerly read in the Church than by many mens Sermons And I believe God hath blessed them to the good of soules where there hath been want of able and godly Preachers yet God forbid that these should ever thrust out Preaching where such Preachers are not wanting He that desires to be more fully satisfied concerning these things may peruse Master Hooker's Eccl. Polit. l. 5. S. 21 22. and Mr. Hieron's Preachers Plea where these things are solidly and soberly debated I come now to shew how it is by Faith that the Word becomes effectual to our spiritual life The Apostle Heb. 4.2 tells us that the Word preached did not profit the Israelites because it was not mixed with Faith in them that heard it As to make the seed fruitfull in the earth there is required some moisture whereby it may be as it were incorporated with the earth and receive of the vertue and fatness of it for it will not grow if it lie under a dry and hard clod so Faith is necessary for ingrafting the Word into the soul wherefore it is the power of God to the Salvation of every one which believeth Rom. 1.16 And for the clear proof hereof I shall shew you how variously Faith acteth upon the severall parts of the Word of God There are in the Word 1. some things affirmed and that either Doctrinally or Historically these Faith assents to 2. Some things are commanded these Faith submits to 3. These Commands are enforced by Promises these Faith embraces and relies upon 4. These Commands are also enforced by threatnings these Faith stands in awe of First Faith assents to the truth of whatsoever the Word of God affirmes John 3.33 He that believes sets to his seal that God is true And 1. in the Historicall part of the Word particularly concerning the Creation it is said Heb. 11. by Faith we believe that the worlds were created by the Word of God c. If it be objected That this is a thing may be known and demonstrated by reason and therefore is not an object of Faith I answer First it is not to be taken for granted that the same thing cannot be the object both of Faith and Knowledge vide Baronium de fide Art 4.2 Though the Creation should be demonstrated by reason yet that it was made by the Word of God and that it was not made of things that do appear is the object of Faith as appears by the strange conceits which many of the wisest Philosophers had of it So for the Doctrines of the Scripture as of the Trinity and personal Union of the two Natures of Christ imputed righteousness the Resurrection c. Faith believe with reason against reason as it is said to believe the Promise in hope against hope that is though reason be not able to comprehend how these things should be at least some of them yet that they are we have reason enough to believe because God that cannot lie hath said it and though we know not how they should be God doth and this would be greater arrogancy in us to deny than if some rude ignorant fellow should face down a Mathematician that a starr is no bigger than the palme of his hand or the Sun than his cart-wheel or if there be any Antipodes they must needs go with their heads downward Now the Word is of great use to us in respect of these things which Faith believes The Apostle being to shew the great use and vertue of faith begins with this act of it whereby we believe the Creation of the world supposing that nothing will be too hard for a believers faith seeing as Amyrald in his Paraphrase on the place observes although the things that we believe do not yet appear this hinders not but we may have full assurance of their future existence seeing the same power of God which created the world of nothing may give beeing to whatsoever we believe when it seems good to him and we shall observe that frequently in Scripture God doth support the Faith of his people with this consideration of his creating heaven and earth Isa 40.28 and 51.13 and herewith David
faithfulness in the greatest afflictions because it judges not by Sence measures not happiness by present enjoyments and so makes not things before us an evidence of love or hatred Eccles 9.2 but reckons of things according to the tendency of them to the promoting our everlasting happiness wherefore David acknowledges that it was in faithfulness that God had afflicted him Psal 119.75 God was therein faithful to the interest of his soul Now this doth much case the burden of affliction we can easily bear that which we know is done out of love the wounds of a friend are better than the kisses of an enemy Prov. 27.6 We are impatient of an enemy besieging us in a City or imprisoning us in a Castle when we can well enough be content our Physician should confine us to a Chamber because we know he doth it out of his love and care If ever we would comfortably bear afflictions let us maintain good thoughts of God and not make the severest interprerations of his Providences or entertain any evill surmises or jealousies of him we should indeed be so sensible of his Fatherly displeasure as not to despise his chastening but not question his Fatherly care so as to faint when we are rebuked of him Heb. 12.5 Thirdly By Faith we look to the end of our afflictions there are three ends of them which are set down together Deut. 8.16 The first is to humble us 1 Pet. 5.6 this they do as they bring our sin to remembrance Gen. 42.21 as they let us see our dependance on God and how obnoxious we are to him how much we are at his mercy The second is to prove us Job 23.10 1 Pet. 1.6 and I have elsewhere shewed what an excellent fruit of affliction this is The third is to do us good in the latter end Heb. 12.11 By experience we may know this afterwards as David could say It was good for him that he was afflicted Psal 110.71 But Faith rejoyces in this before hand being the substance of things hoped for and as the Levites praised the Lord before the victory in confidence of his faithfulness in making good his Promise 2 Chron. 20.21 so a Believer can rejoyce in tribulations in hope of the happy issue thereof as it is said Mr. Dod did once in a very great affliction because he knew God would do him good by it Fourthly Faith takes Gods bare word when a man hath nothing else to trust to and indeed this 〈◊〉 most properly Faith otherwise we deal with God as we do with one whom we count a knave whom we dare not trust any further than we can see him let Faith have but a Promise and it will be too hard for sense or reason because it knows it is impossible for God to lie but nothing else is impossible to him but what is against his Nature or Word Abraham believed this Heb. 11.19 Therefore he obeyed knowing that if there was no other way to fulfill the Promise God could do it by raising the dead and this is to be observed that when God will do any notable thing for any of his people he first doth as it were sentence to death all means conducing thereto that so they may believe in him that raiseth the dead 2 Cor. 1.9 Thus he dealt with Abraham with Joseph with the Israelites in bringing them out of Aegypt And if Christians did but duly consider this it would free them from many sad doubts and fears concerning their own condition Many when they read the many Promises in Scripture to the children of God and compare their own condition therewith are ready to say as Linacer when he read the fifth Chapter of Matthew Either this is not the word of Christ or these are not the people of Christ so either these Promises are not true or we have no right in these Promises and out of modesty they rather choose to affirm the latter and so cast away their confidence reasoning concerning themselves as Job's friends did concerning him Job 4.7 God never cast off a righteous person but he had cast off Job wherefore Job was not a righteous person but an hypocrite and this is one cause why inward troubles do so oft accompany outward troubles as in David Psalm 6.2 3. his body and soul were sore vexed together When men are in great straits and afflictions they think these things cannot stand with the Promises of God concerning his presence with his people Isa 43.1 c. his protection and provision Psal 84.11 wherefore sure they are none of his people Do but observe how Christ rebukes his Disciples Luke 8.25 for being afraid though they were in such great danger and he imputes this to the defect of their faith Fifthly Faith sees all in God in time of affliction as it sees God in all in time of prosperity Thus Habakkuk lived by the same faith chap. 3.17 18. which he preached cha 2.4 Thus David had reckoned the protection of God as a garrison Psal 31.21 though some think he means Keilab by that strong city yet others think he means nothing but Gods Salvation Isa 26.1 Ezek. 11.16 especially comparing it with Psal 3.5 which he wrote when he fled for his life and yet how doth he there profess his own security in confidence of Gods Salvation v. 8. Psal 112.7 and it holdes as well for any other mercy as for protection for God in promising to be a God to his people Gen. 17.7 doth in effect promise that his power wisdome goodness or any other of his Attributes shall not be wanting to them when they may be improved for their Good And where we see not the power of God put forth at any time for our help and supply in what we desire or need let us account that there the wisdome and goodnesse of God are ours in denying us what he knowes would not be good for us and what is better for us to want than have Amemus unum bonum in quo sunt omnia bona sufficit c. August Med. Many observe a difference in the words of Esau and Jacob Gen. 33.9 11. though they are translated alike Esau sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wicked man like Esau may have much but a godly man like Jacob hath all For as Austine saith he hath all that hath God who hath all If any shall say Indeed we might glory in tribulation if we were assured that God is ours But how can we see all in God when we doubt of our interest in him and as the Apostle saith that all men have not faith so we may say all Believers have not assurance To this I answer That full assurance is not allwayes necessary to our joy and comfort as Mr. Baxter saith Adam in Paradise did certainly live comfortably and rejoyce in his condition yet he was not sure he should abide therein and not fall from it there was not certitudo rei or assurance of