The Method of Grace, Sermon 2
The Second SERMON.Serm. 2.
JOHN 17. 23.Wherein the believers Union with Christ is stated, and opened as a principal part of Gospel Application.
I in them, and thou in me, that they may be made perfect in one.
THE design and end of the Application of Christ to Sinners, is the Communication of his benefits to them: but seeing all Communications of benefits necessarily imply Communion, and all Communion as necessarily presupposes Union with his person: I shall therefore in this place, and from this Scripture treat of the Mystical Union betwixt Christ and believers: this Union being the principal act wherein the Spirits application of Christ consists; of which I spake (as to its general nature) in the former Sermon.
In this Verse (omitting the Contexture) we find a threefold Union. One betwixt the Father and Christ, a second betwixt Christ and believers: a third betwixt believers themselves.
First, Thou in me: this is a glorious ineffable Union, and is fundamental to the other two: the Father is not only in Christ, in respect of dear affection, as one friend is in another who is as his own soul: nor only essentially, in respect of the identity and sameness of nature and attributes; in which respect Christ is the express Image of his person, Heb. 1. 3. but he is in Christ also as Mediator, by communicating the fulness of the godhead which dwells in him as God-man, in a transcendant and singular manner; so as it never dwelt, nor can dwell in any other, Col. 2. 9.
Secondly, I in them, here is the Mystical Union betwixt Christ and the Saints: q. d. thou and I are one essentially, they and I are one mystically: thou and I are one by the communication of the Godhead, and singular fulness of the Spirit to me as Mediator; and they and I are one, by my communication of the Spirit to them in measure.
Thirdly, From hence results a third Union betwixt believers themselves: that they may be made perfect in one: the same Spirit dwelling in them all, and equally uniting them all to me, as living members to their head of influence, there must needs be a dear and intimate Union betwixt themselves as fellow members of the same body.
Now, my business at this time lying in the second branch, namely the Union betwixt Christ and believers, I shall gather up the substance of it into this Doctrinal proposition, to which I shall apply this discourse.
Doct.
That there is a strict and dear Union betwixt Christ and all true believers.
The Scriptures have borrowed from the book of Nature four elegant and lively Metaphors to help the Nature of this Mystical Union with Christ into our understandings; Namely, that of two pieces of timber, united by glew: that of a graff taking hold of its stock; and making one tree: that of the husband and wife, by the marriage Covenant becoming one flesh: and that of the members and head animated by one soul, and so becoming one Natural body. Every one of these is more lively and full than the other, and what is defective …in one, is supplied in the other; but yet, neither any of these singly, or all of them jointly, can give us a full and compleat account of this Mystery.
Not that of two pieces united by glew, 1 Cor. 6. 17. he that 1 Cor. 6. 17.is joyned to the Lord is one Spirit: foreign, glewed to the Lord. For though this cementeth, and strongly joyns them in one; yet this is but a faint and imperfect shadow of our Union with Christ: for though this Union by glew be intimate, yet it is not vital; but so is that of the soul with Christ.
Nor that of the graff and stock mentioned Rom. 6. 5. for Rom. 6. 5.thought it be there said that believers are foreign, implanted, or ingraffed by way of incision, and this Union betwixt it and the stock be vital; for it partakes of the vital sap and juice of it; yet here also is a remarkable defect, for the graff is of a more excellent kind and nature than the stock, and upon that account the tree receives its denomination from it, as from the more noble and excellent part; but Christ into whom believers are ingraffed, is infinitely more excellent than they, and they are denominated from him.
Nor yet that Conjugal Union by marriage Covenant betwixt Eph. 6. 32.a man and his wife; for though this be exceeding dear and intimate, so that a man leaves father and mother, and cleaves to his wife, and they two become one flesh: yet this Union is not indissolvable, but may and must be broken by death; and then the relict lives alone without any Communion with, or relation to the person that was once so dear: but this betwixt Christ and the soul can never be dissolved by death, it abides to eternity.
Nor Lastly, That of the head and members united by one Eph. 4. 15, 16.vital Spirit and so making one Physical body, mentioned Eph. 4. 15, 16. for though one soul actuates every member, yet it doth not knit every member alike near to the head, but some are nearer, and others removed farther from it; but here every member is alike nearly united with Christ the head, the weak are as near to him as the strong.
Two things are necessary to be opened in the doctrinal part of this point.
| 1. The reality | of this Union. |
| 2. The quality |
First, For the reality of it, I shall make it appear that there is such a Union betwixt Christ and believers: it is no Ens rationis, 1.empty notion, or cunningly devised fable; but a most certain demonstrable truth, which appears,
First, From the Communion which is betwixt Christ and believers: in this the Apostle is express, 1 Joh. 1. 3. truly our fellowship is with the Father, and with his son Jesus Christ: foreign. It signifies such fellowship or Copartnership as persons have by a joynt interest in one and the same enjoyment, which is in common betwixt them. So Heb. 3. 14. we are foreign, Ipse venit in sortem nostrae mortalitatis, ut in fortem nos adduceret suae immortalitatis: clarum autem est, hic agi de consortibus unctionis; quales sunt omnes fideles qui unctionis participes fiunt. Rivet.partakers of Christ, and Psal. 45. 7. foreign here the Saints are called the companions, consorts, or fellows of Christ: and that not only in respect of his assumption of our mortality, and investing us with his immortality; but it hath a special reference and respect to the Unction of the Holy Ghost, or graces of the Spirit of which believers are partakers with him and through him. Now this Communion of the Saints with Christ is entirely and necessarily dependant upon their Union with him, even as much as the branches participation of the sap and juice, depends upon its Union and coalition with the stock: take away Union, and there can be no communion, or communications, which is clear from 1 Cor. 3. 22, 23. All is yours, and ye are Christs, and Christ is Gods: where you see how all our participation of Christs benefits, is built upon our Union with Christs person.
Secondly, The reality of the believers Union with Christ is evident from the Imputation of Christs righteousness to him for his Justification. That a believer is justified before God by a righteousness without himself is undeniable from Rom. 3. 24. being justified freely by his grace, through the redemption that is in Christ Jesus: and that Christs righteousness becomes ours by Imputation, is as clear from Rom. 4. 23, 24. but it can never be imputed to us, except we be united to him, and become one with him: which is also plainly asserted in 1 Con. 1. 30. But of him are ye (in Christ Jesus) who of God is made unto us wisdome, and righteousness, sanctification and redemption: he communicates his merits unto none but those that are in him: hence all those vain cavils of the Papists disputing against our Justification by the righteousness of Christ, and asserting it to be by inherent righteousness, are solidly answered.
When they demand, how can we be justified by the righteousness of another? can I be rich with another mans money, or preferr'd by anothers honours? Our answer is, Yes, if that other be my surety or husband: indeed Peter cannot be justified by the righteousness of Paul: but both may be justified by the righteousness of Christ imputed to them; they being members joyntly knit to one common head: principal and surety are one in obligation, and construction of Law: head and members are one body, branch and stock are one tree, and it's no strange thing to see a graff live by the sap of another stock, when once it is ingraffed into it.
Thirdly, The Sympathy that is betwixt Christ and believers proves a Union betwixt them: Christ and the Saints smile and sigh together. St. Paul in Colos. 1. 2, 4. tells us that he did fill up that which is behind, foreign—the remainders of the sufferings of Christ in his Flesh: not as if Christs sufferings were imperfect, (for by one offering he hath perfected for ever them that are sanctified, Heb. 10. 14.) but in these two Scriptures Christ is consider'd in a twofold capacity: he suffered once in Corpore proprio, in his own person as mediator; these sufferings are compleat and full, and in that sense he suffers no more: he suffers also in Corpore m…tico, in his Church and members, thus he still suffers in the sufferings of every Saint for his sake: and though these sufferings in his Mystical body, are not equal to the other, either pondere & mensura, in their weight and value, nor yet designed ex officio, for the same use and purpose, to satisfie by their proper merit offended Justice; nevertheless they are truly reckoned the sufferings of Christ, because the head suffers when the members do: and without this supposition, that place, Acts 9. 5. is never to be understood, when Christ the head in Heaven crys out, Saul, Saul, why persecutest thou me? when the toe was trod upon on earth: how doth Christ sensibly feel our sufferings or we his, if there be not a Mystical Union betwixt him and us?
Fourthly and Lastly, The way and manner in which the Saints shall be raised at the last day, proves this Mystical Union betwixt Christ and them: for they are not to be raised as others, by the naked power of God without them, but by the vertue of Christs resurrection as their head, sending forth vital quickening influences into their dead bodies, which are united to him as well as their souls. For so we find it, Rom. 8. 11. But if the Spirit of him that raised up Jesus from the dead, dwell in you: he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you: even as it is in our awakening out of natural sleep, first the animal spirits in the head begin to rouze and play there, and then the senses and members are loosed throughout the whole body.
Now it's impossible the Saints should be raised in the last resurrection, by the Spirit of Christ dwelling in them; if that Spirit did not knit and unite them to him, as members to their head. So then, by all this it is proved that there is a real Union of the Saints with Christ.
Next I shall endeavour to open the quality and nature of this Union: and shew you what it is, according to the weak 2.apprehensions we have of so sublime a Mystery: and this I shall do in a
| General | account of it. |
| and | |
| Particular |
First, More generally, it is an intimate conjunction of believers to Christ by the imparting of his Spirit to them, whereby 1.they are enabled to believe and live in him.
All divine Spiritual life is originally in the Father, and cometh not to us but by, and through the son; Joh. 5. 26. to him hath the Father given to have an foreign—a quickening, enlivening power in himself: but the Son communicates this life which is in him to none but by and through the Spirit, Rom. 8. 2. the Spirit of life which is in Christ Jesus, hath made me free from the Law of sin and death.
The Spirit must therefore first take hold of us, before we can live in Christ; and when he doth so, then we are enabled to exert that vital act of faith, whereby we receive Christ: all this lyes plain in that one Scripture, Joh. 6. 57. As the living Father hath sent me, and I live by the Father; so he that cateth me (that is by faith applys me) even he shall live by me. So that these two, namely the Spirit on Christs part, and Faith his work, on our part, are the two ligaments by which we are knit to Christ.
So that the Spirits work in uniting or engrassing a soul into Christ is like the cutting off the graff from its native stock (which he doth by his illuminations and convictions) and closing it with the living stock when it is thus prepared, and so enabling it (by the infusion of faith) to suck and draw the vital sap, and thus it becomes one with it. Or as the many members in the natural body, being all quickened and animated by the same vital Spirit, become one body with the head which is the principal member: Eph. 4. 4. there is one body, and one Spirit.
More particularly, we shall consider the properties of this 2.Union, that so we may the better understand the nature of it. And here I shall open the nature of it both negatively, and affirmatively.
First, Negatively, by removing all false notions and misapprehensions 1. Negatively.of it. And we say,
First, The Saints Union with Christ is not a meer mental 1.Union, only in conceit and notion, but really exists extra mentem, whether we conceit it or not. I know the atheistical world censures all these things as fancies, and idle imaginations; but believers know the reality of them. Joh. 14. 20. At that day you shall know that I am in my father, and you in me, and I in you. This doctrine is not phantastical, but scientifical.
Secondly, The Saints Union with Christ is not a Physical Union, such as is betwixt the members of a natural body and 2.the head: our Nature indeed is assumed into Union with the person of Christ, but it is the singular honour of that blessed and holy flesh of Christ, to be so united, as to make one person with him: that Union is hypostatical, this only Mystical.
Thirdly, Nor is it an Essential Union, or Union with the divine nature, so as our beings are thereby swallowed up and 3.lost in the divine being.
Some there be indeed that talk at that wild rate, of being Godded into God, and Christed into Christ: and those unwary expressions of Greg. Naz. foreign, and foreign, do but too much countenance those daring Spirits: but oh there is an infinite distance betwixt us and Christ in respect of nature and excellency notwithstanding this Union.
Fourthly, The Union I here speak of, is not a foederal Union; or an Union by Covenant only: such a Union indeed 4.there is betwixt Christ and believers, but that is consequential to and wholly dependent upon this.
Fifthly, and Lastly, It is not a meer Moral Union by love and affection: thus we say, one soul is in two bodies, a friend 5.is another self: the lover is in the person beloved: such a Union of hearts and affections there is also betwixt Christ and the Saints, but this is of another nature: that we call a Moral, this a Mystical Union: that only knits our affections, but this knits our persons to Christ.
Secondly, Positively, and First, though this Union neither 2. Positively.makes us one person, or essence with Christ, yet it knits our persons most intimately and nearly to the person of Christ: 1.the Church is Christs body, Coloss. 1. 24. not his Natural, but his Mystical body: that is to say, his body in a Mystery: because it is to him as his natural body: the Saints stand to Christ in the same relation that the natural members of the body stand to the head, and he stands in the same relation to them, that the head stands in to the natural members: and consequently they stand related to one another, as the members of a natural body do to each other.
Christ and the Saints are not one as the Oak and the Ivy that clasps it are one; but as the graff and stock are one: it is not a Union by adhesion, but incorporation. Husband and Wife are not so near, soul and body are not so near as Christ and the believing soul are near to each other.
Secondly, The Mystical Union is wholly supernatural: wrought by the alone power of God. So it's said 1 Cor. 1. 30. 2.but of him are ye in Christ Jesus: we can no more unite our selves to Christ, than a branch can incorporate it self into another stock: it is of him (i. e.) of God, his proper and alone work.
There are only two ligaments or bands of Union betwixt Christ and the Soul, viz. the Spirit on his part, and Faith on ours: but when we say faith is the band of Union on our part, the meaning is not, that it's so our own act, as that it springs naturally from us, or is educed from the power of our own wills; no, for the Apostle expressly contradicts it, Eph. 2. 8. it is not of your selves, it is the gift of God: but we are the subjects of it, and though the act on that account be ours, yet the power enabling us to believe is God's. Eph. 1. 19, 20.
Thirdly, the Mystical Union is an immediate Union: Immediate I say, not as excluding means and instruments, for 3.several means and many instruments are employ'd for the effecting of it: but immediate as excluding degrees of nearness among the members of Christs mystical body.
Every member in the Natural body stands not as near to the head as another: but so do all the mystical members of Christs body to him; every member, the smallest, as well as the greatest hath an immediate coalition with Christ. 1 Cor. 1. 2. To the Church of God which is at Corinth, to them that are sanctified in Christ Jesus; called to be Saints: with all that in every place call upon the name of Jesus Christ our Lord, both theirs, and ours.
Among the factious in this Church at Corinth, those that said I am of Christ; as arrogating Christ to themselves; were as much a faction, as those that said I am of Paul, 1 Cor. 1. 30. to cure this he tells them, he is both theirs and ours. Such inclosures are against law.
Fourthly, The Saints Mystical Union with Christ is a 4.fundamental Union: it's fundamental by way of Sustentation: all our fruits of obedience depend upon it. John 15. 4. As the branch cannot bear fruit except it abide in the Vine, no more can ye… except ye abide in me. It's fundamental to all our priviledges and comfortable claims, 1 Cor. 3. ult. all is yours for ye are Christs. And it is fundamental to all our hopes, and expectations of glory; for it is Christ in you the hope of glory, Col. 1. 27. So then destroy this Union, and with it you destroy all our fruits, priviledges and eternal hopes at one stroke.
Fifthly, The Mystical Union is a most Efficacious Union, for through this Union the divine power flows into our 5.souls; both to quicken us with the life of Christ, and to conserve and secure that life in us after it is so infused.
Without the Unition of the soul to Christ, which is to be conceived efficiently as the Spirits act, there can be no Union formally considered; and without these, no communications of life from Christ to us. Eph. 4. 16. And when there is that foreign or effectual working of the spirit of life in every part, which he there speaks of, (as who should say, the first bublings up of the new life, a spiritual vitality diffused through the soul which ere while was dead in sin) yet still this Union with Christ is as necessary to the maintaining, as before it was to the producing of it.
For why is it that this life is not again extinguished and wholly suffocated in us by so many deadly wounds as are given it by temptations and corruptions? surely no reason can be assigned more satisfying than that which Christ himself gives us in John 14. 19. because I live, ye shall live also. q. d. whilst there is vital sap in me the root, you that are branches in me, cannot wither and dye.
Sixthly, The Mystical Union is an indissoluble Union: there is an everlasting tye betwixt Christ and the believer: and herein also it is beyond all other Unions in the world: death dissolves the dear Union betwixt the husband and wife, friend and friend, yea betwixt soul and body; but not betwixt Christ and the soul: the bands of this Union rot not in the grave: what shall separate us from the love of Christ? saith the Apostle Rom. 8. 35, 38, 39. he bids defiance to all enemies, and triumphs in the firmness of this Union over all hazards that seem to threaten it. It is with Christ and us in respect of the Mystical Union, as it was with Christ himself in respect of the hypostatical Union: that was not dissolved by his death when the Natural Union betwixt his soul and body was; nor can this mystical Union of our souls and bodies with Christ be dissolved when the Unions betwixt us and our dearest relations, yea betwixt the soul and body are dissolved by death. God▪ calls himself the God of Abraham, long after his body was turned into dust.
Seventhly, It is an honourable Union, *Apex, cap…t, & vertex …obilitatis est Christus, sine quo nibil est i… toto ho… sublunari orbe terraru… nobile, cujus solium est coelum, & cujus scabellu… est terra; terra …nquam, in qua h…rum omnis cognatio & nobilitas sita-est & collocata, divinis illius pedibus substernitur. Laurent. Hum…redus de no…ilitate lib. 2. p. 176.yea the highest honour 7.that can be done unto men: the greatest honour that was ever done to our common nature, was by its assumption into Unity with the second person hypostatically, and the highest honour that was ever done to our single persons was their Union with Christ mystically. To be a servant of Christ is a dignity transcendent to the highest advancement among men; but to be a member of Christ, how matchless and singular is the glory thereof! and yet such honour have all the Saints, Eph. 5. 30. we are members of his body, of his flesh, and of his bones.
Eighthly, It is a most Comfortable Union: yea, the ground 8.of all solid comfort both in life and death: whatever troubles, wants, or distresses befal such, in this is abundant relief and support. Christ is mine, and I am his; what may not a soul make out of that! If I am Christs, then let him take care for me, and indeed in so doing, he doth but care for his own: he is my head, and to him it belongs to consult the safety and welfare of his own members: Eph. 1. 22, 23. he is not only an head to his own by way of Influence, but to all things else by way of dominion, for their good: how comfortably may we repose our selves under that cheering consideration upon him at all times, and in all difficult cases!
Ninthly, It is a fruitful Union: the immediate end of it is 9.fruit: Rom. 7. 4. we are married to Christ, that we should bring forth fruit to God: all the fruit we bear before our ingrafture into Christ, is worse than none: till the person be in Christ, the work cannot be Evangelically good, and acceptable to God: we are made accepted in the beloved, Eph. 1. 6. Christ is a fruitful root, and makes all the branches that live in him so too, Joh. 15. 8.
Tenthly and Lastly, It is an enriching Union: for by our 10.Union with his person we are immediately interessed in all his riches, 1 Cor. 1. 30. how rich and great a person do the little arms of Faith clasp and embrace! All is yours, 1 Cor. 3. 22. all that Christ hath, becomes ours, either by communication to us, or improvement for us: his Father, Joh. 20. 17. his promises, 2 Cor. 1. 20. his providences, Rom. 8. 28. his glory, Joh. 17. 24. it's all ours by vertue of our Union with him.
Thus you see briefly what the Mystical Union is. Next we shall improve it.
Inference 1.
If there be such a Union betwixt Christ and believers, oh then what transcendent dignity hath God put upon believers!Infer. 1. Si vis vir virtutis appellari, indue te Christum, qui est Dei virtus & sapientia; & in omnibus adjung… te domino, ita ut … c… …o spiritus fias, & tunc vir virtutis essicieris. Orig. Hom. in Numb. 31.
Well might Constantine perfer the honour of being a member of the Church before that of being head of the Empire: for it is not only above all earthly dignities and honours; but in some respect above that honour which God hath put upon the Angels of glory.
Great is the dignity of the Angelical nature, they are the highest and most honourable species of creatures: they also have the honour continually to behold the face of God in Heaven, and yet in this one respect the Saints are preferr'd to them, they have a Mystical Union with Christ as their head of influence, by whom they are quickned with spiritual life, which the Angels have not.
It is true, there is an foreign or gathering together of all in heaven and earth under Christ as a common head: Eph. 1. 10.he is the head of Angels, as well as Saints; but in different respects: to Angels he is an head of dominion and government, but to Saints he is both an head of dominion and vital influence too: they are his chief and most honourable subjects, but not his Mystical members: they are as the Barons and Nobels in his Kingdome, but the Saints as the dear Spouse and wife of his bosome: this dignifies the believer above the greatest Angel. And as the Nobles of the Kingdome think it a preferment and honour to serve the Queen, so the glorious Angels think it no degradation or dishonour to them to serve the Saints: for to this honourable office they are appointed, Heb. 1. 14. to be ministring or serviceable spirits for the good of them that shall be heirs of salvation: the chiefest servant disdains not to honour and serve the heir.
Some imperious Grandees would frown, should some of these persons but presume to approach their presence, but God sets them before his face with delight, and Angels delight to serve them.
Infer. 2.
If there be such a strict and inseparable Union betwixt Christ Infer. 2.and believers, then the graces of believers can never totally fail: immortality is the priviledge of grace, because sanctified persons are inseparably united to Christ the fountain of life: your life is bid with Christ in God, Coloss. 3. 3. Whilst the sap of life is in the root, the branches live by it: thus it is betwixt Christ and believers, Joh. 14. 19. because I live, ye shall live also: see how Christ binds up their life in one bundle with his own, plainly intimating it is as impossible for them to dye, as it is for himself, he cannot live without them.
True it is, the spiritual life of believers is encountred by many strong and fierce oppositions: it is also brought to a low ebb in some, but we are always to remember there are some things which pertain to the essence of that life, in which the very being of it lyes, and some things that pertain only to its well-being: all those things which belong to the well-being of the new creature, as manifestations, joys, spiritual comforts, &c. may for a time fail, yea and grace it self may suffer great losses and remissions in its degrees notwithstanding our Union with Christ; but still the essence of it is immortal, which is no small relief to gracious souls: when the means of grace fail, as is threatned Amos 8. 11. whem temporary formal professors drop away from Christ like withered leaves from the trees in a windy day, 2 Tim. 2. 18. and when the natural Union of their souls and bodies are suffering a dissolution from each other by death, when that Silver cord is loosed, this Golden chain holds firm: 1 Cor. 3. 23.
Infer. 3.
Is the Union so intimate betwixt Christ and believers? how great Infer. 3.and powerful a motive then is this, to make us open-handed and liberal in relieving the necessities and wants of every gracious person! for in relieving them we relieve Christ himself.
Christ personal is not the object of our pity and charity, Qui respectu fratris in Ecclesia non movetur, vel Christi contemplatione moveatur; & qui non cogitat in labore & egestate conservum, vel dominum cogitet in ipso illo quem despicit, constitutum. Cyprian. de opere & eleemosynis.he is at the fountain head of all the riches in glory; Eph. 4. v. 10. but Christ mystical is exposed to necessities and wants, he feels hunger and thirst, cold and pains in his body the Church: and he is refreshed, relieved and comforted in their refreshments and comforts: Christ the Lord of heaven and earth in this consideration is sometimes in need of a penny; he tells us his wants and poverty, and how he is relieved, Mat. 25. 35, 40. A Text believed and understood by very few, I was an hungred, and ye gave me meat. I was thirsty, and ye gave me drink. I was a stranger, and ye took me in: Then shall the righteous answer, Lord, when saw we thee an hungred, &c. And the King shall answer and say unto them, Verily I say unto you, in as much as ye have done it unto one of the least of these my brethren, ye have done it to me.
It was the saying of a great Divine, that he thought scarce any man on earth did fully understand and believe this truth, and he conceives so much hinted in the very Text where the righteous themselves reply, Lord when saw we thee sick, &c. intimating in the question, that they did not throughly understand the nearness, yea, oneness of those persons with Christ, for whom they did these things. And indeed, it is incredible that a Christian can be hard hearted, and close handed, to that necessitous Christian, in refreshing and relieving of whom he verily believes that he ministers refreshment to Christ himself.
O think again and again upon this Scripture, consider what forcible and mighty Arguments are here laid together to engage relief to the wants of Christians.
Here you see their near relation to Christ: they are Mystically one person: what you did to them, you did to me. Here you see also how kindly Christ takes it at our hands: acknowledging all those kindnesses that were bestowed upon him, even to a bit of bread: he is you see content to take it as a courtesy, who might demand it by authority, and bereave you of all immediately upon refusal.
Yea, here you see this one single branch or act of obedience, (our charity to the Saints) is singled out from among all the duties of obedience, and made the test and evidence of our sincerity in that great day, and men blessed or cursed according to the love they have manifested this way to the Saints.
O then henceforth let none that understand the relation the Saints have to Christ, as the members to the head, or the relation they have to each other thereby as fellow members of the same body, from henceforth suffer Christ to hunger, if they have bread to relieve him, or Christ to be thirsty, if they have to refresh him; this Union betwixt Christ and the Saints affords an Argument beyond all other arguments in the world to prevail with us: methinks a little Rhetorick might perswade a Christian to part with any thing he hath to Christ, who parted with the glory of heaven, yea, and his heart blood to boot for his sake.
Inference 4.
Do Christ and believers make but one Mystical person? how unnatural Infer. 4.and absurd then are all those acts of unkindness whereby believers wound and grieve Jesus Christ! this is as if the hand should wound its own head, from which it receives life, sense, motion, and strength.
When Satan smites Christ by a wicked man, he then wounds him with the hand of an enemy; but when his temptations prevail upon the Saints to sin, he wounds him as it were▪ with his own hand: as the Eagle and Tree in the Fable complain'd, the one that he was wounded by an Arrow winged with his own Feathers, the other, that it was rived asunder by a wedge hewen out of its own limbs.
Now the evil and disingenuity of such sins, is to be measured not only by the near relation Christ sustains to believers as their head, but more particularly, from the several benefits they receive from him as such: for in wounding Christ by their sins,
First, They wound their head of influence, through whom they live, and without whom they had still remain'd in the state of sin and death. Eph. 4. 16. Shall Christ send life to us, and we return that which is as death to him? O how absurd, how disingenuous is this!
Secondly, They wound their head of government. Christ is a guiding as well as a quickening head, Col. 1. 18. the is your wisdome, he guides you by his counsels to glory; but must he be thus requited for all his faithful conduct! what do you when you sin against him, but rebel against his government, refusing to sollow his counsels, and obeying in the mean time a deceiver rather than him.
Thirdly, They wound their consulting head who cares, provides, and projects for the welfare and safety of the body. Christians, you know your affairs below have not been steered and managed by your own wisdome, but that orders have been given from heaven for your security and supply from day to day. I know O Lord (saith the Prophet) that the way of man is not in himself, neither is it in him that walks to direct his own steps. Jer. 10. 23.
It's true, Christ is out of your sight, and you see him not; but he sees you, and orders every thing that concerns you. And is this a due requital of all that care he hath taken for you? Do ye thus requite the Lord, for all his benefits? what! recompence evil for good! O let shame cover you.
Fourthly and Lastly, They wound their head of honour. Christ your head, is the fountain of honour to you: this is your glory that you relate to him as your head: you are on this account (as before was noted) exalted above Angels.
Now then consider how vile a thing it is to reflect the least dishonour upon him from whom you derive all your glory. O consider and bewail it.
Infer. 5.
Is there so strict and intimate a relation and Union betwixt Christ and the Saints? then surely they can never want what is good for Infer. 5. Qui misit filium, immisit spiritum, promisit vultum, quid tandem denegabit?their souls or bodies.
Every one naturally cares and provides for his own, especially for his own body; yet we can more easily violate the law of nature and be cruel to our own flesh, than Christ can be so to his Mystical body. I know it's hard to rest upon and rejoyce in a promise, when necessities pinch, and we see not from whence relief should arise: but oh what sweet satisfaction and comfort might a necessitous believer find in these considerations, would he but keep them upon his heart in such a day of straits!
First, Whatever my distresses are for quality, number, or degree, they are all known even to the least circumstance by Christ my head: he looks down from heaven upon all my afflictions, and understands them more fully than I that feel them. Psal. 38. 9. Lord all my desire is before thee, and my groaning is not hid from thee.
Secondly, He not only knows them, but feels them, as well as knows them: we have not an high priest that cannot be touched with the feeling of our infirmities, Heb. 4. 15. in all your afflictions he is afflicted: tender Sympathy cannot but flow from such intimate Union: therefore in Matth. 25. 35. he saith, I was an hungred, and I was a thirst, and I was naked. For indeed his Sympathy and tender compassion gave him as quick a resentment, and as tender a sense of their wants, as if they had been his own: yea,
Thirdly, He not only knows and feels my wants, but hath enough in his hand, and much … enough to supply them all: for all things are delivered to him by the Father, Luk: 10. 22. all the storehouses in heaven and earth are his, Phil. 4. 19.
Fourthly, He bestows all earthly good things even to superfluity and redundance upon his enemies, they have more than heart can wish, Psal. 73. 7. he is bountiful to strangers: he loads his very enemies with these things, and can it be supposed he will in the mean while starve his own, and neglect those whom he loves as his own flesh? it cannot be. Moreover
Fifthly, hitherto he hath not suffered me to perish in any former straits: when and where was it that he forsook me? this is not the first plunge of trouble I have been in: have I not found him a God at a pinch? how oft have I seen him in the Mount of difficulties!
Sixthly, and Lastly, I have his promise and engagement that he will never leave me nor forsake me, Heb. 13. 5. and Joh. 14. 18. a promise never crackt since the hour it was first made. If then, the Lord Jesus knows and feels all my wants, hath enough and more than enough to supply them, if he gives even to redundance unto his enemies, hath not hitherto forsaken me, and hath promised he never will: why then is my soul thus disquieted in me? surely there is no cause it should be so.
Infer. 6.
If the Saints are so nearly united to Christ, as the members to Infer. 6.the head; O then how great a sin, and full of danger is it for any to wrong and persecute the Saints! For in so doing, they must needs persecute Christ himself.
Saul, Saul, (saith Christ) why persecutest thou me? Acts Agesilaus dic…re solitus est, se v…hementer admirari, eos non haberi in sacrilegorum numero qui laederent eos qui Deo supplicarent vel Deum venerantur: quo i…nuit, eos non tantum Sacrilegos esse qui deos ipsos, aut templorum ornatum spoliarent; sed eos maxime qui deorum ministros, & praecones contumeliis afficiunt. Aemyl. Prob.9. 4. The righteous God holds himself obliged to vindicate oppressed innocency though it be in the person of a wicked man, how much more when it is in a member of Christ? He that toucheth you toucheth the Apple of mine eye, Zech. 2. 8. And is it to be imagined, that Christ will sit still, and suffer his enemies to thrust out the very Apples of his eyes? no, no, He hath ordained his arrrows against the persecutors, Psal. 7. 13.
O it were better thy hand should wither, and thine arm fall from thy shoulder, than ever it should be lifted up against Christ in the poorest of his members. Believe it Sirs, not only your violent actions, but your hard speeches are all set down upon your doomes-days book; and you shall be brought to an account for them in the great day, Jud. 15. Beware what arrows you shoot, and be sure of your mark before you shoot them.
Infer. 7.
If there be such a Union betwixt Christ and the Saints as hath been described, upon what comfortable terms then, may believers Infer. 7.part with their bodies at Death!
Christ your head is above water, therefore you cannot be lost: nay, he is not only risen from the dead himself, but Templum Dei in quo spiritus inhabitat patris & membr… Christi non participare sa…utem, sed in perditionem redigi dicere: quomodo non maximae est blasphemiae? Iren. lib. 5.is also become the first-fruits of them that sleep, 1 Cor. 15. 20. Believers are his members, his fulness, he cannot therefore be compleat without you: a part of Christ cannot perish in the grave, much less burn in hell: remember when you feel the Natural Union dissolving, that this Mystical Union can never be dissolved: the pangs of death cannot break this tye: as there is a peculiar excellency in the believers life, so there is a singular support and peculiar comfort in his death, to me to live is Christ, and to dye is gain, Phil. 1. 21.
Infer. 8.
If there be such a Union betwixt Christ and believers, how doth it concern every man to try and examin his Estate, Infer. 8.whether he be really united with Christ or not; by the natural and proper effects which alwayes flow from this Union? As
First, The real Communication of Christs holiness to the soul: we cannot be United with this root, and not partake of the vital sap of sanctification from him: all that are planted into him, are planted into the likeness of his death and of his resurrection, Rom. 6. 5, 6. viz. by mortification, and vivification.
Secondly, They that are so nearly united to him as members to the head cannot but love him and value him above their own lives: as we see in nature, the hand and arm will interpose to save the head: the nearer the Union, the stronger always is the affection.
Thirdly, The members are subject to the head: Dominion in the head must needs infer subjection in the members, Eph. 5. 24. in vain do we claim Union with Christ as our head, whilst we are governed by our own wills, and our Lusts give us law.
Fourthly, All that are United to Christ, do bear fruit to God, Rom. 7. 4. fruitfulness is the next end of our Union: there are no barren branches growing upon this fruitful root.
Infer. 9.
Lastly, how much are believers engaged to walk as the members Infer. 9.of Christ, in the visible exercises of all those graces and duties which the consideration of their near relation to him exacts from them! As
First, How contented and well pleased should we be with our outward lot, however providence hath cast it for us in this world. O do not repine, God hath dealt bountifully with you: upon others he hath bestowed the good things of this world, upon you himself in Christ.
Secondly, How humble and lowly in spirit should you be under your great advancement! It's true, God hath magnified you greatly by this Union; but yet don't swell, You bear not the root but the root you, Rom. 11. 18. You shine, but it is as the Stars, with a borrowed light.
Thirdly, How Zealous should you be to honour Christ, who hath put so much honour upon you! Be willing to give glory to Christ, though his glory should rise out of your shame. Never reckon that glory that goes to Christ, to be lost to you: when you lye at his feet in the most particular heart-breaking confessions ofsin, yet let this please you, that therein you have given him glory.
Fourthly, how exact and circumspect should you be in all your wayes, remembring whose you are, and whom you represent! Shall it be said that a member of Christ was convicted of unrighteous and unholy actions! God forbid: if we say we have fellowship with him, and walkin darkness we lye, 1 Joh. 1. 6. and he that saith he abideth in him, ought also himself to walk even as he walked, 1 Joh. 2. 6.
Fifthly, how studious should you be of peace among your selves who are all so nearly united to such a head, and thereby are made fellow-members in the same body! The heathen world was never acquainted with such an Argument as the Apostle urges for Unity in Eph. 4. 3, 4.
Sixthly and Lastly, how joyful and comfortable should you be, to whom Christ with all his treasures and benefits is effectually applyed in this blessed Union of your souls with him! This brings him into your possession: oh how great! how glorious a person do the little weak arms of your faith embrace!
Thanks be to God for Jesus Christ.