An Answer to William Sherlock, Chapter 4 · Section 1
Sect. I.
NExt to the Knowledge of Christ, Mr. Sherlock.there is not a greater Myſtery than our Ʋnion to him and Communion with him; on which, as theſe men repreſent it, are built all thoſe wild and fanciful Concluſions, which directly oppoſe the Doctrine and Practice of Chriſtianity: Therefore it is of great concernment to ſtate this matter, and to examine, what is meant in Scripture by Ʋnion to Chriſt and Communion with him; for the Scripture mentioneth ſuch a Relation between Chriſt and Christians, as may be expreſſed by an Ʋnion; and the phraſes of being in Chriſt, abiding in Chriſt, can ſignifie no leſs.
The Author owns ſome kind of Union,Anſwer. but our enquiry is after a ſpiritual, myſtical union between Chriſt and believers, who are knit together by the Divine Ligatures of the holy Spirit and Faith: The quickning Spirit (as the right Reverend Ʋſher hath it) deſcending downward from the Head, Serm. before the Commons, 1620.to be in us a Fountain of ſupernatural Life, and a lively Faith (wrought by the ſame Spirit) aſcending from us upward to lay faſt hold upon him. This Union is fully ſet forth in Scripture: We are called unto the fellowſhip of his Son Jeſus Chriſt, 1 Cor. 1.9. Our fellowſhip is with the Father and his Son Jeſus Chriſt, 1 Joh. 1.3. And this foreign or Communion cannot but import Union: We are ſaid to have the Son, and to have life by him, 1 Joh. 5.12. To eat his fleſh and drink his blood, ſo as to live by him, Joh. 6.56, 57. And, unleſs we dream of an oral Manducation, what can this be but a Myſtical Union? and what better proof can be of it, than that divine Life, which iſſues from thence? Our Saviour hath put it out of all doubt, He that eateth my fleſh, and drinketh my blood, dwelleth in me and I in him, Joh. 6.56. And in another place he tells them, Abide in me and I in you, Joh. 15.4. What can be more emphatical and expreſſive of our Myſtical Union? If ſuch words do not ſignifie it, what can? We are ſaid to be in him that is true, even in Jeſus Chriſt, 1 Joh. 5.20. And Chriſt is ſaid to be in us the hope of glory, Col. 1.27. And how full are theſe Expreſſions? This our Saviour prayed for in that ſolemn Prayer, Joh. 17. As thou Father art in me, and I in thee, that they may be one in us: This he promiſed; At that day ye ſhall know, that I am in my Father, and you in me, and I in you, Joh. 14.20. Surely that Union, which is ſet forth by the Union of the Father and the Son in the bleſſed Trinity, muſt be a myſtical one: The Bonds of this Union are no leſs pregnantly expreſſed; touching the holy Spirit, which, as Biſhop Davenant tells us, is Primaria Commiſſura, by which Chriſt and we touch, the Scripture ſpeaks negatively, If any man have not the Spirit of Chriſt, he is none of his, Rom. 8.9. that is, he hath no Union or Communion with him; and poſitively or affirmatively, He that is joyned unto the Lord, is one Spirit, 1 Cor. 6.17. Hereby we know, that we dwell in him, and he in us, becauſe he hath given us of his Spirit, 1 Joh. 4.13. Touching Faith, which, as the Learned Ʋſher ſaith, is the Soul of all other Graces, the Scripture teaches us, that Chriſt dwells in our hearts by faith, Eph. 3.17. and that Faith comes, receives, leans on, puts on, feeds on, and, in a word, poſſeſſes Chriſt: In one place, Gal. 2.20. we have both theſe Bonds together, I live, yet not I, but Chriſt liveth in me, that is, by his Spirit, and I live by the faith of the Son of God; theſe two Make up the Myſtical Union. The Name of this Union is alſo expreſly in Scripture; Fancy did not baptize it, Myſtical, but the holy Ghoſt; This is a great myſtery, to be members of his body, of his fleſh, and of his bones, Eph. 5.30, 32. Nay, The riches of the glory of the myſtery, is Chriſt in us the hope of Glory, Col. 1.27. The ancient Fathers were no ſtrangers to this Union; that of Ignatius, foreign,Epiſt. ad Eph. points it out to us. In the times of St, Cyprian and Julius Biſhop of Rome, the Church, in the Lord's Supper, which is a divine Seal of this Union, uſed over and above to note it out by mixing Water with the Wine: Hence St. Cyprian ſaith,Cypr. E. piſt. 63. Decret. Julii in Concil. Quando in calice vinum aquâ miſcetur, Chriſto populus adunatur, & credentium plebs ei, in quem credidit, copulatur & conjungitur. And Julius ſaith, Si ſit vinum, tantùm, eſt Chriſtus ſine populo; ſi aqua ſola, populus ſine Chriſto. St. Hilary and St. Cyril of Alexandria compare our Union with Chriſt with that high Union which is between the Father and the Son: St. Cyril upon John tells us, as I have him quoted by the Noble Sadeel, that Chriſtus per fidem ingreditur in nos, & per Spiritum ſanctum inhabitat. St. Baſil ſpeaks of a foreign, an intellectual mouth in the inner Man, by which we feed upon Chriſt the Bread of Life. St. Chryſoſtom ſaith,Hom. 11. in Epheſ. that there is foreign, a Spirit flowing from above, which touches all the Members of Chriſt. Diximus fratres (ſaith St. Auſtin) hoc Dominum commendaſſe in manducatione carnis ſuae & potione ſanguinis ſui, Tract. 27. in Joh.ut in illo maneamus & ipſe in nobis; maneamus autem in illo, cùm ſumus membra ejus, manet ipſe in nobis, cùm ſumus templum ejus: And in another place,De peccator. Mer. cap. 31. Homines ſancti & fideles ejus ſiunt cum homine Christo unus Chriſtus, unus Chriſtus caput & corpus, magna eſt & mira dignatio. Theophylact ſaith,In Joh. 15. that a man is by Faith foreign, part of the Root, united to the Lord, and incorporated in him: And to name no more; generally thoſe Sayings of the Fathers, which the Papiſts plead, for an oral Manducation of Chriſt, are ſo many proofs of the Myſtical Union. The Schoolmen concurr in the ſame thing: Aquinas ſaith, that Chriſt and his Members are but una Perſona myſtica: And Barthol. Medina expreſſes it fully;In 3. partem Thom. qu. 8. Cùm efficimur membra ſub Capite Chriſto, mirabili quâdam Spiritûs ſancti operatione unimur, & tranſimus in Chriſtum, induimúſque illum, & deiformi quâdam inſitione atque Ʋnione illi inſerimur. Modern Divines go the ſame way; to name but a few: Biſhop Ʋſher ſaith,Imman. pag. 50. The Bond of this Myſtical Ʋnion between Chriſt and us, is on his part, the quickning Spirit, and on ours, Faith. Eſt inter Chriſtum & omnia Chriſti Membra, continuitas quaedam ratione Spiritûs ſancti, qui pleniſſimè reſidens in Chriſto Capite, In Col cap. 1. ver. 18.unus & idem numero ad omnia ejus membra diffunditur, vivificans ſingula & uniens univerſa; ſo Biſhop Davenant. The Spirit knitteth us, as really, though myſtically, Life of Chriſt. 457.unto Chriſt, as his Sinews and Joynts do fasten the parts of his ſacred Body together; thus Biſhop Reynolds. But I ſhall ſhut up all with the Authority of our Church: In the Lords Supper there is no vain Ceremony, no bare Sign, nor untrue Figure of a thing abſent; but the Table of the Lord, the Bread and Cup of the Lord, the Memory of Chriſt, the Annunciation of his death, the Communion of the Body and Blood of the Lord in a marvellous Incorporation, 1. Hom. of the Sacrament.which by the operation of the holy Ghost (the very Bond of our conjunction with Chriſt) is through Faith wrought in the Souls of the faithful, the true Ʋnderſtanding of this Fruition and Ʋnion between the Body and the Head, between Believers and Chriſt, the ancient Catholick Fathers perceiving themſelves, and commending to their people, were not afraid to call this Supper, the Salve of Immortality, a Deifical Communion, pledge of eternal health and food of immortality. This Myſtical Union, we ſee, is no Fancy, no, very great moments depend upon it: Tota veraejustitiae, ſalutis, vitae participatio ex hâc perneceſſariâ cum Chriſto foreign pendet, ſaith the Learned Zanchy: Without it, how ſhould Chriſt profit us? which way ſhould his blood waſh, or righteouſneſs cover us? What illapſes of the holy ſpirit, or vital influences of Grace could we look for in a ſtate ſeparate from him? He is the Saviour of the body, his merits and righteouſneſs cover only thoſe that are in him; the effectual working of the Divine Spirit is only in thoſe that are parts of him, and united to him as their head; a man can no more continue in the Divine life, and walk in holineſs without this union, than the old Dionyſius (as the fable runs) could walk a great way with his head off: The opinion againſt this myſtical union, if practical, would in a moment murder all the new creatures in the world, and make a more bloody day with the Church, than that of the Pariſian Maſſacre: This at one blow beheads the Church Catholick, and cuts off that neck of Faith, through which all Graces and Divine influences are derived from Chriſt unto believers: But now let us hear the Author.
Thoſe Metaphors which deſcribe the relation and union between Christ and Chriſtians, Mr. Sherlock.do primarily refer to the Chriſtian Church, not to every individual Christian: Chriſt is the head, but of his body, which no particular Chriſtian is; Christ is an husband, but the whole Church is his Spouſe; as St. Paul tells the Church of Corinth, 2 Cor. 11.2. I have eſpouſed you to one husband, that I may preſent you as a chaſt Virgin to Chriſt. Christ is a Shepherd, and that concerns the whole flock; Chriſt is a Rock, a corner ſtone, and the Church an holy Temple: All theſe Metaphors in their first and moſt proper uſe refer to the whole Society of Christians; the union of particular Chriſtians to Chriſt, is by means of their union to the Church; the Church is the body of Chriſt, and every Chriſtian by being united to this body, becomes a member of Chriſt: As the Apoſtle tells us, Now ye are the body of Chriſt, and members in particular: 1 Cor. 12.27. The Church is the Temple of God, and every Chriſtian a lively ſtone in it; the Church is Chriſts Spouſe, and every Chriſtian a member of that Society, but every Chriſtian is not Chriſts Spouſe; he is an enemy to Polygamy, and hath but one Spouſe, as he hath but one body, and one Church; which quite ſpoils the prettineſs and fantaſtical wit, of a late exhortation to young women, to take Chriſt for their husband; which would have ſounded much better in a Popiſh Nunnery, than among ſuch pretenders to reformation; and to give every one their due, the Papiſts are the moſt generous ſort of ſutors for Chriſt, for they perſwade them to forſake all other husbands for Chriſt, which is more honourable and meritorious.
Theſe Metaphors refer to the whole Church or body of Chriſt very well;Anſwer. but are not particular Chriſtians united to Chriſt as their head, eſpouſed to him, under him as Sheep under a Shepherd, built on him as on a Rock? Yes ſurely, The Church of Corinth (which is the Authors inſtance) was in proper ſpeech, no more the whole body of Chriſt, than a particular Chriſtian is, and yet it was eſpouſed as a chaſt Virgin to Chriſt; if a particular Chriſtian, becauſe not the whole body of Chriſt, cannot be eſpouſed to him, then neither can a particular Church, becauſe not ſuch, be ſo eſpouſed: And ſo the grave words of S. Paul about the Corinthian Church, as well as the phantaſtical wit of the late Exhorter, muſt ſpoil together: But if a particular Chriſtian may be eſpouſed to Chriſt, why ſhould Miniſters who are Sutors on that behalf, be checked with a Popiſh Nunnery, as if thoſe Eſpouſals ſmelt of a ſuperſtitious Vow? The Author himſelf tells us, pag. 180. Every devout Soul is Gods Temple, an inlightned mind is his Debir or Oracle, a pure heart is his Altar, devout Prayers are ſpiritual Incenſe, and ſweet Perfumes, the body it ſelf is a conſecrated place, and called Gods Temple: All which is excellently ſpoken; and I think by the ſame reaſon a particular believer may be called Chriſts Spouſe; but ſaith the Author, The union of particular Chriſtians to Christ, is by means of their union to the Church; that is, to the whole Catholick Church, the whole body of Chriſt, which is made up only of Believers and Saints; being as Ignatius calls it, foreign,Epiſt. ad Tral. This is the Church the Author here means, by the whole Church or body of Chriſt; that body hath none but Believers and Saints in it: Now if particular believers are united to Chriſt by their union to this Church, how was the firſt believer united to Chriſt? Or afterwards, how was the Church Catholick united to him? Surely not by another Church, but immediately; and then to me it is unimaginable, that the whole Church ſhould be immediately united to him, and never a part ſo united, or that all believers ſhould be ſo united to him, and never an one of them ſo united: Beſides, the Church Catholick is part militant on earth, and part triumphant in Heaven; Thoſe in Heaven are no part of the viſible Church, afterwards mentioned by the Author; and withal they are at ſo great a diſtance from us, that we may as eaſily imagine an immediate union to Chriſt, as to them; Thoſe on earth are not all the body of Chriſt, and ſo not properly within the Authors diſcourſe; however if we conſider the buſineſs, thoſe vincula unionis, the holy Spirit and Faith, which unite them all immediately to Chriſt, are reſident in particular Believers; and therefore it is a wonder to me, that thoſe particular Believers, in whom the Divine Bonds reſide, ſhould not be immediately united to Chriſt: It is apparent, that in caſe thoſe Bonds in particular believers ſhould be diſſolved, the whole Catholick Church on earth would be diſſolved alſo; and how then can particular perſons be leſs than immediately united to Chriſt? Add hereunto, that none are in the Church Catholick but reall Believers, and in the very inſtant of believing they are united to Chriſt; and therefore it is not at all ſuppoſeable, that they ſhould firſt be united to the Church, and by that means to Chriſt: That place in the Corinthians quoted by the Author, Now ye are the body of Christ, and members in particular proves it not: The Church of Corinth was not the whole body of Chriſt, neither is there any ſyllable in it to prove, that firſt we are united to the Church, and then to Chriſt.
Chriſt ſpeaking of himſelf, Mr. Sherlock.ſaith, I am the true Vine, John 15. The meaning is, that Church which is founded on the belief of my Goſpel, is the true Vine; I ſignifies Christ together with his Church, which is his body, upon which account the Church is elſewhere called Chriſt.
The Author is a little various here; for he ſaith,Anſwer. I ſignifies Chriſt together with his Church; but a little after, I, and in me, cannot be meant of his own perſon: So there it is the Church alone, and not together with Chriſt, neither doth the Author agree upon the Church: Firſt he ſpeaks of the body of Chriſt, which is the Church Catholick; and a little after, of the viſible Church, which the Church Catholick is not; but that, I, doth not here ſignifie the Church is apparent; The ſame I runs throughout the whole Chapter; I have loved you, verſ. 9. I have kept my Fathers Commandments: verſ. 10. I have ſpoken to you: verſ. 11. I have heard of my Father: verſ. 15. I have choſen you: verſ. 16. I came: verſ. 22. I did the works: verſ. 24. I will ſend the comforter: verſ. 26. In none of theſe I's is the Church meant, no more is it meant in that firſt I, when he ſaith, I am the true Vine; however the Author offers ſome reaſons for it: The firſt is this, The Church in the old Teſtament is compared to a Vine: Eſay 5. Jer. 2. Hoſea 10. and ſo John 15. The Church is the Vine; Chriſt applies the parable of the Vineyard to the ſtate of the Goſpel: Matth. 21.33. And the Chriſtian Church is called an Olive, and the members of it branches. Rom. 11. But I fancy not this arguing: In ſome places the Vine is the Church, therefore it is ſo in all; this is the very ſame with that, which the Author would charge upon his adverſaries: pag. 4. Chriſt ſometimes ſignifies the perſon of Chriſt, therefore it muſt do ſo alwayes; after the ſame rate the Author, In ſome places the Vine is the Church, therefore it is ſo in all: But in the 15. of John, the context will not bear it; one and the ſame I, runs through the whole Chapter, and in many paſſages no way ſutes to the Church: The Vine in this Chapter differs from thoſe quoted out of the Old Teſtament; in thoſe the Ghurch is the Vine, no mention at all is made of branches; but in this, the branches are ſet diſtinct from the Vine, as appears verſe 5. I am the Vine, ye are the branches: The Branches and the Vine are diſtinguiſhed by I and ye; the Church is included in the branches, as the branches taken aſunder, ſignifie particular Chriſtians, ſo put together they import the Church. The ſecond reaſon is, God is called the Husbandman, but he dreſſes not Chriſt, but the Church, which is Gods Husbandry. To which the Anſwer is eaſie, God is the Husbandman with reference to both, planting the Vine Chriſt, and dreſſing the Branches Chriſtians. The third reaſon is, Chriſt ſpeaks of branches in him, which bear no fruit, and there can be no ſuch branches in the perſon of Chriſt: But as the Learned Whitaker hath obſerved againſt Stapleton, that place, Every branch in me that beareth not fruit, he taketh away: Joh. 15.2. May be read thus, Every branch which beareth not fruit in me, he taketh away. The words, in me, being referred not to the Branch, but to the Fruit: But being read as is uſual, the anſwer is obvious; our Saviour in this Verſe ſpeaks not of true real Branches, which are always fruitful, but of ſeeming ones, which are barren; they ſeem to be in Chriſt, but are not.
When Chriſt ſpeaks in the firſt Perſon, Mr. Sherlock.I, and in me, he cannot mean this of his Perſon, but of his Church and Doctrine, according as the circumſtances require: Thus Ver. 5. I am the true vine, ye are the branches, he that abideth in me, and I in him, the ſame bringeth forth much fruit; for without me ye can do nothing: I would willingly learn what ſence can be made of this, if we underſtand it of the Perſon of Chriſt; for it is not very intelligible, how we can be in the Perſon of Chriſt; and it is more unintelligible how we can be in the Perſon of Chriſt, and the Perſon of Chriſt in us at the ſame time, which is a new piece of Philoſophy, called Penetration of Dimenſions; and that our fruitfulneſs ſhould depend upon ſuch an Ʋnion, is as hard as all the rest.
How various is the Author on this Vine! Firſt, I, Anſwer.is Chriſt together with the Church; then the Church only, and now the Doctrine is uſher'd in to eek out the Interpretation; and after this rate we may come to the ſeventy Faces which the Jews talk of in Scripture: But that 5. Verſe in the 15. of John cannot be meant of Chriſt's Perſon, why not? The Milevitan Council Can. 5. and afterwards the Arauſican Council, Can. 24. did ſo interpret it; the words of the laſt are remarkable; Vitis ſic eſt in palmitibus, ut vitale ſubminiſtret eis, non ſumat ab eis, ae per hoc, & manentem in ſe habere Chriſtum, & manere in Christo, diſcipulis prodest, & non Chriſto: 1. Hom. of good worksOur Church interprets it of no other but Chriſt; but it is not intelligible, How we can be in the Perſon of Chriſt, and the Perſon of Christ in us. Luther in his Conference at Marpurg with Zuinglius about the Euchariſt, told him,Mel. Ad. in vita Brentii. that he muſt not Mathematica huic negotio admiſcere, nec carnem Chriſti foreign, ſo will I ſay to the Author, Phyſicks and Mathematicks muſt here lie by; here is no room for Penetrations or Dimenſions, all is ſpi itual and divine: The Union between Chriſt and Believers, though a new piece of Philoſophy, or rather no part of it at all, is old Divinity, and, though a very great Myſtery, not altogether unintelligible: Our Divines expreſs it plainly according to Scripture, to be made by the Spirit and Faith. The moſt Reverend Ʋſher tells us,Scrm. before the Commons, 1620. That it is altogether ſpiritual and ſupernatural, no Phyſical nor Mathematical Continuity or Contiguity is any way requiſite thereunto; it is ſufficient for the making of this Ʋnion, that Chriſt and we be knit together by thoſe ſpiritual Ligatures, the quickning Spirit and a lively Faith.
If by, he that abideth in me,Mr. Sherlock. we underſtand the Chriſtian Church, he who makes a profelſion of Faith in me, and continues in ſociety with thoſe who do ſo; and by, I in him, the Chriſtian Doctrine, the Sence and Reaſon of it is very ovident.
Why, in me, Anſwer.ſhould ſigniſie one thing, and, I, another, why, in me, ſhould be conſtrued, in the Church, and, I, the Chriſtian Doctrine, there is no reaſon in the Text; however the Author had ſome reaſon to interpret it ſo: For if in thoſe words, I in him, I ſhould fignifie the Church, as thoſe words, in me, are made to do, then every particular Believer ſhould have a Church in him; which would be as unintelligible, as that of Chriſt's being in us.Mr. Sherlock
To abide in Chriſt is to make a publick and viſible Profeſſion of Faith in Chriſt, to be Members of his viſible Church; but becauſe many are ſo, who do not credit their Profeſſion, hence to diſtinguiſh true Christians from hypocritical Profeſſors, he adds, And I in you, that is, my words abide in you, Ver. 7. Thus you ſee, that the Ʋnion of particular Chriſtians to Christ conſiſts, in their Ʋnion to the Chriſtian Church.
This Opinion,Anſwer. which denies that particular Believers are immediately united to Chriſt, being, as I take it, but novel, hath not yet found its Center; but rowls about from the Catholick Church, which is made up all of Saints, to viſible particular Churches, which are made up of Believers and Unbelievers: Firſt, the Author ſpake of our Union to the Body of Chriſt, now of it to the Church Viſible. Before I made it appear, that particular Believers were immediately united to Chriſt in reſpect of the Church Catholick; and it is as evident, that they are ſo united to him in reſpect of the Church Viſible: On the one hand, all that are in the Church Viſible are not really united to Chriſt, the hypocritical Profeſſors do but ſeem to be ſo. It is obſerved by the Learned Whitaker, that Ecceſiae particulares viſibilibus nexibus colligantur, Eccleſia verò Catholica inviſibilibus: A Viſible Church as ſuch is connected by viſible Bands; and more the Connection cannot be, becauſe Believers and Hypoctites (of both which the Church is made up) cannot otherwiſe be knit together; and how is it poſſible, that the Union of Believers to Chriſt, which is made by inviſible Ligatures, ſhould conſiſt in their Union to the Viſible Church, which, as ſuch, is only knit together by viſible Bands? On the other hand, thoſe, which are not of the Church Viſible, may yet be really united to Chriſt: Thus the Catechumeni were but in veſtibulo, and not actually in the Viſible Church, and yet, if Believers, were united to Chriſt. The ſame may be ſaid of unbaptized Believers: The Emperor Valentinian died before Baptiſm, but in real Union to Chriſt; hence St. Ambroſe ſaith, that he had in ſe imaginem Chriſti, and that his Soul was in refrigerio. Believers, if unjuſtly excommunicate, are no longer in the Viſible Church, and yet they are in Union to Chriſt: The Apoſtles, as Chriſt foretold them, were to be foreign, caſt out of the Synagogues but never to be parted from Chriſt. Believing Merchants may be at a vaſt diſtance from the Viſible Church, and yet in near ſpiritual Conjunction with Chriſt: And what if a Viſible Church turn Apoſtate from the Goſpel? True Believers will come out of her, and, I hope, without any loſs of their Union to Chriſt. Thoſe 7000 which in the time of Elias bowed not the knee to Baal, were, I ſuppoſe, joyned to no viſible Church, and yet they were a choice reſerved people unto God. Thus it appears, that Believers are immediatly united to Chriſt, in reſpect of the Viſible Church. As for what the Author, adds Thoſe words, I in him, Joh. 15. 5. are the ſame with thoſe, My words abide in you, Ver. 7. I anſwer, The 5. verſ. ſaith, that Chriſt is in Believers, and the 7. denies it not, but declares, that where Chriſt is, there are his words alſo.
Hence it is, Mr. Sherlock.that the ancient Fathers interpret all thoſe Metaphors, which decypher the Ʋnion between Christ and Chriſtians, to ſignifie the cntire Love and Ʋnity of Christians among themſelves: Thus St. Chryſoſtome expounds Eph. 2.19, 20, 21. to ſignifie the Unity of the Church in all Ages, the Jewiſh and Chriſtian Church being both united in Chriſt: Thus alſo St. Ambroſe to the ſame purpoſe: Thus St. Chryſoſtom, on 1 Cor. 3. obſerves, That the Apoſtle diſſwades from Schiſms and Factions; and tells us, that the Branch draws nouriſhment and fatneſs from the Vine by its Union to it, and the Building ſtands firm by the ſtrong adheſion of its parts: Which plainly ſignifies, that our Ʋnion to Chriſt conſiſts in our Ʋnion to the Christian Church: Thus the ſame Author argues from Joh. 14.21. He unites us to each other by many Examples and Patterns of the cloſeſt Union; he the Head, we the Body; he the Foundation, we the Buildding, &c. According to the ſence of this holy Man, Chriſtians are united to Chriſt, by their Ʋnion to the Church; otherwiſe I can-not underſtand, how our Ʋ nion to Chriſt can be an argument to Ʋ nity among our ſelves, if we are immediately united to the Perſon of Chriſt, without being firſt united to the Church.
The Fathers interpret thoſe Metaphors, Anſwer.which decypher the Ʋnion between Chriſt and Chriſtians, to ſignifie the Love and Ʋnity of Chriſtians among themſelves; ſo the Author: And is there no Union between Chriſt and Chriſtians according to the Ancients? Or do they deny, that particular Believers are immediatly united to Chriſt? Oh! no, St. Chryſostome on that place, Eph. 2.19, 20, 21. ſaith expreſly, foreign, Every one of you is a Temple for God: And upon 1 Cor. 3.11. Other foundation can no man lay, than that is laid, which is Jeſus Christ, he adds (as our Author hath it) Let us be built on Chriſt, and cleave to him as to a Foundation, and as a Branch to the Vine, that there may be no distance between Christ and us; for if there be, we immediatly periſh. By the way obſerve, Chriſt is the Vine in St. Chryſoſtome; and for the point in hand, if there be no diſtance between Chriſt and us, ſurely we are immediatly united to him: And this is very emphatical in the Greek, foreign, Let there be no Medium between Chriſt and us; and if there be foreign, any Medium, we immediately periſh. Nothing could be more emphatically ſpoken for immediate Union: And in that place, Joh. 14. he expreſſes (as the Author quotes him) plainly the Ʋnion of Chriſtians to Chriſt. And for St. Ambroſe, I ſhall quote but one place, on 2 Cor. 13.5. he ſaith, Qui fidei ſuae ſenſum in corde habet, hic ſcit Christum Jeſum in ſe eſſe. But, ſaith the Author, If our Ʋnion to Chriſt be immediate, it can be no argument to Ʋnity among our ſelves: But the conſequence fails; there can be no greater argument to Unity among our ſelves than this, That we are all built upon one Foundation, Chriſt, and have all one and the ſame Spirit in us; ſo it is with all that are myſtically united to him.
The Sacraments our Saviour hath inſtituted, as Symbols of our Ʋnion with him, are a plain demonſtration of it: Mr. Sherlock.Baptiſm is the Sacrament of our admiſſion into the Chriſtian Church; For by one Spirit we are all baptized into one body, 1 Cor. 12.13. In which the Apostle ſeems to allude to Baptiſm, which confers the holy Spirit on us all, and thereby makes us all members of the Body of Christ: But more expreſly in Eph. 4.4. There is one body, and one Spirit; as ye are called in one hope of your calling: One Lord, one Faith, one Baptiſm: That is, the Chriſtian Baptiſm is but one, and is a Sacrament of Ʋnion, making us all members of that one Body; This is called being baptized into Christ, that is, admitted into the Church by a publick Profeſſion of our Faith in Chriſt. Thus the Lord's Supper is a Sacrament of Ʋnion, and ſignifies the near conjunction between Chriſt and the Church, and the mutual fellowſhip of Chriſtians: Hence the Apoſtle calls the Cup, the Communion of Chriſt's Blood; and the Bread, the Communion of his Body: For we being many are one bread and one Body, (one Body repreſented by this one Bread) for we are all partakers of that one Bread, 1 Cor. 10.16.
Sacraments are Symbols of our Union with Chriſt,Anſwer. and why not of an immediate Union? the Elements are immediately applied to individuals, and why may not the ſignified Union be immediate? elſe how doth it correſpond to the Sign? But to clear this point; firſt for Baptiſm: Unbaptized Believers are really united to Chriſt, even before their Baptiſm; how elſe ſhould the Thief on the Croſs ever arrive at Paradiſe? Or which way ſhould the unbaptized Martyrs get thither? Baptiſm admits men into the Church Viſible, but, if Believers, they are in the Church Catholick, that one Body of Chriſt, before; nay, Baptiſm ſuppoſes them to be ſo, becauſe it is a Seal of the Covenant: If thou believeſt with all thine heart, ſaith Philip to the Eunuch, thou mayeſt be baptized, Act. 8.37. and after the holy Ghoſt poured down on the Gentiles, water could not be forbid them, Act. 10 47. And on the other hand, baptized perſons may yet not be really united to Chriſt, they may be admitted into the viſible Church, and yet not in that one body of Chriſt, which is made up of Believers: Simon Magus was baptized Acts 8. but for all that, in the bond of iniquity; many are partakers of baptiſmal water, in whom appears not a Scintilla Spiritûs Sancti; In like manner for the Lords Supper, men may be, nay, ſhould be in union with Chriſt before their receiving of it; and yet many outwardly receive it, who are not in union with him, receiving only Panem Domini, and not Panem Dominum (as S. Auſtin ſpeaks) and eating only forès non intùs, in Sacramento tantùm, non uſque ad Spiritûs participationem. To conclude; Sacraments and viſible Churches muſt not be diſparaged, yet truth muſt be owned; a reall union to Chriſt may be before the uſe of Sacraments, nay, before entrance into the Church viſible, and therefore it muſt be immediate, or elſe it could in no caſe be before them.
The intention of our Lord and Saviour, Mr. Sherlock.in what he did and ſuffered for us, was not meerly to reform and ſave ſome ſingle perſons, but to erect a Church, and combine all his Diſciples into a publick Society, to unite them by holy myſteries, and to engage them to a mutual diſcharge of all Christian Offices, whereby the whole body may edifie it ſelf in Love; and therefore our Saviour doth not own any relation to particular men as ſuch, but as they are members of his body, for he is the Saviour of the body, and redeemed his Church with his own Blood: Hence St. John tells, 1 Epiſt. That which we have ſeen and heard declare we unto you, that you may have fellowſhip with us; and truly our Fellowſhip is with the Father and his Son Jeſus Chriſt: Firſt, That ye may have fellowſhip with us, become members of the Church, by which means you have fellowſhip with God and Christ.
Chriſt intended to erect a Church; How ſo!Anſwer. Common Philanthropy, which does alike for all men, doth no ſuch ſingular thing, as to cull and call a Church, a ſelect company out of the reſt of mankind: No, it is impoſſible, becauſe the Love is common, and the work ſingular; no leſs than ſpecial love muſt do it, ſuch as God ſets upon his choſen ones; Chriſt intended to ſet up a Church; very true, and he hath pitched upon the individual perſons, which ſhall make it up, he hath ſet down their names in the Book of Life; or elſe his providence, which is ſo accurate in the little Flies and Gnats, as to ſet down every wing and little part, which makes up thoſe minute animals, ſhould be very lame and imperfect in that great deſign of a Church, a Church only being deſigned, and not the perſons of which it ſhould conſiſt: Christ intended to ſet up a Church; Yes, and he reſolved to give ſuch Grace, as ſhould infallibly effect it: Providence, ſuch is its wiſdom and accurate perfection, never fails or falls ſhort of its intent; no, not in a deſign of Juſtice, and that to come to paſs through the hardeſt medium can be uſed by it, we need not ſcale Heaven for this, but have a Scheme let down from thence, to aſſure us of it. 2 Chron. 18. God intended that Ahab ſhould go up and fall at Ramoth-Gilead; and though the manner of it were by a lying ſpirit, yet it infallibly came to paſs, how much more muſt providence be unfailable in ſuch a deſign of Grace, as that of a Church: Its true, ſuaſory reſiſtible Grace cannot ſecure it, becauſe it leaves the iſſue of all upon the will of man; irreſiſtible Grace muſt come in, or elſe we may lay by the deſign of a Church, and confeſs with Corvinus, Finis mortis Chriſti conſtaret, etiamſi nemo credidiſſet. As for that place of St. John, That ye may have fellowſhip with us, and our fellowſhip is with the Father and his Son Jeſus Chriſt: By us is meant S. John or the Apoſtles, not the Church or body of Chriſt: But were that Church meant, it hinders not but that they in the uſe of the Evangelical Truths and Ordinances might come to an immediate Communion with God and Chriſt, as the Apoſtles had; thus the Learned Grotius on the place, Ʋt & vos ipſi non minùs quàm nos frucium inde percipiatis, ſocietatem cum Deo & cum Chriſto.
Thoſe publick cenſures, Mr. Sherlock.whereby rotten or dead members are cut off from the body of Christ; conſiſt in caſting ſuch perſons out of the Chriſtian Society, in debarring them from the Communion of Prayers and Sacraments, and all religious Offices, which is a plain demonſtration, that our union to Chriſt, is not an union to his perſon, but conſiſts in a ſincere and ſpiritual communion with the Chriſtian Church; otherwiſe this external communion with the Church, could be no viſible ſignification of our union to Christ; nor could our exciſion from the viſible Church ſignifie our ſeparation from him.
The Author argues thus,Anſwer. If union to Christ be immediate, then our external communion with the Church cannot ſignifie our union to Chriſt, nor could our exciſion from the viſible Church, ſignifie our ſeparation from him: To which I anſwer, juſt before our Author ſaith, Our union to Christ, is not an union to his Perſon, but conſists in communion with the Church, that is, the viſible Church, as he afterwards calls it; and therefore our communion with the Church doth not ſignifie our union to Chriſt, but is it; and our exciſion from the Church doth not ſignifie our ſeparation from Christ, but is it, according to our Author, which cannot poſſibly ſtand; Becauſe our union to the viſible Church is external, and our union to Chriſt internal and ſpititual; our exciſion from the Church is one thing, and our ſeparation from Chriſt another; a man may be united to the viſible Church, and yet not really united to Chriſt; for ſo is the hypocrite; a man may be cut off from the viſible Church, and yet not cut off from Chriſt, for ſo is the unjuſtly excommunicate.Mr. Sherlock.
The union between Chriſt and the Church is not a natural, but a political union; Chriſt is a King, and all Chriſtians his Subjects; and our union to Chriſt conſiſts in our belief of his Revelations, Obedience to his Laws, and ſubjection to his Authority, If you continue in my words, then are ye my Diſciples indeed. John 8.31. Which is the ſame thing with being in Chriſt: And by keeping his Commandments we abide in his love; John 15.10. and 14.21. And to have his word abide in us, Is a deſcription of the cloſeſt and fir meſt union to him: John 15.7. Thus Chriſt is a Shepherd, and Chriſtians his Sheep: To ſignifie the Authority he hath over his Church, Shepherd is uſed as a name of power; thus Chriſt is a head, and the Church his body, a Husband and the Church his Spouſe, which are names of power. Eph. 5.23. Chriſt is called an Head an Husband, becauſe he hath the Rule and Government of us, Head is a name for Princes and Governours, Deut. 28.13. The Apoſtles alwayes expound the Metaphor of Christs being a head, by power: Eph. 1.20.21. Col. 1.18. So foreign in that place ſignifies one that hath Authority; Chriſt is the head of all principalities. Col. 10. He is an head and husband, becauſe he is inveſted with authority to govern; the Church is the body and Spouſe, becauſe it muſt obey; alſo theſe Metaphors ſignifie the mildneſs and gentleneſs of his Government, as a good Shepherd he lays down his life for his Sheep, John 10. He loves his Church with the natural kindneſs of an head and husband, his Government is only for the good of his Church; and therefore his yoke is eaſie, he gave himſelf for his Church, that he might ſanctifie it: Eph. 5.25, 26. Upon which account we may be called members of his body, of his fleſh and bone, verſe 30. The Church being taken out of his crucified body, as woman out of man; Chriſt hath reconciled the Gentiles, (that is, taken them into his Church) in the body of his fleſh through death; becauſe the Covenant which was the foundation of the Church was ſealed with his blood, Chriſt owns himſelf our friend: John 15. Ye are my friends, if ye do what I command you; which ſhews the tenderneſs of his Government. He exerciſes his authority in methods of Love; hence he is called a Father.
Our union to Christ, Anſwer.conſists in a belief of his Revelations, Obedience to his Laws, and Subjection to his Authority: Thus the Author; To whom I anſwer, A belief of Revelations is only a dogmatical faith, which is found in many not united to Chriſt; Obedience is not our myſtical union to Chriſt, but a fruit of it; Chriſt and the Soul being once eſpouſed, out-comes a bleſſed progeny of good works, as ſo many reall proofs of that Divine conjunction, which is made by the Spirit and Faith; and ſhews forth it ſelf in ſuch effects, as the dead womb of nature could never have produced: Subjection to Chriſt's Authority, is either a formal actual one, ſtanding in doing his commands, and that is the ſame with Obedience, a fruit of our union to Chriſt, or a virtual one, conſiſting in accepting Chriſt as our Lord, and this is part of that Faith, which is a bond of that Union. Thoſe words, If ye continue in my words, then are ye my Diſciples indeed: John 8.31. Were ſpoken to Believers, to men in union with Chriſt, to exhort them to perſeverance, as a reall proof of their Diſcipleſhip and Union to Chriſt: If ye keep my Commandments, ye ſhall abide in my Love: John. 15.10. They were in his love before; Verſe 9. But Obedience will ſhew it forth: Thus St. Auſtin on the place, Oſtendit, non unde dilectio generetur, ſed unde monstretur, hinc apparebit, quod in dilectione meâ manebitis, ſi precepta mea ſervaveritis; Chriſts promiſe to the Obedieut is, That he will love him, and manifest himſelf to him. Joh. 14.21. Chriſt loved him before, but now he will manifeſt it: Thus St. Auſtin on the place, Quid est diligam, tanquam dilecturus ſit, & nunc non diligat? Abſit, diligam & manifeſtabo, id eſt, ad hoc diligam, ut manifeſtem. Our abiding in Chriſt, and Christ's words abiding in us; are very well joyned together: Joh. 15.7. To ſhew us, that where the Soul and Chriſt are in union, there the holy words will have a manſion in the heart. Chriſt is a King, a Shepherd, an Head, an Husband; and all in a ſuperlative tranſcendency above all others in thoſe relations: He is a King who hath his Laws without us, and an inward Scepter in our hearts, making the unwilling will to become a willing one, in the day of his power: A Shepherd who ſpeaks to his Sheep, nay, and brings them into the Fold, John 10.16. who before were not in it: A Head, who ſtands above all in eminency, and influences ſpiritual life and motion into the loweſt, meaneſt Believer on the earth: An Husband who eſpouſes us unto himſelf, and inveſts us with a rich Dowry out of his incomparable Graces and Perfections. The Church was taken out of the crucified body of Chriſt: But that place, We are members of his body, of his fleſh, and of his bones, Eph. 5.30. plainly declares the myſtical union, as man and wife are one fleſh, ſo Chriſt and Chriſtians are one ſpirit. One thing more may be obſerved; Chriſt, ſaith the Author, hath reconciled the Gentiles (that is, taken them into his Church) in the body of his fleſh through death Col. 1.21.22. This is a little ſtrange, reconciled, that is, taken them into his Church; Socinus on this place,De Servat. pars 1. cap. 8. ſaith, That the reconciliation here is, Omnium rerum non cum Deo, ſed ſecum ipſis per Chriſtum parta concordia: And a little after, Ʋniverſi tàm Gentes quàm Judaei unus Dei populus ſunt facti: But I hope our Author doth not exclude reconciliation to God.
Chriſt doth not govern us immediately by himſelf, Mr. Sherlock.for he is aſcended up into Heaven, where he powerfully intercedes for his Church, and by a vigilant providence ſuperintends all the affairs of it; but hath left the viſible and external conduct, and Government of his Church to Biſhops and Paſtors, who preſide in his name, and by his authority: He governs his Church, by men who are inveſted with his authority, which is a plain demonſtration, that the union of particular Chriſtians to Chriſt, is by their union with the Chriſtian Church, which conſiſts in their regular ſubjection to their ſpiritual Guides and Rulers, and in concord and unity among themſelves: For if our union to Chriſt, conſiſt in our ſubjection to him, as our Lord, and this authority is not immediately exerciſed by Christ, but by Biſhops and Paſtors; it follows that we cannot be united to Chriſt, till we unite our ſelves to the publick ſocieties of Chriſtians. and ſubmit to the publick inſtructions, Authority and Diſcipline of the Church.
Chriſt hath left the viſible and external conduct of his Church to Biſhops and Paſtors: Very well,Anſwer. But the internal Scepter and Rule over hearts, is in his own hand only; and therefore the Papiſts, who make the Biſhop of Rome Head of the Church, ſecundum exteriorem gubernationem, are yet ſo modeſt as to leave Chriſt to be the only Head, ſecundum interiorem inſluxum. Our union to Chriſt is an internal, ſpiritual one, made by the Spirit and Faith, ſuch as cannot conſiſt in any thing external; ſuch as ſubjection to Eccleſiaſtical Governours, who have the viſible conduct, is. Hence the Reverend Ʋſher tells us, Without that quickning Spirit, Serm. before the Commons, 1620.no external communion with Chriſt or his Church, can make a man a true member of his myſtical body; this being a moſt ſure principle, that he which hath not the Spirit of Chriſt, is none of his. Rom. 8.9. A wicked man may be ſubject to Eccleſiaſtical Government; yet while ſuch, is not, cannot be a member of Chriſt, or his myſtical body; Bellarmine himſelf was ſo ſtruck with the evidence of this truth, that he confeſſed, That wicked men, are but membra mortua & arida, quae ſolum adhaerent reliquis externâ conjunctione, non de Eecleſiâ niſi ſecundum apparentiam exteriorem, & putativè, non verè; that is, they are no members at all, which makes it clear, that our union to Chriſt ſtands not in ſubjection to Eccleſiaſtical Governours, and what (for ſuch a thing is poſſible) if the Eccleſiaſtical Governour be a wicked man himſelf? Is it imaginable, that the union of one wicked man to another, ſhould produce an union to Chriſt? Or what if ſuch a caſe ſhould fall out, as once did, when under the Emperour Baſiliſcus, Evag. Hiſt. L. 3.no leſs than five hundred Biſhops condemned the Council of Chalcedon? It would be very hard in ſuch a diſmal lapſe, to ſay, that all the Chriſtians under them, had without any default in themſelves, loſt their union with Chriſt; and yet we muſt ſay ſo, unleſs we allow that union to be made and ſupported by the internal bonds of the Spirit and Faith.
Schiſmaticks are in the Church, Mr. Sherlock.juſt as Rebels are in a Kingdom, not as parts of it, but enemies: The Apoſtle tells us, wherein the unity of the Church conſiſts: In Eph. 4.16. Chriſt is the Head; from whom the whole body fitly joined together, and compacted by that which every joint ſupplieth, according to the effectual working in the meaſure of every part, making increaſe of the body to the edifying it ſelf in love: That is, The ſupreme power is inveſted in Chriſt, as Head, to whom the Church is obedient and ſubject; but to make this union firm and lasting, there muſt be a regular ſubordination of the ſeveral members, and a mutual diſcharge of Chriſtian offices, which advances their growth in Grace, and eſpecially in love; this ſuppoſes a viſible ſociety of Christians, profeſſing the Faith, and living in communion with each other, if there be no ſuch viſible Society, as in perſecution, or degeneracy of the Church: Our union to Chriſt conſiſts in an acknowledgment of his Authority and Subjection to his Laws, which makes us members of the univerſal Church, but when there is a viſible Church, we are under an obligation of communion; becauſe herein our Subjection to the Authority of Chriſt, and our Ʋnion to him conſiſts.
Schiſm is the concern of viſible Churches;Anſwer. but that place Eph. 4. ſpeaks not of viſible Churches, which are made up of believers and unbelievers, but of the Church Catholick made up of Believers and Saints only; This is plain, the Church Catholick is that whole body, foreign, fitly joined together, all being Saints in it; but in the viſible Church, there are believers and unbelievers, who can no more ſtand in harmony than light and darkneſs, Chriſt and Belial, the Temple of God and Idols: In the Church Catholick there is an effectual working in every part; but in the Church viſible, there is no ſuch energy in the wicked: And ſo in that parallel place, Eph. 2.20. The Church. Catholick is that foreign, That whole Building fitly framed together, which groweth unto an holy Temple in the Lord: But in the Church viſible the wicked grow not into a Temple; nay, there is not a ſtone of the ſpiritual Building laid in them: And Eph. 1.23. The Church Catholick is not only foreign, not only the body, but fulneſs of Christ: Every member of it helps, as it were to fill up the myſtical body; but in the Church viſible the wicked do not complete the body, but corrupt it; they do not adorn, but deform it. I have before ſhewed, that our union to Chriſt, ſtands not in communion with a viſible Church, or its Rulers: It is made by internal and ſpiritual ligatures, and is invariably one and the ſame, whether there be a Church viſible or not: But ſaith the Author, We are under an obligation of Communion with a Church viſible, when there is one: But it is one thing what our Duty is, and another what conſtitutes our union with Chriſt; it is our duty to be ſubject to civil Magiſtrates, but I ſuppoſe our union to Chriſt conſiſts not in it; it is our duty to hear the Miniſters of Chriſt; Luke 10.16. But our union to Chriſt doth not conſiſt in it; indeed it is a ſacred Ordinance which God is pleaſed to uſe, to bring us to Chriſt; but the only proper immediate bands of that union are the Spirit and Faith.
If any particular Church apoſtatize from the Faith of Chriſt, Mr. Sherlock.we are then under the ſame neceſſity of deſerting their communion, as we are of obeying the Laws, and ſubmitting to the Authority of our Lord and Maſter.
We muſt indeed deſert an apoſtate Church;Anſwer. but if, as our Author holds, our union to Chriſt conſiſts in communion with a viſible Church, then upon our departure from it, though never ſo juſt, our union to Chriſt muſt fail; Which yet I think can never be the lot of a true believer; he is part of that Church built on the Rock, againſt which the gates of Hell ſhall not prevail: Matth. 16.18. Part of that building, which is an holy Temple, an habitation of God through the Spirit; Eph. 2.21.22. and that Spirit makes and maintains that union.
This Political Ʋnion betwixt Chriſt and his Church, Mr. Sherlock.may be either only external and viſible, and ſo hypocritical Profeſſors may be ſaid to be united to Chriſt, or true and reall, which imports the truth and ſincerity of our Obedience and Subjection to our Lord and Maſter.
Hypocrites may ſeem,Anſwer. but are not members of Chriſt, or united to him: non poteſt Chriſtus habere damnata membra, omnia ista membra, abſit omninò, Contr. Creſc. l. 2. cap. 21.ut in membris illius columbae unicae computentur, ſaith St. Austin; and in another place, Si amas & amplecteris peccata tua, contrarius es Chriſto, Expoſ. in Epiſt. Jo, hannis.intus ſis, foris ſis, Antichriſtus es, intus ſis, foris ſis; palea es, ſed quare foris non es? Quia occaſionem venti non invenisti: Our Obedience to Chriſt our Lord, is not the very myſtical union it ſelf, but a Divine fruit of it.
The Spiritual Kingdom of Chriſt requires the homage of the Soul, Mr. Sherlock.the Government of our thoughts and paſſions, the renovation of our minds and Spirits; we muſt be born again of water and of the Spirit, if we would enter into Gods Kingdom; that is, before we can be the Diſciples and Subjects of Chriſt, we muſt be born of water, make a publick profeſſion of our faith in Chriſt, and obedience to him in our Baptiſm, we muſt be born of the Spirit too, that is, our minds and Spirits muſt become ſubject to Chriſt, our faith in Christ, and ſubjection to him must be ſincere and hearty, governing all the motions of our Souls, and making uſually ſuch as we pretend to be, which is called, being born of the Spirit; becauſe all Christians Graces are in Scripture attributed to the Spirit, as the Author of them.
Here are two things,Anſwer. Baptiſm and Regeneration; both are not of a like neceſſity to make us Diſciples of Chriſt, Regeneration is ſimply neceſſary, but ſo is not Baptiſm; unbaptized perſons may be reall believers, and if they die before Baptiſm, as Valentinian did, they enter into Bliſs:Contr. Don. l. 1.4. cap. 22. Impletur inviſibiliter, cum myſterium Baptiſmi non contemptus religionis, ſed articulus neceſſitatis excludit; ſaith St. Auſtin: Baptiſm may be adminiſtred by man, but Regeneration is the ſole work of the holy Spirit, which breaths where it liſts, and forms all thoſe Graces, which make up the new creature; hence we are ſaid to be born of the Spirit, and all the Graces in the new man are called the fruits of the ſpirit: Hence Fulgentius ſaith, ex eodem Spiritu renati ſumus, ex quo natus est Chriſtus: De Jucava. cap. 20.The very ſame Spirit which formed Chriſt in the womb, forms him in the heart. And S. Ambroſe ſpeaking of the Gracious Image of God in us, ſaith, Pictus es ô homo, Hexaem. l. 6. cap. 8.à Domino Deo tuo, bonum habes artificem atque pictorem: No other hand, but that of the holy ſpirit only, is able to draw ſuch a picture of God, as is in the new creature; we who naturally lye in a Maſs and Chaos of corruption, are not capable of doing any thing in it.
As a viſible profeſſion is the foundation of an external Political union between Chriſt and his Church, Mr. Sherlock.ſo this new nature is the foundation of a real and ſpiritual union: And this the Scripture repreſents under ſeveral notions. Firſt by the Subjection of our minds and Spirits to Chriſt, as our ſpiritual King, when we put our Souls as well as our Bodies under his Government: Hence Chriſt is ſaid to dwell in our hearts by Faith; Eph. 3.17. That is to have the ſole command and Empire of our wills and affections, to govern our hearts, as a man does the houſe in which he dwells: Secondly by a participation of the ſame nature, which is the neceſſary effect of the Subjection of our minds to him; for the Goſpel of our Saviour is the trueſt image of his mind, he tranſcribed his own nature into his Laws; and therefore a ſincere Obedience to his Laws is a conformity to his nature: Hence is that exhortation, That the ſame mind may be in us as was in Chriſt: Phil. 2.5. And to be his Diſciples, is to learn of him: Matth. 11.29. Hence our union to Christ is deſcribed by having the Spirit of Chriſt: Rom. 8.9. If any man have not the ſpirit of Chriſt, he is none of his, that is, unleſs he have that ſame temper of mind which Christ had, which is called having the Spirit, by an ordinary figure of the cauſe for the effect; for all thoſe Virtues and Graces, wherein our conformity to Chriſt conſists, are called the fruits of the Spirit; and therefore what the Apoſtle calls, having the Spirit, in the next verſe he expreſſes by, If Chriſt be in you,, that is if you be poſſeſt with the ſame love of virtue and goodneſs, which appeared ſo eminently in him, which is much to the ſame ſence with that expreſſion of Chriſt being formed in you: Gal. 4.19. Hence in 1 Cor. 6.17. He that is joyned to the Lord, is one Spirit: Herein conſists our union to Chriſt, that we have the ſame temper; Souls are united by an harmony of wills, this makes two one Spirit.
After a long diſcourſe touching external communion with the Church;Anſwer. the Author is now come to own a ſpiritual union with Chriſt; and this (ſaith the Author) the Scripture repreſents to us; firſt by the ſubjection of our minds to Chriſt, as our King; Chriſt dwells in our hearts by Faith, Eph. 3. that is, he commands there; But I take that place of the Apoſtle, to be an eminent proof of the myſtical union; it is not ſaid Chriſt commands, (though that be very true) but he dwells in our hearts, not by a piece of faith, ſuch as accepts Chriſt as our Lord, but by an entire one, ſuch as receives him in all his offices: We have in thoſe words faith expreſſed, which is a bond of that myſtical union, and where faith is, there is that other bond, the holy Spirit, which flows as rivers of living water in the believers heart; and juſt before thoſe words of Chriſts dwelling in our hearts by faith; the Apoſtle ſpeaks of the holy Spirit in the inner man, Verſe 16. which is the principal bond of that myſtical Union: And St. Chryſostom on the words ſaith, that foreign, By the holy ſpirit in the inner man Chriſt doth dwell in our hearts by faith: But (ſaith the Author) Secondly this is repreſented in Scripture, by a participation of the ſame nature, which is the neceſſary effect of the ſubjection of our minds to Chriſt. To which I anſwer, If by that ſubjection be meant a receiving Chriſt as our Lord, it is but a part of that faith, which with its Siſter Graces make up the new creature; all Graces are found in the new creature, and among others Faith, which receives Chriſt in all his offices, and among other in his Kingly; but if by that ſubjection be meant Obedience to his Laws, (which the Author after mentions, calling it a conformity to his nature) the new creature is not the effect of Subjection or Obedience, but the cauſe of it; true Obedience is too pure a thing, to iſſue out of an unregenerate heart; before it can come forth;Enchir. cap. 106. Ipſum liberum arbitrium liberandum eſt: As St. Auſtin ſpeaks: Lapſed nature muſt be new-natured, and its deadly wound healed by regenerating Grace. Firſt, according to Scripture there muſt be a good tree, and then good fruit:De Eccleſ. Hierar. cap. 2. Firſt a foreign, A Divine ſtate or being (as Dionyſius calls it) and then Divine operations iſſuing forth in a ſweet connaturalneſs to the Heavenly principles within. To this purpoſe let us hear our Church,2. Hom. of Almes. As the good fruit is not the cauſe that the tree is good, but the tree muſt firſt be good, before it can bring forth good fruit; ſo the good Deeds of men are not the Cauſe, that maketh men good; but he is firſt made good by the Spirit and Grace of God that effectually worketh in him, and afterwards he bringeth forth good fruit. As for ſuch as are regenerate and new Creatures, I acknowledge them to have the ſame temper of Mind with Chriſt, and that every Grace in the new Man, anſwers to that in Chriſt, and morally unites to him; but the Myſtical Union is made by the holy Spirit and Faith, which hath this above other Graces, to receive Chriſt and incorporate us into him. That place, Phil. 2. of having the ſame mind with Chriſt, holds out the ſame temper in both; that in Matt. 4.11. calls us to an imitation of him; that Gal. 4.19. expreſſes the State of the new Creature which is moulded after the Image of Chriſt: But the other two places, quoted by the Author, prove the Myſtical Union; the one is that, Rom. 8.9. If any man have not the Spirit of Chriſt, he is none of his: By Spirit, is not meant an holy temper of Mind, but the Spirit it ſelf; the very ſame which juſt before the words is called, The Spirit of God, and ver. 11. The ſpirit of him that raiſed up Jeſus from the dead, and by which our mortal bodies ſhall be quickned: This is that Spirit, which unites us to Chriſt, in ſuch an admirable manner, that Chriſt is ſaid to be in us, ver. 10. St. Chryſoſtome on the words ſaith, foreign, He that hath the holy Spirit, hath Chriſt himſelf; the Spirit being preſent, Chriſt, nay, the whole Trinity muſt be ſo: The other is that, 1 Cor. 6.17. He that is joyned unto the Lord is one Spirit, that is, one and the ſame holy Spirit is in Chriſt and Believers, myſtically uniting them together: This appears, as well by the oppoſition of one ſpirit in this 17. Verſe, to one fleſh in the 16. Verſe: For, as the Learned Beza notes on the place, Ʋt conſtet expoſitio exterioris corporum copulae, & nostrae cum Chriſto interoris, ſpiritûs nomen uſurpavit Apoſtolus; as alſo by the after-words, What, know ye not that your body is the Temple of the holy Ghoſt, which is in you? ver. 19. The holy Ghoſt is that one Spirit, which unites Chriſt and Believers: Hence the Reverend Ʋſher, quoting this place among others, concludes, That the Myſtery of our Ʋnion with Chriſt conſiſts mainly in this, that the ſelf ſame Spirit, which is in him, as in the Head, is derived from him into every one of his true Members.
There is yet a cloſer Ʋnion, Mr. Sherlock.which conſists in a mutual reciprocal Love, when we are transformed into the image of Christ; he loves us, as being like to him, and we love him, as partaking of his Nature; he loves us as the price of his Blood, as his own workmanſhip created to good Works, and we love him as our Redeemer and Saviour.
I acknowledge there is a Moral Union between Chriſt and Chriſtians by holy Love;Anſwer. but this Moral Union ſuppoſes a Myſtical one, made by the Spirit and Faith: Where theſe are not, there can be no ſuch thing as Love to Chriſt: Hence the Apoſtle, Eph. 3.16, 17. firſt lays down the Myſtical Union with its two Bands, the Spirit in the inner man, and Faith, whereby Chriſt dwells in the heart; and immediately after adds the Moral one, That ye may be rooted and grounded in Love: Whereever the Myſtical Union is, there is holy Love to Chriſt. What the Author afterwards adds, touching God's dwelling in the Church as his Temple, is ſo far from oppoſing, that it points out the Myſtical Union; eſpecially ſeeing, as the Author confeſſes, Particular Chriſtians are in Scripture ſtiled the Temple of the living God: That place quoted by the Author, Know ye not, that ye are the Temple of God, and that the Spirit of God dwelleth in you? 1 Cor. 3.16. is very emphatical; Chriſtians are the Temple of God, and made ſo by the indwelling Spirit, which is the bond of the Myſtical Union. Indeed the Author ſaith, That the indwelling of the Spirit primarily refers to the extraordinary gifts of the Spirit, which God in that Age beſtowed on the Church; this was the true Shechinah or divine Glory resting on them: But I conceive the holy Spirit hath been in Believers in all Ages: God dwelt in the Jewiſh Temple in Types and Symbols of his Preſence, but, which was far more excellent than thoſe outward ſhadows and appearances of Glory, he dwelt even then by his Spirit in all true Believers. The ſweet ſtrains of Devotion in David did plainly evidence, that the holy Spirit was in him; the ſpiritual Imbroidery or Needle-work in every Pſalm, tells us, that the Finger of God was there: The believing Iſraelites, in Mannâ Chriſtum intellexerunt, ſaw Christ in their Manna and fed on the ſame ſpiritual Meat, as believing Chriſtians do; which is a clear proof that the holy Spirit was in them. The Son of God coming in the Fleſh, the holy Spirit was poured down in extraordinary Gifts; and, though thoſe Epiphanies of divine Glory went off, yet the ſame Spirit hath been and ever will be in Believers. This our Church acknowledges;1. Hom. for Whitſunday. Neither doth the holy Spirit think it ſufficient inwardly to work the ſpiritual and new Birth of Man, unleſs he do alſo dwell and abide in him: And a little after, our Church breaks out in an holy admiration; O what comfort is this to the heart of a true Chriſtian, to think that the holy Ghoſt dwelleth in him! The Apoſtle tells the Epheſians, that they are builded for an habitation of God foreign, through the Spirit, Eph. 2.22. Indeed the Author interprets foreign, a ſpiritual Temple, in oppoſition to the material one, which St. Peter calls foreign, a ſpiritual houſe; but I take it the Spirit it ſelf is meant: Thus Grotius, as I have him quoted in the Criticks, ſaith, Non tantùm tota fidelium collectio, ſed & fideles ſinguli rectè appellantur Templum, quia in ipſorum mentibus Spiritus Dei habitat.Mr. Sherlock.
Eaptiſm and the Lords Supper repreſent and ſignifie both our external and real union to Chriſt.
Baptiſm doth ſignifie to all baptized an admiſſion into the Church Viſible,Anſwer. and to Believers it ſeals the Myſtical Union with Chriſt: Thus the Apoſtle, ſpeaking of Believers, ſuch as are the children of God by faith in Chriſt, Gal. 3.26. ſaith, As many of you as have been baptized into Christ, have put on Christ; you are myſtically united to Chriſt, and Baptiſm ſeals up that Union to you: The Lord's Supper doth import to all receivers a Communion with the Viſible Church, and to Believers it ſeals the Myſtical Union; hence the cup is the Communion of Christs blood, and the bread is the Communion of Chriſt's body, 1 Cor. 10.16. The Greek word is foreign, and why was it not foreign; St. Chryſostome upon the words anſwers, Becauſe the Apoſtle would ſhew ſomething more, even foreign, a great Conjunction with Chriſt.
Baptiſm ſignifies our profeſſion of becoming new men, Mr. Sherlock.of Conformity to Chriſt in his Death and Reſurrection: We are buried with Chriſt by Baptiſm into death, that like as Chriſt was raiſed from the dead by the glory of the Father, even ſo we alſo ſhould walk in newneſs of life, Rom. 6.4. Baptiſm ſignifies our dying to ſin and walking in newneſs of life; He that is baptized into Chriſt, hath put on Chriſt, Gal. 3.27. that is, hath engaged himſelf to be conformed to Chriſt's image and likeneſs.
Baptiſm ſignifies our profeſſion of Conformity to Christ; very well:Anſwer. But firſt of all it ſignifies our Union to him, without which there can be no participation of his Death and Reſurrection, nor conformity thereunto. In that place, Gal. 3. putting on of Christ imports an Union with him; and in that Rom, 6. after that diſcourſe of Conformity to Chriſt's Death and Reſurrection, the Apoſtle immediately raiſes up himſelf to the Fountain of that Conformity, and tells us, that we are foreign, implanted in the likeneſs of his death and reſurrection, ver. 5. Aptiſſimâ tranſlatione arctiſſimam illam noſtri cum ipſa Chriſti ſubſtantiâ conjunctionem, & vivificam illam virtutem inde in nos manantem expreſſit, ſaith Beza on the place. The Apoſtle by that Metaphor of a Plant, expreſſes our intimate Conjunction with the very Subſtance of Chriſt, and the quickning virtue flowing from thence unto us, to aſſimilate us to his Death and Reſurrection.
Thus the Lord's Supper is a ſpiritual feeding on Chriſt, Mr. Sherlock.eating his fleſh and drinking his blood, which ſignifies the most intimate Ʋnion with him, that we are fleſh of his fleſh, and bone of his bone, Eph. 5.30. That as we are redeemed by his death, and ſo taken out of his crucified Body; ſo by this ſpiritual feeding on Chriſt, we are transformed into the ſame Nature with him, as much as if we were of his fleſh and bones: This is eating the fleſh and drinking the blood of Christ, when the viſible figures of his death and ſufferings, affect our minds with ſuch a ſtrong and paſſionate ſenſe of his love to us, and excite in us ſuch a firm hope in God, as transforms us into a divine Nature: And this is our real Ʋ nion to Chriſt.
In the Lord's Supper all true Believers feed upon Chriſt:Anſwer. Thoſe words of our Saviour, He that eateth my fleſh and drinketh my blood, dwelleth in me, and I in him, Immanuel 52.Joh. 6.56. declare, as the moſt Reverend Ʋſher hath it, That by a myſtical and ſupernatural Ʋnion we are as truly conjoyned with him, as the meat and drink we take is with us: And what this Myſtical Union is, the ſame Author tells us, That it is made by the Spirit and Faith. But, ſaith our Author, This ſpiritual feeding on Chriſt is, when we are transformed into the divine Nature: But, I take it, that transformation cannot poſſibly exiſt, without a Myſtical Union to Chriſt, who is the great Treaſury of Grace; nor without the Spirit and Faith, which are the bonds of that Union: Therefore our Saviour tells us, He that eateth me ſhall live by me, Joh. 6.57. Spiritual Life follows after eating or Union to Chriſt: No man (ſaith the Reverend Ʋſher) can participate in the benefits of Christ, Serm. before the Commons 1620.except he firſt have comunion with Chriſt himſelf: We muſt have the Son, before we have Life; and eat him we muſt, that is, as truly be made partakers of him, as of our food, if we will live by him. The Apoſtle tells us how the divine Transformation comes; 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. The heavenly Change is from the two bands of the Myſtical Union, that is, from the Spirit, which is called the Spirit of the Lord; and from Faith, which is ſet forth by a transformative View of Chriſt. Excellent is that of Calvin, and by him quoted out of St. Chryſoſtome, Inſt. l. 4. c. 17.Vinculum iſtius conjunctionis eſt Spiritus Christi, cujus nexu copulamur: Et quidem veluti canalis, per quem quicquid Christus ipſe & eſt, & habet, ad nos derivatur: The Spirit of Chriſt is the Bond of Ʋnion between Chriſt and us, and the Chanel of derivation, whereby Chriſt and all that he hath is conveyed to us.
1 Joh. 1.3.Mr. Sherlock. That which we have ſeen and heard, declare we unto you, that you may have fellowſhip with us; and truly our fellowſhip is with the Father and his Son Jeſus Chriſt. Obſerve, that our fellowſhip with the Father and Son is first founded on our fellowſhip with the Chriſtian Church, 1 Cor. 1.9. God is faithful, by whom ye are called into the fellowſhip of his Son Jeſus Chriſt our Lord; where the fellowſhip of Chriſt can ſignifie no more, than the fellowſhip of the Chriſtian Church, whereof Chriſt is Lord and Head; and therefore the Apoſtle adds in the next Verſe, Now I beſeech you Brethren by the Name of our Lord Jeſus Chriſt, that you all ſpeak the ſame thing, that there be no diviſions or ſchiſms among you, but that you be perfectly joyned together in the ſame mind, and in the ſame judgment: Where he argues from the nature of their Faith in Chriſt, to the Obligations of Peace and Ʋnity; which plainly evinces, that this fellowiſhip with Chriſt is that relation we ſtand in to him, as Members of the Chriſtian Church, whereof he is Head: The true Notion of foreign is plain, 2 Cor. 6.14. where the Apoſtle diſſwades from fellowſhip with heathen Idolaters, where we have foreign, all which Expreſſions decypher to us the Nature and Foundation of Fellowſhip; The Nature of it conſists in the Ʋnion of things, which in Rational Beings conſiſts in mutual Relations and common Intereſts; and the Foundation of it is a likeneſs of Nature and Harmony of Wills: And therefore the Apoſtle explains our fellowſhip with God by our being the Temple of God, and that God dwells in us, and walks in us, ver. 17.18.
As for that place, 1 Joh. 1.3.Anſwer. I have anſwered before: As for the other, 1 Cor. 1.9. Ye were called into the fellowſhip of his Son Jeſus Chriſt, it is to be conſidered, that in the Epiſtles written to Viſible Churches, ſome things are common to all, ſome proper only to Believers: Thoſe Churches are made up of Believers and Unbelievers, and all things do not quadrate to all: Thus in the quoted Chapter, that touching ſchiſms and diviſions is an Item to all, ver. 10. but that fellowſhip of Christ, ver. 9. is proper to Believers; ſuch as ſhall be confirmed unto the end, ver. 8. This place evinces not, that our Fellowſhip with Chriſt is founded on our Fellowſhip with the Viſible Church; all that are in it have not Communion with Chriſt; thoſe therefore, who walk in darkneſs, have it not, and if they ſay that they have it, the Apoſtle gives them the lye in plain terms, 1 Joh. 1.6. Where by the way, it appears, that the fellowſhip with Christ mentioned, ver. 3. conſiſts not in Fellowſhip with a Viſible Church; on the other hand all that are out of it want not Communion with Chriſt: The unbaptized and unjuſtly excommunicate, if Believers, have it, and yet are not in a Viſible Church. But, ſaith the Author, the Apoſtle, 1 Cor. 1.10. argues from the nature of their Faith in Christ to the obligations of Peace and Ʋnity. To which I anſwer, that the Apoſtle argues from the precedent Commendations, that the Grace of God was given to them, ver. 4. that in every thing they were inriched,, ver. 5. that they came behind in no gift, ver. 7. that they had fellowſhip with Chriſt, ver. 9. which were only proper to the Believers among them; and from thence exhorts all to Unity, ver. 10. Becauſe the Believers among them were really ſuch, and the reſt would ſeem to be ſuch. Afterwards the Author tells us, That the Foundation of foreign, or Communion, is a likeneſs of Nature and harmony of Wills. Now if we ſpeak of Communion with a Viſible Church made up of Believers and Unbelievers, theſe have not a likeneſs of Nature; the one having a divine Nature in them, the other only an humane and that corrupt; nor an harmony of wills, the Will of the one being ſanctified, of the other carnal and vitious; which ſhews that a Viſible Church in the whole Complex of it hath only external Ligaments to tye the Members of it together: If we ſpeak of Communion with Chriſt, which is proper to believers, they are myſtically united to Chriſt by the Spirit and Faith, and withal have an heavenly Nature and Will ſuting to his.
Now becauſe the Lord's Supper is the only Act, which the Scripture mentions, Mr. Sherlock.whereby our Fellowſhip with God and Chriſt is expreſſed; hence it is called the foreign or Communion. 1 Cor. 10.16. The cup is the Communion of Chriſt's blood, the bread of his body: And he calls it the Communion; 1. Becauſe it ſignifies the Communion of Chriſtians with each other, that they are all Members of Christs body, ver. 17.2. Becauſe it ſignifies our fellowſhip with God, ver. 18. Behold Iſrael after the fleſh, are not they that eat of the ſacrifice partakers of the Altar? The ſacrifice on the Altar was reckoned as God's meat, as the Temple was his Houſe; therefore thoſe, who eat of the Sacrifice, were entertained at God's Table, which was a ſignification of their Fellowſhip with him: Thus the Lords Supper is a Feast upon a Sacrifice, even that great ſtupendious one of the Body of Chriſt, which was offered on the Croſs; Therfore to eat the Bread and drink the Wine, which are Figures of his Body and Blood, is to eat of that Sacrifice, that ſpiritual food God hath provided for us: Thus God entertains us at his Table as his own Children, who are of his Family, as Members of Christ, who have a right to all the Bleſſings of the New Covenant, which was ſealed with his Blood: This is the only Act of Religion which in Scripture ſignifies Communion with God: But Prayer, Meditation, and ſuch like Acts of Devotion, are no where called Communion with God; though a prevailing cuſtom hath in our days almoſt wholly appropriated that name to them: Fellowſhip with God doth not conſiſt in tranſient acts, but is a ſtate of life, that relation we ſtand in to God and Christ; and no act of religion properly ſignifies this fellowſhip with God, but only eating at his table: You will not ſay, that a poor man enjoyes communion with his Prince, when he puts up his petition; to pray to God is an act of homage, which we owe him, a Duty which reſults from our fellowſhip with God, but it is not in its own nature an act of communion.
The Lords Supper is called foreign,Anſwer. or Communion, but Prayer, Meditation, and ſuch like acts of Devotion, are no where called ſo; thus the Author: But the foreign, mentioned 2 Cor. 13.12. cannot be ſpared out of Divine Ordinances, unleſs we would ſtrip them of their Divine excellency, and write upon them that Ichabod, which is proper to their departure: And what if there were no ſuch word as foreign, in Scripture? No more was the Nicene foreign, nor the Epheſine foreign, the thing it ſelf being there will ſuffice all men but Chimers, who only follow the ſound of words: True Believers, as they are foreign, Partakers of the divine Nature, 2 Pet. 1.4. moulded and formed into the Reſemblance and beautiful Image of God, ſo they have Communion with God in all holy Ordinances; there God meets them, and diſpenſes out ſpiritual Bleſſings to them; there is a divine Converſe and Entercourſe between God and believing Souls; the drawings of God are anſwered with the Soul's running, Cant. 1.4. God ſaith, Seek ye my face, and the Antiphon in the Soul is, Thy face, Lord, will I ſeek, Pſal. 27.8. In Prayer the holy Spirit foreign, Rom. 8.26. lifts over againſt us to help up our devotions, and the Great God above makes ſuch ſweet returns of Grace and Mercy, as if he were preſent and vocally ſaid, Here I am, Iſai. 58.9. While we are devoutly muſing, the holy Fire will perhaps drop down from Heaven, and ſet the Heart as a ſpiritual Altar, burning and aſpiring upwards towards the great Origen of all Goodneſs and Perfections: In the Diſpenſations of the Word, oh, what divine Influences and Spirations are there on Gods part! What Compliances and Reſponſes on the Believer's! Juſtice, it may be, appears in a Threatning, and the Heart trembles at the Word; Heaven opens in a Promiſe, and the Heart leaps up in the triumphs of Faith; the Rayes of the divine Purity break forth in a Command, and the holy Principles in the heart ſparkle in a beautiful Correſpondence thereunto; and is not this Communion with God? Who would not ſay, God is here of a truth? When God in Ordinances impreſſeth ſomething of himſelf upon the Soul, and draws anſwerable Affections of the Soul to himſelf, there is Converſe with God indeed. Further, a true Believer hath Communion with God in Providences; If Providence pipe in Proſperity, he dances before the Goodneſs of the Great Donor, in whom are all the Springs of Happineſs; If it mourn in Adverſity, he complies in an holy Silence under the Will of that infinite Mind that orders all: He looks upon himſelf (as the excellent Mr. Shaw hath it) not as in himſelf, but in God, Welcome to she Plague.and labours to become foreign, wholly God's, and to live in the world only an Inſtrument in the hand of him that worketh all things according to the counſel of his own Will: Nay, I may add, a Believer, as far as he acts like himſelf and expreſſes the Purity of the divine Life, hath Communion with God in every thing; how low ſoever his Calling be, therein he abides with God, and the works that he doth are wrought in him; he would not live a moment without God in the world, but be ever receiving Impreſſions from him & giving up himſelf to him: After the ſimilitude of a Plant that is influenced by the benign Beams of the Sun, and in the Virtue of thoſe Beams ſpreading it ſelf towards Heaven, as Mr. Shaw ſpeaks. As for the Authors Simile, That a Poor man, who begs of a Prince, hath not Communion with him, it is enough to ſay, That Alms is called foreign, Rom. 15.26. God, ſuch is his condeſcending Grace, takes us into Communion with himſelf, notwithſtanding that infinite diſtance, which is between him and us, incomparably greater than that which is between the greateſt Monarch on earth and the pooreſt Almeſman.