The Mystical Union Between Christ and Believer, Chapter 3
CHAP. III.
The Myſtical Ʋnion ſet forth by the Conjugal one. There is a mutual conſent between Chriſt and believers. The believers conſent imports a right knowledg, a free choice and a preſent compliance with Chriſt. Chriſts conſent is purely gratuitous; believers purely ſupernatural. Chriſt and believers mutually make over themſelves each to other. The Emphaſis of that phraſe (one ſpirit) opened. There is an intimate love between Chriſt and believers: he put on an humane nature for them, they put off a corrupt nature for him. He died for expiation, they die in mortification. There is a communication of good things from Chriſt to the Church; the Church propagates in Believers and good works. The myſtical Ʋnion ſet forth by that of a foundation and a building. Chriſt laid, and Believers built on him by Divine Art. The double cement of faith and the holy Spirit. Chriſt is a large and ſtrong foundation; he bears up the Church by Divine influences.
THE Union between a King and his Subjects being in the earthly pattern political only; the Holy Ghoſt goes on in Scripture to ſet forth the myſtical union by that which is between Man and Wife. Marriage is the conjunction of man and woman in a conjugal ſociety; it is the firſt primordial ſociety, called Elementum mundi, the Element of the world; out of it ſpring Families, out of theſe are made Cities and Kingdoms; in theſe a Church is raiſed up unto God. The conjugal union is that which peoples the World, and Saints the Church: in no earthly ſociety is there a conjunction ſo great as this is. Eve, the firſt Wife, was taken out of Adam; he was created one, then two were made out of one; and again thoſe two were one in marriage. Man and Wife (ſaith St. Auſtin) are prima copula, De bono conj. c. 1.the firſt bond or tye of humane ſociety. By this conjugal union, the Scripture ſhadows out the myſtical one. The Book of Canticles is not (as ſome profane ones have fancied) a light Love-ſong, but an excellent Epithalamium, or Divine Ditty; which under the parable of a marriage, points out that incomparable union which is between Chriſt and the Church. St. Paul in the 5th Chapter to the Epheſians, exhorts Wives to be ſubject to their Husbands, as the Church is to Chriſt; and Husbands to love their Wives, as Chriſt loves the Church; and at laſt, he adds, This is a great myſtery, but I ſpeak concerning Chriſt and the Church, verſ. 32. In the original it is, foreign, In Chriſtum & Eccleſiam, reſpiciens ad Chriſtum & Eccleſiam, ſaith Piſcator. Though the laſt thing the Apoſtle ſaid before was touching the earthly marriage, viz. They two ſhall be one fleſh, verſ. 31. yet he looks back to Chriſt and the Church; the earthly marriage was but the ſhadow and image of the myſtery; but Chriſt and the Church in the myſtical union joined together, are the very center and ſubſtance of it. In this reſemblance, divers things may be noted.
Firſt, In Marriage, which though founded in nature, is a voluntary act; there muſt be a conſent; the conjunction of Bruits is like themſelves, out of an impetus of nature; but the conjunction of Man and Woman is, as becomes rational creatures, out of counſel and choice; a conſent is neceſſary; Marriage is a contract, and that cannot be without a conſent; he that wants reaſon, which is the root of liberty, cannot conſent. If there be error perſonae, a miſtake of the perſon, there is no conſent; errantis voluntas nulla eſt, he that errs, conſents not; if there be metus gravis ac violentus, a weighty and violent fear extorting a conſent, the conſent not being free is as none at all: In all ſuch caſes, the Rule is, Ʋbi non eſt conſenſus non poteſt eſſe matrimonium, where there is no conſent, there can be no marriage. Conſenſus facit matrimonium, the conſent makes the marriage. Anſwerably, in the ſpiritual marriage between Chriſt and Believers there is a mutual conſent, there are arrhae ſponſalitiae, earneſts and pledges given on both hands.Quemadmodum nobis arrabonem ſpiritûs reliquit, ita & a nobis arrabonem carnis accepit. Et vexit in coelum piguus totius ſummae illuc redigendae. Tert. de Reſur. Carnis. Chriſt hath carried the earneſt of our fleſh to Heaven, and from thence ſent down the earneſt of his Spirit to us; the conſent is mutual: on Chriſts part there is a conſent, though it be to eſpouſe not Angels but men; not men in their primitive beauty and integrity, but men under a ſtain of ſin and corruption; yet he conſents to it, and that not out of error or miſtake, but out of choice and tranſcendent love, which as early as eternity it ſelf delighted in the ſons of men, and in time calls and draws them into conjunction with himſelf: all the ſweet wooings, pathetical expoſtulations, precious promiſes, and free offers in the Goſpel, are as ſo many ſure teſtimonies given to his conſent. On the Believers part there is alſo a conſent; they breathe after him, reſt upon him, reſign to him, and accept of him upon the terms of the Goſpel: In their conſent two or three things may be noted.
Firſt, There muſt be a right knowledg of Chriſt; to an unknown Chriſt there can be no conſent; the knowledg of him muſt be right in the meaſure of it. Under the Old Teſtament, where Religion was much wrapt up in vails and ſhadows, a leſs meaſure of knowledg might ſuffice; but under the New, when men live in the noon-day light, and as it were directly under the Sun of righteouſneſs, a much greater meaſure of knowledg is neceſſary. We ſhould now ſtudy to know him diſtinctly in his offices and benefits, that we may aptly, and out of judgment join our ſelves to him. If a man think, that Chriſt is a Saviour only and not a Lord; or that one may partake of Chriſt crucified, and yet not take up his Croſs in mortifications and patient ſufferings, nor yet follow him in holineſs and true obedience, here is error perſonae, ſuch an one knows not the true Chriſt, but a Chriſt of his own fancy; his conſent, which is proportioned to his knowledg, is not to the real Chriſt, but to the imaginary one: no man can conſent to more than he underſtands; the knowledg muſt be right, that the conſent may be ſo. Again, the knowledg muſt be right in the nature of it, it muſt not be a meer notion, which may be in an heart like Nabals, dead and cold in ſpiritual things; but it muſt be a ſpiritual knowledg, which diſcerns Chriſt ſpiritually, and carries with it ſuch a ſavour of him, as makes the heart chuſe and embrace him above all things. Further, As there muſt be a right knowledg, ſo there muſt be a free choice of Chriſt. Conſenſio volentis eſt, conſent is in the willing; it is not a thing preſſed out of the heart by fear, but ſweetly iſſuing out of it in a free option. When Lewis the Eleventh of France was preſſed under the fears of death, he ſent for the holy Hermite, holy Oyl, holy Croſs, and what not in his extremity. Many men, when upon their death-beds they are turning off from this world and entring upon eternity; or, poſſibly before that laſt hour, when the wrath of God flaſhes into their conſciences, and ſets them a fire with the dread of what is juſtly due to their iniquities, may in ſuch a ſtrait ſeem very willing to have Chriſt: But alas! all this is but a force, a meer preſſure upon their wills. Nothing like unto that pure genuine conſent which is in true Believers, who chuſe and ſet their hearts upon Chriſt, as ſeeing the excellency of his Perſon, uſefulneſs of his Offices, rectitude of his Precepts, preciouſneſs of his Promiſes, and greatneſs of his Rewards; the intimate biaſs and bent of their hearts is ſuch, that leaving the world behind their back, they embrace and fall in with their dear Jeſus above all things.
Moreover, This conſent is a preſent actual one; in Marriage there are words uſed, not de futuro, but de praeſenti, or elſe it is no Marriage, but a promiſe only. Believers do not ſay as the ſluggard, yet a little ſleep, a little ſlumber in ſin; nor as St. Auſtin in his delays before converſion did, modo ecce modo; but they give a preſent conſent to Chriſt; when he knocks, they ſay not, go and come again to morrow (for that is not to conſent to day, nay, not to conſent at all, but only to ſpeak of it) but they make haſte and delay not, immediately they open and own him as their Lord; he is their greateſt deſire, and they will not put him off, no, not for a world, which is much leſs in their eyes than he is: They have to their great ſhame too long ſerved their corruptions, now they join themſelves unto him in a perpetual covenant never to be forgotten; without any more ado a preſent actual conſent is given to him. It is indeed ſaid by Divines, that the true deſires of Grace are Grace; and ſo they are: but then thoſe deſires do at leaſt virtually and ſeminally contain in them a preſent conſent; for where thoſe deſires are in truth, there the heart breaks off confederacy with ſin, and values Chriſt as its chief treaſure. Were ſuch an one asked, what he would have in the firſt place; he would anſwer, None but Chriſt.
Before I paſs over the conſent between Chriſt and Believers, two things may be noted touching the excellency of it above that which is between man and wife.
The one is this; Chriſts conſent is a pure gratuitous act. When a man chuſes a wife, the reaſon is in the object, ſhe is fair, or virtuous, or rich in eſtate, one attractive or other draws out his conſent; but when Chriſt made his choice, no attractive was in his Spouſe; Believers, no leſs than others, are naturally void of holy Graces, and ſo extreamly poor, that they have not of their own to cover their nakedneſs, or pay their debts; there was nothing in them to draw out his love towards them; the only reaſon of his choice was in his infinite goodneſs, his Grace had no other mover but it ſelf. It's true, he ſaith of his Church, Behold, thou art fair, my love: behold, thou art fair, Cant. 1.15. But, as our excellent Engliſh Annotator ſpeaks, Locutio verbi infuſio doni, to call her fair is to make her ſo; her beauty was not a jewel of nature, but a love-token given from him. Therefore in the next verſe the Church breaks out, Behold, thou art fair my beloved; ſhe gives back all to him, her beauty was but the reflection of his; ſhe ſhines not of her ſelf, but radiis mariti, with the beams of her Husband; and to him may ſay, I am Japha, becauſe thou art Japhe; I am fair becauſe thou art ſo. Indeed he eſpouſed her upon a deſign of grace, to change her Ethiopian skin, and put a Divine beauty upon her. Thus his conſent was meerly gratuitous.
The other is this; The Believers conſent is purely ſupernatural. Wives conſent to their Husbands out of principles of nature; but Believers conſent to Chriſt out of principles of grace. They are born, not of blood, of humane ſeed; not of the will of the fleſh, of carnal concupiſcence; not of the will of man, of the heroical acts of moral virtue; but of God, Joh. 1.13. His Holy Word is the Seed, his Divine Love the Mover, he himſelf the Generator of them; their faith, which is their conſent, is not of themſelves, but the gift of God, Eph. 2.8. No ordinary wooing can produce their conſent, Chriſt doth not, as common Suitors do, woo outwardly only, but he ſpeaks to the heart; and that, not meerly, as Shechem did to Dinah, in kind words; but, as God did to Lydia, in the inward operation of his ſpirit, which opens the heart, and from thence draws out a conſent. In the fall of man all the faculties fell, and among the reſt the believing faculty fell alſo; and, as it lies in the ruines, it cannot without the elevations of ſupernatural grace lift up it ſelf and give a conſent to Chriſt: he is a ſupernatural object, and a conſent to him muſt be from a ſupernatural principle, no leſs than an heavenly ſuada can draw it out towards him.
Again, In Marriage Man and Wife do by conſent paſs over themſelves each to other; hence the Apoſtle tells us, The wife hath not power of her own body, but the husband: the husband hath not power of his own body, but the wife, 1 Cor. 7.4. There is a communion of bodies between them, in re ſociali; no one hath a plenary right; each one hath a right in the other. In like manner in the ſpiritual marriage, Chriſt and Believers do by conſent paſs over themſelves each to other: Hence the Church ſaith, My beloved is mine, and I am his, Cant. 2.16. each one of them hath a communion and propriety in the other. Chriſt gives himſelf to Believers; his atoning blood is his own, yet they may waſh in it; his reſurrection is his own, yet are they raiſed up, and made to ſit together in heavenly places in him; his interceſſion is his own in the glory and excellency of it, yet is it theirs for their ſingular uſe and benefit.
Again, Believers give themſelves to Chriſt; their minds are devoted to his holy light; their wills are reſigned to his ſacred will; their pious poſture tells the world, That they are not their own, but his; to give him all is their duty; to keep back the leaſt part from him is no leſs than ſacriledg, becauſe all is conſecrated to him. Thus in both the Marriages there is a giving of themſelves each to other; yet ſtill there is an excellency on the ſpiritual ſide: Man and Wife make over themſelves mutually, ſo as to become one fleſh; but Chriſt and Believers make over themſelves mutually, ſo as to become one ſpirit. It is the Apoſtles obſervation, He that is joined to an harlot is one body; for two (ſaith he) ſhall be one fleſh: But he that is joined unto the Lord is one ſpirit, 1 Cor. 6.16, 17. A communion of bodies is a great thing; but what is it to that union which is between Chriſt and his Church, in which there is one and the ſame ſpirit in both? Man and Wife, however united in love, have two different ſouls; but in Chriſt and Believers there is but one ſpirit. I know ſome Divines interpret this one ſpirit to be only this, That there is one temper in Chriſt and Believers; but this, though a very great truth, is not the all, or full Emphaſis of the Text. When the Scripture tells us, that the mind of Chriſt is in us, it may be fairly interpreted of one temper; but when it tells us of one ſpirit, it muſt needs import ſomething more high and myſterious. To make this appear, the circumſtances of the Text muſt be conſidered; the Apoſtle in this place dehorts them from fornication, not only becauſe it is a ſin againſt our own bodies, verſ. 18. but from three other reaſons: Firſt, our bodies are the members of Chriſt, and ſhall we make them the members of an Harlot? verſ. 15. Then we are joined, and one ſpirit with Chriſt; and ſhall we be joined and one fleſh with an Harlot, verſ. 16, and 17? Laſtly, our bodies are the Temples of the Holy Ghoſt; and ſhall we profane that Temple by finning againſt it, verſ. 18, and 19? Here it is to be noted, That theſe three Reaſons are fundamentally but this one, viz. That we have the Spirit of Chriſt in us; this Spirit makes us Members; this Spirit being in us, we are one Spirit with Chriſt; this Spirit hath a Temple in us; therefore upon the account of this Spirit we ſhould fly fornication. It is alſo to be noted, that theſe Reaſons, which are fundamentally one, do depend upon one another; the firſt is confirmed by the ſecond, and the ſecond is explained by the third; that we are members of Chriſt, is clearly confirmed in that we are one ſpirit with him; and that we are one ſpirit with him, is excellently explained in that we are the Temples of the Spirit; all three Reaſons hang together, and make one great argument againſt Fornication. This being the ſcope and order of the place, the phraſe (one ſpirit) muſt be conſtrued in ſuch a way as may ſute to the antecedents and conſequents; as to the antecedents, it muſt import that ſpirit which makes us members of Chriſt; as to the conſequents, it muſt import that ſpirit which hath a temple in us; either way it muſt needs be meant of the holy Spirit. It is that which makes us members of Chriſt: If any man have not the ſpirit of Chriſt, he is none of his, Rom. 8.9. Non poteſt vivere corpus Chriſti niſi de Spiritu Chriſti, In Joh. Tract. 26.ſaith St. Auſtin, The Body of Chriſt cannot live but by the Spirit of Chriſt: That is no member which hath not the ſame ſpirit with the head. Alſo it is that which hath a Temple in us; Deus Templum duplicate page duplicate page habet, De ſpir. ſancto. l. 3. c. 13.creatura Templum non habet, ſaith St. Ambroſe; God only hath a Temple, the creature hath none. Si Deus Spiritus Sanctus non eſſet, Templum uti que nos ipſos non haberet, ſaith St. Auſtin; Cont. Maxim. lib. 1.If the Holy Spirit were not God, he ſhould not have us for his Temple: it being (as he there urges) no leſs than Sacriledg and an Anathema to make a Temple to a creature. Not then the holy temper which is a creature, but the Holy Spirit who is God, hath a Temple in us. Thus the order and dependance of things plainly teach us the meaning of the (one Spirit) to be, that the ſame Holy Spirit is in Chriſt and Believers: Nay, omitting the dependance, the words themſelves ſhew the ſame thing. One Spirit is here immediately oppoſed to one fleſh; when a man and woman become one fleſh, there is more than a likeneſs of temper; there are many alike in carnal propenſions, who yet were never ſo joined as to be one fleſh; and if one fleſh ſpeak more than alike temper, much more doth one ſpirit do ſo: I take it, foreign, one ſpirit, is as high a phraſe as can be to expreſs an intimate union. I conclude therefore, That the Apoſtle doth not meerly intend a likeneſs of temper, but that the ſame Holy Spirit is in Chriſt and Believers, which indeed is a very high and glorious myſtery.
Further, Marriage is a ſtate of Love, and Love hath an unitive virtue in it; a true friend is alter ipſe, another ſelf; in reſpect of love between two friends, there is, as it were, but one ſoul in both.Confeſs. Lib. 4. c. 6. St. Auſtin ſaith, That his friend being dead, he did but dimidius vivere, live but like half a man. If there be ſuch love between friends, how much more is it ſo between man and wife? Between them there are the ſtricteſt bonds, and higheſt degrees of friendſhip. A man ſhall leave father and mother, and ſhall be joined to his wife, ſaith the Apoſtle, Eph. 5.31. In the original it is, foreign, he ſhall be glued to his wife. Conjugal love is the glue, which takes hold on both ſides, and joins them together as if they were but one piece; and therefore the Apoſtle there adds, they two ſhall be one fleſh. And a little before he tells them, He that loveth his wife, loveth himſelf, verſ. 28. She is an alter Ego, a piece of himſelf; and not to love her is as unnatural as to hate his own fleſh; the near relation which is between man and wife, calls for a mutual and more than ordinary love.
The Parallel is the intimate love which is between Chriſt and Believers; he loves them as parts and pieces of himſelf, they love him as their deareſt head and husband; he loves not their graces only, but their perſons; they love not his gifts only, but himſelf. Ordinances are his Banquetinghouſe, Graces are his Love-tokens; but himſelf is the great center of their love: He is raviſhed, nay, excordiated with their ſingle eye of faith and chain of obedience, Cant. 4.9. they are raviſhed in him who is totus deſideria, all or wholly deſires; his perſon, natures, offices, life, death, reſurrection, interceſſion, every thing in him is amiable in their eyes; his love to them is ſuch, that he eats his honey-comb with his honey, wax and all, accepting their ſervices notwithſtanding the infirmities cleaving to them; their love to him is ſuch, that, though ſometimes they ſleep and nod in humane frailty, yet their heart waketh; the inward bent and motion of it is to him, the leaſt call or knock will make them riſe and ſeek after him: There is an intimate love between him and them; but how far this exceeds that which is between man and wife, the tongue of men and Angels cannot fully utter. I ſhall only touch on one or two things.
On the one hand Chriſt took an humane nature that he might eſpouſe us to himſelf; to him, as meer God, ſinful creatures could not be joined, his pure Majeſty could not admit them to approach to him; but that he might have a Spouſe among men, he left his Fathers boſome and came down into an humane nature; Majeſty was put under a vail of fleſh, and through that we have acceſs to him. It would be a very ſtrange thing, for a glorious Angel to come down into the rank of worms, and eſpouſe matter; much more admirable is it, that the very Son of God (one infinitely more above an humane nature than an Angel is above matter) did come down into our frail fleſh, upon deſign to eſpouſe us to himſelf: never did love ſo ſtoop and condeſcend as here. On the other hand Believers are content, as much as may be, to put off their corrupt nature, that they may be joined to him; he put on a pure humane nature for them, they put off a corrupt one for him; at his call they leave their own people and their Fathers Houſe, I mean, the corruption they were born or bred in; nothing is dearer or nearer to faln man than his corrupt fleſh, and thoſe luſts which are the members of it; yet they part with it and them for Chriſt: Their Motto is, Chriſtus meus eſt omnia, my Chriſt is my All.
Again, On the one hand, Chriſt died in our nature that he might eſpouſe us. Jacob ſerved for a Wife, David fought for one; but none but our dear Lord died upon a Croſs for us: our match with him could not be diſpatched without atoning blood. A type of this we have in that firſt Marriage between Adam and Eve; Eve was taken out of the ſide of fleeping Adam; the Church is taken out of the ſide of a dying Chriſt. The Jews ſay, that the woman was taken out of the ſide of man, to ſignifie the marriage of the ſupreme bleſſed man: While Adam was ſleeping, a rib was taken out of him and made into a woman; when Chriſt died on the Croſs, there came out of his pierced ſide blood and water, in theſe we have the original of the Church, which riſes up out of expiation and regeneration, to be a Spouſe to him. On the other hand, Believers in the power, and after the pattern of a crucified Chriſt, dye to themſelves and the world; his pure fleſh ſuffered in a way of expiation; their corrupt fleſh ſuffers in a way of mortification; by his Croſs the world is crucified to them, and they to the world; his body was nailed to the Croſs, and there they hang up their luſts to dye and expire: Thus there is a tranſcendent love between him and them.
Moreover, In Marriage two things more may be noted:
The one is this, There is a communication of good things from the Husband to the Wife. It is an old ſaying, foreign, all things are common among friends; much more is it ſo among married perſons, a communion of bodies draws a communion of other things with it: the near relation between man and wife calls for it; his neceſſaries ſerve to ſupply her, his honour puts a luſtre upon her, his riches are ſeen in her Jewels and attire: If Adam had a world, Eve did participate with him. Thus it is in the earthly marriage; much more is it ſo in the ſpiritual one; When ſuch an one as Chriſt is joined to Believers, what, and how great muſt the communications be? The earthly Husband according to his ſtate and degree doth communicate to his Wife; what then doth Chriſt, who hath a Deity and unfearchable riches in him, communicate to thoſe who are in conjunction with him? Want they cannot while he hath a Deity; or be without a ſupply, till his riches be exhauſted: They go no longer in the rags of their own unworthineſs, but are covered with the robe of his pure righteouſneſs; guilt can no longer abide on them, becauſe they are ſprinkled with his aroning blood: while he hath an Holy Spirit they cannot want the Jewels and ornaments of Grace; their love, meekneſs, obedience, patience, ſhew that he hath put ſome of his beauty upon them; his wine-cellar of Scriptures and Ordinances ſtands open to them, that they may taſte and drink of Divine Conſolations; at laſt they ſhall enter into the palace of Heaven, and there partake of his glory: No Husband but himſelf can ſo communicate.
The other is this, That in Marriage there is a due propagation of mankind; individuals dye, but mankind is preſerved; generation ſupplies what death devours. Alſo in the ſpiritual marriage there is a double propagation; one of Believers, another of good works: Firſt in the Church there is a propagation of Believers; ſuch an one as Chriſt could not but have a ſeed, his name was to be continued as long as the Sun, Pſal. 72.17. In the original it is, foreign, his name ſhall be ſonned or childed in a ſucceſſion of Believers. The Church at firſt was in a Believer or two; but being Chriſts Spouſe, ſhe becomes Mother of thouſands, a ſpiritual Eve to bring forth Sons unto God. In the power of the Word and Spirit (which are as the ſeed and formative virtue in this heavenly generation) multitudes of Believers come forth as the dew from the womb of the morning, not in the Jewiſh Church only, but in the Gentile world alſo; the wilderneſs buds and bloſſoms, the barren ſing for joy, the tent is enlarged, the curtains are ſtretched forth, the Church breaks out on the right hand and on the left in an admirable fertility; this is the fruit of this Divine Marriage between Chriſt and his Church. Again, In particular Believers there is a propagation of good works; as we are in conjunction with Adam we are impotent and barren; but as ſoon as we are in conjunction with Chriſt we have power and holy fruits. To open this, it will be worth while to conſider the words of the Apoſtle: Ye are become dead to the law by the body of Chriſt, that ye ſhould be married to another, to him who is raiſed from the dead, that we ſhould bring forth fruit unto God. For when we were in the fleſh, the motions of ſins which were by the law, did work in our members to bring forth fruit unto death. But now we are delivered from the law, that being dead wherein we were held, that we ſhould ſerve in newneſs of ſpirit, and not in the oldneſs of the letter, Rom. 7.4, 5, 6. Here we have two ſorts of perſons, the unregenerate who are in the fleſh of corrupt nature, and the regenerate who have a new ſpirit or principle in them. Two ſorts of Marriage, one unto the Law in the unregenerate; and another unto Chriſt in the regenerate. Two ſorts of fruit, one unto death in ſinful actions; another unto God in good works. The unregenerate are married to the Law, they are under the curſe of it as ſinners; they have but the naked letter of it, which commands, but helps not: Nay, their corruption is accidentally irritated by it; their inward malignity ſwells and riſes againſt the holy commands which ſtand in Scripture, as ſo many dams and bars to their impetuous luſts: Hence they bring forth nothing but fruit unto death; what they ſeem to do in Gods ſervice, they do only in the oldneſs of the letter, in the external work, without a ſpirit or principle for it. The regenerate are dead to the Law, and married to Chriſt; they are not under the curſe of the Law, but pardoned in Chriſt; they have not the meer outward letter only, but the quickning ſpirit; they are not irritated by the command, but delight in it as in their joy and treaſure: Hence they bring forth fruit unto God; they ſerve him in newneſs of ſpirit, in the ſuavity of internal holy principles; their good works are not brought forth in bondage and ſervility, but by a free ſpirit, and in the eaſineſs of the new creature. We ſee here, that the progeny of good works iſſues not out of nature or the letter of the Law, but out of a conjunction and ſpiritual marriage with Chriſt, who by his Holy Spirit quickens Believers to bear holy fruits.
The conjugal union in the earthly pattern not being enough, the Holy Ghoſt goes on to ſet forth the myſtical union by that which is between the foundation and the building. Chriſt in Scripture is called a foundation upon a double account; he is the foundation of Doctrine, Other foundation can no man lay, than that is laid, which is Jeſus Chriſt, 1 Cor. 3.11. Here the Apoſtle ſpeaks of a foundation of Doctrine; the conſequent words make this appear: the gold, ſilver and precious ſtones are pure and ſolid Doctrines; the wood, hay and ſtubble are vain and frivolous ones; both are called mans work which the fire ſhall try. He is alſo the foundation of Believers; They are built upon the foundation of the Apoſtles and Prophets, Jeſus Chriſt himſelf being the chief corner ſtone, Epheſ. 2.20. It's true, the Apoſtles and Prophets are here called a foundation; but they are only a doctrinal foundation, Chriſt is the perſonal one; they are a foundation metonymically only, Chriſt is ſo properly: upon the foundation of the Apoſtles and Prophets is no other than upon Chriſt, whom they in their Preaching laid as the foundation of the Church. The Foundation and the Cornerſtone are both one and the ſame Chriſt; as a Foundation he bears up and ſuſtains the Church; as a Corner-ſtone he joins and holds together the two walls of it made up of Jews and Gentiles.
In this reſemblance three or four things may be conſidered.
The Foundation and the Building are both framed by Art. Firſt, the pattern is in the mind of the Builder, and then the thing is ſet up. In the Spiritual Foundation and Building the Art was not humane but Divine; the Idea of them was not in mans mind but in Gods; man, falling off from his bottom of primitive integrity, could not have a foundation in himſelf, God in infinite wiſdom contrived that he might have one in another; the way was admirable, the eternal Word was made fleſh; two natures met in one perſon; an humane, in which he obeyed and ſuffered for us; and a Divine, which put an infinite value upon his obedience and ſufferings; in theſe, full ſatisfaction was made for ſin, a purchaſe of grace and glory was obtained for ſinners, an incomparable pattern of ſanctity and obedience is ſet before us, and an Holy Spirit is provided to quicken us to imitate him: Mercy runs freely in the channel of the Promiſes; Proclamations of Grace are made unto men. Here's the Foundation upon which fallen man may be built up unto righteouſneſs and life eternal. Oh, riches of Wiſdom! wonder of Love! It's true, natural and carnal men, while ſuch, are no more fit among perſons, than hay and ſtubble are among Doctrines, to be built upon this Foundation; but the ſame Wiſdom which laid the Foundation, will build the Houſe; the Holy Spirit is ſent forth to work faith in men, and thereby to frame them to be ſet upon the Foundation: hence the Apoſtle ſaith, that the whole Building is foreign, fitly framed together, Epheſ. 2.21. each part of the Building is aptly and congruouſly united to the Foundation and to the other parts of it; the Building anſwers to the Foundation, and both to the Idea in the infinite Mind. To contrive theſe, was one of the greateſt thoughts that ever entred into Gods heart; and to effect them, was one of the greateſt works which ever was done in time.
Between the Foundation and Building there is ſomewhat that joins and cements them together; between Chriſt and Believers the cement is not material but ſpiritual; theſe are joined together by Faith and by the Holy Spirit. Faith is one cement: Behold, I lay in Sion a chief corner-ſtone, elect, precious: he that believeth on him ſhall not be confounded, 1 Pet. 2.6. Faith joins the Believer to the Foundation; that's the Reaſon, that he ſhall not be confounded. Sin, Satan, the World, ſhall not confound him, becauſe he is built upon a Foundation, in which is Propitiation, Grace and Victory; the Divine Favour, the influences of Grace, the Crown of eternal Life ſhall not fail him, becauſe he is joined to a Foundation, in which the Promiſes of theſe things are Yea, and Amen.
The Holy Spirit is another cement. In whom, that is, in Chriſt the Foundation, you are builded together for an habitation of God through the ſpirit, ſaith the Apoſtle, Epheſ. 2.22. The earthly Foundation and Building are joined together by dead matter like themſelves;Chriſtus, ſive lapis ſit in aedificio, ſive radix in arbore, ſive vitis in viveâ, ſive caput in corpore, ſemper eſt non ſolum vivens, ſed vita vivificans. Zanch. in loc. but Chriſt who is a living Foundation, and Believers who are lively ſtones, are united together by the Holy Spirit; this is a great myſtery; the ſame Holy Spirit which is in him, is in them alſo.
Again, The Foundation ſupports and bears up the Building; in like manner Chriſt ſupports and bears up the Church, the whole weight of it lies upon him; without him all the ſpiritual ſtones would inſtantly ſink, and totter down into a chaos of emptineſs and confuſion: To make the excellency of this ſupportation appear, we muſt conſider firſt what manner of Foundation he is; and then in what manner he bears up the Church.
Touching the firſt, He is a Foundation able and every way compleat to ſupport and bear up the Church; a ſhort ſcanty Foundation cannot do its office; but he is an ample large one, multitudes of Believers in all ages have been built upon him, and yet there is room for more. Did all the men in the world build upon him by Faith, he would bear them all up to life eternal; a weak faultring Foundation cannot do its office; but he is a ſtrong one, a Rock which cannot fail. When St. Peter made that glorious confeſſion, Thou art Chriſt the ſon of the living God; our Saviour anſwers him, Thou art Peter, and upon this rock I will build my Church, Matt. 16.18. The Rock here is not confeſſing-Peter, but the confeſſed Chriſt; our Saviour ſaith not, thou art Peter, and upon thee; but thou art Peter, and upon this rock I will build my Church. Peter is not the Rock, but built upon it. Hence St. Auſtin obſerves,Tract. 124. in Joh. Non a Petro petra, ſed Petrus a petrâ, ſicut non Chriſtus a Chriſtiano, ſed Chriſtianus a Chriſto vocatur; the Rock is not named from Peter, but Peter from the Rock; as Chriſt is not named from the Chriſtian, but the Chriſtian from Chriſt. All Believers are foreign, Stones; Chriſt only is foreign, the Rock, upon which they are built; they being Stones may be moved, but he being a Rock is unmovable and for ever the ſame. Peter fell greatly; had he been the Foundation, the whole Church muſt have fell with him; had not Chriſt been a Rock to him, his fall would have been final. Theſe words (foreign, upon this Rock) note that one individual Foundation, upon which the whole Church is ſo built, that the gates of hell ſhall not prevail againſt it. To be ſuch a Foundation, none is capable but Chriſt only; it is not to be imagined, either that the whole Church ſhould be built upon a meer man; or if it could, that being ſo weakly founded, it ſhould ſtand againſt the powers of darkneſs. Chriſt the true Rock is not a meer man, but the Son of the living God; he hath the ſtrength of a Deity which cannot fail. Earthly Foundations may be eat up by time, or ruined by violence; but he is, foreign, a founded foundation, or a foundation of foundations, Iſa. 28.16. No time can deface the eternal One, no violence ſet its foot upon the Almighty; he abideth ever to ſupport his Church.
Touching the ſecond, The ſupportation of the Church is in a ſpiritual way; it is bore up, not as an earthly building by dead matter, but as a ſpiritual Houſe by the influences of Grace; To whom coming as unto a living ſtone, diſallowed indeed of men, but choſen of God and precious: Ye alſo as lively ſtones are built a ſpiritual Houſe, 1 Pet. 2.4, 5. He is a Living Foundation, one who hath an endleſs life of merit, and the Spirit of life above meaſure. Hence Believers, who are built upon, and as it were parts of him, are maintained in life; his Spirit by continual influences and ſpirations of Grace bears them up in their ſpiritual being and life; the Gates of Hell ſhall never prevail againſt them.