The Mystical Union Between Christ and Believer, Chapter 5

The Mystical Union Between Christ and Believer · Chapter 5

p. 106CHAP. V.

The myſtical union ſet forth by that between the food and the body. Chriſt is the trùe food. He strengthens againſt the curſing Law. He ſtrengthens unto all duties. He is united to Believers. He is food by way of eminency. Several concluſions drawn from the reſemblances, viz. That the Ʋnion between Chriſt and Believers is not meerly a political one. That it is not meerly a moral one. Several reaſons to prove the ſame. That this Ʋnion affords ſupport to Believers. That it gives a vital influence to them. That it is a very intimate Ʋnion. That it hath a great myſtery in it. That it is very laſting and durable.

AFter all theſe reſemblances the Holy Ghoſt yet proceeds on to ſet forth the myſtical union by that which is between the food and the body: This reſemblance we have notably opened in the Sixth chapter of St. John, where our Saviour, who uſed to ſpiritualize every thing, raiſes up his diſcourſe above earthly food to heavenly; above the typical, to the real Manna which is himſelf, who came down from Heaven to p. 107give life to the world. In this Diſcourſe ſeveral things offer themſelves to us:

1ſt. Chriſt is the true food of the Soul; The Jews dream'd, that at the coming of the Meſſiah they ſhould have a wonderful feaſt of outward varieties; but he tells them, that he himſelf was the feaſt, My fleſh is meat indeed, my blood is drink indeed, verſ. 55, foreign, it is, though Metaphorically, yet truly ſuch; it doth (what meat and drink are to do) nouriſh and ſtrengthen the receiver; nay, it hath not only an analogy to, but an eminency above all corporeal food; it nouriſhes and ſtrengthens us in the Soul, the nobleſt part of man, and that not for a day, but to all eternity. Hence our Saviour tells them, That they ſhould not labour for the meat which periſheth, but for that meat which endureth unto everlaſting life, which the Son of man ſhould give unto them, verſ. 27. He is the food of the Soul upon a double account.

The one is this, His fleſh and blood, as crucified and ſatisfactory to Divine juſtice, do ſtrengthen us againſt the curſe and condemnation of the Law. The moral Law is immortalized by its own intrinſecal rectitude; the very frame of mans ſoul puts him under it; his Reaſon cannot but be p. 108bound to know the ſupreme Truth; his Will cannot but be bound to love the ſupreme Goodneſs; the reſpects in his rational powers towards the Creator, are a Law not to be altered; as long as God is God, and man man, this Law cannot but be obligatory, one jot or tittle of it cannot fall to the ground. To make it the more ſacred and venerable, Divine Juſtice fenced it in with a Threatning, and added a Curſe againſt the tranſgreſſor; Curſed is he that continueth not in all the points of it. The wages of ſin is death: All men being tranſgreſſors, Conſcience, as ſoon as it is awakened, tells a man his own; theſe and theſe things are ſins, thus and thus thou haſt done, the offended Law condemns thee, the wrath threatned hangs over thy head; the conſequent of this is, That the heart is full of inward wounds and terrors, it knows not which way to look or turn it ſelf. Take a ſinful man in theſe circumſtances, where doth his ſtrength lye? what plea or anſwer hath he to the broken Law? How, or which way may the Curſe be avoided, or the Conſcience eaſed? The only thing can be ſaid, is this, Chriſt was made a Curſe for us; he is the end of the Law for righteouſneſs; he hath made a perfect atonement and ſatisfaction; this is the Believers hope and confidence, p. 109this is his great plea and anſwer to the charge of the Law. Oſtendo ſidejuſſorem meum, ſaith Biſhop Davenant, when the Law makes its demands againſt me, I ſhew my Sponſor Chriſt who ſatisfied it. This is lively expreſſed in Anſelms direction for the viſitation of the ſick, Si Dominus te voluerit judicare, dic, Domine, mortem Domini noſtri Jeſu Chriſti objicio inter me & tuum judicium, alitèr tecum non contendo; ſi tibi dixerit, quia peccator es, dic, mortem Domini noſtri Jeſu Chriſti pono inter me & peccata mea, ſi dixerii tibi, quod meruiſti damnationem, dic, Domine; mortem Domini noſtri Jeſu Chriſti obtendo inter me & mala merita mea, ipſiuſ que merita offero pro merito quod ego debuiſſem habere, nec habeo: That is, if the Lord would judge thee, ſay, Lord, I place the death of our Lord Jeſus Chriſt between me and thy judgement, otherwiſe I will not contend with thee; if he ſay to thee, that thou art a ſinner, ſay, I place the death of our Lord Jeſus Chriſt between me and my ſins; if he ſay to thee, that thou haſt deſerved damnation, ſay, Lord; I put the death of our Lord Jeſus Chriſt between me and my evil merits; and I offer his merits for my own, which I ſhould have, and have not. It is not in our inherent graces to juſtifie us againſt the Law, p. 110theſe are not our Chriſt, theſe do not ſatiſfie the Law, theſe do not make a compenſation for ſin; no, it is Chriſt only that doth this; his death, which ſatisfied Gods heart, muſt ſatisfie ours; his precious body and blood are the food, which, when fed on by Faith, cheer the Conſcience, and fill it with peace. Hence the Noble Luther tells the menacing Law, O Lex! immergo conſcientiam meam in vulnera, ſanguinem, mortem, reſurrectionem & victoriam Chriſti, praeter hunc nihil planè videre & audire volo; O Law! I drown my Conſcience in the wounds, blood, death, reſurrection and victory of Chriſt; beſides him will I ſee and hear nothing. This is the true way of peace and holy reſt; the oriency of this Divine Truth is ſuch, that it hath extorted a confeſſion from its enemies. The Schoolmen themſelves, as Biſhop Andrews hath obſerved, whatever they are in their Quodlibets and comments on the Sentences, yet in their Soliloquies and devotional meditations acknowledg Jehovah juſtitia noſtra. Cardinal Contarenus ſaith, that we muſt; viti tanquàm re stabili juſtitiâ Chriſti nobis donatâ, lean on Chriſts righteouſneſs communicated to us, as on a ſtable thing. This is it which ſtabliſhes and ſtrengthens the heart againſt the accuſations and terrors of the Law.

p. 111The other is this, The fleſh and blood of Chriſt, as it is procurative of the Holy Spirit, doth ſtrengthen Believers unto all the duties incumbent on them; the Spirit is from Chriſt as an Head; and it is from him as aliment; his Members have it, and ſo have the feeders on him. Hence in that ſixth Chapter of John, after a very Divine Diſcourſe touching eating his fleſh and drinking his blood, he adds, It is the ſpirit that quickeneth, verſ. 63. The feeders on him have of his Spirit, which ſtrengthens them in the inner man; this ſtrength notably diſcovers it ſelf in them; their corruptions, how ſtrong ſoever, are ſubdued: The Spirit of life, which is in Chriſt, makes them free from the Law of ſin; Satan that evil one is overcome by them; the Spirit, which is in them, is greater than he that is in the world; they do duties, as becomes them who live at ſo high a rate, in a very lively vigorous manner; the free Spirit ſtabliſhes and enlarges their hearts to run in the pure ways of holineſs and obedience; under croſſes they do not murmur at the hand of God, but in an holy ſilence ſubject to it; the Spirit ſtrengthens them unto all patience. St. Paul glories in afflictions, that the Power of Chriſt may reſt upon him, 2 Cor. 12.9. The Noble Potamenia, being p. 112by the Perſecutors threatned to be caſt into a Veſſel of burning Pitch, begged of them, That ſhe might not be caſt in all at once,Spondan. Annal. Anno. 310. but piece-meal, that they might ſee how much patience the unknown Chriſt had given unto her. The Reaſon of ſuch acts of power and ſtrength in Believers is, becauſe they live upon the Body and Blood of Chriſt; and from thence have a Divine virtue and power to perform the ſame.

2dly. Chriſt as food is united unto believers; there is a very cloſe and intimate union between the food and the body, and ſo there is between Chriſt and believers: He that eateth my fleſh, and drinketh my blood, dwelleth in me, and I in him, ſaith our Saviour, verſ. 56. Eating here muſt not be taken properly; an oral manducation is capernaſtical, and indeed a very horrible thing to be imagined: Hence St. Auſtin ſaith, That the command of eating his fleſh, and drinking his blood, ſeems to require an horrible wickedneſs; and then concludes,De Doctr. Chriſt. lib. 3. c. 16. Figura ergo eſt; a thing to be done in a ſpiritual way. Hence Averroes the Philoſopher ſaid, That if Chriſtians devoured their God, he would not have his ſoul to be with them. It is a wonder to me that thoſe who are called Chriſtians, ſhould hold ſuch an eating! Nay, that men on p. 113earth ſhould orally eat the body of Chriſt in Heaven, or that his glorified body ſhould come into our earthly mouths and ſtomacks, is to me a thing utterly impoſſible; he is and muſt for ever remain in glory. The eating therefore is a ſpiritual one, done by faith; though Chriſt be in Heaven, faith flies up and apprehends him.In 1 Cor. 10. Hom. 24.1 Cor 10 St. Chryſoſtom would have us be as Eagles, and ſo fly to Heaven; and then adds, Where the carcaſs is, there will the eagles be. Chriſt our aliment is gone to Heaven, and faith follows after him, to draw life and virtue from him. Faith doth ſpiritually participate of his body and blood, and from thence doth derive a Divine power and ſtrength into the ſoul. As faith aſcends up, ſo the holy Spirit comes down upon believers, which compleats the union between him and them: They dwell in him, and he in them, as our Saviour ſpeaks; they dwell in him by faith, and he in them by his Spirit. There is a mutual indwelling, a moſt near and intimate union between them. The learned Grotius takes this mutual indwelling to be only amore mutuo, by a mutual love. Amans eſt ubi amat, quod hic tribuitur manducationi, id alibi tribuitur dilectioni, 1 Joh. 4.16. The lover is where his love is. What here is attriouted to eating, that in another p. 114place is attributed to love, He that dwelleth in love, dwelleth in God, and God in him. But I take it, there is a difference; our union to Chriſt is firſt and more immediate, and then in and through him we are united unto God. It's true, God dwells in the ſincere lovers, but he dwells in them as in parts of Chriſt, partakers of the atonement; were they not ſuch, the ſpots of guilt and imperfection upon them would make the holy one wave dwelling in them: Chriſt is united to us as aliment, inlivening and ſtrengthening us; but God is not as ſuch united to us; though the fountain of life and virtue be in him, yet are theſe derived down unto us in and through Chriſt, of whoſe body and blood we do by faith participate. We are (ſaith Biſhop Ʋſher) by a myſtical and ſupernatural union as truly conjoined with Chriſt, as the meat and drink is with us, when by the ordinary work of nature it is converted into our own ſubſtance.

3ly. Chriſt is food by way of eminency: Food above all food; other bread is comparatively but a ſhadow or meer figure; but he is the true bread, foreign, living bread, which makes men live for ever; other bread comes but out of the earth; but he is that bread which came down p. 115from Heaven. The Son, very God, came down into our fleſh, and in it was broken upon a Croſs, that his body and blood might become bread for us. He hath (ſaith Biſhop Ʋſher) by his death made his fleſh broken, Incarnat. fol. 52.and his blood poured out for us upon the Croſs, to be fit food for the ſpiritual nouriſhment of our ſouls, and the very well-ſpring from whence by the power of his Godhead, all life and grace is derived unto us. Thus that excellent man. Other food being inferior to the body, is changed into our ſubſtance; but Chriſt the ſpiritual food being infinitely more excellent than our ſouls, turns believers who feed upon him, into his own likeneſs. Chriſts blood may be read in their ſerene conſciences, his death may be ſeen in their continual mortifications; his Spirit ſhews it ſelf in their holy graces; as they live at an higher rate, ſo they live in a more divine manner than other men. Their humility, meekneſs, love, zeal, obedience, patience, tell us that they live upon him; who turns the eater into himſelf; the eater ſo participates of him, as to be aſſimilated to him.

Thus much touching the reſemblances of the Myſtical union. I ſhall now draw out fome Concluſions from them, becauſe (as is before noted) the Analogy between the p. 116Myſtical union and the earthly patterns ſerves (if genuinely taken) not only for illuſtration, but for very good proof.

1. The union between Chriſt and believers is not meerly a Political one, ſuch as is between a King and his Subjects. It's true, Chriſt is a King, believers are his ſubjects; there are Laws of conſtitution, which make him a King over them, and Laws of adminiſtration, according to which he governs them; yet the union between him and them is not meerly Political. To make this appear, I offer theſe things.

The manner of his Kingdom is conſiderable; were his Kingdom ſuch only as earthly ones are, there might be ſome colour to ſay, That the union is only Political: But his Kingdom is not of this world, Joh. 18.36. It is not mundanae indolis, of an earthly, but of an heavenly nature.Euſebius, Hiſt. 13. When the kindred of our Saviour were asked touching his Kingdom; they anſwered Domitian, That it was not Earthly but Coeleſtial. It cometh not in outward pomp and glory, but in inward efficacy. It ſtands not meerly without in Laws and Ordinances, but it is within in the very hearts and conſciences of men. He makes a willing people, he inſpires obedience into his ſubjects. His own Unction doth in ſome meaſure fall down p. 117upon them. Earthly Kings, who yet are Politically unite to their ſubjects, cannot rule after this ſort, or do any thing like it: Hence it is clear, that if there had been no other reſemblance of the union between Chriſt and believers but that of a Kingdom only, yet that union would not have been meerly Political, becauſe his Kingdom is what others are not, ſpiritual and of internal efficacy.

In Scripture our union with Chriſt is not only ſet forth by the reſemblance of a Kingdom, but by many other; none of which are or can be thought to be in vain; all of them have their ſignificancy, and that to different purpoſes. The conjugal union imports love, the architectonical one ſhews ſupportation, that of the Vine and the Head ſpeak vital influence; that of food expreſſes a very intimate conjunction: Theſe fignificancies are not forced, or ſtrained, but natural and genuine, ſuch as run into our minds at the firſt ſight. The holy Scripture, the beſt interpreter of its own reſemblances, aſſures us, that they are uſed to this very end and intent, that we might firmly believe that thoſe things which are genuinely in the outward patterns, are really and after an eminent manner in Chriſt: He is an Husband for his p. 118deareſt Love, Epheſ. 5.25. a foundation for his never failing ſupport to his Church, Mat. 16.18. a Vine and an Head for his vital influence, Joh. 15.4, 5. Epheſ. 4.16. aliment for his near and intimate conjunction with believers, Joh. 6.56. Such is the natural tendency of theſe reſemblances, ſuch is the interpretation of them in Scripture; but now if our union with Chriſt be meerly Political, how can theſe things ſtand? what tolerable account can be given of them? It is certain, that nothing in all the lower world is ſo apt and proper to declare that union as meerly Political, as the reſemblance of a Kingdom; nothing is ſo ſignificant and fully expreſſive of it as that; when therefore the Holy Ghoſt had ſet it forth by a Kingdom, why did not he ſtay his hand and reſt in that reſemblance? why would he go on and ſet it forth by the love of Eſpouſals, by a building cemented to its foundation, by the inciſion of branches into a root, by the copulation of members to a vital head, by the incorporation of food with the body? What analogy is there in an union meerly Political, to theſe things? Which way ſhall the Scriptural interpretation of them be maintained? a Political union cannot do it. Were our union with Chriſt no more than ſo, theſe p. 119reſemblances would not be apt or true; to ſay that Chriſt is an husband, a foundation, a root, or head, or incorporated food, that is, a Political King, is not apt or true, but very odd and ſtrange; becauſe in Chriſt as a meer Political King, there is nothing that anſwers to the proper genuine import of theſe reſemblances; in ſuch a caſe the Holy Ghoſt (which is blaſphemy to imagine) would ſeem to ſpeak very unfitly, nay, and deluſively, as if he would have us believe that to be in Chriſt, which is indeed not in him; ſurely it becomes us much rather to conclude, That our union with Chriſt is not meerly Political, but ſuch as bears a fit and juſt correſpondence to all the patterns and reſemblances of it in Scripture.

Such as the bonds of union are, ſuch is the union, a meer Political union hath bonds of the ſame nature, a ſpiritual union hath ſuitable ligatures; in our union with Chriſt the primary bond is the holy ſpirit: Hereby know we that we dwell in him, and he in us, becauſe he hath given us of his ſpirit, 1 Joh. 4.13. in Chriſts Kingdom, it is the Spirit which makes a willing people, ſuch as ſubject themſelves to him. In the ſupernatural marriage believers who are joined to Chriſt, become one ſpirit; in the ſpiritual p. 120edifice, the living ſtones are builded together for an habitation of God through the Spirit. In the heavenly Vine the Spirit is the juice which makes the branches fruitful in good works; in the Myſtical Head the Spirit is unction which falls down upon the members, and communicates ſenſe and motion to them. In the divine aliment it is the Spirit which quickneth the eater, and tranſforms him into the holy Image of Chriſt; the Spirit is the primary ligature in our union with him; that union therefore is not meerly Political, but Spiritual.

A meer Political union is made and continued by ſome outward Law. Policy is the Eutaxy or good order of a common ſociety. Multitudes in government conſpire into unity; the bond of conjunction is Law: Hence the Law is called foreign, the ſoul of a City; without it all the parts and members of the body-politick ſink and diſſolve into meer confuſion; but to the making and continuance of our union with Chriſt, internal influences are requiſite. Faith, the great unitive grace, is not produced by a meer propoſal of the object, but by a Divine efficacy; there muſt be inward teachings and tractions to make men come and cloſe with Chriſt; in like manner other graces, which make the believer bear the p. 121image and reſemblance of Chriſt, are by the Spirit drawn and engraven in the heart: Hence they are called the fruits of the Spirit. When theſe graces are produced, they are ſtill but creatures, and depend upon their original; the continual ſpirations of the Spirit bear them up in being: in all reſpects there is a neceſſity of internal influences. Hence it appears that our union with Chriſt is more than a Political one; were it no more than ſo, the outward Law might have ſufficed; that firſt and rudeſt draught of Pelagianiſm (which made grace to conſiſt only in libero arbitrio & lege, in free-will, which is a thing natural, and in the Law which is a thing Political) might have been a truth: St. Auſtin at large diſputes againſt it, and tells us, that God operates in the hearts of men,De Grat. Chriſti. c. 24. Non lege atque doctrinâ inſonante foria ſecùs; ſed internâ atque occultâ mirabili ac ineffabili poteſtate; not only by Law and Doctrine ſounding without, but by an internal and occult wonderful and ineffable power; yet if the meer Law might have ſufficed, there had been no neceſſity of internal operations, the Pelagian hereſie might have paſſed for a very truth. As therefore we would avoid this great error, we muſt confeſs that our union with Chriſt is more than a Political one.

p. 1222dly, The union between Chriſt and Believers is not meerly a Moral one, ſuch as conſiſts in a reciprocal Love, in an harmony of Wills, and confederacy of Affections. Very true it is, that there is a very great Union of Love between Chriſt and Believers: All the Loves and Friendſhips in the world are but Pictures and little Images, being compared with the Love and Friendſhip which is between Chriſt and Believers; wonderful is his Love towards them; As early as eternity it ſelf, his eyes and his heart were upon them; he aſſumed fleſh to eſpouſe them to himſelf; he ſhed his Blood to purchaſe them; he dyed on a Croſs to redeem them; he draws his own Image upon them; he loves and delights in them as the purchaſe of his Blood, and the little pictures of himſelf; he is indeed wonderfully taken and raviſhed in them, as if they had unhearted him, or carried away his heart. In like manner Believers, though not in equal degrees, have a great Love to him; they put off corrupt ſelf for him; their old earthly members are crucified with him; their ſouls thirſt and faint in holy deſires after him; ſo high a rate and value is ſet upon him, that all other things are but as droſs and dung in compariſon; ſuch are the pleaſures and complacencies which p. 123they have in him, that they can joy in ſufferings, and glory in reproaches for him, his Preſence and Love ſweetens every condition: thus there is an union of Love between Chriſt and Believers. But this is not all, ſome of the ancient Fathers ſeem to hint ſomewhat more.De Trinit. lib. 8. in Joh. St. Hilary and St. Cyril of Alexandria contend that our union with Chriſt is not meerly per concordiam voluntatis, by a Concord of will. St. Chryſoſtome ſaith, That we are not only united to Chriſt, foreign, in a way of Love,In Joh. Hom. 45. but foreign, in the thing it ſelf. To make it appear that our union with Chriſt is not meerly a moral one, I ſhall offer ſome Conſiderations.

The conjugal union (which is the higheſt pattern of Love here below) is not meerly a Moral one. In the firſt Marriage there was ſomewhat antecedent to Love. Eve was taken out of the ſide of ſleeping Adam. Hence he ſaid, That ſhe was bone of his bone, and fleſh of his fleſh. In the ſpiritual marriage there is ſomewhat antecedent to the Churches Love; ſhe was taken out of the ſide of Chriſt dying on the Croſs. Hence the Apoſtle (after he hath compared the Love of Husbands and Wives with that which is between Chriſt and the Church) doth in alluſion to the Primitive Marriage p. 124tell us, We are members of his body, of his fleſh, and of his bones, Epheſ. 5.30. Fleſh may be conſidered either as to its ſubſtance, or as to its ſanctity; as to its ſubſtance, Chriſt is of our fleſh and bone; but as to its ſanctity, we are of his fleſh and bone; all the holy fleſh in the world is from Chriſt. Again, in common ordinary Marriages there is not meerly Love, but Man and Wife become one fleſh: In the ſpiritual Marriage there is not meerly Love, but Chriſt and Believers become one Spirit; the ſame holy Spirit which is upon Chriſt the Head, falls down on his Members; there are continual influences of Grace coming down from him unto them.

Nothing in all the world is more apt or proper to ſhadow forth our union with Chriſt as Moral, than the conjugal Union is; though, as I ſaid but now, there is more in it than meer Love, yet is it the higheſt Samplar of Love on Earth; and on that account very apt to ſet forth our Moral Union with Chriſt; but though it be ſo, yet the Holy Ghoſt doth not, in ſhewing forth our union with Chriſt, reſt in that reſemblance; but goes on to ſhew it forth by others of a different tendency; as by a Foundation, a Vine or Head, an Aliment, whoſe proper genuine import is not love, but ſupport, p. 125or vital influence, or intimate conjunction: The Holy Ghoſt in theſe reſemblances ſpeaks like it ſelf, aptly and truly; though there be no propriety in the words, yet there is an aptitude in the things to denote Heavenly Myſteries; though the terms be metaphorical, yet the truths are real; there is a proportion and juſt Analogy between the earthly ſhadow and heavenly myſtery; there is that in Chriſt which anſwers to all the reſemblances; he is to his Church a foundation for ſupport; a root or head for vital influence; an Aliment for nouriſhment and intimate conjunction. Hence it appears, that our union with Chriſt is not meerly a Moral one, but ſuch as correſponds to all the reſemblances; not only to the conjugal one in Love, but to all the other in their ſeveral imports.

One Chriſtian is united to another in Affection. Love is the badg of Chriſtianity: The Primitive Chriſtians were of one heart, and one ſoul, Acts 4.32. They were as it were but one Man: the very Pagans pointed at this, ſaying,Tert. Ap. Vide ut ſe invicem diligant, ſee how they love one another: Love is the very bond of perfection, Col. 3.14. it couples all Virtues together as in a chain; it conjoins all Chriſtians in the myſtical body; where Love p. 126is, there are all other Virtues; where one Chriſtian is, there are all the reſt in heart and affection. Love, which is a ſacred fire kindled upon the heart by the Holy Spirit, firſt aſcends up to God its primary object, who is to be loved for himſelf; and then it goes on to our neighbour, its ſecondary object, who is to be loved for Gods ſake: this is the way of Love; if it aſcend to God, it will go out to our Brother; if it go not out to our Brother, it never aſcended to God. Hence St. John ſaith, He that ſhutteth up his bowels from his brother, how dwelleth the love of God in him? 1 Joh. 3.17. The Love of God can no more be ſevered from the Love of our Brother, than the firſt Table of the Law can be rent off from the ſecond. All true Chriſtians are born of the ſame Father in Heaven; waſhed in the blood of the ſame Saviour; inſpired by the influences of the ſame Holy Spirit; intereſted in the ſame Charter of the Goſpel, and inſtated in the ſame Inheritance above.Sic muto, quod doletis, amore diligimus, quoniam odiſſe non novimus, ſic nos, quod invidetis, fratres vocamus, ut unius Dei parentis homines, ut conſortes fidei, ut ſpei coharedes, Minuc. Fel. in Oct. All of them therefore muſt needs be united together in Love; nothing is more evident, than that one Chriſtian is united to another in Love; but yet he is p. 127not ſo united to him, as he is unto Chriſt; Who? where is the Saint that will or dare ſay to his fellow Chriſtians, I am the foundation, ye are the building, born up by me: I am the vine, ye the branches; without me ye can do nothing: I am the head, ye are the members; from me is all that effectual working which is in you? Who can or may ſpeak after ſuch a rate? ſuch words are proper for Chriſt only; we are to fix our Faith upon him, not upon our fellow-Chriſtians: This is his Commandment, that we ſhould believe on the Name of his Son Jeſus Chriſt, and love one another, 1 Joh. 3.23. Love is for our Brother, but Faith for Chriſt only; no meer creature is an object fit for it: Curſed is the man that truſteth in man, Jer. 17.5. We are united to Chriſt as an influencing Head, not ſo to our fellow-Chriſtians. The Wiſe Virgins had Oyl little enough for themſelves; the moſt excellent Chriſtians have no Grace to ſpare; the great ſpring of all Grace is in Chriſt the Head; to go to another than him for it, is to fall off from him; and, as the Apoſtle ſpeaks of the Worſhippers of Angels, Not to hold the head, from which all the body by joints and bands, having nouriſhment miniſtred, and knit together, increaſeth with the increaſe of God, Col. 2.19. Might we have p. 128Grace from another, He, who is the Head and univerſal Principle of Grace, would become uſeleſs, and altogether ſuperfluous. The Romaniſts, who earneſtly contend that the Pope is Head of the Church, do yet qualifie their opinion,Aqu. 3. pars qu. 8. and ſay, That the Pope is only Head ſecundum exteriorem gubernationem, according to external government; but Chriſt alone is Head, ſecundum interiorem influxum, according to internal influx: Chriſtians are united one to another by Love; but unto Chriſt they are united, as unto an Head of influence. Hence the union is more than a Moral one.

There is an union of Love between Chriſt and the Holy Angels; they are the top of the Creation, ſublime in Knowledg, unſpotted in Sanctity, excellent in Perfections, ever a miniſtring to the Church, and doing one piece of the Divine Will or other; it cannot be otherwiſe, but that he muſt have a great Love for them; he is the brightneſs of the Fathers Glory; the Character or expreſs Image of his Perſon; he made the Angelical World and all its perfections; he came down into the humane nature to repair us, and raiſe us up out of the ruins of the fall; the higheſt deſign of Gods Glory was carried on by him; the Divine Wiſdom, Holineſs, Juſtice, Mercy, p. 129Truth, did ſhew forth themſelves upon the Theater of his humane Nature; the Holy Angels cannot but have a Love for him, and (becauſe he is an object of Excellency, and they creatures of perfection) their Love to him muſt be a very Eminent one: their Intellects have not, as ours, any blinds or dark ſhades in them, but are full of pure and coeleſtial light; they have not, as we, only ſome glimpſes, but a full view of the attractive Beauties and Excellencies in him; their Love is not as ours, ſubject to damps and clogs of corruption, but ever pure, and in holy Orders; they do not as we, dwell here below in houſes of Clay, but ſtand above, attending upon his glorious Perſon: All which muſt needs promote their Love in a very high degree. Thus there is an union of Love between Chriſt and Angels. But if in the glaſs of Scripture we look upon the union between Chriſt and Believers, we ſhall find much more in it, than in that between him and Angels; there is a different foundation: Chriſt took on him, not the nature of Angels, but of men; he died on a Croſs, not for Angels, but for men; our union with him is founded on his Incarnation and atoning-Paſſion, but the union of Angels is not ſo. There is alſo a different way; it is very proper for us fallen p. 130creatures to be joined to a Mediator; not ſo for Angels, who ſtand in their integrity without need of a Mediator; in us there is an unitive Grace, Faith in a Mediator; not ſo in Angels, they have a Faith of dependance on God; but, I ſuppoſe, they have not a Faith of recumbence in a Mediator; it is through the ſatisfactory and meritorious Sufferings of Chriſt that the ſame Holy Spirit which is upon him the head, comes down upon us his members, to repair the Divine Image in us; but it is not ſo with Angels; the Grace given unto them is not repairing, but confirming; neither doth it proceed through the blood of a Mediator, but immediately from God. Theſe things conſidered, our union with Chriſt muſt needs be more than a Moral one, as having that in it, which cannot be found in the union of Angels with him.

3dly, The union between Chriſt and Believers is ſuch, that he doth ſupport them. The reſemblance of the foundation and building is a very lively and genuine proof of this; the building doth not bear up it ſelf, but is ſupported by the foundation; Believers do not bear up themſelves, but are ſupported by Chriſt: this is a very admirable thing to conſider. Adam in Innocency had not the leaſt ſeed of corruption p. 131in him, yet he fell: Angels, much greater than he, had no corruption or tempter, yet many of them fell, but Believers are ſupported; there are dregs and reliques of corruption in them; there are alluring and flattering objects round about them; there is a ſubtile Devil, uſing many arts and methods to draw out their corruption into act; yet in theſe dangerous circumſtances they are ſupported, becauſe they are united to Chriſt: there is a very remarkable difference between Angels and men. Angels ſtood or fell perſonally only, not in another, in an head of their own nature; but it is otherwiſe with men: All mankind fell in Adam their root or head, and all believers ſtand in Chriſt the root and head of the Church: hence it is that they are ſupported: hence they are ſaid to be preſerved in Chriſt Jeſus, Jude 1. Adam in Innocency was ſoon unframed, but they ſtand in Chriſt; in him one ſin drove out a ſtock of pure immaculate Grace in a moment; in them the many remnants of corruption cannot do ſo; the reaſon is, he with his perfect Graces ſtood alone, but they with their imperfect ones are in union with Chriſt: Hence it is, that their Graces live like a ſpark in water, and ſpring up even in the midſt of briars: Corruption is driven p. 132out by little and little; and at laſt perfection is attained in Heaven; if they ſtumble and fall in the way thither, yet they riſe again; the Holy Spirit viſits them again; freſh acts of Faith and Repentance are put forth;Aug. de Cor. cap. 9. Humiliores redeunt & doctiores; they become more humble and learned, eſpecially in that great point of dependance upon Chriſt; they ſee plainly, that they are weak in themſelves, and all their ſupport is in him: One object, one forbidden tree drew away Adam from God, but many objects cannot draw away Believers from Chriſt; though their corrupt fleſh (ſuch is its inordinate propenſity to outward and ſenſible things) would cloſe with every thing, and turn the whole world into Snares and Idols, yet are they not drawn away; their Faith is a victory over the World, 1 John 5.4; not meerly in it ſelf as it is a Divine Grace, but as it unites them to Chriſt, who overcame the world; not as a private perſon, but as a publick one on their behalf, that it might be but as a proſtrate pinioned enemy to them, that they through his Spirit communicated to them, might alſo overcome it; he did not gather them up out of the corrupt world to himſelf, that they might return thither again; their union with him is ſo near and ſtrong, p. 133that the world cannot take them back to it ſelf again; its flatteries cannot allure; its fears cannot fright them away from him; Satan overthrew Adam, but he cannot do ſo with Believers; in aſſaulting him, he had only to do with a man; but in aſſaulting them, he ſets upon thoſe who are myſtical parts and members of Chriſt; he hath to do with Chriſt himſelf, who is God as well as man; his hand is too ſtrong for Satan to pluck them away from him; his Love is too great to loſe his own members whom he hath purchaſed at no leſs price than his own blood. It's true, they do ſometimes fall under the temptation, but then they do not fall as Adam did; they do not as he, loſe the very ſtate of Grace, or all the power of a recovery; no, the habits or vital principles of Grace are not extinct; the Spirit and Grace of Chriſt will raiſe them up again: Satans conqueſt is not a total or final one; at laſt he ſhall be bruiſed under their feet. Chriſt, who in his own perſon conquered the Tempter, conquers him in his members alſo. Thus Believers are ſupported, becauſe they are in union with Chriſt.

4thly, The union between Chriſt and Believers is ſuch, that he doth influence into them. The reſemblances of the Vine and p. 134the Head do naturally teach this: A Vine communicates to the branches, an Head influences into the members; Chriſt could not be (what the Scripture calls him) a Vine or an Head, unleſs he did influence into his branches and members. There are two ſorts of influences; ſome are firſt and fundamental to our union with Chriſt, others do in order of nature follow after.

The firſt fundamental influences are thoſe which work the unitive Grace of Faith. Men are not native branches or members of Chriſt, but inſititious ones. Faith, which implants and incorporates them into him, is not from Nature, but Grace. The ancient Council tells us,Conc. Aranſ. Can. 6. that it is per infuſionem & inſpirationem Spiritûs Sancti, by the infuſion and inſpiration of the holy Spirit: Chriſt therefore ſends out the Spirit with its inward teachings and tractions to work faith in men, to gather them into union with himſelf: thus the union begins from him. Faith, the firſt Grace that touches upon him, is wrought by his Spirit, and upon account of his Merits;To you it is given foreign, for Chriſts ſake to believe, Phil. 1.29. Were it not for this influence, there could be no union, no branches or members in him.

p. 135The after-influences are thoſe which ſerve to perfect the Believer; as in the Old Creation Light was the firſt-born, and then the other parts of the world were made; ſo in the New, the firſt thing is the Light of Faith; and then follow thoſe Graces which make up the new Creature: Love, Mercy, Meekneſs, Zeal, Obedience, Patience, are the fruits of the influencing Spirit, the Rivers of living water in the Believer: all of them are derived from Chriſt the Head through faith (which is called the Churches Neck, Cant. 4.4.) into the myſtical body; after this manner are all Graces formed; without theſe influences there would be in Believers no Graces or Conformity to Chriſt; no fit Temple for the Holy Spirit to dwell in. Again, there are influences not only to form theſe Graces, but to actuate them. As natural Agents live and move in the God of Nature; ſo Believers, who are ſpiritual Agents, live and move in Chriſt their Head: the gracious Principles in them do not go alone, but the Holy Spirit ſtirs them up, and then the ſpices flow out: Love and Joy, and all other Graces ſhew forth themſelves in ſuitable Operations. St. Paul excellently deſcribes this, I live, yet not I, but Chriſt liveth in me, ſaith he, Gal. 2.20. Take a Believer burning in Zeal, or melting p. 136in Charity, or ſweating in Obedience, or doing ought in an holy manner; ſtill Chriſt lives in him; the effectual working is from the Head in Heaven; without theſe influences, Graces do but ſleep in the principle, and not go forth into act.

Further, There are not only influences to actuate Graces in Believers, but to make them grow up into Chriſt in all things; the Believer doth not ſtand at a ſtay; no, the firſt little dawn in his heart increaſes into a morning; the ſmall grain of muſtardſeed becomes a tree; the little Embrio or Babe in Chriſt grows to be a man of ſpiritual ſtature; his humility is every day lower; his holy deſires riſe higher than before; the vitals of Faith and Love become warmer than ever: and all this increaſe is from the effectual working; it is no other than the growing up of the members into their influencing Head; the flouriſhing and ſpreading of the new Creature under the dews of the Spirit. Without theſe influences Believers would be at a ſtand, and never arrive at any ſtatures in Grace. Thus it appears that theſe influences are excellent and neceſſary. Were it not for the firſt influences, Chriſt would have no members, and ſo not be what he was ordained to be, an Head to the Church. p. 137Were it not for the after-influences, he would not carry himſelf as becomes an Head, neither would his members be ſuch as they ought to be in the point of holy graces.

5thly. The union between Chriſt and believers is a very intimate one. The reſemblance of food doth notably ſet forth this; food is very intimately united to the body, and ſo is Chriſt to believers. Our Saviour takes notice of this, He that eateth my fleſh, and drinketh my blood, dwelleth in me and I in him, Joh. 6.56. The words import a very near union. St. Cyprian ſpeaking of this,De Caenâ Domini. ſaith, Manſio noſira in ipſo eſt manducatio, & potus quaſi quaedam incorporatio: Our eating of him is manſion; our drinking a kind of incorporation; we are ſpiritually incorporated into him.Of the Sacr. Hom. 1. Our Church calls it a marvellous incorporation wrought by the operation of the Holy Ghoſt;Accipientes virtutem caeleſtis cibi, in carnem ipſius, qui caro noſtra factus eſt, tranſeamus. Leo 1. Epiſt. 22 ad Cler. Conſt. we do as it were paſs into his fleſh, who was made fleſh with us; we dwell in him, and he in us, and what can be nearer? though he be not, as ordinary food inferior to the body is, turned into our ſubſtance; yet as ſpiritual food more excellent than our ſouls, he turns us into his Divine image. We live by him, Joh. 6.57. He is our life, Col. 3.4. The very fountain and principle of it; therefore p. 138he muſt needs be nearly and intimately united to us,Nemo vivit vitâ extra ſe poſitâ, oportet habere Chriſtum in nobis. Zanch. de tribus El. Li. 4. c. 3. eſpecially ſeeing he is ſo our life, that he communicates his own Spirit to us; the ſame holy Spirit which is upon him, falls down upon us as myſtical parts and members of him, to quicken and actuate us in the holy ways of God. And what an union is this! actuation by one ſpirit is an union much more high and cloſe than that which is only by continuity, or a meer adheſion of parts; a branch, from which the juice retires, rather hangs on, than is properly united to the root; a member, however adhering, if void and deſolate of animal ſpirits, is as if it were not knit unto the Head; the moſt ſtrict and proper union is from one Spirit. Believers are ſo joined to Chriſt as to be one ſpirit; if they had not his ſpirit, they were none of his, Rom. 8.9. They are led by the ſpirit of God, v. 14. (which is the very ſame with the Spirit of Chriſt, as appears v. 9.) foreign, they are acted and moved by the Spirit of Chriſt. Thus there is the ſame Spirit in Chriſt and believers, and ſo the union between them muſt needs be very cloſe and intimate; in reſpect of this intimacy it is, that Chriſt compares this union with that which is between him and the Father, Joh. 17. And the Apoſtle calls Chriſt and the Church by p. 139one name: As the body is one, and hath many members, and all the member- of that one body being many, are one body; ſo alſo is Chriſt, 1 Cor. 12.12. in which place the Church is called Chriſt; the Scripture ſometimes ſpeaks of Chriſt and the Church, the head and the body, as if they were one perſon. Hence St. Auſtin ſaith, that believers are made cum homine Chriſto unus Chriſtus; De pecc. Mer. l. 1. c. 31.One Chriſt with the man Chriſt. Hence Aquinas ſaith, That Chriſt and his members are una perſona myſtica, one myſtical perſon. Not that we are Chriſted with Chriſt, as ſome have ſaid; but that there is a very intimate union between Chriſt and believers.

6thly. The union between Chriſt and believers is a myſtical one; there is a great myſtery in it: Hence the Apoſtle ſaith, This is a great myſtery, but I ſpeak concerning Chriſt and the Church, Epheſ. 5.32. It is not meerly a myſtery, but a great one. In another place he ſaith, The riches of the glory of this myſtery among the Gentiles, which is Chriſt in you the hope of glory, Col. 1.27. He ſpeaks of Chriſt, not meerly as offered in the Goſpel, but as dwelling in the heart; this he calls not barely a myſtery, but the riches of the glory of the myſtery; it is ſuch a myſtery as hath riches p. 140and glory in it. Now to make it appear, that this union is a myſtical one, I ſhall offer ſome things.

There is that in this union which anſwers to all the reſemblances; the Holy Ghoſt in ſetting forth this union, did not ſtay in one or two earthly patterns, but uſeth many, going on from one thing to another, from Politicks to Oeconomicks, from Oeconomicks to Artificials, from Artificials to Naturals of divers kinds, that ſo from each, ſomewhat might be borrowed to illuſtrate it. In the Political union we have Law and Power; in the Conjugal one, love; in the Architectonical one, ſupport; in that of the Vine and Head, vital influence; in that of food, nouriſhment and intimate conjunction; but in the myſtical union we have all theſe. It is ſaid of Manna, that it ſuited to every palate; it is certain of Chriſt the true Manna, that he is All to the Church. That union therefore which fully anſwers to ſo many reſemblances of different import, muſt needs be a very myſterious one.

There is that in this union which highly exceeds all the reſemblances. In them there is but a ſhadow, but in that is the ſubſtance; in them one creature is united to another, but in that believers are united p. 141to God-man. The Myſtical union is built upon the Hypoſtatical; in each of them there is ſome import, but none of them can reach the perfections of Chriſt. Never was there ſuch a King as he; he is the moſt excellent one; his ſubjects are all Saints, and of the ſeed Royal; his Throne and Laws are within; he inſpires, as well as commands his people. Never ſuch an Husband as he! he took an humane nature, that he might eſpouſe us; nay, he died on a Croſs, that his Spouſe might come forth out of his bleeding ſide. Thoſe who are joined in ſpiritual marriage, are made one ſpirit with him, and have admirable communications from him. No foundation is like him, who is laid not by humane art, but divine; and bears up the weight of the whole Church, not as dead matter doth, but by his Spirit of life. He is a Vine, whoſe juice is the holy Spirit, filling every branch; an Head, who makes thoſe who were no members, to become members; and afterwards actuates them by the influences of his Spirit. He is ſuch food as turns the eater into himſelf, and nouriſhes him unto life eternal. Every way he hath the preeminence over the earthly patterns. That union therefore which doth not only anſwer unto, but far exceed all the reſemblances of it, muſt needs be a myſterious one.

p. 142This union is ſuch, that no diſtance of place or time can break or diſſolve it.

No diſtance of place can do it. In meerly Political or Moral unions, diſtance of place hinders not, but vital influence appertains not to them. In the natural Vine or Head there is a vital influence, but then there muſt be a local conjunction, the Vine doth not communicate juice to a diſtant branch, nor an Head to a diſtant member; but though Chriſt be in Heaven, and believers on earth, yet he influences life and ſtrength into them. The reaſon is, becauſe he doth it by a ſpirit which is infinite; a finite ſpirit cannot at once move and actuate diſtant ſubjects; yet an infinite one, which is every where, can do it. The ſame holy Spirit which is in Chriſt above, is communicated to us here below, to move and actuate us; the vital influence is not at all hindred by local diſtance. When our Lord diſcourſed of eating his fleſh, and drinking his blood, Joh. 6. they murmured, and ſaid, This is an hard ſaying, who can bear it? Our Saviour knowing this, returns them this anſwer, Doth this offend you? What if ye ſhall ſee the Son of man aſcend up where he was before? It is the ſpirit that quickneth, ver. 61, 62, 63. There was no reaſon to be offended at his Doctrine, He would aſcend p. 143up to heaven; and then his fleſh would be as diſtant from men as heaven is from earth, yet this hinders not eating of, or union with him. The Spirit would be in and with the eater to quicken and ſtrengthen him. No local diſtance can interrupt this union or influence. I conclude this with the words of the Reverend Ʋſher: Serm befor the Commons, 1620.The union between Chriſt and believers is altogether ſpiritual and ſupernatural; no Phyſical or Mathematical continuity or contiguity is any ways requiſite thereunto; it is ſufficient for the making of this union, that Chriſt and we be knit together by thoſe ſpiritual ligatures, the quickning ſpirit, and a lively faith.

Again, no diſtance of time can do it. In all the earthly patterns, the united are together in time; but the ancient Saints under the Old Teſtament, who were in time before the Incarnation of our Saviour, were yet united to him; ſaved they were, and by whom, but by him who is the only Saviour of the world? Salvation is not in any other; his name is the only name under heaven for that end. A Mediator they had, and who could that be, but the one Mediator between God and men, the man Chriſt Jeſus? no other but he could be really ſuch. A pardon they had, and not without ſhedding of blood; the blood of bulls and p. 144goats could not take away ſin, it was only the blood of Chriſt could do it. At the laſt day they ſhall be raiſed up to life, and that becauſe they are members of Chriſt: As in Adam all die, ſo in Chriſt ſhall all be made alive, 1 Cor. 15.22. In theſe words both the (Alls) reſpect members only, the laſt (All) refers only to Chriſts members; this is very evident, Chriſt is oppoſed to Adam; in Adam members only die, in Chriſt members only are made alive. In the next verſe it is ſaid, That Chriſt roſe as the firſt fruits, and afterwards they that are Chriſts; that is, the members of Chriſt, who are the ſanctified lump. Wicked men riſe again by virtue of the threatning of eternal death; but all the Saints ancient or latter, riſe as parts and members of Chriſt.

In the Myſtical union, two things may be noted, the foundation of it, and the bonds. The foundation is the ſatisfactory and meritorious Paſſion of Chriſt; out of which ſprings the Church which is his body; the bonds are faith and the holy Spirit: Faith aſcends up to him, the holy Spirit comes down upon believers. If we apply theſe things to the ancient Saints, it will appear that they were united to Chriſt; his Death, which is the foundation, was for them. He died, as the Scripture tells us, p. 145for all, for every man: He gave himſelf for the world, the whole world. Which phraſes muſt needs take in thoſe under the Old Teſtament as well as thoſe under the New; and which is moſt expreſs, he is a Mediator for the redemption of tranſgreſſions under the firſt Teſtament, Heb. 9.15. The Ancients were not ſaved by types and ſhadows, but by Chriſt. Their Moral guilt was not done away by the blood of brutes, but by his only ſacrifice, which though offered up but once in the end of the world, was in virtue all one as if he had been ſlain from the beginning of time. Thus the foundation did reach unto them. Neither were the bonds of union wanting; they had faith in Chriſt: the firſt promiſe of the Meſſiah, Gen. 3.15. did point out his humane nature in the ſeed of the Woman, his ſufferings therein in the bruiſe of the heel; his victory over Satan in the breaking of the head; there was much of Chriſt in that firſt Goſpel: I doubt not but Adam had his eyes opened to ſee him there. Abel by faith offered up a Sacrifice to God, Heb. 11.4. that is, by a faith proper to a ſacrifice, ſuch as did look through it to the great Sacrifice of the Meſſiah. Abraham is a great pattern of believing, even to us who live under the Goſpel. His faith and ours have p. 146not variant objects or centers, but both are ſet upon one and the ſame Chriſt. He ſaw Chriſt a coming at a very great diſtance; we ſee him come in the fleſh: Venturus & vexit, De Ʋtilit. Panit.diverſa verba ſunt, ſed idem Chriſtus; to come, and come, are two different words, but it is the ſame Chriſt, ſaith St. Auſtin. It is the ſame faith for ſubſtance in both; the Fathers in Moſes's time did all eat the ſame ſpiritual meat, and did all drink the ſame ſpiritual drink, for they drank of that ſpiritual rock that followed them, and that rock was Chriſt, 1 Cor. 10.3, 4. The unbelievers did look only at the figure, the Manna and the Rock; but the believers did by faith feed upon Chriſt: Erant ibi (ſaith St. Auſtin) qui quod manducabant, De Ʋtilit. Panit.intelligebant; erant ibi, quibus plus Chriſtus in corde quàm Manna in ore ſapiebat; there were there thoſe who underſtood what they eat; there were thoſe who did more reliſh Chriſt in the heart, than Manna in the mouth. Thus the Ancients had faith in Chriſt; and, which ever accompanies it, they had the holy Spirit alſo. What were Moſes's Meekneſs, David's Zeal, Abraham's Obedience, Job's Patience, but the fruits of the holy Spirit communicated from Chriſt the head? He is void of the holy Spirit, who denies it to be there where ſuch eminent p. 147graces are; Gods ancient people had the good Spirit to inſtruct them, Neh. 9.20. David prays, Take not thy holy Spirit from me, Pſal. 51.11. The holy Spirit was communicated under the Old Teſtament. Theſe things make it appear, that the Ancients were united unto Chriſt.

But poſſibly it may be objected, The myſtical union is to Chriſt, God-man; in the time of thoſe Ancients he was not man, they therefore were not united unto him; union cannot be to a non-entity, De Ver, Relig. l. 4. c. 3.a thing that is not; quis non videt, in eum qui non eſt, credi minimè poſſe? who ſeeth not, that a man cannot believe in him who is not? So Volkelius. The like may be ſaid of union, a man cannot be united to him who is not.

In anſwer to this objection, I ſhall offer two or three things.

Were that of the Socinians true, That Chriſt was not in being till he was conceived of the Virgin, this objection might be ſomething; but before the Incarnation he was a Divine perſon; after it, he was the very ſame perſon in our aſſumed fleſh; ſo the union of the Ancients was not to a nonentity, or to one not in being.

Chriſts humane nature, though not in actual being in thoſe times, was yet preſent p. 148in ſuch ſort, that the Ancients were capable of being united to him; it was preſent with their Faith; though it had not an abſolute exiſtence, as a thing put forth out of its cauſes; yet it had a relative exiſtence in the promiſe, ſo as to be an object of their Faith; which, being the hypoſtaſis or ſubſiſtence of things hoped for, could not but preſentiate the Meſſiah to them, he being one of the prime things they looked for, and upon that account called the hope of Iſrael, Acts 28.20. It was alſo preſent with God in his Decree, as ſure to be as the eternal Rolls could make it. Its ſatisfactory and meritorious blood did operate before it was ſhed; upon the account of it, Pardons and the Holy Spirit were communicated unto the ancient believers. That preſence, which made them capable of the bonds of union, made them capable of the union it ſelf.

There is a difference between the natural body and the myſtical; in the natural body the members are ſimultaneous; but in the myſtical one they are ſucceſſive. Some members are before others, yet they are all but one body; ſome were before Chriſt incarnate, yet were they united unto him as their Head. St. Auſtin elegantly ſets forth this from Jacob, whoſe hand came out firſt, p. 149and then his head;De Catech. rud. cap. 3. and 19. in Pſal. 61.Ps 61 Manus a capite praemitti poteſt, connexio tamen ejus ſub capite eſt, the hand may be firſt ſent forth by the head, yet is it united to the head; all the ancient Saints were but, as it were, manus Chriſti, the hand of Chriſt; though they came forth before he the Head came in the fleſh, yet they were united to him, and had a virtue and Divine Spirit from him; though they were firſt in time, yet he was firſt in dignity and power: Had theſe not been members of him, there would have been after the fall ſome holy fleſh not in conjunction with him; which to imagine, is to render him uſeleſs, as if the forfeited ſanctity in man might have been recovered without him.

The ſum of all is this, That Union, which no diſtance of place or time can break or diſſolve, muſt needs have a great deal of myſtery in it.

7thly. The Union between Chriſt and Believers is laſting and durable; were it not ſo, very black conſequences muſt needs enſue. There might poſſibly be no Church at all; that Article of our Creed, which concerns the Holy Catholick Church and the Communion of Saints, might ceaſe and become no object of Faith; the death of Chriſt might be in vain; his precious ſufferings p. 150might be without fruit; the great Promiſes, as well thoſe which are made to Chriſt touching a ſeed, as thoſe which are made to Chriſtians touching perſeverance, might utterly fail and come to nothing. Theſe are very momentous things; yet paſſing them over, it will ſuffice to conſider what a King, Husband, Foundation, Vine, Head, Food, Chriſt is; the excellency of him above all the earthly patterns, will evidently prove the perpetuity of this Union.

He is ſuch a King as never was; his Kingdom ſtands upon foundations that cannot be ſhaken. Earthly kingdoms may be diſſolved by a defection of Subjects, the Prince cannot command their minds and wills; the outward Thrones and Laws may be too weak to keep them in due order; a jealouſie of yokes and burdens may blow the coal; a fancy of being better under a change may kindle a fatal Rebellion; foreign, the preſent Government is ever grievous. But it is not thus in Chriſts Kingdom; his Subjects never fall off; he inſpires obedience into their wills and hearts; his Throne and Law are within; there are no blots or errata's in his government; all is meer rectitude and Grace, they cannot be better than under him; in ſuch p. 151circumſtances no room is left for a revolt. The kingdoms of this world may be broken by a foreign invaſion; one earthly power may eat up another; the great Empire rowl'd about from the Chaldean to the Perſian, from thence to the Grecian, from thence to the Roman; but in the Kingdom of Chriſt it is not ſo; his Kingdom ſhall not be left to other people, Dan. 2.44. No invaſion can be upon him who hath all the power in Heaven and Earth; he ſits at Gods right hand till his enemies be made his footſtool, Pſal. 110.1. till Sin, Satan, the World, Death, Hell be ſubdued under him; no foreign power therefore can overturn his Kingdom, who is univerſal Conqueror. Earthly kingdoms have their periods, there is a mene wrote upon each of them; the Gold, Silver, Braſs, Iron, Clay, in the great Image, muſt at laſt be all broken to pieces, and become like the chaff of the Summer threſhing-floor, Dan. 2.35. But it is not ſo with Chriſt; his Throne is as the Sun, and as the faithful witneſs in Heaven, Pſal. 89.36, 37. Of his Kingdom there is no end, Luke 1.33. It is a thing of perpetuity. But if his Subjects might fall off, where, what would his Kingdom be? A Kingdom without Subjects, is but an umbra, a meer ſhadow. It may be therefore p. 152noted, that in that 89th Pſalm, there is not only a Throne continuing, but a ſeed enduring for ever. And in that firſt of St. Luke, there is not only an endleſs Kingdom, but an Houſe of Jacob, a Church for him to regin over for ever; without this, his Kingdom would ſoon be at an end for want of Subjects. If then his Kingdom be, as it is, perpetual, then there muſt needs be a continuance of Subjects under him.

He is ſuch an Husband as never was, his conjunction with his Spouſe is never diſſolved; the earthly marriage may be diſſolved by Adultery, but in the ſpiritual Marriage between Chriſt and Believers no ſuch thing falls out; truth and faithfulneſs are found on all hands; he will never forſake them; they will not forſake him; his fear in their heart keeps them from a departure; his love is towards them; their love is towards him; if it cool or ſlack, his love (which is the fountain and firſt mover) will come and inflame theirs afreſh; nay, there is not only love, or a likeneſs of temper between them, but they are ſo joined to him as to be one ſpirit; two ſpirits may vary and go different ways, but one ſpirit muſt needs keep them together; here is no room for ſpiritual fornication or departure from Chriſt. Further, Death parts man and wife, p. 153but not Chriſt and Believers; he died, but it was that he might purchaſe a Church, that a Spouſe might come out of his bleeding ſide; they dye, but their death is a ſleep in Jeſus, their union to him continues; in Death there is a ſeparation of body and ſoul; but as in Chriſt it did not break the hypoſtatical union, ſo in Chriſtians it doth not break the myſtical one; his body in the grave was not ſeparate from his Divine perſon; their bodies there are not ſeparate from Chriſt the Head; his Spirit will not leave them in the duſt, but raiſe them up to a glorious life, as a ſure token, that they are in conjunction with him. The perpetuity of this conjunction is excellently ſet forth by the Prophet; I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteouſneſs, and in judgment, and in loving-kindneſs, and in mercies. I will even betroth thee unto me in faithfulneſs, and thou ſhalt know the Lord, Hoſ. 2.19, 20. In this famous Text (which, as I take it, reſpects the ſpiritual Marriage between Chriſt and the Church) two or three things may be noted: Here we have (I will betroth, I will betroth, I will betroth) thrice repeated, to note out the fureneſs of the Promiſe; here it is ſaid in expreſs terms, That the eſpouſal is not for p. 154a time, but for ever; here Chriſt engages his Righteouſneſs, Truth, Love, Mercy, Faithfulneſs, to make good the perpetual eſpouſal. In the cloſe it is added, Thou ſhalt know the Lord; the eſpouſed ſhall know, that their Lord Chriſt hath effected this great work.

He is ſuch a Foundation as never was; all thoſe who are builded upon him ſhall ſtand; he is that Rock upon which the Church is built; The gates of hell, that is, the powers of darkneſs, ſhall not prevail againſt it, Matt. 16.18. This excellent Promiſe doth ſignifie the perpetuity of the union between Chriſt and Believers; if they were ſevered from him, then the Gates of Hell would prevail; but if (as the Promiſe is) the Gates of Hell ſhall not prevail, then the union ſhall be perpetual. It may poſſibly be here objected, That this Promiſe concerns not particular Believers, but the Church in general. I anſwer, This Promiſe reaches to all that are built on the Rock by Faith, and ſo are particular Believers; if ſome particular Believers may fall off from the Rock, ſo may all; and then where is the Church? what is that but a body made up of particular Believers? All Believers failing, the Church muſt needs do ſo. It may yet be objected, That the meaning p. 155of that Promiſe is, That the Gates of Hell ſhall not prevail againſt Believers without their own conſent. But I anſwer, It is not poſſible they ſhould prevail in any other way than that of conſent; a temptation may come, but without a conſent it prevails not: to ſay, that the Gates of Hell ſhall not prevail without a conſent, is to ſay, That the Gates of Hell ſhall not prevail in any other way than that which is poſſible; and, this being true, without any Promiſe at all, the Promiſe thus interpreted ſignifies juſt nothing, as being only of that which was ſo before. We are not then to take it ſo, but in the plain ſenſe; which gives us an high aſſurance, that thoſe who are built upon the Rock, ſhall never be removed from thence; no, not by all the powers of darkneſs. St. Paul ſpeaking of Chriſt the Corner-ſtone, ſaith, In him all the building fitly framed together, groweth unto an holy temple in the-Lord. The apt and harmonious framing of the building, ſhews the firmneſs of it; the growing of it tells us, That it is not as corruptible buildings, bore up by dead matter, but by that which is much more durable, the everliving Spirit of Chriſt. St. Peter, ſpeaking of the ſame Corner-ſtone, ſaith, He that believeth on him ſhall not be confounded, 1 Pet. 2.6. If p. 156Believers, who are built upon him, might be ſevered from him, they muſt be confounded; but if they ſhall not be confounded, they ſhall not be ſevered; in union with him is ſalvation, but in ſeparation from him is nothing but confuſion: ſuch a Foundation is he, that he bears up all that are built upon him; and prevents their confuſion by maintaining their union with him: None of the lively Stones ſhall totally, finally, fall off from him.

He is ſuch a Vine and Head as never was; his juice never ceaſes; his vital influences never fail: Hence the Branches and Members ever remain in union with him. To make this appear, I ſhall offer two or three things:

There is a ſupply of the Holy Spirit from Chriſt unto Believers; he is made ſanctification to them; he lives in them; there is an effectual working in every one of them; and all this is by the Spirit communicated from him the Root and Head of all Grace. Hence he tells us, that the rivers of living water flow in the Believer, Joh. 7.38.

The ſupply of the Spirit from Chriſt unto Believers,In Sanctorum cordibus ſecundum quaſdam virtutes ſemper manet ſpiritus, ſecundum quaſdam receſſurus venit, & venturus recedit; in his virtutibus, ſine quibus ad vitam non pervenitur, in electorum ſuorum cordibus permanct. Greg. Mor. doth ever continue in ſome p. 157meaſure; it's true, it doth not ever continue as to the acceſſaries of Grace; but it ever continues as to the vitals and eſſentials of it; it doth not keep them from all acts of ſin, but under their greateſt falls it ever upholds a ſtate of grace and ſpiritual life in them: They may fall, and that grievouſly; yet ſtill there is a lamp, the habits and principles of Grace are not extinct in them; He that is born of God cannot ſin, 1 Joh. 3.9. That is, he cannot ſin ſo as to unframe the new creature; he cannot ſin ſo, as to loſe the remaining ſeed in him; the Reaſon is, becauſe the Spirit continues to bear him up in a ſtate of Grace. This continuance of the Spirit is upon a double account, the one is the durable foundation of it; the communication of the Spirit is founded upon the ſatisfactory and meritorious ſufferings of Chriſt; there is an endleſs life of merit in him; his blood is of an eternal efficacy: Hence the ſupplies of the Spirit procured thereby, never fail. Very remarkable is the difference between the caſe of Adam and the caſe of Believers; in him one act of ſin drove out a ſtock of pure holineſs; in them many ſins do not drive out their imperfect graces; the Reaſon is, their graces reſpect a great foundation, an infinite treaſure of merit, which moves the p. 156duplicate page p. 157duplicate page p. 158Spirit to bear them up in being; but his holineſs doth not do ſo. For them, as under the ſecond Covenant there is a ranſom, a ſatisfaction of immenſe value to interpoſe, that the forfeiture of their habitual graces made by ſin may not be taken; but for, him as under the firſt Covenant there was nothing to interpoſe, nothing to bear off juſtice from taking the forfeiture. The other thing is the office of Chriſt; a Vine is to communicate juice to the Branches; an Head is to communicate vital influences to the Members; the rich anointing of the Spirit was upon Chriſt not as a meer private perſon, but as a Truſtee and a Treaſurer for Believers, that out of his fulneſs they might have grace for grace. It lies upon his truth and faithfulneſs to perform his truſt and office; if he did not communicate the Spirit to his Branches and Members, he ſhould ceaſe to act like a Root and Head; but, becauſe he never does what unbecomes him, the communication muſt continue as long as he is a Root or Head. Upon theſe ſure grounds doth ſtand the continuance of the Spirit in its ſupplies; it may be ſometimes grieved by the ſins of Believers, yet it doth not depart from them, becauſe Chriſt is a Prieſt after the power of an endleſs life; and it is his truſt and office to communicate the Spirit to them.

p. 159The ſupply of the Spirit unto Believers ever continuing, their union with Chriſt muſt needs continue alſo. The Spirit is the primary bond of the Union; where the Spirit is, there is the Union; where the Spirit is continued, there is the Union continued. Our Saviour ſpeaking of the water given to Believers, ſaith, that it is in them a Well of water ſpringing up to everlaſting life, Joh. 4.14. The Spirit is a Well that is never dried up; it is a Spring of water whoſe waters fail not; it ſprings and never leaves ſpringing till the Believer be in Heaven; the union therefore, which depends upon ſuch an excellent communication of the Spirit, muſt needs be perpetual. I conclude with the judgment of St. Auſtin, ſpeaking of Chriſt and Believers, he ſaith, Illius capitis membra ſumus, In Pſal. 88.Ps 88non poteſt hoc corpus decollari, ſi in aeternum caput, in aeternum gloriantur & membra, ut ſit ille Chriſtus integer in aeternum. We are members of him the Head; this body cannot be beheaded; if the head be for ever, the members alſo glory for ever, that Chriſt may be entire for ever. In another place, reproving the rule of Ticonius touching the bipartite body of Chriſt, he ſaith,De Doct. Chriſt. lib. 3. cap. 32. Non reverâ Domini corpus eſt, quod cum illo non erit in aeternum: It is not truly the body of Chriſt, p. 160which ſhall not be with him for ever.

In the laſt place, Chriſt is moſt excellent food; he is ſo in union with believers, that he nouriſhes them in their very ſouls: This union is ſo ſet forth in the 6th chapter of St. John, that it appears to be perpetual. He that eateth my fleſh, and drinketh my blood, dwelleth in me, and I in him, verſ. 56. Theſe words point out, not only the intimacy of the union, but the perpetuity of it: Here is not meerly an inbeing, but an indwelling, which imports duration. In a former verſe the perpetuity is more plainly ſet down; He that eateth my fleſh, and drinketh my blood, hath eternal life, verſe 54. Chriſt nouriſheth him not to a temporal life, but to an eternal one; and how is this done but by an union with him? All food nouriſhes by union; earthly food by union with the body; Chriſt the ſpiritual food by union with the ſoul: without union can be no nutrition; he therefore, who nouriſhes Believers, not to a temporal, but to an eternal life, muſt needs be united to them, not for a time, but perpetually. There is in that Chapter one thing more to be noted; we have in it both the bonds of union; Faith is included in the eating and drinking there often repeated; the quickening Spirit is mentioned, verſe 63. Faith p. 161cannot fail, becauſe the Spirit continues to uphold it; the ſupplies of the Spirit cannot fail, becauſe the fleſh and blood of Chriſt hath in it an endleſs life of merit to procure the ſame: It remains therefore, that the union is perpetual, becauſe the bonds of it are ſo.

Thus far touching the reſemblances of the myſtical union, and the concluſions drawn from them.