The Mystical Union Between Christ and Believer, Chapter 6

The Mystical Union Between Christ and Believer · Chapter 6

p. 162CHAP. VI.

There are two Bonds of this Ʋnion, Faith and the Holy Spirit. Faith ſees and preſentiates Chriſt to the Believer; it puts the ſoul into an apt poſture for him; it gives a right to him; it intimately unites to him. The Spirit it ſelf is in ſome ſort communicated to Believers; he is ſent to them; he is given to them; he dwells in them; his ſpecial, operative, immediate preſence is with them; he forms Holy Graces in them; he actuates and preſerves thoſe Graces; he ſheds abroad Gods Love in their heart. In all theſe Operations, two things are noted, viz. ſomewhat of Ʋnion with Chriſt, and ſomewhat of the Inhabitation of the Spirit.

HAving treated of the Reſemblances of the Myſtical Union, I now proceed to the Bonds of it, which (as the Reverend Ʋſher hath it) are on Chriſts part the quickning Spirit;Immanuel, p. 50. and on ours, Faith. Chriſtus (ſaith one of the Ancients) per fidem ingreditur in vos, Cyril. in Joh.& per Spiritum Sanctum inhabitat. Chriſt enters into us by Faith, and inhabits in us by his Holy Spirit. Of theſe p. 163two Bonds, the Spirit is the primary one, as being the Author of the other; it begins the union by operating Faith, and carries it on by turning the Believer into a Temple for himſelf to dwell in.

I ſhall firſt ſpeak of the Bond of Faith, and then of that of the Spirit.

Faith doth in an admirable manner unite unto Chriſt; the Scripture ſets it forth, as if it had all motions, poſtures, and ſenſations ſpiritually in it ſelf, to take in Chriſt with his incomparable benefits into the ſoul; it is there called, a ſeeing, a coming to, a receiving of, a leaning on, a putting on, a feeding upon Chriſt; it ſees and looks to him as a Saviour; it comes to him as a center of reſt; it receives him as a precious gift; it leans on him as a ſure foundation; it puts him on as an heavenly covering; it feeds on him as the very food and life of the ſoul. In St. Ambroſe (ſpeaking of the Woman who had an Iſſue of blood) Faith is called a touching of Chriſt:In Luc. lib. 6. Non credunt qui comprimunt, credunt qui tangunt, fide tangitur Chriſtus; Many preſs upon Chriſt in outward Ordinances, but Believers touch him; it is by Faith that he is touched, ſo as to have virtue from him. In St. Auſtin it is not meerly a touching, but a taking hold of Chriſt:In Joh. Tract. 50. Quomodo in p. 164coelum manum mittam, ut ibi ſedentem teneam? fidem mitte & tenuiſti. How may I put up my hand into Heaven, that I may take hold of Chriſt ſitting there? ſend up thy Faith and thou holdeſt him. In St. Baſil it is called foreign, an intellectual mouth in the inner man, whereby we feed upon Chriſt the bread of life. In St. Chryſoſtom, Faith is that by which foreign we are begotten and conſubſtantiated with Chriſt.In Hebr. cap. 3.Heb 3 In Theophylact it is that by which a man is foreign, a part of Chriſt the root, united to, and incorporated in him. The import of all theſe various expreſſions in Scriptures and Fathers, is this: That Faith is the great capacity which takes in Chriſt into the Soul.

Touching this Bond of Faith, I ſhall offer three or four things.

1ſt, Faith doth ſee Chriſt in a ſpiritual manner. Humane reaſon, with the Goſpel before it, may gather up a notion of Chriſt, but it doth not of it ſelf ſpiritually diſcern him. A notion may be gathered up out of the words and ſentences in Scripture, but a ſpiritual diſcerning there is not. This is clear upon a double account. The one is this: In fallen man, no natural faculty (unleſs elevated by a grace proper to it) doth act ſpiritually; the Underſtanding, p. 165the ſupreme faculty in man (unleſs inlightned by the Spirit) doth not do ſo; it acts upon Chriſt, as upon other objects in a natural way only. The other is this: To a ſpiritual diſcerning there is requiſite a due proportion between the object and the faculty: ſuch a proportion there is between Chriſt, an object ſupernaturally revealed, and a mind ſupernaturally inlightned; there the Holy Spirit is on both hands; I mean, outwardly revealing the object in Scripture, and inwardly inlightning the mind to make it fit for the object; but between Chriſt a ſupernatural object, and a natural mind, there is not ſuch a proportion; the Holy Spirit is but on one hand, revealing the object; but on the other, there is only the humane Spirit; which without inward illumination, doth not ſpiritually diſcern the things of God. If a meer natural mind might ſpiritually diſcern them, there would need no opening of eyes, no renewing in the ſpirit of the mind: the new Creature would be new but in part; the old underſtanding (though that faculty firſt erred in the fall) might ſerve the turn. Faith, as far as it is in the Intellect, would not be the Gift of God, but of our ſelves; the external propoſal of the object (which is what grace Pelagius allowed) would be p. 166enough. But ſuch things as theſe being never to be admitted, it is evident, that ſpiritual diſcerning is not a thing common to Reaſon, but proper to Faith; which, having a divine Light in it, doth elevate the mind above it ſelf, and make it apt to diſcern ſpiritual things in a ſpiritual manner.

There being in Faith a ſpiritual diſcerning, Chriſt is intellectually preſent with the Believer in an excellent manner; he is in ſome ſort intellectually preſent with a man of notion; but with the Believer, he is preſent in a more divine manner; he appears in ſpiritual beauty; the Spirit glorifies him in the heart. Oh! what an one is our Immanuel? how ſweet is his Name? how rich his Merits? how full his treaſures of Grace? Every thing in him appears in a kind of raviſhing glory; he is no longer looked on as a meer matter of ſpeculation, but as an object to be for ever loved, choſen, embraced, adored by us; the notion of him doth not lie dead upon the heart, but lives and warms the inner man into holy admirations and affections towards him; we have not a light opinion, but a firm perſwaſion touching him and his Sufferings, we can certainly pronounce, This is indeed the Chriſt, the Saviour of the p. 167World. This is the Blood of the Covenant which made an atonement for us; we are as ſure of it, as if theſe things were before our corporeal eyes and ſenſes: nay, we are more ſure than ſo; we ſee them in lumine veritatis primae, in the light of the firſt Truth revealing himſelf in the Goſpel. This is the firſt ſtep of Union. Chriſt is ſpiritually diſcerned; he is intellectually preſent with our minds in a very excellent manner.

2dly, Faith doth put the ſoul into an apt and fit poſture for Chriſt; it ſets all ready and in order for him.

In general, it doth this by making us poor in ſpirit: A natural man, though a fallen creature, is very high; in his own eyes he is as well as if he had had no bruiſe at all in the fall; as rich, as if nothing of mans Primitive excellency were loſt; he dreams and flatters himſelf, as if his reaſon could ſpan all Myſteries, and his will teem out all Virtues; he ſtands upon his own bottom, and wraps up himſelf in his own falſe Righteouſneſs; he is every way full, and wants nothing; compleat in himſelf, and knows no dependance. And why ſhould ſuch an one go to Chriſt, or ſeek Union with him? or what may be done for ſuch an one, who hath all in himſelf? This temper p. 168is not only at a vaſt diſtance from Chriſt, but it carries in it an utter enmity to him; when it ſpeaks out, it blaſphemes in ſome ſuch language, as that Pagan did, who cryed out,Auſt. in Pſal. 31. Praef.Ps 31 Jam benè vivo, quid mihi neceſſarius eſt Chriſtus? I live well of my ſelf; how is Chriſt neceſſary to me? But as ſoon as Faith comes, a man reflects and ſees nothing in natural ſelf, but poverty, emptineſs, impotency, uncleanneſs, perdition; he looks up to Chriſt, and ſees all riches, fulneſs, power, ſanctity, ſalvation to be in him; he humbles himſelf as knowing his dependance; he puts off his Ornaments, that Chriſt may do ſomewhat for him; he goes down into his own nothingneſs and deſolate ſelf-waiting, to have ſome Communications of Grace from Chriſt: this is the right poſture of the ſoul. Poverty here looks up to unſearchable riches. Emptineſs opens the heart for the effuſions of grace. Conſcience cries out to be cooled with the blood of atonement. Impotence waits for the arm of a Saviour to be revealed. Nothingneſs calls for a new Creation to be erected upon the ruines of a lapſed nature. All things are ready for Chriſt to ſhew forth his Glory in the Believer.

More particularly, Faith puts the ſoul into an apt poſture for Chriſt; in that it p. 169hath that in it which anſwers to all his Offices; he is an excellent Prieſt; he offered up himſelf as a propitiating ſacrifice for us; he ſatisfied the Law and Juſtice of God; he made a full and perfect compenſation for the ſin of the world. Unto this, Faith anſwers by its recumbency; it ventures all upon Chriſt; it runs under the wings of its Saviour; it hides it ſelf in his precious wounds; it caſts the Believer on him who bore the ſin of a World; it rolls the ſoul on his atoning blood, and leaves it there for acceptance with God; it commits the whole concern of Juſtification as to the Law, to his Plenary ſatisfaction; it hath no other bottom to ſtand upon but this; no other anſwer to the Law; no other plea to divine Juſtice; no other refuge or hiding-place for the ſoul to repoſe it ſelf in: This is the right poſture; it is called receiving the atonement, Rom. 5.11. becauſe the Believer is in the very inſtant made partaker of Chriſts ſacrifice; His atoning blood is ſprinkled on him; the great ſatisfaction covers him as a myſtical part of Chriſt, that the Curſe of the Law may not ſeize him, or the wrath of God burn him up. Again, Chriſt is a great Prophet, he brought the holy Myſteries out of his Fathers boſom; he ſpeaks outwardly by his p. 170Word; and by his Spirit he is an inward Eccleſiaſtes, who can enter into the heart, and there expreſs himſelf in words of Life and Power. Unto this, Faith anſwers by an humble docibleneſs; it ſoftens and meekens the heart; it makes the Believer ſit down at Chriſts feet, and hear him in the hardeſt Lectures; if Chriſt talk of a Croſs, the Believer is ready to take it up upon his back; if of ſuper-rational Myſteries, he is ready to ſubſcribe to them; he becomes as a little child, ruleable by every holy beam or motion; he yeilds up himſelf to the Spirit and Word to be inſtructed by them: this is the apt poſture; it is called an hearing of the Prophet, Acts 3.22. The Believer in this poſture is ſure to hear of him; he ſhall be more and more led into holy Truths; his ear is opened, and his mind in a readineſs for further inſtruction. The Spirit will make deeper impreſſions, and ſeal divine Truths upon his heart. The rich Mines of Precepts and Promiſes ſhall lye more open before his eyes. Again, Chriſt is a great King, higher than the Kings of the Earth; he was anointed with the Holy Ghoſt; he hath all the power in Heaven and Earth; his Laws are all rectitude and grace; his Throne muſt be ſet up in the hearts and ſpirits of men. Unto this p. 171Faith anſwers by that obediential temper which is in it; It owns his Soveraignty; it kiſſes his Scepter; it chuſes him as a Lord; …t loves to live in his Dominions; if he come forth in his Royal Command, it opens the everlaſting doors, that he may reign within: This is a fit poſture; it is called receiving Chriſt Jeſus the Lord, Col. 2.6. Chriſt will own ſuch as his Subjects; he will more and more lift up his Throne in their hearts; he will let them ſee more of his power and glory; he will make them taſte the fruits of his Government in protection and excellent rewards: This is the ſecond ſtep of union between Chriſt and Believers. There is that in Faith which anſwers to all his Offices; there is ſatisfaction in him, and recumbency in them; inſtruction in him, and docibleneſs in them; Royalty in him, and obedientialneſs in them.

3ly. There is by faith a right unto Chriſt: God did not only ſend his Son in the fleſh to ſatisfie and merit for us, but he hath let down from Heaven a Charter of Promiſes, that we might ſee upon what terms we may have a title to Chriſt. By that Charter ſealed with his blood, the believer (who alſo ſeals to it by faith) hath a clear right unto p. 172him: My beloved is mine, ſaith the Church, Cant. 2.16. Believers have a right to claim him as their own, though he be an infinite perſon, one who is a center of Perfections, a treaſury of merits; having in himſelf enough to ſatisfie the heart of God, and ſupply the wants of men, yet may they claim him as their own. His blood is theirs; it is the blood of their Sponſor and Head; it was ſhed on purpoſe to juſtifie them as to the Law, to cleanſe away their ſins. His Spirit is theirs, it is upon him as an Head and Truſtee, accordingly it is to be communicated to them; it is to flow in their hearts in rivers of living graces. They have alſo a right to become the ſons of God. It's true, they are not as he is, natural Sons, but they are adopted ones. In their adoptive Sonſhip there is, as Aquinas obſerves, a ſhadow of the Eternal One. He is the foreign,Sum. 3. part, q. 23. Ar. 2. or brightneſs of his Father, and in them there is a ſplendor of grace reſembling God in a meaſure; at laſt they ſhall as ſons enter into his joy, and ſit down with him in his Throne; and there not only behold his glory, but have a ſhare in the bleſſed region; and all this is made good by the Goſpel; one jot or tittle of which can no more fail, than God can forfeit p. 173his truth and faithfulneſs. This is another ſtep, there is by faith a true right unto Chriſt.

4thly. There is by faith more than a meer right to Chriſt; there is an intimate union with him; believers are built upon him as a foundation, inſerted into him as a Vine, incorporated with him as an Head. To underſtand which of a meer right, is utterly to evacuate theſe Metaphors, which were planted in Scripture on purpoſe to ſignifie a very near union with him. It is ſaid in Scripture, That we are in him, and he is in us. We dwell in him, and he dwells in us. We abide in him, and he abides in us. To interpret theſe phraſes of a meer right, as if all the meaning were but this: We have a right to him, and he hath a right to us; is to diſpirit thoſe expreſſions, which do as Emphatically ſpeak a very near union, as any words can poſſibly do. No man ever uſed ſuch words to expreſs a right; no man can uſe higher to expreſs an union. In thoſe phraſes therefore we have an intimate union ſet forth unto us; ſo alſo we have in that of the Apoſtle, We are made partakers of Chriſt, Heb. 3.14. Not meerly of his benefits, but of himſelf. When the ſame Apoſtle would ſet forth the Hypoſtatical p. 174union of our nature to Chriſt, he ſaith, That foreign, he did partake of our fleſh and blood, Heb. 2.14. When in this place he would ſet forth the Myſtical union of believers to him, he ſaith, That we are foreign, partakers of him; we do in a ſort poſſeſs him, we partake of him as members do of their head. His ſatisfaction reaches down to us, to make us ſtand before God; his Spirit is communicated to us, to make us a fit Temple for himſelf. By faith we come to be in intimate union with him, and in a ſpiritual manner poſſeſſed of him.

Thus much touching Faith as a bond of union with Chriſt.

The other bond is the holy Spirit: The Scripture ſpeaks of it negatively and poſitively: Negatively, If any man have not the Spirit of Chriſt, he is none of his, Rom. 8.9. The Spirit of Chriſt is that which juſt before is called the Spirit of God, which quickens our mortal bodies, ver. 11. which leads the ſons of God, ver. 14. which makes them cry, Abba Father, ver. 15. which bears witneſs with their ſpirit, ver. 16. He that hath not this Spirit in ſuch meaſure as is neceſſary to Salvation, he is none of Chriſts; he is not united to him as a member, none of his members are void of the p. 175Spirit. Poſitively, He that is joined unto the Lord, is one ſpirit, 1 Cor. 6.17. Hereby know we that we dwell in him, and he is in us, becauſe he hath given us of his ſpirit, 1 Joh. 4.13. The ſame holy Spirit which is upon Chriſt the Head, falls down upon believers as members of him; though Chriſt an infinite perſon aſſumed an humane nature, though his humane nature was in the ſame perſon with his Divine; yet, (which is admirable to conſider) the holy Spirit had a ſpecial hand in uniting the humane nature to his perſon, and in ſanctifying it; the holy Spirit came upon the Virgin, Luk. 1.35. The holy Spirit deſcended like a Dove and lighted upon him, Mat. 3.16. His Divine Nature was alſufficient and near enough to the humane, yet was he anointed with the Holy Ghoſt and with power, Act. 10.38. The ſanctifying of his humane nature is in a peculiar manner attributed to the holy Spirit: The reaſon (I take it) is this, God in his wiſe counſel would have it to be ſo, that the ſame Spirit which united the two Natures in the Perſon of Chriſt, might unite us to him, being God-man in one Perſon, that the ſame Spirit which ſanctified his humane nature, might ſanctifie us members of him. It may yet further be p. 176obſerved, that that very Spirit, which, as St. Auſtin ſpeaks,Spiritus Sanctus ineffabilis eſt quaedam Patris Filiique communio. Auſt. de Trin. lib. 5. cap. 11. Inſinuatur nobis in Patre authoritas, in Filio nativitas, in Spiritu Sancto Patris Filiique communitas, in tribus aequalitas; quod ergò commune eſt Patri & Filio, per hoc nos voluerunt babere communionem & inter nos & ſecum; & per illud donum nos colligere in unun, quod ambo habent unum, hoc eſt, per Spiritum Sanctum, Deum & Dei donum. Auſt. de Verb. Domini in Math. Ser. 11. is the communion of the Father and the Son, doth unite us to Chriſt. If we put all together, we ſhall ſee the Spirit to be a moſt excellent bond: In the Trinity it is the communion of the Father and the Son; in Chriſt it is that which united the two natures, and ſanctified the humane; in us it is that which unites us to Chriſt. This is the primary Bond between Chriſt and Believers.

Touching this bond, it is firſt to be noted, that in Scripture, not only the graces of the Spirit, but the Spirit it ſelf is ſaid to be communicated to Believers. To quote ſome places for this, The love of God is ſhed abroad in our hearts, by the holy Ghoſt which is given unto us, Rom. 5.5. He that raiſed up Chriſt from the dead, ſhall alſo quicken your mortal bodies, by his Spirit that dwelleth in you, Rom. 8.11. As many as are led by the ſpirit of God, they are the ſons of God, verſe 14. The ſpirit it ſelf beareth witneſs p. 177with our ſpirit, that we are the children of God, verſe. 16. Know ye not, that your body is the temple of the Holy Ghoſt which is in you? 1 Cor. 6.19. God hath ſent forth the ſpirit of his ſon into your hearts, crying, Abba, Father, Gal. 4.6. In theſe Texts two things may be obſerved: The one is this, the Spirit it ſelf is meant; it is the Spirit it ſelf, which ſheds abroad the love of God in the heart, which quickens the mortal body, which leads the ſons of God, which beareth witneſs with our ſpirit; the Text is, foreign, the Spirit it ſelf in expreſs terms: it is alſo the Spirit it ſelf, which hath a Temple in us, which makes us cry, Abba, Father. The other is this, The Spirit it ſelf is communicated; it is given to us, it dwelleth in us, it leads and acts us, it bears witneſs with our ſpirit, it is in us as in its Temple, it is ſent forth into our hearts; all which do import communication. Alſo, we may note as much in that Apoſtolical Prayer, The grace of our Lord Jeſus Chriſt, and the love of God, and the communion of the Holy Ghoſt be with you all, Amen, 2 Cor. 13.14. Here are all the perſons in the Sacred Trinity named; here the Holy Ghoſt muſt needs be the Spirit it ſelf; none other but he is capable of being ranked with the Father and the Son: yet p. 178there is a foreign, a communication of him. Alſo we may gather the ſame thing from the Promiſes of the Spirit made by our Saviour, in the 14, 15, 16 Chapters of St. John; there it is the Spirit it ſelf which is promiſed; it is the comforter, the ſpirit of truth; it is that ſpirit, which proceedeth from the Father, which teacheth all things, and bringeth all things to remembrance; which convinceth of ſin, and glorifies Chriſt; which takes the things of Chriſt, and ſhews them unto men; all which ſhew that it is the Spirit it ſelf. Alſo there it is promiſed to be communicated; it was to be ſent to them, to guide them into all truth, to dwell in them, to be in them, to abide with them for ever; all which do ſhew a communication of it. When the Greeks erroneouſly held, That the Spirit did proceed, not from the Father and the Son, but from the Father only; one argument uſed againſt them was this, If the Spirit was ſent from the Father and the Son, then it did proceed from both. To this the Greeks replied, That this ſending, meerly concerned the gifts of the Spirit, not himſelf: but this is directly contrary to the ſcope of thoſe chapters in St. John; if the Spirit be ſent meerly becauſe we have his gifts, then the Father (which we no where read) may be p. 179ſaid to be ſent, becauſe we have his gifts; when the Scripture ſaith, that the Son was ſent, it was himſelf, not meerly his benefits; in like manner, when it ſaith, that the Spirit is ſent, it is himſelf, not meerly his gifts.

I may here add ſomewhat out of the Fathers: Ignatius tells them, that they were bleſſed, being foreign,Epiſt. ad Epheſ. ſuch as carried God, the Spirit, a Temple within them. St. Ambroſe ſaith, that the Holy Spirit dwells in us, as in his Temple; Non quaſi Miniſter, De Spir. Sancto. lib. 3.13.ſed quaſi Deus inhabitat; he dwells in us, not as a Miniſter, but as a God. St. Auſtin ſpeaking of the gift of the Spirit, ſaith,De fide & ſym. cap. 9. that God doth not give ſeipſo inferius donum, a gift leſs than himſelf. And again,Euch. cap. 37. that the Spirit is donum aequale donanti, a gift equal to the giver. And in another place, That the Spirit; ſeipſum dat ſicut Deus, De Trin. lib. 15. cap. 19. In Oct. Paſc. Serm. 1.gives himſelf as God. St. Bernard hath this paſſage, Eſt enim Spiritus ipſe indiſſolubile vinculum Trinitatis, per quem, ſicut pater & filius unum ſunt, ſic & nos unum ſumus in ipſis; the Spirit it ſelf is that indiſſoluble bond, by which, as the Father and the Son are one, ſo alſo are we one in them. I might add much more out of the Schoolmen, but this may ſuffice.

p. 180It ſeems by theſe things to be clear, that the Spirit it ſelf is communicated to Believers; neverthelſs it is a Quaere, how, or in what ſenſe the Spirit it ſelf is communicated to them?

In anſwer to this, I ſhall firſt take notice of three memorable expreſſions in Scripture; That is, the ſending of the Spirit, the giving of the Spirit, the dwelling or inhabiting of the Spirit in us.

The firſt expreſſion is the ſending of the Spirit; It may ſeem ſtrange, that an Almighty, Alwiſe, Alpreſent Spirit ſhould be ſent; but this miſſion is not per imperium, as from one more potent than himſelf commanding him; he is as high in power and majeſty as the other two perſons are; it is not per conſilium, as from one more wiſe than himſelf counſelling him, he is one of the Domus judicii, as ſome Rabbins call the Trinity, one of the Three who fit in counſel together in Heaven: Here is no local motion, which cannot be in an immenſe one, but an excellent manifeſtation. The Spirit, as St. Auſtin obſerves,De Trin. lib. 2. c. 5. illuc mittitur ubi erat, is ſent thither where it was; but being ſent, he is there in ſuch ſort as he was not; he is preſent there, novo modo, in a new manner, where he was not ſo preſent; he appears there in gracious operations, p. 181where he did not ſo appear; he is raiſing up a new creature, or actuating the graces, or letting out his glory in ſome ſupernatural work; but this is not all that is in miſſion; this may be in a coming: the Father is ſaid to come, but never ſaid to be ſent: there is therefore ſomewhat more in miſſion; the Spirit doth not only operate, but it operates ſecundum originem; as he ſubſiſts from the Father and the Son, ſo he operates from them; as he is foreign, in the manner of ſubſiſting, ſo he is foreign, in the manner of operating: He is therefore ſaid to be ſent by the Father and Son, becauſe he ſubſiſts and operates from them.

The ſecond expreſſion is the giving of the Spirit. This in ſome reſpect differs from the former; miſſion imports a proceſſion of the perſon ſent from the Sender; giving imports the free bounty of the donor in communicating ſomething. The Spirit did not ſend himſelf, for he did not proceed from himſelf; but he may and doth give himſelf, becauſe he is ſui juris, and may communicate himſelf as he pleaſeth. In giving, a thing is communicated ad utendum vel fruendum, to be uſed or enjoyed. The Spirit is communicated to Believers in his graces, and in himſelf; in p. 182his graces he is communicated to be uſed, in himſelf he is communicated to be enjoyed; he is now had, as he was not before, in knowledg and love; by theſe the Believer doth in mind and heart poſſeſs him, as an object able to make every one, who hath him, happy for ever.

The third expreſſion is the dwelling or inhabiting of the Spirit; he is in Believers as in his Houſe or Temple; he is there in the tokens of his ſpecial preſence; the love, joy, peace, long-ſuffering, gentleneſs, goodneſs, faith, meekneſs, temperance that is there, ſhew him to be the inhabitant; he hath not a more proper place here below, than an heart furniſhed with thoſe graces. Alſo, he is there as an object of inward Worſhip; there is a mind which knows him, a will which ſubjects to him, a love which embraces him, a fear which reverences him; there without queſtion is a Sanctuary, an holy place for him; there it is that his Honour dwelleth. But I ſhall here add no more touching this inhabitation; only it muſt be remembred, that where the Spirit dwells, there the Father and the Son dwell alſo; the bleſſed Three are inſeparable, one of them cannot be ſeparated from the other; where the Spirit dwells, there dwell alſo the Father and the Son with him.

p. 183Beſides theſe three expreſſions, there is one more, that is the operation of the Spirit; All theſe worketh one and the ſelfſame ſpirit, dividing to every man ſeverally, as he will, 1 Cor. 12.11. Touching this, I ſhall at preſent only obſerve, that this operation doth in ſeveral reſpects fall in with the other three; as it is the operation of the Spirit proceeding from the Father and the Son, ſo it falls in with miſſion; as it concerns the uſing the Spirit in its graces, or enjoying him in himſelf, it falls in with giving; as it relates to the tokens of his preſence, or the inward worſhip done to him, it falls in with inhabitation.

Further, In anſwer to the Quaere, it is to be conſidered, that there is a double preſence of God; one univerſal in all things, another ſpecial in the Saints; the firſt is in reſpect of his eſſence, which is immenſe and every where; the ſecond is in reſpect of his operations, which are peculiarly here, and not there. Thoſe ſpecial operations are not every where, where the eſſence is, for the there could be no ſpecial preſence; but the eſſence is wherever thoſe are, elſe the univerſal preſence would fail. When Vorſtius ſaid, That God was in the Saints, per gratioſam praeſentiam, by a gracious preſence; Piſcator notes, That there is another p. 184ther preſence, namely a ſubſtantial one; Operatio Dei a ſubſtantiâ divelli non poteſt, the operation of God cannot be divided from his eſſence. When Crellius ſaith, that we live and move, not in the Divine ſubſtance, but in his virtue and efficacy; the Learned Mareſius anſwers him, Inepta eſt oppoſitio inter virtutem & ſubſtantiam, illa hanc praeſentem ſupponit, Deus nuſquam operatur viſi eſſentialiter praeſens; It is a fooliſh thing to oppoſe the Virtue of God to his Subſtance; that ſuppoſeth this preſent; God no where operates unleſs he be eſſentially preſent: Thus he. To me it is plain, that wherever there is a work of God, there he is eſſentially preſent; for his Immenſity hath no ſtint: we cannot ſay, it goes hither and no further. His Power, which reaches every work, is not diſtinct from his Eſſence, nor can no more reach beyond it, than a thing can exceed it ſelf. Theſe things may give ſome light to the point in hand; the Spirit is very God; his ſpecial preſence is not every where, where his eſſential one is; but his eſſential preſence is every where, where his ſpecial one is: his eſſential preſence is that, without which there could be no ſpecial one at all; his ſpecial preſence is that, in which the eſſential one appears in ſome excellent operation. When p. 185the Spirit is communicated to Believers,Eſt Spiritus Sanctus in regeneratis, non tantùm, ut in omnibus rebus, Immenſitate eſſentiae, ſed praſentiâ gratiae & effectorum. Par. in Rom. cap. 8.Rom 8 there is not meerly an eſſential preſence, but an eſſential preſence, and a ſpecial operation waiting on it; ſuch as He, who is every where, puts forth no where but in Believers; there is not a meer ſimple preſence, but an actuous vigorous one, ſuch as diſcovers it ſelf in excellent ſupernatural operations; he is not here moving upon the waters to bring forth an outward ſenſible world; but he is moving upon the heart to bring forth a ſpiritual one, a glorious new creature, in which more of himſelf appears than in all other things beſides: and when it is brought forth, he ſweetly preſſes in upon it by motions, impulſes and influences, to actuate the holy principles, to make the ſpicy graces flow out; to quicken, ſtrengthen, and enlarge the ſoul to every good work; and all this againſt the bias and contradiction of the corrupt fleſh, which, however croſs and repugnant it be, is potently overborn and overſet by his excellent preſence. At laſt he ſeals up the Believer, marks him out for his own, irradiates him with the beams of his favour, and ſheds the ſweetneſs of his incomparable love in his heart; and, which is much to be obſerved, he doth in all theſe glorious appearances operate intimately and immediately; he p. 186penetrates into the inmoſt ſpirit, and is more intimate to it, than that is to it ſelf; he operates not only by an immediation of virtue, but by an immediation of eſſence; for his virtue is not diſtinct from his eſſence: Thus there is a communication of the Spirit, an excellent, operative, intimate preſence with Believers, as if he were a kind of ſoul to them, to quicken them unto every good work. But alas! how ſhort are our thoughts in this point! how little a portion of it do we know! The Maſter of the Sentences out of St. Chryſoſtom aſſerts, That we cannot comprehend how God is every where; much leſs can we comprehend, how he, who is every where, is in a ſpecial manner in Believers. I verily think, that thoſe Phraſes of Scripture, which expreſs the Spirit to be communicated to them, have in them a myſtery much deeper than we can dive into: I ſhall therefore make no further anſwer to the Quaere, it is enough for me to ſay, with Fulgentius, That the inhabitation of the Holy Trinity in us,De Perſ. Chriſt. is non localis, ſed immenſa, non comprehenſibilis cogitatione, ſed venerabilis fide; not local, but immenſe; not comprehenſible in thought, but venerable in Faith. I conclude with that of Zanchy, De trib. El. lib. 4. cap. 1.Spiritus Sanctus, quia immenſus eſt, ideo ubi que eſt; p. 187maximè in omnibus fidelibus, ſpeciali quodam, ſed incomprehenſibili modo. The Holy Spirit, becauſe he is immenſe, therefore he is everywhere; moſt of all, he is in all the faithful after a certain, ſpecial, but incomprehenſible manner.

The next thing, which comes to be conſidered in this diſcourſe, is the Operations of the Spirit. I touched upon this before, but now I will ſpeak a little more to it. It's true, theſe Operations, being among the opera ad extra, are common to the whole Trinity, yet in Scripture they are in a peculiar manner attributed to the Spirit; the reaſon of which is, becauſe of that order which is among the perſons in the Sacred Trinity: the Father is of himſelf, fons Deitatis, the fountain of the Deity; the Son is from the Father, lumen de lumine, light of light; the Holy Spirit is from the Father and the Son; he proceeds by an eternal ſpiration from both of them. And as is the order of ſubſiſting, ſo is the order of operating; the Father operates from himſelf; the Son from the Father; the Holy Spirit from both: Hence in the three great Works of God; Creation, which is the firſt riſe of things out of nothing, is in a ſpecial manner attributed to the Father. Redemption, which helps up p. 188a poor fallen creature, is in a ſpecial manner attributed to the Son. Sanctification, which perfects the redeemed, is in a ſpecial manner attributed to the Holy Spirit. Hence in the great Work of Salvation; the Father laid the counſel and platform of it; the Son carries on the work in a middle mediating way; the Holy Spirit, according to his place, in order conſummates it by working Faith, and all other Graces: But this is only by the way. In treating of theſe Operations, I ſhall note two things; that is, what is in them of reſpect to union with Chriſt, and what is in them of reſpect to the Inhabitation of the Spirit; or, which is all one, to the Inhabitation of the whole Sacred Trinity.

The firſt Operation of the Spirit in Believers, is this; He forms all holy Graces in them; he draws the very Picture of Chriſt upon them, in humility, love, meekneſs, mercy, goodneſs, heavenlineſs, patience: this operation is requiſite upon a double account: One, that Chriſt may have a ſeed; the Father promiſed him a ſeed; he himſelf merited one; yet a ſeed he could not have, unleſs the Spirit did work theſe Graces, which make us to bear a reſemblance of him. Another, that God might have a Temple; under the Old Teſtament he had an p. 189outward Temple, but even then he would have an inward one, a Sanctuary in the heart; under the New Teſtament he had a Temple in the humane nature of Chriſt; but even in that he aimed to have a Tabernacle in men; but this could not be, unleſs the Spirit did come and turn the heart into an holy place for him.

As touching this Operation, the holy Graces may be conſidered under a double notion, either as they make us to have one common nature with Chriſt; and thus they import union with him: or elſe as they are tokens of the divine Preſence: and thus they import the Inhabitation of God in us.

Theſe Graces make us to have one common nature with Chriſt: and thus they import union with him; there is, as the learned Camero obſerves, a double union, one ab uno communi ſimpliciter, from one common nature ſimply conſidered: thus all men are united, there being one humane nature in them: another ab uno communicato, from one nature communicated: thus a Father and a Son are united, the Son having the ſame nature communicated from the Father. To apply this diſtinction. Firſt, Believers have one common humane nature with Chriſt; not only p. 190in that large ſenſe, in which all men have the ſame nature with him; but in a more ſtrict ſenſe peculiar to believers only; He that ſanctifieth, and they who are ſanctified, are all of one, Hebr. 2.11. foreign, of one, not of one God: ſo Angels alſo are not of one Adam: ſo wicked men alſo are, but of one nature and condition: Chriſt hath an humane nature ſanctified by the Spirit, and ſo have Believers: this is one peculiar thing in which he and they meet; there is no other holy fleſh in all the world, but what is in him and them: This tells us, that they are ſo united to him in one common nature, as no other creature in Heaven or Earth is. Angels are not ſo; they are holy, but not fleſh; unregenerate men are not ſo, they are fleſh, but not holy; Believers only have, as Chriſt hath, an humane nature ſanctified by the Spirit. Further, which advances the Union, they have this ſanctified nature from him; we are members of his body, of his fleſh, and of his bones, Eph. 5.30. In this ſanctified nature there are two things; a carnal ſubſtance, and an holy quality; as to the carnal ſubſtance, he is of our fleſh, and of our bones; he did partake of fleſh and blood with us: As to the holy quality, we are of his fleſh, and of his bones; by him we are partakers p. 191of the divine nature: Thus believers are joyned to him, as to the Fountan of their Sanctity; their holy Graces all hang upon him, as beams upon the Sun. If the Children of Reuben and Gad had been asked, What part have you in the Lord? they would have ſhewed the pattern of the Altar. If Believers be asked, What part have you in Chriſt? they can ſhew forth their holy Graces. Theſe are Copies drawn after him the great Samplar of Holineſs; nay, they are drawn by him, by the finger of his own Spirit.

Again, Theſe Graces are tokens of the divine Preſence, and ſo import the Inhabitation of God in us: theſe are tokens of the divine Preſence. When nature exceeds it ſelf, and riſes above its own level, as the Sea did, when the waters were as a Wall to Iſrael on both hands, it is a ſure ſign that God is there. When poor lapſed men are lifted up above their natural ſelf, and elevated into a divine Life (as it always is, when the holy Graces are wrought in them) it is a ſure ſign that God is there of a truth. Humane nature cannot of it ſelf aſcend into the ſphere of Grace, only a ſupernatural power can do ſuch a thing. Theſe Graces are ſuch tokens of Preſence, that, where-ever they are, there God doth inhabit. p. 192In the old Temple there were divers tokens of Preſence; ſuch as the Ʋrim and Thummim; the Ark with the Tables in it; the Lamps, the fire from Heaven, and the Holy of Holies were. Hence it is ſaid, that God did dwell in it; but in Believers there are better tokens of Preſence than thoſe; if we look to the intrinſecal value of things, the breaſt-plate of Faith and Love is before the Ʋrim and Thummim: the Law in the heart exceeds the Tables in the Ark; an illuminated mind is more excellent than outward Lamps; an holy ardor of affections, is more valuable than the fire from Heaven; a pure heart is above any outward Oracle; thoſe tokens in the Temple were material things, a-kin in the matter of them to this lower world; the Sanctuary it ſelf was but a worldly Sanctuary; but theſe Graces are ſpiritual things, their birth are as high as Heaven: Believers; in whom they are, are foreign, a ſpiritual houſe for God to dwell in: thoſe were typical tokens, made ſuch by meer inſtitution, without which they would be but as other parts of matter; but theſe are real tokens, in their own nature bearing the very image and reſemblance of God himſelf; where theſe are, there God dwells in an eminent manner: the Shechinah, or p. 193habitation of God in the Saints, is a middle thing, between the hypoſtatical dwelling of the Godhead in Chriſt, and the typical dwelling of it in the Temple; it is much higher than all types and ſhadows; and in excellency next unto God in the fleſh.

The next Operation of the Spirit in Believers, is this: He actuates their holy Graces; he moves the new Creature by divine Influences: there is an effectual working in every part of it: Love in the Spirit, as it is ſaid, Col. 1.8. and other Graces in the Spirit: all of them go forth in the power of that Spirit which formed them at firſt.

As touching this Operation, the Spirit may be conſidered either as the principle and firſt mover that actuates theſe Graces; and this ſpeaks union with Chriſt: or elſe as the terminus or ultimate object of theſe Graces actuated; and this ſpeaks the Inhabitation of God in us.

The Spirit is the principle or firſt mover that actuates theſe Graces: and this ſpeaks union with Chriſt; the Spirit, which is upon him, falls down upon believers to actuate the Graces in them; Believers are all one body, and, as one body, they have one ſpirit in them from Chriſt the Head; p. 194they are all one new man in Chriſt, Eph. 2.15. Though the Apoſtle there ſpeak of Jews and Gentiles, yet he ſaith not, one people; but, which is more emphatical, one new man in Chriſt: they are one new man, becauſe, as one man, they are acted by one ſpirit; they are one new man in Chriſt, becauſe the Holy Spirit, which is upon him, is that one Spirit which acts them; the Sons of God, foreign, are acted and moved by the Spirit, Rom. 8.14. That Spirit, which anointed the humane nature of Chriſt the natural Son, falls down upon the adopted ones, to act and move them: Actuation by one ſpirit proves, that they are in intimate union with him; that they are indeed myſtical parts and members of him, who acts and moves them by his own Spirit. This may be illuſtrated by that in the firſt Chapter of Ezekiel, when the wheels went as the living creatures did, and were lifted up as they were; it was plain, that there were ſome inviſible bands between them; the ſpirit of the living creature was in the wheels, verſ. 21. In like manner, when believers ſhew forth the virtues of Chriſt, and walk as he walked; it is very plain, that they are in near conjunction with him; the Spirit doth act them in ways of conformity to him, p. 195who as an Head is joyned unto them. That phraſe, of walking in Chriſt, Col. 2.6. points out a walking not meerly after his pattern and command, but in his power and ſpirit, as becomes thoſe who have received him, and are united to him.

Again, The Spirit is the terminus, or ultimate object of theſe graces actuated: and this ſpeaks the Inhabitation of God in us. As theſe Graces come from God as the fountain, ſo they terminate in him as the ultimate object. Holy fear terminates in his Majeſty and Greatneſs. Faith terminates in his Truth and Mercy. Love terminates in his Goodneſs and Excellency. Every Grace moves to him as its great Center. Where theſe Graces are actuated, there an Honour, an inward Worſhip is done to him; where that is in truth, there he hath a Temple in the heart, and objectively dwells there as in an holy place. Hence Aquinas ſaith, that God is in the Saints, ſicut cognitum in cognoſcente & amatum in amante; 1. Pars, q. 43. Art. 3.as an object known is in the knower, and an object loved is in the lover; by knowledg and love a man, attingit ad ipſum Deum, reaches to God himſelf; his heart becomes a Sanctuary for the Holy One. This is that inward Temple which the Primitive Chriſtians p. 196gloried in.Nonne meliùs in noſtrâ dedicandus eſt mente? in noſtro imo conſecrandus eſt pectore? —litabilis hoſtia bonus animus, pura mens, ſinceraconſcientia. Min. Fel. When Pagans objected againſt them, that they had no Temples, no Altars, no Sacrifices; they made this anſwer, That they had all within, in themſelves, in mental Conſecrations, in a pure mind and heart. What was ſaid of the Temple, that may be ſaid of a Pious ſoul; There is Gods Name; there he is conſecrated and ſanctified; there he dwells as in a ſanctuary or holy place.

The next Operation of the Spirit in believers, is this: He preſerves believers in their ſpiritual being; he bears up their graces by continual influences, that they fail not in the way to Heaven.

As touching this Operation, Believers are preſerved either as Members of Chriſt; and this ſhews union: or as Temples of God, and this ſhews Inhabitation.

Believers are preſerved as Members of Chriſt; and this ſhews union. Adam fell, Angels fell, but Believers are preſerved; in themſelves they are but poor weak creatures; without are temptations, within corruptions; yet they ſtand: there is but a little Oyl in the Cruſe; a ſmall ſtock of grace in the heart, yet it fails not; they have many wants, yet never become bankrupt. This tells us, that they are not alone, p. 197but in union with Chriſt; they are, what Angels and Adam in innocency were not, joyned to a Mediator, mighty to ſave: Weakneſs here is in conjunction with Power; Power is made perfect in weakneſs; there is in them one greater than he that is in the world; nay, than the corruption in the heart; their little ſtock of grace depends upon infinite treaſures; their many wants are ſupplied out of infinite fulneſs: this preſervation declares union.

Again, Believers are preſerved as Temples of God: and this ſhews Inhabitation; they are in the midſt of winds, ſtorms, temptations, corruptions, wants, weakneſſes, yet they fall not: This tells us, that God hath a Temple in them; the Inhabitant bears them up; he is in the midſt of them; they ſhall not be moved; his eyes and his heart are upon them to protect them; he will not ſuffer his habitation to be blown down in a ſtorm, or to be undermined by Sin and Satan, or to run to ruine through want or weakneſs: This preſervation declares Inhabitation.

The laſt Operation of the Spirit in Believers, is this: He ſeals up Believers; he witneſſes their adoption; he ſheds abroad the Love of God in their hearts. I inſtance p. 198in this, not that it is ſo in all Believers, but that it is ſo in ſome.

As touching this Operation, theſe favours are afforded to Believers either as Members of Chriſt; and this imports union: or as Temples of the Holy Ghoſt; and this imports Inhabitation.

Theſe favours are afforded to them as Members of Chriſt; and this imports union. After that ye believed, ye were ſealed with the Holy Spirit of promiſe, Eph. 1.13. Firſt there is Faith, and then Sealing; Firſt men are Members of Chriſt, and then they are irradiated with the beams of divine Favour; there are great favours promiſed to Gods People; he dwells in the humble; he is ſeen in the pure heart; his ſecret is with them that fear him; his countenance doth behold the upright: but all theſe favours are communicated to them as Members of Chriſt. It's true, the Graces, to which theſe promiſes are made, are in their own nature and intrinſecal goodneſs grateful and acceptable unto God; but, becauſe they are defective, and dwelling under the ſame roof with inherent corruption, which taints and ſoils them in their going forth into act; therefore they are favoured and accepted in us as being members of Chriſt; p. 199and having an intereſt in his glorious ſatisfaction, which is able to cover all our ſpots and imperfections; it is Chriſt, that is, foreign, the Article is doubled, that Son, that beloved, in whom the Father is infinitely pleaſed; we are beloved only as parts of him.

Again, Theſe favours are afforded to them as Temples of the Holy Ghoſt; and this imports Inhabitation. In the outward Temple God did make himſelf known, much more doth he do ſo in the inward Sanctuary; I mean, in a pure heart: there he ſheds abroad his Love, and lets out his Glory; there he dwells and walks as in a place of pleaſure and delight.

Thus much touching the other Bond of Union, viz. the Holy Spirit.

To ſhut up this Chapter, the order of things touching this union ſtands thus. It was the great deſign of God to raiſe up a Church to himſelf out of the ruines of the fall; his heart was more ſet upon this, than upon all the world beſides To promote this, the Son of God leaves his Fathers boſom, and comes down into our fleſh; in it he ſatisfied Juſtice, and merited to have a body gathered in, and anointed with that Holy Spirit, which operated in p. 200the uniting and ſanctifying of his own humane nature. Upon account of this ſatisfaction and merit, the Holy Spirit comes down; and not only propoſes the Goſpel to men, but operates in them firſt Faith, the grace of Union; and then, in a ſecond inſtant of nature, all other graces which may make them meet Members of Chriſt, and Temples of the Holy Ghoſt. And after this is done, he carries on the work by continual influences upon Believers, quickning and preſerving their Graces, dwelling in them, and manifeſting himſelf to them.