The Mystical Union Between Christ and Believer, Chapter 9
CHAP. IX.
The Marks of Ʋnion conſidered. In general, the marks are internal, no meer outward thing is a mark; the marks are cordial, no meer notion is a mark; the marks are ſupernatural, no meer moral virtue is a mark. In particular, The firſt mark is poverty of Spirit; the ſecond is an high eſtimation of Chriſt; the third is a tender reſpect to the Bonds of Ʋnion, the Spirit and Faith; the fourth is a conformity to Chriſt; a conformity to him in Graces, in the riſe of them, and in the kinds; a conformity to him in Sufferings, in the mortification of Sin, and in bearing of the Croſs; a conformity to him in his reſurrection, in heavenlineſs of mind, and newneſs of life in matter and manner. The concluſion in two words of advice; one to thoſe that are not in union with him, the other to thoſe that are in union with him.
AS Union with Chriſt gives a title to great Priviledges, ſo the knowledg of that Union gives the comfort of them; thoſe, who know themſelves to be in Chriſt, do read their pardon, and live in the borders of Paradiſe; the Holy Spirit gives them a proſpect of Heaven, and ſeals them up for it: it is therefore worth our labour to enquire into the Marks of this Union. In doing this, I ſhall firſt note three things in general, and then come to particulars. In general three things may be noted.
The firſt is this: The marks of this Union are internal, no meer outward thing can amount to a mark. I ſhall give two inſtances of it.
The one is this; No meer outward priviledg can amount to a mark: It was the ancient humour of the Jews to reſt upon external priviledges; they gloried in this, that they were Jews, the ſeed of that great Saint, Abraham, who (as they ſay) performed every jot and tittle of the Law; they cryed up their circumciſion as a very great thing; it was (ſay they) equal to all Precepts, nay, Heaven and Earth could not ſtand without it; they magnified the Temple, ſaying, The temple of the Lord, the temple of the Lord, the temple of the Lord are theſe: that was the perfection of Beauty, made ſuch by the ſpecial Preſence of God in it.Dr. Lightf. Har. fo. 39. Theſe Priviledges lifted them up to ſuch an height, that they look'd upon all the nations of the world but as ſo many Dogs in compariſon of themſelves. But all thoſe, who had theſe Priviledges, had not an intereſt in Chriſt; the true Jew is not meerly an outward one, but an inward; the right ſeed are not the children of Abrahams fleſh, but the children of the promiſe; the great circumciſion is not in the fleſh, but the heart; it was not the outward Temple, but the inward Sanctity which God looked at. Hence the Apoſtle returns upon the Jews, which were void of Chriſt, the name of Dogs, and calls them in an holy mockery, the Conciſion; and aſſerts, that Chriſtians (who rejoyce in Chriſt, and have no confidence in the fleſh, of outward priviledges) are the true circumciſion, Phil. 3.2, 3. In like manner Chriſtians are very apt to reſt upon outward Priviledges; they are in the boſom of the Church; they are baptized in the name of the Sacred Trinity; they hear the ſound of the glorious Goſpel; they receive the Bread and Wine in the Lords Supper. Theſe great Priviledges make them imagine themſelves to be Chriſtians indeed; but all thoſe who have theſe Priviledges, are not in union with Chriſt; all are not in his myſtical body; all have not the inward waſhing of Regeneration; all do not hear and learn of the Father; all do not eat the fleſh and drink the blood of Chriſt; in the midſt of their outward Priviledges, there is nothing within to prove them real Chriſtians; though they be in the Church viſible, yet, as St. Auſtin ſaith,Cont. Donat. lib. 1. c. 17. Quod palea eſt, palea eſt; that which is chaff is chaff; and, as ſoon as the wind comes, it will fly away, and ſhew it ſelf not to be in true unity with the Church.
The other is this; No meer outward acts of obedience can amount to a mark. It's true, acts of Obedience, when done in a right ſpiritual manner, are ſure ſigns of union with Chriſt; there is in them an holy reſpect to Gods command; a pure intention directs them to his glory; the fountain of them is internal and ſupernatural; they are right iſſues of Faith and Love: He that keepeth his Commandments, dwelleth in him, and he in them; and hereby we know, that he abideth in us, by the Spirit which he hath given us, 1 Joh. 3.24. It is here to be noted, that to prove a man to be in union with Chriſt, it is not only requiſite that there be Obedience, but alſo that there be the Holy Spirit to quicken us thereunto. Acts of obedience (which are good, not in the manner, but in the matter only) do not amount to a mark; they are but as a body without a ſoul, or a picture without life; a man may hear, read, pray, give alms, live ſoberly, deal honeſtly; yet in all theſe move only in the ſphere of nature: Natural conſcience may prompt him to them; ſervile fear may drive him on; vain glory may allure him; but he doth them in a carnal, not in a ſpiritual manner; in animo non facit, he doth them to himſelf, and to the world, but not to God; there is no Faith or holy Love at the bottom of them; no pure intention at the great End; no vital activity in the performance: Acts of obedience are not evidences, meerly as they are in opere operato, in the work done, but as they are done in a ſpiritual manner. Hence our Saviour tells them, Except your righteouſneſs exceed the righteouſneſs of the Scribes and Phariſees, ye ſhall in no caſe enter into the kingdom of heaven, Mat. 5.20. Scribes were men of the greateſt learning; Phariſees were men of the ſtricteſt Sect among the Jews; yet becauſe their righteouſneſs was a meer external one, we muſt go beyond them, or elſe we ſhall fall ſhort of that Heaven, into which all the members of Chriſt enter.
The ſecond is this; The marks of this union are cordial; no meer notion, no, not that of divine things, can amount to a mark; a man may have a great ſtock of notions, yet not be in union with Chriſt; he may know the literal ſenſe and meaning of divine Truths, yet have nothing of the ſpiritual effect and power of them upon his heart; a man of meer notions, druges in the ſervice of ſin, as if there were no redemption; walks in his corrupt ways, as if there were no better to be found; cleaves to earth, as if there were no Heaven; hangs about time, as if there were no eternity; chuſes his luſts, as if there were no God to ſet his heart upon; and falls in with every vanity, as if there were no Chriſt to be united unto. His notions all lie dead, there is no impreſſion made upon the will, no vital influence upon the heart, no ſavouring or ſpiritual ſenſation of heavenly things; it is but a form of knowledg, a figure or appearance only without any life in it; he knows holy truths, only to know them; he doth not love, chuſe, embrace, practiſe them; he hath them only in notion, not in a practical way; the holy Precepts, as full of rectitude as they are, move him not to obedience; the precious Promiſes, which flow with admirable grace, attract him not into faith and love; the dreadful threatnings, in which Gods wrath appears like devouring fire, drive him not out of his iniquity; all his knowledg is by a practical error blaſted and turned away from its true end; in effect it withers and nomes to nothing. But in a man in Chriſt, the knowledg is not a meer form or appearance, but the ſubſtance or ſpiritual ſubſiſtence of holy things in the heart; the notions do not lie dead, but riſe up in life and power in the ſoul; holy truths do not meerly float in the brain, or ſtay in the intellect, but fall down upon the will to make it free in the ways of God, and upon the affections to inflame them towards him; the things of Heaven do now appear in ſuch glory and excellency, that they caſt the ballance in heart and life the right way; Chriſt, with whom they are united, makes every truth effectual.
The third is this; The marks of this union are ſupernatural. No meer moral virrues, ſuch as are under a common bleſſing extracted out of principles of reaſon, can amount to a mark. In moral virtues Reaſon is the great Moderator; in acts of Juſtice it weighs out to every man his own; in acts of temperance it proportions out how far a man may drink of ſenſitive delights; in acts of fortitude it ſets down the juſt meaſures how far fear may be heard; in all, Reaſon is the chief Umpire and Empreſs, regulating and commanding every thing: In theſe moral virtues a man is in union with his Reaſon, as the ſupream faculty in him; this is indeed highly commendable; but if we might reſt here, Chriſt would not be neceſſary to us. However neceſſary he might be for expiation; yet he would not be neceſſary for fanctification; he need not be a vital head to us, we might be an head to our ſelves; he need not pour out his Holy Spirit upon us, our own ſpirit might ſerve the turn; we need not be in union with him, it is enough for us to be in union with our own Reaſon: All which being very abſurd, it is to be noted, that union with Chriſt is a thing of a much higher nature than union with Reaſon. The meer Moraliſt moves in an orb much lower than the true Chriſtian; the Moraliſt in a kind of ſelf-ſufficiency ſtays at home, and drinks out of the ciſtern which is in his own Reaſon; but the Chriſtian in a way of ſelf emptineſs goes out of himſelf and partakes of influences of Grace from Chriſt. The Moraliſt is prudentially regulated in his paſſions, that they are ſubject to his mind; but the Chriſtian is divinely renewed throughout, that the whole man becomes ſubject unto God. The Moraliſt does his virtuous actions in compliance with his Reaſon as being the higheſt faculty in him; but the Chriſtian, does his gracious acts in compliance with the divine will, as being the ſupream rule to him. The Moraliſt acting out of natural principles, aims at nothing higher than himſelf; but the Chriſtian acting out of ſupernatural principles, directs all to the glory of God as the chief end. Theſe things make it appear, that moral virtues, though good in their kind, are ſo far ſhort of ſpiritual graces, that they cannot in themſelves be marks of our union with Chriſt.
Having laid down theſe three things, I ſhall now proceed to the particular marks of this union.
The firſt mark of this union is poverty of ſpirit. Every man naturally is poor in ſpirituals, his humane nature lies in the ruines of the fall; there is a Tohu and Bohu, a voidneſs and Spiritual emptineſs in it; his mind is empty of ſpiritual light, and hath only ſome few reliques left to make him a man; his will is void of divine freedom, and hath only ſuch fragments of liberty, as may declare him a free agent; his affections have loſt their wings, and creep only upon the things here below; corruption is very ſtrong, and there is a meer Vacuum of grace: it is with him, as if the Divine Image or likeneſs had never been ſtamp'd upon him; a vaſt debt of original and actual guilt lies upon him, and he hath nothing to pay; or, if Divine Juſtice ſeize him, he hath nothing to ſay againſt it; he is ſhut up under wrath and cannot but deſerve it: Thus every man, is very poor in ſpirituals; yet, alas! he is not naturally poor in ſpirit; no, on the contrary he preſumes all is well; he is, as he dreams, happy in his ruines, full in his emptineſs, ſeeing in his darkneſs, free in his chains, and rich in his debts and wants; a man poor in ſpirit, is one who is poor in ſenſe and reflection upon his poverty; he conſiders his loſt and undone condition; he feels and groans under his ſpiritual wants; the deep ſenſe of them makes his heart cry out, Oh! I am loſt, I am in the ruines of the fall, there I muſt lie, unleſs Chriſt lift me up, and bring forth a new Creation out of the Chaos; my mind is dark, my will fettered with corruption; ſo it muſt be, unleſs Chriſt ſhine into my heart, and make me free indeed; my poor affections lie in the duſt and vanity of this lower world, and there is no help, unleſs Chriſt come and raiſe them up to the things above. I find nothing but an emptineſs and voidneſs of grace; neither is there any hope, unleſs the Spirit of Chriſt communicate a furniture of graces and comforts; my debts are great and never to be diſcharged, unleſs the blood of Chriſt, which paid for the ſin of a world, do it for me. After ſome ſuch manner as this he lies at the feet of Chriſt; he is poor, empty, forlorn, deſtitute in himſelf; the very frame of his heart prays for a Saviour; ſuch an one is in a right poſture for him. His poverty cries for an Alms out of the infinite treaſures in Chriſt; his wearineſs pants after the true reſt which is in a Mediator; the broken heart begs for a compaſſionate hand to bind it up; the wounds in conſcience open for the atoning blood to be poured into them; the ſin ſick ſoul calls for the great Phyſician, Lord, heal my ſoul, for I have ſinned againſt thee; the lamented ruines invite the Divine Builder to ſet up his own Temple there; the ſpiritual nothingneſs importunes for a new Creation to be brought forth; Create in me a clean heart, O God: Every want, being felt to the quick, hath a voice in it, and cries out for a ſupply; ſuch an one, though he know it not, is indeed in union with Chriſt; our Saviour pronounces him a bleſſed man, one to whom the Kingdom of Heaven belongs, which could never be in a ſtate ſeparate from him who purchaſed it for us; there are ſome rayes of Faith in him which unite him to Chriſt; ſome touches of the Holy Spirit, which make him look towards ſalvation.
The next mark of this union, is an high eſtimation of Chriſt. In the Spouſes eye he is white and ruddy, the chiefeſt among ten thouſand, altogether lovely, Cant. 5.10, and 16. To them that believe he is precious, 1 Pet. 2.7. every thing in him is attractive.
He is precious in his perſon; he is Immanuel, God and man in one; his Deity is infinite perfection; his humanity is full of the rich anointings of the Spirit; the union of the two natures is a pledg that God would be at one with us; the rich anointings of the Spirit make his humane nature to be a fountain of Grace, to run over and fill all the Believers in the world; every thing in his perſon is amiable, none neglect him but thoſe that are at a diſtance from him: all that are in union with him, ſet the higheſt rate upon him; in their eyes other things are but droſs in compariſon of him; they put by all the world to ſet their hearts upon him; they caſt away all their Idols to make room for him in their inner man; they part with carnal ſelf, to eſpouſe him in the higheſt love; they chuſe him not meerly for his excellent benefits, but chiefly for his incomparable perſon; they reſt not in his choiceſt gifts, but lift their affections up to him the great donor: nothing is ſo valuable to them as he.
He is precious in his active and paſſive obedience; he fulfilled righteouſneſs, and bare the curſe for us; he did bleed and dye upon a Croſs to make an atonement for us; his ſufferings (being by his Deity elevated into a kind of Infinity) were of value enough to pay for the ſin of a world; he hath ſatisfied Juſtice to the full, and withal hath opened a door of mercy to us. And what things are theſe! how highly to be valued! to ſlight them, is to ſay we have no part in them; all, who by union with him ſhare in them, prize them above a world; the very life of their ſouls is bound up in them; here's their refuge againſt the ſtorm of wrath which hangs over them as ſinners; here's the only plea to the Law which pronounces a Curſe on them as tranſgreſſors; here's the only compenſation for ſin, the only ſat is faction to juſtice; here's their truſt, confidence, prop, center of reſt; no tears, prayers, ſervices, good works, nothing can ſatisfie their hearts, but that which ſatisfied Gods. Luther ſaid, That Chriſt was as freſh to him now, ac…ſi hâc horâ fudiſſet ſanguinem, as if he had ſhed his blood this very hour. Thoſe that are in Chriſt, find as much ſweetneſs in his blood, as if they had ſtood by the Croſs, and ſeen the ſhedding of it for them.
He is precious in his Words. Neverman ſpake as he did; what he declared, was brought down out of the Fathers boſom; his myſteries are heights and depths; his commands all rectitude and equity; his promiſes the effluxes of infinite grace and mercy; every thing that dropt from his lips was divine; not to taſte ſuch things as theſe, is to be without ſenſe; thoſe that are in Chriſt, ſet an high rate upon them; they ſit at his feet to hear him; they do not only hang his words about their heads, but keep them in the midſt of their hearts, as being their life, they hold them, and will not let them go; no not in ſuffering times, in which their own lives may be called for to be laid down in pawn for them. The high Myſteries which are above the ſphere of their reaſon, are meat for their faith; the righteous commands which the carnal heart would turn off, are the only Canon of their lives; the precious Promiſes, though chiefly they concern the things of another world, are to them as ſo many Honey-combs of grace to ſweeten every condition; every truth of Chriſt is dear to them.
He is precious in the influences of grace; he received gifts to give them out to men; he had the Spirit above meaſure, that he might communicate it to them. He is an Head ever working in his members; a fountain of grace ever running out towards them. Thoſe that are ſeparate from him, make nothing of this; but all that are joined to him highly eſteem of it. He is to them as the wind to the ſails, to fill them with holy gales; and as the Sun and rain to the flowers to make a ſpring of graces in them. Whileſt he is influencing on them, all is well; they live, and their holy Principles are in motion. Should he withdraw from them, there would be nothing but dying and withering, they would ſoon be as a branch without a root, or a member without an head. The influences of grace from him are as dear to them as the breath in their noſtrils. He that thus values Chriſt, may be ſure that he is in him; none that are out of him do ſo.
Another mark of this Union is a tender reſpect to the bonds of it. The Spouſe in the Canticles held Chriſt, and would not let him go. St. Paul did follow after to apprehend that for which he was apprehended of Chriſt, Phil. 3.12. Thoſe that are in union with him, are unwilling to leave him. In him they have light, life, grace, peace, ſalvation, heaven, and where can they be better? It is in their heart never to part with him, but always to abide in him. To this end they make it their care to maintain the bonds of union, they carry a tender reſpect to faith, and to the holy Spirit.
They have a tender reſpect to faith; it is not enough to them to have faith, but they uſe all means to ſtrengthen it; they are much in the Scriptures to refreſh it there; they go to the Lords-Supper to feed it there; they cry out in ardent devotions for the encreaſe of it; they put forth often acts of it to make it more vigorous; and all this is, becauſe it is the choice unitive grace, the golden pipe that lies at the fountain of grace, the ſacred bond that tyes them to the Head in Heaven. Should this fail, they would be broken off from Chriſt; it would be all one with them, as if there were no Chriſt, no fountain or head of grace; as if there were no influences or ſtreams of grace from him. What Julian the Apoſtate in a ſcoff ſaid of the faith of Chriſtians,Naz. Orat. 1. in Jul. That it was their only wiſdom; that they find true in good earneſt. Faith is their great concern, to ſtrengthen it is their daily work. They call upon their ſouls to adhere unto Chriſt for ever; they cry out unto God to increaſe their faith, to help their unbelief; they never think their faith ſtrong enough, nor their union with Chriſt near enough. They would be more grounded and ſetled in faith, they would be in more cloſe and intimate conjunction with Chriſt. This is the temper of thoſe that are in him.
Alſo they have a tender reſpect to the holy Spirit, the other bond of union: It is the holy Spirit which firſt takes hold on them; which works faith and other graces in them; which is the very life of their ſouls and graces; which makes them breathe in prayer, melt in charity, move in obedience; act like myſtical parts of Chriſt in conformity to him; ſuch operations as theſe endear the Spirit to them. They would not grieve him for a world, they will not wallow in ſenſual pleaſures, that they may be filled with him. They put away all bitterneſs, envy, malice, hatred out of their hearts, that the good Spirit may dwell in them. They will not ſuffer worldly things to throng and make a noiſe in their minds, that the Holy One who hath a Temple there, may not be diſturbed. They would do nothing to cauſe him to withdraw his Preſence from them; it being more tolerable in their eyes to have their own ſouls part from their bodies, than to have him depart from their ſouls. He cannot depart, but their light, life, grace, peace, will be all gone. It's a grievous thing to them to quench him. The light which he lets in, is to them more precious than that of the Sun, Moon, and Stars. The motions which he inſpires, are to them more dear than the breath in their noſtrils. The ſtill voice which he utters, is to them more ſweet than all the charms of the world. It is one of their great cares to walk in his light, yield to his motions, and obey his voice. He comes, velut imber ſanctificationis, as a ſhower of Sanctification from Chriſt their Head; he comes to inlighten, ſtrengthen, quicken, actuate, comfort, guide them to the bleſſed region above; and how welcome do they make him? All the dews and diſtillations of grace find their hearts open, every gale and inſpiration meets with a compliance in them. When they have moſt of him, they ſtill deſire more of him; that corruptions may be more ſubdued, Ordinances more filled, Truths more illuſtrated, Holineſs more imprinted, Promiſes more ſealed, the love of God more ſhed abroad in their hearts. They never think themſelves to have enough of him. This is the right temper of thoſe that are in Chriſt.
Another mark of this Union is conformity to Chriſt. A wicked man while ſuch, cannot be in union with him: What communion hath light with darkneſs? What concord hath Chriſt with Belial? Can his blood ſave thoſe that are void of his Spirit? May his Promiſes comfort thoſe that trample his Laws under their feet? No ſurely, ſuch are indeed not members of Chriſt, but of Satan; not heirs of Salvation, but children of wrath. All that are in union, with Chriſt, are conformed to his Image. Every branch in him anſwers to the root. Every member ſuits to the Head in Heaven; all that are in him do in a meaſure reſemble him. In this Conformity three things may be noted.
The firſt is this, There is a Conformity in graces, Beholding as in a glaſs the glory of the Lord, we are changed into the ſame image, from glory to glory, as by the ſpirit of the Lord, 2 Cor. 3.18. We have here the two bonds of Union, faith ſet forth by a transformative view of Chriſt, and the Spirit called the Spirit of the Lord. And withal we have here mention of a change into the Divine Image, which ever accompanies the Union… and is a ſure mark of it. In this Conformity two things may be obſerved.
There is a conformity of their graces in the riſe of them, to the conception of Chriſt his humane nature was not brought forth generatione ſed juſſione, not in an ordinary way by knowing a man, but in an extrordinary, by the power of the Higheſt, and the overſhadowing of the Holy Ghoſt; i… conformity to this the new Creature with its graces is not born of blood, nor of th… will of the fleſh, nor of the will of man but of God, Joh. 1.13. It is not by an humane, but by a Divine power; It is not fro… mans Spirit, but from Gods overſhadowin… the heart. The ſame Spirit which forme Chriſt in the womb, forms him in the hear. All the graces of believers are produced like their Saviours fleſh, in a pure ſupernatural way.
Again, there is a conformity of their graces in the kinds of them to the graces in Chriſt; the ſame holy Spirit which anointed his humane nature in an Hypoſtatical union, anoints believers in the Myſtical one. Of his fulneſs they receive grace for grace, Joh. 1.16. Grace in a meaſure anſwering to the grace in him. Was he meek and lowly? they have a meaſure of thoſe lovely graces. Did he burn with zeal for the glory of God? ſome of the ſame holy fire is in their hearts. Was he full of love to God and man? their love inflamed by his, goes out towards both. Was he holy in perfection? they are ſo in ſincerity. Had he large bowels of mercy and compaſſion unto men in miſery? their hearts alſo melt with the ſame graces. Was he perfectly obedient to his Fathers will? they are upright and endeavour to do it; their graces anſwer to thoſe in him, this is an infallible ſign of union. If a man would know, whether he be in Chriſt or not, he muſt look within, and ask his own heart, what is there, hath the holy Spirit been there? Is there any thing above nature wrought? Are there any pieces of the new Creature, or Divine Image? What is there of humility, zeal or holy love? What of purity, mercy or obedience? See how it is within; if a meer vacuum be there, if the heart be void of theſe graces, it is a vain preſumption to think that he is in union with Chriſt; that there ſhould be humility in the Head, and pride in the members; zeal and love in the Head, and coldneſs and hatred in the members; purity, mercy, and obedience in the Head, and uncleanneſs, cruelty and rebellion in the members, is a thing too abſurd to be imagined by any conſidering man. That Chriſt ſhould be an Head, and not communicate his Spirit, or men ſhould be members, and not receive it; that he ſhould be Head, and not rule his members; or they ſhould be members, and of a contrary temper to the Head, is utterly impoſſible. The beams of the Sun may ſooner be dark, than the members of Chriſt be unlike him. The ſtreams of a ſweet fountain may ſooner be bitter, than thoſe that are united to the fountain of Grace can want it. All that are in him have grace anſwering to his. This is the firſt Conformity.
The ſecond is this, there is a conformity in ſufferings; they that are in Chriſt are made conformable to his death, Phil. 3.10. There are two things in this conformity; There is a conformity to his ſufferings in the mortification of ſin, Our old man is crucified with him, Rom. 6.6. We ſuffer in the fleſh, ceaſing from ſin, 1 Pet. 4.1. What Chriſt ſuffered in his pure fleſh by way of expiation, that thoſe that are in him ſuffer in their corrupt fleſh by way of mortification. Was he arraigned and condemned to die? they ſerve ſin ſo. He was charged with blaſphemy, they charge it upon ſin, which in its rebellion blaſphemes Gods Soveraignty; in its turpitude, his Holineſs; in its ſecrecy, his Omniſcience; in its ingratitude, his Goodneſs; in its folly, his Wiſdom; and in all, his glory. He was charged to ſay, That he could deſtroy the Temple; they charge it upon ſin, which hath laid thoſe ſouls, which were made to be Temples of the Holy Ghoſt, in ſpiritual ruins. The mind of fallen man lies in darkneſs; the will in the chains of concupiſcence; the affections in the grave of earthly things. They adjudg ſin unto death as being the greateſt of evils. Was he ſtript? they deal ſo with ſin. They unvail and undreſs it, pluck off its falſe colours, diſrobe it of all its pomps and ſhadows of ſeeminggoodneſs, and make it appear in its ugly hue and nakedneſs, ſo that it looks as it is, ſinful ſin, and an evil of evils, a thing moſt worthy to be crucified. Was he nailed to the Croſs? they nail ſin there, they reſtrain the inward corruption, that it cannot go at large, and riot in open ſcandals; no, nor ſteal out in an evil thought, but it will be arreſted in its paſſage to the will; they ſet guards within and without, that it may not creep in by the ports of ſenſe, nor riſe up out of the deep of the heart. Within there is a watch over the thoughts, and without over the ſenſible objects. There are ſuch nails of reſtraint, that it cannot move or ſtir it ſelf, but it dies away by little and little. Was he pierced? they pierce ſin, and let out the vital blood; I mean the love and joy, and delight of it. It is a prodigious thing in their eyes to love that which crucified their dear Saviour, and makes war upon their good God; to joy in that which hath been their ſorrow, and ſet the whole Creation a groaning about their ears; or to delight in that which in it ſelf is a meer ataxy and confuſion, and in the ſoul is an helliſh blot and turpitude. It is their daily work to caſt it out of their hearts as an accurſed thing, and in an holy hatred to purſue it to the death. The violence done to Chriſt they put upon it, till it do, like one upon a Croſs, give up the Ghoſt. This is a ſure mark of union with him; They that are Chriſts have crucified the fleſh with the affections and luſts, Gal. 5.24. They have done it; and becauſe ſin is long a dying, they are ſtill a doing of it more and more. If a man indulge his luſts, it is a meer vanity for him to imagine that he is in Chriſt, he cannot at the ſame time be a ſubject of Chriſt, and a drudg to ſin; he cannot be joined to a crucified Saviour, and to the Crucifier too; his heart cannot at once be a Temple of the Holy Ghoſt, and a ſtable of unclean luſts; theſe things are utterly inconſiſtent. All that are in Chriſt die to ſin, having in his death the great pattern of Mortification, and from it a ſpirit for the work.
Alſo there is a conformity to his ſufferings in bearing the Croſs; they that are in him in their firſt Eſpouſals, did receive him intirely, Croſs and all; and ſo virtually and in purpoſe, did ſwallow down all the perſecutions that were to go along with the Goſpel. And if God call them out to it, they are ready to take up the Croſs, and fill up that which is behind of the afflictions of Chriſt in their fleſh; the ſatisfactory ſufferings of Chriſt in his natural body were full and perfect, but the ſufferings of Chriſt in his Myſtical body are daily to be filled up, and all that are in him are content to bear their part in them. Chriſt hath ſanctified the way of affliction by going himſelf in it to glory; and they are willing to follow him in thither. He drunk up the cup of wrath to the bottom, and they are content to take ſuch drops of it as are allotted to them. In the midſt of afflictions and bloody ſufferings they carry themſelves as parts of the holy Lamb, ſome of his meekneſs and patience reſts upon them to tell the world that they are his; they do not murmur at inſtruments, but ſubmit to the will of their Father, who ſits in Heaven and orders all; they do not wave the Croſs, but accept it as a piece of conformity to their Head, who died on a Croſs to ſweeten it to his members. To them reproaches for Chriſt are as marks of honour. Sufferings for the Goſpel as pledges of future glory. Some of the Martyrs have ſtiled their Priſons a Paradice; their Chains an ornament. This is an high proof of union with Chriſt. They that ſuffer with him ſhall be ſure to reign with him. If a man be not willing to ſuffer for him, he hath not any part in him; he doth not accept of him upon the terms of the Goſpel. Such an one would have a Chriſt of his own fancy, not a crucified one; a Goſpel and no Croſs in it; and an Heaven and no ſufferings in the way to it, which can never be. In ſuffering times the leaves of his profeſſion will fall off, he will appear as a meer man of this world; one who loves the world above Chriſt, and fears temporal ſufferings more than eternal. A true Chriſtian he cannot be; omnis Chriſtianus eſt crucianus, all that are in Chriſt learn the leſſon of the Croſs. This is the ſecond Conformity.
The third is this; There is a conformity to the Reſurrection of Chriſt; what was done in the fleſh of Chriſt in his corporeal Reſurrection, that is done in the ſpirits of true Chriſtians in a ſpiritual One; there the ſtone was rolled away from the Sepulchre, here from the heart; there the fleſh of Chriſt was raiſed up by an Almighty Power; here the Spirits of Chriſtians are raiſed up by it. In this conformity, two things may be noted:
There is a conformity to his Reſurrection in heavenlineſs of mind: Thus the Apoſtle, If ye then be riſen with Chriſt; ſeek thoſe things which are above, where Chriſt ſitteth on the right hand of God, Col. 3.1. As long as men are in the old Adam, their center is here below, their affections are buried in earthly things; but as ſoon as they are in union with Chriſt, they are not here any longer, but they are riſen; their affections do not creep upon the earth, but are lifted up to heaven; their Faith puts back the things of time, and looks into eternity; theirchope takes its leave of this world, and enters in within the Vail; their Love is inflamed, and aſcends up to him who is Goodneſs it ſelf; their Souls empty out themſelves in holy Pantings and Anhelations after him; their hearts follow hard after him, and can find no Sabbath of reſt but in him; every part of the newcreature looks up, and breathes after its original; Heaven, from whence their graces deſcend, becomes an attractive Center to them; Chriſt, who is at the right hand of Majeſty, gives ſuch holy touches upon their hearts, as lifts them up to himſelf; the main ſtream of their deſires and affections runs out towards the things above; They firſt ſeek the kingdom of God and his righteouſneſs, that other things may be caſt in to them: This is the temper of thoſe that are in Chriſt. An eminent inſtance of this we have in the Primitive Chriſtians, who talked ſo much of the Kingdom, the Kingdom, that the Heathen Emperors were jealous, as if the Chriſtians had aimed at a Kingdom here below: Indeed it is for Heathens to ſeek after this world, but Chriſtians look for a better; their treaſures and their hearts too are above; it is but meer vanity for a man, who ſets his heart upon earthly things, to ſay, that he is in Chriſt; to eſpouſe him and the world too; to be joyned to the Head in Heaven, and to Earth here below, is a thing utterly impoſſible; all that are in him, ſeek after the things above; as his Death morrifies them to Earth, ſo his Reſurrection quickens them to Heaven.
Alſo there is a Conformity to his Reſurrection in newneſs of life. Thus the Apoſtle, Like as Chriſt was raiſed up from the dead by the glory of the Father; even ſo we alſo ſhould walk in newneſs of life, Rom 6.4. Thoſe that are in him walk in newneſs of life; they do not walk, as they did, in the way of ſin, but, as becomes them, in a way of Holineſs. In this new life, two things may be noted, the Matter of it, and the Manner.
As for the Matter of it, thoſe that are in him apply themſelves to do that which God commands; they do not walk after the fleſh, but after the ſpirit; they do not walk after their own wills, but after Gods; like David, they are for all the wills of God; like Zachary and Elizabeth, they walk in all his Commandments; they are for both Tables, not only for Piety towards God, but for Charity and Juſtice towards men; their Piety is not hypocriſie, for it hath Juſtice and Charity joyned with it; their Juſtice and Charity are not meer Morality, for they have Piety joyned with them; as God hath coupled his Commands together in the Law, ſo they couple them together in Obedience; it is a never-failing rule, Quicquid propter Deum fit, aequalitèr fit. True obedience, as it diſputeth not the command, but obeys immediately; ſo neither doth it divide the command, but obeys equally; thoſe that are in Chriſt, have an univerſal reſpect to the holy Precepts; the ſame Holy Spirit which led Chriſt to a ſinleſs obedience, leads them to a ſincere one: This is the matter of a new life, it ſtands in doing that which God commands.
As for the Manner of it, two things may be obſerved.
The one is a pure intention towards the glory of God: As God is Alpha, ſo he muſt be Omega; as he is the firſt Good, ſo he muſt be the ultimate End; in all reaſon a creature ſhould be referred to its Creator, and a finite good ſhould terminate in an infinite one; to center in a creature is Idolatry; to make God a Medium, is Practical blaſphemy, as if there were ſomething better than he to be enjoyed for it ſelf. St. Auſtin obſerves it as an eſſential defect in the Moral Virtues of the Pagans, that in them they did not look at the glory of God, but at themſelves. Hence he obſerves,Contr. Jul. lib. 4. c. 3. that the whole body of their virtuous Works, for want of a ſingle eye at the great End, was full of darkneſs; he pronounces their Virtues to be no true Virtues; he cannot be juſt who is without the Faith of Chriſt; there cannot be true Purity in a Soul fornicating from God, nor true Virtue in which God is not ſerved; he aſſerts,De Civ: Dei, lib. 19. c. 25. that Virtutes, cum ad ſeipſas referuntur, inflatae & ſuperbae ſunt; they are no longer Virtues, but pieces of pride and preſumption. Neither need we wonder at this, the Pagans, not being in union with Chriſt, nor having any touches from his Reſurrection, had but a meer humane Spirit in them, which elevates a man no higher than himſelf. Our Saviour charges them with hypocriſie, who faſt, pray, and give alms, foreign, to be ſeen of men, Matth. 6. They do but ſet themſelves upon the Stage to act a part, not to God, but to men; accordingly they have their reward not from him, but from them; who ſeeing only the outſide commend them; neither need we admire at this; theſe hypocrites believe not; they are not in union with him who elevates humane nature above it ſelf; therefore all that they do, terminates in themſelves; but thoſe that are in Chriſt, have an higher Spirit than their own; his Spirit doth direct them in all their good works to aim at the glory of God; there is a pure intention to conſecrate all to him; their Holineſs is to ſhine as a little beam or ſpark from the holy One; the drops of Mercy in them are to point out the infinite Ocean of Goodneſs in him; their Obedience is to tell the world that he is the Supreme Lord of all; their Sincerity is to teſtifie his Omniſcience; all that good they do, is to ſerve his intereſt, and ſhew forth his praiſe; ſtill there is oculus in metam, a pure intention at his Glory. The Church tells us, that all her fruits were laid up for Chriſt, Cant. 7.13. Propter te, Domine propter te, is the Chriſtians Motto in all his good Works. Now, if we look into our hearts, and ſee the ſpring of actions there, we may clearly ſee, whether we are in Chriſt or not. Whoſe Will do we look at, Gods or our own? What is our Rule and Center? Do we aim at the great End? Do we indeed deſire, that God in all things may be glorified? If we do ſo, it is a ſure ſign, that we are united to Chriſt; we know the power of his Reſurrection, and by his Spirit are lifted up above our ſelves to the great End of all things.
The other is an humble dependance upon the influences of Chriſt the Head; as in Chriſt perſonal, the humane nature depends upon the divine; ſo in Chriſt myſtical, the members depend upon the head; as Chriſts humane nature acted in union with the divine, ſo Chriſtians do all in union with Chriſt; there is a Spirit flowing from Chriſt, which touches and moves all his members. Hence they are ſaid to live in the ſpirit, pray in the ſpirit, walk in the ſpirit, do all in the ſpirit which deſcends upon them from the Head. Hence St. Paul ſaith, I live, yet not I, but Chriſt liveth in me, Gal. 2.20. He lived an holy life, but it was in dependance upon Chriſt; he did the Will of God, but he was acted by the Spirit of Chriſt in the doing of it: there is a vaſt difference between a meer Moraliſt and a right Chriſtian; the Moraliſt cries up the Fountain of Virtue in his own reaſon and will; the Chriſtian cries up the Fountain of Grace in Chriſt; there are the full treaſures of Grace; there are the rich anointings of the Spirit. The Moraliſt expects all,Epict. Ench. c. 17. Sen. Ep. 31. foreign, from himſelf; and in all doth ſibi fidere, truſt to himſelf. The Chriſtian hangs upon Chriſt, and adheres to him, that he may have continual ſupplies of grace from him; the Moraliſt is a ſelf-ſubſiſter, he ſtands upon his own bottom, works out of his own ſtock, and is All to himſelf; the Chriſtian ſubſiſts in Chriſt, he is a branch in him; in the root he flouriſhes, off from it he withers; he is a member of him, in union with the head he acts and moves in holy Works, in ſeparation from him he can do nothing; he waits and looks up to him, that he by the influences of his Spirit, may inlighten him when dark, quicken him when dead, draw him when back ward, ſtrengthen him when weak, hold him when falling, enlarge him when in ſtraits, and actuate him to do Gods Will in the midſt of infirmities; in all the good works that he doth, he acts in dependance upon the influences of grace. Here again we may try our ſelves whether we be in Chriſt or not; how is it with us? what is the poſture of our inward man? do we live in dependance upon Chriſt our Head? do we ſanctifie the Fountain of grace in our hearts? do we look up to him to move and act us by his Spirit? if ſo, it is ſure that we are members of him, and live like ſuch in dependance upon him.
I will no longer inſiſt upon the marks of union, but conclude all with two things:
The one is this; Thoſe that are not in union with Chriſt, had need to conſider their condition, what poor forlorn creatures are they? what a world of guilt is there lying at their door? what omiſſions, comiſſions, ignorances, preſumptions, impieties, iniquities, what ſmothered light, abuſed love, forfeited creatures, buried talents, broken promiſes have they to anſwer for? and for theſe things, what black clouds and ſtorms of wrath hang over their heads? what dooms and fearful curſes doth the broken Law pronounce againſt them? at death and judgment what will they do? how will they appear before the Holy God? or what can they ſay or plead why his wrath ſhould not be poured out upon them? may they be ſaved without a Saviour, or by a neglected one? will the great and merciful Jeſus deliver thoſe that would not join themſelves to him? may his glorious ſatisfaction cover thoſe that are none of his members? or his precious atonement diſcharge thoſe that would never receive it? will the Law ſpare thoſe that refuſe the Goſpel? or the dreadful curſe paſs over thoſe who have none of the blood of the Covenant ſprinkled upon them? It cannot be; not being in union with Chriſt their condition is as forlorn, as if there were no Chriſt, no ſacrifice or atonement, no Goſpel or promiſes at all, the wrath of God abides upon them, there is but a moment, a little ſpan of life between them and the bottomleſs pit; as ſoon as death blows out their Candle, they are in utter darkneſs: It may be a matter of juſt wonder, how it is poſſible, that they ſhould have any reſt or quiet of mind in ſuch a dreadful condition; the very thought of the wrath to come, is enough to dampall the joy and comfort of their lives. Again, Would they put dive into their own hearts, it would be a weary thing to them, to ſee their immortal ſpirits lye as they do, in ruins and ſpiritual deſolations; to have minds, and no practical light in them; wills, and no holy rectitude there; to have love and joy, and none for Chriſt; hatred and ſorrow, and none for ſin: It would be grievous in their eyes to ſee their precious ſouls lye in the turpitude and pollution of ſin, in a ſink of pleaſure, or a cave of covetouſneſs, or ſome other luſt, which like an unclean place miſerably defiles it whilſt it abides therein: In ſuch a doleful ſtate, what help or relief is there but in Chriſt? Is not he the great repairer of breaches? Is it not he that ſets up the Divine Image and all its furniture in the Soul? is not he the only one, that cleanſes us from the ſtains and turpitudes of ſin? There i, ſalvation in no other but in him alone. Were but men awakened, they would never reſt in a Chriſtleſs condition; the ſcores of guilt in conſcience, the wrath of God hanging over their heads, the forlorn and deſperate ſtate of their own ſouls, the wretched pollutions and defilements which they lye under, would make them cry out for Chriſt; oh! give us Chriſt or elſe we dye; nothing can waſh out our guilt but his atoning blood; nothing can cover us from wrath, but his glorious ſatisfaction; nothing can purge out our ſtains, and ſet our hearts in order, but his ſpirit: the fearful condition of being without Chriſt would prompt them to breathe, and endeavour after union with him, as the only neceſſary and deſirable thing in the world.
The other is this; Thoſe that are in union with Chriſt, ſhould carry themſelves in a juſt decorum to that bleſſed ſtate. How ſhould they ſtudy and admire the tranſcendent excellencies of their head! what a glorious and incomparable perſon is he! Creatures are but vanity, the whole world is but a poor nothing in compariſon of him; what a ſight is God in the fleſh, in whom the diſtance between God and man is, as it were, filled up in a wonderful incarnation! how infinite is that love which moved him to come down into an humane nature, to ſtand in it under the rules of his own Law; nay, to bleed and die upon a Croſs to make a full ſatisfaction for the ſin of the world? How ſhould thoſe that are in him ſtand and adore him? What rapes and extaſies of affection are due to him, who is all over beauty and amenity? With what joys and triumphs of faith ſhould they look upon that precious blood, which cheers the heart of God and man? Here they may lye down in eaſe and reſt, no fears of death or hell ſhall diſturb them. And what are the rich anointings and over-meaſures of the Spirit which are upon him! How vaſt an Ocean of grace is he! and what wonders are to be ſeen there! Thoſe that are in him have reaſon to ſtand and admire at the continual illapſes of the Spirit, and ſupplies of grace which come from him. Iſrael could ſing at an earthly fountain, Spring up O well, Numb. 21.17. How ſhould Chriſtians joy in the fountain of Grace, and ſay, Flow out, O infinite Well, let thy ſtreams make us glad for ever! What precious thoughts ſhould they have of him! What firm adherences of will to him! What total dependences upon him? What pure intimate affections towards him! How ſhould their love feed and feaſt upon the delicious ſuavities and plenitudes in him! Earthly things ſhould be but as ſo many beautiful ſhadows and gilded nothings; their affections ſhould be intirely ſet upon him as the moſt amiable object of all; carnal ſelf ſhould be left and forſaken, that they may be ſwallowed up in him. How ſhould they ſtudy and earneſtly affect to reſemble him! his will ſhould be theirs, theirs ſhould be broken to pieces, that it may be made one with his; his mind ſhould be in them, and theirs ſhould have pure aims at his glory; they ſhould never think that they have enough of his Image, but every day endeavour to have more lively ſtamps and impreſſes of it upon their ſouls; nay, they ſhould not reſt in a meer interne aſſimilation to him, but ſtrive after an externe imitation of him, to talk and act, and live as he did; as there is one Spirit in him and them, ſo there ſhould be the ſame ſteps in both. When they go about any thing, they ſhould ask their own hearts, would he if on earth do ſo? Do we herein imitate him who is the grand copy and Idea of Virtue? To hunt after the world, or drown in ſenſuality, or boil in hatred and malice, is not to act as myſtical parts of the great Samplar. And how ſhould they ſeek communion with him in Duties, Providences, in Creature-comforts! Chriſt alone ſhould be the matter of their fruition, all other things ſhould be ſubſervient to him, nothing ſhould be good to them but what tends to him. And how ſhould they endeavour to give all content to him! the leaſt dalliances with ſin are a grief to him. The Phyſician tells us, that all grief in the body proceeds from the ſolution of the continuum; it holds good in his members; nothing is more grievous to him, than to have them backſlide & be out of joint. If they ſhould fall off from his Myſteries to their own reaſon, or from his precepts to their own will, or from his righteouſneſs to their own works, it would be a thing no leſs diſpleaſing to him than unbecoming to them. And how ſhould they labour to find all content in him? He is a King for power, an Husband for love, a foundation for ſupport, a Prieſt for atonement, an Head for influence. Nay, he is foreign, all things, Col. 3.11. It is ſafe to be under his protection, ſweet to be in his embraces, ſure to be upon his bottom; comfortable to have peace by his blood; excellent to have continual ſupplys and emanations of grace from him. Nay, to have him, is to have all things; all that are in him have reaſon to reſt ſatisfied in him, and to begin that Song of the Lamb, which they ſhall be ever ſinging in Heaven to him.
FINNIS.
End of the text · Edward Polhill, The Mystical Union Between Christ and Believer (1680)