The Bowels of Tender Mercy Sealed in the Everlasting Covenant, Religious treatise · Part 1 · Chapter 6 · Section 5
SECT. V.
1. Queſt. HOw we may know whether our Faith be a Faith of real union with How we may know whether our faith be a faith of union.Chriſt? a faith which unites us to Chriſt indeed?
Sol. This is a moſt pertinent queſtion, becauſe our real intereſt in the Covenant of grace depends upon it, all depends upon it; out of Chriſt, and out of Covenant; in Chriſt, and in Covenant. And if your faith be an uniting faith, then Chriſt is yours, and God is yours, and all the good of the Covenant is yours.
Now there are five things which are to be conſidered about the faith of union, (or the faith which indeed unites us to Chriſt.)Five things about the faith of union.
1. The manner … it is wrought in the heart.
2. The peculiar operations of it upon the ſoule in relation to this union.
3. The very act, or acts by which, and upon which the ſoule is indeed brought into union.
4. The qualities of this union by faith.
5. The choice influences or effects which do alwayes attend that union with Chriſt by faith.
1. If your faith be a faith which unites you to Chriſt, Then it is the work and The manner how it is wrought in the heart. It is the work of the Spirit of Chriſt.fruit of the ſpirit, and it is wrought by the Spirit in an uniting way.
1. It is the work of the Spirit of Chriſt: None doth or can raiſe and produce this faith, but the very Spirit of God, Col. 2. 12. Ye are riſen with him through the faith of the operation of God who hath raiſed him from the dead: His mighty power is put forth to produce it, Epheſ. 1. 19. 1 Cor. 2. 5. Your faith ſtands not in the wiſdom of men, but in the power of God. 2 Cor. 4. 13. We having the ſame Spirit of Faith. In all theſe places the Apoſtle ſpeaks of that faith which intereſts your perſons in Chriſt: This faith he calls the Demonſtration of the Spirit, and of power, 1 Cor. 2. 4. and the power of God, and the operation of God, and the Spirit of Faith; and in Iſa. 53. 1. The revealing of the Arm of God.
Conſider this Faith in all the parts and degrees of it, you ſhall finde that every one of them comes from the Spirit of God.
Faith is ſometimes ſtiled knowledge, and believing knowing; why! the right knowledge of Chriſt is a fruit or work of the Spirit of God, Matth. 11. 25. Thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them unto Babes.
Faith is ſometimes ſtiled acknowledgment, (Col. 2. 2. The acknowledgement of the Myſtery of God, and of the Father, and of Chriſt.) And no man can ſay that Jeſus is the Lord, but by the holy Ghoſt, 1 Cor. 12. 3.
Faith, or believing is ſometimes ſtiled a coming unto Chriſt; and ſaith Chriſt himſelf, No man can come to me except the Father draw him, Joh. 6. 44. It is called a receiving of Chriſt, Joh. 1. 12. which ability to receive Chriſt depends only on the will of God, verſe 13. Well then, uniting faith is the ſole work of the Spirit of God, if any man be brought into Chriſt, and joyned unto Chriſt, this work is wrought by the Spirit of Chriſt.
2. The ſpirit works this uniting Faith in an uniting way or manner; how is that The Spirit works this in a uniting way.will you ſay? Thus it is, when the Spirit doth work this faith in us, he doth it in a Goſpel manner, the Goſpel way is the uniting way, accompanying it all along, 1. By Evangelical light. 2. By Evangelical offers. 3. By Evangelical promiſes. 4. By Evangelical efficacy.
1. He lets in ſuch a Goſpel-light into the ſoule of a broken and troubled ſinner, that The Spirit lets in a Goſpel light into the ſoule.be is now able to ſee, and to diſcern the wonderful grace of God in Chriſt; even the glories of Chriſt, the ſealing, and anointing o… him to be the Mediator, and Redeemer, and Saviour of ſinners, and the life of the world, the Prince of peace, the only help and hope of them that are loſt, Joh. 3. 16. The Goſpel ſaith ſo, and the Spirit makes him to ſee it ſo. The people that walked in darkneſs have ſeen great l…ght, Iſa. 9 2. Beholding as in a glaſs the glory of the Lord, 2 Cor. 3. 18.
2. When he hath let in ſuch a light that the ſinner is convinced of the infinite Enables the ſoule to apprehend the ſingular kindneſs of God in the offers of Chriſtmercy and grace of God in Chriſt; Then he further enables the ſinner to apprehend the ſingular kindn…ſs of God in the offers of this Chriſt unto him (unto you is the word of this ſalvation ſent, Acts 13. 26. and verſe 38. Be it known unto you, that through this man is preached unto you the forgiveneſs of ſins) And the …pirit accompanies the Goſpel in this offer. As the Goſpel outwardly offers Chriſt to ſinners, ſo doth the Spirit inwardly offer Chriſt to the heart, and ſecretl… …alls there, Come unto Chriſt, you are poor, and you are thirſty, and you are br…h, and bruiſed in heart. And ſuch ſinners as theſe doth Chriſt call to come unto him and live for ever. He was anointed for you, and is ſent to you.
3. The Spirit backs theſe offers and calls with expreſſe promiſes: for though the He backes theſe offers with Promiſesſinner be exceeding glad to finde out Chriſt the Saviour: yet he is exceeding doubtful whether he may cloſe with Chriſt thus offering himſelf unto him: therefore herein (likewiſe) doth the Spirit appear towards the working of faith, viz. he doth clear up the promiſes of the Goſpel, ſo that the poor ſinner may be convinced and ſatisfied that Jeſus Chriſt is contented and willing to be his, and that he may come, and be kindly and graciouſly accepted of Chriſt: Thoſe paſſages, Him that comes to me I will in no wiſe reject, Joh. 6. 27. And let him that is athirst come, and whoſoever will, let him take of the water of life freely, Rev. 22 17. And a bruiſed reed will he not break, Matth. 12. 20. Come unto me all ye that are heavy laden, and I will give you reſt, Matth. 11 28. All theſe and other promiſes and encouragements. are ſet home by the Spirit upon the heart of the poor ſinner, ſo that he deemes that he hears Jeſus Chriſt himſelf ſpeaking alluring comforts unto his ſoul.
4. The Spirit reſts not here, but proceeds further: For notwithſtanding all this, The Spirit carries on the work further.yet the poor ſinner findes himſelf without all ſtrength, and ſaith he▪ I am not able to believe though I ſee this Chriſt, and his goodneſs, and his love, and his kindneſs, and his graciouſneſſe, yet I cannot believe, yet I cannot come to him, &c.
Now upon this there are two things more wrought by the Spirit in the heart of the poor ſinner 1. One is Earn…ſt deſires for faith. O Lord give me faith, He works earneſt deſires for faith.perſwade my heart bring in my heart, draw it to Chriſt, for Chriſt his ſake. 2. The other is, The very gift or work of faith: The Spirit by his mighty power gives an ability unto the heart of the ſinner to come to him to receive him and thu… uniting fa…th is wr…ught, namely by the Spirit of Chriſt accompanying and bleſſing the Goſpel (as you have heard) unto the ſoule of a ſinner: Therefore look well to your ſelves in this; If your faith be not a faith which the Spirit of God works by the Goſpel, it is a falſe faith; it is a faith of deluſion, and not of union; it is a preſumption of your own making, a meere imagination of your own: No faith will bring you to Chriſt, but that faith which comes from the Spirit of Chriſt.He works ſai…h it ſelf.
2. That Faith which unites to Christ, hath alwayes ſome particular operations upon the ſoule in relation to that union with Chriſt: For the faith (which is The peculiar operations of faith about this union.wrought by the Spirit of Chriſt) is no baſe quality, nor is it any dead quality; but it is Noble, High, and Active: Now there are three things which this faith doth work in every one that hath it. 1. An exceeding appreciation or eſteem of Chriſt. 2. A fervent deſire to enjoy Chriſt. 3. A ſeparation of the heart It worksfrom every thing that would hinder it from union with Chriſt.
1. If your faith be this ſaith of union, then it hath raiſed your hearts to exceeding An exceeding eſteem of Chriſt.high estimation of Christ; other people have no high, nor great thoughts of Chriſt. What is thy beloved more than another beloved, ſaid they to the Church, Cant. 5. 9. There is no beauty in him that we ſhould deſire him, ſaid they, Iſa. 57. 2. Not this man, but Barabbas, ſaid the Jews, Joh. 18. 40. The Farme and the Oxen are preferred before him, Luke 14. 18, 19. But unto you who believe he is precious, ſaith the Apoſtle, 1 Pet. 2. 7. Pretious faith makes us to look on Chriſt as pretious. How did the Church look on Chriſt in that Cant. 5? why, As the chiefeſt of ten thouſand. verſe 10. As altogether lovely, verſe 16. How did thoſe Believers look on Chriſt in Joh. 1. 14? We beheld his glory, the glory as of the only begotten Son of the Father, full of Grace and Truth: How did Paul look on Chriſt? Phil. 3. 8. I count all things but loſs for the excellency of the knowledge of Chriſt Jeſus my Lord: Beloved! Never was there unbeliever …o had high thoughts of Chriſt; and never was there ſound believer but he h… precious thoughts of Chriſt; the Apoſtle tells us as much, 1 Cor. 1. 23. We preach Chriſt crucified unto the Jews a ſtumbling-block, and unto the Greeks fooliſhneſs. verſe 24. But unto them which are called, both Jews and Greeks, Christ the power of God, and the wiſdom of God: O ſirs! The excellencies of Chriſt are hidden excellencies from the men of the world, and no eye can ſee them but the eye of faith; there muſt be a light ſhining in the heart to give us the light of the knowledge of the glory of God in the face of Chriſt, 2 Cor. 4. 6. When faith is wrought, then a light is wrought to ſee the beauties of Chriſt, the beauty of his Perſon, the beauty of his Offices, the beauty of his Love, of his Death, of his Righteouſneſs, of his Holineſs, of his Peace, &c. the vaile is removed, and we do with open face as in a glaſs behold the glory of the Lord, 2 Cor. 3. &c. So that none like Chriſt, he is the Pearle of great price; and nothing like Chriſt, no love like his, no enjoyment like the enjoyment of him, &c.
2. If your faith be this Faith of union, Then it hath raiſed in your hearts Exceeding deſires to enjoy Chriſt.exceeding deſires to enjoy Chriſt: I muſt have this Chriſt, I cannot live without this Chriſt: O Lord give me Chriſt, I have nothing if I have not Chriſt. There is nothing in heaven or earth that I deſire in compariſon of Chriſt. I deſire to be found in him, ſaith Paul: He is the deſire of all Nations, Hag. 2 7. You never had ſuch deſires towards Chriſt, untill faith was wrought in you; ſuch high deſires, ſuch longings, ſuch hungrings, ſuch thirſtings; nor ſuch buſie and ſtirring deſires; ſaw you him whom my ſoule loveth! and I ſought him whom my ſoule loveth, and I will ſeek him whom my ſoule loveth: Nor ſuch unſatisfied deſires. Nothing ſatisfies you, or puts an end to your deſires, but Chriſt deſired by you.
3. If your faith be this faith of union: Then it did work in your hearts a A ſeparation from all things which hinder union.ſeparation from all things which otherwiſe would have hindred y…u from union with Chriſt. You know that whatſoever keeps things at a diſtance (ſo that they cannot cloſe) that ſame hinders union. Now there are four things which keep the ſoule and Chriſt at a diſtance, Chriſt and we cannot cloſe whiles they continue, and faith breaks them all down.
1. A proud conceit of our own fulneſſe, Righteouſneſs, ſufficiency: I came not to call the righteous, but ſinners to repentance, ſaid Chriſt And the wh…le need From a proud conceit of our own fulneſſe.no phyſitian, but the ſick. And the Son of man is c…me to ſeek and to ſave that which was loſt. Now faith that unites to Chriſt, breaks this partition wall, and levels this mountain: it empties the ſinner of himſelf, it takes away all confidence in himſelf, and will (by no means) ſuffer him to reſt upon, or to be found in his own righteouſneſſe, Phil. 3. 3. We rejoyce in Chriſt Jeſus, and have no confidence in the fleſh. verſe 9. And be found in him, not having mine own righteouſneſſe which is of the Law, but that which is through the faith of Chriſt.
2. A love of ſin: This is likewiſe an abſolute hindrance of union with Chriſt: From a love of ſin.That heart cannot cloſe with Chriſt which cloſeth with ſin; and Chriſt will not cloſe with that heart which is joyned to ſin. Ephraim is joyned to Idols, let him alone, Hoſea 4. 17. (as if he ſhould ſay) his heart loves Idols, and therefore I will have nothing to do with him: So Joh. 3. 19. This is the condemnation that light is come into the world, and men love darkneſs rather than light. Chriſt is that light, and he preſented and offered himſelf to ſinners, but they loved thier ſins, and would not part with them to joyne with Chriſt. Now faith which brings a ſoule to Chriſt, hath parted that ſoule and ſin; it hath given a bill of divorce unto ſin; it takes off the heart from ſin; what, ſhall I prefer hell before heaven? ſhall I prefer damnation before ſalvation? ſhall I for this ſinful luſts-ſake deny Chriſt? my heart refuſe to marry him who is the Son of God, the Lord of glory, the Prince of Peace, the Saviour of ſinners? What have I to do any more with Idols! ſaid Ephraim, Hoſea 14. 8. Get thee hence, ſaid they in Iſa. 30. 22. How ſhall we that are dead to ſin, live any longer therein, Rom. 6. 2.
3. A love of the world: He that loveth Father or Mother more than me, is not From a love of the world.worthy of me? and he that loveth ſon or daughter more than me, is not worthy of me, Matth 10. 37. If a man ſaith I will have my eaſe, and I will have my liberty, and I will have my pleaſures, and I will have my profits, and I will have my friends, and I will have my honours, and I will not have Chriſt with any loſſe or croſſe; this man loves the world, and this hinders union with Chriſt: The young man loſt Chriſt upon this very account, Luke 18. 22, 23. But if Faith indeed be wrought in the heart, all this language is removed out of the way: Faith overcomes the world, 1 Joh. 5. 4. The Merchants ſold all for to buy the pearle of great price; and Moſes in Heb. 11. 24, 25, 26. We have forſaken all and followed thee, ſaid the Diſciples. When a man hath faith, he can be content to be Fatherleſſe and Motherleſſe, to be friendleſſe and landleſſe, to part with all rather than he will be Chriſtleſſe; Faith ſees enough in Chriſt, though he ſhould enjoy no more but Chriſt. Faith will enable us to trample upon the world, ſo that we may enjoy Chriſt, it will enable us to break off with all, and to breake down all to poſſeſſe him who is better than all.
4. Ʋnbelief. This locks and ſhuts up the heart that it cannot move at all to From unbelief.Chriſt, cannot ſee Chriſt, nor hear Chriſt, nor deſire Chriſt, nor give conſent to Chriſt: But faith breakes down unbelief, breaks open the priſon, and breaks aſunder all the ſhackles and fetters of unbelief; anſwers all exceptions, reaſonings, cavils, delayes, fears, doubts, and ſets the ſoule at liberty, and works in the whole ſoule to Chriſt.
O beloved, try your hearts by what I have ſpoken in this particular; you think that you have this uniting faith: But what hath that faith wrought upon you, and within you, to bring you and Chriſt together? It is not ſo eaſie a work to match Chriſt and the ſoule together; nothing can do that but faith, and no faith can do that, but ſuch a faith which preſents Chriſt in that height of goodneſs, and beauty, and excellency, that the ſoul is drawn out with that ſtrength and vehemency of deſire after Chriſt, as to part with all to enjoy Chriſt, &c. And who hath found it thus? Is there not yet ſomething or other which ſtand between Chriſt and our hearts? &c.
3. Thirdly, you may know whether your faith be indeed a faith of union, by The acts by which the ſoul is brought into union.thoſe acts or workings in the ſoule immediately and neceſſarily to make up an union between a ſoule and Chriſt; unto which when the ſoule attains, then Chriſt is ours, and we are Chriſts: For as there are ſome acts which are immediate to conſtitute a conjugal union twixt perſon and perſon, without which there is no conjugal relation between them, and upon which the relation is immediately made; ſo there are ſome acts of the ſoul immediate to the being of the Spiritual union twixt a perſon and Chriſt, without which there is no relation, and upon which there is an immediate relation twixt him and Chriſt.
There are two acts upon the ſoule when the union is made between Chriſt and us.
1. One is, an act or work of the Spirit on the behalf of Chriſt, teſtifying unto our An act of the Spirit teſtifying that Chriſt is willing to be ours.hearts, and perſwading our hearts that Jeſus Chriſt is contented, is very willing to become ours; to be an Husband to us, to be our Head, to be our Saviour. Jeſus Chriſt doth outwardly expreſſe his conſent in the Goſpel, but he inwardly delivers it unto us by his Spirit. As by the ſpirit he becomes ours (If any man have not the Spirit of Chriſt, he is none of his, Rom. 8. 9.) So by the Spirit he teſtifies his willingneſs and conſent to be ours, yea and that he is ours: Hereby we know that he abideth in us, by the Spirit which he hath given us, 1 Joh. 3. 24.
2. The other is, the act or effect of faith on our behalf: For the Spirit in teſtifying unto us the willingneſſe and conſent of Chriſt to be ours, doth at the ſame An act of faith in a Reciprocal c…nſent from us to Chriſt.time work faith in our hearts, which draws out a reciprocal conſent from us to Ch…iſt. And therefore as Chriſt is ſaid to abide in us by his Spirit, ſo he is ſaid to dwell in us by faith. Theſe two acts make up our union: I take you, ſaith Chriſt; and I take, you ſaith the Believer; I conſent ſaith Chriſt, and I conſent ſaith the Believer: This mutual conſent makes the match or union.
Ob. But will ſome ſay, Is this all? and is there no more (on our part) to be put forth to declare that our Faith is a Faith of union?
Sol. I anſwer, If you ſpeake as to the very uniting work, this is all that faith is to do, to enable our wills or hearts to give a right conſent to Chriſt, to accept of him, to receive him.
Ob. And who then hath not this faith? for every ſinner will give his conſent to take Chriſt, and receive Chriſt, and to be his.
Sol. 1. That is not ſo; for many ſinners refuſe Chriſt, and reject Chriſt, and will not conſent unto him, as you may read in Luke 14. 18. They all with one conſent began to make excuſe; and in Matth. 22. 5. They made light of it and went their way, &c.
2. Every conſent (even) towards Chriſt, to have him to be ours, and for us to be his, is not the conſent of faith: There is a fourfold conſent towards Chriſt which A fourfold conſent which is not the conſent of faith. A conſent for the future.is not a conſent flowing from Faith, and therefore never unites to Chriſt.
1. Conſenſus de futuro, as this, I do con…ent hereafter to yield up my heart to Chriſt that he ſhall be mine, and I will be his; but for the preſent. I cannot, or I do not cloſe with him: This kind of conſent is no other but a preſent diſſent, in which no conjugal union doth conſiſt; for it is only the preſent conſent and acceptance of the perſon which makes up that union, and which gives propriety and intereſt. And thus is it in the matter twixt us and Chriſt; not a future purpoſe to have Chriſt, but a preſent acceptance of Chriſt makes the match between us and him: When I come to be old, and to be ſick, and to dye, then I will be Chriſts, and then I will own and embrace him! well, but whoſe are you for the preſent? your union is where your preſent choice is, and where your preſent acceptance is.
2. Conſenſus involuntarius, an involuntary conſent: Properly every conſent is An involuntary conſent.voluntary, but I call it involuntary, becauſe if the will might uſe its own liberty with our ſafety, it would not conſent though at preſent it doth. An involuntary conſent I call that which a perſon would not yield, were he in an eſtate of liberty and ſafety; but being in a diſtreſſe out of which he cannot be helped, unleſſe he now yields, therefore he doth conſent or yeeld: Such a conſent doth many a ſinner give to take Chriſt, and to become his, namely in ſome grievous ſtrait of conſcience and fear of the wrath of God, and he knows that there is no eaſing of the one, nor eſcaping of the other but by Chriſt; and therefore he doth (de praeſenti) come in to Chriſt and profeſſeth that he is content to cloſe with him, only out of a ſelf reſpect, as one in a ſtorme comes under a tree. It is true indeed, that the conſent of Faith is a preſent conſent, but withall it is a very free and voluntary conſent; the heart is never forced, but perſwaded and graciouſly allured and inclined to Chriſt (not out of meere exigency, but pure excellency, and that from the beauty and goodneſſe in Chriſt) when faith makes it to conſent unto Chriſt.
3. Conſenſus distinguens: There is you know the Perſon of Chriſt, and there A diſtinguiſhing conſent.are the Benefits or Portion by Chriſt. Though a man hath not that Faith (of which we are diſcourſing) yet he may voluntarily conſent to take Chriſt with a reſpect to his Portion (that is) to the Benefits by Chriſt; with all his heart he may be willing to have the Righteouſneſſe of Chriſt to juſtifie him, and the Blood of Chriſt to get him the pardon of all his ſins, and the Merits of Chriſt to procure ſalvation for him; and yet this perſon cannot, and will not conſent to take the Perſon of Chriſt, and to take Chriſt as his Head, and to be his Lord, nor to become a member of Chriſt, and a ſervant unto Chriſt, and Spouſe to Chriſt: This is a conſenting unto the things of Chriſt, but not unto Chriſt himſelf. As if one ſhould think to marry himſelf unto an eſtate only: But the conſent ariſing from faith is otherwiſe, for this conſent is immediately given to the Perſon of Chriſt, and therefore it is called a receiving of Chriſt, Joh. 1. 12. And a marrying to himſelf, Hoſea 2. 19. Indeed when you have conſented to take Chriſt, then doth Chriſt (according to his promiſes) ſettle upon you all his ſaving benefits; but that which faith immediately looks on is the very Perſon of Chriſt, to unite our perſons to his own Perſon: To take him as our Head, and as our Husband, &c.
4. Conſenſus-exceptionis: I call that a conſent of exception wherein a perſon A conſent of exception.yelds to another, yet with a reſervation, and with a proviſion upon ſuch and ſuch conditions, and not otherwiſe; as thus, I am content and do yeeld to take Chriſt to be mine, and my ſelf to be his, even in reſpect of his Perſon, but yet ſo, that with him I may enjoy my ſins, or ſo, that I may not hazard my eſtate by the match and ſo that I may not ſuffer with him. O no! Chriſt will never be yours, and you can never be his with thoſe reſerves and proviſions: If any man will be my Diſciple, let him deny himſelf, and take up his Croſſe and follow me: As if a woman ſhould think any man would marry her upon this condition As long as you are rich, and at liberty, and in health you ſhall be my husband, and ſo that I may be an adultreſs: The conſent which indeed ariſeth from faith (which makes union 'twixt us and Chriſt) is a conſent freely taking Chriſt, and fully taking Chriſt, and immediately taking Chriſt, and ſincerely taking Chriſt; Chriſt and none but Chriſt, Chriſt and all Chriſt, Chriſt and all that may befall us with Chriſt; Chriſt at his beſt, and Chriſt at his worſt, Chriſt in Heaven as triumphing, and Chriſt on earth as ſuffering: A conſent to live with Chriſt and to die for Chriſt, a Chriſt upon any condition that Chriſt will make: And a Chriſt upon no condition that my vain heart would make.
4. You may know whether you have this faith of union, by the qualities of the The qualities of this union by faith.union made between us and Chriſt. The opening of this union is (I do ingeniouſly confeſſe) one of the difficulteſt works that ever I have peruſed; Not without cauſe doth the Apoſtle call it a Myſtery, and a great myſtery, Epheſ. 5. 32. There are three unions which are high, and not eaſie to be opened. 1. The union of the three Perſons in one Nature. 2. The union of the two Natures in one Perſon. 3. The union of the Church with Chriſt, or of every Believing perſon with the perſon of Chriſt. But (with Gods aſſiſtance) I ſhall endeavour to ſay ſomething towards it.
The union which is made with us and Chriſt by faith hath theſe ſeven properties or qualities.
1. It is real, and not imaginary: There is a work which is only in the imagination It is real and not imaginaryand apprehenſion of the minde, wherein though the ſpecies and formes and Idea's of objects are in our mindes, yet the objects themſelves are not with us, but are far enough from us; ſuch union as this faith doth not work. But the union which Faith makes is a real union, even ſuch a union wherein we are indeed rooted or joyned unto Chriſt: Therefore the Apoſtle ſpeaking of this union twixt us and Chriſt, he expeſſeth it by that union which is between a man and his wife, ſaying, They two ſhall be one fleſh, Epheſ. 5. 31. (The man ſhall be joyned to his Wife, and they two ſhall be one fleſh:) And Chriſt himſelf expreſſeth this union twixt himſelf and us, by the union of the Branches with the Vine, Joh. 15. 5. I am the Vine, and ye are the Branches: The Branches are really united to the Vine, and ſo are we to Chriſt; our union with Chriſt is ſo real, that our bodies are called the Members of Chriſt, 1 Cor. 6. 15. and we are ſaid to be one Spirit with him, verſe 17.
2. It is ſubſtantial, and not vertual only; it doth not conſiſt only in the reception Subſtantial, and not vertual only.or participation of the graces and gifts of Chriſt; as if all our union with Chriſt were like our participation with fire: only in the heat of it, and not in the ſubſtance of it. No! But our union with Chriſt is ſubſtantial, our ſubſtance is united to the ſubſtance of Chriſt, Epheſ. 5. 30. We are members of his body, of his fleſh, and of his bone. And Joh. 6. 56. He that eateth my fleſh, and drinketh my blood, dwelleth in me, and I in him. Upon which words Cyril ſaith, that Chriſt by the communication of his fleſh dwells in us, and we are his members, even by a natural participation: which expreſſion muſt be underſtood de re quae participatur, for we are united to the very fleſh and ſubſtance of Chriſt; but not de modo participandi, for that is only by faith, and not per contactum; we are united to Chriſt not as wax to wax by a corporal contact, but by ſaith: His ſubſtance and our ſubſtance, yet by faith.
3. It is total, and not partial. Not the ſoule only of a Believer is united to the ſoul Total, and not partial.of Chriſt; nor the fleſh only of a Believer is united to the fleſh of Chriſt; but the whole believing perſon is united by faith with the whole perſon of Chriſt: as in the conjugal union twixt Adam and Evah, that union was twixt perſon and perſon, ſo is the ſpiritual union twixt Chriſt and us, of which that was a Type and Myſtery: Jeſus Chriſt is (in Scripture) ſtiled our Head, and our Saviour, not of one part of us only, but of the whole he is the Saviour; not of our bodies only, or of our ſoules only, but of ſoule and body, of our whole man; but then of ſalvation by him we partake not without union; and therefore our whole man partakes of ſalvation by him; then of neceſſity our whole man muſt have union with him: Moreover as our whole man is united to Chriſt, ſo our whole man is united to whole Chriſt conſidered as Head and Saviour of his Church, not to his Divine Nature only, nor to his humane Natture only, but unto the perſon of Chriſt conſiſting both of the Divine and of the Humane Nature: and the reaſon of this is, becauſe we are united to Chriſt as our Head, and as our Saviour, which Jeſus Chriſt is not according to his humane Nature only as man, nor according to his Divine Nature only as God, but according to both as God and man: Hence is it that Chriſt and we are called one fleſh, …ph. 5. 31. ſo are we called alſo one ſpirit, 1 Cor. 6. 17. One fleſh in reſpect of union with his humane Nature, and one Spirit in reſpect of union with his Divine Nature; And as he is ſaid to be partaker of our fleſh and blood, Hebr. 2. 14. ſo are we ſaid to be pa…takers of his Divine Nature, 2 Pet. 1. 4. And truely ſuch a union as this with the Perſon of Chriſt in reſpect of his Humane and of his Divine Nature, muſt neceſſarily be acknowledged, unleſſe we will deny a union with Chriſt as our Mediatour and Saviour. But now here are three Queſtions which may be moved.
Whether this total union be not the ſame with the Hypoſtatical union.1. Queſt. One is whether this total union of our perſons with the perſon of Chriſt be not the ſame with the Hypoſtatical union of the two Natures in Chriſt.
Anſwered. Anſw. I anſwer, it is not. For it is one thing for the Divine and humane Nature to be united to the perſon of Chriſt; and it is another thing for us to be united unto thoſe natures in Chriſt: Again, the Hypoſtatical union, is in the union of thoſe Natures in the ſecond perſon of the Trinity, who is the Son of God by eternal generation. But our union is not ſo; we are not ſuch ſons of God by eternal generation as Chriſt was, but by grace, which he was not. Moreover our union with thoſe natures, is by faith on our part; but the Hypoſtatical union of thoſe two Natures in Chriſt, is not an union by faith, but by aſſumption of the humane Nature into an unity with the Divine Nature in his Perſon.
Whether upon this union we do not become ſo many Mediators.2. Queſt. Whether, if we be united thus to the perſon of Chriſt in both his Natures, we do not hereupon become ſo many Mediatours, and Saviours, and Heads of the Church, becauſe in reſpect of the union of both theſe Natures Jeſus Chriſt is Head and Mediatour.
Anſwered. Sol. I anſwer, this will by no means follow. For
1. As the perſonal union of the Wife with the perſon of her Husband, doth not at all make herto be an husband; ſo our perſonal union with Chriſt, doth not at all make us to be Chriſt, or to be Saviours, or Heads of the Church: we are indeed united unto his Perſon, but not placed into his Office: And not ſo as to be that Perſon.
2. There is a great difference twixt union of reception and participation, and a union of denomination. We are united to Chriſt ſo that thereby we have intereſt in, and benefit by Chriſt as a Mediatour and Head; but not ſo as to be denominated Mediatours: only the union of the Divine and humane Natures in Chriſt, denominates him to be Head and Mediatour: For to make Chriſt to be a Mediatour, it was not only neceſſary that there ſhould be ſuch a union, but alſo that the perſon in whom that union is to be found ſhould be God; he that is a Mediatour betwixt God and Man, as he muſt be man, ſo alſo he muſt be God; but though we be united to the Divine Nature in Chriſt, as well as to his Humane Nature, yet we are not God.
Whether we are united to the Divine or Humane Nature firſt.3. Queſt. Whether by faith we be firſt united unto, and joyned with the Divine Nature, or humane Nature of Chriſt with himſelf (firſt) conſidered as man, or with him firſt conſidered as God?
Anſwered. Sol. This Queſtion although I finde it argued in the writings of very godly and learned men, yet truely (unto me) it doth ſeem to ſavour of too much curioſity, and for mine own part (ſo far as I do yet apprehend) I do think it but a Scholaſtical nicity; for although you do finde Jeſus Chriſt revealed and manifeſted in the Goſpel, ſometimes as man, and many acts aſcribed unto his Humane Nature in reference to our redemption; and ſomemes as God, and ſeverall acts of his Divine Nature; yet (with ſubmiſſion to better Judgements) I do conceive that our union doth not begin firſt with one nature, and after that with the other nature of Chriſt; but our union is with the Perſon of Chriſt (as conſiſting of both Natures) at once. And my reaſon is this, becauſe our union is with Chriſt as Mediatour (with whole Chriſt) at once: I beſeech you conſider.
When the Goſpel offers Chriſt to a poor and diſtreſſed ſinner, it doth not offer Chriſt in one Nature firſt, and in his other Nature next; but the Goſpel offers whole Chriſt at once; it offers (at once) Chriſt the Saviour, and Chriſt the Head, Chriſt the Redeemer (that is) the Perſon of Chriſt conſiſting of both Natures: And when the Spirit of Chriſt comes into the heart to joyne Chriſt to us, and when faith is formed in the heart to joyn us to Chriſt; why! the Spirit at once applies the whole Chriſt unto you; and faith at once looks on Chriſt as Head and Mediatour, and (as ſo) unites you unto Chriſt: Faith looks on Chriſt not in one Nature only, or in the other Nature only; but as a Mediatour, as a Head, as a Saviour, and under that notion unites you to Chriſt: It is true that the great works of Redemption, and ſatisfaction, and reconciliation appeared in the humane Nature of Chriſt, and are frequently aſcribed to his blood; and it is as true, that the Divine Nature of Chriſt enabled the humane Nature of Chriſt unto thoſe works, and gave (as it were) life, and vigour, and efficacy unto them, without which they could never have been done, nor have beene ſuch effectual workes: And it is as true that not any of thoſe workes were done in reſpect of any of the Natures alone which did redeem and ſatisfie, &c. But it was the perſon of Chriſt (conſiſting of them both) who did redeem, and ſatisfie, and reconcile, and ſave, and under this notion Chriſt offers himſelf; and we by faith do receive him.A neere union.
4. The union between us and Chriſt by faith is a neer union. And if I may ſo expreſſe my ſelf, an immediate union: It is (in Scripture) ſet forth by the neereſt of all unions here below. There are three unions here below, which are moſt remakable for their nearneſſe.
1. One is Artificial, as is that of a Building with the foundation: Our union with Chriſt is expreſſed by this, in 1 Pet. 2. where Chriſt is called a lively ſtone, verſe 4. and a chief corner-ſtone, verſe 6. (and our foundation, 1 Cor. 3. 11. and we are called a ſpiritual houſe built upon him, verſe 5.
2. A ſecond is Political, as is that of the Wife with the Husband by marriage: And our union with Chriſt is often expreſſed by this alſo: In the Canticles, and in Hoſea 2. 19. and in Epheſ. 5. 31, 32.
3. A third is Phyſical, or Natural, as is that of the Head with the Body, and of the Vine with the Branches; under theſe expreſſions alſo is our union with Chriſt expreſſed, Epheſ. 5. 23. Chriſt is the Head of the Church, Joh. 15. 5. I am the Vine, ye are the Branches: The union is ſo near 'twixt the Church and Chriſt, that Chriſt compares it with the union of himſelf with the Father, Joh. 17. 21. That they all may be one, as thou Father art in me, and I in thee, that they alſo may be one with us. verſe 22. That they may be one, even as we are one. Not that there is abſolutely and in all reſpects that very ſelf ſame union of us with Chriſt, as of Chriſt with the Father; but that there is ſuch a union according to proportion, and to note alſo the marvellous neerneſſe of our union with Chriſt: Which in this differs even from the natural union, where every part of the body hath not an immediate contiguity with the Head. And yet there is not the meaneſt member of Chriſt, nor yet the choyſeſt, but they do all of them ſtand in the ſame equal nearneſſe of union with Chriſt: Now that which I aime at in the nearneſs of our union with Chriſt by faith is this; That where faith makes the union, the heart of a perſon doth ſo immediately an entirely cloſe with Chriſt, that there is nothing whatſoever which ſtands between it and Chriſt; no love of ſin, no love of the world, &c.
5. The union 'twixt us and Chriſt which is made by faith, it is a full and compleat A full and a compleat union.union. The whole man is joyned to Chriſt, and ſo joyned to Chriſt, that it is joyned to no other but Chriſt: Faith doth ſo unite us to Chriſt, that henceforth we are no more our own, but his; all that Chriſt hath is ours, and all that we have is his; our ſouls are his, and our bodies are his: Faith brings in our whole man to Chriſt▪ when it unites us to Chriſt: It doth not keep back any part of us from Chriſt: It doth not beſtow one part of us upon Chriſt, and another part of us upon the world, and another part of us upon ſin; no, Chriſt hath all when faith unites us to Chriſt: he hath all our mindes, and all our affections, he is our deſire, and our love, and he is our delight, and he is our hope.
6. The union 'twixt us and Chriſt which is made by faith, it is a ſatisfying A ſatisfying union.union: When a poor ſoule comes by faith to be one with Chriſt, ſo that it can ſay, Chriſt is mine, and I am Chriſts, now it is ſatisfied, it hath enough, it is repleniſhed: As this union in the kind of it is moſt excellent, ſo in the ſenſe of it, it is moſt ſweet: Faith uniting us to Chriſt findes all ſuitabe good in Chriſt, and all happineſſe, life, love, mercy, grace, joy, peace, ſalvation in him.
7. This union 'twixt us and Chriſt by faith, it is a firme and inſeparable union: A firm and inſeparable unionAn union that can never be b…oken aſunder: and herein it goes beyond all other unions which are uſed to illuſtrate this union; every one of them is ſoluble, it may be broken off; the Head and the body may be ſevered; the Foundation and the Houſe may be ſeparated: The Branches may be cut off …rom the Vine: The Husband may be taken away from the Wife, and the Wife from the Husband; Yea the ſoule and body may be diſunited by death: But the union 'twixt us and Chriſt remaines for ever. There is not only a continuation of it all our life, but alſo in death itſelf; your very bodies ſleeping in the the duſt are (even then) in union with Chriſt.
I grant that the ſenſe and apprehenſion of this union may (in this life) be much interrupted, and many times be wholly darkned; but the ſubſtance of the union ſtill remaines: and I grant that the ſubſtance or nature of this union may be exceedingly aſſaulted by Satan, yet nevertheleſſe it continues and abides for ever: For Chriſt will never part with the believer, and the believer will never part with Chriſt: And moreover as no power in the world is ſufficient to over-power the Spirit of Chriſt, which on Chriſts part makes union, ſo no power whatſoever ſhall be able to conquer faith, which on our part alſo makes the union. This faith of union as it is produced by no leſſe power than that of God, ſo it is preſerved and upheld by the ſame power to the end. Neither God, nor Chriſt, nor the Holy Ghoſt, nor the heart of a believer will break this union; and neither Satan, nor the world, nor ſin can do it.
5. If your faith be indeed the faith of union, this will appear by theſe influences, The influences and effects which do attend this union.and effects which do alwayes attend that union which faith works between us and Chriſt.
When we are by faith united to Chriſt, then upon this union there follows a communion betwixt Chriſt and us, in which Chriſt communicates or imparts ſomethings of his unto us: And we likewiſe do communicate and impart ſome thing in us unto him.
Upon this union there follows ſuch a communion twixt Chriſt and us, as that we do partake of, and have fellowſhip in the moſt excellent things of We have fellowſhip with Chriſt.Chriſt.
We have fellowſhip with him
1. In the ſame Spirit, Rom. 8. 9, 11. and 1 Cor. 6. 17. And by the ſame Spirit are we reconciled and ſanctified (though not in the fulneſſe and meaſure as In the ſame Spirit.Chriſt himſelf was) and changed by him into the ſame image of Chriſt, 2 Cor. 3. 18.
2. In the ſame life: As he that hath the Son hath life, 1 Joh. 5. 10. ſo he that In the ſame Li…e.hath the Son hath the ſame life which the Son hath: I live, yet not …, but Chriſt liveth in me, Gal. 2. 20. The Head and the body, the Tree and the branches partake of the ſame life.
3. In the ſame Righteouſneſs. His Righteouſneſſe is our righteouſneſſe; He is the Lord our righteouſneſſe, Jer. 23. 6. and we are made the righteouſneſſe of God In the ſame Righteouſneſs.in him, 2 Cor. 5. 21.
4. In the ſame Relation: So that as he was the Son of God by eternal Generation, In the ſame Relation.in like manner are we the ſons of God by adoption; ſo that he is not aſhamed to call us brethren, Heb. 2. 11, 12.
5 In his victories: In all theſe things we are more than conquerors through In his victoriesChriſt that loved us, Rom. 8. 37.
6. In his glory: The glory which thou gaveſt me I have given them, that they In his glory.may be one even as we are one.
All theſe things are moſt certainly imparted unto every believer upon his union with Chriſt Jeſus; Chriſt communicates unto him his own Spirit, his own Holineſſe, his own Righteouſneſſe, &c. And hence it is apparent, that they never were united by faith unto Chriſt, in whom nothing of communion with Chriſt can be found, Rom. 8. 9. If any man have not the Spirit of Chriſt he is none of his, 2 Cor. 5. 17. If any man be in Chriſt he is a new creature, &c.
2. Upon this union with Chriſt there is yet another part of communion in reſpect of us, and there are two things eſpecially which we do impart to Chriſt; one We impart to Chriſtis love, the other is ſubjection: for by …aith we are united to Chriſt, as the Wife to the Husband, which is an union of love; and alſo to Chriſt as members of the body to the head, which takes in an union of ſubjection.
1. If ſaith hath united us to Chriſt, then do we love Chriſt; every Believer Love.loves Chriſt: Saw ye him whom my ſoule l…veth? ſo the Church, Cant. 3. 1. 2, 3. Lord, Thou knoweſt all things, Thou knoweſt that I love thee. So Peter, Joh. 21. 17. Whom having not ſeen, ye love; ſo the Apoſtle, 1 Pet. 1. 8.
And how doth the true believer (who is united to Chriſt) love Chriſt?How the believer loves Chriſt.
1. He loves his Chriſt with the Love of friendſhip, he loves Chriſt for Chriſt himſelf.
2. He loves his Chriſt with a love of complacency, O how ſweet and lovely is this Chriſt?
3. He loves his Chriſt with a love of ſatisfaction, Chriſt is enough, he is my center in whom I reſt.
4. He loves his Chriſt with a love of ſincerity, Chriſt and nothing that is contrary to Chriſt.
5. He loves his Chriſt with a love of excellency, nothing ſo much, nothing ſo well as Chriſt.
6. He loves Chriſt with a love of extremity, he is ſick of love for Chriſt; he ſo loves Chriſt, that he thinks he never loves Chriſt as Chriſt deſerves to be loved.
7. He loves Chriſt with a love of fidelity, ſo as nothing can quench that love, nor break off that love.
8. He loves his Chriſt with a love of benevolence, O how much proſperity doth he wiſh to Chriſt!
9. He loves his Chriſt with a love of beneficency, what would not he do for Chriſt? what would he not ſuffer for Chriſt?
10. He loves his Chriſt with a love of ſympathy, what Chriſt doth love, he doth love; and what doth pleaſe Chriſt, that doth pleaſe him; and what doth grieve and trouble Chriſt, that doth grieve and trouble him.
O Sirs! uniting faith ſees ſo much in Chriſt, and findes ſo much from Chriſt, it makes us partakers of ſuch a Chriſt, and of ſuch a love from Chriſt, that it is impoſſible but that ſoule muſt love Chriſt, which by Faith is united to Chriſt.
2. If your faith be the faith of union with Chriſt, then it will certainly cauſe in Sujection unto Chriſt.you a ſubjection unto Chriſt (as the Wife is ſubject unto the Husband) and an obedience unto Chriſt (as the members are obedient to the Head.)
Queſt. And what ſubjection and obedience is that?
Sol. You know that it is voluntary, and it is full, and it is chearful, and it is ingenuous, and it is accurate, and it is durable, as long as the union and relation What that ſubjection is.doth laſt: The Wife willingly obeyes, and obeyes every lawful and good command, and doth it with all her heart, and is very well pleaſed if her husband be pleaſed, &c. Why! after this manner will faith faſhion your hearts to Chriſt, if it hath united you to Chriſt, or rather thus will Chriſt (upon your union with him) faſhion and enable your hearts: Your hearts will look on Chriſt as one that hath authority and right to command them, and give laws to them: And your hearts will look on all his commands as good, and holy, and juſt, and they will not be grievous unto you, but you will be a willing people in the day of his power. And thus by theſe chracters you may know whether you have this faith of union which indeed joynes you to Chriſt, and is the condition of this Covenant.