The Mystical Union of Believers with Christ, Treatise · Chapter 5

The Mystical Union of Believers with Christ · Treatise · Chapter 5

p. 94CHAP. V. The manner how Chriſt and a Believer are united, cleared up in eight gradual Propoſitions. Six of them inſiſted on.

3. COme we now to the third principal Head, propounded to be handled: touching the manner of this Union, how it is brought about. The queſtion is,

Qu. How is this Ʋnion wrought, and accompliſhed? After what manner is this conjunction made up, whereby Chriſt and his people become one?

Anſ, I ſhall return anſwer to this queſtion, by laying down and enlarging upon eight diſtinct and gradual Propoſitions. To which I muſt intreat your heedful and diligent attendance.

1. Propoſ. 1. The firſt Propoſition is this, That all the children of men in their unregeneracy, before they are partakers of the differencing or ſpecial grace of God, are wholly ſeparated from Chriſt, and meer ſtrangers unto him. As they are afar off from God, by reaſon of their apoſtacy and declenſion from: ſo they are without Chriſt, by whom alone they can be brought back again unto p. 95the Lord. They can plead no ſhare in his death and ſufferings, or if they do plead it, they will be found guilty of uſurpation: for they are without him in the world. This is clearly the doctrine of the Scripture, Eph. 2.12. At that time ye were without Chriſt, being aliens from the commonwealth of Iſrael, and ſtrangers from the Covenants of promiſe. At that time] that is, whilſt you were dead in ſins and treſpaſſes, before you were quickned by grace according to the riches of the mercy and love of God, v. 4,5. then ye were without Chriſt, not only deſtitute of the knowledge of Chriſt as Gentiles (though that ſeems to be the primary intent of the words) but without an intereſt in him becauſe unconverted ſinners. For what the Apoſtle ſpeaketh of the Gentiles is true, in that ſenſe, of all wicked ungodly perſons whomſoever. There is no difference in that reſpect between. Jews and Heathens; carnal Profeſſors, and open Infidels. S. Paul plainly doth include himſelf, and ſuch as he was before his converſion. And therefore in the day of grace, when the eternal love of God doth break forth towards his choſen people, they are ſaid to be brought to Chriſt, and eſpouſed unto him, 2 Cor. 11.2. When they are taught of God, they are drawn to the Son of God: when they have heard and learnt of the Father, then they come unto Jeſus, Joh. 6.44, 45. evidently implying, that before they had ſo learned, they were without Chriſt; and at a diſtance from him. That is the firſt Propoſition.

2. Propoſ. 2. The ſons and daughters of men in their carnal unconverted eſtate, over and above their diſtance and ſeparation from Chriſt, are actually p. 96knit and joyned unto ſuch objects, as are wholly inconſiſtent with their Union with Chriſt.

I will inſtance eſpecially in two things. They are

1. In Covenant with ſin.

2. Contracted to the Law.

1. They are in covenant with ſin, and at league of peace with their corruptions: their ſpirits are glewed and faſtened unto baſe luſts and pollutions. Though ſome remainders of ſin abide in the hearts of the godly, whilſt on this ſide of heaven, yet they are hated and abhorred, they are ever purſuing them unto death, and executing a kind of holy revenge upon them, and never ſatisfied till they are utterly vanquiſhed and rooted up: But now an unregenerate perſon is under the dominion of ſin, as an hired ſervant is under the command of his maſter; Pride bids him go, and he goeth; flattery biddeth him run, and he runneth; covetouſneſs injoyneth him to do this, and he doth it: carnal fear requireth him to wound his conſcience in this particular, and he woundeth it; uncleanneſs commandeth him to venture upon that provocation of the wrath of God, and he ventureth: as having given up himſelf to the obedience of ſin. As the Lord ſaith of the Iſraelites of old, it is true, in its kind and meaſure, of all impenitent ſinners; They are joyned to their idols, Hoſ. 4.17. Sin hath a being and reſidence in the hearts of the deareſt of God's ſervants, but the ſpirits of the wicked are faſt linked together with it. Such a one as Paul may be ſold under ſin, but Ahab ſells himſelf to work wickedneſs in the ſight of the Lord, Rom. 7.14. 1 King. 21.20. Unconverted ſinners yield up themſelves p. 97to be the ſervants of unrighteouſneſs. You ſhall find that ſin is as dear to a natural man, as the moſt uſeful members of the body: Hence it is that Chriſt compareth a mans beloved luſts to the right hand, and the right eye, Mat. 5.29, 30. And hereupon it is that their hearts are ſo ready to riſe up with indignation, and hatred againſt the means, which are made uſe of to rid them of their ſins: and that ſometimes they will not ſtick to be at a great deal of coſt, and pains to retain their abomiminations. See what an offer they make, Mic. 6.7. Will the Lord be pleaſed with thouſands of rams, or with ten thouſands of rivers of oyl? Shall I give my firſt-born for my tranſgreſſion, the fruit of my body for the ſin of my ſoul? q.d. Let us keep our luſts, and we will ſtick at nothing, we will part with our Eſtates, and ſacrifice our children, rather than abandon our boſom corruptions. Nay, how do many venture their lives (not to ſpeak of their ſouls, which all of them willingly run the hazard of loſing) for ſatisfaction of their luſts?

Now Sirs, this can never conſiſt with our being joyned to Chriſt. **In omnibus nobis regnavit peccatum—Unuſquiſque tamen habuit in ſe aliquem ſpecialem regem, qui in eo regnabat & dominabatur ei. Verbi cauſa, in alio regnum tenebat avaritia, in alio ſuperbia, in alio mendacium regnabat; in alio libido d… minabatur, & alius regem patiebatur furorem—Poſtea vere quam venit Jeſus & occidit omnes reges qui in nobis tenebant regna peccati: praecepit nobis interficere omnes iſtos reges & nullum ex iis relinquere. Si quis enim aliquem horum in ſemet-ipſo ſervaverit vivum, in exercitu Jeſu eſſe non poterit. Si ergo regnat in te avaritia, ſi jactantia, ſi ſuperbia, ſi libido, non eris Iſraeliticus miles, &c. Orig. hom. 15. in Joſ.He will have no manner of fellowſhip with the workers of iniquity. The deſign of his coming was to deſtroy the works of the devil, and therefore he will not dwell with ſuch as give up themſelves to ſerve the devil, that make it their trade to promote his intereſt: theſe are the p. 98perſons whom his ſoul abhorreth. What communion hath Chriſt with Belial? 2 Cor. 6.14. Thou loveſt righteouſneſs, and hateſt iniquity, Pſal. 45.7. Into a polluted ſoul Chriſt the wiſdom of God will not enter, nor will he take up his habitation with thoſe that are in confederacy with ſin. That's the firſt object to which ſinners are joyned in oppoſition unto Chriſt.

2. They are contracted unto the Law, as it is a covenant of life; and are ready to ſeek for juſtification and acceptance upon legal terms; which is a ſtrong bar in the way of union with Chriſt. For where the Lord Jeſus is a Saviour indeed, he will be acknowledged as a perfect Saviour, he will have the whole glory of our redemption redound unto himſelf. See what the Apoſtle ſpeaketh to this purpoſe, Gal. 5.4. Chriſt is become of none effect unto you, whoſoever of you are juſtified by the Law; that is, if you ſeek to be juſtified by it; none are or can be juſtified by it in reality, but if you rely thereupon, and expect and look for acceptation with God upon thoſe terms, you will undoubtedly fall ſhort of the righteouſneſs of Jeſus Chriſt: you do quite put your ſelves from under his ſhadow. If you reſt upon the works of the Law, never think to receive benefit by the death of the Mediator of the covenant of peace and reconciliation: Chriſt is become of none effect unto you. Now Sirs, juſtification by works is mans natural element, upon which his ſoul is fixed, and where he delights to dwell. Although the Law is diſabled to miniſter relief unto fallen ſinners, yet there is a proneſs in them to follow p. 99after it ſtill, and to reſt their ſouls upon that foundation. This is plain from the pains the Apoſtle Paul taketh in his Epiſtles to unſettle men from this bottom, to take them off from leaning upon this broken reed: eſpecially in his Epiſtles to Rom. and Gal. Beſides, you read expreſly of mens deſires to be under the Law, Gal. 4.21. Tell me, ye that deſire to be under the Law, q. d. I perceive that hitherward your ſpirits have a tendency, there is a natural inclination in you to ſplit your ſelves upon this rock; as there is in a ſtone to deſeend downwards, towards its center. As the Law is a rule of life, ſo it is written upon the heart of a Believer: but unregenerate perſons cleave to it as it is a covenant of works: they make uſe of it ſo, as to ſeek juſtification from thence. And this moſtly ariſeth from that monſtrous pride, which is faſt rooted and rivered in mens hearts: they would fain advance ſomething of themſelves, and are loath to give the glory of their ſalvation to another. It is an harder thing to cloſe with the grace of God, and to glorifie free grace in ſalvation, than moſt perſons imagine. This is the ſecond Propoſition. That unconverted ſinners are not only ſeparated from Chriſt, but actually joyned unto ſuch objects as are utterly incompatible with their being in Chriſt.

3. Propoſ. 3. Hence it clearly followeth as a third Propoſition, That the firſt work which is wrought upon the ſpirit of a man, in order to his conjunction and oneneſs with the Lord Jeſus, it is the ſeparation or withdrawment of his ſoul from theſe objects, unto which he is joyned in oppoſition unto Chriſt. Till this work be done, the finner is not in a neer capacity of having the Son of God, of being joyned to the Redeemer. Firſt, a bill of divorcement p. 100muſt be written, and the former husbands put away, before the ſoul can be married to another husband; to him that is raiſed from the dead. For Sirs, Chriſt will not be a ſharer with another: if he have the ſoul at all, he will have it altogether: if perſons have the Son really, they muſt have him only. So that firſt the ſoul muſt be wrought upon to renounce thoſe things which ſtand in competition with the Lord Jeſus, that they may be in a preparedneſs to be knit unto him, Pſal. 45.10, 11. Hearken O daughter, and conſider, and incline thine car: forget alſo thine own people, and thy fathers houſe: ſo ſhall the King greatly deſire thy beauty. They are words ſpoken of the myſtical marriage betwixt Chriſt and his Church **Hoc de Eccleſiâ, quam ut Chriſti regis uxorem depingit— Vides de Chriſto eſſe ſermonem qui enim de Solomone diceret: Quoniam ipſe eſt Dominus Deus cuus? Marian. in loc.: and they amount to thus much; q. d. If you will have Chriſt, you muſt forſake all things for Chriſt: if you will be joyned unto him, you muſt be parted from all beſides him: as a virgin that will be eſpouſed to an husband muſt forſake father and mother, and cleave to her husband. Firſt you muſt be broken off from the old ſtock, if you will be ingraffed in the true vine. This is a ſpecial part of that ſelf denial which is required in the followers of Jeſus, Mar. 8.34. Whoſoever will come after me, let him deny himſelf. He muſt den… his carnal ſelf, and ſay to his corruptions get ye hence: he muſt deny his legal ſelf, by renouncing all confidence in the fleſh, in his own righteouſneſs, as to juſtification in the ſight of God: he muſt be dead to ſin, and the Law, if he will be married to the Son of God. See the proof of each. p. 1011. He muſt be dead to ſin, Gal. 5.24. They that are Chriſt's have crucified the fleſh, with the affections and luſts. **Carnens pro radice poſuit, & concupiſcentias pro fructibus. Caro enim eſt ipſa naturae corruptae vitioſitas, unde mala omnia prodeunt. Calv. in loc.Such as are united to his perſon, muſt be planted together into the likeneſs of his death: as he died for ſin, ſo muſt they be dead unto ſin: as Chriſt was crucified in the fleſh, ſo muſt their corruptions be crucified in them. The principle or body of ſin muſt be ſubdued, and the luſtings and workings of it muſt be ſet againſt, elſe it will be in vain to pretend that they are knit unto Chriſt. 2. He muſt be dead to the Law: becauſe it is impoſſible for a man to be coupled to both together. It was a defectiveneſs herein which was the cauſe of the utter undoing of the carnal Iſraelites: they were faſt joyned unto the Law, and they could not be taken off from ſeeking life upon thoſe terms; and therefore, though they followed after righteouſneſs, yet they did not attain it, they fell ſhort of righteouſneſs. How came it to paſs, that they fell ſhort of what they ſought after? Why, Becauſe they ſought it not by faith, but as it were by the works of the Law, Rom. 9.31, 32. That's the third Propoſition. The firſt work that is wrought upon the ſpirit of a man, in a tendency to his conjunction and oneneſs with Chriſt, is the ſeparation of his ſoul from ſin, and the Law; to which he is naturally joyned in oppoſition to Chriſt.

4. Propoſ. 4. The divorce and ſeparation of a ſinner from his iniquity, which is of indiſpenſable neceſſity to the reception of Chriſt, and union with him, is principally accompliſhed by a fourfold act. 1. The eyes of the underſtanding are opened, to p. 102ſee the evil of ſin. 2. The heart is awakened, to conſider the conſequents of that evil. 3. The ſpirit is made to tremble, in apprehenſion of the danger of continuing in ſin. 4. The grace of mortification is poured out, for the ſubduing of corruption, and a ſecret antipathy put into the ſoul againſt it. When this work is wrought, then the ſinner is ſet free from bondage unto his luſts, and is at liberty to be married to another. I will briefly touch upon theſe four ſteps, or acts of the holy Ghoſt, whereby tho divorce is made.

1. There is an act of Conviction, whereby the eyes of the underſtanding are enlightened, to ſee the evil of ſin: and that with application to a mans ſelf, and his own tranſgreſſions and iniquities. For indeed general notions of the evil of ſin, will never have a due operation upon the heart and conſcience **Generalia non pungunt., unleſs it be brought home, by a perſonal and particular appropriation to a mans ſelf. When a ſinner is wrought upon ſo as to turn ſavingly from his iniquities, he is made to do it underſtandingly: God working upon a mans heart, anſwerably to mans nature. He doth not force him to caſt off his ſins againſt his will, but maketh him ready and willing to abandon them: and to that purpoſe, he giveth the ſinner a ſight of the guilt he is under. He maketh him to know what a contempt ſin is of the Majeſty of heaven, what a ſlighting of an holy, and juſt, and righteous Law; what a deſpiſing of the goodneſs and compaſſion of the Lord, and conſequently a provocation of his wrath: that ſo there may be raiſed in the ſoul a regular abhorrence of it, and deteſtation againſt it: and the ſinner may be willing p. 103to ſue out a divorce. Will the perſon think, when he is throughly convinced of ſin, What a fool was I thus to ſerve theſe baſe luſts and pleaſures? What madneſs poſſeſſed me, that I ſhould depart from the Lord and follow after lying vanities? For mark it Sirs, When the affections act regularly, in cloſing with, or rejecting and refuſing any ſpiritual object, there muſt alwayes precede a competent knowledge of the good or evil of that object. And the reaſon is plain, becauſe the will and affections are blind and dependent faculties, they depend in their operations, upon the information of the underſtanding. So that the heart cannot hate the evil of ſin, nor will the perſon loath himſelf upon the account of it, till the judgment be convinced of the nature and greatneſs of that evil. You read of this as one of the firſt works of the Spirit, Joh. 16.8. When the comforter is come, he will convince the world of ſin. He will make them to ſee clearly what an ugly deformed nature it is of, what a bitter thing it is to rebel againſt the moſt high. He will diſcover unto them the guilt which lieth upon their ſouls; and that by ſuch evident concluding arguments, as will take away from them all excuſes whatſoever, whereby they were apt to cover their tranſgreſſions: **foreign; i.e. foreign.and therefore it followeth, that he will convince them of their unbelief, which is the great damning ſin, and that whereby other tranſgreſſions are faſt bound upon the ſoul. To this end God doth ſometimes bring the ſinner into ſore afflictions and tribulations; that he may thereby taſte the bitterneſs and malignity of departing from him: which before was accounted p. 104but a trivial matter, little to be regarded, Job 36.8, 9, 10. When they be bound in fetters, and holden in the cords of affliction, then he ſheweth them their work, and their tranſgreſſions that they have exceeded. He openeth their ear alſo to diſcipline, and commandeth that they return from iniquity. **Jer. 2.19.Jer 2:19To this purpoſe, the holy Ghoſt doth ſet the Law before a mans face, in the ſpiritualneſs, equity, and excellency of it; that the ſinner may behold himſelf in that glaſs, and paſs judgment upon the evils of his heart and wayes, according to that rule. For when the commandment cometh, then ſin will revive indeed, and be ſeen in its proper colours, Rom. 7.9. Before, the perſon is miſtaken concerning the evil of it, he reckoneth it a ſmall matter, and wondereth that Miniſters and Preciſians ſhould make ſuch an ado againſt ſin; becauſe he judgeth of it by falſe rules: by the opinion which the generality of the world have concerning it; by the pleaſure and worldly advantage that are attendant upon it, and the like: But when the Law cometh his miſtakes are rectified, and he ſeeth ſin as it is. And to this end the Spirit of God doth make diſcoveries unto the ſoul of the holineſs, and purity, and infinite and ſpotleſs perfections of the nature of God himſelf, againſt whom ſin is committed. When Job ſaw the Lord, then he did abhor himſelf, as in duſt and aſhes, Job 42.4, 5. When Iſaiah had a full ſight of the infinite power, and holineſs, and glorious perfections of God, then he cried out, Wo is me, for I am undone, becauſe I am a man of unclean lips, and dwell in the midſt of a people of unclean lips, Iſa. 6.3, 4, 5. This is a certain rule, and if you will obſerve your hearts anddemeanour, the truth of it p. 105will every day further appear to you by experience That as your apprehenſions of God are, ſo the manner of your applications unto God will be, and ſo your apprehenſions of the evil of ſin againſt God will be likewiſe. This is the firſt act in order unto a divorce from ſin, An act of Conviction.

2. There is an act of Conſideration, wherein the heart is awakened to weigh the ſad conſequents of the evil of ſin: What will be the iſſue of theſe things? What will become of my precious and immortal ſoul, if I go on in this courſe? There is no way (thinketh the ſinner) to eſcape the damnation of hell, without converſion: and the torments thereof will be endleſs and everlaſting torments. If I am once caſt into that lake, there is no deliverance out of it. Therefore you read of confidering and turning from ſin, Ezek. 18.27, 28. When the wicked turneth from his wickedneſs that he hath committed, and doth that which is lawful and right, he ſhall ſave his ſoul alive: Becauſe he conſidereth, and turneth away from all his tranſgreſſions that he hath committed, he ſhall ſurely live, he ſhall not die. And the truth is, the reaſon why men and women do ſtill hug their ſins in their boſoms, and roll them as a ſweet morſel under their tongues, is for want of conſideration. If they did ſit down and conſult what would become of them: did they lay it ſeriouſly to heart, and revolve it in their thoughts, what precious ſouls their luſts are deſtroying, what inſupportable wrath they are pulling down upon their heads, what rich grace they are abuſing, what an incomprehenſible Majeſty they are ſetting againſt, and what a diſmal condition it will, without a ſpeedy repentance, reduce them unto; would they harbour ſin any longer in their hearts? would p. 106they not flie from it as from a Serpent? certainly they would caſt it away with indignation, and ſay, Get ye hence ye filthy accurſed luſts, you have brought me into a wretched eſtate, and ſhould I follow you ſtill, I muſt be undone forever, Iſa. 47.7. Thou didſt not lay theſe things to thine heart, neither didſt thou remember the latter end of it. As if the holy Ghoſt had ſaid, the cauſe of your continuance in ſin is want of conſideration: if you had laid the end of it to heart, it would have put a ſtop to your carier in a courſe of impiety. This will appear in the return of the prodigal, Luk. 15.17, 18. When he came to himſelf, he ſaid, How many hired ſervants of my fathers have bread enough, and to ſpare, and I periſh with hunger? I will ariſe and go to my father. When he came to himſelf] that is, when he entered into debate with his own ſpirit, **Ut nemo tenat in ſe deſcendere—Per. ſat.when he communed with his own heart, touching his deplorable condition: then he quickly reſolveth to abide amongſt the ſwine no longer, he will feed no more upon husks, he will rather be as the meaneſt ſervant in his fathers houſe, a door-keeper in the houſe of God, than dwell in the tents of wickedneſs. Before that time he gave up himſelf in ſubjection to his luſts, and did not conſider what he was doing: he did not bethink himſelf, as the expreſſion is 1 Kings 8.47. If they ſhall bethink themſelves, and repent This is the ſecond act in order to a divorce from ſin. An act of Conſideration.

3. There is a work of Humiliation and Compunction; whereby the ſpirit is made to mourn and …ament in the ſenſe of ſin, and withal to tremble p. 107in apprehenſion of the danger of it. This is that pricking to the heart which is the uſual forerunner of converſion, Acts 2.37. Now when they heard this, they were pricked to the heart, and they ſaid unto Peter and the reſt of the Apoſtles, men and brethren, what ſhall we do? Now their conſciences are wounded, and they mourn in reflection upon their evil wayes: They are as an heavy load and burden uptheir ſpirits. What ſhall we do? q.d. We are utterly ruined and undone, except the grace of God ſtep in for our recovery. Can you ſhew us any way to eſcape? we are ready to cloſe with any directions preſcribed. When God doth bleſs mens ſouls in turning them from their iniquities, he doth firſt cauſe them to grieve, and be in bitterneſs for thoſe iniquities, and ſtirreth up in them a dread and fear of his judgments. **Quos non expugnat ratio, eos manſuefacit motui.For mark it Sirs, although it be love unto God, and ſenſe of the love of God, which have a mighty influence to cauſe a converted perſon to cleave unto the Lord: yet it is a dread and fear of wrath, and judgment, which bringeth a ſinner, in the firſt converſion, unto God. Thus you know the Jaylor came in trembing, Acts 16.29, 30. And when Chriſt doth ſhoot out his ſharp arrows into mens hearts, then the people fall down under him, Pſal. 45.5. It may well be underſtood of theſe arrows of compunction and terror, **Haec dicuntur typicè de evangelicâ administratione Chriſti. Malv. in Pſal. 45. Cordaque vul…ificis figens inimica ſagittis. Sponte ſibi cogis valides precumbere gentes. Buchan. The Hebrew foreign rendred ſhall fall down, may well be be meant of an act of adoration. So it is uſed in Deut. 9.25. & in Chald. Dan. 2.46. Dan. 3.7.Ps 45Deut 9:25Dan 2:46Dan 3:7whereby the perverſneſs of mens hearts is overcome and ſubdued: of enemies they are made friends, and brought into p. 108to a ready ſubjection unto his government, That's the third work.

4. The grace of Repentance is poured out upon the ſoul; whereby the heart is crucified unto ſin, and the reigning power of ſin is removed; and a ſtanding averſneſs, and antipathy put into the ſpirit againſt it. When this is done, then the divorce is compleated: and the ſinner is ſet at liberty from his corruptions, that he may be joyned unto Chriſt. For it is not all the arguments and perſwaſions in the world that can effectually prevail upon a man to caſt off his iniquities, and bring him from under the power of ſin, until the Spirit of God doth ſet home thoſe arguments, and doth deaden ſin in the heart **Alii partes formales regenerationis duas conſtituunt, mortificationem veteris & vivificationem novi hominis—Et haec illam neceſſario praeſupponit; à qua non re ſed ratione tantum diſtincta eſt. Wend. Syſt. majus.Reſtraints of providence may keep a man from the outward acts of ſin, but ſtill the heart is glewed to it. As Balaam durſt not comply with Balaack actually to curſe the Iſraelites, but fain he would have done it; his heart followed the wages of unrighteouſneſs, 2 Pet. 2.15. But now the ſpirit of Repentance taketh down the dominion of ſin, and breaketh **I diſtinguiſh between the grace of Repentance in the firſt workings of it upon the heart, and the exerciſe of Repentance in the further mortifying and ſubduing of ſin.the bonds of the Covenant, whereby the ſinner was held faſt in ſubjection to it: and then he doth ſay, What have I to do any more with my idols? p. 109Therefore believers are ſaid to be dead to ſin, Rom. 6.1, 2. and, to have their old man crucified with Chriſt, that they may no longer ſerve ſin, Rom. 6.6. Thus they are ſet free from ſin, that they may be united to Chriſt, and become the ſervants of God through Chriſt, Rom. 6.22. This may ſerve, for opening the fourth Propoſition.

5. Propoſ. 5. To deaden a perſon unto the Law, and to take him off from ſeeking juſtification by the Law, that he may be united or married to the Lord Jeſus. God doth eſpecially make uſe of two means. 1. The Law it ſelf. 2. The body of Chriſt; that is, the ſufferings which he underwent in his body. For this you have the Scripture expreſs, Gal. 2.19. For I through the Law, am dead to the Law; q. d. by ſtudying the Law it ſelf, I ſee it can never avail to give me acceptation with the moſt high. Whatever expectations I have formerly had that way, I now utterly renounce them; and the Law it ſelf hath ſufficiently inſtructed me in this Leſſon. 2. For the ſufferings of Chriſt, that place is obvious, Rom. 7.4. Wherefore my brethren, ye are alſo become dead to the Law, **Mori legi eſt illi renuntiare, & ab ejus imperio manumitti; ita ut nihil habeamus in eâ fiduciae—Ne offenderet Judaeos verbi aſperitate, ſi dixiſſet legem eſſe mortuam, deflexione uſus eſt dicens nos legi eſſe mortuos. Non ergo bene vivendi regula quam lex praeſcribit abrogata eſt, ſed qualitas illa quae libertati per Chriſtum parta opponitur. Nempe dum ſummam perfectionem requirit, & quia non praeſtamus conſtringit nos ſub aternae mortis reatu. Calv.by the body of Chriſt, that ye ſhould be married to anther, even to him that is raiſed from the dead; q.d. This inſtruction God hath given us from Golgotha, that by the works of the Law no fleſh can be juſtified: indeed our hearts have been hankering after that way of life, and acceptance; nay p. 110we have ben cloſely linked thereunto, but the body of Chriſt hath made a ſeparation between them. The body of Chriſt, i. e. the paſſion of Chriſt in his body. The doctrine of Chriſt's death and crucifixion, if rightly improved, will ſhew a man the Law's utter inſufficiency to give a righteouſneſs, wherein we may appear before the God of heaven. I know many underſtand it of the Law of ſin, to which the death of Chriſt doth deaden us: but the Apoſtle ſpeaketh evidently in the former verſes of the cap. of the Law of God. See v. 1. I ſpeak to them that know the Law, that the Law hath dominion over a man as long as he liveth. And ſo in the ſubſequent verſes, v. 5. The motions of ſin that were by the Law; that corruption which took occaſion from the commandment to carry us into ſin with the greater violence. Parallel to v. 8. And v. 6. Is the Law ſin? God forbid; that is, Can we juſtly charge the Law of God, with our tranſgreſſions? far be it from you to imagin ſuch a thing: only our hearts pervert it, and ſuck poyſon from that which in it ſelf is excellent. And why may we not underſtand it in the ſame acception, in v. 4? I will open this Propoſition, by ſhewing you the influence of each of theſe means or inſtruments apart, to take off a mans heart from ſeeking juſtification by the Law.

1. The firſt ſpecial means is the Law it ſelf. That, if we hearken diligently to the voice of it, will loudly proclaim its own inſufficiency to ſave us. If the queſtion be put, where is righteouſneſs to be had? As the light of nature will ſay, it is not in me; ſo the Law will anſwer, it is not in me. And therefore ſaith the Apoſtle, Gal. 4.21. Tell me ye that deſire to be under the Law, do not you hear the Law? If p. 111you did but hearken to it, it would ſpeak enough in this caſe, of it ſelf; there would need no further teſtimony to be produced. **Lex verè percepta nos ſibi mori cogit. Id.Do but carefully and ſtrictly examine it, and you will quickly find even from it ſelf, that there is no ſtanding before the Lord in the righteouſneſs which is of the Law. For mark it Sirs, the reaſon why ſinners ſeek juſtification by the Law, is their ignorance of, and unverſedneſs in the Law. A little ſerious ſtudy of it would ſoon diſpel thoſe miſts of ignorance. There is a threefold ignorance of the Law, which is the occaſion of mens reſting upon it for acceptance, and ſeeking juſtification thereby.

1. Ignorance of the terms of the Law, upon which life is promiſed therein, and eternal happineſs made over thereby: unacquaintedneſs with the conditions that are required, to put us under the verge and compaſs of juſtification by it. Men think to come up to the terms of the Law, becauſe they do not mind and conſider wherein thoſe terms do conſiſt, upon which it promiſeth juſtification: nor of what extent and latitude they are. A little ſearch into the Law would rectifie this error. If a man will anſwer the demands of the Law he muſt be able to produce a perſonal, perfect, and everlaſting obedience. Mark it, I ſay. 1. It muſt be perſonal obedience that is produced: the Law doth not admit of a ſurety, to ſupply our defects, and to do that fo… us which we cannot do of our ſelves. 2. There muſt be perfect, exact, and ſpotleſs obedience; not only ſincere and upright, but in every particular the command muſt be filled up. If there be a failure in the leaſt action, or in the minuteſt circumſtance p. 112of an action, the Law ſtill not acquit us. 3. It muſt be perpetual and everlaſting obedience; to the very end and period of our courſe. This is an argument of its inability to juſtifie, drawn from the Law it ſelf, Gal. 3.10. As many as are of the works of the Law are under the curſe. How prove you that? why it will undeniably appear, if you mark the terms of the Law. For it is written: Curſed is every is every one that continueth not in all things, which are written in the book of Law, to do them.**Vis argumenti. Maledictus eſt qui non ſervat totam legem: at nemo id facit, nec poteſt. Ergo—Marian, in loc.

2. The hankering of a mans heart after juſtification by the Law, doth proceed from ignorance of the ſpiritualneſs of it. If it were ſtudied in this property, it would ſufficiently manifeſt its own inability to ſave us: for the Law requireth holineſs in our perſons, as well as rectitude in our lives; it is the rule of mans nature, what he ſhould be, as well as the rule of his practiſe, what he ſhould do. The Law condemneth us for the native pravity and pollution of our hearts and ſpirits within us, and not only for the actual miſcarriages in our demeanour: ſo that, which of the poſterity of fallen man can ſtand before it? The Law injoyneth an abſolute rectitude and purity in the thoughts, and affections, and firſt motions of the ſoul; as well as integrity in the outward carriage: ſo that, it is not a civil converſation which will bring you off from the curſe denounced by it. If you could ſuppoſe a man that had walked all his life-time blameleſs, that no man could charge him with guilt upon any account: that no one could ſay black was his eye (as the ſelf-juſticiaries boaſt is) yet the Law will pronounce p. 113him accurſed, and ſend him to hell, for the leaſt vain imagination: for the leaſt riſing of a proud thought, or an envious thought, or an unbelieving thought, or the like: for the ſmalleſt inordanateneſs in the affections: nay, for the corruption brought with us into the world, as well as for the groſſer pollutions perpetrated and committed in the world. And the reaſon is becauſe the Law is ſpiritual: it is exceeding broad, as the Pſalmiſt expreſſeth it, Pſal. 119.96. I have ſeen an end of all perfections, but thy commandment is exceeding broad. It is as extenſive as the workings of the whole ſoul of a man, in any part or faculty of the ſame: it is as broad as the perſon; it reacheth to the nature, it is a diſcerner of, and giveth preſcriptions unto the very thoughts and intents of the heart. Thus our Saviour doth vindicate it from the falſe gloſſes of the Scribes and Phariſees, whereby they did narrow the commandment, and enervate the force of it. Mat. 5.21, 22. Ye have heard it was ſaid by them of old time, thou ſhalt not kill, and whoſoever ſhall kill ſhall be indanger of the judgment. But I ſay unto you, that whoſoever is engry with his brother without a cauſe, ſhall be in danger of the judgment: and whoſoever ſhall ſay unto his brother, Racha, ſhall be in danger of the council: but whoſoever ſhall ſay, thou fool, ſhall be in danger of hell fire. It is as much as if our Saviour had ſaid, Your teachers of old in their interpretations of the Law confined the prohibition to the external act: but I tell you, the Law is ſpiritual, the leaſt groundleſs anger is murder in Gods account, and deſerveth the wrath of God, as well as actual killing; if there be hatred of his brother in a mans heart, he is a murderer; much more if he expreſs that anger or hatred in any contemptuous and provokin, p. 114words. The like you have in the caſe of adultery, Mat. 5.27, 28. Now if this ſpiritualneſs of the Law were but throughly ſtudied, it would take off mens hearts from reſting thereupon. For it condemneth us for the firſt riſing, or ebullition of ſin within us, as well as for the groſs outward acts of impiety. It ſpeaketh a man accurſed for the defects and imperfections in his obedience, as well as for the neglect and omiſſion of his obedience. It leaveth him under the wrath of God, for the original corruption of his heart. For as the Apoſtle ſpeaketh, Rom. 7.7. I had not known ſin, but by the Law: for I had not known luſt [or concupiſcence] except the Law had ſaid, thou ſhalt not covet. And therefore by the deeds of the Law there ſhall no fleſh be juſtified in his [Gods] ſight, for by the Law is the knowledge of ſin: as the argument is preſſed, Rom. 3.20.

3. A third ground of a mans truſting in his legal righteouſneſs, is ignorance of the rigour and ſeverity of the Law. It requireth exact conformity the precepts thereof, but adminiſters no ſtrength or aſſiſtance to help us in the obſervation of thoſe precepts: **Lex jubet, gratia juvat.It calleth for exact performance of what is required, and leaveth no room for repentance & pardon upon any failings whatſoever; nor doth it promiſe acceptance upon our repentance. The Law Sirs, or Covenant of works doth not know what a pardon meaneth. Inceed upon ſuppoſal of ſin it injoyneth repentance, but doth not accept repentance in any caſe. The Law is ſuch a ſevere task-maſter, that when it hath appointed our work there is no relaxation to be expected: it will not make any abatement in the leaſt, Rom. 10.5. For Moſes deſcribeth the righteouſneſs which is of the Law, that the man which doth p. 115thoſe things ſhall live by them. Mark it, not he that repenteth for his neglect of what is not done, but he that doth them: not he that is humbled for his imperfections and failings, but who ſo never faileth in the leaſt particular. And if this were well conſidered, the Law it ſelf would knock us off from dependance on the Law; and would thereby prove as a Schoolmaſter to drive us unto Chriſt. You have many carnal people, when conſcience galleth them for ſin, and their hearts ſmite them for their abominations, they will mourn and lament a little under the ſenſe of it; they are filled with trouble, and perplexity, and a great deal of legal ſorrow upon that account, and here they take up their reſt. Surely, think they, God will pardon and accept of us, for we have grieved and repent of what we have done. Why mind it Sirs, As this doth proceed from ignorance of the nature of repentance [the repentance of Judas carried him thus far: True Evangelical repentance doth doth not only humble a man for ſin, but turneth him from it even unto God, and is mingled with faith in the blood of Chriſt] ſo it proceedeth from ignorance of the law. If thou art not in Chriſt, but ſtandeſt on the old bottom of legal righteouſneſs, there is not one word in that Covenant for admiſſion of repentance: that is a priviledge brought to light by the Goſpel, a part of the purchaſe of the death of the Mediator of the Covenant of grace; who can have compaſſion on the ignorant, and ſuch as are turned out of the way. The Covenant of works knoweth nothing of forgiveneſs of ſin upon our repentance: it ſpeaketh not a ſyllable of comfort, unleſs we had kept undefiled in the way without the leaſt aberration, or wandring out of it p. 116Chriſt Jeſus is the Author of repentance, and of acceptance therein, Acts 5.30, 31. The God of our fathers raiſed up Jeſus, whom ye ſlew, and hanged on a tree. Him hath God exalted with his right hand, to be a Prince and a Saviour, to give repentance unto Iſrael, and forgiveneſs of ſins.

This is the firſt inſtrument that God maketh uſe of, to take off mens hearts from ſeeking juſtification by the law, that they may be united unto Chriſt; viz. the Law it ſelf. And indeed it is delivered to that end, not that perſons might reſt upon it, but might ſee the utter impoſſibility of being ſaved by it; that it may ſhew us the neceſſity of Chriſts righteouſneſs, and lead us unto him. It was publiſhed as a Covenant of works upon this very deſign, that it might lock men up under guilt, and bind them over to the wrath of God, and make them to ſee their miſerable and remedileſs condition in themſelves, that ſo they might be neceſſitated to run for refuge unto Chriſt, Rom. 3.19. What things ſoever the Law ſaith, it ſaith to them that are under the Law. To what end? Why, that every month may be stopped, and all the world may become guilty before God, Rom. 10.4. Chriſt is the end of the Law for righteouſneſs to every one that believeth. The end of the law] that is, ſay ſome, of all the ſhadows and ceremonies of the law, they had a reference to Chriſt, and did typifie and prefigure the Lord Jeſus. I would not exclude this ſenſe, but I think it may be meant of the publication of the law as a Covenant; it was to this end, that ſinners might ſee more clearly into the weakneſs of the law to juſtifie them, and ſo might have recourſe …nto Chriſt, and be juſtified by faith. The law it ſelf doth bear teſtimony of itſelf, how unable it is, p. 117being become weak through the fleſh: and therefore Chriſt is the end of it, to bring in everlaſting righteouſneſs, ſuch a glorious righteouſneſs as abideth for ever.

2. The ſecond ſpecial means to divorce men from the law, or to deaden them unto the law, that they may be married or united to the Son of God, is the body of Chriſt; the ſufferings of Chriſt in his body, the curſed death which he underwent for the ſake of ſinners. The death of Chriſt doth not enervate or exauctorate the law of God, as it is a commandment for guidance of our wayes, or as it is a rule of life: **Chriſtus est legis finis perficiens, non interficiens. Aug.ſo the ſufferings of Chriſt are the great Evangelical argument to quicken us unto the conſcientious obſervance of it; ſhall we not obey his voice, that died for us? ſhall we ſin againſt him, who ſhed his precious blood for our ſakes? ſhall we think any thing too hard to be done at his injunction, who thought it not much to humble himſelf unto the death, even the curſed death of the Croſs, that our ſouls might live? **Rom. 6.10, 11. In that he died, he died unto ſin once, &c. Likewiſe reckon [foreign reaſon or argue] your ſelves to be dead indeed unto ſin, but alive unto God.Rom 6:10Rom 6:11Why the love of Chriſt doth conſtrain us not to live unto our ſelves, but to ſerve him to the uttermoſt, 2 Cor. 5.14. Do we make void the law through faith? God forbid: yea we eſtabliſh the law, Rom. 3.31. But now, as it is a Covenant of life, and doth promiſe juſtification unto the obſervers of it, ſo the death of Chriſt doth deaden us unto the law: it is of notable force and efficacy to take off a man from building p. 118and bottoming upon his own legal performances. For this very topick the Apoſtle argueth with the Galatians, cap. 3.1. O fooliſh Galatians, who hath bewitched you, that ye ſhould not obey the truth, before whoſe eyes Jeſus Chriſt hath been evidently ſet forth crucified among you? Mark it, the great matter wherein the Galatians fell from the truth of the Goſpel, was by adhaering to the law, and ſeeking righteouſneſs therein: Now ſaith the Apoſtle, a man would have thought, the doctrine of Chriſt's death and crucifixion might have been a ſtrong fence againſt that error, unleſs you had been under a kind of faſcination and witchcraft upon your ſpirits. Hath the great fundamental principle of the death of Chriſt, been ſo plainly and faithfully preached unto you, and ſet forth amongſt you in ſuch lively colours, as if he had been crucified before your eyes, and are you ſtill ſo fooliſh as to reſt upon the law? Certainly this is an argument of abundant ſottiſhneſs and madneſs, or elſe you have quite forgotten the doctrine of Chriſt's death, and neglect to make a due improvement thereof. The death of Chriſt will be of notable uſe to deaden a man to the law, by making a threefold diſcovery.

1. By diſcovering the ſinfulneſs and damnableneſs of the evil of ſin, or tranſgreſſionof the law of God: in that it could be expiated at no leſſer rate, than by the crucifying of the Son of God. It is not any corruptible thing, as ſilver and gold, could make ſatisfaction for ſin, but the precious blood of the Son of God; and therefore certainly it is an evil of a very heinous nature. Thus, my brethren, a real ſight of the greatneſs of the evil of ſin, would ſooner convince a man of the inſufficiency of all p. 119his legal righteouſneſs, to ſatisfie for the wrong that is done unto God by it. If men think to recompence the Lord, by any obedience of their own, for the ſins whereof they are guilty, it is becauſe they have low and ſlight thoughts of the evil of their ſins. Now the death of Chriſt may ſerve to rectifie ſuch thoughts, and to ſet forth the damnableneſs of the nature of ſin. And indeed it was one of the ends which God aimed at in the death of Chriſt; as to ſave the ſinners, ſo to damn the ſin, Rom. 8.3. For what the law could not do, in that it was weak through the fleſh; God ſending his own Son in the likeneſs of ſinful fleſh, and for ſin, condemned ſin in the fleſh. He condemned it] that is, he made it thereby to appear what a deadly, deſtructive, and damnable nature it is of; how odious, and abominable a thing it is in his ſight. **He condemned it of that capital crime, that it was the meritorious cauſe of the death of Chriſt, who was moſt innocent. Engl. Annot.By what way was this made to appear? Why, becauſe nothing could appeaſe his wrath, but the crucifying of the Lord Jeſus. Undoubtedly it muſt needs be a very accurſed thing, for which Chriſt himſelf was made a curſe.

2. The death of Chriſt is of uſe to deaden a ſinner to the law, by making diſcovery of the inexorableneſs of the juſtice of God: of his ſeverity and ſtrictneſs in requiring the utmoſt farthing, that is due for ſatisfaction. He did not ſpare his own Son, when he had iniquity laid upon him, but he was put to a painful, curſed, ignominious, and reproachful death; ſo that let not the children of men ever expect to be ſpared, if they lie under the guilt of the leaſt ungodlineſs. God the Father did p. 120not abate his own beloved Son any part of the puniſhment; ſurely he will never make abatement unto his adverſaries. And this was another end of Chriſt's death, to ſet forth the exactneſs and inexorableneſs of the juſtice of God; that he will by no means clear the guilty, Rom. 3.25, 26. Whom God hath ſet forth to be a propitiation, through faith in his blood, to declare his righteouſneſs for the remiſſion of ſins that are paſt, through the forbearance of God. To declare I ſay at this time his righteouſneſs, that he might be juſt, and the juſtifier of him that believeth in Jeſus.**Deus juſtitiam ſuam dicitur oftendiſſe, quia non aliter remiſit peccata hominum, quam pretio iuſto redemptionis accepto; non ab ipſis hominibus, ſed a Chriſto pro nobis ſatisfaciente. Juſtum ergo ſe Deus exhibuit in noſtro juſtificatione, & liberalem ſeu gratioſum. Juſtitia fuit relatione ad Chriſtum, gratia vero relatione ad nos. Tolet in Rom.

3. Laſtly, the death of Chriſt will ſerve to take off a man from ſeeking juſtification by the law, by making a full diſcovery, that there is no other way imaginable to make reconciliation for ſin, and to deliver ſinners from the wrath to come; but the death of Chriſt only.

For Sirs, if there had been any other way could have been found out, undoubtedly God would have ſpared the dearly beloved of his ſoul: he would never have ſtriken and bruiſed his only begotten Son. For as the Apoſtle argueth, If there had been a law given which could have given life, verily righteouſneſs ſhould have been by the law, Gal. 3.21. q. d. Had that way been ſufficient, to ſave men and women from everlaſting deſtruction; God would have taken that way, and prevented the ſorrows and ſufferings of his Son. He would never have ſent him into the world, in ſuch a low and p. 121deſpicable condition: nor have brought him into ſuch ſtrairs and agonies, as made him ſweat drops of blood: not would he have poured out upon him the vials of his wrath, for the accompliſhment of that which might have been otherwiſe accompliſhed. So that to teſt for juſtification upon the law is, in effect, to fruſtrate and make void the grace of God, in the death of the Mediator: For if righteouſneſs come by the law, then Chriſt is dead in vain, Gal. 2.21. Thus much for the fifth Propoſition touching the way of a ſinners union or conjunction with the Lord Jeſus.

6. Propoſ. 6. The way of the actual conjunction between Chriſt and his people (when they are thus divorced from ſin, and deadned to the Law) may be conceived thus. The Lord Chriſt, by his Spirit, taketh poſſeſſion of them, and dwelleth in them; and Believers through faith of the operation of the Spirit, take hold of Chriſt, and get into him; and ſo they are knit together and become one. For this conjunction, you muſt underſtand, is a mutual conjunction; **Abide in me, and I in you. And again. He that abideth in me, and I in him. By which expreſſions it appeareth, that theſe are two … things, Our being in Chriſt, and Chriſt's being in us Burgeſs on Job. 17. Serm. 126.Job 17the Lord Jeſus cometh and taketh up his reſidence in them; and they are inabled to go forth unto Chriſt, and receive him as he is offered in the Goſpel; whereby they are in him: and thus this Union is eſtabliſhed. Theſe are matters diſtinct, and accordingly the holy Ghoſt ſpeaketh diſtinctly of them, Joh. 14.20. At that day, ye ſhall know, that I am in my father, and you in me, and I in you. See alſo Joh. 6.56. He that eateh my fleſh, and p. 122drinketh my blood, dwelleth in me, and I in him. So that there are two great bonds or ligaments of this conjunction, and of the union which followeth thereupon. 1. The bond, on Chriſt's part, is the Spirit, whereby the people of God are apprehended of him, and he taketh up his abode in them. For he dwelleth in them by his Spirit, Rom. 8.9, 10. But ye are not in the fleſh, but in the Spirit, if ſo be that the Spirit of God dwell in you. Now if any man have not the Spirit of Chriſt, he is none of his. And if Chriſt be in you, the body is dead becauſe of ſin, &c. Obſerve, that what is called the Spirit dwelling in us in one verſe, is ſtiled Chriſt in us in the other: becauſe Chriſt ſeizeth on us by his Spirit, and abideth in us through the Spirit. 2. The bond of this Union, on the Believers part, is Faith, whereby they do apprehend the Lord Jeſus Chriſt, and take him home, as it were, unto themſelves. Being apprehended by him, they take hold of him; and ſo they are knit together, Eph. 3.16, 17. That he would grant you, according to the riches of his glory, to be ſtrengthened with might by his Spirit in the inner man; that Chriſt may dwell in your hearts by faith. Firſt Chriſt cometh by the holy Ghoſt and entereth into them, and then they are inabled by faith to receive him unto themſelves, and to apply themſelves unto him: and ſo they are conjoyned, and made one together.

From this mutual conjunction, doth ariſe or ſpring a twofold Union, or Oneneſs, between Chriſt and Believers.

p. 123There is a

1. Natural.

2. Legal.

Union, the bond whereof is

The Spirit, dwelling in them.

Faith of the operation of the Spirit.

I will treat of each of them ſeverally, with as much clearneſs and ſuccinctneſs as I can.