The Mystical Union of Believers with Christ, Treatise · Chapter 9

The Mystical Union of Believers with Christ · Treatise · Chapter 9

p. 238CHAP. IX. The ſpecial ſimilitudes, made uſe of in the Scriptures, for illuſtration of this Myſtery, of Union with Christ.

6. THere is yet one queſtion more to be anſwered, before I come to the Application and practical improvement of the Point. The queſtion is this.

Qu. What are the ſpecial ſimilitudes, or reſemblances which the holy Ghoſt is pleaſed to make uſe of, for illuſtration of this myſtery, of a believers union with the Lord Jeſus Chriſt?

Anſw. I anſwer, There are principally four. Which p. 239I ſhall not handle at large, as if I deſigned to ſhew you, in all particulars that might be reckoned up, wherein the proportion holds: Only I will ſelect a few things, under each of thoſe ſimilitudes, which will be moſt obvious, and appoſite to our purpoſe; and of greateſt uſe for giving us light into this myſtery and priviledge.

A Believers union with Chriſt is illuſtrated by compariſons taken from the

1. Natural.

2. Corporal.

3. Conjugal.

4. Artificial.

Union, that there is between the

1. Head and members of the natural body.

2. Vine and branches graffed into the vine.

3. Husband and Wife, married together.

4. Foundation and building, erected thereupon.

1. The firſt ſimilitude which I ſhall open, for the further illuſtration of the grace of union with Chriſt, is taken from the head and members of the natural body. The Lord Jeſus the Mediator is the head of the Church, and his people are his body; and every individual Saint is a member of that body; ſo they are compacted and knit together. Thus the holy Ghoſt doth condeſcend, in compliance with our weakneſs, to ſhadow forth heavenly things under the figure of earthly, Col. 1.18. And he is the head of the body, the Church: who is the beginning, the firſt born from the dead; that in all things he might have the preheminence.

page missing p. 242The Church here is compared to a vineyard, that bringeth forth fruit unto God: and the Lord himſelf hath undertaken the charge and cuſtody of it. So that if you get into Chriſt, you need not be troubled at events, what may befal you: you may caſt your care upon him, who is the keeper of Iſrael, and will take the care of you. He will deſtroy the little foxes that ſpoil the vines, as his care is ſet forth, Cant. 2.15. He will root up the errors, that endanger the faith of his people: and pluck up the Schiſms, that tend to the deſtruction of their peace; further than may be fit to exerciſe them for their good, and to make manifeſt ſuch as are approved. He will weed up the corruptions out of the hearts of his people, and in due time put a ſtop to the rage of perſecutors: and whatever is noxious and prejudicial ſhall be averted, and taken out of the way.

3. He is the head of the Church, In reſpect of influence, and vertue derived from him, upon it. As from the head are derived the animal ſpirits, for motion and ſenſation in the body, and by it vigour and activity is put into the body: So Chriſt doth miniſter unto the ſupply of his Church, and people, on all occaſions. By him the Spirit is ſent down from above, and all their vacuities are filled up, Phil. 4.19. My God ſhall ſupply all your need, according to his riches in glory, by Chriſt Jeſus. That's the third reſpect of his headſhip.

4. In reſpect of his completion, and perfecting by the Church. The head is not compleat without the body: Every part and member thereof doth help to the perfection of the whole. Thus doth the Lord … p. 243himſelf imperfect, till his body be filled up. And therefore the Church which is his body, is called The fulneſs of him that filleth all in all, Eph. 1.23. In his perſon he is compleat, without the leaſt taint of an imperfection: As to his Godhead he is infinite, he filleth all in all: But as he is the head of his Church he accounts himſelf to be defective, till all his people are gathered unto him.

5. Chriſt is the Head of the Church, upon the account of their neer relation to him, and intimate union with him. They are as cleſly knit together, as the body is to the head. And this is true, not only of the Church in general; but every particular Chriſtian is united unto the head, and partaketh of the influence of it, 1 Cor. 12.27. Now ye are the body of Chriſt, and members in particular. That's the firſt thing to be noted under this ſimilitude.

2. In purſuance of this compariſon, obſerve further, That the way wherein a Believer is knit unto Chriſt, it is by being quickned through the Spirit of Jeſus Chriſt. For wherein lieth the conjunction between the head & the body? Why principally in this, that they are both animated with the ſame ſoul. There is nothing properly and ſtrictly, a part of the body, unleſs it partake of life with it. So the Saints are quickned by the Spirit of the Son; thereby he joyneth them to himſelf, and inableth them to take hold of him, and cleave unto him, **Ut Chriſtus ſimilitudinem capitis naturalis gerit, & Eccleſia coporis naturalis, ita elect orum tantum Rex & caput Chriſtus eſt: quia in …os tantum vi… electi ſeli ſunt, quia ſoli Chriſto tanquam à capite naturali ſpiritualiter vegetantur. Par…. de Pol. Eccleſ. Chriſtus non aliter caput eſt, quam ut Eccleſiae vitam praebet. Whitak.Eph. 2.5. Even when we were dead in ſins and treſpaſſes, he hath quickned us together with Chriſt: with the ſame Spi…it wherewith … p. 244Ghoſt which is poured forth upon him. And if we are alive unto God, it is through Jeſus Chriſt our Lord, Rom. 6.11.

3. According to the tenour of this reſemblance, If we are made one with our Lord Jeſus, we muſt of neceſſity give up our ſelves in ſubjection to him, and be ready to follow his conduct. The members of the body are ſubject to the head: As the head dictates and commands, ſo the hands work, and the feet walk, and the reſt of the body is ordered. Such an authority muſt Chriſt have over us, and we muſt be in a readineſs to cloſe, and comply with his directions, and counſels: Or elſe it will be evident that we ſtand not in the relation of members to him as our Head, Rev. 14.4. Theſe are they which follow the Lamb, whitherſoever he goeth: theſe were redeemed from amongſt men, being the firſt fruits unto God, and to the Lamb; that is, Theſe who are the redeemed of the Lord, are a people wholly dedicated and conſecrated unto the ſervice of Chriſt; and to the worſhip of God in Chriſt; as the firſt fruits were ſet apart unto the Lord, and devoted unto him. As the firſt fruits were but an handful in compariſon of the whole crop, ſo they were conſecrated unto the moſt high: and thus are God's redeemed ones; They are ready preſt to be at Chriſt's beck, and to follow his guidance. See Eph. 5.23, 24. Chriſt is the head of the Church, and the Saviour of the body: and therefore the Church is ſubject unto him.

4. This Metaphor taken from the head and … p. 245hold forth that unity and concord which Chriſtians ſhould maintain amongſt themſelves: and that mutual love & tenderneſs, w^ch they ought to entertain one towards another. They are members of one body, whereof Chriſt is the Head: and therefore it is unſeemly, nay it is unnatural, for diviſions to be amongſt them. If one member be weak, will the other enter into conteſt with it, and be filled with indignation againſt it? Doth not the whole body ſuffer, with one member that ſuffereth? And do they not mutually rejoyce, at each others welfire? So ſhould ſincere Chriſtians be kindly affectionated one towards another, with brotherly love: the weak ſhould rejoyce with the ſtrong; and the ſtrong bearing with the infirmities of the weak, ſhould help them; and not be filled with wrath and bitterneſs amongſt themſelves. It is an argument often preſſed to this purpoſe, Eph. 4.3, 4. Endeavouring to keep the unity of the Spirit in the bond of reace. There is one body, and one ſpirit; q. d. Is it not a ſhame for you to fall out by the way? Why, you are brethren, nay members of the ſame myſtical body; animated by the ſame Spirit, made partakers of the ſame workings of the Holy Ghoſt, and under the conduct of the ſame head: ſee to it, that there be no contentions amongſt you; that you live at peace and amity between your ſelves. This conſideration is largely inſiſted on to this purpoſe, 1 Cor. 12, 13. to 25. v.

5. As our Lord Jeſus the Mediator of the Covenant of peace and reconciliation, hath a peculiar relation of Headſhip unto the Church; ſo he is made the head of all things, for the good and benefit of the Church. He is the Head of his own people, in … p. 246and providential diſpoſal of affairs, he is the Head of all things, for their good. This is a matter of wonderful comfort to Believers. Art thou an Iſraelite indeed? a Diſciple of Chriſt in reality? Be not afraid, there is nothing in the world can hurt thee, or hinder thy ſalvation: For that Jeſus, unto whom thou art joyned, is ordained of God to be the head of all things; and that unto this very intent, that he might guide and govern them in a ſubordination to the good of his ſervants. **Quemadmodum Chriſtus ſimilitudinem capitis Politici gerit, ita quoſcunque in Eccleſia externè regit, & non electos ſo…um. Quid minus? Cum & gentium caput etiam ſenſu iſto à Patre Chriſtus conſtitutus ſit, Pſal. 18.44. Et Angelorum, qui nedum de Eccleſiâ redemptâ ſint Col. 2.10. imò & ſingularum perſonarum, ſive de Eccleſia ſint vel non ſint, 1 Cor. 11.3. Parker. de Pol. Eccl.Ps 18:44Col 2:101 Cor 11:3So I underſtand that Text, Eph. 1.22. He hath put all things under his feet, and gave him to be head over all things, to the Church, which is his body. Mark it, in a peculiar ſenſe he is the head of the Church, which is his body: but in point of rule and authority, he is exalted as head over all things, to the Church; i.e. with reſpect to his peoples good, that he may diſpoſe and manage them for their beſt advantage, according to that, Joh. 3.35. The Father loveth the Son, and hath given all things into his hands. And Col. 2.10. Ye are compleat in him, who is the head of all principality and power. This is the firſt ſimilitude for illuſtration of this myſtery, taken from the head and members of the natural body.

2. The ſecond great ſimilitude which the Spirit of God hath made uſe of, for the elucidation and ſetting forth of this Myſtery of a Believers oneneſs with Chriſt, is taken from that Ʋnion which is betwixt p. 247the vine, and the branches graffed into the vine. Or betwixt the root or ſtock, and the ſience inſerted into the ſtock. Believers are trees of righteouſneſs in God's vineyard, but they do not grow upon their own root: The Lord Jeſus is the root, whence all their ſap is derived. An hypocrite bringeth forth fruit unto himſelf, and he groweth upon his own root; If he have any adhaerance to Chriſt, it is but external: But now a Saint indeed is graffed into Chriſt, and there is a coaleſcency betwixt them into one, Joh. 15.5. I am the vine, ye are the branches. He that abideth in me, and I in him, the ſame bringeth forth much fruit. As if Chriſt had ſaid, This is the compariſon wherewith I may fitly compare my neer relation to you my Diſciples, and ſuch as you are.

I have had occaſion already to touch upon this ſimilitude, and therefore at preſent I will but lightly paſs over theſe four things.

1. That the whole dependance of Chriſtians, in every reſpect, as to the matters appertaining to life and godlineſs, is upon the Lord Jeſus: and they cannot ſubſiſt one moment without him. If they have ſpiritual life & Saintſhip, it is from Chriſt: if they are upheld and maintained in that eſtate, it is by Chriſt: and if they have ſtrength and ability to work the works of God, it is imparted through him: For they are branches in him, and he is the vine. So that we have no cauſe to boaſt of our ſelves, nor is there any ground for ſelf-confidence, or truſting in our ſelves: But the whole life that we live, ſhould be by faith on the Son of God. All our freſh ſprings are in him. Separate the branches from the vine, and they quickly decay and periſh, and are fit for nothing but the fire: ſo doth the ſoul of a man or woman, if ſeparated from Chriſt, Rom. 11.18. If thou boaſteſt: thou beareſt not the root, but the root thee. Let this, ſaith the Apoſtle, keep down the pride of your hearts, do not glory in your ſelves; for you have nothing from thence. If a man glory, ſet him glory in the Lord: for all the ſap and juice cometh from the root. The branch hath nothing of its own, but what is received from thence. All your ſupport is by vertue of the root; ſo that walk humbly with God, in the ſenſe of your own emptineſs, and utter inſufficiency. And if you would live the life of God indeed, have your conſtant recourſe unto the Lord Jeſus, and be drawing nouriſhment from him: for thou ſtandeſt by faith, Rom. 11.20.

2. The ſimilitude imports, That the union of a Believer with the Lord Jeſus, is a very cloſly compacted and intimate union: that they are very firmly, and entirely, knit together. The branch, when it is graffed, becometh thereby incorporated into the vine: ſo in a ſpiritual ſenſe, there is a kind of concorporation of Chriſt and his people together; and therefore it is repreſented under the notion of being graffed into him. There is a deep and inward connexion between them: ſo deep and intimate, that they are called by his Name, 1 Cor. 12.12. As the body is one, and hath many members, and all the members of that one body, being many, are one body: ſo alſo is Chriſt; i. e. ſo is the company of Believers [Chriſt myſtical] who are ſo knit cloſs unto Chriſt, as if they were the ſame; as if they were conſolidated into one.

3. From this reſemblance we may obſerve, That a perſon cannot poſſibly be united unto Jeſus, till he be taken off from all other dependances whatſoever, Firſt there muſt be a cutting on the … ſtock in which it naturally groweth, before it can be graffed into another. Firſt there muſt be an abſciſſion, before there can be an inſition. A branch may grow neer to the vine, without being cut off from its old root: but it muſt be wholly cut off, ere it can be graffed into the vine. Sirs, By nature we grow in the wild olive tree, we are rooted in the old Adam, ſin and ſelf: for when men are convinced of ſin, preſently they have recourſe unto ſelf, as a Saviour to deliver them from their ſins. But if you would get into Chriſt, you muſt be taken off from theſe: As you have it in the continued metaphor, or allegory, Rom. 11.25. For if thou wert cut off out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree. Mark it, firſt cut off from the one, before capable of being graffed into the other.

4. Learn in the laſt place from this ſimilitude, That the glory and excellency of a Chriſtian doth lie in practical holineſs, or in being fruitful and abundant in the work of the Lord. You know, The worth and excellency of a branch doth not conſiſt in its beautiful outſide, or in the fair leaves and bloſſoms which it may bear: but in bringing forth much fruit. When there are fair cluſters of grapes hanging upon it, this doth content the Husbandman, and prevents the pruning-hooks cutting off ſuch a branch for the fire. So herein is the excellency of a Believer, when he is active for God in his place and calling, and filled with the fruits of righteouſneſs: This is acceptable unto God, and well pleaſing in his ſight. This commends the root as a juicy, ſappy root, when the branches are fruitful, Joh. 15.8. Herein is my Fathor glorified, that ye bear … fruitful, you will be taken away and burnt: the unprofitable ſervant ſhall be caſt into outer darkneſs: But then you will honour me indeed, and be like to enjoy the comfort of your relation towards me, when you expreſs the power of godlineſs in your converſations. This is the ſecond reſemblance.

3. The third ſimilitude ſetting forth the relation of a Believer to Chriſt, is drawn from the …uptial conjunction which is betwixt the husband and wife. Chriſt and his people are joyned together in a conjugal union: He is married unto them, and they are his Spouſe whom he hath betrothed unto himſelf. When a man and woman are joyned in marriage, according to the Inſtitution and Ordinance of God, they become one fleſh: ſo the Lord Chriſt and true Believers are one ſpirit, Eph. 5.31, 32. For this cauſe ſhall a man leave his father and mother, and ſhall be joyned to his wife, and they two ſhall be one fleſh. This is a great myſtery, but I ſpeak concerning Chriſt and the Church. It is as much as if the Apoſtle had ſaid, If the husband and wife are one, by vertue of their marriage-covenant, or nuptial contract; much more intimately are Chriſt and his people one, by their ſpiritual marriage: the other is but a ſhadow of this Union. Here is a myſtery indeed, for of this ſpiritual union you muſt underſtand me: I ſpeak concerning Christ and the Church, Cant. 5.1. I am come into my garden, my ſiſter, my ſpouſe. And throughout that book of the …

1. When the … together into one, It is according to the will and pleaſure of the Father; and a matter very pleaſing and acceptable in his ſight. When marriages are regularly made, it is with conſent and approbation of parents, on either ſide: Now God is the parent on both hands, in this ſpiritual conjunction; and they have his conſent to their eſpouſals. 1. He giveth his Son to the Church to be an husband, Iſa. 49.6. I will give thee to be a light unto the Gentiles, that thou mayeſt be my ſalvation to the end of the earth, Gal. 4.4. When the fulneſs of time was come, God ſent forth his Son, &c. Joh. 3.16. For God ſo loved the world, that he gave his only begotten Son. 2. Upon the other hand, he taketh the Church to be a Wife or Spouſe unto his Son, and giveth Believers unto him, Joh. 17.6. I have manifeſted thy name, unto the men which thou gaveſt me out of the world: thine they were, and thou gavest them me, Heb. 2.13. Behold I, and the children whom thou haſt given me. So that this is the Father's will, that ſinners ſhould come unto Chriſt, and be united unto him. And pray obſerve it the rather, becauſe there is a proneneſs in the heart of man to queſtion the Fathers good will. Sometimes ſinners have good thoughts of Jeſus Chriſt, as one that minds their ſalvation, and came down from heaven to accompliſh it: but they are full of doubts and jealouſies touching the Father; they queſtion whether he be willing to accept them. Why, mind it Sirs, What the Lord Jeſus … … doth is by God the Fathers appointment, and approbation. It was he that ſent him about his work, and giveth loſt ſinners into his hands to be ſaved. This is mentioned as an incouragement to believe in Jeſus: for if you do ſo, the Father will receive you graciouſly, and you ſhall in no wiſe be rejected. See the words of our Saviour, Joh. 6.37, 38, 39. Him that cometh unto me I will in no wiſe eaſt out: For I came down from heaven not to do mine own will, but the will of him that ſent me: And this is the Fathers will, which hath ſent me, that of all which he hath given me, I ſhould loſe nothing, but ſhould raiſe it up again at the laſt day. This is the firſt thing to be noted.

2. For the winning over a ſinner to become the Lord Chriſt's, and to ſurrender up himſelf into his hands, He doth firſt treat with the ſinner to that purpoſe, and doth intreat and perſwade him to accept of the grace of the Goſpel. Juſt, for all the world, as it is in order to marriage; firſt the party is wooed, before the contract is made: ſo Chriſt doth woo the ſoul to become his Spouſe, and to accept him for an husband. To this end he imployeth his Miniſters to intreat ſinners in his name, and ſends his Spirit to deal with their hearts, and to propound the match unto them. Such is his gracious condeſcenſion towards fallen man, that although the whole benefit of this union redound unto us, yet he is pleaſed to beſeech us to cloſe with him, 2 Cor. 5.19, 20. Now then we are Embaſſadors for Chriſt, as though God did beſeech you by us: we pray you, in Chriſt's ſtead, be ye reconciled to God. The grace of our Lord Jeſus Chriſt is not only free grace, and abundant grace, but … … with ſalvation, unto the children of men; ſo he doth ſeek unto them, and earneſtly beſeech and intreat them to accept the offers of ſalvation, Gen. 9.27. God ſhall perſwade Japhet ( **foreign Alliciet, ſcilicet, ut ſuo tompore ad cultum Dei & tentoria Shem, i. e. Eccleſiam accedat. Fut. per Apoc. foreign Hiph. pellexit, allexit, &c. Buxtorf.ſo the word ſignifieth) and he ſhall dwell in the tents of Shem. Mark it, The Church of Chriſt for ſome ages was well neer confined to the poſterity of Shem: Abraham and his ſeed came out of the loyns of Shem. And by Japhet underſtand the Gentiles who were his offſpring: for by them were the Iſlands of the Gentiles poſſeſſed. Now, ſaith the Spirit of God, the time will come that the Gentiles ſhall be gathered unto Chriſt, they ſhall be brought into the Church. How, or by what means will this be ſo brought to paſs? why Chriſt will woo them, and treat with them: he will perſwade them effectually, and prevail by his perſwaſions.

3. In purſuance of this compariſon note further, That our faith in Chriſt, which is the uniting grace whereby we are joyned to him, and made one with him, is, The conſenting of our hearts to take Chriſt for our Redeemer, as he doth tender himſelf to us: and the reſignation or giving up our ſelves into his hands. As in the buſineſs of marriage, it is the conſent of parties that makes it. The propoſal being made, the woman accepteth of ſuch a man to be her Husband, and accordingly giveth up her ſelf unto him … p. 254gether. Thus it is in the tranſactions of matters between Chriſt and the Church; we are contracted to him by our conſent to be his, and taking him to be our Lord and husband, Cant. 2.16. My beloved is mine, and I am his. Wilt thou have me for thy Husband, and Saviour, upon the terms of the Goſpel, ſaith Chriſt by his Spirit unto the ſinner? O Lord, anſwereth the ſinner, through grace I will, I give my full conſent, and ſurrender up my ſelf unto thee, and thus they are united. Therefore it is the great complaint of Chriſt, that he cometh to ſinners, and they will not accept him, Joh. 1.11. He came unto his own, and his own received him not, Joh. 5.40. And ye will not come unto me, that ye might have life. And it is ſaid of the Chriſtians of Macedonia, when they believed in Jeſus, they gave themſelves unto the Lord, 2 Cor. 8.5.

4. This conſent of the heart to be the Lord Chriſt's, and acceptance of him for our Redeemer; if it be ſuch as uniteth us to him, and maketh us one with him; muſt be a marriage-conſent and acceptance. My meaning is, It muſt be ſo qualified and circumſtantiated, as is required in the conſent of perſons when they are married toge…her. That is to ſay, It muſt have theſe three properties.

It muſt be

1. A preſent conſent and acceprance.

2. A full, and hearty conſent and acceptance.

3. An entrie, and indefinite. conſent and acceptance.

1. It muſt be a preſent acceptance of Chriſt, and cloſure with him: and not only a promiſe for the future, to take him hereafter, and to ſubmit to him in time to come. For (as Caſuiſts and Civilians obſerve) though promiſes for the future leave an p. 255obligation, upon the parties promiſing; yet they do not make up a marriag-contract; that muſt be in words de praeſenti. So when ſinners ingage, hereafter to give up themſelves to the Lord Jeſus, although it will add to their ſin, and condemnation, to live in the neglect of performing ſuch ingagements; yet they are not thereby united unto Chriſt; but ſtill abide under the wrath of God. If we would be made one with him, we muſt immediately give up our ſelves unto him, and take him to be our Lord and Saviour, Pſal. 16.1, 2. Preſerve me, O God, for in thee do I put my truſt. O my ſoul, thou haſt ſaid to the Lord, thou art my Lord. Pſal. 116.16. O Lord, truly I am thy ſervant, I am thy ſervant. It is not ſaid, I will become thy ſervant hereafter, when I have a convenient ſeaſon, and then I will obey thee and put my truſt in thee: but I thy ſervant, I thy ſervant; q. d. Here am I ready to ſet upon any ſervice, I enter my ſelf now into thy ſervice, to abide with thee henceforward even for ever, 1 Cor. 7.22. He that is called being free, is the ſervant of Chriſt. If he be effectually called, if he anſwer the invitation of the Goſpel, he muſt ingage without delay in Chriſt's work: For it is the preſent time which is the time of acceptance; and the preſent day which is the day of ſalvation, 2 Cor. 6.2. And the truth is Sirs, that bare promiſes for the future, are ſo far from uniting us to the Son, that they are nothing elſe but the ſly endeavours of the heart, to put a cheat upon Chriſt. It is by ſuch hypocritical promiſes, that when ſinners are convinced of the neceſſity of cloſing with Chriſt, they do break through ſuch convictions; and get from under the power of them. When conſcience preſſeth them hard, this is the anſwer whereby they ſtop p. 256the mouth of conſcience; hereafter they will become obedient to the Goſpel. But be not deceived, Chriſt will not be dallyed with, but all perſons ſhall know that he ſearcheth the hearts and the reins, and is able to ſee through their diſſimulation and hypocriſie, and he will give to every one according to their works, Rev. 2.23.

2. It muſt be a full and hearty conſent and acceptance, with the whole ſoul of a man. It is not a faint wiſhing and woulding after Chriſt that will give us an intereſt in him, but when the whole heart goeth out unto him. **Quod cor non facit id non fit.As it is in marriage, A woman may have a months mind (as we are wont to expreſs it) to have ſuch a man for her Husband, and yet remain a ſtranger to him: When they are married indeed, there muſt be a rejecting all other Suitors, and a full conſent to be his: So it is in theſe ſpiritual affairs; there may be a ſlothful velleity and luke-warm inclinations in the ſpirit of a wicked man towards Chriſt, he may have an heart for his luſts, and an heart for a Saviour; but this cold and ſluggiſh deſire will never make up the match betwixt them. If a man will be knit unto Jeſus, he muſt abandon all things for him, and give him reception with the whole ſpirit, Pſal. 110.3. Thy people ſhall be willingneſſes in the day of thy power. **foreign Populus tuus erit ſpoutaneitatum, i. e. ſummè ſpontaneus.So the word imports; that is, they ſhall ſo heartily conſent to take Chriſt for their Lord and Husband, as if all the faculties of the ſoul were turned into will: they ſhall ſo fully embrace him, as if there were a concentring together of many wills, to make one violent current p. 257to go forth unto him: as if all the doors of the ſoul were ſet wide open for his entertainment. They ſhall be willingneſſes; abundantly willing, as if the whole man were nothing but will. See it in the caſe of Zacheus, how heartily he conſents to take Chriſt upon his terms, and ſalvation by him, Luk. 19.6. He made haſte, and came down, and received him joyfully.

3. It muſt be an unlimited and indefinite acceptance, without any ſecret reſervations or exceptions. Poor carnal people are apt to deceive themſelves in this reſpect: They will have Chriſt for their Saviour and Maſter, but it is alwayes upon ſome proviſo or other: that they may keep ſuch a beloved luſt, that they may have liberty to fulfil this carnal pleaſure, or to live in the practiſe of the other profitable ſin: they will give up themſelves to the Lord Jeſus, provided alwayes, they may comply with the times, and ſave their eſtates, and humour ſuch a great man on whom they depend: provided they be required to ſerve him only in the Sunſhine of the Goſpel, and be not bound to follow him through tribulations. Such caveats, and proviſo's they enter into; but this leaveth them ſtill in ſubjection to the devil. For that acceptance and conſent which uniteth a ſinner unto Chriſt, muſt be a marriage-conſent; when we take him wholly and entirely without any acceptions, to ſubmit to him in all his inſtitutions and commandments, and to cleave to him in all eſtates and conditions. When we take Chriſt for our Lord and Husband, to have and to hold, for better and for worſe, for richer and for poorer, in ſickneſs and in health, to go with him through fire and water, reſolving through grace, that nothing ſhall divide betwixt us, and that we p. 258will never joyn with any other in confederacy againſt him. We muſt come to him as Paul upon his converſion, Act. 9.6. Lord, what wilt thou have m… to do? q. d. Here I am in a readineſs and reſolvedneſs for any manner of ſervice: Let me but know thy will, and through divine aſſiſtance I will ſtick at nothing. He doth not ſay; thus far I could be contented to follow after thee, upon conci…ion I be not put upon difficult ſervice; and that I be not forced to forſake ſuch a luſt; or to break off my intimacy, and familiarity, with this or the other ſinful companion. No, but here I bring my ſoul as a blank paper, write what terms and conditions thou pleaſeſt, and I am ready to ſubſcribe to them: Do but ſhew me thy way, and cut out the work which I am to do; and whatever it is, I am reſolved to ſet upon the performance. This is the fourth thing to be noted; our conſent to take the Lord Chriſt, muſt be a marriage-conſent; and upon marriage terms, and articles.

5. Note from this compariſon in the next place, That a believers obedience and ſervice, which he tenders unto Chriſt, throughout the whole courſe of his life, muſt be an affectionate obedience; or a ſervice mingled with love, and proceeding from love. We muſt not ſerve him as ſlaves, meerly out of fear, and no further than we are forced by outward reſpects; or by the clamours of conſcience: but as a Spouſe is obedient to her husband, and careful to pleaſe him, becauſe of her affection towards him. Matrimonial ſubjection is a loving ſubjection, and ſuch muſt …e ours to the Lord our Saviour. This is to to ſerve him evangelically anſwerable to the diſpenſation of the Goſpel, which proclaimeth and promalgateth the love of Chriſt, unto ſinners. When p. 259our obedience doth ſpring from a principle of love to Jeſus, and is intermingled therewith, and is promoted by the ſenſe of his love to ſinners; th…n it is Goſpel-obedience, and new Covenant-ſervice. Not but that the fear of wrath and he…l, may have its due place and efficacy, to quicken a Believer unto the works of holineſs; but love is the moſt evangelical motive, moſt proper and ſuitable to the diſpenſation of the Goſpel. And therefore the Apoſtle prayeth in behalf of the Epheſians, in order to their more abundant fruitfulneſs in the wayes of God, & their being filled with all the fulneſs of God, that they might be rooted and grounded in love [that is love towards Chriſt] and that they might be able to know the love of Chriſt [his love towards them] which paſſeth knowledge; i. e. that they might have ſome clear and competent apprehenſions of it, though in its full extent and greatneſs it can never be comprehended, Eph. 3.17, 18, 19.

6. Laſtly note, That this ſimilitude taken from the relation betwixt the husband and wife, beſides its holding forth the union of a Believer with Chriſt, doth import alſo that mutual complacency and ſatisfaction which they take in converſe one with the other. How doth Chriſt delight in maintaining fellowſhip with the Saints? And how do their ſpirits exult in the enjoyment of Chriſt? See the mutual dearneſs that is betwixt them, Cant. 7.10, 11, 12. I am my beloveds, and his deſire is towards me. Come my beloved, let us go forth into the field, let us lodge in the villages, let us go early to the vineyards, let us ſee whether the vine flouriſh, whether the tender grapes appear, and the pomegranates bud forth: there will I give thee my loves. The meaning is this, The heart of the Church was ſo ſet upon Chri…, that it was p. 260her chiefeſt delight to be in communion with him; as the wiſe taketh pleaſure in the ſociety of her husband, and he in hers. So much for the third ſpecial reſemblance for illuſtration of this myſtery, drawn from the conjunction which is betwixt the husband and wife.

4. The fourth and laſt ſimilitude, which I ſhall mention upon this account, is taken from the union between the foundation, and the building erected thereupon. They are coupled together, and knit into one, ſo as to make up one houſe: So the ſervants of Chriſt are knit unto him, being built upon him, 1 Cor. 3.9, 11. Ye are God's building. Upon what foundation are they built? See v. 11. Other foundation can no man lay, than that is laid, which is Jeſus Chriſt. Believers then are as a fabrique erected upon Chriſt, and cemented unto him.

A little to unfold this reſemblance, I will only mind you of three things.

1. The holy Ghoſt doth make mention, in the records of the Scripture, of a twofold foundation, with reference to the Church.

1. A doctrinal foundation.

2. A perſonal foundation.

1. A doctrinal foundation, whereupon our faith is to be bottomed, as upon an infallible and unmoveable ground. This foundation is the Scriptures, the doctrines contained in the Bible, the Word of God therein revealed; and in that way made known unto the children of men, Eph. 2.20. Ye are built upon the foundation of the Apoſtles and Prophets; that is, Upon the doctrines contained in the Old and New Teſtament, whereof the Prophets and Apoſtles were the publiſhers, and the penmen: by whom, as inſtruments, the mind of p. 261God was tranſmitted to ſucceeding generations. **Gubernabit te verbum Dei, & ad portum coelorum te adducet ſpiritus ſanctus.Our faith Sirs is not to be bottomed on the dictates of men, or the traditions of our fathers; for then it would be a fickle; unſtable, uncertain faith: But it is to be built on the ſure word of Prophecy. The doctrines of the Bible are to be the foundation of it. In this reſpect, our Lord Jeſus Chriſt is compared to the chief corner ſtone. He is the principal ſubject whereof the Scripture treats, and whereunto the doctrines tend: they are appointed to diſcover Chriſt unto us, and to bring us unto him, and to build us up in him. He is the perſon in whom the ſtrength of the building lieth, and through whom the two walls of the building are joyned together, Jews and Gentiles are made up into one houſe, and Church; as the ſides of a building are coupled together by the corner ſtone.

2. There is a perſonal, or eſſential foundation, upon whom a Believer depends for life and ſalvation: by whom the Church ſubſiſteth, and through whom it is conſtituted as a temple for God. Thus Chriſt is the foundation, and every Saint is a ſtone in the building founded upon him, Iſa. 28.16. Behold I lay in Sion for a foundation, a ſtone, a tryed ſtone, a precious corner ſtone, a ſure foundation. Which the holy Ghoſt expoundeth, once and again, as meant of Jeſus Chriſt. And it is an excellent paſſage containing abundant matter of incouragement for humbled ſinners, to come unto Chriſt, and to reſt upon him. 1. He is a Saviour of Gods appointment, ſufficiently authorized to be the Mediator; ſo that if you come to God by him, he will not reject p. 262you; for it is the Lord's doing to conſtitute him to be our Redeemer; it is the way which God himſelf hath ſet open to bring ſinners to ſalvation, He is the foundation which the Lord hath laid. I lay in Sion for a foundation. 2. For the qualification of his perſon, he is mighty to ſave, able to deliver to the uttermoſt: He is not as ſand or gravel, by which the building cannot be ſupported; but a ſtone, or rock, which noteth the ſtability and ſtrength of Jeſus Chriſt; he is able to bear whatever weight is laid upon him. No winds, or ſtorms from earth, or hell, can prevail to overturn what is built upon him. And this ariſeth from the conſtitution of his perſon; being very God, as well as man. 3. He is a tryed ſtone. Do you yet queſtion his ſufficiency to ſave you? Are you ſtill in doubt whether you may truſt in him? Why, do but mind the experience which he hath given of his ability, he is a tryed ſtone: Eve hath tryed him, and Enoch tryed him, and Noah, and Abraham, and David, and Solomon, and all the people of God in former ages have made the experiment; and their expectations were not fruſtrated: they found him ſuch a one as he is diſcovered to be; He is a ſtone of trial, a foundation of proof, a ſure foundation. 4. This is that which God would have ſinners to take notice of, Behold I lay in Sion for a foundation a ſtone, &c. q. d. Hear, O people, and give ear all ye inhabitants of the earth, mind what I have done to carry on the ſalvation of ſinners. And to what end is this publication made, but that we might come unto Chriſt, and unto God by him with full aſſurance of faith? This is the firſt particular I would obſerve under this ſimilitude.

2. This reſemblance doth import, That all ſuch p. 263perſons whatſoever, who are knit unto Chriſt, and built up to ſalvation upon his righteouſneſs, muſt of neceſſity be made conformable unto him. There muſt be an anſwerableneſs betwixt them. As the foundation is the ſupporter of the building, ſo it is a rule and meaſure unto the building. The ſtones which are ſet upon it muſt be proportioned thereunto: the ſuperſtructure muſt be of length, and breadth, according to the foundation. So it is in the ſpiritual building. The ſouls of Believers, who are joyned to Chriſt, muſt bear a proportion to him with whom they are joyned. This is the Statute-Law of the God of heaven, and it is more unalterable, and irrevocable, than the Laws of the Medes and Perſians, That there is no ſaving intereſt in Chriſt without conformity to him, Rom. 8.29. Whom he did foreknow, he alſo did predeſtinate to be conformed to the image of his Son. Mark, It is the unchangable decree of the Lord of Hoſts; If you are ſaved in any other way, or at a cheaper rate, it muſt be by the alteration of God's decrees; which are unchangeable, as his nature and eſſence, without any variableneſs or ſhadow of turning. As Chriſt could never have been our Redeemer, but he muſt be made like unto us: ſo we ſhall never taſte of the Redemption purchaſed by him, unleſs …e be made like unto him.

This conformity of a Believer to the Lord Jeſus Chriſt, doth mainly lie in five things, viz.

1. The qualifications of his …erſon.

2. The ſufferings of his death.

3. His reſurrection, and aſcenſion into heaven.

4. The holineſs of his converſation.

5. The troubles and perſecutions, which he underwent upon the earth.

p. 2641. Believers muſt be made like unto Chiſt, in the qualifications of his perſon. Their judgments muſt concenter with Chriſt's judgment, in the approbation of ſuch things as he approveth, and diſapproving thoſe things which he diſliketh: Their affections muſt run in the ſame chanel wherein Chriſt's affections run, loving what he loveth, and hating what he hateth, and delighting in that wherein he taketh delight: Their minds muſt be placed on the ſame objects on which Chriſt's mind is placed, and act in the like manner as his acteth: Their hearts muſt be moulded into the ſame frame with his heart: and ſo I might inſtance throughout the whole man. Chriſt muſt be formed in them, Gal. 4.19. And Phil. 2.5. Let this mind be in you, which was alſo in Chriſt Jeſus. They muſt be ſo clothed with his divine qualities, that it may be ſaid they have put on the Lord Jeſus Chriſt, Rom. 13.14.

2. There muſt be conformity to the ſufferings of his death, in a ſpiritual ſenſe. As Chriſt died for ſin, ſo Believers muſt die unto ſin. As our Lord Jeſus was put to a painful, lingring, and ignominious death; in like ſort muſt their corruptions be mortified, and killed. For Mark it Sirs, The death and crucifixion of our Lord Jeſus, is not only the meritorious cauſe, through which ſin is mortified; and a ſtrong evangelical reaſon, why it ſhould be mortified; but it is alſo the pattern and exemplar according to which it is done. In the very ſame way and manner, as Chriſt was put to death for us; ſo are our luſts and corruptions to be crucified within us. Hereby we are rendred conformable unto his death. Phil. 3.9. and planted together into the …keneſs of his death, Rom. 6.5.

3. There muſt be conform…y to the Lord Jeſus, p. 265in his reſurrection and aſcenſion into heaven. As he roſe again from the dead, and went up into heaven, never to return to corruption any more: ſo muſt the hearts of believers be raiſed unto ſpiritual objects, and their affections ſet upon things that are above, where Chriſt ſitteth at the right hand of God, Col. 3.1. Their hearts muſt be withdrawn from ſin, and the world, never to be ingaged upon them any more: but they muſt live as perſons that are revived, and made partakers of a new life, Rom. 6.4. As he was raiſed from the dead by the glory of the father, even ſo muſt we alſo walk in newneſs of life.

4. Believers muſt be made conformable unto Chriſt, in the holineſs of his converſation. They muſt tread in his ſteps, doing the ſame work as he did; and acting upon the ſame principles and motives, as he acted upon; and carrying on the ſame deſigns as Chriſt carried on; and ſerving the Lord in the like manner, with cheerfulneſs, delight and alacrity, as he ſerved him, Eph. 5.2. Walk in love, as Chriſt alſo loved us. And Rom. 15.1, 2, 3. We ought not to pleaſe our ſelves, but every one his neighbour, for his good to edification: for Christ alſo pleaſed not himſelf, &c.

5. They muſt expect to be made conformable to Chriſt, in the troubles and perſecutions that befel him upon the earth. Therefore it is called, a ſuffering with him; that is, the ſame things, and in like manner as he ſuffered, Rom. 8.17. If we will be faithful unto Chriſt, we muſt look to meet with the like uſage as he met with; and to go through many tribulations, into the Kingdom of God.

This is the ſecond thing to be noted under this compariſon.

3. According to the purport and tenour of this p. 266ſimilitude, taken from the foundation and the building; Our faith, which is the uniting grace, is a reſting upon Chriſt and his righteouſneſs. The ſtones are joyned to the foundation by being laid upon it, and there reſting: So when we lay the ſtreſs of our ſalvation upon Chriſt, and caſt our burden upon him, and there ſtay our ſelves, as upon a rock; thereby we are united unto Jeſus, and made one with him. By nature we are as rough, unpoliſhed ſtones in a quarry, without any relation to Chriſt. Now the work of conviction, may be compared to the unſettling of theſe ſtones; and humiliation and legal terrors upon the heart, are the hewing of theſe ſtones; By the firſt they are removed out of the Quarry, and by the other their ruggedneſs is pared away: The grace of converſion is as the fitting, and poliſhing the ſtones for the building; and faith is a putting them upon the foundation, and their reſting upon it. As by the cement of love, the ſtones are coupled one to another; ſo by faith they are knit unto the foundation. By the Spirit they are brought unto Chriſt, and ſo ſtay upon him, Iſa. 50.10. Who is among you that feareth the Lord, and obeyeth the voice of his ſervant, and walketh in darkneſs, and hath no light? Let him truſt in the name of the Lord, and ſtay upon his God. Rom. 9.33. Behold I lay in Sion. ſtumbling stone, and rock of offence, and whoſoever believeth on him, ſhall not be confounded. Mark it, As Chriſt is a foundation to his people, ſo he is a rock of offence to them that are diſobedient; they ſplit themſelves againſt this rock, they ſtumble and fall and are broken in pieces. If you would be ſaved by him, you muſt by faith reſt upon this foundation: For whoſoever believeth in him ſhall not be confounded. 1 Pet. 2.4, 5. To whom coming as unto a p. 267living ſtone, diſallowed indeed of men, but choſen of God, and precious. Ye alſo, as lively ſtones, are built up a ſpiritual houſe, &c. See likewiſe, Eph. 2.21, 22.

This is all that I ſhall ſpeak under the ſixth general Head, for the illuſtration of this Myſtery of Union with Chriſt, by thoſe ſimilitudes which the holy Ghoſt hath made choice of to this purpoſe. That which remains further, is the Application of the Point.