The Mystical Union of Believers with Christ, To the reader
To the READER.
IT may be interpreted by ſome (to whom I am beſt known) not only as a defect in prudence, but a doing violence, and treading counter to my perſonal inclination (who have alwayes affected the privacy of Retirement) thus to appear in publike; and conſequently to expoſe my Sentiments in the matters of Religion, to the cenſure of all ſorts of perſons, who may light upon this Book. To whom therefore I owe this account of my Studies, and the publication thereof. Having often, in the courſe of my Miniſtery, preſſed the neceſſity of Union with Chriſt, in order to the partaking of the benefits of Redemption: I was, a while ſince, intreated by letter from ſome, that I would further inſtruct them, in the nature of that Myſtery, of Union with the Son of God. With the propoſal of this ſpiritual and uſeful enquiry, and the ſundry particulars relating thereunto, wherein they deſired information, I was, not a little, well pleaſed: knowing how uſual it is, with many Profeſſors of Godlineſs, to leave the kernel and marrow of Chriſtianity, wherein the life and ſweetneſs of it lieth; and to exerciſe themſelves about the ſhell, and bones only of contention: As if they had been brought up at the feet of thoſe Schoolmen, who turn Religion into Quodlibets, and make it little elſe, but a well-digeſted heap of intricate *Statum laceſſunt omnipotentis Dei, Calumnioſis litibus. Fidem minutis diſſecant ambagibus Ʋt quiſque eſt linguâ nequior. Solvunt ligantque quaeſtionem vincula Per ſyllogiſmos plectiles.and doubtful diſputations. To thoſe ſavoury queſtions, I returned anſwer, as he that miniſters ſeed to the ſower, was pleaſed to give ability: and as might be contained within the compaſs of one ſheet at the moſt. Which anſwer I intended but as a compounding for forbearance, till I ſhould be ready to give fuller ſatisfaction. For I found within my ſelf a ſtrong propenſion of ſpirit, upon the firſt motion of it to me, to wait upon God, in the deligent ſearch of the Scriptures, for a more thorow inſight into that great Goſpel-doctrine. When my Meditations were digeſted into this method and frame, according to the following Treatiſe; I was perſwaded to believe, That I could not be better ſerviceable, to the ſouls of many of my dear friends, from whom the Lord hath ſuffered me to be rent, then by commending theſe plain Truths to their moſt ſerious ſtudy. And I think, I may be aſſured, That many amongſt them, who have loved the Author for the Truths ſake, will be no whit the more averſe, from a ſedulous enquiry into theſe Truths, for the Authors ſake.
For the Subject matter, it needs no Apology (being one of the higheſt, and yet moſt neceſſary, Points of Chriſtian inſtruction) unleſs it be for this, That ſo mean a perſon, as my ſelf, hath attempted the handling of it. To which I ſhall ſay with Minutius Felix. Nihil indignandum vel dolendum, ſi quicunque de divinis quaerat, ſentiat, proferat? Cum non diſputantis Authoritas, ſed diſputationis ipſius veritas requiratur. Atque etiam quo imperitior ſermo, hoc illuſtrior ratio eſt: Quoniam non fucatur pompa facundiae, & gratiae; ſed ut eſt recti regula ſuſtinetur.
All the perverſion in humane affairs, and diſorders in the ſpirits of the children of men, do ariſe (according to the obſervation of Auguſtine) from a twofold Original. *Cum fruimur utendis, & utimur fruendis.1. The enjoying of what ſhould only be uſed. And 2. The uſing of that, which ought to be enjoyed. By giving that place to the creatures, which is only due to the God of heaven; and making uſe of the Lord, and his ſervice, in a ſubordination and ſubſerviency to other ends. Our great work therefore conſiſts, in referring all things to their proper places, and reſtoring them to their appointed ſtations, according to the eternal Law. To uſe the things of this world, as not abuſing them; and to make God alone the object of our enjoyment. This enjoyment of God, ſince the fall of man, is only attainable through Jeſus Chriſt, the Mediator: And there is no fellowſhip to be maintained with God through Chriſt, but only by ſuch as are in Chriſt. And this is the ſcope and drift of the Tract enſuing, ſo to manuduct and lead ſinners unto the Son, That, being knit unto him, they may thence be conducted into the boſom of the Father. And I ſuppoſe, If a juſt reckoning be made, of ſuch as have deſignedly dealt upon this Subject, of a Believers Union with Chriſt, conſidering how many have wrote upon ſome others, this Book need not be accounted as ſupernumerary.
If any be offended with the meaneſs of the ſtile, and for want of ſuch embelliſhments of Rhetorick and Hiſtory, wherewith it might have been adorned; or that I have ſometimes deſcended too low, in the explication and proof of ſuch matters, as ſeem not to require it: Let ſuch pleaſe to take notice, That my intent was (if poſſible) to ſpeak to the capacity of the meaneſt. I have often thought of Mr. Dod's obſervation, That moſt Miniſters in England are wont to ſhoot over the peoples heads. Rather would I utter the plaineſt Truths, to the underſtanding and edification of the weakeſt Chriſtians; than ſtudy to feed more curious fancies, with ſublimer notions and niceties *Diſſoluti est pectoris ſonos auribus infundere dulciores, non medicinam vulneribus adhibere. Arnob.. And as for ringing changes upon words, and the counter-marching of ſentences (as one ſpeaketh) they may paſs for wit and elegancy with ſome; but contribute nothing to the nouriſhment of the vitals of Chriſtianity. I have purpoſely declined all controverſal points, for that I would not ſcratch the *Diſputandi pruritus eſt Eccleſiarum ſcabies. Wotton. Plauſ. & Vot.Itch of any, in this litigious generation. Let us follow after the things which make for peace, and things wherewith one may edifie another. What is found to be agreeable to the mind of God, and the tenour of the everlaſting Goſpel, let it be received and embraced in the love of it: And pardon the defectiveneſs of the Author, in the management of the whole. I dare not ſay as Cicero, who was confident, Se nu…lum verbum, quod revocare vellet, emiſiſſe. Yet I may truly ſpeak, as another: Ego omnia quae dixi, bona fide, ſine ullo ſtudio contentionis, ſine aliqua dubitatione veritatis, ſine aliquo praejudicio diligentioris Tractatus, expoſui.
R. S.