The Plain Mans Senses Exercised to Discern Good and Evil, Chapter 4

The Plain Mans Senses Exercised to Discern Good and Evil · Chapter 4

p. 108CHAP. IV. Of the Union that is between God and Christ, and between Christ and a Christian.

AT that day, Iohn 14.20.John 14:20you shall know, that I am in my Father, and you in me, and I in you.

In the 14. Chapter of John, ver. 11. Christ saith to Philip, Believe me, that I am in the Father, and the Father in me. And because the Apostles did not take so much notice of a Divine power in Christ, as they ought, our Saviour, after he had comforted them by the promise of sending another Comforter to supply his bodily absence; He doth promise, ver. 20. that there is a day at hand, (meaning his Resurrection, of which he last spake, ver. 18, 19.) wherein they should more fully understand that neer Conjunction and Union, that is betwixt the Father and him, and between him and them; At that day ye shall know, that I am in my Father, and you in me, and I in you; I will send the holy Ghost, by whom ye shall be confirmed in all Truth, and enabled to see cleerly the Communion, which I have with the Father (for the Father dwelleth in me, and doth the workes, ver 10.) and with you, for I am in you, and doe all things in you, and for you: God is the fountaine of all our happinesse, our finall good is to enjoy God. Now some course must be taken, to make us partakers of the goodnesse and blessednesse, that is in God; for seeing all goodnesse is originally in God, and Man, at such a wide distance from him; therefore was the second Person, God, manifested in the Flesh, that being one with God, and one with Us, he might convey to us that goodnesse and blessednesse which we wanted. There is God the Fountaine, Man the empty Cisterne, Christ the Conduit-pipe, to convey Grace and Life from the Fountaine, Now the Pipe must come home both to the Fountaine, and to the p. 109Cisterne, else there is no Communion between the Cisterne, and the Fountaine; so it is in this businesse. The first step of Conjoyning and Communicating of God to Man, is Christ manifest in the Flesh; By meanes of whom, as he was one with the Father by eternall Communion of the Divine Essence, so he is with us, by union of his Person with us, and so he is both in the Father and in us, and knits us both together: This is the summe of my Text, (namely) to teach us,There …is a strict Union between Christ and the Father, and between Christ and us. that there is a strict union between Christ, and the Father, and between Christ and us, (I am in the Father, and the Father in me: I am in you, and you in me.)

This Doctrine, and this Text is miserably abused, by many misunderstood, and by some of a fantasticall proud spirit, heightned even unto Blasphemy, as if we were one Person with Christ, and Christ so one with us, as with the Son of Mary. A Member of the Army, in his book of Christ exalted. pag. 17.Robert Watsfield doth thus expresse himselfe upon that Text, John 14.20. Such an union, that God and Christ, and the Saints shall be all individuall, all one, the fulnesse of the Godhead shall dwell in us bodily, God shall be as fully and as really manifest in the Flesh of the Saints (here in this life) as ever he was in the Flesh of our Elder Brother, or that Flesh, Short History, pag. 3. Error 1.that was Crucified at Jerusalem: So the Opinionists of New-England affirmed, that as Christ was once made Flesh, so he is now first made Flesh in us, ere we be carryed to perfection. Thus Henry Nicholls the oldest Father of the Family of Love shameth not to Speak and Teach (namely) that God was all that the Man was, and Man was all that God was,Henry Ainsworth's refutation of Heury Nich…ls, p. 15. so making God and Man one Substance and Being. And so, to put on Christ is in their sence, to have the Being of Christ in us, as when 'tis said, that Christ dwells in our Hearts by Faith; they mean it of a reall and essentiall Being. Thus men puffed up with Spirituall pride, and conceitednesse of their union with God, and God with them, tremble not to say, they are Godded with God, and Christed with Christ. Whereas upon Examination and Triall of their Opinions and Practises, it will appeare, that they are rather Sathanized with Sathan, (who sits as a lying spirit in their deluded mindes, and as a Prince, the Power of the world in their Fleshly, Covetous,Eph. 2.2.Eph 2:2 p. 110Proud, False, Disobedient hearts and lives) than Christed with Christ: we shall come to the Triall in the Uses.

Now seeing the point of Union with Christ is of great Importance, and the very foundation of all Communion and Comforts from him; And seeing it is so mis-understood and perverted, as we have seen, even in these our dayes: Therefore you must give the more diligent heed to have your sences exercised, and your understandings cleered up to discerne Good and Evill, Truth from Error, in this mysterious point of our Religion.

You must know,Of a threefold Union in Scripture. that all Union is not of one sort, there is a threefold Union with God mentioned in Scripture: 1. Essentiall, 2. Personall, 3. Spirituall: 1. Essentiall, so God and Christ his Eternall Son, are One; 2. Personall, so the Son of Man, and the Son of God are One; 3. Spirituall, so Christ and we his Church are One.

First,First, Essential Unity. Essentiall, Thus God and Christ are One, one in Essence of the same Substance, Iohn 10.30. I and my Father are One. How the Father is in the Sonne.The Father is the Son, because by eternall Generation, he communicateth himself unto the Son, and so Christ is God of God, Light of Light, and the Son is in the Father, because he proceeded forth, John 8.42.John 8:42and came from the Father, yet not divided nor separated from the Father, and so the Sonne is light in light, Heb. 1.3.Heb 1:3the onelyonly begotten Sonne is in the bosome of the Father: The Son is in the Father, foreign, as Brightnesse is in the Light, which comes from the Light, and remaines in it; The one is still in the other, because they are one undivided substance, and cannot possibly be separated. It is not so between us and our Children, for though the Parents be in their Children, as the cause of their being, and the matter of which they consist, yet they exist apart and by themselves, being severall men, and so they act apart, as severall persons; the Father dyeth, when the Child lives, the one willeth what the other disliketh, &c. But in this Mysterie it is farre otherwise, the Substances are the same, not divided; and therefore the Son (who is the Fathers off-spring) is in the Father, as light in that light out of which it flowes without separation; the Father is in the p. 111son, as light in that light, which causeth and leaveth it not.

This Essentiall Unity is manifested by the samenesse of their operations, Gods Power is in Christ,H…cker, Eccl. Pol. lib 5. Sect. 56. p. 304. therefore his Essence is in Christ; Thus doth Christ himselfe argue, John 10.38. If I doe the workes of my Father, then know and believe that the Father is in me, and I in him: By this we may understand that saying of Christ to Philip, John 14.9, 10, 11. He that hath seen me, hath seen the Father, and how sayest thou then, shew us the Father? Believest thou not, that I am in the Father, and the Father in me? The words that I speak unto you, I speak not of my selfe, but the Father that dwelleth in me, he doth the workes: Believe me that I am in the Father, and the Father in me, or else believe me for the very workes sake. As if he had said, it is a token of our Essentiall Unity, because we are one in Will, Worship, and Divine operations; what the one willeth and loveth, the other willeth and loveth also; the words of Comfort and Peace which I speak, sayes Christ, the Father speaks, and the workes that I doe, he doth; Therefore look well on me, and on my words and workes, and in me thou shalt know the Father by his Divine goodnesse, power and will.

Personall Union is that of the Son of Man,Secondly, Personall Union. with the Son of God, and in this kinde no Man is one with God, save onelyonly the Son of Mary, who was taken into Unity of his person (as hath been shewed) and now dwelleth in God, as an inmate with God, and is thereby Lord of Lords, and King of Kings: His incarnation causeth him as he is a Man,Iohn 1.14. Col. 2.9.John 1:14Col 2:9 to be now in the Father, and the Father in him, because he is one with that person, who is in, and one with the Father: God is not so in any, as he is in Christ. Neither is any other Creature so in God, as the humane Nature of Christ is: His name alone is Wonderfull, Immanuell, God with us, and Man with God: Thus you see how it is said by Christ, The Father is in me, and I in the Father.

Is our Christ thus in the Father? Ʋse. Then surely he is exceeding deare unto him, there is the fountain and foundation of all Gods love to us. He that is so neerely and inseparably in God by participation of his Beeing, must needs be in his heart p. 112by an infinite affection of love,Iohn 3.35.John 3:35 This is my beloved Son; none so loved of God, because none so in God, and for his sake he loveth all that be Christ's. John 3.35. The Father loveth the Son (not with a new, or Changeable love, but with an eternall Naturall love) and because he so loveth him, he hath given all things into his hand, that whosoever is coupled unto Christ, is sure to be loved of the Father also; Christ brings us into his Fathers love, for the Son loveth us as the Father loved him. Iohn 15.9. As my Father hath loved me, so have I loved you: What of that? Yes, it is much for our consolation, because the love of God towards us begins not in us, it is not procured by us; but it is grounded on his Fatherhood in Christ, and it descends to us from the everlasting bowels of God the Father, and of Christ. Hereupon it followes, that if ye have the Sons love, ye have the Fathers also: see Iohn 14.23. If any man love me, my Father will love him, and we will come unto him, and make our abode with him. The Son brings the Father with him into our hearts, Christ hath his Fathers love, by reason of his Union with him, and we have it by reason of our Union with Christ. John 17.26. I have declared unto them thy name, that the love, wherewith thou hast loved me, may be in them, and I in them; as if he should say, that thou mayest love them for my sake, and for their Union with me, as thou hast loved me their Head for my Unions sake with thee. Whole Christ is dearly loved of the Father, because we are of his Body, who is one with the Father, you are Christ's, and Christ is God's: yea, you are God's, because you are Christ's. The way to get God to be our God, is to get Union with Christ. This must be our method to get God; for he that hath the Son hath the Father also: till we get into Christ, we are strangers to God, yea, enemies to God, without strength, hopelesse, helplesse creatures: But by our Union with the Son, it comes to passe, that his Father is our Father, and his God our God: It is the Father's will that he that seeth and believeth on the Son, may have everlasting life, John 6.40.

p. 113SECT. II. Of the Union between Christ and a Christian, You in me, and I in you.

NOw followes the third kind of Union,33Spirituall Union. (namely) that spirituall Union which is between Christ and his Church, whereby we are incorporated and made members of that mysticall Body whereof Christ is Head. Ephesians 5.30. We are members of his Body, of his Flesh, and of his Bones.

There is a mutuall Union or in Beeing of Christ in a Christian, and of a Christian in Christ: or thus, Doctrine. We are united unto the Person of Christ, so as to be one with him; Thou art in Christ, and Christ in thee.

For proofs; so John 6.56. He that eateth my Flesh, Iohn 6 56. opened.John 6:56and drinketh my Blood, dwelleth in me and I in him. There is that mutuall in-dwelling we speak of, and the means of it is our eating of his Flesh, and drinking of his Blood; we are as truly joyned unto his Person, as our meat and drink is with our Bodies This eating is not carnall and bodily, but yet true and reall, for spirituall things are reall things: Christ is resembled to Food, and Faith to eating, because it doth cause the Soule to receive Christ, to feed and to satisfie it self upon his Love and Merits, as with marrow and fatnesse. Christ's flesh was given for the life of the World, ratione acquisitionis, when he laid down his life for it: And it is given to the World ratione applicationis, when it is offered to us in the Gospel, and in the Sacraments. And Christ is eaten when the Soul doth receive and embrace him by a personall particular Faith.

Lastly, consider that of John, 17.21, 22.23.Iohn 17.22. opened.John 17:22 Christ there prayeth thus for Believers, that they may be one, as thou Father art in me, and I in thee, that they also may be one in us, that is, that they may be United among themselves in the same p. 114spirit of Faith and Love, and that the bond of their Union may be their Joynt-interest and Communion which they have in us; as if he should say, because all true Believers are one in us, in us they all meet, therefore they should be one among themselves, as Members of one Body, under one Head,Ephes. 4.5.Eph 4:5 Christ Iesus, Sons of one Father, who is over all, & in them all, they that are in God, must be one among themselves: This our Union and meeting in one God, in one Lord Jesus Christ, is the only true ground and bond of Union among Christians.

It followes (ver. 22.) And the glory which thou gavest me, I have given them, that they may be one, even as we are one. The Churches Union with Christ her Head, is the Churches Glory.

Note first, it is an unspeakable glory bestowed on the human Nature of Christ, to be united to the Godhead: This Glory (sayes Christ) thou gavest me.

Secondly, note, Christ sayes, This Glory I have given them, they are partakers of it, because they are united unto me, and by me unto thee. The Son of Mary is in the first degree of glorious Union, being united unto God personally: We the Sons of men are in a second degree, partakers of that Glory, being really united unto the Man Christ, so that the same Glory which the Man Christ received of the Father, (namely) to be one with God: He bestowes on us (namely) to be one with himself, and by him to be one with God, as it followes, ver. 23. I in them, and Thou in me: Here God is in Christ (thou in me) and Christ is in us (I in them) here is God, Christ, and Us; Christ is the link that joynes us unto God; Tin them, (there's Christ in us) and thou in me (there's God in Christ) so that in Christ God and we meet, and so the glory which God gave to Christ, he gives to us, and so we are made perfect in one, being firmly, and for ever united and knit unto God; from whence it followes undenyably, all the world must confesse and grant it, that thou hast sent me, & hast loved them as thou hast loved me; they whom thou hast honoured, to be brought so neere to thy self in a blessed Union, must needs be neere to thee in most tender affection. It is a glory to Christ to be one with the Father. It is a glory to a Christian to be one with Christ, and it is the glory of p. 115Christians to be one among themselves. Thus much for proof of the point.

For further Explication of this mysterie I shall shew four things; First, what kinde of Union this is,Four things concerning our Union with Christ. that we have with Christ: Secondly, the manner and meanes by which it is made: Thirdly, the necessity of it: Fourthly, the Uses.

What kinde of Ʋnion is it that we have with Christ? Quest.

I answer, First negatively, It is not a personall Ʋnion, we are not one person with Christ.

Secondly, It is not a corporall, or bodily Union, such as in the joynts of the body; my hand and my foot are united to my head by skin, flesh, and sinews: The joynts of the body are compacted by bodily ligaments: 'Tis not so between Christ and us, Christ is in Heaven, and we on Earth; and as touching locall and bodily Union, we are absent from the Lord: This Union is spirituall.

Thirdly, It is not onelyonly mentall, or in conceit, or speculative by imagination, but reall, and a thing existing, extra mentem, whether we conceit it or not. There is a reall relation and respect between parties, as between Father and Son, Head and Foot: It is a Father, it is a Son, it is a Member, whether we think it or not: so here Christ and we are one, not onelyonly in speculation or imagination, but really, whether you think it or not; and that Union produceth reall effects and operations in us, therefore the Union is reall.

Fourthly, Christ and we are one, not onelyonly by Covenant, and mutuall consent. This is much, but this is not all; Christ is Ours by his own Act and Will, and we are His by our own Act and Will.

The Obligation is mutuall, God by his Covenant makes over himselfe to be our God, and we restipulate and make over our selves to be his people. Ezek. 16.8. I entred into a Covenant with thee, and thou becamest mine. This is like a Marriage Covenant, by vertue of which Man and Wife are one Person in Law, so is Christ and the Church: Ephes. 5.31, 32. A man shall leave Father and Mother, and shall be joyned unto his Wife, and they two shall be one flesh: As it is in this civill Contract, so it is between Christ and us: ver. 32. p. 116This is a great mysterie, but I speak concerning Christ and the Church. By vertue of this Covenant the Church saith (Cant. 6.3.) My Beloved is mine, and I am his; Christ and a Christian are linked together in covenant, and have given themselves each to other:Isa 54.1.Isa 54:1 First freely, secondly fully.

First, freely; Christ looks for no portion with us, he takes us in our rags, when we were enemies, and without strength, and had never done any thing pleasing to him; He loves us freely. And we take Christ freely with a free consent of heart and will, not compulsatorie. Many in times of danger, in time of sicknesse and death, will seem earnest for Christ, O nothing but Christ. In their afflictions they seek me early, but when the danger is past, their affection is cooled, and Christ is laid aside. In a storm, the Marriners will throw their goods into the Sea to save their lives: This is a forced act, but our taking of Christ is not so, it is by way of choice.

Secondly, Christ gives himself unto us fully, and wholly; all his riches are ours, with Christ God gives all things. And we againe do fully give up our selves unto him, we are for him in one thing as well as in another, against all crosses, persecutions, we accept Christ with all those conditions which are proposed in the Gospel, we submit every opposite desire to his Will, we take him with full consent to be our Lord and King, our God and Saviour. Thus Christ is ours, and we are his by Covenant: and both parties have testified and ratified the consent by the Sacrament of Baptisme, in which, as by a solemn Instrument in Law, he receives us into his flock and family, to bestow upon us the blessing of the Covenant; and we, as by a solemn Oath, together with our names, do give up our selves to the profession, worship, and service of that God, who is Father, Son, and Holy Ghost. This Bond by mutuall covenant and consent, makes us very nigh each to other, but though this be much, yet this is not all, there is a further degree of Union between Christ and a Christian.

Fifthly,But spitituall and …e…ll. And it is a spirituall and reall Union, whereby Christ and a Believer are knit together; our very Persons, Soule and Body, are coupled to the Person of Christ by the same Holy Ghost, which dwelleth in him and in us. Hereby we know, 1 …ohn 4.23.that we dwell in him, & he in us, because he hath given us p. 117of his spirit. This reall Union is set forth by two resemblances especially, one of a Head and Members: As the Members of the Body are by joynts & bands knit to the Head, so is the Church unto Christ: From whom the whole Body by Joynts and Bands, having nourishment ministred and knit together, Col. 2.19.Col 2:19increaseth with the increase of God. For understanding of this, you must remember, that there are two heads of Mankind, Adam, & Christ, and we are in Christ, and Christ in us, as Adam is in us, and we in Adam; when God created Adam he created us, we were in his loyns naturally, & as many as descend from Adam, have in themselves the root out of which they spring: so we have Christ in us, being Branches springing out of him: for Christ took (not any mans Person, but our Nature, and sanctified it,Heb 2 11.Heb 2:11 and so is become the head of a spirituall Off-spring, among men. Consider Christ as he is Man, He is bone of our bone, and flesh of our flesh, Luke 3. last v. H…b 2 14.Luke 3(for that he is the Son of Adam) he took part of the childrens flesh and blood: But take us in our spirituall beeing, as we are new born, and so we are bone of his bone, Eph. 5.30. And so Adam and all regenerate persons are Christs Off-spring. A new workmanship, created in Christ Iesus unto good works, Eph. 2.10. yea, we are his seed, as saith the Prophet, He shall see of his seed. Isa. 53.10.Isa 53:10The Sons of God have Gods own Son as their second Adam from Heaven, whose race and progeny they are by spirituall and heavenly Birth,1 Cor. 15.45.1 Cor 15:45 the second Adam is made a quickning spirit. Adam is in us as the originall cause of our Nature, and the corruption of our Nature, called the old man. Christ is in us as the originall cause of our Restauration to Life, and of our new Nature, called the new man.

The second Resemblance, whereby this neere union is set forth, is that of the Vine and Branches, John 15.5. I am the Vine, ye are the Branches: Now the Root is, and liveth in the Branch, and the Branch in the Root,Galat. 2.20.Gal 2:20 so doth Christ live in us, He is the Root that Bears us, and we live in him, as saith the Apostle, Rom. 11.17, 24. We that are wilde by nature, are graffed contrary to nature, into a good Olive Tree, and so partake of the Root and Fatnesse of the Olive Tree, we have a Conjunction, not onelyonly with the Vertue and Merit of Christ, but with his Person, as the Branch hath with the Vine: He that drinketh a Cup of Wine, doth partake of p. 118the Fruit of the Vine, yet not so as the Branch doth, for the Branch is in the Vine, it subsists and lives in the Root, and the Root liveth in the Branch. I am the Vine, ye are the Branches, John 15.5.John 15:5he that abideth in me, and I in him, the same bringeth forth much fruit. The Root is not without the Branch, nor the Branch without the Root, they are joyned the one to the other, so we are Branches springing out of Christ the Root, in whom we still abide: Thus you see what kinde of Union we have with Christ; Followes

Secondly, Quest. 2 What is the manner and meanes by which it is made? what be the Bonds?

They be two; Answ. First, the Principall is his Spirit, that quickning Spirit, Sect. 3 which from him the head is diffused to the enlivening of all his Members, and knitting them inseparably unto himselfe.1 John 5.11.1 John 5:11 Life is originally from the Father, and cometh not to us but by the Son, nor by the Son to any of us in particular, but through the Spirit, Rom. 8 9. If any man have not the Spirit of Christ, he is none of his. The first ground of our Communion with Christ, is his assumed Nature, which being joyned to the Godhead, is the well-spring from whence all Life and Grace is derived to us; But that which actually joyneth Christ and us together is the holy Ghost, which isa Rom 5.5.Rom 5:5 given, and trulyb 1 Cor. 3.16.1 Cor 3:16 resideth both in him and in us, c Rom. 8 2.Rom 8:2making us free from the Law of sinne and death.

As the Body that hath many Members, and one Soule in them all, is one Body with the Head, by reason of that one Soule in them all; so is Christ and his Church but one, by reason of that one Spirit, which is in him, and in us, Eph. 4.4. There is one Body, and one Spirit. This is Paul's reason to prove our Union with Christ, because by one Spirit we are all Baptized into one body, 1 Cor. 12.13.1 Cor 12:13and have been all made to drinke into one Spirit.

This must needs be the first and principall meanes of Union, because till he lay hold of us, we are as withered Branches, and dead Bones: He doth not joyne such dead Soules to himselfe, therefore the first degree of communion with Christ,See Eph. 5.26, 27.Eph 5:26Eph 5:27 must needs consist in the participation of his Spirit. The which Spirit hath in us a double worke, one to possesse p. 119us of the Person of Christ, coupling us unto him by Faith in our first Conversion, whereby we are partakers of the merit and vertue of his Blood, to take away the curse, which rested on us, and stopped the course of Communion with God.

Secondly, the other worke is the actuall influence of Grace, whereby we begin to live the life of Grace,G…l 5.25. mortifying our Corruptions, and rising to newnesse of life, and so are by him led on from one degree to another, till Grace be finished in Glory.

You see then that the chief bond to Unite us unto Christ, is the holy Spirit, both in respect of his presence, and also as he is a Spirit of Graces, fitting us for Union with Christ; after which sort, he is not in the reprobate, though he fill all places. This is on Christs part.

The second Bond of this Union on our parts is Faith, Bishop Usher Sum. p. 193.which is the first and more generall effect and instrument of the Spirit of Christ in us, disposing and enabling us to embrace and cleave to him. Hence it is said, Eph. 3.17. That Christ doth dwell in our hearts by faith; Eph. 2.8. Gal. 5.22.Eph 2:8Gal 5:22and by faith we put on Christ, Gal. 3.26, 27. For as Faith is the gift of God, and the fruit of the Spirit: so also it is the instrument of the Spirit to receive from God whatsoever benefits and graces are purchased by Christ, and offered to us in the Gospell. Rom. 5.1. we are justified by Faith through our Lord Jesus Christ, by whom also we have accesse by Faith into the grace, wherein we stand, ver. 2. And againe Gal. 5.5. We through the spirit doe wait for the hope of righteousnesse by Faith. When the word tells us, that there is no Salvation without remission of Sins, and no remission, but by the favour of God, through the blood of Christ; that there is no good thing in us, unlesse it be given us from above, no hope of Salvation by any thing that we can doe or suffer, and that all that be laden with the Burden of their sins may freely come and be eased: Then comes the Spirit and enlightens our mindes, and boweth our hearts to believe these things, and to close with Christ so freely offered unto us, and then is the knot of Union knit betweene Christ and the soul.

p. 120This inward hold-fast which Christ hath of us, and we of him,Phil. 3.12.Phil 3:12 is mutuall, He apprehends us in our perishing condition, and we apprehend him, just as a man fallen into water, he reacheth his hand to us, and we put forth our hand to catch hold of him: There is hand in hand, Christ clasping us by his Spirit,Psal. 119.176.Ps 119:176 we him by the hand of Faith: Christ first seekes us that were lost, and by his spirit layes hold on us; then do we that fled from him, turn to him, and lay hold on Christ: Jesus first speaks to us, as once to Mary, John 20.16. Shee heard him speak before, ver. 15. but knew him not: but now Christ speaks to her heart in the voice of a Friend; Jesus saith unto her, Mary, my friend Mary. Then she turned her self and saith unto him, Rabboni, it is my Master, it is my Christ, my Lord, my Love, that was crucified.

Thus Christ speaks to our hearts, Iohn, Thomas, &c. (Why weepest thou? Whom seekest thou?) And the heart forthwith answers with joy,Iohn 6.37. Iohn 17.10.John 6:37John 17:10 O! my Master, my Christ; Here's a joyfull meeting, and happy closing, between Christ and the Soul. Thus God giveth Christ to us, and us to Christ, and so he saith of all Gods Elect, All thine are mine, we are Christ's, and Christ is God's.

Amongst the Errors rejected by their Synod in New England, Short Hist. p. 9.this was one, (namely) That we are complealy united to Christ, before, or without any Faith wrought in us by the Spirit. Of which Error, because Mr. Cotton was supposed to give some occasion: This question, among others, was proposed unto him by certain Ministers of those Churches, before the Assembly met,Mr. Cotton in his way of the Churches cleared. (namely) Whether our Ʋnion with Christ be compleat before and without Faith, whereto (saith Mr. Cotton) I gave this answer, not without, nor before the habitor gift of Faith, but before the act of Faith, that is, not before Christ hath wrought Faith in us, (for in uniting himself to us, he worketh Faith in us) yet in order of Nature, before our Faith doth put forth it self to lay hold on him.

This Answer if expressed onelyonly in those words (namely) [not before Christ hath wrought Faith in us, for in uniting himself to us, he worketh Faith in us] had been more cleere and full, whereas by distinguishing the Habit from the Act p. 121of Faith, and affirming that we are United to Christ by the Spirit, before our Faith doth put forth any act to lay hold on Christ, is very ambiguous, and unsatisfactory.

For, First it seemes to savour of the Leaven of Antinomianisme and Enthusiasme (namely) that the Spirit doth all without us, witnesseth our justification absolutely without relation to any thing in us, and so Uniteth us to Christ, without us, or any act of ours concurring therein.

Secondly, it is inconsistent with it selfe, for what doth the working of Faith in us availe, as to our uniting unto Christ, more than the working of Patience, or any other Grace, if the Union be compleat before our Faith doth put forth it self to lay hold on Christ.

Thirdly, To distinguish between the habit and act of Faith, hath no place, neither can it be rightly applied to the point in hand: for our Faith is begun in action, it begins in the acts of Consent and Adherence, and therefore if the Spirit doth unite us to Christ, before and without any act of Faith, it doth unite us before and without any Faith at all.

In morall Philosophy, the habit of vertue is nothing but a setled disposition or permanent quality facilitating unto action through long custome, and is therefore called an acquired Habit: But the Scriptures speake more divinely, calling the Principles of Grace the seed of God: 1 John 3 9.1 John 3:9He that is born of God sinneth not, because his seed remaineth in him. Now what is that seed, by which we are born of God? S. Peter (1 Ep. 1.23.) tells you, it is the Word of truth, the Gospel of your salvation, which being received in the heart, liveth and abideth in you. Whence I thus argue: The seed of Faith, is the beginning of Faith; but the Word actually heard and embraced, is that seed of God; therefore our Faith is begun in action. Again (Gal. 3.2.) the Apostle sayes, that we receive the Spirit by the hearing of Faith, that is, by the Doctrine of Faith, as if he should say, the Spirit of God is given and conveyed in, and with the Gospel preached: by both which concurring, Faith is wrought in the heart, and claspeth Jesus Christ; by the hearing of Faith the Spirit is received and by the Spirit the grace of Faith: And so Christ uniteth himself p. 122to us by his own act, enlivening us, and making the Word powerfull to covert us: And we again unite unto him by our own act of Faith, receiving him thus offered to us.

The Union then is begun by action of the Spirit on us, and of Faith put forth by us to lay hold on Christ: Hereof it followes, that if this Union be compleat before the Act of Faith put forth to lay hold on Christ, it is compleat without Faith at all. Now when Faith is thus wrought in us, by reason of its permanency in us, and also because it is the root of spirituall actions, it is called the habit of Faith (not according to Scripture-phrase, but the language of Philosophers and School-men) yet an infused habit, because it is gotten not by customable actions or use, but by the operation of Gods Spirit in the Word preached; It is the Faith of the operation of God, Col. 2.12.

How far forth the forementioned Ministers were satisfied in Mr. Cotton's Answer, it is not materiall to enquire (onelyonly the Lord of his mercy continue and increase their amiable Communion together.) Howbeit, when that Question was brought into that Assembly, they resolved and decreed against Union with Christ before Faith, roundly and intirely, without mincing or distinguishing of the Habit and Act of Faith,Short Hist. p. 9. Error 37. in these words, The terme [united] being understood of that spirituall relation of Men unto Christ, whereby they come to have life and right to all other blessings in Christ, 1 Joh. 5.12. And the terme [Compleatly] implying a presence of all those Bands and Ligaments, and meanes, as are required in the Word, or are any wayes necessary to the making up of the Ʋnion; we now conceive that this Assertion is erroneous, and contrary to Scripture, which either expresly mentioneth Faith, when it speaketh of this Ʋnion, (Eph. 3.17. That Christ may dwell in our hearts by Faith. Gal. 2.20. Christ liveth in me by Faith:) or ever implieth it in those phrases, that do expresse Ʋnion, as coming to Christ, John 6.35. and eating and drinking Christ, ver. 47. compared with ver. 54. having the Son, 1 Iohn 5 12. and receiving Christ, John 1.12. and marriage unto Christ, Eph. 5.32. If there be no dwelling of Christ in us, no coming to him, no receiving him, no eating nor drinking him, no being p. 123married to him before and without Faith, then we are not united to Christ before Faith: But the former is true, therefore also the latter. Thus much of the manner and meanes of this Ʋnion. The third Question followes.

Is such an Ʋnion between Christ and a Christian necessary to salvation? Quest. 3

Yes: Answ. Because it is the ground of our partaking in all that Christ ever did or suffered: Though there be Water in the Well, and Light in the Sun, and Help in a Medicine, What is all this to thee, unlesse thou have some meanes to partake thereof? So except we be truly partakers of Christ, and as really possessed of his Spirit, as we are of the body of Sinne, and Death from old Adam; all that we speak of eternall life is but a Dream. Christ within you is the hope of glory, Col. 1.27. There is Christ without us, Christ dead, and risen, and ascended. And in Christ are laid up all the Treasures of Wisdome and Knowledge. There's merit enough, and mercy enough in Christ; But what is this to thee, that art a Stranger to him, and dost onelyonly hear the report of such things? It is bootlesse to go about to lay hold on any thing that Christ ever did, or suffered, except ye have fellowship with Christ; It is not the performance of this or that duty, or a course of duties, that will serve thy turn, unlesse Christ be in thee, and thou in him; He that hath the Son hath Life, 1 John 5.11, 12.1 John 5:111 John 5:12and he that hath not the Son hath not Life.

When a stranger sees a Sciens graffed into a living stock, what means this Art (thinks he?) Why may not as well two drie sticks tied together? The answer is, This Engra…ture is necessary, to the end the Twig may partake of the Sap that is in the Root, and live; for else the Twig cannot live of it self: The case is ours, Iohn 15.4. Now then seeing life and righteousnesse, and all fulnesse, is in Christ,John 1.16.John 1:16 and no where else, and seeing it is Gods pleasure, that of his fulnesse we should all receive, and Grace for Grace:

Lastly, seeing Christ is the head over all things to his Church, Ephes. 1.23.Eph 1:23which is the Body, the fulnesse of him that filleth all in all: therefore none can be filled, except he fill them; none can live, except they live by him: All spirituall riches must be p. 124had in Christ, and no where else, which can never be imagined or expected, untill you be united unto Christ as hath been said. Now followes some uses of the point.

Let the sound Christian take notice of the honour and Dignity bestowed on him, Ʋse. 1 that he should be one with the Son of God. Hester a poore Captive maid was honoured to be made the wife of King Ahasuerus; and David counted it a great honour to be Son in law to King Saul: But behold a greater then Ahasuerus, or Saul, is here: for, truly our fellowship is with the Father and with his Son Jesus Christ, 1 Joh. 1.3. the highest pitch of honour that a poore soul is capable of in this world, is to be united to God the eternall Fountaine of all blessednesse and goodnesse.1 John 3.1.1 John 3:1 Behold! what love the Father hath given unto us, that we should be called the Sons of God. Now how ought this to affect our hearts, see ver. 4. These things write we unto you, that your joy may be full. This fellowship fills the heart with joy; whatsoever worldly abasures we lye under, yet this one thing does advance a Christian above all others; Christ is thine, and thou art his, thou hast friendship, yea, union with the head of the Church, who is now at the right hand of God

A sound Christian is the only truly honourable person in the World, Ʋse. 2 Isa. 43.4.Isa 43:4you that are Christs, take notice of the sweet mercies, Priviledges, and comforts that arise to you from this Union with Christ, for they are unutterable.

First, you may be sure, that your Persons are tenderly beloved; Christ is loved more than any other, because he is in God after another manner than any other is, and we are loved for the same reason, because we are one with Christ (he loveth us as parts of himselfe) as my Father loved me, so have I loved you, Joh. 15.9. This neere Conjunction breeds love, you that are Christs, you are neere his heart, as a signet upon his right hand, you are his peculiar Treasure, his delight, his beloved ones; Christ loves a Christian above every Creature. He delights in us as the Price of his owne blood. And he expresseth this love by Termes of love and delight, you are my spouse, Deut. 32 9. Exod. 19.5. 1 Pet. 2.9.Deut 32:9Exod 19:51 Pet 2:9my little flock, little Children, Freinds, my portion, my peculiar Treasure. In a word, we are a chosen generation, p. 125a Royall Priesthood, a peculiar people, How faire and pleasant art thou, O Love for delights, saies Christ, to the Church, Cant. 7.6. and ver. 10. The Church speakes to Christ, I am my Beloveds, and his desire is towards me.

Secondly, by meanes of this Union,2 Cor. 5.14. I…n 14 19. Rom. 8 34. Iohn 1.16. Ephes. 1.23.2 Cor 5:14Rom 8:34John 1:16Eph 1:23 we have a Propriety in Christ, and a right to all that ever he did or suffered for mankinde; All is yours, because you are his; Christ's my Christ, my Lord, my Saviour, my Rock, my Portion, my Righteousnesse, my Peace, my Redeemer, my Lord, and my God, may every true Believer say. And with him, all that is his, is ours. His Father is our Father, his Kingdome is our Kingdome, His Merits, Death, Resurrection, they be ours; his Righteousnesse, his Spirit, his Victories, his Graces, they be ours: We have a share in them all, 1 Cor. 3.23. All things are yours, because you are Christs, because thou art one with him. Turne the Bible, gather out of it, what is the Portion of the Elect, and what the Riches of the inheritance of Saints in light, what great things Christ hath received to bestow on others, and then sit down and blesse God that ever thou wert borne, praise him that ever thou wert made so neere to Christ, for thou mayest say, All this is mine. Christ hath a peculiar interest and right in you: he may challenge you, and all that is yours, because you are his; and we may challenge all that is Christs, because he is ours.Rom. 8.32. 2 Pe… …3.Rom 8:32Rom 8:2 We are Heirs annexed with Christ: God having given us his Son, how shall he not with him, give us all things?

The Papists disputing against our Justification, by the righteousnesse of Christ, and pleading for a Justification by inherent righteousnesse; demands of us, How we can be just by the righteousnesse of another? Can the wall (say they) be white, by the whitenesse that is in my ba…d? Or can I live by the bread which another eats? So neither can we be just by the justice of another.

Our Answer is, Christ and the Believer be not Two, but One: Christ is the bread of Life, and the Believer eats him by Faith; Peter cannot be saved by the righteousnesse that is in Paul, because they be two; but the Members are saved by the righteousnesse of their Head, because Head and Members p. 126are not two. This is no such strange thing in naturall and civill relations: Can an Apple-tree live by the juyce and sap of a Crab-stock? Yes, if it be graffed into the stock. Can a Woman be honoured by the honour that is bestowed upon a Man? Yes, if she be married unto him. Can a Debtor be discharged by another mans money? Yes, if he be my Surety; for I and my Surety are one in Obligation and Construction of the Law. Christ and we make but one Church, He as Head, We as Members.

Thirdly, Great comfort ariseth from this Doctrine to a poore Christian in regard of his manifold weaknesses and frailties: Christ is ours, and we are his. This assures us of pitty and acceptance,Isa. 42.….Isa 42 The bruised Reed he will not break, nor quench the smoaking Flax: We bear with great infirmities in our own Children, Wives, and Friends, because they are ours; therefore we will not cast them off; if they be sick or weak, do we turn them out of doors? Nay, but we cherish, and pity them the more: so does Christ pity us: for the Believer is dearer to Christ than our neerest relations can be to us: if a member of our body be lame, or wounded, do we dash it against the wall? or cut it off in anger, and say, who would be troubled with such a hand, or such a foot? Do we not rather wrap it up, that it may be healed? Another, perhaps can hardly endure the sight of our sores, yet we dresse it, and handle it gently, and Why? because it is ours, because there is life in it, because it is one of our members: So is Christ to the Believer, he heales the broken-hearted, he seeks that one sheepe that is gone astray. Psal. 103.13.Ps 103:13Those that come to him, he will in no wise cast out. Like as a Father pitieth his Child, so is the Lord mercifull to them that feare him. He doth welcome the Prodigall Son,Isa. 66.12.13, 14.Isa 66:12Isa 66:13Isa 66:14 As one whom his Mother comforteth, so wi… I comfort you, you shall suck and be dandled upon her knees: And hen you see this, your heart shall rejoyce, and your bones shall fl…urish like an Herb. This should raise our spirits against all spirituall discomforts, I am his, and he is mine, he will not cast off for ever, Ʋse. 3 he will not lose any one of his.

The third use is for triall and examination, whether this knot be knit between Christ and us, whether Christ be in p. 127thee, and thou in him; you have seen before the necessity of being in Christ; because, except we be really one with him, all that we speak of eternall life, or expect from him, is but a dream: There's no true Grace, nor true Peace, but what flows from Communion with Christ, all the rest are but counterfeit.

The main thing in this Triall will be, Quest. whether you have in you the spirit of Christ, For he that is joyned to the Lord, is one spirit, 1 Cor. 6.17. There is but One soule, as it were in Two bodies: We know that he abideth in us by the spirit which he hath given us, saith S. John, 1 John 3.24.Triall of our Union with Christ. Now our Union with Christ is a secret and hidden thing; and it is known to us by the same spirit that dwelleth in us, and in him; to have Christ in us, and his spirit in us, are promiscuously put the one for the other, Rom. 8.9, 10. Because Christ and his Spirit, are never sundred. And seeing all sorts and sects of Men, professing Christianity, may pretend to have the spirit of Christ, as well as that they have Christ himself; therefore this must be our task to enquire what kind of Spirit the Spirit of Christ is.

Amidst the manifold evidences of Christs Spirit in any Soul, Answ. I shall onelyonly pitch upon these two. First, it is a Spirit of holy Sympathie and fellow-feeling; Secondly, of Conformity and likenesse unto Christ.

First, if Christ be in thee, and thou in him, Sympathy. 1 there will arise a spirituall Sympathie and fellow feeling in thy heart, thou wilt be tenderly affected with the honour of Christ, and the prosperity of his Gospell, Church and Kingdome, in all the world: if the same Soul were in my child, that is in me, then what I love, he would love, when I rejoyced, or grieved, so would he: So in the body, if the head ake, all the body is ill at ease; if one member suffer, all the members suffer with it;1 Cor. 12.26.1 Cor 12:26 if one member be honoured, all the members rejoyce with it; And why so? It is by reason of one Soule that is in all those Members: So is it in the body of Christ, his friends and foes are mine: that which Christ loves, I love; that which Christ hates, I hate; that which grieves him, grieveth me.

Christ hath a fellow-feeling: First, of our sufferings: Saul, Saul, Why persecutest thou me? Acts 9.4, 5.Acts 9:4Acts 9:5Christ himself was out p. 128of his reach, but Christ takes the injuries done to his Members, as done to himself. Ver. 5. I am Jesus, whom thou persecutest. H… that toucheth you, Zach 2.8.Zech 2:8toucheth the apple of mine eye.

Secondly, of our Infirmities and Temptations, For that he himselfe was made like unto his Brethren, and was tempted, he knoweth how to succour them that are tempted.Heb. 2.18.Heb 2:18

Thirdly, So Christ taketh the good done to us, as done to himself Mat. 25.40. Inasmuch as ye have done it unto one of the least of these my Brethren, ye have done it unto me. In like manner is the sound Christian touched and affected with honour and dishonour, that befalls Christ, he can say with truth of heart, The reproaches of them that reproached thee, are fallen upon me. The reproaches that befall Religion through the miscarriages of its professors, are a grief to a godly man: so the godly, in the Prophet Zephaniah's time, which laid to heart, the calamities of the Church, and the corruptions thereof, are singled out as the speciall objects of Gods favour, Zeph. 3 18. I will gather them that be sorrowfull for the solemne Assembly, who are of thee, to whom the reproach of it was a burden. The solemne Assemblies, the Sabbaths, the publique Worship and Ordinances of God, These are things most precious to the godly, highly prized and joyed in, and the want of them was their sorrow and lamentation, and the rather because their enemies,Lam. 1.7. Psal. 42.3.Lam 1:7Ps 42:3 in their exile, did mock at their Sabbaths, and twit them with their Religion. This reproach done to Religion, is a burden to the true Child, and Member of the Church: So in these our daies, the Name and Religion of Christ is greatly dishonoured, through the miscarriages of many professors: Christ may justly complain of our people, that call themselves the godly party, as once Jacob did of his two Sons,Gen. 34.16, 25.Gen 34:16Gen 34:25 Simeon and Levi, who treacherously, and contrary to their covenant, slew the Shechemites: Gen. 34.30. You have troubled me, to make me stink among the inhabitants of the Land, as if he should say, you have disgraced me and my Religion, and the God whom we serve; the very Canaanites must needs abhor both us and our Religion. Now they that have in them any spark of the spirit of Christ, cannot chuse but be troubled, when Christ, whom they love, is so p. 129dishonoured, and evill spoken of.Phil. 3.18.Phil 3:18 Many walk (sayes Paul) of whom I tell you, even weeping, that they are enemies of the Crosse of Christ; Any wrong done to Christ, any disgrace that reflects upon his name, doth wound the heart of a true Christian.

But on the other side, when Christs Name, Gospel and Kingdom is magnified, it is the joy & rejoycing of the heart of any one that has the spirit of Christ in him, yea, it is more deare and precious to him than his own credit or profit. When some preached Christ at Philippi, Phil. 1.18.Phil 1:18out of a design to adde affliction to Paul's bonds: however it went with Paul, so Christ were preached, he rejoyced. Paul was a man variously reported and censured. But (saith he) whether ye count me mad or sober, it is not much materiall, I will not shape my Doctrine to please Men or Times, because the love of Christ is dearer to me than my selfe, if we be besides our selves, 2 Cor 5.13.2 Cor 5:13it is to God (that is) I doe not care for being held a mad man for Gods service; and he gives a reason, ver. 14. because the infinite love of Christ, who died for us, doth interchangeably bind us to consecrate unto him our honour and credit, yea, our whole life, which we hold by his benefit.

It was an excellent speech of Joshua, in his prayer, when the people fled before the men of Ai: The Canaanits (saith he) and all the Inhabitants of the Land, shall hear of it, and shall environ us round, and cut off our name from the Earth. This might justly be for a lamentation: yet there was something that did stick neerer to his heart than their own name, and that was the glory of God, for so he addeth,Numb. 14.15. Rom. 9.3. Josh. 7.9.Num 14:15Rom 9:3Josh 7:9 And what wilt thou doe unto thy great Name? As if he should say, provide for the glory of thy great name, whatever become of us, and though our name be cut off.

The second triall, whether Christ be in us,22Conformity unto Christ. is taken from our conformity, and likenesse unto Jesus Christ: for as we have born the Image of the first Adam, in Sin and Shame, so we must bear the Image of Christ, the second Adam, in Holynesse and Power: if Christ be in you, he will soon transform you into his own likenesse; for he is a quickning Spirit, he mortifies lusts, and quickens to newnesse of life: So saith the p. 130Apostle,Rom. 8.13.10.Rom 8:13Rom 8:10 If Christ be in you, the Body is dead, because of Sin, but the Spirit is life, because of Righteousnesse; as if he should say, The presence of Christs Spirit in us is manifested by our Mortification of the old Man, and Renovation, or Vivification of the new Man: the Body is subject unto Death, by reason of the remainders of Sin,Verse 11. but our spirituall part is alive, and hath in it the seeds of eternall life, by reason of righteousnesse wherewith it is indued. By vertue of which Spirit dwelling in us, our mortall bodies also shall be quickned, and raised to glory. So (Gal 5 24.25.) he saith, They that are Christs, have crucified the flesh with the affections and lusts; Christ dwells not in a heart where lusts beare sway, Christ destroyeth in us the works of the Devil; the Spirit of Christ is operative, like fire, it is not idle, but effectuall, and its first operation is to subdue its contrary, and to transforme the soule into his own liknesse: Christ is a living Head, a spirituall Head, an holy Head; we may not think, that we can be dead Members of that living Head, nor unholy Members of an holy Head:1 John 1.6.1 John 1:6 If we say we have fellowship with him, and walk in darknesse, we lie, and do not the truth, for if we have fellowship with him,Verse 7. we must walk in the light, as he is in the light. No man counteth that a member of his Body which is not quickned by his Soule; and no man counts that a true member of his Body, which does not grow like the parts of a mans body in humane shape; if his foot be like the foot of a Beast, or his hands like the claw of a Bird, we count it a monstrous Birth: Christ is not severed from his Spirit, nor his Spirit from the operations of his Spirit; therefore it is said, if we live in the Spirit, Gal. 5.26.Gal 5:26let us walk in the Spirit. This is the triall of Christ in us.

You were sometimes darkenesse, Applicat. are ye so still? You were sometimes foolish, Tit. 3.3.Titus 3:3disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hatefull, and hating one another, Ephes, 2.1, 2and are ye so still? You were by nature dead in sins and Trespasses; without knowledge, without Faith, walking according to the course of the world, in excesse of Wine, Rioting, and Drunkennese, Lasciviousnesse, &c. And is it so still? If yea, then Christ is not in you, nor you in him. p. 131Consider, thou that pretendest union with Christ, What hast thou gotten by all thy Communion with him? All Communion with the creature is of an alterative Power, if we be cold, by Communion with the fire we get heat: If we be hungry, or Thirsty, and Faint, by Communion with the creatures of Bread, and Drinke, and Food, we are filled, and cheared, and revived, as Jonathan with tasting of hony. If we be sick, by taking of Physick we are eased, &c. And shall not our Communion with Christ, the Lord of life be much more powerfull to quicken and change our dead hearts to spiritualize our sinfull affections, to Alter our vaine conversations? if you thinke otherwise, you doe Ascribe more Efficacy to the Creature than to the Creator.

Againe, consider the Apostles Rule, 1 Joh. 2.6.In outward Conversation. Ezek. 10.17.Ezek 10:17 He that saith, he abideth in him, ought himselfe also to walke even as Christ walked. In the 10 of Ezek. There is shewen to the Prophet, a vision of Wheels and Cherubims ver. 16.17. when the Cherubims went, the wheels went by them, when they stood, these stood, and when they were lifted up, these lift up themselves also, for the Spirit of the living Creature was in the wheels. This may resemble and serve to illustrate our present point, a Christian walkes, as Christ walked, which way Christ moves, they move, which way Christ leads, they follow: and why? Because the spirit of Christ is in them.

Now observe how Christ walked, Take him in his Fathers family, he is obedient to his Parents. Take him in his owne Family, he Instructs them, and Prayes with them. Take him in the Common-wealth, he is subject to Authority; He payes Tribute, he renders unto Cesar the things that be Cesars. Take him in the Church, he is a constant Hearer, he goes to the Synagogues every Sabbath day; he is a carefull observer of all Gods Ordinances, from the first to the last; though the Ministers were corrupt in their office. Take him in his calling; it is his meat and his drink to be doing his Fathers Will; He seekes not his own glory, but the glory of him that sent him. Consider him in his carriage towards others, he is lowly and meek in company, he is still doing some good. Consider him in his Sufferings, he is patient under them, not rendring evil p. 132for evil, nor reviling for reviling. Thus Christ walked: Now how walkest thou? after this Pattern, or contrary thereunto? Take thee in the Family,2 Tim 3.1.2 Tim 3:1 thou art disobedient to Parents, unthankfull, unholy, without naturall affection, and yet wilt thou say, Christ is in me, and I in him? In the Common-wealth thou resistest the Power that is established,Rom. 13.2. Jude v. 8.Rom 13:2 thou rebellest, and risest up against thy Christian Governour, thou despisest Dominion, and speakest evil of Dignities; thou dost take away from Caesar the things that are Ca…sars, even those things which are so peculiarly his,1 Tim 1.191 Tim 1:19 as that they can be no bodies else, (namely) his Life and his Crown: And yet is Christ in thee? Is this the Spirit of Christ?Iude v 19. Rom. 16.17.Rom 16:17 In the Church thou art a Separatist, thou art one that causest Divisions, and despisest Ordinances, a Church-forsaker, &c. And yet is Christ one with thee? In thy undertakings thou art a Self-seeker, 2 Tim. 3.2. Thou seekest thy own glory, thy own ends, interests, and advantages, let the Publique sink or swim, and yet is Christ in thee? Instead of being meek and lowly in spirit, thou art proud, fierce, a false accuser, thou wilt revenge all injuries; if reviled, thou wilt revile again, thou wilt give as good as he brings;1 Pet. 2.22.1 Pet 2:22 And yet is Christ in thee? In Christs lips was found no guile; in thy lips is found nothing but guile, falsifying of Vowes, Oaths, Protestations, Declarations; Deceit and Guile go not out of our streets;Psal. 55.21.Ps 55:21 the words of thy mouth are softer than Oyle, and yet be they very swords, the poyson of Asps is under thy lips. And art thou a Christian, one with Christ, and Christ with thee? Art thou like unto Christ?

Were it not a blasphemous contradiction to imagine a drunken Christ? a perjured Christ? a rebellious Christ? a King-killing Christ? a Minister-hating Christ, an oppressing, covetous Christ? a lying, false, accusing Christ? a railing Christ? an adulterous Christ? a sacrilegious Christ? &c. Thou art such an one; and yet for all this, wilt boast, and say, I am in Christ, and Christ in me. O thou false heart, and deluded soule! Are these the wayes of Christ? Do they savour of Christs Spirit? If he that abideth in Christ, must walk as Christ walked, then I am sure thou abidest not in him; the works that thou doest, do savour of another spirit, even p. 133the Prince of the Aire, Rom 8.14. Gal. 2.20.Rom 8:14Gal 2:20the Spirit that worketh in the Children of Disobedience. Where Christ is he ruleth, if Christ be in thee, he liveth in thee; he is the lively root of spirituall and gracious Actings; he begts in thee a new Soule, new principles of Life and Obedience, he transforms thee to his owne likeness, If you abide in me, & I in you, Iohn 15.5.John 15:5you will bring forth much fruit. But this apparent unconformity, and unlikenesse unto Christ, plainly shews that thou hast no reall Union or Communion with him; if Christ be not fashioned in you, you are none of his: Every thing acts as it lives, according to the principle of life that is in it; if Christ were in you, you would live like a Christian.

Now consider, What life live you? Whom do you resemble, Christ, or Sathan? Which way move you? What be your Aims? your Delights? your Speeches? your Conversations? How well do you resemble Christ in them all? I put it to the judgement of your own consciences, whether they that be dead in Sin, senslesse, fearlesse, over-shooes, over-boots, bold, active in wayes that be contrary to Christ, whether Christ and they be one? Doest think in thy conscience, that such persons are one with Christ, who are so unlike him?Rom. 8.13, 14.Rom 8:13Rom 8:14 As many as are led by the Spirit, are the Sons of God; but if ye live after the Flesh, ye shall die.

How to maintain this Union with Christ, Ʋse. 4 here two things are usefull. First, renued Repentance, whereby the conscience is kept pure, and undefiled: The Metaphor of quenching the Spirit doth shew, that all uncleannesse in the heart is like water cast on the fire, which damps it, and puts it out: so doth the unclean Spirit grieve and quench the joy, the vigour, the heat of the spirit of Christ in us: therefore clense thy heart of thy daily pollutions; Let not Christ and the unclean Spirit lodge together. Secondly, Ply all meanes by which the passage between God and thy Soule, may be kept open: Heare thou Gods voice every day, and let him heare thine every day; Be not a stranger to him: As in the body obstructions hinder the health of it; so it is in soule-businesse: The passage between God and us must be kept open and cleare.