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i |	- PRINCETON, N. J. '
Collection of Puritan Literature.
Division *-«- ' ^~~"^'™"' Section J .dj '7* %■»■■• Number

m _ :

v THE

SOVLES

EXALTATION-

TREATISE

containing The Souks Vnion With Qhrift,

on i Cor. 6.vj. * The Sonles 'Benefit from Vnion

With Christ, on i Cor. i. 3a The Sonles f 'unification D on

i Cor. < 11.

— i= • ■ • ^ •• ! • • - - >-'

By T.H.

Rom. S.30.

And rvbom be called^ themhealfo justified- mdwbom bee justified^ them be alfo glortfied.

LONDON,

Printed byUbn HaviUnd^ox: Andrew Crooke^ and are to bee fold at the black Beare in S. Pauls Church-yard, 1638.

M

A TABLE OF THE Soules union with Christ,

out of thefe words:

i Cor. 6. 17.

He that is joyned to the Lord, is one Spirit.

E

Doarine I . « dlfcover it [elfe in three Par-

Vers true beleever is joyned ticulars.

_> unioChrift. page 5 Partic. 1.

This knitting of a beleever to It is a reall union, tbmgb \\t-

ChnL confifis in three Par- ritualL : P- 7

titulars Partic. 1.

Particular 1. This union it is a total! union.

ibid.

A true beleever doth gather up

AU the faculties of his foule, Partic. 3.

and doth imply them upon This union it is an unpayable

Chrifi. fcffejk P-5 m*m' £C P £artfc. 2. - Ufe 1. The beleever is Satisfied whh information to inftruft us of the Chrifi, and the riches of his happy privilege of the poore ^ ibid. S. tints of God . though defftfed Partic. 3. of the ivortt^yet they are met- is this: that the beleever doth ved into covenant and mion binde the heart to the exerci- with Chrifi. P- 9 fm of both thefe. p. 6 life 2. Tbtmmmr of this mm doth Itisanufe oftenour to all%

* !rr- - V - J -- ■ ■ yt( 2, yoptes

The Table.

pofttes againft Chrift. p. I o the Spirit of God doth really ac

Ufe 5. company the whole word, but in

It is an ufe of examination and a more fteciall manner he doth

tri ally from hence may bee accompany the pretiompromifes

knowne whether the foule doth of the G off ell. p# 2 7

rightly cleave to Chrift, or whe- C onclu fion 2 .

they it doth only difjemble with thefecond concbtfioms this, that

Chrift* p. 16 the Spirit of {trace doth leave a

life 4. ftpernaturall dim and power •

Is is a ground of comfort for the ' and ajpiriwall and overpow- Saints againft all contempt ,and: ring venue upon the foule,and

difgrace, againft all troubles, thereby doth bring it unto

miferies, and perfecut ions that Chrift. p. 28

the world can caft upon 1 hem. Conclusion 3

p. 20 The third conclufion is this ; that

Secondly, againft all temptations the Spirit of grace in thepre-

of Satan. p.. a 2 mife working thus upon the

, Doflrine 2. hearty it caufe.h ike heart to

the faithfull doe enjoy fitch an clofe * with it in the promife.

union with Chrift, that they are P-1%

one Spirit with him. p. 25 Part. 2,

For the opening of this Dotlrinr, The fecond particular is the or-

two particulars are to bee d;f- der of this union, whether the

covered. leleever is knit to . the humane

Partic. 1. nature of Chrift firft,. or to the

The firft Particular is1 the man- divine,. - P-%9

ner hoiv the foule comes to bee life I.

one Spirit with Chrift. p. 2 5 InftruHion to informew,that the

and this doth confisl in three fmnes of the faithfull are mar*

(ondufions. pi ^$ vellom hainom in Gods ac-

Copxlufion 1. count, becaufe of their union.

^the ■ fiift ccmluftm is this, wm p.- 4^

The Table,

life 2. they are. p#49

// is an ufe oftriall, wiser ehy s UfCjt '

man may fee, what (pint moft It is a word of exhort atitin to men of the world are of: dofe with fuch, as Chrifi as their foules clofe with hmfelfe doth chfe withall. Chrifi, and '.'receive him, fo p ~l

A TABLE OF THE communion that the Soule

hath with Chrifi from the union with him, out of tliefc words ;

i C o r. i. 30.

Butofhimareyein Chrift Jefus, who is madetmtous mfedomejrighteoufnefie, fan6tification3 and redemption.

Dotfrine r. Lord lefiu Chrifi for every

THe D-oftrine from thefe faithfull foule. p. 66

words is this,that there is a Partic. 2 .

convey an:e of all fair uu all As there is enough in Chrifi to . grace from Chrift, to alithofe. f.fply all the wants of his that bekeve m him. p. 63 s aims, fi Chrifi doth fupply. The _ Tenure of this conveyance unto them whatever is moft difcoverethit felfe in thefe fit to the need of every pore particulars. . - samt9 ' xL&~

Partic. r. vmk. 3,

We firfi particular is this, that Is this: As the Lord Chrifi dmh ■ there is fully enough in the communicate what is fit... fo

X 1 u-

The Table.

he doth f veferve what he doth life 4.

bestow and- communicate to ft is an ufe of exhort at ion,ordi*

thebeleevmgfoule. p. 73 reBion> t0 teach theSamts>

Partic. 4.

Is this : the Lord doth not onely

preserve what grace, he doth

give,but he quickens the grace

hemaintames. P«7^

Partic. 5

whither togoe to fetch fuccour andfupply, of what ever grace they want : Chrift is made ail in all •. why then away to the Lord lef us Chrift. p.99 Queftion.

Is this: As he quickneth what he But.yau will fay, what courfeor maintaines^o he perfects what means fhall we ufe to get thefe he quickens. P-77 " things at Christ s hands?

partic. 6. Anfvver.

/; this: the Lord at la ft doth The meanes are two : Vkft,eye rvnvoyLi aVl the <rrace, he hath the from fe doyly, keep it with- perfeBel ?-79 in view. p. 104

\Xfc 1. S econdly, you muft labour to yeeld

It is a word of lamentation, and the Souk 'to the power of terrour to every unbeleeving theSpirit,andtothevertueof creature under Heaven 5 here grace which is in Chrift. they may fee the mifery of p. *°9

their condition. p. 8 1 Now this particular conveyance

Ufe 2.

It is a ground of comfort to all the Saints of God, that have inter eft in all theriches of this ffoodnelfe. P- $4

Ufe ?. It 4^ a word ofinftruttion to teach every Saint to lie dome in the dust, that they all might glory in the Lord. p.? I

of grace from Chrift,it is done two wayes^ partly by impu- ting, partly by imparting, p. 113. and they are both in the Text : Chrift is made righ- teoufnejje,or juftice,that is Joe doth juftifte afinner by impu- tation, and Chrift is made fanBiftcation, and redempti- on • ' 'that is, lee doth redeeme

and

The Table.

and fanciifie a [inner by com- frerable to Gods justice, and

mumcation. ibid. agreeable to the exaUnejj'eof

Do ftrine . the L &n% and for which a man

God doth juslife a beleeving way be condemned, that can-

foule, not for what he hath or notjuffifie a man : but it is

doth, but onelyfor what Chnft fi here \ therefore the) cannot,

hath done for him. p. lid juslife. p.H?

In the opening of the point,, two Hie iv

things are to be cleered: It is a ground of confutation of

Firft, what it is to jit si if e : the Church of Rome, that holds

Secondly, what is meant that God the formallcaufe of the juffi- doth not juslife any one, for • feat ion of a finner, it is the

what he hath or doth. p. 1 1 6 frame ofholinefje wrought in

To juslife it is a word ofjudici- him, , not imputed to him. p.

all pro ceeding, when in a legall \ 5 %

manner ', the Iudge doth pro- Hie 2 . nounce a man free,, and doth it is a word ofconfolatidn, and it

acquit him. p. lid is a Cordiall to cheer t 'up a

Secondly, God doth juslife a mans heart, and to carry him

poore (inner, not for any thing through all troubles whatfo-

hehath or doth : The meaning ever can betide him, orjhall

is this, no grace that a man- befall him. ibid.

hath, no duty that hee canper- life 5. formfor which a-s the material It is an ufe of exhortation: will

and formallcaufe of our ju si i- nothing doe the deed, but a

feat ion, God doth pronounce Chnfl why O then above all,

any man to bee righteous, p. labour for a Chrtfi more than

117 all; labour to prize a Chrift, .

Reafon 1. p. ^7

That which in m measure is an-

A .TABLE

The Table.

ATABLEOF THE Soules Iuftification,

out of thcfe words :

2 Co R. 5. 33.

For hee hath made him to be finne for us, which knew no finne, that wee might bee made the righteoufnefle of God in him.

OVt of tbefe words, two Do&rine it

things are to bee ope- I^Bifcation,isanaBofGodthe

wfji . t Father, upon the beleever. p.

Ftrjf, the defcription of ju- r^?

s^if cation : Secondly \ the Tor the clearing of the doBnne,

opemngofthe defcriptton. p. 1. particulars are to be opened.

ya.r.. lZ1 Particular 1. '

Ust^cation,it u an aBofGod The firft particular is this, why

the Father upon the believer, is it called anaB of God the

whereby the debt and fmnes of Father I Anfw. Fir(l,becaufe

the beleever are charged upon the Father was the party that

the Lord fefits Chrift, and by was properly offended, p. 1 3 5

. the merits and fatisfaBion of Secondly, becaufe the Father is

Chrif imputed to thebeleever, . the Fountaine in. the Deitie*

hee is accounted ju ft, and fo p.i?7

*r acquitted before God as Particular 2.

righttotit. ibid, why his an aB of God the Father

upon

The Table.

upon the beleever $ Anfwer. poore finner, above all the ac- Becaufe it is a trmfient aBion cufations of finne, Satan,, or

that pafjeth from God upon the the envy of the world, p.

creature, and fo doth worke *45

thereby a change and altera- Vile 1 .

tion upon the creature, p. // is a word of direction to all the

1 3 9 Stints, to appeate to the fudge

The charge; bat is wrought upon of the Court in their judge-

the creatures, is two wayes. mem . p . 1 48

Particular t. Ufe 3.

TbeLordisfai-dtopaJJea worke Itis a ground of terrour to the

or an aBion upon the creature, wicked, and to allunbeleeversy when bee puts fome kinde of that they. have no fhare in this

abilitie upon the creature, point of justification, p.

either fprttuall, or naturali: * 54

as when the Lord makes a Do&rine.

,. wicked man, a good man: an Chrift Iefus never yeelded the

adulterous man, a cbafle teaft improvement of heart to

man : and this wee call a no- finne,neither didhe rver^ com-

■ turall change, became there is mit the leasv fmne in h is life.

a gratiow frame put into the P* * 59

heart. p. 140 Reafon I.

^Secondlyjbe Lord is (aid to make Looke into the nature of our Sa- il change upon the creature, viour, and it was pure, p. when he takes off fome relati- 1 5 £ ons, and reft efts, which the Reafon 2. creature had,aniputs upon it Looke into the Office of our Sa~ other refpeBs : and this is viour, and hee wjs without called 'amoral Uhange.p. 140 fmne. p.ito life 1. Ufe i.

It is a ground of admir die com- It is a word of exhortation to the

for t to beare up the heart of a fdthfull to conform their

J A hearts

The Table.

/"" o/o^.'fo nwWw the Rcafon s

nen God the Father doth charge mb this at the hands of Mm

Particular. i. ^ ,„, . P- »77

Reafbn 3.

^i^' ^tbeUrdBtuM/i herein u abundanth fefas ChnB made a m,tua!l magged the love and £

W asfioullbeleevejhould ufe r

fc j&W: «**[ «* M /, « 4 wd of .nBruHion to

fhouldmie them beleeve. p. ther hath lata Uhy ftmes upon

iw: 1 '7° c,hr>ft>'he/id}e no, thou take

Particular a. ,&. /,„* fci „ ,/„ m

Our Savtourhavtng undertaken pi So

flace of all thofe loft fheepe. appcare in thefe foure con^

Particular 3. Conctofion 1.

Our Sav tour havtng put him. Every beleever . is bouni to fee

Memo the room of a [inner, and examne theRnfull carri-

the Law mmproeeedsmth full ageofhts foule, arito judge

fcopeagvnBhm. p.,75 that it bath power to tnfke

rt,.,.,"?™.1', , himgudne, andalfotocm--

Tbatwhch the Lord lefwchrifi demebtm. p.i8a

The Table.

Conclufion 2, How far re a beleever may not

Every beleeving foule ju ttifiea r, charge bimfelfe with his fin, ought to acknowledge that it may kee conceived in thefe tm were righteous with the Lord conclufions. to, let out his wrath againtt Conclusion 1.

him, though not to-condemne A beleever fljould not in his him, yet to dtjfraB him. p. judgement conceive/tor in bis

1 85 heart be ferfwaded, that any

Conclufion %, finne, norall bis finnes- fball

Every beleever accepted, andju- ever bee able to fatten the

fifed, in and through Chrifi guilt of fnne upon him, fo as

by the Father, yet hee is thus to caufe revenging jujiiceto

far re bound to charge his fins proceed again tt him, to his

: upon himfelfe, as to maintain condemnation. p. i£ 2,

' in his owne heart a fenfe of life 2.

the need that he hath of Chrifi, It is a word ofterrottr to all un- 'as well to continue his re- beleever s, they are dettitute of fpe% and acceptation with all hope of the pardon of their Cod, as to bring him at fit fi finnes, p. 1 97

into the love and favour of life 2,

God, p. 1 87 it is a word of exhort at ion to the

Conclufion 4. Saints: was Chritt made fin

Thus farre the Saints of God for thee ? then be thou- content ought to goe in chargingjheir to bee made ft) ame for him. owne foule s with their finnes, p. 2 00

fo far to fee them, and to bee life 4.

- affecled with them, as to bring It is a word of comfort to all the their hearts to be truly carri- faith full: lear.ne to cattail thy ed with hatred again tt them^ fin: on the Lord Iefm Chrifi. and with resolution to get Do&rine 4.

power andfirength againji The Lord Iefm Chritt fuffered them, p. 1 8£ fety*. whatsoever 'punifjjments

A 2 divine

i Mody done^r in Joule alone \ or in both. '

Anfiver. Christ did properly And immedi- ately Jtfpr the wrath of God

f^J^Joherpjsboundto nbyfauhfnlnejje. p^?

Ufe f.

*fa bujbule as veUas hmdid m fcd , UiC *'

nr. r L » "Pi ™*% nfifh-Popfb

p. t^9

fly Purgatory.

p.288

tt& 1.

U**fa was the Lord lejmdri-

U/c 2.

ry /»/<; /W- y>„w ^^ •■ and if bat bee may exveB from

Reafon 1. Is taken from the divine juBice

7 1 I Mwers : you have

tnward.or onward, fovea*. notproperjy bee called pim^ TFt'^ifmtSefaLb- WM chafiiJemems.p.2S9 life 3.

oxely Jut die, and agreeable

"the divine jufice of Gol

h *»W fime. p.28?

Reafon a. *

/J* tttatfiw the office ofchrifi

-::~r*w . y on nave heard the treafures of mer~

"nd the death of our Lord *J* thrift laid ¥*

•hem, andtake them all f„ jmr comfort, ?J°r

FJNIS.

i

i

IT {

■

*waam«sHaw«*>

Severall Treatifes of this A u t h o u R.

' THLuJlcevers preparin§ f,x Chrift'

f Revelations z j. 17. I Corinth. 2. 14. ' ^Eze&tel 11. ip. liafcij. 42.

If*«*»a.0.j,4,,,*. «/<>#» tf. 44.

* Jhc foules preparation for Chrift or a Tf« ttfeof Contrition, on 4& ,. ^ Tr^

5 TheSouIesunion with Chrift, 1 Corm.e 17 o^CS1rjoaefitfi'0m Uni°nw'*Chnft; 7Ic^^,fication'^nSam01lso„

8 Con 7^/10.33.

JonPfalne u f.29a ^ermoflj Jon Proverbs i . 2 g, 2 p.

ff

i-FTTTV fc/WV VlRV WffVw

•iiittffiffti

^4^ #?«* *#* ^^ ^W4 ^^ £**** &V& &W fi.'js c$£ && cfa e$»

THE SOVLES

union with Christ,

i Cor in. 6\ 17.

H<? fto is joynedto the Lordjs one Spirit,

E told you that the application of the merits of Chrift, confifts efpecially in tvro things :

Firft, the preparation of the foule for Chrift. Secondly, the ingrafting or the knuting of the foule to the Lord Jefus Chrift.

Of jfhis preparation wee have heretofore largely treated .-partly in contrition, where the fbule is cut off from finne : partly in humiliation, whereby the fbule is cut of from it felfe • wbere- by the Lord rafes the foundation of all carnall confidence, whereby a man refts upon his owne privileges and performances , and makes his fer- vices bis Saviour; either the foule teeth no need to depart from finne, or elfe it thinks it can helpe itfelteoutof finne: when both thefeare remo-

B ved

The Souks union with Chrift.

ved from the foule, then it is fitted to receive the Lord Jefus Chrift.

Secondly, the foule comes to be ingrafted into Chrift : and that hath two parts :

Firft,the calling of the (Inner $ or the putting of the foule into Chrift.

Secondly , the growing of the foule with Chrift: thefe two take up the nature of ingrafting a (inner into the ftock :

Firft,it is put into the ftock.

Secondly, being put into the ftock, it growes together with the ftock : thefe two things are anfwerablein the foule. The former of thefe two wee have largely treated of, and fully finifhed in the great wcrke of vocation, when the Lord brings the (inner to himfelfe by the call of mer- cie, and the voice of the Gofpell : we are now to proceed 5 and we have made feme entrance into the fecond 5 and that is the growing of the foule together with Chrift: for though the graft be in the ftock,yet it cannot be fruitfull,unle(Te it grow together with the ftock : now this growing toge- ther is accomplished by two meanes :

The firft is the union which the foule hath with Chiift.

The (econd is aconveyance of fap,cr fweetneffe, or a communion with Chrift, and all the trea- fures of grace and happmefle that is in him : then to make up the growing together of the graft and the ftock jFirft^the graft is put into the ftock. Secondly, there muft bee a communicating of the moifture that is in the ftock, to the graft, and

fo

The So tiles union with Chrift.

Co they grow together j otherwayes it growes rot at all, but withers away : now wee are firft to defcribe the nature of the worke in generall 5 and then we willdefccnd to particulars, and the (eve- rail parts of it: now wee will define this union fblarre as it concernes our purpofe, not intren- ching into particulars.

It isfuchajoyningofthe faithfull foulein fuch a meanes to Chrift, that it becomes one fpirit ; thele are not by way of collection to be gathered, but they are plainly exprefTed in the text : and two points of doctrine I meanetoproiecute : the firft point is from the firft part of the text,

Every true beleeveris joyned unto Chrift: the i.DoSlr. word in the originall is, glued j he is glued, he is waxed;He is firmly and neerly combined and knit to the Lord Jefu9 Chrift.

The fecond part of the defcription,is the fecond point in hand.

He is fo joyned unto the Lord,that he becomes 2, DoBr. one fp.rit : as the adulterer and the adulterefle is one rlefh ^ fo he that beleevesin Chrift,is lb neer- ly joyned to him, that he becomes one fpirit : Co we lee the verfe offers two doctrines :

Firft, that a faithfull foule is firmly and neerly knit unto Chrift.

Secondl/, hee is fo knit that he becomes one fpirit.

But firft of the firft doctrine.

What ever by way of companion can be allea-

ged, concerning the neere combination of one

thing with another, they are all tyed to this knit-

B 2 ting

The Souk f union with Chrift.

ting of the foule to Chrift : looke what a friend is to a friend $ looke what a father is to a childe ^ wh.at a husband to a wife 5 looke what a graft is to a tree 5 and that is neerer than a husband to a wife : nay, goe yet farther, GaUt. 2. 2 o. what the foule is to the body 5 the foule is not only knit to the body, as one member to another, as the hand is knit to thearme,and the arme to the fhoulder ; but the foule doth communicate it felfe univcr- fally thorow the leaft part of the body : fo the Apoftle faith, chrift if the very foule of a beleever^ I live, yet not I, but the herd. Iefus liveth in met -y fo that looke as the body liveth by the fbule, the foule doling, and communicating,and qujekning of the fame, fb Chrift is in a Chriftian,and fpeaks m a Chriftian, and enableth a Chriftian to the performance of that he doth 5 hence the body of the faithfull is called Chrift, 1 Corin.vi. 1 2. but we will open this a little further in two paflages : . Firft,the carriage of the foule in this doling. Secondly, the manner how it doth clofe. The carriage wee (hall defire to difcover in three particulars, which may bee exprefled in a graft, when it is put into the ftock : and I fay, therein obferve three particulars :

Firft, there is an exercife of theekments that are in the graft upon the ftock, and are fb farre mingled one with another, and doe fb farre clofe one with another, that they become one.

Secondly, the graft joynes to the ftock, and none other. Thirdly, they doe not oncly a&thus, but are

bound

The Soules union with Chrift.

bound one to another : and this makes them aft anfwerably to thcfe three particulars. There is alio an exprcffionofthe knitting of the fouleto Chrift in three particulars : . '

Firft, the foule gathers up it fdfe, and all its ipirits , its faculties, that doth exercife in the worke thereof upon Chrift, and that makes the foule to grow unto the Lord : when the foule turnes the promife into good bloud, it doth not only chew the mear,but difgeft.it, and it becomes good bloud : a true beleevcr gathers up all the fa- culties of his foule, and irnployes them upoa Chrift : hope expects Chrift, and defire longs for Chrift, and love and joy imbrace Chrift, and the will clofeth Chrift ^ thus the foule fettles it ielfe upon Chrift, hoping, expecting, longing, deft* ring,loving,embracing ? looke as it is with a wo- man that kneads dowgh, if there be two parts of it,the moulding and the kneading knits them to* gether,and makes them one lump : (b there is the moulding of the foule to the promife, hoping,and defiring,and longing, and chufing$ faith kneads all thefe together, and knits them unto God, and drawes the (bule to him.

Secondly, the foule is fatisfied with Chrift, and the riches of his grace -5 the beleever doth repofe his confidence wholly thereupon: Prov. 5. ig. that which makes the love of a husband increafe towards his wife, is this, Heeit fatitfitd with her breaft/ at all times, and then bee comes to bee ravijkd with her love : if a husband hath a loofe heart, and will not content himfelfe with the wife of his

B 3- , Mfc

6 The Souks union with Chrift.

youth, but foath his back doores, and his goings out • this makes a breach in matrirooniall affe- ction ^ but when he is fatisfied with her brefts, he is raviftied with her Jove : fb hope hath an ex- pectation of mercy, and is fatisfied therewith, defire longs for mercy ,and is fatisfied therewith 5 the will clofeth Chrift, and it is fully fatisfied with him ; and if it were to chufe againe, it would ehufenone but Chrift : thus fuck thou up theconfolations in the promi/e, and be fatisfied therewith, and then thou wilt grow there upon j but if you will bee retting here, and ftayingupon the contentments of the world,thts is weakecon- fidence,and drawes the foule from God.

Thirdly, the laft thing is the binding of the heart upon both thefe^/z. the keeping of the heart to the exercife of the promife, and to bee fatisfied with the promife $ 1 Coloffl 23. Ifyee con- tinue in the faith 5 being grounded and fetkd, fo that a man doth ftake downe his heart to the pro- mife, and holds hope, and defire, and love, and joy,and the will unto it: it receives all Chrift, and none but Chrift, and ftayeshere, and continues fcere for ever : this fame covenant that bindes the foule to Chrift, is that which makes the union becweene Chrift and the foule : thus we fee how the foule carries it felfe in this union.

Thefecond thing confiderable, is the manner how it 13 done, and the qualitie of this union : and this we will difcover in three particular^

Firft, it is a reall union, but it isfpirituall, you

maft not conceive it<(grofly? as if my body were

v joyned

The Souks union with Chrift.

joyned to Chrift j but there is a reall union which is fpirituall : there is a union betweene thenature of Chrift, God ana1 man, and a true beleever : thac which I defire to declare is upon this ground, to difference this union from that which Divines are deceived mj viz. that it is an union more than in bare notion and apprehension oftheminde$ for what ever a man conceives, his underftanding elofeth with it5 as whatever I apprehend,I clofe with that; there is a conveyance of the thing in- to my minde, and I clofe with it : now the union of a beleevers foule with Chrift is more than this: it is not abareapprehenfion, a wicked man will goefarreintheapprehenfion of Chrift; but this union is fomewhat more, and I call it a reall uni- on, becaufe there is a knitting and a doling, not onelyof theapprehenfion with a Saviour, but a doling of a foule with a Saviour.

Secondly, I fay this is a totall unio.i,the whole nature of a Saviour, and the whole nature of a beleever are knit together : firft,that it is a reall union, all the places of Scripture doe intimate as much : what the branch is to the vine, the foule is to Chrift: now they are more than imagina- tion 5 fo what the husband is to the wife.the foule -is to Chrift. Now they are more than in under- ftanding ;for a man may conceive of another wo- man, as well as of his wife ^ but this is another union, whereby the perfon of the one is knit unto another : the bond of matrimony knits thefe two together. This is the frame and guife of knitting the foule to Chrift, it is no bare apprehenflon but

wee

The Souks union jwffr Ghrift.

wee feed upon Chrift, and grow upen Chrift5and are married to Chrift : Hofea 2.30. I have married thee to my felfe, in truth, in judgement, and in right teoufnejje.

Secondly^ fay it is totall in Co much that Chrift is the head, and abeleever, a member; in both thefe regards they are joyned : Chrift is the head of the Church, not onely according as he is God, bnt as hee is God and man 5 and abeleeverisa member not onely according to his body, but ac- cording to his body and foule : now whole Chrift being the head, and the whole beleever being a member, therefore a whole Chrift , and a whole beieever muft be joyned together,

The third is this, this union isinfeparable : le- remit 32. 40. The Lordpromifeth to mah$ an everla- fiingco<venant withthehoufeof Zfrael, and I will ne- ver part away from them to doe them good : fo Pfdme 89. 3 3.34. It is fpoken there concerning Salomon as I conceive the Pfalmift faith, If he finne again]} mee3 I wiU fcourgehlm, and I will vijtt him with Jlripej'y neverthelejje^ my loving kindnejje I will not take away from him, nor fuffer my faithfulnejfe te faile my covenant 5 / will not kreake> nor alter the thing that is gone out of my mouth : maike that the Lord out of faithfulnefle doth eftablifh thee to him in vocation, the Lord hath made a covenant with the foule in vocation, the hand of the Lord layes hold upon the foule, and brings it home 5 now though the Lord correct the foule fharply, yet willhenot leave it totally and final- ly 3 it is infeparably knit to Chrift $ what can k

be

The Souks anion with Chrift , f

be, what (hall it be, that can feparare a poore (In- ner from Chrift ? if Satan could have hindered him from comming to a Saviour, hee would have then hindered him from cornming to a Chrift, when he had his greateft dominion over him : if finne could have let him when a man had nothing elfe but fin, he would not have forfakcn that and liave beene brought home to Chrift. If the world could have prevailed, Chrift mould never have pluckthim from its, but when Satan had his grea- teft power over him, when a man was nothing elk but finne by nature, when the world molt prevailed ,yet then God by his good Spirit pluckc thy heart from finne and leJfe : that fouleis mine, faith Chrift, Satan muft give way, and (hall not kinder it : that foule is mine, faith Chrift, finne fhall not let it from comming to mee : that foule is mine, faith Chrift, and the world (hall not ftop the worke of a Saviocr^and if Satan in the height of his malice, and the world in the top of its force, could not prcvaile to keepe the foule from Chrift. then much Lfle (hall thefe be able to pluek ■ us from a Saviour: the point then is undeniable, that the foule is really, 'totally and infeparably knit to the Lord Jefus Chrift.

We may here take notice of the high and hap- vfe I. py privilege of poore creatures; how ever the poore Saints of God are defpifed and contemned of the world, yet they are received into covenant with the Lord ; they are made one with Chrift, and are of the blood royall : and this is the grea- teft privilege that can bee; this ihould beare up

C the

i o The StuUs union with Chrift.

the hearts of poor e Chriftians ; yee are now in the very gate of Heaven, nay let raee fay as the Apo- ftle fpeakes . and I fee no reafon why a man may not fay that hee is in Heaven in truth, though not in that meafure and largenefTe of glory he (hall be afterwards, i Thejf. u 17. The happincfle that a Chriftian (hall have in Heaven, is this, HeefhaU be ever with theLgrd left* ^ Heaven were not Hea- ven, ualefTe a man might bee with Chrift there : the place doth not make a man happy, but the onion with a Saviour that makes him happy 3and to be joynedto Father, Sonne, and holyGhoft, that makes him happy, and the beleever is now knit to them,and therefore muft needs be happy- Bent . 3 3. the laft verfe>as he faid of the people of Ifrael, fomay I fay of all faithfull foules, Hypy art though Ifraelfitoh the text,n^o is like unto thee, faved by the Lord.thejhieldofthyhelpe, and the [word of thy excellency ; (b may I fay, Happy are ye, oh beleeving (bales, who is like unto you? yee are favedbyGod, and are married to the Lord Jefus Chrift, and are the fpoules of the Saviour of the world $ and he that is the Judge of the world, is your Husband, your beloved, and you are his : let nothing therefore difmay your hearts. ffi a. The fecond ufe is that of terrour, and it is like a thunder-bolt, able to breake the hearts of all thofe that are oppofite to them that beleeve in Chrift : that which I would have allconfideron is this, that the perfecution of the Saints is a fin of a high nature, it is amofthainous abominable finne in the fight of God, how ever the world

thinke?

the souks union with Chrift. 1 1

thinkcs not (o of it, yet they (hall bee fare one day to finde : I know men thinke not thus, be- cause haply the law of man provides not in this cafe to punifti thofe thajt oppofe the Lord Iefus Chrift, and the power of his grace, becaufe hap- ly the Magiftratedoth notsor haply cannot fame thofe that fct themfelves againft thofe that feare God and trample upon them : therefore wicked men make the Saints of God the marke of their malice, and the aime of their rage, and all theit indignation is bent that way, they glory in what they have done,and threaten what they will dosj they will hang and draw,and quarter within them- felves: this is that which the proud fpirits of the world make their maine prize, and they thinke thereby to procure praife unto themfelves, and great preferment in their owne eyes this way : let me ipeake a little to thefe, you that are gnilty of this finne,fee thecompafleofit , take notice of the reach howfarre this rebellion goeth : I would wifh the(e men thatperfecute the Saints,I would have theunderftandthecompafFe of their courfe, how farre their wicked practice extendeth, it is not againft a delpifed.Chriftian- no, let thera know it, their rage and malice afcends up toHea- ven,and offers violence to the Lord Iefus Chrift, and they labour what they can to plucke Chrift from the right band of his Father, and they en- devour what in them lies to (hed his blood, and takeaway his life: let all know that have beene profefled oppofers and dead haters of the Saints of God, let them know they are indited of high

G a trea-

I a The Scufet union with Chrift.

1 W ■ 111. .in.,

treafon, and chat in a moft haincus manner againft the Lord of Heaven and Earth, againft the Lord Iefns Chrift, the Redeemer of the world : I would that theje men would not cozen themfelves, for God will not bee mocked : they profefte they love Chrift with all their hearts, and they will doe any thing for him, but rhofe nice fellowes, thofe fpruce fellowes, it is thofe tjjat they hate to the death : doe you (b indeed } thou haft faid enough then,for thou hateft Chrift in hating their, and thou perfecuteft Chrift in perfecuting them : Efay 57. 2i.i3.tvhwhafttfou tefroachedandblajphemed, faith the text, and againft whom hafi thon exalted thy voyce, and lifted up thine eyes en higl .<? even againft the Holy one oflfrael : and in the 2 8. verfe, i know thy abode, and thy going out, and thy comtningin^ and tly rage againft me : lb that how ever Senacherib aymed at Hezefya onely , and thofe that profefie the truth, yet the Lord takes itasdonetohimlelfe : he that knew their hearts and their malice, hee faith, J know thy rage againft me, it Was againft the holy Ofie of Ifrael that they rayled. Wicked men perfecute the Jives of belee- vers; now Chrift lives in them, and thou hateft the lire of Chrift, and perfecuteft the life of Chrift : ABs 9 , Paulhadgotten letter t from the Sy- nagogue, and hee would have haled to prifen all the Saint J of Cod that profejfed the Name of Chrift $ row if a man had come to Paul, and asked him* Paul why doe you perfecute Chrift •, hee would have beene in great indignation 5 what, reverenced AMf/, learned Paul, zealous Paul j what, hee per- fect

theSmles union with Chrift. i^

fccatethe Lord ofjife? why, Chrift proclaimes it,hedoth fo, and hceputsit toanupfliot, and ends the controverfic, and puts the queftionout of doubt, lam lefus faith he, wfmm thoupzrfecuteji; as if he had faid, Poore foole $ thou knoweft not, and I perceive thou thinkeft knot, but I receive the wound -> the foot is prickr, and the head com- plaines. I would have a man make the cafe his ownc, and be his owne Judge: If any man mould pretend friendship to you, and profefTe hee loves you, and tells you hee tenders your perfon, but yet hee will torment your body^ and hee loves your headjbat yet he will cut off your arrae : there . is no man fo weake5buthe would loathfuch curfed kinde of diffimulation : a man cannot love the head and hate the member 5 love the perfbn and torment the body : juft fo thefc men deale with the Lord Iefus Chrift -3 Gods faithful! bcleeving fervanf s arc his eyes : Zacharie 2.8. He that touch- ethyoujenchetk the apple of mine eye 5 they areflefn of his rleih, and tore of his bone : thou that pre- tendeft to love ChAr, and to tender the head, . andinthemean time loatheft his members, and his poore Saints 5 know that thou doftnotperfe- cute the Saints fo much, but thou perfecuteft Chrift much more: but haply thou wilt (ay 5 1 am no drunkard, nor no whore-monger ; I tell thee this finne is worfe than drunkennefle., or whore- dome: the text faith, that Herod was aninceftihu*1^ siuperfin, and married hk brother Philips mfe y bat he added this finne above all the reft, hee put uhts in prifon 5 therefore all that heare the Word ;$ € § of

1 4 The Soukt union with Chrift.

ofc God : if a man did fee an inceftuous wretch in the congregation, whom humanity, andreafon, and natute doth loath, we would abhorre and da- reft him , nay every man knowes that it deferves death. Looke upon thy owne fonle, and lay thy hand upon thy heart, thou that periecuteft the Saints : thy finne is greater, and thy condemnati- on (hall befarre forer than inch a mans : hence it is that God threatens fuch men with the heavieft judgements : Pfalme 82. 5 .it is fpoken there con. cerning Doegh we may fee the ftory : 1 Samuel 2 2 . When Abimltch gave Dwid jhew- bread andGoliahi [word, Doeg faw it and told Saul, and afterwards flew eighty fiveperfons of the Priefts^ now this Pfalmift made this Pfalme againft this man : and he faith, Thy tongue devifeth mi f chief elik afharp razor 'working deceitfully, and God [ball likewife deflroy thee for ever; Hefhal take thee amy^and pluck thee out of thy dwel- ling place ,andom of the land of the living . becaufehe did oppofe himfelfe againft Abmelech, therefore the Lord would not let him go without a punilli- menttnay as God threatens the foreft punHhment againft fuch perfons5 fo the Saints of God by their prayers fet themfelves moft againft them : Pfalme iip.^.tet themdl be confounded and turned backe that have ill willatSiony neither doe they that got by fay, The blejpng of the Lord bee upon you : the pooreft man that lives, that is in the meaneft place,if he walkes in anhoneft calling, the Saints wifha bleffingto him ; but they that oppofe the Saints of God, the Saints corfe them in the name ©f the Lord: it is true, Iconfefle,wee muftbee

Wary

The Soules union with Ghrift. 1 5

wary and wife, but being wife and wary, it is a thing wee may and mould doe . David by way of Revelation knew who were implacable and obdu- rate; though wee know not this, yet aiming at none in particular, but onely in thegenerall, at thofe.wio bee incorrigible s the Saints of God curfe them, and that bitterly in all their defires that they put up to God 5 nay the greateft mdite- ment at the day of judgement proceeds agsinft finners becaufe of the perfection of hisSatnrs, becaufe in them they perfecute Chrift himfelfe5 they teare out the very eyes of Chrift, and rend his heart in peecei: lad. 14. The Lordcommeth with thufands of bis Angels to execute ysipment up- on-aM and to convince all that are ungodly amongst them of all their ungodly deeds which they have com. mhted, and of aU their hard fteeches which ungodly finners have pken againjihim: Matthew 25. the latter end,D'/w* ffom mee^ je cur fed, I knwyewn Iwatinprtfon^andyevifitedmeenots, I was naked, and yc closed me not: why, Jefos Chrift is gone to Heaven, and haply they never faw htm : but faith hee, in that you did it not to one of theft , yee did it not to mee. Now Divines reafon thus, that all the doome that (hall paflTe upon the wicked at the day of )udgement,(hall goe in this tenure : became ye have not done this and that- and if thofe (hall bee condemned that did notvifit the Saints when they were inprifon : if thofe mail be damned that did not cover the na- ked what (hall become of thofe that teare their hearts, and rend the clothes off their backes?

the

1 6 The SquUs union with Chrift.

the Lord hath not onely torments for them here, but he hath devils in hel to torment rhem for ever- more : Therefore let me fpeake a word of advice to thofe that are guilty oft his great finne of per- kcuting the Lord of life $ goe afideand reafon with > oar fouies, and parley with your hearts,and think with your (elves. Oh poore foole that I was, it was not any poore Chriftian, any poore Saint that I hated, but it was the Lord Jefus Chrift, the Lord of life, and of glory, that I perfecuted, that I would have pluckc out of his Throne $ I would have tore his flefh offhis body,and rent his members afander ^ and alas, I never knew it ; ie was not the Saints I oppofed, but the Lord Jefus Chrift. I fpeake not this to countenance faction, my aime is at thofe that perfecute religion and fancYityof life. yre 2; For examination and triall 5 we may hence fee who are thole that cleave unto Chrift,asaIfo tkofe that are falfe and difTemble with Chrift, which pretend great love, and profefle great kindnefle unto our Saviour, and how much they refpecl: him, an J how neere Chrift is to them. Fr^m the former Destine, you may dilcover whether this be trua^faife : hce that is a true beleever, and knit fo to Chrift as never more to bee (eparated and parted3 he takes up the whole ftrength of his foule, and bottoms it upon a Saviour ; heeisfan- ftiried with the freenefleof his grace, and is re- folved for ever to cleave unto him, and beftow himielfe upon him : he that truly beleeve*, is thus knitjthusjoyned to the Lord Iefus Chrift: looke

as

The Soules union with Chrifi i j

as ic is fomecimes with a mightic branch of a tree, or with the armeofa mans body, however the bough of the tree maybe rencfometimes3and ha- led afide by the violence of the rempeft.or by the pulling of a mans hand, yet ic will hold by the body, and when the hand is gone, ic will goe up againe : fo it is with a faithfuil fou!e,he fo cleaves to Chrift, that he will never be parted from him, he will never be feparaced,what ever provocation or oppofition comes to the comrade : the belee- ving foule is (bmetimes rent and {trained by the weight of perkcucion and temptation, and with the violence of corruptions 5 but asfcone as the temptation and the weight h gone, ic clings to Chrift againe $ and as the bough, take away the hand, and it will rife up againe : fo whatfoever teraptacionscome,or corruptions come, or oppo- sitions betide, yet it will not be pluckt off from the Lord,and though it may be fwayed afide, yet icgrowes to the Lord : cherefore chefiift of Sa» muel 10. 26. it is (aid, The hearts that God touched did cleave unto Saul 5 fo it is with a beleever, thofe that are famous in the eyes of the world, and have profefled great kindnefle to him, in the time of .per(ccutiont' ey will flyc off5 but thofe wbofe hearcs God hath fully couched, they will follow Chnft, notwithstanding all oppofition ; as it is with the needle of a diall, it may be ftirredand moved, but it will never reft cill it come to the right place againe : foitis wich che foule that is knic to Chrift by faith, cjiough he may be ftagge- ring and doubting, yet he will never be quieced,

D till

^"■^— " ■ * *— — — ■ . —

t g The Souks union with Chrift.

till he come to be faftned the right way to Chrift 5 bat others there are that cleave fainedly to Chrift,and herein it will appeare^either they will off when occafion fares, or elfe wither in the very worke of the profeflion of the Gofpell, though they continue therein : fbme there be that fall away wholly from their profeflion $af this fort are thoufands of your common prote- ftaut?, that are only knit unto Chrift by peace and profperity s there are millions, if the day of trou^ ' ble Ihculd come >atid fire and (Word (hould come, and make them make proieflion of their faith, they would flie off from their profeflion, and they would leave the Lord, and the GofpelJ, and all in the lurch, becaufe they are not knit unro Chrift by faving faith. In the fecond place there are others, who though ihey doe not fall away total- ly, yet notwithftanding thty wither, and die,and come to nothing ; and thefe are your cunning and clofe hearted hypocrites, thofe that are knit to Chrift, and grow to him by fbraehelpe, and fuc- cour, andaffiftance, whicnthey have from him, by which they flourifhj grow greene in the pro- feflion of the Lord : tb&rc is a generation of cun- ning diflemblers. and clofe falfe dealers w:th the Gofpell, that grow to Chrift by fome helpe they receive from him, and that makes them make a glorious (hew in the profeflion of the Gofpel^btit yet if God take away thisafliftance, they wither, and die, and fade, and vanilla : looke as it is with the haires of a mans head, or with the leaves of a tree3the leaves grow to the tree, and the haires to

the

TheSouSs unUn with Chrift.

the head, but they gx^ow not fbmuch upon the fubftanceof the body, nor the leaves upon the fubftanceof the tree, as the arme and the branch doth, but they grow onely by themoifture that comes from the body, and the moifture that comes from the root : or looke s s it is with a wen in a mans body, it is no pare of the body, but it growes out of the fuperabundant humors of the body, and that feeds the wen, and increafeth it 3 but if the body grow weake and feeble, and that humour be taken away^it withers and comes to a drie skin : juft fo it is with thefe curfed clofe hearted hypecrites^s the hakes and leaves grow, fo they grow to the Lord Jcfus, namely ,the Lord vouchfafcth fome fap and moiftare, and feme afc fiftance to the performance of forae fervices, but they never grow to the fubffonce of a Saviour, they never grew to the holinefle of Chrift, they never had the Spirit of Chrift powerfully prevai- frig with them : as it is with the wen, fo it h with thefe glorious hypocrites, that can vent themfelvts very glorioufly, they are wens in the profelllon of the Gofpell, they looke full bigly, and ftare every man in the face, and to the appea- rance of the worM,are men of great account^but if once the Lord take away his affiftance from heaven,they are like leaves upon the tree, if they fall not, yet they wither away : I have oferved fometimes, you (hall have drie leaves ftay upon an oake tree,till new ones come againe : fo thefe; haughtte hearted hypocrites, they will take up a kinde of a dying courfe of profeffion in the way

D z of

ft

—i,—— ■■■-:i'.iii mf« -— —■■'■■■■■» p ■ i ■ ■ ■ ■— ■ —

20 The Soules unionwub C hrift.

of life arid falvation,, but they never come to bee oppofers and refifters of God and his grace, till there comes lome to bee wifcr and ftricter in a Cbriftian coarfc than they, and then hee fals away. j^.Vfi. Is it Co that the faithful] foule 13 thus ncerly knitted to Chrift, as the member to the body, or the branch to the vine? then all you that beleeve in Chrift, obferve from hence a ground of flrong confblation, againft all ihe contempt of the world^and the mifery that can beride9and agaiuft all the temptations that Sathan can lay againft you,to caufe yon to fall finally, or totally.

Firft,itisa ground of great comfort and con- solation to carry up the foule, and lift up the heart againft all the contempt and difgrace,againft all the troubles, andmiferies, and perfr curions, that can betide or befall you,or can be caft upon you, in this wandring pilgrimage of ycurs : when a Chrifttan begins to turne his face heaven- ward, and goe home to the Lord, then all his friends flie away, and depart from him : David complaines, that his honours ftood afarre off, and hee was a mocking to f fee enemte, "and a contempt to thofe that were before neere unto him $ fo it will bee with you, nay, it is fo with moft that live in the bofbme of the Church : how often can many of you fpeake of it, when the Lord hath given you a heart to walke with him,and depend upon him? how often are you made the orF-fcouringof the world } your carnall friends deteft your perfons, and fcorne your fecieties ; why ? raife up your

hearts

The Soules union wit h Chrift. 2 1

hearts, with the consideration of the former truth 5 yee chat doe endure it, or may feare it, comfort your felves : doth man ca(t you off? doth mancaftyou out> Chrift will receive you, why then are you diicouraged ? what though the fer- vant frowae, if the Mafter welcome ? what though we be not with the wicked, if we be w;th Chrift, and Chrift with us ; why are we then d\C- contented ? it is that which comforts a party that marcheth againft her parents minde, when her parents frowne, this comforts her heart, i hough (he hath not their love and fbciety, yet (he hath the love and company of her husband, and thgt contents her : fbitis with every beleevmg fbule, you have matched againft the minde of your car- nall friends, they would not have you take that courle ^ Oh then they tell you, Woe and begge- rie will befailyou ; well, though you have mat- ched contrarie to the mindes of your carnail friends, or mafter, or husband, yet comfort rhy felfe, though thou haft the ill will of an earthly husband, yet now God will be a husband in hea- ven, thou maift fing care away, and bee for ever comforted and refre&ed : it was that which God himfelfe gave for a cordiall to cheare up. racob; in that long and tedious journey of his, whenhee was going into a farre countrie, Genef. 2 8. 14, 1 5, when he was going from his owne countrie, and had no frends to fuccoar him,the Lord met him, and faid,r witlgoe with thee^ and keepe the* inaUpfo- ces whither thou foeft, and I wW bring thee back hit 1 this land, and I will never leave thee, umiu J have

D 3 dom

2 2 The Smtts union with Chrift.

^ done that, which I [pake unto thee of; this was that

which lifted and bare up the heart of the good man, though hee could not but expect hard dea- lings why yet faith the Lord, IwiUfoe with thee, and never leave thee j thinke of it, andconfider of it ferioufly, what a ground of confolation may it be, when we (hall wander up and downe, and goe into caves3and holes3arjd dens of the earth ; when wee (hall goe into prifbn or bani foment, and friends may not, nor will not goe with us, yet Chrift will goe^Efay 43, 2 When thoupajfeft thorow the waters J will be with thee -y and throw the rivers 9 they (Jjall not overflow thee; when thou milkefl tho- row the fir e^ thoufoalt not be burnt, neither jlhiS the flame kindle upon thee \ a man cannot fave his wife fometimesin the water5 though (hee bee ready to be drowned $ a man cannot goe into the fire to helpeher, though (he be ready to be burnt 5 but Chrift will be with thee in the water, and in the fire, that is, in the heavieft trials and fcreft trou- bles : what can come to us, if Chrift be with ro> if miferie, and forrow, and trouble bee with us, if Chrift our husband be with us,, what matter } he is the husband of his fpoufe, and the Saviour of his people, why (hould wee then bee dilcouraged ordifquieted ?

Secondly, as it is a ground of comfort againft all opposition and troubles $>f the world, fo it is a ground of comfort to ftay our (bules againft the fierceneiTe of all temptations, whereby iatan labours to plucke us from the Lord Iefus Chrift ; and our hearts finke within us, and we (hall (wee

fay)

ihtsouhs mhxwitbClmft.. 23

fay) one day perifh by the hands of saul^ by the hand of the enemy attempting, and corruptions prevailing^ cleare your hearts and know, though temptations may outbid your wcaknefe, and corruptions may outbid your abilities, and wren you would doe good, evill is prefenc with you, and finne cleaves and (ticks clofe to you : why cheare your hearts with this confederation, that you have Chrift thar flicks do'cr to you than your finnes. and this fhould cheerewp weal.e and feeble ones : 1 know what troubles you^were I a3 ftrong as fuch a chriftian, had I fuch parts, and fuch ftrength of faith • and (haJi fuch a poore little one as I am, beare the brunt of persecution, and indure in the time of perplexkie : Why con- fider though thou canft not helpe thy felfe, yet Chrift cm : and know this that Chrift will not lok the leaft member, he is a perfect Saviour : the Lord will not fufftr Satan to rake thee away from him, nor fuffer his love to bee taken from thee z Rom.8. the two laft verfes,ic was the trmmph of the holy Apoftfe Paul; I am perfwaded (fafthhe) that neither dt-ath nor life, nor Angels^ nor Princi- palities, nor power r\ northings prefent^ nor things to come^ nor height, nor depth, nor any other creature^ fh&Ube able to feparate ue from the love of God which is in Chrift fefit* our Lord; when health is fcpars* ted from thy body, arid light from thyeyes,and ftrength from thy feeble nature, yet remember, that when thy body is feparated from thy foule, the Lord will not feparate his love from thee, neither from thy body in the grave, nor from rhy

fbule

14 The Soules union with Chrift.

ioule when it is departed our or tny body,he will love thy body in the grave, he loves the duft of h's Saint&,and he will uke thy foide up into hea- ven ^ therefore tiiem up thy heart, and comfort thy ibule in the confideration of Gods good- nefle. 5. vfe. LaCHy, are the Saints knit to Chrift thus firm- ly ? then it fhews us our done -, we ought to take notice of the goodneffe of die Lord vouchfafed unto us; hath the Lord advanced you thus high- ly ? then walke worthy of this advancement, it is the ufe that the Apoftle makes, wdke worthie ef the catting where unto the Lord hath called you . are ye the members tf Chrift ? why then behave your felvet as the members of chrift' are you joyned thus needy to Chrift? then carrieyour felves &s befeemes you $ let the dog return to his vomit, and thefow to the wallowing in the mire • but let the Saints that are knic unto a Saviour, walke worthy of that mercie, and union,and prerogative that God hath vouch- fafed unto them ^ it is a fhame to fee, that fervants of Chrifts family, and the plants of his vineyard doe walke after the converfationof the world : what manner of perfbns ought wee to bee in all manner of holinefle of converlation ? we are knit unto Chrift, and therefore ought to be holy, as he is holy ; pure,as he is pure : wee ought to doe nothing,but that which may befeeme and content a Saviour 5 but ye will fay,the world will hold up their handsatus, and their mouths will bee open againft us ^ why God hates the world, and ye are redeemed from the world, yee are called out of

the

Tht Souks unnn rpith Chrift.

*5

the world, therefore live not as if ye were in the world, but as God hath called you to live with himfelfe In heaven, your converfation mould be fuch, as if yee were in heaven : I would not have a Saint of God tamper with the leaft diftemper, or be addicted to any bafe eour(e3 buc walke exa&« ly before the Lord.

Thus wee fee a faithfull fbule is knit unto Chrift : now that which followes is this j it isfo knit3that it is made one Spirit. The point we named before, it is this: The faithfull injoy fuch a union with our Savi- 2 Dd&. our,thatthey are one Spirit with him.

The point is difficult, and the myfterie great, and beyond the reach and roome of that little light I injoy ,onely wee (hall bee defirous with fo- brietie and modeftie to communicate what (hall be moft futable to the minde of God 5 not being unwilling, but defirous to heare any advice from another concerning the fame: thedodriEe then is 5 abeleever is fo knit to Chrift, that he becomes one Spirit : for the opening whereof ,becaufe it is a deeoe myfterie, (uftermee to deale plainly and punctually, and that I may exprefle my thoughts, and communicate what I conceive, fuffer mee to discover two particulars :

Firft, the manner how the fbule comes to be one Spirit with Ghrift. Secondly ,the order thereof. Thefe two we will labour to cleare fo farre as we are able :

\ Firft for the former : the manner how the foule g

E comes

2 6 The SquU$ union with Cbrift.

comes to be one Spirit with Chrift, it is an on- deniable principle, and confeiTedby Divines on all parts, that the foule comes to be one Spirit,by the powerofthe Spirit on, Gods part, and by the power offaithonthe beleevers parc^ they con- fefle that theSoirit of God workes upon a bclee- ver, and the beleever goes out againe to God by faith : but wee have nowonely the rermes in the generall, if we come to the particular examining of theft and aske a weake foule how the foule comes to be one Spirt,by the Spirit on Gods part, and by faith on our part, wee are as far to fecke as wee were before, andmoftof the congregation, ean underftand little of it. This is our mifery,we content our felves with termes in the generally and never cracke the {hell that wee may fee the kernell : wee never dive into the truth, that wee may fee the intent of the Spirit therein; there- foreforthe opening of the point, viz. the manner how the foule corns fo to be knit toChrift, as to be made one Spirit : ( not denying any thing of the former truth, but holding thereto; wee will open it fo far as our light ferves us. '$ueft» If the queftion then be, how the foule by the fpirit on Gods part, and faith on the fbules part, comes to be one fpirir. "Anfa- That which I intend to fpeake, I will caft into

three particulars, or three conclufions : *onclu{. I. The firft conclufion is this, know that the ip;- ritof Godj the hoIyGhoft, the third Perfon in the glorious Trinitie, he doth really, andinfepa- rably accompany the whole word : ( that is the

gene*

the Souks union with Chrift. 27

generall ) but he doth more fpecially accompany the pretious promifcsofthe Gofpell : the Spirit ff the Lord is in thefe in a more ipeciall manner, thougn kn. ^~aGod every where in regard of his providence, yetrice i» •_ „ more ipeciall manner going with, and accompanying or u* vVord • and in a more fpeciall and particular fort bee is in the promifes, the foule comes to bee one with Chrift, and to bee knit unto him principally by the promife 5 the law prepares the foule, and the promife that calls the foule, and knits it unto Chrift ; God katti appointed his Word, and fpe- cially the promife for the converting of a (Inner 5 and therefore the Spirit of God goes therewith, and workes thereby, and gives a bJeffing thereun- to, according ashee in his wifedome thinkes fit : for he is a voluntary agent, and therefore may ufe the word as he will, and when hee will $ the Spi- rit doth alwayes worke in the word, but not al- wayes after the fame manner .You make nothing oftheGofpeil, and of the Scripture ; I tell you the Spirit of the Lord God, blefledfor ever, is there after an extraordinary manner, and hardens the hearts of the reprobates, and humbles, and converts and comforts thefoules of his fervants : and whea?not when I will,or you will, but when the Spirit of the Lord will. This is that I take to be the bell: expreffion of it 5 Jooke as it was with the brafen Serpent fet up in the wildernefTe, there was an healing vertueinfeperably accompanying of that brazen Serpent *3 and it was as poffible that hardnes mould be fcparated from the braffe,

E 2 as

a 8 the Soulet union with Chrift.

as his healing vertue : tor whofoever lookt upon it, healing vertue did undoubtedly and inlepa- rably goe with it, becaufe God had appointed this 5 therefore hee didble(Te this, gH f*w" tedly worke by this : Tu^^ a iSWltn the good Word of th* ^^rra^trie Spirit of the Lord, though he fecood every where, yet hee doth blefle this Word efpecially, and goes with it, and hath ap- pointed it for the falvation of his fervants : there- fore when the found comes to the eare, and the fenfe to the minde, the Spirit go?s with the Word when thou heareft it, either to convert thee, or to confound thee : therefore the text h\th9ye ftijfe necked and hard hearted, yt have re* fijied the Spirit of the Lord: they would have pluckt Ghrift out of Heaven, and the Spirit and all.Now that this is a cafe undeniable, I prove it thus : that word which is able to difcover the thoughts of the heart, and to raife the dead to life, and can comfort a diftreffed (bule,and perfwadethe foule of Gods everlafting favour,that word muft needs have a fupernaturall power goe with ir, for no created power can doe the former things : the Word tels the deepe things of God3 the Word faith, I am fan&ified, therefore I am jnAified, therefore called9 therefore cleft ed : the Word reveals thefe deepe things of God, therefore the fpirit muft needs goe inseparably with it : this is an undoubted conclufion. r*«,ur o The fecond is this, and I take it to bee fome- mmS* what difficulty the Spirit of grace, the holy Ghoft, the third Perfen in Triaitie, working

with

The Settles um»~ ~ ' ' *"anu *Jf

• h n„j --^mpanying of the promife of grace ™lk lalvation 5 it doth therein and thereby leave afupernaturail dine and power, and a fpirituall and overpowring vertue upon the foule, and thereby carries it, and brings it unto Chrift, and there lieth a great weight, andobierveit: The princi pall and efficient caufe in the worke of the foule, to bring ittobeleeving, it isnotfo much any thing in the foule, as a fpirituall affifting, and moving, and working upon the iLnle. by vertue of which working a id motion it is moved and carried to the Lord Iefus Chrift, as thus: thefpi- ritlet in a power to ftirre hope, and it is ftirred and moved » it lets in a power to quicken defire, and it goes % it lets in a power to kindle love,and it flames 5 it lets in a power to perfwade the will, and it takes and chufes: the Spirit moves upon thefe faculties, and by vertue thereof they are moved ,and carried to the Lord : therefore I con- ceive the ma'me principall caufe of faith is rather an affifting power working upon,than any inward principall put into the foule to worke of it felfe, but the worke is upon the foule : the foule by that power and afliftance is conveyed and carri- ed home to Chrift : obferve it, I will expreffe it in fcverall paflages, becaufe here lies the difficulty of the point.

Then know that the Spirit of God doth in the firft ftroke of faith, as the Spiritof God did upon the waters : Gen. 1.2. the text faith, there was a eenfufed fampe, and the Spirit moved upon the waurs% and [et upon that cmfufedlumpe , fcjhhningandfra-

E 3 ming

3° * m »*"' - -mon with Ghrift.

ming the creature &ut thereof: (oicis ,r! t-^cjpT" ric, (and when I fpeake of the Spirit, I intend thl prooiife too) the Spirit in the promife meeting with an humbled foule now abafed, and ftagge- ring and quarrelling with himfelfe, he is in a con- fuled eftate, hee knowes not what to make of himfelfe, nor of his confuted condition : now the good Spirit of the Lord moves upon the foule, and leaves a fpirituall dint and fupernaturall work upan it $ and the foule by vertue thereof is carri- ed, and fitted, and fafhioned to goe to Chrift: this I take to bee the meaning of that place, ^Bt 2 6. 1 8. Saint Paid tom fent to ttvrne men from darf^ nejffete itght : Now it is a conftfiion amongft all Pr oteftant Divines, that the firft ftroke of the Spirit is upon the foule: there is nothing in the foule that can drive finne from the foule, and plucke the foule from finne 5 but the Spirit works this, and the (bule takes this blow, and by venue of that Spirit, the foule is pulled from corruption, and turned from finne : this is a confelfed truth, that the firft ftroke in conversion is not from any thing within the (bule, but it is from the Spirit; nay the fame ftroke doth two things ^ it turnes from darknelTc to light: the lame hand, and the fame ftroke doth both thefe $ as for example5 when youteare one thing from another, as you teareit from the other, you pall it toyour felfe : he that puis a bough from a tree,as he pulls it from the tree, heepluckcs it to himfelfe : (b the (ame Spirit that workes upon the foule in calling it from finne, it doth worke upon the (bule in draw- ing

The Souks union with Chrift. 5 T

ing it to Chrift: it pulls off hope from the world, and makes it expedl a Chrift' 5 it pulls off defire from the world, and makes it long for Chrift $ ic pulls off love from the world, and makes icentertainea Chrift 3 it pulls off the will from the world, and makes it chufe a Chrift 5 fo that one ftroke doth both, and it is plaine, there- fore the woike of the Spirit upon the foule muft bring it unto Chrift. The like phrafe wee have, lobn 1 5. 1 9. 1 have called you out cf the world, therefore the world hates you : fo that it is there the fame voyce, the fame fpirit that calls a man from fin$ as ; that is not the way,thou poore finner,the way of pride and idlenefle, &c. that is not the way to Heaven, Now that call as it pulls the fbule from finne, fo that motion and moving ,. and fu- pernaturall worke that it leaves upon the foule, the fbule thereby being moved and drawne, it is comming to the Lord : the foule hath not fo much the worke of the Spirit of grace in him, as the work of the fpirit of grace workingupon him, to draw him from evill, and to turne him to the Lord 5 and by vertue of the fame worke heei* drawne from the one, and brought to the other : this I conceive to be the great difference between the .union that Adam had with God, and that which 'the faichfull have. Adam had a ftocke in his owne hand, God made him wife, and holy, and righteous 5 this was his ftocke, he had a prin- ciple within himfelfe, either to hang upon God, and fo to bee fuftained, or to Aide and withdraw himfeifefrcra God ; he had power either to hold,

or -

3 1 The S9»let uman with Chrift.

or to let goe : he had the ftaffe in his owne hand3 he might tame unto God, and dole with the com- mand if he would, or he might depart from God, and withdraw himfelfe from the afliftance which hee lent him as he did : but now here is a maine difference in the bringing of the heart home to Chrift in this union, beeaufe the firft ftroke that drawes the iou!e,and brings the loule to Chrift, is nxfrom any thing within, fo much as from tkefpirit without : the hand of Chrift it layes hold upon the heart, and workes upon the hearty aad brings him home to himfelfe • this firft ftroke is from without, wee doe beleeve being fra- med thereunto, and drawne by the Spirit of the Father 5 the everlaftingsarme of the Lord that appeares in the Gofpell, hee lets it downe, and workes upon the foule, and brings the heart to himfelfe, and fo the heart is brought to Chrift, not from any Principle firft in it felfe, but by the Spirit that workes upon it : when the Word of God comes to the foule, the Spirit of God accompanies that Word, and pals the earthly minde from earthiiaeiTe, and the uncleane heart from his lufts, and faith; Come out5 thou poore foule, this is the way to a Ghrift that will pardon thee, this is the way to a Chrift that will purge thee$ fo that ray foule moves,but it is becaule it is moved $ my will clo- ieth, but it is beeaufe it is perfwaded : fb that the irft ftroke of this union 13 not from my felfe, but it comes from Chrift* the hand of the Spirit layes hold on me, and drawes me to him : hence in the

third

The Soules union with Chrift. 3*

third place, the union drawes fbmewhatneerer- fbthat wee fee, firft there is a holyGhoft in the promife, and fecondly, wee fee that the Holy Ghoft leaves a fupernaturall worke upon the foule, and brings it home to Chrift.

The third conclusion is this, the Spirit of grace ^Conclut in the promife working thus upon the heart, it cauferh the heart to clofe with it felfe in the pro- mife : the Spirit of God by the promife fo works upon the foule, that it makes the fbule clofe with the promife, and with it felfe in the promife : and this is to be one Spirit, and this I take to bee the meaning of that place, vhilippians 3. 12. P^w/ faith that be was apprehended of Chrift, as if he Qiould fay^ I was not fo much apprehending.as apprehended: not fo much that he did it, but Chrift in him, and upon him, and by him ,- for I told you the worke of the Lord in the worke of conversion, is upon us, by us, to bring us to himfelfe. The Spirit of the Lord is in heaven, and it is in the promife, and that Spirit in thepromife comes to the foule of a beleever, and leaves a fpirituall worke upon the foule of a beleever, and the foule is moved by vertue of that Spirit, to clofe with that promife, and with that Spirit that is in the promife: I would expreffe my felfe by thefe two compari- fons ; looke as it is with the moone, thenaturall Philofopherobferves, that the ebbing and flow- ing of the fea,is by vertue of the moone, (he flings her beatnes into the fea, and not beiHg able to exhale as the fimne dotb, fhee leaves them tl ere, and goes away, and that drawes them, and when

F they

« 4 Tfo So»/« »«*0« with Chrift.

tl ;cy giow wet, they rctuiDe backe againe5 now the fea ebs and flowes not from any principle in it fe lfe, but by venue of the moone, being moved, it goes, being drawne, itcoaxs ; the moone ca- tting her beames upon the waters, it moves the fea,and Co drawes it feife unto it feife, and the fea withic : Co the heart of apoore creature, is like the water, unable to move towards heaven, but the Spirit of the Lord doth bring in its beames, and leaves a fupernaturali vertue by them upon the foule, and thereby drawes it to it feife : or looke as it is with aclafpeand a keeper 5 take a great clafpc, put it thorow the keeper, and being brought thorow, it clofeth with it feife : fo it is with an humble broken heart, it is like this kee- pet,the good Spirit of the Lord is like this clafpc, the Spirit workes upon the foule, and leaves a fu- pernaturali vertue upon the foulc,and goeth with that vertue, and puis the foule by the power of it feife, and knits it to its feife, it workes upon the heart in this manner,and clafps the bumbled (in- ner, and brings him home, and holds him to the promife ,and to it feife in the promife.

Now 1 would contract thefe three conclufions, in the former lermons, into three queftions, to make them lb familiar, thatweake ones, which have any fpirituall grace, may be able to come to aprehend and underftand them ; l,£ueji. I aske therefore, what is there in the promife of theGofpell, or what is therein the Word of God,is there nothing butletters,and fillables,and

fentences }

I

TkiSoults mionwitb Chrift. 35

I an(werjYes5humaneAuthours have words and Anfw, Sentences, but oh the glorious God, the third per- fon of the Trinitie5the bit (Ted Spirit of the Lord Jefus Chrift is inseparably prcfentwith, and ac- companying of the protmfes of God -, the words are but the fhcli, but the fubftance is the Spirit of grace ; how were your hearts comforted in the time of trouble ? and how were your hearts bro- ken,and brought out from your lufts > Oh, it was the Spirit, for man was never able to doe it, but Lord thy almighty hand came downe from hea- ven, and broke this heart of mine, and if Chrift that Lion of the tribe of Judah, had not come downe from heaven, this lion- like heart of mine would never have yeelded nor come downe : this is the anfwer to the firft queftion.

What doth the beiecver doe > a«ke your owne i# JPueft. hearts, doe your hearts clofe and meet with the good Word of the Lord ? and doe you fay, Oh it is the good Word of the Lord, my heart con- fented to it,andclofed with it thus >

Oh yes,faith the foule, me thought I was even Anfw. knit to the Word : then I aske againe, was thy heart knit to the Word onely, and the tillable only> and did thy heart clofe with the fentences only ? the foule anfwers, No, the truth is, my eare did re§ eive the found, and my minde the fenfe, but my foule received the Lord Jefus Chrift : To m many m received kirn, to them be gave \ power to become thefonnesofGod^ 1 Iohn 12. the words are but only as the conduit to convey the water of life, and the Spirit of grace, but they lay * F 2 hold

3 4 the se sties union with Chrift.

hold upon Chrift there, and that it is fo, I prove it thus,did not you finde your hearts comforted *c fuch a time ? Oh yes,faith the (bule, me thinks I fee the Minifters face ftill9and when he came ro fuch a point and fuch a paflage, good Lord, mee thought I was in heaven 5 could words, and rea- fbns,and fentences have done it ? No (urely, the Spirit of grace was there, and my heart did dole with the fame : the ftcmaek receives not meatus the dim or veflell doth, but the ftomack doth re- ceive ir, andisfafmedtoit, and hath the fweet- neffeof it, and is made one with it : Iohn 6. 63. The words that ifteake, they are Spirit and life . and this is the exceikncie of the Word, when all the learned Doctors and Schoolemaftcrs (hall have the tongues, but (hall never humble one foule, nor purge nor convert one heart, yet the Word and the Spirit in ir, will doe that which is ufefull and helpfull for thee in this kinde $ the Words that I J} sake, they are Spirit , and they are life, faith our Saviour 5 fo then you fee, you that are ignorant and weake,you fay to your fe!fe,how (hall I come to be knit to the Lordjefus Chrift, feeing hee is in heaven, and I am on earth > Oh buc quiet thy felfe in this,he is in a molt lpeciall manner in the preaching of the Word, and if thou cleaveft to the Word aiightjthen thou cleaveft to the Spirit of Chrift 3, gueft. In the third place I aske, how doth the Spirit of man come to clofe and to be one with the Spi- rit of Chrift in the promife ? ■Anfip. I anfwer^are your owne hearts able to doe this I

Qt

The settles mint with Chrift, 3 7

or is nature, or your wits, or parts able to doe this for you ? No 3 the good Spirit of the Lord wrought upon, and fitted, and framed the heart hereunto, and put this temper upon it, as the workman gives a temper to the knife, and ano- ther makes iron draw iron 5 and he doth it thus, he drawes the magnet or load-ftone over the iron,and the vertue thereof makes itabletodraw iron to it feife 3 (b the foule faith, A*as, I doe it nor, it was the Lord'that wrought this heart in mee, I have feene the day, when I could have beene as well content to heare the Minifter preach plainly , as to have a knife run to my heart, but the Lord wrought my heart to it, therefore the Spirit puts that magnet (tone of the mercie and grace of Chrift upon my heart, hee puts this temper upon my heart,and makes it able to dole with it feife in the promife : in 2 Can*. 5. 5. when /W there had difputed of his defire to lay downe his life for the Gofpell, and to put his body upon fuffering for the Gofpels fa^ce, he was even weary of the world, and would faine have beene gone, how gat he this temper > why > the text faith, Now he that hath wrought us for the fame thing is Gcd3 who alfihith given m the earntft of his Spirit $ it is a great while before wee can bee brought to this temper, when all the tWinifters tongues are even worne to the ftumps, and the wicked will bee wicked ft!il,yet the Lord doth worke it : fo then you fee, that the Spirit of God by the promife works upon the foule, and leaves a dint upon the heart, and fo brings the foule by the Spirit to F 3 clofe

*8 The Soukf unionwith Chrift.

dole with it felfe in the promife, and hence you may colled two things for your information in this kinde: t.ColeB. Firfr, that the beleever , being moved by the ftroke of the Spirit of the Father, is made able to clofe with the Father and the Sonne, becaafe the Spirit of the Lord doth fatten, fit, and frame the he art hereunto in this manner; and hence it is, that the foule can clofe with the Father, and the Sonne too 3 why? becaufethe Spirit which pro- ceeds and comes from the Father and the Sonne, is able to frame the foule to clofe with both • for the Spirit hath fomething of the Father, and fomething of the Sonne, and therefore is able to make the foule to clofe with both : i Iohu 1.3. rhefe things have I writtsn unto you, that you way have feUowjhip with us % holy John was afpirituall father unto them, and hee writes to them, that thereby they might have fellowfhip with the Saints, and he faith, truly our fegowjhip u with the Fatherland with his Sonne lefut Chrift ; why doth he not fay,our fellowfhip is with the Father ,as well, as to (ay ,our fellowfhip is with the Father and the Sonne ? becaafe it is prefumed beforehand,that a man muft have fellowfhip with the Spirit,before hee can have fellowfliip with the Father and the Sonne $ becaufe it is the Spirit that hath fitted the heart, and framed it, to dole with both. ^ r in Secondly, hence it comes to pafle, that the per- %x $ie*. fon of the beleever may bee knit to the pcrfon of

the Lord Jefus Chrift :' the foot isknic to the head bv the continuance of the order of the body, and

J the

The Souks union mt b Chrift. 3 y

the members thereof, as the foot is knit to the leg .and the leg to the thigh, and the thigh to the body, and To to the head, this is the meaning of that phrafe, lohn6, 5 5. our Saviour prefieth this hard upon the Difc.iplcs,and faith. My flefh is meat indeed, and my bioud it drinke indeed y hee that eateth my fit jb, and drhfyth my bloud, dwelieth in me> and I in mm \ then they begun to wonder at it, and to (ay, How can this be i and yet Chrift fairh,what if you fee the the Sonne of man carrying the body of his flelfa into heaven, you will thinke it more hard to eat my flefti then, yet you mud eat my flc (h then too j how ? it is the Sprit that quick- net h} the flefh pr 0 fit eth nothing jke words that if peaky they are spirit and life • as if he had faid, my good Spirit is in the word and proraife, clofe you with my Spirit, and then you draw my Spiri^my flefh and my blood downe into your whole natures f the words that 1 fpeake, they are Spirit and Life 5 that is, my Spirit is in the Word of the promife, tkough my body be gone up into heaven •> there- fore clofe you with my Spirit in the promife, and then you clofe with my flefti fpiritually. Thus much for the manner of the union.

Now for the order of this union how this is done, and there the queftion will be this.

Whether the beleeveris knit firft to the hu- gueft,* mane nature of Chrift^or to the Divine nature. I am not greatly willing to meddle with this point in this popular congregation, becaufe there are many wife and orthodox Divines, and godly too, which are of contrary opinion 5 they confefTe

both.

40 The Sonlet union with Chrift.

both, but they differ about the order: but that I may bring no prejudice to the judgement of any, Anfvf. I will (hortly (hew you the fumme of thofe argu- ments, which either fide hold , and will (hew to which I doe incline, and fo leave the point to the judgement of thofe that heare it, to incline to which fide they thinke beft, and thus I (hall wrong none at all.

Firft, fbme Divines, wife,holy,and orthodox, and many too, doe goe that way ; all of them have it from that root : they that hold that the foule is knit to the humane nature of Chrift firft, have two reafons for it. i Firft, fay they,as the Scripture reveales Chrift

to us, fo alfo our hearts embrace him, and clofe with him, but the Scripture reveales the Lord Chrift more often and frequently, in regard of his Manhood, than in regard of his Godhead 3 as in that place, The feed of the Woman jhail breakt the Serpents head, and fuch like : therefore the underftanding firft clofeth with this, and the heart firft receives it : the fecond reafon why they hold this is thus much. 2 If, fay they , all the great works of our rederop-

tion,both fancYification, and juftification, and re- demption, were wrought in the humane nature of Chrift, and as by a channell conveyed to us by his htfrrmne nature, then it is reafon that the foule fhould firft clofe with the humane nature; but it is fb that all the great workes of juftifieaci- on, fanSification, &c. were all accomplished in the humane nature of Chrift : for as the text

faith,

The Souks union with Chrift.

faith. He died for our fins, and triumphed over fin and heU, and death : therefore,fay they, it is fit that the foule mould firft clofe with the humane na- ture of Chrift. and this is the life and pith of all their arguments.

Againe, other Divines, and they are wife and orthodox, they hold this- and though all hold the maioe fubftantiall truths of eternall life, yet they differ in this, they fay the beleever is firft knit to the Deity, and they have alfc two argu- ments, and th« firft is this :

That which is the maine and the proper objecl: of faith, to that the foule firft lookes, and to that the foule is firft united : for all union comes by operation in this kinde, but the Godhead is the firft objecl: of faith in beleeving3 the Godhead and the third perfon of Trinity, they are the firft objeds offaith b therefore,fay they, in the whole courfe of Scripture, faith is caft upon the God- head, as Efay 50. 10. Who fo is wife amonji you thatfearctb the Lord, thatobeyeththevoyceofhis fer* vant ; he that walketh in darkntffe and hath no light let him truftin the Name ofthtUrd, and flay hi m- felfe upon his God^ all the phrafe of Scripture runs thus : Truft, and hope, and rely upon the Lord. So lohn 14. i^.xerf.Let not your hearts be troubled, yee beleeve m God, beleeve alfo iumeer mnkethis. Now did a man beleeve uPon the Father, as Fa- ther onely, then hee did not beleeve. upon the Sonne ; ordid he beleeveondy upon the Sonne, as Sonne, then he did not beJeeve upon the Fa- ther, but in that hee beleeves upon the Path r

G and

4*

42

The Soutet union with Chxift.

. 2

and the Sonne: It is therefore plaine chat he fals firft upon the Godhead 3 and feeing it i3 fo that wee muft beleeve upon the Father, Sonne and Holy Ghoft h therefore we are not to beleeve up* on one of them only, but upon the whole Deny and the divine nature, and all the three Perfons in the divine nature : for as the Schoolemen fay, that which doth appertaine to this, as this, be- longs to this and to none other. Now we beleeve in all the whole Trinitie, and therefore wee clofe with all three, the Father, Sonne,and holy Ghoft : and hence it is that thefe Divines obferve, that when we are faid to beleeve in the Scriptures,and in the promife ( not that any doe it properly ) but 10 farre as the promife hath God in Chnft, revea- ling, and promifing, and communicating htm- felfe : fo farre we beleeve in the promife, that is, in his faithfulnefle, truth and mercy, revealed in

the promife. . f

The fecond reafon which they alleage isthis:(ay they, that which in reafon muft ftay 8c fatufie the foule of a beleever, it is that in reafon to which the foule muft firft betake it felfe,and upon which it moft firft ftay it felfe . for faith goes out for fuccour, and for good : therefore, that which on- ly canfatisfle faith, to that onely it muft firft goe : the beleever is dead in finnes, becaufe of the com- rn'mionof them, but there is life in God : there- fore to an infinite God the foule comes to work e an infinite fatisftftion for him, which all crea- tures cannot doe in this cafe, the Godhead pre- pares the humane nature, and workes by the nu- ^ mane

The Settles union with Chrift . 4 3

mane nature, and gives power to the humane nature, and makes it abletofufferandtofarisfie, faith fees that he hath offended an infinite God^ and deferved punifliment of an infinite value $ therefore heemuft repaire to him that can oaely repaire in mercy to his foule : therefore faith the Prophet David, Pfalme ijo^.verfe, Hope in the Lord forever, for with the Lord is plenteous redemp- tion: and in Efay 2 6.^.Tr^fiintbeLord for tv<r, for in the Lordlehovah,iseverlaftin£Jlrength$wee haveeverlafting miferies, and troubles, and di- ftempers, but with the Lord Iehovak is everlasting ftrcnph, therefore trttft in him for ever : nay hence it is that our Saviour faith, iohn 17. 3. This is life eternal, thai they know thee to bee the very God, and whom thou hafifent even lefus Chrifi.

Now if youaske roe which of thefe judgements 3 I follow 5 1 anfwer, becaufe I love not to bee as a man that is here, and there, and no where in truth, but Hove to bee as a man that dweis at home, for I am not ignorant that many Divines wife and learned, whofe parts and gifts I reve- rence, they follow the former opinions $ and for my part I leave a judicious hearer to take which fide he will ; but in truth the two laft arguments have prevailed with me, that the heart of a poore finnerbeleeves, and ftayes it felfe, firftly, upon the Godhead, and Deity, and afterwards upon the Humanitie : andmee thinkes the two former arguments feeme not to compel! any mans un- derftanding : for bee it granted, that the former Scriptures doe reveule the Lord Jefus Chri(r4and

G 2 men-

44

The So fdes union with Chrift.

mention him often as man, yet it is as true they reveale him to bee God, and mention his God- head, not mentioning at all his humanitie ; but whenfoever they doe mention his humanitie, firftly, k is for good reafbn, partly by way of pro- phecieto foretell of Chrift, what hee mould be, and partly by way of ftory and relation to relate of Chrift what he was^yet this reafon ioferres not that faith muft therefore firftly lay hold upon the humanitie before the deitie 5 but when the Lord ispleafed to reveale Jefus Chrift tothefouiein the way of conversion, then wee muft apprehend Chrift, as God and Man in the point of con- verfion,and then let the queftion be this: whither the fbule (hall goe for that which it wants > Now I fee no reafoa why the fbule (hould firftly goe to the humanity for what it wants and feekes : hence it is that when the Scripture comes tofpeake in the way of converfion, the Godhead is fet firft : as in the iCor. 5 .i<?.God was in cbrifi Reconciling the world unto himfelfe^ as God in Chrift reconciles the world unto himfelfe 5 fo God reveales him- felfeto his faithfull Minifters, and fo they reveale him to the people ; it wa1* the Godhead that was offended, and muft firft of all be pleafed, andun* to that God we muft firft goe for what we want $ fo Ieremy }}. 16. In thofe dayts ludahjhaU be fa- yed, and Ifrael fbaS bee faved, and this if the Name whereby theyfh iU 'call him the Lord our righreoufnejfe: fo (aid the Angell, theyfbaffcaS hit Name Emanuel x which is by interpretation^ God with t* : this is to the firft reafon j now to thefecond argument!

an-

The Souks union with Chri ft. 45

anfwer thus 5 If it bee good in reafou chat wee mult, firit goe to the humane nature for thcfc rea- fons propounded, and if this be fufficient to call my faith that way, becaufe all the great workes are wrought that way 5 then much more feeing the humane nature wasinabfed torheworkeby the divine nature ; therefore my faith muft firft looke that way, becaufe the weight of the worke lies upon the Deitie • the humane nature cannot aflume to take to it felfe this glory, nor bee any way available to fatis fie divine ju'ftice, buc that the Deitie enabled it, and therefore faith muft firtt of all looke unto that. Thus it is confefled that the (bole of a beleever is advanced to a mar- vellous high privilege5nowtheufe ofit is referred to thefe three heads. ' Q

Firft, are the foules of the faithfall come thus vr neere to Ghrift, not onely to beleeve in him , and * to embrace him, but to bee one Spirit with him ? then this may bee a ufe of inftru&ion, and it fliewes to us that the fmnes of the faithfull are marvellous hainons in Gods account, and excee- ding grievous to his blcflfed Spirit that hath come fo neere to us, and brought us fo neere unto him* felfe- every finneisasa mountaine, or as a wall of feparation, but the finnes of the faithfull are. noleffcchan rebellion, not onely becaufe of mer- cies, bonds and engagements, which the beleever hath received, but because a man fecome (b neere to Christ, andnowtocommirfinneand vex him, it muft n^ds bee a marvellous provocation to the Lord Jefus Chrift, and to his good Spirit : he that

G 3 ihould

4 6 The Souks union with Ghrift.

mould entertaine a friend into his family, or the King into his houfe, or a woman to entertaine a loving husband in matrimony with her, allbafe dealing by any of thefe a man can hardly brooke it Jt was one of my own fubjeft*, faith the King ; it was my wife, faith the husband, and it was my friend, as David faith3 that did eat at my table $ but now to entertaine a profeft enemy, or atraytor into the bed-chamber with the King> and to lodge them both in one bed, this were abominable ^and fo the wife not onely to entertaine a whoremon- ger into the houfe, but alfo to lodge him in the fame bed, this were not to be endured : Oh how his blood would rife againft it, as the King faid of Haman^ Hefter 7. 8. What, wiUhee force tht jQueenefxfire my face? Now thcrefore,brethren, goe home to your owne foules and behaviours in particular : doft thou through Gods grace and mercy receive this favour at the hands of God, that thou art become one Spirit with the Lord JefusChrift,and wilt thou then receive a company of bafe lufts, and that in the very face and fight of the Lord IefusChrift, and lodge an uncleane fpirit, with the cleane Spirit of the Lord > the ho- ly God cannot endure this, nay, he will not beare it at the hands of thofe that belong to the election of grace : 1 Sam* 2. 17. The fomes of Ely were $rert fimert before the Lord, faith the text, and why ? becaufe they waited upon the Lord, to doe the werkeofthe SanBuarie^ for where the ordinances of the Lord are, there is God himfelfe : there- fore Cain in the apprehenfion hereof, (aid %

lam

The Soules union with Chrift.

47

Iamcafi out from the prefence of the Lord, that is from the powerful beautie of iheLord in his ordinances. Now becaufe they were the Priefts and Leaders and they were greater finners, they would out- brave the Lord with their finnes, and commit them in the fight of God, therefore their fin was the greaf er : as in Ezechiel 8.$.The Lord brought the Prophet t9 behold the abominations of the Elders of Ifracl, he brought him into afecret place, aid {hewed him theima^e of jealou fie, which provoked to )taloH- fie, they did it in the fight of the Sun to provoke him to anger, therefore h is called the im^ge ofjealoujie^s if he had (aid, Let your idols goe to the land ofVrre but will you dare to fet up idols in the fight of God, to provoke him to jealoufie. I befeech you apply this to your felves ; are not wee Priefts, and jthe very Spoufe of Chrifr, and not onely the ;out ward Sanctuary, but the Temple of the Lord it felfe is with us ; as .the Apoftle faith, Ye are the temples of the Iwing God: Now wilt thou fet up an idol luft,andan idolatrous felfe feekieg heart, and fet it up by the Lord Iefus Chrift > this is a horrible crying fin, and it provokes the Lord marvellous fiercely : it was the colie&ion which the Apo- ftle made a Ihtk before the text, in i Cor. 6. where he faith, fpeaking concerning adultery and fornication, he comes with a gird and a gall to the hearts of beleevcrs, dying, What, {ball I take the members of Chrifi and make them the members of an harUtt God forbid, thats fearef»% : Dze you not know that he which conpleth him felfe to an harlot, k < onebody j {hall I doe thus? no} the Lord forbid ; /

ami

the Soules union with Chrift.

am neere tochrip, let the members of Satan bet made tke members of a harlot, it they will, but you that are the members of Chrift, will you doe fo .<? Confider it, wile thou take the head of Chrift, and contrive wickedneffe with it ? and wilt thou cake the heart of Chrift, and make it a cage of uncleane lufts > and wilt thou take the tongue of Chrift,and make it fpeake wickedly ? and wilt thou take the foot of Chrift, and make it run to all wickednefle > what a f earfull thing is this > (hall the uncleane fpirit be put to the cieane fpirit ? (hall the motions of theDevillbe heres and the motions of the good Spirit of the Lord too } the Lord in mercy keepe you off from this : Ephef.^29, Let no filthy commu- nication come out of your mouth , why, what if there doe ? If there were no greater (innes than thefe, I hope I mould doe well enough : What faith the Apoftle . A Chriftian, and a lier 5 a Chrifti- an, and a (wearer; a Chrift ian, and a bafe vile wretch $ Oh grieve not the good Spirit of God: why? hecaufe by ityee are fealed up unto the day efredemp* tion : the good Spirit of the Lord hath fealed you up unto redemption, and knit you unto hits, and will you rend your (elves from him, and grieve him? if you were not fealed up, and if you had none of the Spirit of Chrift, it were no great matter : but now, Oh grieve not the holy Spirit^ if you doe, you have m fJvation by it . away to hell if you will grieve the good Spirit of the Lord 3 if the Lord doe beftowhis Spirit upon thee,wilt thou then grieve his good Spirit? how canft thou, or howdareft thou doe thus; and difhonourthe

Name

The Soules union with Chrift. 42

Name of God, looke that place, Matthew 1 2. 44, when the uncle ane Jpirit retttrncs againe to his refby ; bee findetb it empty ', [wept and garnifhed ; then hee takethto bimfelfe [even other fa irits worfe than him* felfe, and they enter in and dwelt there $ the end of that man is rvorfe than the beginning. It is well obferved by one, that pride and idlenefle fweeps the houfe for the devill • a proud heart which ftayes it felfe up upon its owne abilities,snd Co growes idle,and lazie, and, fecure;if it be a Miniftcr,or Magiftrate, this makes cleaneworke for the Deviil, you can- rot doe this, but you will grieve the good Spirit of the Lord : Now looke to this, when a man ftayes himfelfe upon his parrs, and gifts, he doth Ktrlegood : you fweep thehoufefor the Deviil, whereas a watchfull painfull heart doth wonder- fully pleafe God} itisagood^andapurejineeke, and holy SpiritjWhich God accepts of, therefore be thou Co £o:> : now ycu trut are Chriftians, doe not goe away, and thinke that you have warrant to be idle, and carelefle, take heed of fuch curfed di (tempers of heart ^ if thou art a Chriftian, thou dare ft not doe or fay, as others dare, for the finne of a Chriftian is abominable in the eyes of God, becaufe he is fo neerly united to his blefled Spi- rit : this is the firft ufe of the point.

Againe in the fecond place, here is a word of \*Vfe. examination and triall, here a man may fee of whatlpirit the moft men of the world are 5 You know not of what Spirit you are> faith Chrift 5 looke how the foule elofeth with, and receives thole that are moft exaft in a Ghriftian courfe : if thy

H heart

5 o The Souks union with Chr iff.

heart be eftranged from fuch as doe walke exact- ly before God,either becaafe he hath given chem parts and giFps, or btcaufe he hath made them humble and faithfull : if the Spirit of the Lord be in the Saints, then the Spirit of malice and of the Dcviil is in thee * Gods Spirit clofah with all the faithfull ones, but thy Spirit cannot cloie with them •, when they are made one Spirit with Chriit, wiit thou be of two Spirits with them? then cither Chrift is.ro bee blamed, crclfe thou art to be condemned for this bafencfle of thine$ either Chritt knowes not how to chufe a good Spirit,or eife thoa arc a bafe vilde fpirit- this is the great finne of this laft age of the world, men are loversofthemfeIves,and not lovers of -God, nor his gracenor Spirit: it is admirable to fee how every one that is wicked , findes favours in the woild, but only thofe that arc holy ,and gracious, and one fpirit with -Cririft : adiunkard is no mans enemie but his owne- and with aduherers you can make marches, and if they were miittherers or theeves, wee have akindeof lamentation for them 5 but wren it comes to a fincere foule, their hearts rife up agiinft, him, with a defpc race fpleene,snd they (ay,thefe are ihe holy brethren, why what are they ? Oh, faith the Father, he is quite fpoild, I had a fonne which I had fome hopes of, but now he is gone downe the vvlnde, and he will neverbe good for any things and then faith the drunkard, hee was as good a companion as ever lived, and had as brave jefts is make us raerrie withaii, but now he is quite fpohd 3 then

tny

ii vn U» iMgP— w<- ' "" m "

*0* So w i ««««« with Chrift. 5 1

thy meaning is, that when hee had an ur.deane fpirit,thou didft love him, but now bccaufe he is come to have a neere union with the Lord Jefus Chrift, therefore thou art eftrangrd from hkn5 then curfed be thy wrath, for it is fierce, 2nd thy ragc,for it is cruell $ if the Spirit of God be holy and good, to which hee is united, then thou art a vilde unholy wretch : I hope now you may know what will become of faclxand fucri in the townes aud places where you Jive/uch 1 meane as are ho- ly and gracious, and yet are hated and dehdidt, eventhofe poore creatures are glued to the Lord Chriftjnay^heyareholynpJncedmen.whkhthe Spirit or God delights in, therefore rhy fplrit is of Sathan, that thou doeft thus malice him 3 Icon- feffeagodiy heart wli have his fits and excursi- ons now and then, like an unruly co!r, and may run wildly into finne • this may bef Ji a gedly gracious heart, but all this while this is poifon, and the fouieof a godly man fees this , and is wea- rieofit, and is marveiloufly burthened with ir, and faith, Oh vilde wretch that I am,what would I have > and what is he that I cannot love him > is itbecaufethe good Spirit of the Lord is there? (hall I refift the good Spirit of the Lord > and fo commit the finne againft the holy Ghoft ? away thou vilde wretched heart, I willlove him ■ thus the foule labours and ftrives for that exj&neffc and would faine have that goodnefTe which hee Tees id other : it is in this thing, as it h in a man? meat, he that hath an unwholefome ftomack,and teeth that the meat is good, and knowes not but H 2 that

J - - ■ —

5 2 The soalet union mtb Chrift.

that he may cat it, he will not blame the meat, if hee be ill after it, but his ftomack 5 but there are fbme that love to bee eating loaie wais, and fuch trafh as is nacght for them Jor the flomack is vi!de within }and would have as bad as him fdfe : Co out of the pride of nature and felf- confidence thefe diftempers will bee riling in us, but a gracious foule is even fick at the heart, and weary of his lir*e,and he is never well, unrill he hath gotten a purge ; but he that hath the di(eafe, and is fick of ' hatred and malice,looke how his heart is^fb is his tongue,and as his heart is, fo is his carriage : Oh poore wretched creature, what God may doe for him3 1 know not, bu? for the pre lent he hath the fpirit of the Devi 11 in him $ he is no man bur a toad that can live of p3i(bn,and make a meale of it,and yet his heart never be affected with it, 2tyfi. In the third place . is man a fociable creature,

and mufl he have forne to keepe company with him hhen in the next place be exhorted to clofe with fuch as Chrift hirnfelfe doth clofe withal', chufe fuch companions as the good Spirit of the Lord doth meet withall : doeft thou fee a gracious ilncere hearted Chriftian, that is one fpiritwith the Lord> love him, and let thy heart be one Spi- rit with him too, and not only the rich, but the poore too,it is that which we have in nature, eve- ry man defires to have one that is of a faire nature and a loving difpofition, he is a fit man to make a friend of, and chefe things are nor difcommen- dable$ iti$ftrange to fee when God hath cm the dawes of thefe wolves,how calme and quiet chef

the Sodes ununwith Chrift.

are jbut would you have a man of a good nature indeed ? for as one faith, hee that hach no more than reftraining grace, is no more than a tame Devil!,but would you have a friend of a good na- ture indeed > for this is the maine of all, then chufe fuch as are one with Chrift, and remember that place, in i Peter I. 4. Wee are partakers of the divine nature^ he that is one Spirit with Chrift, he is partaker of th.2 divine nature, even the na- ture ofGodhimfelfe, the Spirit of God, and the Spirit ofmeekneflfe, and felf-deniall is in him 5 therefore let thy heart be inlarged towards him, and joyne thou fide with him which is joyned fe* neerely to the Lord : it was the old practice of thofe in Zacb. 8.22. when God (hall honour the jewesj and make them glorious in fan edification and holinefle, and they fhall goe to market, and buy and doe all things holily, then fhalt ten men take hold of the skirt of him that is a lew, and fhaS fayJVe rvtSgoe mthyoa^ forme have heard that God is with -jou $ would you not goe with the Spirit of the Lord Jefus Chrift e Yes, Oh then get yoa to the Saints of God, and get them to your houfes, and lay holdupongraciousChriftians,andfay,I will live and converfe with you, for the Spirit of Chrift is with you.

u» . ■ ii- - 1 vmi'm^nvwrnimmmv

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THE

B E NEFTT

FRO M

NION WIT

C H HIST.

By T. H.

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LONDON,

Printed by IobnHaipiland^oi Andrew Groove,

and are to be fold at the Black Beare in S. /».;«//

Church- yard. 1658,

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THE

SOVLES BENEFIT from Vnion with

Christ.

i Corin. i. 30.

But of him ay: yet in Clnifl Jefus, who is made unto w wifdome, YighteoufneffeyfaHffi- fication^and Yedemptiont

Ow the fbule of a (Inner (hould be 1 prepared for our Saviour vand how alfo it (hould bee implanted inro him^ being called by the Spirit of God in vocation3 wee have hereto- fore fully and largely difcuiTed and concladed that point : then wee eame to the kcond thing, which is the fecond part of this implanting or in- grafting afinnerintothe LordJefusChrift, and it is the growing to of a finner with our Savi- our, and that is accomplished and fully brought about by two workes: there are two parts of it, for it is not enough for the graft t© be put into the I ftocic,

«. 3 the Stales benefit from unun with Chrift.

{lock j but it muft grow together with it, if ever there be any conveyance of any fap, or any helpe and ftrengrii, which it may receive from the fame : fo it is with the beleeving foule3fauh doth not ©nely bring us unto Chrift, but it makes us grow together with Chrift : and this growing is difcovered in two particular? •

The firft is a fpirituall union of the fcule with eur Saviour, when the foule comes to be united to, and made one with the Lord of life • that wee have alfo handled andccncluded in the two laft lectures.

\ Againe,the fecond part that accomplifheth and makes up this growing together with Chrift , it is that heavenly communion that the foule doth get with our Saviour, when the ftockofthe me- rits of our Saviour, and the vertue of his grace is communicated to the foule ; for this we muft rc- member,thit thefe two things make up the grow- ing of the (lock and the graft together : Firft, there muft be an union of the graft with

the (lock.

Secondly.tbere muft be anintercourfe or a com- munication of the fap in the ftock to the graft : fo it is with Chrift, whatever he hath, he hath for his Church and people.andwhat ever he doth, he doth for his Church and fervaats * fo thauhere is a kinde of conveyance of the venue of his me- rits, and power of his grace, unto the fouies of thofe thatbeleeve in him, and are knit unto him by a true and a lively faith : wee have done with the union that the foule feath with Chrift: we are

now

The Souks benefit from mhn with Chrift. 5 J

now to fpeake of the heavenly and fpirkuall com- munion, the intercourfe betweene the Lord and the (bale, when the fouleis married unto him. and this is that wee airne at, this is that wee looke at at thi> time ; and this I muft cell you by the wjv, that our purpofe is not to meddle with the particulars at this time, but onely with ths gene- ral! nature of the communion of the fbule wich Chnft : now for the difcoveryof this worke, wee have cbofea the words of the text now read ujato you, and the (cope of the words it is mainly this$ to discover unto us thedowrieand feofmentof all that fpirituall grace that is conveyed and made lure to the beleeving (bule , being made one with the Lord Jefus : that looke as it is with a man that hath a faire efhre to hirrrfelfe, it is only his owne, but when the wife is wooed, and brought home^Si married > he gives over the right of himfelfe unto her, and if hee make over hi3 eftate unto her9 (hee hath title thereunto: this now is the dowry of aChriftian, the Lord Jefus Ch rift is no bad match, you rnuftnotthinkeyou could have done better $ it is a wonder, that ever cur Saviour would take us to himfelfe, or fhew favour to us. but the cafe is deare, if a belee ver be called, and brought home to Chrift^ Ckrift is made to tu mfdome^nd ngbteoufrejfe^mdfan&ifiu- tion, and redemption -y Chrift hath all, and whatso- ever Chrift hath, it is all yours, you have title thereunto, and (hall receive fap and bene fit there- from , if you have hearts to take that good God ©ffers, and you may receive : wee will not now

I a meddle

6o The Stales bent jit from union with Chrift.

meddle with 6thefeverals in the verfe, but thefe two things rauft be fpecially attended to in the words, that we may make way for our {elves in the point we have to trade withall $

F/rft,take notice of the compalfe of that happi- nefTe and fpirituall grace which God vouchfafeth unto his, and it is ranged into foure heads : the text faithj Chrift 4s made mn w wfddme, rigbteeuf- neffe, fanBification^and redemption h all that Chrift hath or can communicate, all that the beleeving fouie can defire or want3may be referred to thefe foure :

F\ifk9mfdeme9th2Lt is,the declaration of the way ©f Godj and eternall happinefle, in and through the Lord Jefus Chrift, which all the policie of all cunning men, and all fubtill pates in the world could never pry into, that wifdome which revea- led the fecret things,and the deepe things of God^ the Lord Jefus is made that wifdome to the be- leeving fbule.

Secondly 3 Cb/ift is made unte mrigbteoaf- Tieffe^ that is, vvhatfoever guilt Heth upon us7 whatfoever finne hath beene committed by us, what ever puniQiment wee have deferved a Chrift is made unto us righteoufneffe,to acquit us ofall.

Thirdly^ Cbrifi is made unU m fanSificatioit • the fbule of a poore (inner is defiled with many cor-, captions, and polluted with many diftempers5. now Chrift is made unto him fanclification, to. purge and purifie him fFom all thole finnes and di- ,

Laftlfa

The Settles bene ft from union with Chrift. 6 x

Laftly, becaufe while we wander up and downe this vale of teares,andin thh pilgrimage of ours, wee fhall bee oppre fled with many ev3ls,that will lye upon us, and death it feife, which is the laft enemy, will leize upon u?, and captivate our bo- dies in the grave, therefore Chrijl if made unto m redemption^ will take away all troubfe.and wipe all teares from our eyes, nay,hee will breake open the grave, and deliver his Saints from thence. The Heathen to make the Saints of God fure in time of perfecution,they firft flew them.and then they burnt their bodies to alhes, and then threw them into the water, and then they laid Ltt us now fee how they will rife againe5 alas, poore creatures, why , the Lord loves the very duft\t he very a(hes of his Saints in the grave, and the Lord will rcdeeme our bodies from the grave, and our names from dimononr,and our lives from trouble, and our fbules from (inne, ancf will fet us free from all miferies and inconveniences at the great day of accoun r ,» thefe are the foure things, wherein the dowry and feofment of a beleeving' fade eonfifts : I will not now trade in the parti- cdars,but only in the generali,and (hew how that every beleeving foule, tint refts upon Chriil by faith,hath an intereft in thefe.

The feeond thing confiderabie is this, to whom all thefe things belong, and the text tels u%chritf it made all 'this to m ; and the truth is, it is made over to all belec vers,there is not one man exemp- ted,n©tone rmn excluded, every beleeving crea- tine hath a p3rt and portion herein s however

*3

g 2 the soules benefit from union mth Chrift.

the holy Apoftle crowd3 in for a fhare,and if wee lcoke into the 2 6, 2 7, 2 8. verfea, wee fhall fee to whom this belongs, Tt know four callings brethren, hew that not many wife men after theflejK* net many mightie, not many noble artaUedy but uid athcho. fen ibefoolifb things of the world, to confound the wife, and God hath chofen the weake things of the world, to * confound the things that are mightie $ why then to you fooles , why then to you weake things, Chrifi if made wifdome,and rigj)teG%fnej]e,and ftnfti- ficaticn, and redemption 5 to ycu poare ones, to yon weake ones Cbrift is made all this -7 nay 3!ooke into the 2 3. verfe5 God hath chofen the Bafi things of the wcrld7 and the things that are dejpifed\ nay, and the things that are not,, to bring to nought the things that are 5 that is to fay, the off lcouring of the world, the fcrapings, as I may Co fay: looke asa man flings away the fcrapings of things as no- thing worth, why (b the parings of the world, you that are nothing in the efteemeof the world, a company of poore bafe (implicians $ ehrifi is made wif dome, and righteoufnefie,andfAnBification, and redemption to them . in a word then bee ic knowne to every beleeving xreature, though he have not a ftrong faith, y'ec if he have but a true faith, to you Chrift is made all that mercie and grace,that the word difcovers, and the Lord hath purchafed^and you need.

Now adde the laft thing, the text faith, Chrift is made all this ; the meaning is, Chrift is appointed, and fee apart, and fitted by God the Father to thispurpofe, to be wifdome and righteoufnefTe,

and

The Souks benefit from union with Chrif r. 6$

and to the poore, and the bafe, and defpifed, and to the things that are not, God hath let him apart to this purpofe 5 as for the wife, and honourable, and mighty, they muft drift for themfelves, and truft to their ownc ftrength and fufficiencie ; but you that are poore and bafe, you that belceve in the Lord JefusChrift, heeis made unto you, all that thefoulecan want.or the heart defire 5 fo that now then we have done with the meaning of the words, and the opening thereof, fo farre as fer- vethourpurpofe, intending only to trade in the generall, concerning the communion of the graft with the flock 5 wee have fhewed you, how the fouieis made one with the Lord Jefu?, and how the (bole is contracted to Chrift; grid no# wee (ball come to (hew the feofmem*that God hath pomifedj and wee (hall receive at his Majefties hand.

The doctrine is,that there is a conveyance of all D&rine fpirituall grace, from Chriit, to aHthofe that be- kevein ami, ldoubt nor, but evtry man would be content, if he had a fatre eftate, to fee his evi- dences, and every woman that matcheth with a man , would fee what (he might ho)d her Jelfe to ^ what ifthemsn dye ? and what if his meanes de- cay, what will hee cftate her in > now fee ycur dowrie, and the point is this, that there is aeon- veyance of all ipirituall grace from Chrift to all faithful! beleeversin the world • well then, you fee the point $ we will adde alittle by way of con- firmation, and you (hall fee the confenc of thr Scriptures,how they agree together herein, and

we

^4 Th* Soulcs benefit from um** with Chrift.

we will adde fomewhatalfoby way of explica- tion, to unfold the nature thereof, that wee may fee what thefe invaluable treafures arecfor the proofeofthe point,one or two places will be Ef- ficient to caft the cafe •, Ephf. i. 3 .there Vattl blef- feth.God in Jefus Chrift, that hath blefTed us with all -fpirituall bleflings in heavenly places in Chrift ; fo that there are bleflings of three forts, all bleflings, all fpirituall bleflings, all fpirituall bleflings in heavenly place?, and all given freely, but it is in Chrift, hee is the conduit that convev- eth this, and wherein the ftrcames of life and grace flow amaine,to make glad the city of God, to make glad the Saints of God, and the foules of thcfe.thae belceve in him ^ heoce(tt is remarkable ludei.) it is called, Common falvaiion. by Chrift^ and fo Chrift is faid to be a common Saviour con- feqnently5not common to all the world, that eve- ry beaft may broufe upon him, arid flnne, and have a Saviour to fave him, but he is common to all the faithful!, common to all beleevers \ that looke as it is in a common or forreft, every dwel- ler,and every inhabitant upon the common hath a Chare therein^ no man can challenge any part of the common peculiar to himfelfe, and fay, This part is Hiine,and no man fhall put any cattell here but 1^ but the common is every mans that dwels thereupon, and the pooreft man may put on his eattell without controlled drive his cattell whi- ther he lift, on to the beft part thereof, and im- prove it to his beft benefit, without contradi- ction: io Chrift is a common Saviour, and the

richeft

The souks benefit from union with Chrift. 6;

ricbcft mercies, and the prcToui^^ ~

thegreateft grace and lalvation that is inChrift Iefus,every poore belecvingfbule,thou art a com- moner and a borderer, and it is a common falva- tion, there is a foontaine fet open for Iudah and IerufaJem to warn ib,thou maift take any, and re- ceive benefit from the greateft and precfonfcft promifes that the word reveales, or thou ftandeft in need of . im. i. g.hee then faith, that God through his divine power hath given unto us aJI things belonging to life and godlineffc, through ^acknowledgement of him that hath called Is to glory and venue, what ever it is a man would have or can need, belonging tolifc or godlineffc hee hath given unto us all things through the acknowledgement of him that hath called us to glory and vertue; if thou canft reft upon Chrifi: in beleeving, then God will give onto thee all hings through Chnft,beIonging tolifeand god' lineffe ; f0 then we have the proofe of the point by the joyntconfentof feverall Scriptures ; now wee will addeawordor twobywayofexplic*. tion,that we may fee the value of this dowry, that God hath promifed5and will beftcw upon thofe that love ana- feare his name : now for the e£

SST pomt' wee wiii doe thefc two

Firft, we will (hew you the tenure of this cove- nant and how Chrift conveyeth thefe fpirS graces unto us. r **

«», and why he w,]J communicate thus uko us.

We

~Zl the S&ults benefit: from union with Chrift. ^

We will firft begin with the former, wherein lieththemarrowand pith of the point : we have fiid, that all blefliags belonging to life and god- lineffe the common faivation of Chrift, belongs to all beleevers, but how (hall wee perceive this > how- is this conveyed to thofe that beleeve in the Lordjefas Chrift > now the tenure of this con- veyance difcoversit felfe in feveraii particulars, there are five or fa of them in number :

The firft is this, there is fully enough in the Lordjefes for every faithfuli foule, that what- ever grace, or whatever mercie hee (hail ftand in need of or want, there is nofcarcity,thcreisno kindeoffcantneffe in the Lord Chrift this way j in all other graces in this world, in all temporal! things when any eftate is to be imparted, it isbut in feme particulars, either money muft bee paid fuchaday^orlandmuftbepoiTeiTed when fucha partie dies, but there was never any man could make fiich tenure, as if a man mould make a feof- mentto his wife, of long life, and peace, and grace,and faivation, it is in no mans power to doe this 5 fome men have a great deale of good things in this world,and many have little befides 5 and againeyall men have not an all-fufficiende-to fop- ply and luccour a man according to all hisnecef- fittes * but here is the excellencie of this dowry, that whatever it is the foule wants or ftands in need of, the Lord hath it in himfeife, and will communicate it to the foule for his good- Colof. a. 3, this is that theApoftle implies, In ybomy M±hcsm^tbamfmesofmfdomeandboh»epi * and

I ^^^ ^ ^ _ ^ . !■! I I, -

The Settles benefit from union with Ghrift. 67

' '■» — ! 11 . + '

and marke the value and worth of the phrafe 5 hee doth not fay, great fommes of holinefle, and wifdorae, and mercie, and the like, but the freafures, and not fome treafures, but all : the richeft men in the world, that have the greateft eftates and treatures, one mans eftate lieth in lands, another mans lieth in goods,another mans lieth in money, but no man hath all treafures, but in Chrift are all the treafurrs of all mercy, and all companion, of all grace and falvatioo,whatever is needfull for us, and may be beneficiail to thofe that beleeve in him, and reft upon hfm by a true and a lively faith 5 and however the fbule may thinke this treafure may be (pent, and this foun- taine of mercy, and companion drawne dry, and can my finnes be pardoned ? and my corruptions fubdued ? Chrift doth prevent thisalfo 5 we may fpend what we will, there is ftill enough tofpend upon j Ephsf, 3. 8. There are infearchable riches in CbrisJ 5 as who fhould fay,Thou knoweft no em*, thou findeft no bottome of the vileneflfe of thy heart,that doth pollute thee and defile thee, why there is no end of the riches of Chrift,no bottome of the Ocean fe 1 of Gods msrcy,that may com- fort thee and releeve thee upon all occafions 5 lobn 3 . 3 4 . the text faith, chriff received the Spirit above meafure^ as if Chrift would prevent the ca- vils of a poore creature, and pluek upadifcoura- ged heart 5 when the finner thinks, my finnes are out of me ifure fmfulljand my heart is out ofmea- fure hard ; why thinke and remember, that in Chrift there is mercy oat of meallire aiercirull, K. ^ and

6$ The Scales benefit from union with Chrift.

and grace out of meafure powerfull, there thou fhalt fee bloudy Manajfes,. idolatrous Mnnajfes% abominable Manaffes, in the Lord Jefus he hath received the pardon of all his finnes3and yet there is pardon enough for thee too; there thou male fee Paul a perfecuror,and the bloudy jay lor • there is that power in the Lord Iefus, that crimed the pride of the heart of P^and that brake the heart of the bloudy jay lor, that flood it out a long time, the earth fhooke^nd the prifon (hooke, and the doores ftevsr open , hee flood ftili all this while, at laft the Lord made h 5m (hake and all, as well as the earth $ why, and yet there is power enough for thee too . in Chrift there is fulneffe without meafure, take you may what yon will, there is enough ftiil for all ; Epbef. 1 laft verfe, the text fairb,that Chrift is the head of all his church, and the church is his body, and what folJoweth? even The fulnetfe of bint that fiUeth all in aU things^ that is, he iils all his fervants with all that grace andmercie, and companion they need, 10 that there is a fulnefle in the Lord Jems, and there is enough to fupply all the wants of a beleeving creature, and to releeve him in regard of all thofe neceflities that lye upon him * . that is tkefirft.

Secondly^as there is enough in Chrift to fupply all the wants of his Saints, fo in the fecond place Chrift doth fupply unto them whatever is fit- ting for them, there is enough for every Saint of God,andthe Lord doth fupply whatever is moft it for every man, whatever is moft proportional kleto the need of a poore fbnle, and toxhe place

and

■ ■ ■

The Souks benefit j rem union with Chrift. 69

and condition wherein God hath fet him ; this is thelimitsof Gods bounty, whatever may fupply my need or fie my place, that God hath fee me in and called meto,tl:at Goj fupplies andgives fuf- ficient grace and enereie, anfvverable thereunto. I will open the point at large, becaufe it is fome- what difficulty looke as it is with a wife father that hath a fairc eftate, and hath enough for his children, and thofe that depend upon him, and is willing alfo to beftow abundantly upon them according to their occasions 5 this is the wifdome of a wife father,he will ftock his childe according tethe calling wherein he is 5 fo many hundreds will doe no more than ferve one man in that place whefeunto hee is called, whereas fo many fcores haply will ferve another man 5 if one man hath JefTe, hee cannot trade h if another man hath more,hce cannot ufe it, hee hath more ftock than hecan employ $ the merchant that ventures farre, hath great employments, many thoufands will fcarce furnifhhim : but a poore man, as a weaver, or a fhoomaker, or the like, many thoufands are more than hee can ufe in his trade: again e, the wife father confiders, if the childe bee a fpend* thrift and in debt, there is more required to fee uphim,thanhimthatis but now going- in to the world,or haply aforehand : fo Chrift as a wife fa- ther deals with his faithful! tervants, there are many of Gods faithrull fervants, which are advan. ced, fometo greater places in the Church, Come iftthe commonwealth, fome godly Magistrates,- andicligJousMiniftcBinow there is a great deals;

&3 o£j

70 The s-tulet benefit from union with Chrifl.

of wifdomc required for a Magiftrate that ftands in the face of the world, and in the mouth of the canon5to accomplim great things for the glory ot God, and the good of his Church; (b aMinifter* a little grace which is fufiicient to lave a mans (buk, is not enough for him to trade withall-j fbme againe are leaders and commanders, as matters of families 5 (bme againe are able Cmi- ftianSj which are fit to bee helpful! unto others 5 againe, feme are caft behindehand in a Chriftian courfe, vvho,before God opened their eyes, and difcovered their finnes,and brought them home, they lived a riotous courfe, thole old arrearages of pride and loofhefle many yeares together^ a man is wonderfull in debt in this manner 5 now to bring home men a finner, "and to pardon fuch a flnner,and to fan&ifie fuch a fbnle,thereis a great deale of mercy required^and a great deale of grace required, there are many proud- hearted, and ma- ny ftout-hearted,as Beelzebub himfelfe, that take up armesagainft God himfelfe, and ftand in de- fiance agaiaft the Lord of holts : now anfwerable to their conditions and corruptions, anfwerable to their debts and bafe courfes, when God will bring fuch a creature home unto himfelfe, bee hath anfwerably ftrange blovves for him 5 as it is faid ofNebuchadnezer, the Lord humbled him mightily $ fo when the Lord comes to meet with an old loofe adulterer, and an old bafe drunkard, and a fturdy perfecutor as Paul was, an ordinary ftroke will not doe the worke, therefore as he had a great deale of mercy for Pml9 fo hee had a great

deale

The Souks benefit from union wttb Cnnit. 7 1

deale to doe before hee could humble P*w/, hce flung him off hi9 horfe, as he was polling to Da- mafcus, and might have broken his neck: againe, men fbmetimes are driven to great trials and ftraights, as when God cals men to great trials and furferisgs; nowGod dorh apply to every man, according to his eftate and condition* he tbatGod hath (et as a commander in his Church, as a Mini- fter to teach, and a Magiftrate to rule, and a ma- tter of a family, Gods fits graces unto them, ac- cording to their eftates, the Lord rakes meafure of a mans eftate as it were, and fuits him propor- tionably with all graces neceflary for his condi- tion:againe,they that are meaner and poorer3they fhall have wifdome, and fan&ification 9 and re- demption, but anfwerable to their conditions - that is obfervabk, Bpkef. 4. 1 6. Paul there calling our Saviour Chrift the head of the Church, and his faithrull fervants the members of this head, hee faith, By whom &U the members being knit toge- *kr,according to their effe&uali working in their meafure they receive increafe 5 as for example, in the body fb much life and fpirit, as belongs to the ringer is in the finger, but there is more in the arme than in the finger, and more in the bulk of the body than in the arme, that which fuits with facha parr, it hath it, and that which fuits with fucha part, nature beftowes it, there is not fb much in the finger, as in the hand, nor fbmuch in the hand,as in thearme,nor fo much in the arme, as in the body, becaufe it is not futable and pro- portionable 3 nature will not doe it, God will not

fiirTer r

72 The Souks benefit from union with Chrift.

furfer it: fo force Chriftians are armes in the body of the Church, ibme fingers, fomelegs5 feme are ftrong Chriftians, thatbeareup a great weight in profetfion, (tout, and ftrong, and refo- lute^and the like : now the Lord communicates all grace and mercy futable for every mans place and condition $ thou that art a finger, fhalthave fo much grace as befits a finger ; and thou that art an hand,thou fha»lt have fo much grace as (hall (ave thee, and is fie for thy place 5 but another is an arme, and hee fhall have more,' buc all (hall have that which is fitting ; therefore the text faith, ChriFt is made unto m wifdome., righteoufnejfe^ fanBi- ficatio#rand redemption ; that looke as a mm that makes a garment, hee takes meafureof thc.man for whom he makes it, and fits every part accor- ding to the part of the body, the arme of the dou- blet is futable to the arme of the body, and fo Chrift is made righteoufnefie and fanctification toallpoore beleeving . creatures ; thou art an arme in the body of Chrift, hee is made fo much wifeforae and fancYification to thee, as will ferve thy turne 5 thou haft had a great many finnes5and haft beene a rioter and a roifter before God ope- ned thine eyes, and brought thee heme to him- felfe : why, there is great mercy in Chrift futable to thy finnes , there is mercy in Chrift to juftifie* thee, if thou haft never fo few finnes, and there is mercy enough in Chrift to juftifie thegreateft finner, if hee can but beleeve in the Lord Jefus Ghrift 5 and this is the fecond paflage in this arti- cle of agreementjin the tenure of the conveyance

of

73

^Joules hnejit from union mrh Chrift.

of grace from Chrift to the To^eTthcTordhST enough for a|I, and he doth communicate what is fat and proportionable to every mans eftate and condition.

The chhd thing is this, as the Lord doth com- municatc whatis fic,fo hedorhpiefetvewhathee doth beftow and communicate, and give to the beleevmg (bule ,. hee doth not give grace to tie beleevrag farfe, and (here Jeave him3 and let him manage his cdate7 but when hee hath wrought grace in the foule, he preferves it, and noun&eth his ovvne worke . Pfit. r5. 5. there the Prophet Djvtd faith, The Lord is the p&rthn 9fmne inherit tance^andbemnntMntthmjhth he doth nor only give him his lot, bur he rxamtaines his lot : it is a companion taken from the children of Ifrael when they came intothe land of Canaan, it wa' divided to every tribe by lotjisotvGod did not onely 'bring themtato rhe land, and give them their lot, but he maintained that lot, he defended them, and releeved them from the fury and rage or tneir adverfaries,that went about to take a«*a7 that which God had beftowed upon them 5 now thePralmiftfauh, The Lor its apportion, Indhee ytintmmh ny ht ; every beleev/cg (oule fcath a lot and portion in Chrilr, fo much grace, aid ho- Iincflcvnd fo much aflTurancejiiGHr the Lord dorh not onelyg[ve this, but when you are weakeand recole, the Lord keeps your grace, andprefwes your grace which hee hath beftowedupon you 5 therefore Chnft is faid to be the prcferver of his <-nurcn//«fc 1. njo» that arc catredstdfanBifieJ,

L preferved

74 The Soules bene jit from union with Ghrift.

preferved by lefm ChrUi ^ Ghrift is not only the gi- ver of grace,but he is the preferver of hisChurch, and that is the meaning of that phrafe, when our ■ Saviour had implanted grace in the heart of feflff, he did not only plant it by his Spirit, but he wa- tered it by his prayers, that it might not wither away, / have prayed, that thy faith fails *0/-,hee did net only give him faith, that was not enough, but he watered his faith by his prayers, that it might not withered dye>,and decay • i Pet. i . 4, hence It is faid, that hee preferves m by the power ef God through faith unto falvat'm $ and faith keeps the foule, and Ghrift keeps faith, faith is the hand that layes hold upon Ghrift, and Ghrift lay es hold upon faith, and wee have a kingdome preferved for us, andheprefervethus fcrir, and this is the pith of chat phrafe, PfaLi. the text faith, Tbe righ- teous man is like the tree planted by the rivers Jides that brings forth fruit in due fetfon, ythof leafefhatf not fade - he doth not fay, his fap fnall not wither, but his leafe (hall not wither, not onely that gra- cious difpofi don of heart which is wrought fhalJ never decay in the Saints of God, but a zeaJous profefiion fhali never decay in conclusion $ hew ever a tree be nipt with the'cold andfroft, yet in concludon it will bud forth agaire : fo the fap of grace that Ghrift workes in us, and conveyeth to us, being planted by the fount aine of the Lord Jefas in diemidft of perfection and fiery trial], they fnali grow humbie3 antfmeeke, and holy in defpight of what can befall them , for a Chriftian Is not conquered wlea hee lofeih -his lik, but

when

The Souks benefit fremuithitmshCtxiQt, 75

when he iofeihnfegwct^ai takes manthwfc ' tedmtociptwitie, infoTurkie, into Algeir, or . the like,theaime jfhim that takes him, isnot to take tmy his life, but to make him denv h;sco. Jours ,. id commander, and if heecan make h mi doe this, thenheconqaers him, but if heedye un- derttehandof the tyrant, if hebemore abJero mod tor 'hss commander and cotmtrie, than h- is

todt.vehimfromit.ifhecanbearemip.ryb-ttcr than hcecn inHift it, then hee b ftOtcdnqS bntconquen , fo it U here, a Saint of God is ne! ver mattered, before his patience bee mattered*

able to beare mifery, than the enemy to lay mife!

red in rhl S f"3ht^e h0ld> he h ™ «nqire, red in tnis cat, but he is 3 conquerer : therefore the Place is excellent^ 58.8.1eehow the S prefrves his people, hee is laid to be the who!* army ot his fervants, (howev« there bee many ftorms, yet ehe rivers of water m.ke dad I tS peopieotGod) the text faith, TfyriJ^e

IZr , > ( when a *"n dorh w^ffc uprightly and fincerly, wee mutt prefume, that a man if in a combat, for why doth hee fpeake of the re, ward elfe) there are two parts in a battell . firft the w» 8«d, wh.ch is the former part of rh batt 111 ■ Secondly, the rear-ward, which is the LfodeX of thecatrell; notvChrlftisboth thefe, vou (hall have enemies before you in the Km^ffiSa ftallhave enemife behind,- you toWeyouin

7 6 the sttoUt benefit from unkn with Chrift.

the rear-ward, now righceouindfe (ball gee be- fore thee, that is the vant-gard • and the glory of the Lord fhail be thy rear- wird>? hat is, God is alt about his fir vanes, the vant-gsrd before them to (uccourtrurn, and the rear-ward behisde them to relee ve them t, Co that he doth not onely give grace,buthemaintainesand preilivesthat grace he gives to the (bales of his femurs.

The fourth part of the tenure and conveyance of grace to the faithful! foule is this ( and I fpeake but only in the general! ) the Lord doth not ontlf prefetve what grace hee give?, but hee quickens that grace he maintains, he drawes forth that abi- lity heebeftowes, hee puts life unto that ftrength and faecQur which hee vouchfafeth to worke in the hearts of his children ^ hence all thofe places are marvellous pregnant, God giveth the will and thedeed,fo that ic is not onely tbehavingjbut the doing.that wee have need of from God} and?**/ profeffetb, that hee hath not onely grace from Chrift, but he lives not, but Chrift liveth in him, if Chrift did all in him, and this is that wee (hall ohferve, Luke i. 74. That hee would orant us ,faith the text, thai being redeemed from we band of out enemies , we might firve him without fear e $ rake no- tice of two things here, Firft, that the Saints of God are redeemed and juftified by Chrift, and nowonewouldthinkeamanthatisjuftified, and hath Chrift.msght trade for himfclfe, no^but that he would grant us,that being redeemed from the hand of our enemies, wee might fei vc him w+th- cutfbre, it is one grant to be redeemed, and it

is

— t— ■!■'-. --ij>rt

The Settles benefit from unim with C hrift. 77

is 3 new grant to ferve hina without feare • as it is amercieforGod to beftow ability before wee hive it, foicis a mercy to quicken that abilitie which hee vonchfafes, that wee may honour him by it^nd he may honour himfelfe by us ^therefore it is a moft pregnant place, Colof i.laft verfe,vvhcn p »/\vas there labouring what hee could, yet as though hee had nothing, as though hee did no- thing,he gives all to God ^ for marke the manner of the fenfe of the words., fyhereunto, faith he, / alfo labour and ftrive? (the word in the original! fi^nirles, I fweat at it, and take great paines ) ac* cording to bis working, which worketb in mt mightily •■ Pad laboured and ftrived; but how comes this about? his ftriving is by the working ofChrifr3 and by his working he works 5 as who (hould (kyy It is grace I have any grace, ft is heeafliftingjit is he CG-operating,it is he accompanying,(I know not what to lay ) it is his worke works, and hee works mightily in ebem that worke and ftrive to advance the glory of God : (b then we have thofe foure particulars 3 that in reafon almoft mighe fatisfie any man ^ what you want, Chrift hath 5 what w fir, Chrift will beftow^; if you cannot keepe it,hce will preferve it for yon 5 if you bee fluggifti, hee will quicken it in you; what would5 you have mo*e ? one would thinke this were enough,but that nothing might be wanting, take apaflageor two more.

Fiftly,therefore as he quickens what hee main*

tains,iohee perfects what hee quickens, hee doth

uot only inabk us to doe what we (houId,; but he

L 3 makes

j2 The Soules benefit from union with Chrift.

makes us make worke of it3 and he brings to per- fection what he beftowes, Heb. 1 2. 23. there the texefpeaksofthefpirksofjaft and perfe&men, hee begins the worke, and never leaves, till hee makes the worke per fed; it is Chrift that puts a mans weapons into his hands, it is Chrift that teacher h him to fight with thofe weapons, and it is Chrift that gives him the viaory in that fight 3 i Cm fa 15. 55. O death where vthyftini? O grave where is thy viBorieJ the fting of death is finne, and the ftrength of finne is the law,but bleifed be God3 that hath given us Victory through our Lord Jefus Chrift $ the weapons are Chriits, and the fight is Chrifb, and the victory is Chrifo. he will noronely bring yon into the field, and put weapons into your hands,but give ycu the victo- ry and all: you Saints of God that finke under the MerceneiTe of temptations without, and cor- ruptions within, hee will give you grace,hee will give you weapons.andyoa (ball triumph over all your enemies 5 therefore Ephef. 4, i3.1t is faid, Hee wW bring his body to a perfeB fiature • all the Saints ofGod are compared to members, now looke as it is in the body, every member doth in- creafe,sccording ro its meaflire, till it come to its full bigneiTe • foit is in the body of Cfariftjall the members thereof fhall increafe, till they come to be perfect: hath God given thee a heart to looke toward? Zion? and haft thou any intimation of his lovt) then though the word and mesnes may faile,he will provide help and raeanes, he will ne- ver leave thee, till thou art a perfeft man and

woman,

The Sottles benefit from union with Chrift. 79

woman, till thou haft attained to bee a perfeft member in the body of the Lord Jefus Chrift • there is no withered bow in this flock of the Lord Jefus Chrift,but as he gives grace, fo he wiH bring it to perfeaion in its meafure, God will ne- ver leave thee till hee hath brought thee to that perfeftion he hath appointed : now a man would think here were enough, but yet a little further and then lam asfarre as lean goe, my thoughts can reach no higher.

Sixtly, then when the Lord hath perfected that grace hee hath beftowed upon us, then when a man comes to the end of his dayes, he crowns all the grace he hath perfected; it were enough, and a childes portion to give us grace, and vonchfafc us mercy, but when wee come in heave*, when he hath given us weapons, and taught us to fight, and made us conquerors, then he will crowne us, and is not this enough } but fo it is, 2 Tim. 4. 6 Have fought a good fight , ihavefinifhed my courfe from henceforth is laid up for meacrowneofalory and not for me only Jut fir alithfe that love thearfari^ pfmcommtHfrhe makes us worke,and herewards us for what hee hath wrought in us 5 heinablesus todoethefcrvice andheepayesus our wages :in tnefecondcommandement, the test faith,/ wi'J Shewmercteto thoufands of 'generations, in them that love me% one would thinkc now, that they whHi loved God defcrved mercy, no, I will mew mer- cy, what you doe, it is all from Gods mercy if you love God, it is mercy, asd if God cro;'ne tnarmercy.it isk>veaifo.5 foPaultiath, The Lord

Jliew .

g 0 the Souks benefit from unUn with ChrifL

fhew mercy to Onefv£horui.Jor hee releeved mee^ one would thmke that this would have merited evcr- lafting life^ no, the Lord (hew mercy, hee hath refrefhed mee in my trouble, and done fervicc of love to mse, andgloiy to God, now the Lord (hew mercy to him; Co that the Lord gives os grace, and hee crowns that grace hee gives, hee make? us worke,r and hee rewards che worke* hee gives us the victory >and he makes us triumph,and be more than conquerors ^ thus then we have the tenure of this conveyance : and now I may read your feofment to y ©u, you poore Saints of God , you live beggarly and bafely here, yet this is the beft match that ever you made in the world, you are made for tver,if you have a Saviour^t is that which will maintaine you, not onely Chriflianly, but triumphantly -,}ou (hall have enough her', 8c tOD much herearter,if too much am be conca- ved or received ^ what you want Cbrift hathjou need not goe a begging to other mensdoores^ Secondly, you need not thinke be is churlilh and unkinde, but whatfoever you need, and is fit for you^he will give you^but yai muft not be male • part and fewer with the Lord Jefus^nd fay. Why have not I thisas well as others? no,you (hall. have what is fitting ^ Thirdly, he will mainraine what he gives ^ and fourthly, he will q aicken what hee maintains $ and fiftly, hee will pcrfeft what hee quickens ^ and laftly, he will crowne that he per- fects, hee will give you an immortall crowne of glory. We have read now the ftofmerit of a faith- full foule, and yon fee what you (hall have from

the

The Sotilts benefit from union with Chrift . 8 1

the hand of the Lord Jefus5 wee fhould now come to the rcafons-of the point, but that time will pre- vent us, and wee have had the pith of the point already, in opening the tenure of the conveyance of grace to the bcleeving foule, we will therefore , pafleon to the ufe of the point.

Is it thus then > te w5 faith the text, torn 5 who j yfi are thofe } I pray, inquire of it ; looke into the 26. vex fejTou know yottr caging, that is, thofe that are called, thofe that beleevein the Lord jefus Chrift $ to us, thefc are the people mentioned, thofe are the perfons intended ^ therefore in the firft place it is a matter of lamentation and cam- plaint, which wee (hall in a word intimate, to thofe to whom it belongs, if all this good be ap- pointed for all the fervants ofGod, and only the fervantsofGod,f©r the called, and none but the called,then it is a thunderbolt, able to breake the heart, and finkethe foule of every unbeleeving creature under heaven, and make him (bake at the mifery of his conditioned the evil! that mail betide him : you that are in the gall of bitternene, and in the bond of iniquicie, that hare ftood it out with Chrift, and hecould never prevaile with you, but you would take up your owne cour/cs and hee hath come, and called, and knocked will that proud heart never come ? will that drunken wretch never bee reformed } you that are fuch, whatever you be,! fay, know thi?, and know itto your forrow, and trouble, and vexation offpirit, you are fhuteut from fharing in, you are cut orT from partaking of the riches ofthe grace, and the M plentiful!

8 2 The Soules benefit from union with Ghrift.

plentirall redemption of the Lord Jefas Chrift to this day ,you that are unbeleevers, I fay, to this day you are in darknefie, your mindcs were never inlightned,tothis day the guilt and curfe of finne lyes upon your confciences,aad the pollution of finne lyes upon your foules and defiles them, to this day condemnation hangeth over your heads, John 3. 1 8. He that beleeves not, u condemned alrea- dy, and he jhaff never fee li^ht, hut the wrath of God dndeth on him\\ befeech you obferve it,this is that which one would thinke, (hould cue a mans con- ference, and be a corafive to his foule,whatfoever he doth,wherefoever he is, we thinke this (hould crufb all his delight,^ that beleeves not^fyaU never fee light ; hee may fee his gold and the profits of the world, and hee may fee his friends, and the comforts of this life, and then hee hath his porti- on v all you drunken unbeleeving wretches, all you ftubborne, propbane , malicious creatures, you have your portion, much good doe you with your ibps, you have your part, but there is no medling for you with the confolat ion and re- demption that is in the Lord Jefus Chrift : the text faith, He it made to m $ you poore Saints of God, doe not fuffer them to fcramble, and take the meat off the table,he was made to us, take you your portion, and God refrcfli your hearts there- with, but you that are unbeleevers, have no part nor portion at all in this rich revenues and pre- cious dowrie that God vouchfafeth to his Saints, I know what they will bee ready to fay, but they couzen therofelves ^ we are haply naught, and oot

courfes

Tbs Sotthi benefit from union with Chrift. 8 g

courfcs are vile, but yet I hope there is mercie"" and fan&irkation, and redemption in the Lord Jefus Chrift : aye>it is true,there isenough_, there is rich mercie,ehat is more, and there is plentiful! redemption, I tell you that too 5 but this is thy mifcrie, thou poore creutury, thou baft no part nor (hare therein , when a man that is hungrie (hall Tee all dainties prepared, when a man that is almoft ftarved, (hall fee abundance of provifion, wardrobs of clothes to cover him, and abundance ©fmeattorefrefhhim, and yet oneftarves, and the other fcmilheth 5 this is the greateft m iferie of all,to fee meat and not to eat it, to fee clothes and not to put them on ; now the Lord open your eyes, and prevatle with your hearts, rhere are ma- ny unbeleevers, there are a world ofunbeleevers but now take notice ofit, this will be thy miferie' beeaufe thou (halt fee whole treafures of mercie counted out before,mercie for Manajfes ,and mer- cie for Paul, and mercie for the bloudy jayiour, and mercie for fuch a rebellious finner,that hum- bled himfelfe before God,and no mercie for thee there isplentifull, rich, abundant redemption in the Lord Jefus thrift, but thou (halt never par- take thereof 5 when thou (fa It fee AbrabAtn^n& ifaak , and Ukoby and a companie of poore crea- tures goe into heaven at the day of the refurre- &ion, when thou (halt fee a companie of poore creatures goe up to Chrift, and receive mercie, and great redemption, and thou (halt goe with- out, this will bee gall and wornvwood to thy foule, and ftrike thy foule into everlafting de- M 2 (paire,

84 The Sottles benefit from unisn with Chrid.

fpaire, therefore the Lord open thine eyes, that thou maift come in, and receive mercieat his Ma- jefties hand : now you have your (hare, now (rand by, and let «s fet the bread before the children, that they may take their part a!fo,and be cheared and comforted : then }on that*are beleevers in the Lord,you that are called atteed to your (hare, andfitdowneandeat, and bee refrefhed, O my well-beloyedjreceive what comes, and be happie in receiving it, %<Vft. Ths fecond ufe therefore is a ground of com- fort, and tbat is the proper inference and colle- ction from the former do&rinc^is it fb, that the Lordjefus Chrift conveyeth all grace to all be*. leevers,to all his poorc Servants from day to day > then y®u that have a (hare therein, and have me- tered: toall the riches of Gods goodneffe,let this be a cordiall to cheare your drooping hearts, and ftay yoar fbules, notwithstanding temptation^ notwithftanding perfecution , notvrithftanding opposition, notwithftanding any thing that may befall you for the prefent, or any thing you may kare for the future time^cheare up your drooping fpirits inthe confideration hereof5and be for ever comtartedjfor ever conterited,ifor ever refrefbedj you have a faire portion, what would you have? what caa you defire? what would quiet you ? what will content you ? would the vvifedome of a Cbrift fatisfie yeu ? would the fan&ificatlon of a Chrift pleafe you ? would the redemption of a Ghrift cheare you>you complain e your hearts are feardj and your finnes great, and your felves mife

rable*

The Settles benefit frem union with Chrift. 8 5

iable,and many are the troubles thatliefapon you: will the redemption of a Chrift now fa,tisfie y©u > if this will doe it, it is all yours 5 his wifedome is yours, his righteoufoeffe is yoars, his fan&ificati- on is yours, his redemption is yours, all that he hath is yours, and I thinke this is fufficient, if you know when you are well : therefore goe away cheared, goe away comforted, Ghrift is yours, therefore be folly contented. I would not have the Children of God drooping anddi(maid, becaufe haply of the policy of the world, their parts are great, and they reach deepe, and in the mesne time your parts are (mail, and your igno- rancegreat, and your memories feeble : 1 Vet, 1 1_. Be not thou troubled, fa not thox d\fcontented,becaufe of that which they have ifau mntejl : for know, thy portion is better than theirs 5 the wifedome of Ghrift j is better than all the policy of the world • the fancYifleation of a Chrift, is better than all the reformation, and all the trickes of all cunning Hypocrites under Heaven -, the redemption of a Chrift, is better than all the hope and fafetie the world can afford : this is thy part and portion, therefore be thou fatisfied therewith: the wifdome^ faith lames, that is malicious and envious, and the like, it is earthly, carnaS, fenfaaB, and deviBfb $but the wifedome that is from above, it isfirft pure, then meeke, then abundant in gsodrrorkes: one drop of this wifdome of a Chrift, is better than all the wifdome in the world : art thou a poore creature, and knoweft Chrift to bee thy Saviour , and haft an intimation of the love of God to be thy Fa- M 3 thcr?

8 rf The Soults bene ft from union with Chrift.

ther, and the Spirit thy Comforter > thy know- ledge is more worth, than all the knowledge of all the great Cardinals, and mightie Popes, and learned Clearks, upon the face of the earthy a dram of gold is Letter than a cart-load of earth, it is H'tle, but it is precious $ fo it is here, a dram of ip 'ri.uall wifdome,it is golden wifdome, it is heavenly wifdome, it is able to make thee wife unto falvarion ^ a dram of that wifdome, though it be little, is worth a thouland cart-loads of that dung-hill, carnall wifdome, that all the machivilian Politicians in the* world can have or improve- therefore quiet thy felfe, and content thy foule, that it is fufficient, that what thou wan- teft,Chrift will fupply untothee,doft thou want wifdome ? Chrift will be thy wifclome ; doft thoa want memory ? Chrift will be thy remembrance^ haft thou a dead heart? Chrift will inlarge thee5 whatever is awantingon thy part,there is nothing awantingonChrifts part,buthewill d© whatfo- ever is fitting for thee$ therefore let nothing hin- der thee from that comfort that may beare up thy heart in the greateft triail, but I know what trou- bles you : the poore foule will fay, h Chrift wi£ dome to me ? that is a like matter,did I but thinke that, were my judgement convinced, and my heart perfwadtd of that, I were fatisfied 5 What I ? what fuch abafe creature as I am > let nor that bafeneile that hangs upon thee, nor the meanes of thy condition that troubles thee, discourage thy heart, for that cannot withdraw Gods favour from thee, nor abridge thee of that favour and

raercie,

The Souks benefit from unten with Chrift. 8 7

mercie, that is tendered unco thee in the Lord Jefas Chrift, all the bafeneffe of the place where* in thou art, and the m*anes of thy condition can- not hinder thee of tins favour . looke upon the text, to whom is this promile made ? to whom doth the Apoftle fpeake ? He is made tous-y to us bafe ones, to us foolifh ones 5 thou art ignorant and fooIifli,bee it fo 5 thou art bafe and weake, grant that • defpifed in the world and made no- thing ofjconfeffe that,and all : nay, thou art not inxhine owne account, nor in the account of the wwld,there is no regard had of thce,no value put upon thee in thiftiature ; why > marke what the tlxt fmh,Ged hath chofen thefoolijh things jhe urease things, the bafe things 3 thedejpifed things , nay, the things that are not j to whom is Chrift made wif- dome? to youfcoles^ to whom is Chrift made ftrength? to you weak ones, to whom is Chrift made honour > to you bafe ; to whom is Chrift made fonfrification and redemption } to you that are not in the world : thou haft nothing, thou ^ caaft doe nothing , it skils not, God the Father hath appointed it unto thee, and Chrift hath hropght it • therefore be cheated herein, though

• thoii beeft a foole,Chrift isjable to informe thee5 though thou beeft bafe, and weak, and miferable,

\ Chrift is able to fuccour and reieeve thee, and (anftifietha«f>ule of thine, therefore bee fully contented, and fully ferJed with ftrongconfola- tion for ever : but you will conft.fle, it is not my bafeneiTe that hinders mee, bur my corruptions that oppofe the worke of ^racs in my fonle, and

that

g g The Swlet bemfitfrom union mth C hrift.

"that will be ray banc,Iknow that God is able to doe what is needfull, and Chrift is willing t© doc whatheisable,tothofethatbeleevein him, and reft upon him, but this proud heart oppefeth the workeof his grace, and the operation of his Spi* rit, myraindeis foblindc, that nothing in the world takes place, ray heart isftill polluted, and my diftempers ftill hang upon mee, nay, fome- times my foule is wearie of the good word of the Lord, that would pluck them from me,infomwch that I could almoit bee content to pluck out «y heartland will the Lord (he w mjrcie to mee, tlat oppofe mercie > and will the t*T d make mee pa- taker of his redemption, that refills the worke <* his redemption? I anfwer, God hath appointed Chrift for this purpofe, and Chrift hath under-\ tooke this worke 5 therefore if God hath appoin- ted it and Chrift will worke it, who can hinder it? thy ignorance cannot hinder the Lord Jefus Chrift ; if hee will teach thee, hee will isilighten thy bltnde minde, and convince that ftobborne * heart ofehine $ nay,all the corruptions under hea- ^ ven cannot oppofe #i* worke of God* heefcath apposed it,and heejjkth power to pull dowhea % flout ftomack, and tie hath power to fanftiffc* polluted heart} corruptions are many, and te*ri>, : tations fiercest if he will redeeme,whocan de- f ftroy ? if he fancVifie, who can pollute? if he >u- (title, who cancondemne? thisisthewerkeofa Saviour,if Chrift will doe it,none can hinder it 5 ifGod hath appointed it, nothing can let it 5 but

it is thaworke of a Chrift, and God hath appoint

ted

The Souks benefit from union with Chrift. 8^

ted it3 therefore cheare up thy heart in the confa- deration hereof : you that are the Saints of God, caft offall thole cavils and pretences againft the power of Chrift and his grace,and goeout of your ielves5and fee the privileges that God vouchsafes unto you, and rea(bn thus with your felves; It 19 true,Lord, my heart is naught, and I have no power, my mindeis blinde, and I havenowif dome, but lkr.ow that Chrift is made wifdome to mee, and then haft appointed the Lord Jefus Chrift to be made wifdome and fan&ification to the foule of thy fervant : though fm pollute me, yet Chrift can fan aifie mee j though the guilt be great, yet the pardon of a Chrift is greater than tneguilt,and where finne abounds, grace abounds jmnch more : therefore lift up your felves, and cheare up your hearts} and goe away comforca- ' ly3 what is awanting God will give, what hee ,Jyes he will maintaine,what hee maintaines hee wjl&uickcn, what hee quickens hee will perfect ana he will crowne you3sfnd your grace,and all}in the kingdorne of heaven for ever $ what would you have in this kinde? nay, let mee fpeak one thing more, Hee is the redeemer of his Servants, What is that ? why, theScripture faith, the laft enemy of all is death, and thatis the airue*of all the*vicked, that is thewojftfney can doe'., now Vint Matthew Chrift faith,, Thou art pier, and L this rock will I build my church, and the gat et tfhaUnot prevaile against- the gatesV hell, tsthat> it was the fafhion among the Jewes, as our feffions and aflifes are, kept in the market N place,

i

g o the Souks bene fit fnm unhn with Chrift.

place, fo their place of meeting was at the gates, fo that when he faith, the gates ofhettfloatlnotpre- • vails agafaBit 5 his meaning is this,when Beelze- bub, and all the Devils in hell (hall joyne toge- ther to deftroy the Church, all the policie of all the Devils in hell mall not prevaile, the worft they can doe, is to bring them unto death, but Chrift will beeredemption unto them 5 art th©u in captivity ? he will free thee ; art thou in per- fection? he will deliver thee $ nay, when thy bo- dy (hall lye downe in the grave (though the Hea- then faid, when they had burnt the bodies of Gods Saints, and thrownethem into the water, Let us now fee how they will rife againe ; they were deceived) thou muft be contented, for Chrift will redeem that du£, and fay to the earth \ Give up,and to the fea, G!ve up thy dead, deliver up the bodies of my (ervants, let their finews and bones eosne together, and body and foulc; (hall come together, and enjoy faappinefleinhea^ ven together for evermore : if then neither the guilt of finne can condemne us, nor the filth of finne pollute us,ifneither mifery nor perfecution can hurt us,thcn goeaway, not only comfortably, but triumphantly into perfecution and prifon, in- to holes and caves, and dens of the earth ; Chrift will bee all in all imto you in grace here, an|l in glorie hereafter,therefore let this comfort yon. 3. Vfe* In the third place, it is the ufe the holy Gfeoft here makes, Is it fo that there is a conveyance pf all grace from Chrift to the beleever> hee efoih

what he doth by him^and hath what he hath from

>

The Souks benefit from umon mth Chrift. $ I

him } then k is a word of inftru&ion to teach us • all to lye downe in the duft } let no man gbrie in man, bu: let him that glories glorie in the Lord, this is the maine collection the Apoftle inferres, God b.itb chofen the fiolifb and baft things of the world^ that no man might glorie in fltjh ^ as who fhould fay, it is not my parrs, but Chrift 3 it is not my abiltties^bat mercfe; it is not what I can doe, but what Chrift will performe : therefore if Chrift then bee Author of all wee have or can doe5let him receive all the honour and praiie of all we have or doe ; doth the Lord worke all our workes in us and for us ? then let him receive the tribute due to his Name, and take nothing to ,your felves : away with that proud heart that bars God of his honor and praife, and of the due which indeed belongs unto hirn.and ought to. be perfor- med by all his fervants: doft thou thinke the Lord I will beftow all his favour upon thee, and worke / all for thee, and thou inthemeane time pranke up thy felfe„ and lift up thy creft? no, I charge you, you Saints of God, as to know your owne privileges to be thankfull for them, fo to know your owne unworthinefje^and to lie downe in the duft, and be aba fed for ever, and to give God the honour due unto his Name : Revel. 4.8. The foure and twentie Elders fell downe, and laid downe their crownes at the Lambes feet, and (aid, T 0* onely art worthy to receive all } honour b and glory, and praife 5 If wee bad a thoufand crownes3 never fo much honour, and riches., and credited abili- ties, fling away ail at the foot of Chriflr, let him

N a have

9 2 Tht bottles benefit fnm unUn with Chrift.

have ail the praife, thoaart worthy Lord, we are unworthy thy ainftance, wee have received thy comfort thou haft continued, and thou art wor- thy of all the honour,in that thou haft bcene pies- fed to workeany worke in us, and by us, tothe praife .of thy Name. The Apoftle was marvel- lous tender to meddle with any thing belonging to the Lord 5 as lofeph faid to his miftreffe in ano- ther'cafe, when {hee tempted him to folly 5 My mafter hath given me all he hath in his houfe, fave thee his wife J how then jhali I commit this vfickednejfe £ This was that which wrought oponthe heart of Iofefh, and prevailed with the fpirit of lofeph% be- ing his matter was marvellous kinde ; &U that hee hadin his hettfe was h&3 fave onely his wife3 and that* was requifita and reaionable : fo it is with the foule of a Chriftiaia, all is yours 5 you fhall have wifedome, andrighteoufneflc,and fancTification, .> and redemptions but let God have the glory ofit, that onely he referves for himfelfe : My glory 1 will \ not give to another ^ my grace and mercy I will give to another, but my glory Iwitt not give to another $ why j give it him then, and fay. Not unto m Lor d^ not unto w, but to thy "Name be the praife : When your hearts begin to thinke of fome credit, and aime at fome bafe ends, ( as it was with Herod when the people cried out, The voyce cfGod3 and not of man , hee tooke it to himfelfe, whereas he mould have rebounded it to God ) hath God vouchfafed mercifully, and gracioufly tohumfele your (bales, and make you feekehim > hath hee given you any abilitie of prayer and -conference ?

remember

The S9tiles benefit from union with Chrift. f 3

remember when your foules begin to rake any honour and credit to themfelves, away with ?r3 doe not rake ic $ NM to m Lord, not to m, but to thy mm be the glory: thou workeftail, thouprefcr- veft all, thou art the Author of all, therefore thou (halt have the p&ifc of all 5 b:?at ii backe againe, ■ and rebound it to the Lord, from whence all help and afliftince came ; therefore Saint Paul wa3 marvellous (hie and tender in this kinde, Hath the Lord gwen met all but his glorie <? nay, I have Chrift,andgrace,and heaven, and happineffe, all but his glorie $ will nothingbut that concent me > whathanghtie high nrinded Devils are wee ? will nothing ierve us but the croyvne on Gods owne head ? if you can fecke God, and have abilitie to. performe dutie, yourauft juftle God out of his throne,and (et his cro«'ne upon your head 5 what monftrous pride is this ? deale wifely therefore as lofeph did, and as Saint Ptul did , Gal. 6. 14. mw God forbid, whats that? tht lfb<mld glorie many thitsgifw: in tbecroffe of 'Chrift ^hereby the world is crucified unto me^and I to the world j let not the wife man glory in his wifedome,iet not the (hong man glory in his ftrength, let not the Minifter glory in his preaching nor the people in their hearing, God forbid wee lliould glory in any thing but in Chrift ; as who mould fay, the Lord keep us from it, and prefcrve us from it, Chrift onely referves theCrowne tohimielfe, bee will doe anything for us, worke any thing in us, and by us, and this is all the glory a Chriftian hath, that Ghrift will cue him, and doe any fervice by him*3 all

N 3 the

9\

the SQule'i \ benefit from union with Chrift.

the glory of the Lanchome, is the candle : fo lee us glory in nothing bac Chrift, and walke fo hum- bly, that a man may fee nothing but Chrift $ let your a&ions manifeft it, and let your ipeeches declare it, and hold out Chrift and mercy . grace hath done this, and mercy hath done this ^ that men may fee not us, but Chrift in ui, and glonfie him for that which is donebyus: Ic was a mar- vellous fweet difpofition of fpirit, which the ho- ly man D void had, when the Lord had inlarged him, and the people to give liberally toward the Temple, 1 Cbron. 29. 14. it is a fine pafTage, he lifts up God, and liethdownehimfelfe. as when a man lifts another over a wall,hee that is lifted up is feene, but hee that lifts him doth not ap* peare : So David lies downe upon his honours, andkingdomes, and parts, and abilities, he ap- peared not, botthe Lord appeared: markewhat the Text faith, rhUe is honour, and power, and praife for ever : when the Lord inlarged his heart, and the hearts of his people,to come free- ly, and give liberally, he gives God the praife s But nho am /, Urla^d what is this people, that F&i* fbwldfi give us hems n ofer ft freely 9 as who fhouldfay, thou art a bleffedGoi, asd Iapoore worme 5 thou art a glorious God, and wee are bafe creatures; all is chine, and all is from thee 5 as who mould fay, the gift is thine, and the acti- on thine, the ability thine, and the worke thine, and what are we that thcu (houldft worke by us, and honour thy felfe in us, and give us hearts to

doe thee fervice ?

Ttie

tbt Soules benefit from union with Chrift. 9 5

The heart is thine, and the worke is thine , and all is thine ^ when therefore thy heart findes any (uccour from God, any affiftance in the perfor- mance of duty, if it begins tohftupitielfe and foy, aye this is fome what, then checke thy foule with that of the Apoftle,ipta* haft thou^whuh thou haft not received? what, bragge of a borrowed fuit ? who did this? let him that did it receive all the praife 5 doft thou doe any thing ? Chrift in- ables thee $ doll: thou increafe in any holy fer- vice } Chrift inlargeth thee : thou haft all from free mercy, thou haft nothing, but that thou haft received : therefore I conclude with that of the Prophet Zacharie 4 859.fpeaking there of the buil- ding of the Temple j the Text faith, the fame hand of Zorobabel that laid the fir ft ftone, fhdUay the laft ftone: hee laid the firft (tone and began ir, and hee laid the laft ftone and perfected it, and all the people cried grace 5 not Zorobabel, but grace : fo k ought to bee with us, as it was in the mate- riall Temple,- fo ire the Spiritual! Temple, as In the outward : (bin the inward building of the foule, from the beginning of humiliation, to the end of falvation 5 from the beginning of con- verfion, to the end of glorification ; from the loweft ftone of the one, to the topftoneof the other: the fame hand that iayeththe firft ftone, layeththe laft ftone, it is all from Chrift- there- fore when Chrift gives what is wanting, and maintaines what hee gives, and quickens what hee maintaines, and perfects what hee quickens,

lee

g 5 The SQuies benefit from union with Chrift.

lee all fa v, Not I, not man, not raeanes,but Chrift

hath done all this; hee that is the Author of all,

let him have the praife of all : in Chrift, from

Chrift, thfough Chrift, and by Chrift, is the

phrafeof the Apoftle : Romans u. 30. to him

bee praife for evermortiffcn Chrift, hee is thefoun-

taine^from Chrift, heeds' the Author ^through

Chrift, hee is the meanes, and by Chrift, hee is

fhe affifter ^ it is all from Chrift : therefore let

us give all tohim, that wee may bee no more in

ouf felves, but that hee may beeaHinallin

us? and doe all by us,that he may.doe all

in all unto us, when wee (hall

bee no more.

Cor.

tm soules benefit from union with Chrift.

97

I Co R. J. }c*

/Ffo of^odismadeuntomT^ife^ dome, and right eonfnejje, and fanBification, and redemption.

Here is a conveyance of all fpiri- _, a • mall graces from God.pnro all be- DMnne' ieevers ; for the explication of the point, wee difcovered the tenure of this conveyance, and that appeared in fix particakfc. The gift is this, there is a fumefleof ail grace in Chrift, whereby htre is able to fopply whatso- ever is needful! to all thofe that belong unto him* it is not with Chrift as it was with Ifaac^ when he had bJcfled lactb, Efau-c&me andfaid,'%? thou but one ble^myfatkr, bletfemec, even wee alfo my father: no, there is enough in Chrift for all beleevers : that mercy which pardoned Manaffes, ftubborne Uanaffes, idolatrous Manafes, that mer- cy is ftill with Chrift 5 thit mercy that broke the heart of the bloody jailor, that ftood it out to the laCt t, the earth (hooke,and the bouJts brake in fon- der, and the prifon doores flew open, and yet the

O heart

9 8 the Souks bene fie from union rsitb Chrift.

heart of the bloody Jay lour ftood (till, was not moved one jot $ at laft the Lord made him trem- ble too, and his heart fhooke as well as the earth fhooke $ why the fa me mercy isftill in Chrift to pardon thy fi nnes, as well as Mwajftj finnes, the fame Spirit can bumble thy foule, as well as it didbreake the heart ofthecruelijaylour.

Seconoly, as there is afulnerTeof all grace and mercy in C h-ift to fulfill all the wants of hispoore Saiuts, fo Chrift doth iupply unto them whitfo- ever he ieeth may be moft fit and convenient for them, whatfoever is moft proportionable for a poore foule, and for the place which God hath called him* for the condition in which he hath fet him to carry him through the difcharge there- of, mail bee beftowed upon him: lookeasic is in the body of a man, every member hath fo much Ipirits and blood in it, as is fit and necvifary for it, but the finger hath not fo much as the arme, nor the arme fo much as the leg -y juft fo iris here in the body of Chrift ; fome Chriftians are legs, fomeare hands, fbme againe are but fingers, in the Body of Chrift : the Minifters of God, and the Magiftrates they have need of a great deale of grace, abundance of mercy, abundance of fuffi- ciencie to helpe them in the difcharge of their great and weighty duty, but every one (hall have what is fit for him. i Thirdly, as Chrift hath grace enough for all,

beftowes enough upon all, fo heemaintainesthe grace wh»ch he doth beftow, hee doth no: onely give what we want., but maintains what he gives.

Fourthly, ,

The Soules benefit from union with Chrift. 9 9

Fourthly, he quick seth what he maintaines. 4

Fifthly, he perfects what he quickneth. 5

Laftly, he crownes the grace that he hath per- 6 fe&ed, he doth the wcrke in us, and thenrewards us for the worke.

The firrl ufe is an ufe of mourning and iamen- vfc 1 tation, it may pierce the hearts and finke the foules of all unbeleeving creatures under Heaven 5 Chrift is wifcdome, but not to thee ; Chrift is ju- ftification, but not to thee 5 Ch?ift is fan&ificati- on and redemption alfo, but not to thee 5 thy horrour of heart, and thy guilt of finne and pol- lution of conference, remaine ftlll upon thy foufe to this very day 5 therefore no comfort to thee.

Secondly, it is a ground of comfort and con- 2 folation to all the Saints of God, though you are weake and feeble, and have no wifedome to direct you, no memory, no parts, no fufficiency, why Chrift is made wifedome to you (boles, Chrift is made righteoufhefie to you unrighteous : you know your calling $ not many wtfe, not many nobfe, but God hath chofen thefeotifh things of the world to confound the wife thereof.

The third ufe is a ground of humiliation of 3 Spirit: Let him thit glirmb, glory in the Lard- /laboured, faith Saint Paul, not I, it was through the might oflefm Chrifltfat (lengthened me fhrowb the pace of Chrifi that enabled me to it.

The laft ufe is an ufe of exhortation or dire&i- 4 on, namely we hence fee whither the Saints of God mould goe to fetch fuccour and fupply of

O % what

leo The routes benefit from union nnb Chrift.

what ever grace they want, and perttfrionancHn* creafe of what they have already, Chnft is made allinaiko his fervants- why then away to the Lord Jefus, if you will have any thing ; hee cals and invites, ReveLtisn 3. / counted thee to bay of tnte eye fidve9 if thou bee an accurfed man, buy of Chrift judification ; if thou bee a polluted crea- ture, buy of Chrift fanetificarion : / counfe/Jtheeto buy of me eyefalve : there it is onely to bee had in that (hop, therefore goe thither for it. It was the relbitidon of the Prophet Dwid, Pfalme^i, with thee is tbs weit-fpring ifiifc and in thy light jlj a 11 wee onely fie Ugh : it is not here to bee had in your hearts, nor in your heads, nor in your performan- ces, nor *n the means themfelyes, but with thee is the Well of life : yea, 'tis there, *tis not here in our (elves, *tis onely in a Chrift ro bee found, onely from a Chrift to bee fetched and re- ceived j improve all meanes, wee mould doe fo ^ ufe all helps, we ought to doe fo ;but(eeke to a Chrift in the ufe of all, with him is the Well of life 5 but you will fay, if Chrift bee made unto us wifedorne, and lighteoufnelTe, and fancVificat!- on, and redemption, why have not the Saints of God that grace they ftand in need of, and thole mlargemears, in prayer, and holy fervices, which tl ey crave and deftre ? they feeke and have not, they pray andobtaine not ; why ihe truth is, wee doe not goe to Chrift for it, weefiekefer tlx living among the dead, wee never came where it grew, where it was made,your hand is in a wrong box, you are come ro a wrong place, grace was

never

The Ssuks benefit from ttnisn with Chrift. I o I

never tmde here. If a man mould come out of France, to buy fillets or velvets h rein England, every ma would tel him you are come to a wrong place for thefe commodities, they are not made here • if you would have broadcloth, andfaies, here you may have 5 but as for filkes and velvets, they are not made here : (b you would have grace out of the means of grace, why grace never grew there. The Sacrament faith, grace is not in mee 5 Prayer faith, grace is not in me5 hearing faith, grace is not in me : we indeed convey grace,buc it is not originally in us -, Chrift is the fountaine of grace, Chrift is made unto us righteoufnefie, Chrift is made unto us fanclification and rederop* tion, tnefe tell you wee have heard of the notice /ace, we have heard fuch a rumour, fuch a re. pore, chat there iswifedome, and there is grace, and there is mercy,and (andification,and redemp- tion » but the truth of it is, it is not in us, it is in Chrift onely to be had , hee is indeed made unco you righteoumefle, and fandtificacion^ goe then to him for it, and there you may receive it, this is the reafon why that after the ufe of all meanes, after the improvement of all helps and opportun- ities, our mindes are ftiil blinde, our hearts ftiil ftupid, and the means prevaile not with us,worke not upon usforourgood^wecometo the Word, and rerurne as bad as ever, proud before, and jproud ftiil • covetous before, and we are as cove- tous ftiil, polluted and dead hearted before, wee remaine fo ftiil, and continue fo ftiil : why alas, grace originally was never made here, away to

O3 Chrift,,

. .r

I oi The Soultt benefit from unitn vpitb Chrift,

Chrift, hee is the (hop from whence all grace is to bee had, wifedome, and righteoulntiTe, and all is in him, there you muft have it : but you will fay, will Chrift be made wifedometo me that am fo ignorant, to me that am fobafe? will Chrift bee made fanftification to mee that am (b vile and fo filthy > to mee that am fo defiled and polluted ? why, let this incourage you, hee is wifedome to (uch as are polluted, hee hath chofen the bate thirf|s of the world, and the things that are not 5 bee came not to caU the righteous ^but finners to repen- tana.) hee came not to call the wife, butthefoo- lifti to inlighten them ; all that thou haft to doe, is to take it, wifedome is made for thee, and fancVification is made for thee, and redemption is made for thee; if thou wilt but receive it, it is thine owne, it was made and fit of purpofe for thee : Looke as it is with a father, hee fends his -childe to the taylors (hop, tels him the cloth is bought, the money paid, the fait made for him, onely bids him goe fetch it , and put it on : this is our folly, and it is cur mifery alfo, wee either thinke to purchafe or to come grace out of our owne abilities $ I tell you no, you rauft goe to the (hop, it is bought and made already, onely put on wifedome, and put on fan&ificatian,and it is yours.

Ah, but you will fay, what is the reafon if Chrift have fo much grace, ihat his fervants have fo little, if this bee (o, why is it thus ? As (hee fpake in another cafe, If the Lord be made wife- dome to the fculesof his fervants, if the Lord

Ielus

The Soulej benefit from union with Chrift. 20?

Iefus bee made lan&ification to the foule of a p >ore (inner $ why are wee then fuch fooles nor- wituftanding all the wifedome of Chrift: why are wee fuc;i polluted wretches after all the meanes of fancrification voucbfafed to us : If Chrift bee fa rich, then what is the reaibn we goe fo tattered, and are fuch beggeriy bancrouts in our Ohriftian courie 3 fuch beggeriy prayers , fuch beggeriy duties , fuch beggeriy perfor- mances.

I anfwer, it is not becaufe Chrift will nor vouchfafe abundance of grace to us, hee offers it freely : ob, every man that witf, let him come and take freely of the water of the Well ef Ufa not a fpoonefull, but a whole backet foil, and that freely too, nay God hath bound himfelfe by an im- mutable oath, Hek 6. that we might haveftrong confi- lation j nay the Lord commands, injoynes his fer- vants, to abound yet more in wifedome ■• yet m§re and more in patience^ yet more and more in holy* neffe.

Secondly, againe I Qy, the fault is not in Chrift, where is the faurrrhen ?

Ianfwer, it is ia rhine,owaefeh%-wi!d pride,, and fturdinefTe of heart, and haughtinefTe of fpi- rk 5 you thinke you are never welisbut when you are complaining of your finnes, and quarrelling with your owne foules, your mindes are blinde, and your hearts are hard5and dead,and untoward, and therefore you fling away the ptomvfe, and caft Gods kindnefle into his face againe. I tell youicishoniblepriJe,becaufe w*e cannot have

what;

I o 4 the Scutes bene fie from unUn with Chrift .

what wee would in our owne power, wee will notgoe to Chrift for a fupply of what wee want * you complaine you want fuch grace, and you are peftered with (uch corruptions, why thankeyour proud venomous heart for it $ ifyouhaveit nor, if you want it ftill, the fault is your cwne, you will not repaire thither,whereunto you may have fuccour and receive fupply upon all occafions ; Chrift would give it, but you will not beftow the fetching of it 5 no matter therefore if you ne- ver obtaine it.

But you will-fay what courfe (hall we take, what means (hall weufe to get thefe things at Chrifts hands ?

Firft, eye the promife dayly,andkeepe it with- in view, within the ken of the foule ( as we ufe to call it ) be fare the promife of grace never goe out of fight of the foule. Looke as it is with a childe that travels to a Faire with his father, or goeth in- to a crowd, his eye is alwayes upon his father : he bids him doe not gaze about and lofemee, the childe is cirefuil tokeepehis father within fight 2nd view, and then if heebee weakeand weary, his father can take him by the hand,and lead him, or rake him into his armes and carry him 5 or if there beany thing hee w^nts, or would have, his father can buy it for him, beftow it upon him ; but if the childe bee carekffe and gazech about this thing and that thing, and never lookes after his father $ hee is gone one way, and his father another he cannot tel! where to finde him: whofe fault is k now ? it is not because his father would.

not

*•«— ^^" ■■■■■■ - ■■ ■■ ■— ^-^_ . I

The Settles benefit from union with C hrift. 105

notbe withinhis fight, or becaufehee could not keepe within the view of him, but becaufe hee out of carelefnefle loft the fight of his father : therefore bee fure alwayes to eye the promife; you know, as long as the game is within fight, the hounds run amamej fbl would have the foule make a prey of the promife : for fothephrafe is in the originall, that wee (houid feeke the Lord, and hunt after (Thrift, and feeke the game it (elfe, the promife it felfc, from day to day. It is the advice of the Prophet Bfay 50. Lake up unto me, aUyee ends oft he earth t boke up to mee, and jour fins flo all bt pardoned \ looke up to mee, and your foules fhdffbe favedi> looke up tome^ andyoufbillbeefan- Bifyed: It is not enough for a man to have a con- duit full of water, and to have the ftreames run abundantly, continually, but he muft put his vef- fell under the fpout, and then he (hall bee fure to receive abundance of water : fo it is with the pro- mife,itis not enough to (a^Cbiiftiswiiedome, and Chrift is righteoufheflc, but it is not thus with my foule: why, put thyvefTell under the fpout then, and looke up unto Chrift in the pro- mile. This is that the Prophet David refolvesof, / will lift up mine eyes to t\x mOumaines:from whence commtth my helpe : what is meant by mountains there ? you know the Temple upon the mount of Moriah mow in die Temple in Gods ordinance is Gods pretence rtherefore faith theProphetD4t/*W, / mil lift up mine eyes to thofe mountains of mercie7 tho(e everlajlingmercies ; J will looke up to God in hit Ordinances ^ from whence commeth all mybelp,*$ who

P (could

4

loS The Soules benefit from union with Chrift.

mould fay grace comes not from a mans parts, grace comes not from a mans abilities, but Icoke up to God from whence it comes, looke to thofe moanraines of mercy that will fuccour you, look up ro a Lord Jefus that will iupply all your wants, that will furnifhyoa with all grace, looke onely to him for all, for he onely is the Author and gi- ver of all . looke as I have obierved it, there is a foolim conceit that hath beene bred by fome curious nice brains, that they have perfwaded themfelves they can make the Philofophers ftone, the nature of which is to turne all metall into gold, which is utterly impofiible • for the Mines of gold are in the earth, and Godcontinu- eth them by an ordinary courfe of his provi- dence^but all the men upon earth can never make gold by any Art or means in the world. To turne the nature of one metall into the nature of ano- ther, it is a kinde of creation, therefore beyond the reach of any man to dee it 5 they may trie and trie, and fpend their heart blood and all, but it is all but loft labour : So it is with our foolifh blinde deluded hearts, and diftra&edfpirits ^we thinke to make gold, and to coine grace out of ourowne powers, andparts, and abilities, I tell you, you can never doe it while the world ftands 5 no, no, you doe but lofe your labour : goe to the Mine of gold, the Mine of grace, goe to the God of all mercy, away to the Lord Jefus Chrift, I fay, he is made unto us wife- «lome, andheewillinformeus^ hee is made un- to us righteoufnefiTe, and hee will acquit us ;

he

The Soutej benefit f rem amen with Chrifh 107

liee is made unto us grace : goe to him there- fore, and hee will communicate all grace unto our fouies. Looke as I&cob faidto his Tonnes* when the famine was fore in the Land of Ca- naan, hee fent his fonnes into Egypt to buy corne, that they and their little ones might not famifh ; and marke how hee calls upon them, Why jhnd yets here gazing one upon another .<? I doubt not but then they were laying their heads together, and plotting and conferring, faying, the famine is great, and the times dangerous, and wee are miferable now ; but oh, what will become of us afterwards, if thefe times laft? now the Lord help us, now the Lord bee mercifull to us and deliver us, what meanes fhali wee ufe ? what courfe were wee beft to take ? In the mean time Iacob calls upon them, trhyftand you here gazing one upon another I array ^ get you dotme to Egypt pre- fently, and buym food$ you will never get provision to fuftaineus, by plotting and talking one with another; you will never get any corne to fuftaine you,by looking and gazing one upon another $ no, no,downe to Egypt with ail fpeed, there corne is to be had, that we and thfethat belong unto m may live and rot die ^ fo it is with the fouies of Gods children,the poore diftreifed heart partly through {he Devils cunning and fubtiltie, partly alio through our owne ignorance and folly, wee ftand gazing at our corruptions, and we begin to thinke and wonder what will become of us ; no means prevajle, no mercies melt, no judgements hum- ble, noreproofs awe us, the famifiegrowes ftrong,

P \ my ,v

I o 8 The Soules benefit from union with Ghrift.

my corruptions fierce, and my cafe heavie, that I know not almoft what courfe to take • why ftand you thus gazing after this fafhion ? what, doe you thinketoget grace upon thefe termes, by difcou- ragements and difqmeting your felves,and vexing yourovvne hearts thus ? No, no, away to Egypt, to thepromife of life, to the Lord Iefus for help and aihftanee, and then you (hall have mercy and grace abundantly beftowed upon you, and that freely with your money in the mouth of your lacks againe, you fhall have grace that you need, and fufficiently beftowed upon you : Looke as it is with Eliah, when he was to depart from Elijba, and bee taken up into Heaven, E.lifba craves one thing of him, and that was this, i Kings 1.9 .That the Spirit of Elias might he doubled upon Elifha^ now marke how E/wfcanivvcred ; Thou haft asked a hard things faith hee, never thelejj'e, if thou canft feemee when I am taken from thee9 it jhall bee granted n thee%

Now fome Interpreters haveobferved,and that very wifely, that it was not fo much the fight of Elias, as the fight of God taking up of Elias that fhould doe this 5 as if hee had faid, wouldft thou have a double portion -of Gods Spirit vouchsa- fed unto thee, becaufe many miferies" are like to- come in upon thee » great and heavie troubles, and fore persecution is approching 5 what courfe then is to bee taken ? why, fee God taking up of £/wj.that God that tooke up Elias, and that God that wrought grace in the heart of Eli as, fee that ,' God,and be within the \kw of that God, and thy

requeft

The Souks benefit frevs anion with Chrift . i o $

requeft fhall be granted to thee 5 the colle&ionls "

faire i ib I lay here, if thou wouldft have a double portion of grace, doe not goe to prayer onely,doe not goe to hearing onely, doe not goe to the Sa- craments onely and barely • but oh fee a Chrift, and looke upon a promife, and then thou (halt have a double portion of wifedome to informe thee, a double portion of falsification to cleanfe thee, a double portion of grace, and power, and, ftrength, againft thy corruptions, from Chrift conveyed and communicated to thy foule: and this is the firft rule.

Thefecondruleisthis,asvvemufthaveaneye 2 dayly upon the promife, fo wee muft labour to yeeld the foule to the power of that Spirit, and to the vertue of that Grace which is in Chrift, and would worke upon thee 5 doe not onelv eye a Saviour, and behold grace in the promife, but yeeld thy felfe and give way to the ftrokeofthe promife, and to the power of the fpirit- that by the power thereof, thou maift bee inabled to doe what God requires. 2^.3.18. TheholyApo- ftle, difputing there how men fhould bee tranf- formed into the glorious Image of God; or as the word is, metamorphofed from one degree of°-Io- nous grace unto another s more holy, and more meeke, and more patient, and more heavenly minded : Hee that was cold before, fhould novv become more zealous ; he that was faint hearted before,fhouldnovv become more couragious -how is this d jne ? even as by the Spirit of the l0rd faith the Text, as if he had faid, it is not by your fpirits

P 3 that:

>>

■Mr.1™ *

l7o~ the Sanies benefit from union with Chrift.

that this miift or can be done, doe not thinke that you can matter your owne corruption?, or that you can pull downe the di (tempers of your owne hearts, and get what grace you lift 5 no, no, it is not your fpirits can doe this, it mult bee the Spirit of Chrift, asby the Spirit of the Lord, fo the Apoftle. The phrafe of the Prophet David is fweetin this kinde, Teach me the way unto thee ; thy Spirit is good s as who mould fay, O Lord, my fpirit is a naughtie fpirit; my fpirit is a proud fpirit; my fpirit is a prophane fpirit- myfpintis a weake fpirit- my fpirit is an ignorant and a blind fpirit- but ohjthy Spirit is a good Spirit,thy Spi- rit is a blefled Spirit: by the vertue of that Spirit, Lord, teach me the way to thee,and let it lead me into the land of uprigtitneffe. We know,a child that hath his hand to write, if he will not be ruled byhimthattcacheth him, but will take the pen into his owne hand and write after his owne fcau- chino- falhion,he will never write well,nor make a letter handfomly as he mould do-but let his hand write by the mans hand, and that will guide him, and that will teach him quickly to write well in a fhort time : To, wouldft thou have thy heart fra- med aright ? why then keep thy foule under the hand of the Spirit, and thou malt bee guided by the vertue of that Spirit of God, and moved and inabledto accomplish the good pleafure of the Lord,and receive whatever grace thcu ftandeft in need V. I have obferved it fometimes upon, the Sea • looke as it is with the mariner that is going dowiie the ftieame, if the winde bee faire, will any

man

the S9uks bemfii from union with Chrift. 1 1 1

man pull downe his faile and let it up againe Y why no, for he doth but trouble himfclfe, and tur- moyle and wcarieth himfelfe, and troubleth the boat too with keeping f'uch a pudder, and mifTeth the gale of winde and all 5 therefore a wife mari- ner, he will let up his faile, and hold out his fail, that it may take the gale of winde fully, and fo goe on fpeedily ^ all that he hath to doe is to keep his fail fpred, and to catch the winde : your only courfe is to fet up the faile, and attend the gale of the Spirit to comfort you, attend the gale of the Spirit to affift you • hold thy heart, and fprcad to the Spirit, that it may catch the gale of grace, that it may blow upon thy foule, and by the ver- tue and power thereof thou fhalt bee tranfported comfortably, and carried on cheerfully to walke in that way which God chalks out before thee : as for examples fake ; Imagine thy heart begins to be peftered with vaine thoughts, or with a proud haughtie fpirit,or fome bafe tufts andprivy haunts of heart, how would you bee rid of thefe ? why you muft not fet up and pull downe, and fet up and pull downe, quarrell and contend, and bee difcouraged: no, but eyethe promife, and hold faftthc-rcuponandfay, Lord, thou haft promifed all grace unto tfiy fervants • why therefore take this heart, and take this minde, and take thefe af- fections, and let thy Spirit frame them aright ac- cording to thine owne good will 5 by that Spirit ofwifedome, Lord infotne mee 5 by that Spirit of fandification, Lord ckanfe mee from all my corruptions^ by that Spirit ofgrace?Lord quicken

and

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112 The Sautes benefit from union with Ghrift.

and enable me to the diicharge of every holy ier- vice, thus carry thy felfe and convey thy ibule by the power of the Spirit of the Lord, and thou malt finde thy heart ftrengthned and fuccoured by the vcrtue thereof upon all occafions : Rom.8.26. the Text CaithytbeLawofthe sprit of life hath freedmee from thelaw offmneand death : the meaning isthis, you muft know that finne is a tyrant • now a tyrant when he wins a citie, hee fwears all to his lawes : fo finnewillfwear thy foule to his lawes ; pride faith, I will have thee proud • 1 will have thy heart unchafte, faith uncleanneiTe ; I will have thee in- temperate, faith drunkenneflfe: now by the Law of the Spirit of life God will free us from the law of fmne : the Spirit of Chrift in the promife, it takes away the power of the law offline; the Law of the Spirit of meeknelTe, takes away the law of the fpirit of pride ; the Law of the Spirit of puritie , takes away the law of the fpirit ofuncleannefle; the Law of the Spirit of holmeiTe, takes away the law of the fpirit of prophanenefife ^ and fo in all other di (tempers of this nature, this onely fhewes us how to run over all. Gather up now, and fo conclude this pafTage : Eye the promife daily, yeeld thy foule to the Spirit of the Lord in the promife, let that have his full fway, refift not thofe good motions the holy Spirit puts in- to thee, and that is the way tc have all grace, and help and afliftance communicated unto thee : and thus much may fuffice to havebeene fpoken in the generall touching this conveianee of grace into the heart : we come now to the fcanning of [the particulars. This

The S9ulcs benefit from union with Ghrift. 113

This conveyance it is of two kindes, both in the Text : Chnft conveyes his grace two waves . partly by imputing, partly by imparting : they are the termes of Divines, and I know not how to expreffe my felfe better 5 but thus if you will, partly by imputation,partly by communication : This is that I would have you to take notice of in the generall • they are both reall, but one is habitually both thefc,both imputation and com- munication exprefle a reall worke of God upon the foule, but the laft onely leaves a frame and a ipirituall abilitie and qualitie in the foule • the conveyance by imputation doth not, it leaves a thing morall eas we ufe to terme it .) Thefe two, imputation, communication , are both in the Text ^ Chnft is made righteoufneflc, or juft ice, that is, hee doth juftifie a finner by imputation, andhee doth fan&ifie and redeemea finner by communication ^ hee conveyes and workes fome Spirituall abilitie , and leaves a Phyfi- call change ; when the Apoftle faith , Cnrift is wade juHice^ that is, hee doth juftifie a fin- ner by imputation, when hee faith', Chrifl u made sanBification^ and Rcdemytidn^ that is, by way of communication • hee delivers the foule from the pollution of finne, that is, fanctifi- cation • hee delivers the foule from the power and dominion of finne, that is, redemption - This communication it is a Spirituall habit, or a fpirituall power, or a ipirituall qualitie or abilitie ; ( take which you will ) left upon the

Q_ foule..

1 1 a the Ssultt benefit from union with Chrift.

foule. We will begin with the former, touching the imputation of Chrifts righteoufneiTe to a foule, whereby the (inner comes to bee juftified : this is a point then, which I take it, none mote neceiTary, and yet none lclTc underftood, none lefle ftudied, none more miftaken than thefe two great workes of jiiftification, and fan&ification. I fpeake it by experience, Chriftians aged and experienced, yet here they faile in the very cate- cheticall points, and it drives many of our beft Divines to a ftand • we will open it a little : this jiiftification wee terme a conveyance of the me- rits of Chrift, by way of imputation : but what is the meaning of this word, by way of imputa- tion ? Thus you muft conceive it, this is' the main thing I would have you looke unto -f Im- putation is this, when that which another hath, that which another doth, is accounted mine, is fet upon my fcore as though I had it, as though I had done it, this is Imputation. I have it not, I doe it not, another hath it, another doth it,and it isaccounted mine,and reckoned mine in courfe of juftice. Now in the point of communication it is otherwife : becaufel have fomething, fome- thing is wrought in mee, fome qualities and ha- bits • for it is not a morall thing, but a phyficall alteration by the power of grace implanted in nie, which I have, fo that imputation difcovers two things. Firft,that I have no help in my felfe in what I have, or what I doe. Secondly, it im- plieth that fomething which another hath and doth, it is in concluhon made mine, and I have

the

The Soaks benefit from union with Chrift. u*

the benefit thereof, as well as ifl had it, as well as if I had done it. Itis an old companion that Divines ufe, and there cannot bee abetter toex- preflfe the full nature and the meaning of the point now in hand. Take a debtor now arrefted, impri- foned, and he cannot pay the debt • another man comes, and will be his iuretie : now marke this, another man payeth the money, another man fa- n's fieth the creditor in thebchalfeofthe debtor ; the creditor acquits this man, cancels all his bonds, lets him out ofprifon, confeffeth he hath nothing to fay to him, nothing to charge him withal], he is fully fatisfied,hehath given fiim full content : why the debtor paid no money to the creditor himfelfc, but becaufe the furetiepaid ir, therefore the payment is counted his, as if the debtor had paid it : this is the very nature of im- putation. Wis Itaketo be themeaningof the firft part ofthe Text, in which now a