Christus
in
Corde
:
OR
,
The
Mystical
Union
between
Christ
and
Believers
considered
.
CHAP.
I.
Millions
in
the
Church
miscarry
for
want
of
Vnion
with
Christ
:
This
is
cleared
from
the
two
Covenants
,
of
Works
and
Grace
;
from
the
two
heads
Adam
and
Christ
;
from
the
two
ways
and
periods
of
mankind
.
Two
Vnions
with
Christ
,
one
in
appearance
,
another
in
truth
:
this
latter
is
a
mystery
,
it
carries
a
respect
to
the
Vnion
of
the
Sacred
persons
in
Trinity
,
and
to
the
hypostatical
Vnion
of
two
natures
in
Christ
;
it
depends
on
them
,
it
resembles
them
,
it
is
that
the
hypostatical
Vnion
aims
at
;
it
is
not
to
be
measured
by
human
Reason
,
but
by
Scripture
.
GREAT
preparations
are
made
in
the
Gospel
,
for
the
salvation
of
men
;
there
God
proclaims
himself
in
rich
titles
of
grace
and
mercy
;
Christ
is
set
forth
as
an
All-sufficient
Saviour
and
Redeemer
:
His
blood
is
a
Laver
able
to
wash
away
all
sin
;
his
treasures
of
grace
are
enough
to
supply
all
wants
.
In
his
precepts
we
have
the
true
way
of
holiness
and
righteousness
manifested
to
us
;
in
his
Promises
we
have
an
heaven
of
life
and
immortality
opened
before
our
eyes
;
all
things
are
ready
on
Gods
part
,
one
would
think
they
should
be
so
on
mans
,
whose
elective
faculty
and
instinct
after
happiness
might
in
all
reason
prompt
him
to
accept
of
so
great
an
offer
.
Nevertheless
,
Millions
in
the
bosom
of
the
Church
utterly
miscarry
;
their
sins
are
unpardoned
,
their
souls
are
unsanctified
,
the
pure
way
of
holiness
is
forsaken
,
Heaven
the
region
of
bliss
is
lost
;
and
,
which
is
the
prodigy
of
corrupt
nature
,
they
run
into
perdition
,
as
if
it
were
,
what
it
is
impossible
to
be
,
their
choice
or
option
.
The
reason
of
this
is
,
because
they
are
not
,
nor
will
be
united
to
Jesus
Christ
.
We
find
them
drowning
in
sensual
pleasures
,
or
earthing
themselves
in
worldly
profits
,
or
breathing
after
popular
air
and
vain-glory
;
but
they
will
not
come
to
Christ
to
wash
in
his
Blood
,
or
subject
to
his
Scepter
,
or
tread
in
his
holy
steps
,
that
they
may
live
for
ever
;
so
they
perish
,
as
if
there
were
no
Sayiour
or
Gospel
.
Two
or
three
things
will
make
this
evident
.
There
are
Two
Covenants
,
the
one
of
Works
,
which
runs
thus
,
Do
this
and
live
;
the
other
of
Grace
,
which
runs
thus
,
Believe
and
live
:
the
first
in
congruity
to
man
in
his
primitive
integrity
,
calls
for
perfect
sinless
obedience
;
the
other
in
condescension
to
man
in
his
fallen
estate
,
asks
only
faith
.
All
men
,
as
sinners
,
being
short
of
the
first
Covenant
,
none
can
be
saved
but
by
the
second
;
nor
by
that
neither
,
unless
they
be
united
to
Christ
;
the
Charter
of
salvation
gives
nothing
to
those
who
are
in
a
separate
estate
from
the
fountain
:
the
unbeliever
,
who
is
so
,
is
condemned
already
;
condemned
by
the
first
Covenant
,
and
not
saved
by
the
second
.
There
are
two
Heads
,
Adam
and
Christ
,
both
communicate
to
those
who
are
theirs
;
Adam
communicates
sin
and
death
to
his
posterity
;
Christ
communicates
righteousness
and
life
to
his
believing
seed
.
There
being
nothing
but
sin
and
death
from
the
first
Adam
,
none
can
be
saved
but
by
the
second
;
nor
by
him
neither
,
unless
they
be
in
conjunction
with
him
.
He
is
the
Saviour
of
the
body
,
there
is
no
condemnation
to
those
who
are
in
him
,
nor
nothing
else
to
those
who
are
out
of
him
.
There
are
two
ways
,
and
two
periods
of
mankind
;
those
who
are
in
Christ
,
walk
after
the
spirit
in
the
pure
way
of
holiness
,
and
so
pass
on
to
that
Heaven
which
is
the
center
of
sanctity
;
those
who
stay
in
the
first
Adam
,
in
a
state
of
corruption
,
walk
after
the
flesh
,
in
a
way
of
disobedience
,
and
so
pass
on
to
that
Hell
which
is
the
center
of
iniquity
.
Hence
it
appears
,
That
Union
with
Christ
,
is
the
critical
point
upon
which
eternal
life
and
death
depend
;
upon
this
account
the
Apostle
exhorts
us
to
examine
our selves
in
this
great
concern
,
Know
ye
not
,
that
Jesus
Christ
is
in
you
,
except
you
be
reprobates
?
2
Cor.
13.5
.
Which
is
as
much
as
to
say
,
if
Christ
took
our
flesh
,
and
we
have
not
his
spirit
;
if
he
were
a
propitiatory
Sacrifice
,
and
we
are
not
sprinkled
with
his
blood
;
if
he
rose
again
from
the
dead
,
and
we
are
dead
in
sins
and
trespasses
,
he
profits
us
not
at
all
:
To
us
,
as
an
[
*
](A55302-e11170-b)
*
Sunt
quibus
nondum
natus
est
Christus
,
nondum
est
passus
,
non
surrexit
usque
adhuc
.
Bern.
de
Resurr.
Dom.
Ser.
4
Ancient
speaks
,
he
is
not
yet
born
;
he
hath
not
yet
suffered
;
he
is
not
yet
risen
;
That
is
,
he
is
of
no
effect
to
us
,
we
are
no
better
than
reprobates
,
rejectaneous
persons
,
such
as
God
will
put
away
as
the
dross
of
the
earth
.
Memorable
are
the
words
of
the
Learned
Zanchy
,
[
*
](A55302-e11210-b)
*
De
Verâ
Dispensat
.
4.
Tota
verae
justitiae
,
salutis
,
vitae
participatio
ex
hâc
pernecessariâ
cum
Christo
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pendet
:
The
whole
participation
of
true
righteousness
,
salvation
,
life
,
depends
on
that
very
necessary
Union
with
Christ
.
Union
is
a
very
extensive
term
,
the
Philosophers
reckon
up
many
kinds
of
it
;
some
learned
men
distinguish
Unity
,
Unition
and
Union
.
Unity
is
of
one
individual
thing
;
Union
is
of
more
than
one
met
in
conjunction
;
Unition
is
the
act
of
the
efficient
,
which
joins
things
together
.
Union
is
the
state
of
the
united
,
which
is
produced
by
the
unitive
act
.
There
may
be
Union
without
Unition
;
between
the
persons
in
the
sacred
Trinity
there
is
an
Union
,
but
(
it
being
an
eternal
one
)
Unition
(
which
imports
a
temporal
act
)
can
have
no
place
therein
;
but
in
all
temporal
Unions
an
Unition
cannot
be
wanting
,
that
being
it
which
tacks
things
together
,
and
of
two
makes
them
in
a
sort
to
become
one
.
In
Union
both
the
extremes
are
united
,
but
both
are
not
always
changed
:
Thus
in
the
Union
of
the
Divine
nature
in
Christ
with
the
humane
;
the
change
is
not
in
the
Divine
nature
,
but
only
in
the
Humane
,
which
is
taken
into
one
person
with
the
Divine
.
[
*
](A55302-e11260-b)
*
In
3.
Part.
Aq.
Art.
7.
In
Quest.
2.
Medina
(
taking
Union
so
largely
as
to
comprehend
Unition
in
it
)
observes
in
Union
three
things
;
first
the
action
by
which
things
are
united
;
then
the
Union
of
the
things
united
;
lastly
,
the
relation
which
arises
between
the
extremes
,
from
the
two
former
;
the
conjunction
of
the
extremes
depends
upon
the
unitive
act
,
the
relation
between
them
results
from
both
the
unitive
act
and
the
conjunction
.
Union
with
Christ
,
is
union
with
him
who
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
and
man
in
one
person
;
were
he
only
God
,
the
union
of
a
faln
creature
to
him
(
being
immediate
and
without
a
Mediator
)
would
be
impossible
;
were
he
only
man
,
the
union
of
a
faln
creature
to
him
(
being
but
a
creature
and
so
uncapable
to
be
a
Mediator
)
would
be
unprofitable
and
to
no
purpose
.
God-man
is
the
Sponsor
,
Mediator
,
Head
;
God-man
obeyed
,
suffered
,
satisfied
for
us
;
with
him
it
is
that
the
union
is
.
A
double
union
with
Christ
may
be
noted
;
the
one
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
appearance
only
:
Thus
the
meer
professor
is
united
to
him
;
living
in
the
Church
and
coming
to
the
Ordinances
;
he
looks
like
a
member
of
Christ
,
and
is
(
as
our
Saviour
speaks
,
Joh.
15.6
.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
quasi
,
branch
in
him
;
he
seems
to
be
such
,
but
in
truth
is
not
so
;
he
hath
not
the
Spirit
of
Christ
,
and
so
is
none
of
his
;
he
is
in
union
with
sin
,
and
in
that
state
cannot
be
in
union
with
Christ
.
What
fellowship
hath
righteousness
with
unrighteousness
?
what
communion
hath
light
with
darkness
?
Bellarmine
,
who
holds
hypocrites
to
be
members
of
Christ
,
confesses
,
that
they
are
but
membra
mortua
,
dead
members
;
which
is
as
much
as
to
say
,
they
are
but
equivocal
members
,
or
rather
none
at
all
.
Membrum
mortuum
est
membrum
pictum
,
saith
Aristotle
,
a
dead
member
is
but
a
painted
one
.
Upon
this
account
other
learned
Papists
(
as
Melchior
Canus
)
will
not
have
them
to
be
members
at
all
,
but
only
parts
;
members
(
say
they
)
cannot
be
without
life
,
but
parts
may
.
St.
Austin
best
of
all
saith
,
[
*
](A55302-e11420-b)
*
Tract.
3.
in
Epist.
Joh.
That
they
are
but
as
evil
humours
in
the
body
,
Aut
in
membris
sumus
,
aut
in
humoribus
malis
;
either
we
are
among
the
members
,
or
among
the
humours
:
hypocrites
are
but
as
corrupt
humours
in
the
Church
,
they
do
not
fill
up
the
Body
of
Christ
,
but
corrupt
and
deturpate
it
;
putatively
they
belong
to
Christ
,
but
really
to
Satan
.
The
other
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
truth
and
reality
;
thus
belivers
are
united
to
him
;
as
subjects
they
are
under
him
;
as
living
stones
they
are
built
on
him
;
as
a
dear
Spouse
they
are
joined
to
him
;
as
fruitful
branches
they
are
implanted
into
him
;
as
mystical
members
they
are
incorporated
into
him
;
there
is
a
kind
of
spiritual
continuity
between
him
and
them
;
that
holy
Spirit
which
resides
in
him
,
falls
down
in
a
measure
upon
them
:
The
Scripture
signally
sets
forth
this
Union
,
He
dwells
in
believers
,
and
they
in
him
,
Joh.
6.56
.
He
abides
in
them
,
and
they
in
him
,
Joh.
15.4
.
He
is
in
them
the
hope
of
Glory
,
Col.
1.27
.
And
they
are
in
him
that
is
true
,
in
Jesus
Christ
,
1
Joh.
5.20
.
He
lives
in
them
,
and
they
live
by
the
faith
of
him
,
Gal.
2.20
.
He
partakes
with
them
,
Heb.
2.14
.
And
they
partake
of
him
,
Heb.
3.14
.
Eternal
life
is
in
him
;
and
they
having
the
Son
,
have
life
,
1
Joh.
5.11
,
12.
He
is
one
flesh
with
them
,
and
they
are
one
spirit
with
him
.
These
things
shew
,
that
there
is
a
real
union
between
them
.
This
real
union
(
which
is
what
I
aim
at
)
is
by
Divines
stiled
a
mystical
one
,
and
that
upon
very
good
reason
;
the
Holy
Ghost
,
in
Scripture
,
calls
it
a
mystery
;
that
is
,
it
is
a
Divine
Secret
,
or
holy
Arcanam
,
above
humane
reason
,
and
only
conceivable
by
a
supernatural
light
.
mystica
&
plane
mirifica
,
mystical
and
plainly
wonderful
.
The
noble
Sadeel
calls
it
,
There
are
three
admirable
Unions
;
the
essential
union
of
three
persons
in
the
Sacred
Trinity
.
These
three
are
one
,
1
Joh.
5.7
.
That
is
,
one
in
essence
.
The
hypostatical
Union
of
the
Divine
and
Humane
natures
in
the
person
of
Christ
;
Great
is
the
mystery
of
godliness
;
God
was
manifest
in
the
flesh
,
1
Tim.
3.16
.
The
mystical
union
which
is
between
Christ
and
his
Church
;
We
are
members
of
his
body
,
of
his
flesh
,
and
of
his
bones
;
this
is
a
great
mystery
;
but
I
speak
concerning
Christ
and
the
Church
,
saith
the
Apostle
,
Ephes.
5.30
,
and
32.
Touching
these
three
unions
,
[
*
](A55302-e11730-b)
*
Christus
habet
in
se
Patrem
,
cum
quo
est
unâ
substantia
,
habet
assumptum
hominem
,
cum
quo
est
una
persona
,
habet
adhaerentem
sibifidelem
animam
,
cum
quâ
est
spiritus
unus
.
Bern.
de
Verb.
Psal.
23.
fol.
415.
an
Ancient
hath
observed
,
That
all
three
may
be
seen
in
Christ
;
he
hath
a
Father
(
I
may
add
,
and
a
Spirit
)
with
whom
he
is
one
substance
;
he
hath
an
humane
nature
,
with
which
he
is
one
person
;
he
hath
adhering
Believers
,
with
whom
he
is
one
Spirit
:
Unto
this
observation
I
shall
add
another
;
the
mystical
Union
(
which
is
the
last
of
the
three
)
bears
a
respect
to
the
two
former
.
Two
or
three
things
will
manifest
this
:
First
,
The
mystical
union
depends
upon
the
two
former
;
a
hint
of
this
we
have
in
the
words
of
our
Saviour
,
who
(
speaking
of
himself
as
God-man
,
and
of
giving
his
flesh
for
the
life
of
the
World
)
saith
,
As
the
living
father
hath
sent
me
,
and
I
live
by
the
father
;
so
he
that
eateth
me
,
even
he
shall
live
by
me
,
Joh.
6.57
.
Here
are
,
tres
viveatis
,
three
livers
one
under
another
;
the
Father
,
who
is
,
fons
Trinitatis
,
the
fountain
of
the
Trinity
,
lives
of
himself
;
Christ
lives
by
the
Father
:
as
he
is
the
Word
,
he
hath
life
from
him
by
the
eternal
generation
;
as
he
is
man
,
he
hath
it
by
the
hypostatical
union
.
The
believer
who
spiritually
eats
Christ
,
lives
by
him
:
Conjunction
with
the
Father
,
is
that
by
which
Christ
lives
;
conjunction
with
Christ
is
that
by
which
the
Believer
lives
:
were
there
no
essential
union
,
there
could
be
no
hypostatical
one
;
which
supposes
,
that
the
second
Person
in
the
Trinity
doth
assume
an
humane
nature
made
by
all
three
.
Incarnation
(
say
the
Schoolmen
)
is
effectivè
,
belonging
to
the
whole
Trinity
;
but
,
terminativè
,
it
is
peculiar
to
the
Son
,
who
is
the
alone
term
unto
which
the
humane
nature
is
assumed
:
were
there
no
hypostatical
union
,
there
could
be
no
mystical
one
;
which
imports
,
that
belivers
are
united
unto
God-man
.
Were
he
only
God
,
how
should
we
fallen
creatures
ever
have
an
immediate
approach
unto
him
?
or
if
we
could
,
what
use
would
there
be
of
a
Mediator
?
It
is
through
him
,
as
Mediator
,
that
we
have
access
to
the
Father
,
Eph.
2.18
.
The
way
into
the
holy
of
holies
,
lies
through
the
vail
of
his
flesh
.
Were
he
only
man
,
to
what
purpose
should
we
be
united
to
a
meer
creature
?
or
how
should
we
dare
to
fix
our
faith
on
such
an
one
?
To
trust
in
a
meer
man
,
is
a
curse
;
to
worship
a
meer
creature
,
a
piece
of
Idolatry
:
Believers
therefore
are
united
to
God-man
;
the
mystical
union
depends
upon
the
hypostatical
,
and
the
hypostatical
upon
the
essential
.
Without
a
Sacred
Trinity
,
there
would
be
no
God-man
;
without
God-man
,
there
would
be
no
fit
person
for
Blievers
to
be
united
unto
.
Again
,
There
is
in
the
mystical
union
,
a
shadow
or
dark
resemblance
of
the
two
other
unions
:
There
is
a
resemblance
of
the
essential
union
.
This
is
hinted
in
our
Saviours
Prayer
,
As
thou
father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
,
Joh.
17.21
.
From
which
words
St.
Hilary
concludes
,
As
thou
,
Father
,
art
in
me
,
and
I
in
thee
;
that
they
also
may
be
one
in
us
.
The
particle
(
as
)
notes
some
kind
of
similitude
;
the
words
(
thou
father
art
in
me
,
and
I
in
thee
)
note
out
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
mutual
inexistence
of
the
Father
and
Son
;
a
resemblance
of
which
we
have
in
the
mystical
union
,
which
in
Scripture
is
expressed
by
the
mutual
inexistence
of
Christ
and
Believers
;
he
is
in
them
,
and
they
in
him
;
he
dwells
in
them
,
and
they
in
him
:
Very
remarkable
are
the
words
of
our
Saviour
,
I
am
in
the
father
,
and
you
in
me
,
and
I
in
you
,
Joh.
14.20
.
We
have
here
in
one
Text
mentioned
the
high
mystery
of
the
Sacred
Trinity
,
and
the
mystical
union
together
.
First
,
The
inexistence
of
the
Son
in
the
Father
,
and
(
which
is
implied
and
to
be
understood
)
of
the
Father
in
the
Son
,
is
signified
;
and
then
immediately
follows
the
mutual
inexistence
of
Christ
and
Believers
;
which
shews
that
in
this
latter
there
is
a
resemblance
of
the
former
.
Again
,
there
is
in
the
mystical
union
a
resemblance
of
the
hypostatical
one
;
this
I
gather
from
the
likeness
of
those
Scripture-phrases
which
express
both
the
unions
;
Christ
was
conceived
of
the
Holy
Ghost
,
Matt.
1.20
.
And
Believers
are
born
of
the
same
holy
Spirit
,
Joh.
3.5
.
In
Christ
dwells
all
the
fulness
of
the
Godhead
bodily
,
Col.
2.9
.
And
Believers
are
filled
with
all
the
fulness
of
God
,
Eph.
3.19
.
The
word
dwelt
or
tabernacled
among
us
,
Joh.
1.14
.
And
touching
Believers
it
is
said
,
The
tabernacle
of
God
is
with
men
,
Rev.
21.3
.
which
is
in
part
attained
in
this
life
,
and
in
full
accomplished
in
the
other
.
In
Christ
the
Godhead
anointed
the
manhood
;
and
in
every
supernatural
act
of
Believers
,
weakness
is
anointed
with
power
.
The
Schoolmen
note
in
Christ
a
threefold
Grace
,
the
grace
of
union
,
in
that
his
human
nature
was
united
to
the
Deity
;
the
grace
of
unction
,
in
that
his
humane
nature
was
anointed
with
the
holy
Spirit
;
the
grace
of
headship
,
in
that
he
is
head
unto
the
Church
.
Suitably
in
believers
may
be
noted
a
threefold
grace
,
the
grace
of
union
,
in
that
they
are
united
unto
Christ
;
the
grace
of
unction
,
in
that
they
are
anointed
with
the
holy
Spirit
;
and
the
grace
of
membership
,
in
that
they
have
all
their
graces
from
Christ
their
Head
.
Moreover
,
the
three
Sacred
persons
in
the
blessed
Trinity
are
for
ever
perfectly
happy
in
the
essential
union
;
nevertheless
,
it
was
the
eternal
pleasure
,
that
in
one
of
the
three
there
should
be
an
hypostatical
one
;
the
Son
of
God
assumed
an
humane
nature
,
but
he
rested
not
there
;
Corpus
Christi
naturale
fuit
sacramentum
corporis
mystici
;
besides
his
natural
body
,
he
would
have
a
mystical
one
;
he
came
in
the
flesh
that
he
might
dye
for
us
;
and
he
died
,
that
he
might
gather
together
in
one
the
Children
of
God
that
were
scattered
abroad
,
Joh.
11.52
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
into
one
mystical
body
.
The
hypostatical
union
aimed
at
a
satisfactory
passion
,
and
that
passion
aimed
at
a
mystical
union
.
This
Union
being
a
mystery
,
and
that
depending
on
two
greater
mysteries
than
it self
;
two
conclusions
offer
themselves
to
us
.
The
one
is
this
;
The
mystical
union
is
not
properly
to
be
judged
or
measured
by
humane
reason
:
Nay
,
a
learned
man
speaking
of
it
,
saith
,
Ne
Angelica
mens
,
There
is
a
double
sphear
,
one
of
meer
nature
,
another
of
supernatural
revelation
;
in
the
first
,
it
is
proper
for
humane
reason
to
search
out
things
,
and
dive
into
the
causes
and
effects
thereof
;
yet
in
doing
of
it
there
is
many
a
Nonplus
,
and
things
are
seen
rather
in
their
garb
and
investing
accidents
,
than
in
their
pure
and
naked
essence
.
In
the
second
it
is
proper
for
faith
to
come
and
subscribe
to
the
sacred
Oracle
,
even
in
things
above
Reason
,
without
so
much
as
asking
any
how
's
or
why's
.
It
is
an
argument
of
infidelity
(
saith
an
Ancient
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
say
,
touching
God
,
how
can
this
or
that
be
?
it
is
the
genius
of
saith
to
seal
to
all
that
God
saith
,
upon
account
of
his
infallible
testimony
and
veracity
.
There
is
a
double
state
of
man
;
one
of
primitive
integrity
,
which
God
set
Adam
in
at
first
;
another
of
Apostacy
,
which
is
derived
from
Adam
fallen
.
In
the
first
there
was
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
right
reason
;
the
undeniable
dictate
of
which
is
,
That
nothing
can
be
more
just
,
and
purely
rational
,
than
for
our
intellect
to
do
homage
to
its
original
,
and
to
subject
it self
to
infinite
truth
in
all
that
it
speaks
to
us
:
such
a
Reason
,
I
am
sure
,
cannot
without
losing
its
own
rectitude
,
usurp
a
dominion
over
Divine
mysteries
.
In
the
second
there
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
spurious
,
adulterate
Reason
,
such
as
is
the
black
fountain
of
all
heresies
;
this
is
so
far
from
being
fit
to
sit
in
judgment
upon
holy
mysteries
,
that
it
is
worthy
to
be
captivated
and
crucified
,
as
being
indeed
not
Reason
,
but
the
rust
and
corruption
of
it
.
There
is
a
double
furniture
of
Reason
,
one
natural
,
which
stands
in
those
common
maxims
or
principles
,
whose
truth
is
inviolable
,
and
at
the
very
first
sight
apparent
to
all
rational
minds
;
and
withal
,
in
those
conclusions
,
which
by
consequences
and
trains
of
argumentation
are
duely
and
regularly
inferred
from
those
principles
.
Another
supernatural
,
which
stands
in
the
irradiations
of
the
holy
Spirit
,
to
make
us
discern
spiritual
things
spiritually
.
Take
Reason
with
its
right
natural
furniture
;
supernatural
mysteries
cannot
contradict
it
,
no
more
than
one
light
can
oppose
another
;
yet
they
do
exceed
it
,
as
much
as
supernatural
light
doth
natural
:
Hence
it
appears
,
that
Reason
in
this
sense
(
being
not
contradicted
by
supernatural
mysteries
)
is
a
kind
of
negative
measure
of
them
,
yet
(
being
much
exceeded
by
them
)
is
not
,
nor
indeed
can
be
a
positive
one
.
Take
Reason
as
illuminated
by
the
Holy
Spirit
,
it
hath
no
propensity
or
aptitude
to
sit
in
judgment
upon
holy
mysteries
;
it
hath
no
propensity
to
do
so
,
because
the
illumination
lets
in
so
much
of
the
spiritual
glory
of
them
as
commands
an
intellectual
subjection
to
them
;
it
hath
no
aptitude
to
do
so
,
because
(
the
illumination
,
being
but
in
part
)
it
cannot
dive
into
the
bottom
of
them
,
or
see
them
in
their
full
compass
and
latitude
.
There
is
a
double
judgment
,
one
discretive
or
perceptive
only
;
another
authoritative
or
dictative
.
Reason
in
supernatural
things
may
have
the
first
,
but
not
the
second
;
it
may
gather
up
out
of
Scripture
supernatural
notions
,
but
in
this
it
is
but
a
Minister
or
Instrument
,
as
Hagar
upon
Sarah
,
it
is
to
wait
upon
the
holy
Oracles
;
if
it
submit
not
it self
to
them
,
then
(
as
an
Ancient
advises
)
ejice
ancillam
,
Vobis
potiùs
quam
Evangelio
creditis
,
ye
believe
your selves
rather
than
the
Gospel
.
This
is
that
horrible
confusion
which
immediately
ensues
,
as
soon
as
humane
Reason
gets
into
the
Chair
,
and
falls
a
judging
supernatural
things
:
the
very
Heathen
teach
us
much
better
Divinity
than
this
,
in
their
fable
of
the
Golden
Chain
,
which
did
not
draw
down
Jupiter
from
Heaven
,
but
attracted
men
thither
.
It
is
not
for
us
to
humble
and
draw
down
Divine
mysteries
to
our
Reason
;
but
it
becomes
us
to
elevate
and
lift
up
our
minds
in
faith
unto
them
.
The
other
is
this
;
The
proper
measure
and
judge
of
the
mystical
union
,
is
the
holy
Scripture
;
this
is
the
grand
Principle
of
Divine
Knowledg
;
this
is
the
infallible
Canon
of
Faith
;
here
God
,
who
is
Truth
it self
,
speaks
unto
us
;
here
supernatural
mysteries
are
revealed
;
and
in
particular
that
of
the
mystical
union
.
Without
the
Scripture
,
who
could
have
apprehended
a
Sacred
Trinity
?
or
,
that
being
known
,
who
could
have
started
a
thought
of
the
hypostatical
union
?
or
,
that
being
revealed
,
who
could
have
carried
on
his
thought
from
thence
to
the
mystical
one
?
or
,
somewhat
of
that
being
manifest
,
who
would
have
presumed
,
of
his
own
head
,
to
have
expressed
it
in
such
high
and
wonderful
terms
as
the
holy
Scripture
hath
done
?
The
Doctrine
of
this
Union
purely
depends
on
Scripture
;
there
's
the
holy
ballance
which
weighs
it
;
the
Divine
Lamp
which
discovers
it
.
If
Scripture
be
silent
,
who
can
speak
?
If
that
speak
,
who
may
dissent
?
To
speak
of
mysteries
unrevealed
is
a
meer
vanity
;
to
receive
them
being
revealed
,
is
a
necessary
duty
.
We
see
the
Sacred
Rule
,
which
in
this
point
we
are
to
apply
our selves
unto
;
[
*
](A55302-e12350-b)
*
Nolo
argumento
credas
,
Sancte
Imperator
,
&
nostrae
disputationi
,
Scripturas
interrogemus
;
de
fide
.
lib.
1.
cap.
4.
St.
Ambrose
would
not
have
the
Emperor
believe
his
Arguments
,
but
ask
the
Scriptures
;
the
holy
Oracle
will
give
a
sure
answer
to
those
who
ask
counsel
of
it
.
St.
Chrysostom
would
not
have
us
to
look
for
another
Master
,
and
adds
this
Reason
,
[
*
](A55302-e12400-b)
*
In
Coloss.
bom.
9.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
thou
hast
the
Words
of
God
,
none
teacheth
thee
like
them
;
our
plain
duty
is
to
hear
and
acquiesce
in
what
the
holy
Scripture
tells
us
;
though
it
exceed
and
transcend
our
capacity
,
yet
are
we
to
subscribe
and
seal
to
the
Divine
Truth
.
In
super-rational
things
,
Faith
succeeds
in
the
place
of
Reason
,
and
stands
upon
that
infallible
Truth
,
which
is
a
much
surer
foundation
than
Reason
can
afford
.
The
incomprehensibleness
of
the
object
is
no
bar
to
Faith
,
which
is
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
its
firmness
,
even
when
the
thing
for
its
inevidence
is
not
seen
;
though
the
thing
exceed
our
minds
,
yet
Faith
will
purely
rest
on
the
infallible
Word
.
To
conclude
,
in
all
mysteries
,
and
in
particular
in
that
of
our
Union
with
Christ
,
it
becomes
us
to
see
what
the
holy
Oracle
saith
,
and
thereupon
to
subject
our
understandings
to
it
.
Abraham
at
Gods
call
obeyed
and
went
out
of
his
Countrey
,
not
knowing
whither
he
went
:
In
like
manner
Believers
,
who
are
his
spiritual
Children
,
are
to
follow
the
conduct
of
Scripture
in
those
things
which
are
above
our
capacity
,
because
the
Reason
of
God
himself
(
which
is
much
greater
than
our
own
)
comes
forth
to
us
in
those
mysteries
,
to
make
us
subject
our
minds
to
him
who
is
truth
it self
.
CHAP.
II.
The
Scripture
useth
Metaphors
to
express
holy
Mysteries
by
,
because
the
mysteries
are
sublime
;
because
it
would
make
us
seek
the
things
above
.
It
sets
forth
the
mystical
union
by
resemblances
.
There
is
an
analogy
between
it
and
other
unions
;
an
excellency
in
it
above
them
.
It
sets
forth
the
mystical
union
by
that
between
a
King
and
his
Subjects
.
The
mystical
union
exceeds
in
the
worthiness
and
nearness
of
the
persons
united
;
in
the
rightness
of
Laws
and
Administrations
;
in
the
intimacy
of
the
union
;
in
the
benefits
of
government
;
particularly
in
protection
and
rewards
.
THE
Mystical
Union
being
found
only
in
holy
Scripture
,
a
diligent
search
must
be
made
there
for
it
.
What
the
Jewish
Rabbins
say
touching
the
Law
,
that
I
may
say
touching
the
Gospel
,
turn
it
over
,
and
again
turn
it
over
,
for
all
is
in
it
.
It
is
the
manner
of
Scripture
to
speak
,
not
always
in
proper
words
,
but
very
often
in
Tropes
and
Figures
;
among
others
,
it
commonly
makes
use
of
Metaphors
,
that
sense
may
lead
to
faith
,
and
earthly
things
insinuate
heavenly
to
us
.
The
Song
of
Solomon
is
an
entire
Allegory
,
full
of
Sacred
mysteries
:
other
parts
of
Scripture
are
,
in
a
great
measure
,
like
pieces
of
Arras
or
Tapestry
,
beautified
with
Metaphorical
flowers
,
and
images
of
Divine
things
.
The
reason
of
this
is
,
holy
mysteries
being
magnalia
Dei
,
the
great
things
of
God
,
not
extracted
out
of
the
principles
of
humane
Reason
,
but
let
down
from
Heaven
out
of
the
Fathers
bosom
,
have
a
Divine
glory
and
greatness
in
them
:
No
words
can
perfectly
express
them
;
no
humane
minds
can
fully
comprehend
them
.
First
,
no
words
can
perfectly
express
them
.
Agur
in
very
deep
humility
,
speaking
of
God
,
asks
,
what
is
his
name
?
Prov.
30.4
.
He
hath
many
names
;
yet
,
as
the
Schoolman
saith
,
he
is
innominabilis
secundum
perfect
am
expressionem
,
In
the
beginning
was
the
word
,
and
the
word
was
with
God
,
and
the
word
was
God
,
Joh.
1.1
.
hath
this
passage
,
Forsitan
necipse
Johannes
dixit
ut
est
,
sed
&
ipse
ut
potuit
,
in
rotâ
,
in
their
full
compass
and
latitude
.
Hence
the
holy
Spirit
in
Scripture
stoops
and
accommodates
it self
to
our
capacity
;
and
in
Metaphors
,
shadows
and
paints
out
to
us
heavenly
things
by
earthly
.
Divine
objects
,
as
high
as
they
are
in
themselves
,
are
brought
down
to
sense
,
and
seen
in
an
earthly
image
.
Our
Saviour
(
setting
forth
the
work
of
Grace
by
a
new
birth
,
and
the
holy
Spirit
the
author
of
it
by
the
wind
)
afterwards
adds
,
If
I
have
told
you
earthly
things
,
and
you
believe
not
;
how
shall
ye
believe
if
I
tell
you
of
heavenly
things
?
Joh.
3.12
.
That
is
,
if
you
understand
not
these
Divine
things
in
their
outward
images
and
resemblances
,
how
will
you
open
your
eyes
upon
them
in
their
pure
spiritual
glory
?
Spiritual
objects
,
being
represented
under
sensible
,
are
much
better
attempered
unto
our
minds
,
than
they
would
be
,
if
set
forth
in
a
more
proper
dialect
only
.
Moreover
,
Metaphors
are
of
excellent
use
to
make
us
seek
after
the
things
above
;
did
our
minds
indeed
,
take
in
and
digest
the
sacred
similitudes
in
Scripture
,
the
very
objects
of
sense
would
prompt
us
to
be
heavenly
;
outward
things
,
being
but
the
shadows
,
would
lead
us
to
the
true
substance
.
The
Sun
would
tell
us
,
that
there
is
a
more
glorious
one
above
which
shines
with
healing
under
his
wings
.
The
Wind
would
remember
us
,
that
the
best
Gales
come
from
the
holy
Spirit
.
The
Fountains
would
mind
us
,
that
there
is
a
Well
of
water
which
springs
up
into
life
everlasting
.
The
old
creation
would
be
a
gloss
and
paraphrase
upon
the
new
;
every
where
we
should
meet
with
Christ
and
holy
mysteries
.
The
duct
and
tendency
of
these
holy
Metaphors
is
such
,
that
a
due
improvement
of
them
must
needs
render
our
minds
very
spiritual
and
Divine
.
In
particular
,
The
Holy
Ghost
in
Scripture
sets
forth
the
mystical
union
by
many
resemblances
:
Christ
(
saith
St.
Chrysostom
)
unites
us
to
him
,
Touching
these
resemblances
,
I
shall
first
note
two
things
in
common
to
them
all
.
There
is
an
Analogy
between
the
mystical
union
and
the
other
unions
,
which
resemble
it
.
There
is
an
excellency
in
the
mystical
union
above
all
the
other
.
There
is
first
an
Analogy
between
them
;
somewhat
in
the
earthly
unions
resembles
the
mystical
one
;
somewhat
in
the
mystical
union
answers
to
the
earthly
pattern
;
there
is
a
correspondence
between
them
.
This
must
needs
be
so
;
because
in
all
Scriptural
Metaphors
touching
this
or
any
other
mystery
,
the
Holy
Ghost
always
speaks
aptly
.
and
truly
.
When
there
is
no
propriety
in
the
words
,
there
is
an
aptitude
in
the
things
to
shadow
out
the
mystery
;
when
there
is
no
truth
in
the
proper
sense
,
there
is
a
truth
in
the
metaphorical
one
,
because
of
the
similitude
which
is
between
the
earthly
pattern
and
the
heavenly
mystery
.
If
the
Scripture
say
,
that
the
internal
work
of
grace
is
a
new
birth
,
or
a
resurrection
,
or
a
new
creation
,
it
is
sure
,
that
there
is
some
act
of
power
which
makes
good
the
resemblance
;
if
it
say
,
that
Christ
is
to
believers
a
king
,
or
an
husband
,
or
a
foundation
,
or
a
root
,
or
an
head
,
or
spiritual
meat
and
drink
;
it
is
sure
,
that
there
is
somewhat
of
law
,
or
love
,
or
supportance
,
or
vital
influence
,
or
intimate
conjunction
which
makes
good
the
Analogy
.
Two
things
may
be
noted
touching
the
Analogy
;
the
one
is
this
,
there
is
a
necessity
of
it
,
otherwise
the
holy
Spirit
in
such
Metaphors
should
not
speak
aptly
or
truly
:
not
aptly
;
there
being
no
proper
aptitude
in
the
very
words
,
the
aptitude
must
be
in
the
things
or
no
where
;
take
away
the
Analogy
,
and
there
will
be
no
aptitude
at
all
,
the
words
(
which
cannot
befall
so
wise
a
speaker
as
the
holy
Ghost
is
)
will
be
insignificant
and
to
no
purpose
:
nor
yet
truly
;
there
being
no
truth
in
the
proper
sense
,
the
truth
must
be
in
a
metaphorical
one
or
no
where
.
Take
away
the
Analogy
(
which
makes
the
Metaphor
a
Metaphor
)
and
there
will
be
no
truth
at
all
;
the
words
(
which
cannot
befall
so
true
a
speaker
as
the
Holy
Ghost
is
)
will
be
false
and
delusive
.
For
instance
,
our
Saviour
saith
,
I
am
the
bread
of
life
,
Joh.
6.48
.
I
am
the
door
of
the
sheep
,
Joh.
10.7
.
The
first
words
are
apt
and
true
,
because
by
him
believers
are
spiritually
nourished
to
life
.
The
second
are
so
,
because
by
him
believers
go
in
and
find
pasture
of
comfort
;
but
take
away
these
things
in
which
the
similitude
consists
,
and
the
words
will
not
be
apt
or
true
.
The
other
is
this
;
there
is
a
very
good
use
of
the
Analogy
to
be
made
;
it
serves
(
being
duly
and
regularly
taken
according
to
the
line
and
level
of
Scripture
)
not
only
for
illustration
,
but
for
very
good
proof
also
.
For
instance
,
St.
Paul
sets
forth
the
union
of
Christians
among
themselves
,
by
the
union
of
the
members
in
the
natural
body
,
1
Cor.
12.
And
from
thence
he
argues
strongly
,
that
Christians
should
not
differ
and
despise
,
but
accord
and
have
a
care
one
of
another
:
the
eye
cannot
say
to
the
hand
,
I
have
no
need
of
thee
;
nor
the
head
to
the
feet
,
I
have
no
need
of
you
;
if
one
member
suffer
,
all
the
members
suffer
with
it
;
if
one
member
be
honoured
,
all
the
members
rejoyce
with
it
.
Also
the
Apostle
sets
forth
the
Union
of
Believers
with
Christ
,
by
the
union
of
the
members
with
the
head
,
Eph.
4.16
.
and
Col.
2.19
.
And
from
thence
he
argues
strongly
,
that
Believers
have
a
near
conjunction
with
Christ
,
and
admirable
communications
from
him
;
there
are
joints
and
bands
;
there
is
a
body
fitly
joyned
and
compacted
;
there
is
nourishment
ministred
;
there
is
an
effectual
working
in
the
measure
of
every
part
;
there
is
an
increasing
with
the
increase
of
God
;
all
these
are
rationally
drawn
from
the
Analogy
.
Thus
we
see
,
the
Analogy
is
of
use
,
not
only
for
illustration
,
but
for
proof
;
only
we
must
by
no
means
stretch
it
beyond
the
scope
of
Scripture
.
The
next
thing
is
,
There
is
an
excellency
in
the
mystical
union
,
above
all
,
and
every
one
of
the
other
unions
which
resemble
it
.
It
is
more
excellent
than
any
one
of
them
singly
taken
.
The
Holy
Ghost
doth
not
shadow
it
out
by
one
or
two
resemblances
,
but
by
many
;
and
those
resemblances
do
not
all
point
it
out
in
one
or
two
respects
,
but
in
more
and
various
ones
:
if
one
resemblance
or
respect
might
have
reach'd
it
,
there
would
have
been
no
use
or
need
of
any
more
.
It
is
also
more
excellent
than
all
of
them
put
together
;
they
are
but
shadows
and
resemblances
,
the
mystical
union
is
the
truth
and
substance
of
them
all
;
in
them
meer
creatures
,
and
those
upon
earth
are
united
together
;
in
this
Believers
are
united
to
him
who
is
God-man
.
In
some
of
them
there
is
union
without
vital
influence
;
in
this
there
is
union
with
it
:
in
others
of
them
there
is
an
influence
,
but
it
is
only
of
a
natural
life
,
and
that
only
while
a
local
conjunction
between
the
things
united
is
maintained
:
But
in
this
there
is
an
influence
of
a
spiritual
and
Divine
life
;
and
this
,
notwithstanding
that
the
local
distance
between
Christ
and
Believers
be
as
vast
,
as
it
is
between
Heaven
and
Earth
:
In
them
there
is
nothing
but
plain
Law
,
or
Love
,
or
Art
,
or
Nature
;
but
in
this
there
is
a
secret
,
a
mystery
of
grace
,
an
admirable
conjunction
of
Believers
to
Christ
,
and
by
him
to
the
Father
.
I
conclude
with
the
excellent
words
of
Zanchy
,
These
two
things
being
laid
down
,
which
are
to
be
observed
in
all
the
after
discourse
touching
these
resemblances
;
I
proceed
to
consider
the
resemblances
in
particular
,
in
which
much
profitable
matter
will
offer
it self
to
us
.
First
,
The
Union
between
Christ
and
Believers
is
set
forth
by
that
which
is
between
a
King
and
his
Subject
.
In
government
the
humane
instinct
is
gratified
in
society
,
and
a
multitude
is
reduced
to
unity
;
a
King
and
his
Subjects
become
politically
one
;
he
protects
them
,
they
are
under
his
shadow
;
he
governs
them
,
they
are
in
subjection
to
him
;
protection
(
as
the
Lawyers
speak
)
draws
subjection
,
and
subjection
draws
protection
.
His
royal
care
over
them
is
returned
in
their
reverence
towards
him
;
and
their
reverence
towards
him
falls
down
upon
themselves
in
the
benefits
of
government
;
Ego
contumacibus
imperare
nolo
,
I
will
not
rule
over
the
disobedient
.
Our
Lord
Christ
doth
not
own
rebellious
sinners
,
while
such
,
as
Subjects
,
but
look
upon
them
as
enemies
:
Believers
only
are
his
Subjects
;
he
is
their
great
Protector
,
they
are
under
the
wings
of
his
grace
and
power
;
he
rules
and
governs
them
,
they
are
obedient
to
him
;
his
care
is
over
them
,
their
obedience
is
towards
him
;
he
maintains
their
right
,
they
render
him
the
honour
of
his
government
:
Thus
they
are
knit
together
to
promote
the
glory
of
Christ
,
and
the
salvation
of
Believers
.
It
's
true
,
in
this
resemblance
,
the
meer
Analogy
proves
no
more
than
a
political
Union
;
but
the
excellency
of
that
union
(
which
is
between
the
spiritual
King
and
Believers
)
shews
forth
a
mystery
.
For
the
explaining
of
this
,
I
shall
lay
down
several
particulars
:
1st
.
The
more
worthy
and
near
in
blood
the
persons
united
in
government
are
,
the
more
excellent
is
the
union
.
David
was
an
excellent
one
,
worth
Ten
thousand
others
;
those
over
whom
he
reigned
were
Gods
own
peculiar
people
:
the
nearness
was
such
,
that
the
people
told
him
,
Behold
,
we
are
thy
bone
and
thy
flesh
,
2
Sam.
5.1
.
In
these
circumstances
the
union
between
David
and
his
people
could
not
but
be
a
very
excellent
one
;
much
more
excellent
is
that
between
Christ
and
his
Subjects
,
what
an
one
is
He
!
how
admirably
accomplished
for
government
!
he
is
higher
than
the
Kings
of
the
earth
;
it
was
not
a
little
material
oyl
,
but
the
Holy
Ghost
,
which
anointed
him
to
his
office
.
His
wisdom
is
incomparable
,
no
secret
is
hid
from
his
eyes
;
Solomon's
large
heart
was
but
a
little
thing
to
the
vast
treasures
of
wisdom
and
knowledg
in
him
.
His
Wisdom
is
as
much
above
a
meer
mans
,
as
the
Fathers
bosom
,
from
whence
he
came
,
is
above
mans
heart
.
His
power
is
exceeding
great
,
he
can
do
every
thing
;
earthly
Princes
set
upon
their
thrones
here
below
,
he
sits
above
at
the
right
hand
of
Power
.
Ahasuerus
had
power
over
an
Hundred
and
seven
and
twenty
Provinces
;
but
he
hath
all
the
power
in
Heaven
and
Earth
.
None
is
so
able
to
save
to
the
uttermost
as
he
;
his
goodness
and
mercy
are
beyond
parallel
.
His
Divine
bowels
were
up
very
early
in
a
design
of
grace
towards
fallen
man
;
his
humane
compassions
far
transcend
all
those
in
the
creature
.
Nay
,
further
,
he
himself
would
suffer
being
tempted
,
that
he
might
have
an
experimental
fitness
to
succour
the
tempted
.
His
clemency
is
such
,
that
he
is
very
tender
over
those
infirm
ones
,
who
are
as
the
bruised
reed
,
and
have
grace
in
desire
only
.
His
justice
is
very
illustrious
,
he
reigns
in
righteousness
,
he
doth
nothing
but
what
is
right
;
truth
may
as
soon
lie
,
and
rectitude
it self
decline
,
as
there
can
be
any
blot
or
jeofail
in
his
goverment
.
Such
a
King
is
Christ
:
And
what
are
his
Subjects
?
They
are
no
common
people
,
but
excellent
ones
;
their
pure
heart
hath
a
kind
of
Oracle
in
it
;
the
secret
of
the
Lord
is
with
them
;
they
are
wise
in
the
greatest
concernments
,
strong
in
the
hardest
duties
;
their
hearts
are
melted
in
acts
of
love
towards
God
and
man
;
their
hands
are
ever
doing
that
which
is
just
and
right
;
and
the
reason
of
all
is
,
because
some
of
the
holy
unction
which
anointed
their
Lord
,
falls
down
upon
them
,
and
puts
a
glory
on
them
.
Such
are
the
Subjects
.
And
what
is
the
nearness
between
the
King
and
them
?
On
the
one
hand
he
,
though
the
Son
of
God
,
came
down
from
Heaven
,
and
became
partaker
of
flesh
and
blood
with
them
;
on
the
the
other
,
they
,
though
naturally
but
the
sons
of
fallen
Adam
,
became
through
grace
,
the
seed
of
Christ
himself
:
his
blood
runs
in
their
consciences
;
his
Divine
Spirit
breathes
in
them
;
his
holy
image
appears
in
their
hearts
and
lives
;
the
Subjects
are
all
Sons
,
and
resemble
their
Governor
:
Here
is
not
a
single
relation
,
but
one
relation
upon
another
:
this
is
the
nearness
.
The
result
is
this
,
he
being
so
incomparable
a
King
,
they
being
such
excellent
Subjects
,
the
nearness
between
them
being
so
great
,
the
union
must
needs
be
a
very
choice
one
.
Who
would
now
live
under
the
power
of
sin
,
and
not
much
rather
join
himself
to
the
blessed
kingdom
?
A
better
Ruler
or
Society
then
,
there
cannot
be
found
.
2dly
.
The
more
right
the
Laws
and
Administrations
of
a
Kingdom
are
,
the
better
is
the
Union
.
There
are
two
sorts
of
Laws
,
there
are
Laws
of
constitution
according
to
which
a
King
is
made
;
if
he
be
in
by
election
or
succession
,
he
stands
upon
some
positive
Law
,
or
consent
which
amounts
to
a
Law
;
if
he
be
in
by
conquest
in
a
just
War
,
he
stands
upon
the
Law
of
Nature
,
which
saith
,
that
the
captive
must
be
subject
to
the
victor
.
There
are
also
Laws
of
Administration
according
to
which
a
King
is
to
Govern
his
Subjects
;
without
the
first
Laws
,
there
can
be
no
King
rightly
constituted
to
have
Subjects
united
to
him
;
a
people
may
be
under
a
Tyrant
,
but
it
is
not
united
to
him
.
Without
the
second
Laws
there
will
be
no
rule
of
government
,
no
right
administration
of
things
in
a
Kingdom
.
According
to
this
distinction
,
I
shall
lay
down
two
things
touching
the
Mediatory
Kingdom
of
Christ
:
The
one
is
this
,
The
Law
of
constitution
must
needs
be
very
righteous
,
as
being
no
less
than
the
Decree
and
Ordinance
of
God
himself
;
he
was
made
a
King
immediately
by
God
;
his
Kingdom
was
not
(
as
ordinary
ones
in
part
are
)
an
human
creature
;
but
a
pure
Theocracy
,
altogether
of
Divine
Ordination
.
I
have
set
my
King
upon
my
holy
hill
of
Zion
,
saith
God
of
Christ
,
Psal.
2.6
.
I
have
done
it
,
not
man
.
The
Decree
of
Heaven
was
for
it
,
as
the
next
verse
tells
us
.
The
Lord
said
unto
my
Lord
,
that
is
the
Father
said
to
Christ
,
sit
thou
at
my
right
hand
,
Psal.
110.1
.
Dicere
hîc
est
discernere
,
To
say
here
,
is
to
decree
,
That
Christ
should
sit
in
Royal
state
and
Majesty
;
he
is
a
King
meerly
of
Divine
Ordination
;
yet
he
enters
upon
his
Kingdom
by
Conquest
;
in
the
Belial
heart
of
fallen
man
nothing
is
in
a
fit
posture
to
receive
this
holy
King
.
The
carnal
mind
is
not
subject
to
the
Law
of
God
,
neither
indeed
can
be
;
strong
holds
must
be
cast
down
,
thoughts
must
be
captivated
,
and
wills
must
be
overcome
,
or
else
Christ
cannot
have
a
Kingdom
:
Therefore
he
takes
up
his
spiritual
arms
,
goes
forth
in
the
power
of
his
spirit
and
word
,
and
subdues
the
minds
and
hearts
of
men
to
himself
;
so
he
enters
by
conquest
,
and
that
in
a
very
just
,
nay
merciful
war
,
it
being
to
rescue
poor
captive
creatures
,
and
reduce
them
back
again
to
their
Creator
;
but
though
he
come
in
by
conquest
,
yet
there
is
consensus
populi
,
his
people
are
willing
,
they
own
him
as
their
King
,
subject
to
his
Scepter
,
and
give
up
themselves
to
his
government
:
Thus
he
hath
a
Title
to
his
kingdom
,
as
good
as
a
Divine
ordination
,
a
just
conquest
,
and
a
free
consent
can
make
it
.
The
other
is
this
,
the
Law
of
Administration
is
righteous
and
gracious
;
righteous
in
that
which
he
commands
his
subjects
to
do
;
gracious
in
that
which
he
promises
to
do
for
them
.
His
Commands
(
which
call
for
faith
,
humility
,
holiness
,
rightiousness
,
meekness
,
mercy
,
temperance
,
patience
)
are
as
right
as
any
thing
can
be
,
they
are
the
counterpanes
of
Gods
heart
,
the
copies
of
that
Divine
Will
which
is
Rectitude
it self
;
they
perfect
the
humane
nature
,
and
being
practically
embraced
,
they
set
man
in
a
true
posture
towards
God
,
himself
,
and
his
fellow
creatures
.
His
Promises
(
in
which
he
engages
himself
that
the
Believer
shall
be
justified
,
that
the
poor
in
spirit
shall
have
the
kingdom
;
that
the
pure
in
heart
shall
see
God
;
that
the
righteous
shall
be
compassed
with
Divine
favour
;
that
the
meek
shall
be
beautified
with
salvation
;
that
the
merciful
shall
obtain
mercy
;
that
all
his
obedient
subjects
shall
enter
into
Heaven
and
enjoy
the
blessed
God
there
)
are
exceeding
gracious
and
true
,
not
one
of
them
shall
fail
;
he
hath
will
and
power
enough
to
make
them
all
good
;
this
is
the
Administration
.
The
sum
of
all
is
,
Christ
being
a
King
by
Divine
Ordination
,
entring
by
just
conquest
,
obtaining
a
free
consent
,
and
administring
his
kingdom
so
admirably
,
that
nothing
is
in
his
government
but
meer
rectitude
and
grace
;
the
union
between
him
and
his
subjects
bound
together
by
such
right
and
good
Laws
must
needs
be
very
excellent
.
Here
can
be
no
reason
to
complain
,
no
colour
of
occasion
to
break
off
from
such
a
King
,
or
to
say
,
What
portion
have
we
in
David
?
Here
are
no
scruples
about
the
Governors
Title
,
no
unjust
Laws
to
be
repealed
,
no
grievous
burdens
to
be
removed
,
no
heavy
yokes
to
be
taken
off
,
not
the
least
shadow
of
a
male-administration
to
be
found
;
nothing
is
here
to
be
seen
but
rectitude
and
goodness
,
which
must
needs
make
the
union
very
firm
and
stable
.
3dly
.
The
more
intimate
the
union
is
,
and
the
more
internal
the
bonds
of
it
are
,
the
more
excellent
is
the
union
.
Between
an
earthly
King
and
his
Subjects
the
bonds
are
external
;
there
are
outward
thrones
and
scepters
,
outward
pieces
of
state
and
majesty
,
outward
laws
and
proclamations
;
the
King
looking
on
his
Subjects
,
may
see
the
outward
man
,
but
no
further
:
He
may
exact
an
outward
conformity
,
but
cannot
touch
or
move
their
hearts
;
there
is
not
one
spirit
between
him
and
them
,
but
several
,
which
may
easily
run
apart
and
in
different
ways
.
But
between
Christ
and
his
Subjects
the
bonds
are
internal
;
his
kingdom
comes
not
with
observation
or
outward
splendor
,
but
in
inward
power
and
efficacy
;
his
Kingdom
is
within
,
his
Throne
is
in
the
heart
;
his
Laws
are
not
only
without
in
the
Letter
,
but
inwardly
ingraven
in
the
hearts
of
his
Subjects
;
they
are
the
very
Epistles
of
Christ
,
written
not
with
ink
,
but
with
the
spirit
of
the
living
God
;
not
in
tables
of
stone
,
but
in
the
fleshly
tables
of
the
heart
,
2
Cor.
3.3
.
Besides
the
outward
literal
Edition
of
the
Law
,
there
is
an
inward
spiritual
one
which
answers
thereunto
;
this
spiritual
King
can
not
only
look
into
the
hearts
of
his
Subjects
,
but
touch
and
move
them
unto
obedience
;
he
can
so
draw
as
to
make
them
run
after
him
;
it
is
his
Royal
Prerogative
to
rule
wills
and
hearts
;
his
Subjects
have
the
mind
of
their
Lord
;
nay
,
the
same
holy
Spirit
which
is
in
him
,
is
in
them
also
,
to
inspire
a
measure
of
holiness
and
obedience
into
them
.
O!
what
a
union
is
here
!
and
how
full
of
mystery
!
No
King
can
rule
after
this
sort
;
neither
could
he
himself
,
unless
he
were
God
,
do
so
:
In
a
word
,
his
Kingdom
and
Laws
being
within
,
his
Subjects
having
the
same
mind
and
spirit
with
himself
,
the
union
must
needs
be
very
intimate
and
excellent
.
4thly
.
The
greater
the
benefits
of
government
are
,
the
more
secure
is
the
union
;
a
King
resembling
God
in
the
doing
of
good
,
acting
like
one
given
to
the
kingdom
for
a
common
blessing
;
his
vigilancy
securing
the
repose
of
his
Subjects
;
his
care
procuring
their
quiet
;
his
study
being
for
their
good
as
his
own
;
his
Subjects
resting
under
his
shadow
,
and
enjoying
the
sweet
ends
of
a
well-ordered
Government
;
the
union
in
such
a
case
must
needs
be
very
much
confirmed
.
I
shall
instance
but
in
two
benefits
of
Government
,
Protection
and
Rewards
:
As
for
Protection
,
it
is
incomparable
in
the
Kingdom
of
Christ
;
no
earthly
Kings
have
such
a
foresight
and
care
to
protect
as
he
hath
;
they
may
look
here
and
there
,
but
his
eyes
are
every
where
,
running
to
and
fro
through
the
earth
,
to
shew
himself
strong
on
the
behalf
of
his
people
;
they
may
sometimes
nod
with
the
rains
of
Government
in
their
hands
,
and
so
not
provide
against
approaching
dangers
;
but
he
is
never
surprized
,
but
always
provided
,
and
at
hand
to
defend
his
people
;
in
every
temptation
he
makes
a
way
to
escape
;
in
every
danger
he
knows
a
method
of
deliverance
.
Again
,
No
earthly
Kings
have
such
a
power
to
protect
as
he
hath
;
they
have
a
power
in
their
own
Dominions
;
but
he
hath
all
the
power
in
Heaven
and
Earth
in
order
to
the
good
and
preservation
of
his
people
.
They
and
their
Subjects
joining
together
,
are
not
always
able
to
maintain
themselves
and
their
union
against
a
foreign
power
;
but
he
is
always
able
to
maintain
his
Kingdom
.
The
Chaldean
Empire
was
left
to
the
Persian
;
the
Persian
to
the
Grecian
;
the
Grecian
to
the
Roman
;
but
his
Kingdom
shall
not
be
left
to
other
people
,
Dan.
2.44
.
but
by
a
peculiar
priviledg
it
abides
for
ever
:
no
foreign
power
can
ruine
it
;
no
gates
of
Hell
can
prevail
against
it
;
the
posture
of
Christ
and
the
Church
doth
evidence
this
,
Christ
is
at
the
right
hand
of
God
,
Psal.
110.1
.
And
the
Church
is
at
the
right
hand
of
Christ
,
Psal.
45.9
.
In
this
posture
power
cannot
be
wanting
,
or
protection
fail
.
Further
,
As
touching
Rewards
,
his
bounty
is
beyond
all
parallel
:
Other
Kings
may
sometimes
forget
the
good
services
of
their
Subjects
;
Joash
forgot
the
kindness
of
Jehoiada
;
the
poor
wise
man
,
who
by
his
wisdom
delivered
the
City
,
was
not
at
all
remembred
,
Eccles.
9.15
.
Many
excellent
services
have
been
buried
in
oblivion
,
but
the
Lord
Christ
never
forgets
the
services
of
his
people
;
their
sins
are
delivered
over
to
oblivion
,
but
not
their
services
;
no
,
not
the
least
of
them
.
He
hath
a
bottle
for
their
tears
,
a
book
of
remembrance
for
their
holy
thoughts
,
a
reward
for
a
cup
of
cold
water
given
for
his
names
sake
;
nay
,
he
is
so
far
from
forgetting
their
services
,
that
in
the
very
act
they
find
a
secret
reward
given
in
to
them
;
the
supplies
of
his
spirit
,
the
irradiating
beams
of
his
love
,
and
the
sweet
calms
and
serenities
in
conscience
tell
them
,
that
he
hath
them
always
in
remembrance
.
Earthly
Kings
may
give
their
servants
some
of
the
shadows
here
below
,
and
some
of
those
things
which
lye
round
about
them
;
but
he
gives
his
Subjects
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
substance
,
sound
wisdom
,
durable
riches
,
and
real
happiness
;
he
gives
them
himself
,
and
all
that
train
of
good
things
which
accompanies
him
.
Here
he
gives
them
tokens
and
glimpses
of
his
love
;
but
what
great
and
glorious
things
are
there
for
them
in
Heaven
?
There
their
labours
end
in
eternal
rest
;
their
holy
race
arrives
at
a
Crown
of
Glory
;
their
Prayers
are
turned
into
Hallelujahs
;
their
Alms
are
repaid
in
everlasting
Love
;
their
good
works
shall
have
a
full
reward
;
what
they
sowed
to
the
Spirit
,
shall
come
up
in
a
crop
of
glorious
immortality
;
in
Heaven
they
shall
enter
into
the
joy
of
their
Lord
,
and
sit
down
with
him
in
his
throne
;
they
shall
then
see
and
enjoy
the
blessed
God
,
reading
all
truths
in
the
original
,
and
drinking
all
good
at
the
fountain-head
;
dwelling
in
a
paradise
of
bliss
,
and
for
ever
reposing
themselves
in
the
bosom
of
infinite
sweetness
:
Eye
hath
not
seen
,
nor
ear
heard
,
neither
have
entred
into
the
heart
of
man
,
the
things
which
are
prepared
for
them
.
To
conclude
,
If
Protection
and
Rewards
can
do
any
thing
,
the
Union
between
Christ
and
his
Subjects
must
needs
be
very
secure
.
CHAP.
III.
The
Mystical
Vnion
set
forth
by
the
Conjugal
one
.
There
is
a
mutual
consent
between
Christ
and
believers
.
The
believers
consent
imports
a
right
knowledg
,
a
free
choice
and
a
present
compliance
with
Christ
.
Christs
consent
is
purely
gratuitous
;
believers
purely
supernatural
.
Christ
and
believers
mutually
make
over
themselves
each
to
other
.
The
Emphasis
of
that
phrase
(
one
spirit
)
opened
.
There
is
an
intimate
love
between
Christ
and
believers
:
he
put
on
an
humane
nature
for
them
,
they
put
off
a
corrupt
nature
for
him
.
He
died
for
expiation
,
they
die
in
mortification
.
There
is
a
communication
of
good
things
from
Christ
to
the
Church
;
the
Church
propagates
in
Believers
and
good
works
.
The
mystical
Vnion
set
forth
by
that
of
a
foundation
and
a
building
.
Christ
laid
,
and
Believers
built
on
him
by
Divine
Art
.
The
double
cement
of
faith
and
the
holy
Spirit
.
Christ
is
a
large
and
strong
foundation
;
he
bears
up
the
Church
by
Divine
influences
.
THE
Union
between
a
King
and
his
Subjects
being
in
the
earthly
pattern
political
only
;
the
Holy
Ghost
goes
on
in
Scripture
to
set
forth
the
mystical
union
by
that
which
is
between
Man
and
Wife
.
Marriage
is
the
conjunction
of
man
and
woman
in
a
conjugal
society
;
it
is
the
first
primordial
society
,
called
Elementum
mundi
,
the
Element
of
the
world
;
out
of
it
spring
Families
,
out
of
these
are
made
Cities
and
Kingdoms
;
in
these
a
Church
is
raised
up
unto
God
.
The
conjugal
union
is
that
which
peoples
the
World
,
and
Saints
the
Church
:
in
no
earthly
society
is
there
a
conjunction
so
great
as
this
is
.
Eve
,
the
first
Wife
,
was
taken
out
of
Adam
;
he
was
created
one
,
then
two
were
made
out
of
one
;
and
again
those
two
were
one
in
marriage
.
Man
and
Wife
(
saith
St.
Austin
)
are
prima
copula
,
c.
1.
the
first
bond
or
tye
of
humane
society
.
By
this
conjugal
union
,
the
Scripture
shadows
out
the
mystical
one
.
The
Book
of
Canticles
is
not
(
as
some
profane
ones
have
fancied
)
a
light
Love-song
,
but
an
excellent
Epithalamium
,
or
Divine
Ditty
;
which
under
the
parable
of
a
marriage
,
points
out
that
incomparable
union
which
is
between
Christ
and
the
Church
.
St.
Paul
in
the
5th
Chapter
to
the
Ephesians
,
exhorts
Wives
to
be
subject
to
their
Husbands
,
as
the
Church
is
to
Christ
;
and
Husbands
to
love
their
Wives
,
as
Christ
loves
the
Church
;
and
at
last
,
he
adds
,
This
is
a
great
mystery
,
but
I
speak
concerning
Christ
and
the
Church
,
vers.
32.
In
the
original
it
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
In
Christum
&
Ecclesiam
,
respiciens
ad
Christum
&
Ecclesiam
,
saith
Piscator
.
Though
the
last
thing
the
Apostle
said
before
was
touching
the
earthly
marriage
,
viz.
They
two
shall
be
one
flesh
,
vers.
31.
yet
he
looks
back
to
Christ
and
the
Church
;
the
earthly
marriage
was
but
the
shadow
and
image
of
the
mystery
;
but
Christ
and
the
Church
in
the
mystical
union
joined
together
,
are
the
very
center
and
substance
of
it
.
In
this
resemblance
,
divers
things
may
be
noted
.
First
,
In
Marriage
,
which
though
founded
in
nature
,
is
a
voluntary
act
;
there
must
be
a
consent
;
the
conjunction
of
Bruits
is
like
themselves
,
out
of
an
impetus
of
nature
;
but
the
conjunction
of
Man
and
Woman
is
,
as
becomes
rational
creatures
,
out
of
counsel
and
choice
;
a
consent
is
necessary
;
Marriage
is
a
contract
,
and
that
cannot
be
without
a
consent
;
he
that
wants
reason
,
which
is
the
root
of
liberty
,
cannot
consent
.
If
there
be
error
personae
,
a
mistake
of
the
person
,
there
is
no
consent
;
errantis
voluntas
nulla
est
,
he
that
errs
,
consents
not
;
if
there
be
metus
gravis
ac
violentus
,
a
weighty
and
violent
fear
extorting
a
consent
,
the
consent
not
being
free
is
as
none
at
all
:
In
all
such
cases
,
the
Rule
is
,
Vbi
non
est
consensus
non
potest
esse
matrimonium
,
where
there
is
no
consent
,
there
can
be
no
marriage
.
Consensus
facit
matrimonium
,
the
consent
makes
the
marriage
.
Answerably
,
in
the
spiritual
marriage
between
Christ
and
Believers
there
is
a
mutual
consent
,
there
are
arrhae
sponsalitiae
,
earnests
and
pledges
given
on
both
hands
.
First
,
There
must
be
a
right
knowledg
of
Christ
;
to
an
unknown
Christ
there
can
be
no
consent
;
the
knowledg
of
him
must
be
right
in
the
measure
of
it
.
Under
the
Old
Testament
,
where
Religion
was
much
wrapt
up
in
vails
and
shadows
,
a
less
measure
of
knowledg
might
suffice
;
but
under
the
New
,
when
men
live
in
the
noon-day
light
,
and
as
it
were
directly
under
the
Sun
of
righteousness
,
a
much
greater
measure
of
knowledg
is
necessary
.
We
should
now
study
to
know
him
distinctly
in
his
offices
and
benefits
,
that
we
may
aptly
,
and
out
of
judgment
join
our selves
to
him
.
If
a
man
think
,
that
Christ
is
a
Saviour
only
and
not
a
Lord
;
or
that
one
may
partake
of
Christ
crucified
,
and
yet
not
take
up
his
Cross
in
mortifications
and
patient
sufferings
,
nor
yet
follow
him
in
holiness
and
true
obedience
,
here
is
error
personae
,
such
an
one
knows
not
the
true
Christ
,
but
a
Christ
of
his
own
fancy
;
his
consent
,
which
is
proportioned
to
his
knowledg
,
is
not
to
the
real
Christ
,
but
to
the
imaginary
one
:
no
man
can
consent
to
more
than
he
understands
;
the
knowledg
must
be
right
,
that
the
consent
may
be
so
.
Again
,
the
knowledg
must
be
right
in
the
nature
of
it
,
it
must
not
be
a
meer
notion
,
which
may
be
in
an
heart
like
Nabals
,
dead
and
cold
in
spiritual
things
;
but
it
must
be
a
spiritual
knowledg
,
which
discerns
Christ
spiritually
,
and
carries
with
it
such
a
savour
of
him
,
as
makes
the
heart
chuse
and
embrace
him
above
all
things
.
Further
,
As
there
must
be
a
right
knowledg
,
so
there
must
be
a
free
choice
of
Christ
.
Consensio
volentis
est
,
consent
is
in
the
willing
;
it
is
not
a
thing
pressed
out
of
the
heart
by
fear
,
but
sweetly
issuing
out
of
it
in
a
free
option
.
When
Lewis
the
Eleventh
of
France
was
pressed
under
the
fears
of
death
,
he
sent
for
the
holy
Hermite
,
holy
Oyl
,
holy
Cross
,
and
what
not
in
his
extremity
.
Many
men
,
when
upon
their
death-beds
they
are
turning
off
from
this
world
and
entring
upon
eternity
;
or
,
possibly
before
that
last
hour
,
when
the
wrath
of
God
flashes
into
their
consciences
,
and
sets
them
a
fire
with
the
dread
of
what
is
justly
due
to
their
iniquities
,
may
in
such
a
strait
seem
very
willing
to
have
Christ
:
But
alas
!
all
this
is
but
a
force
,
a
meer
pressure
upon
their
wills
.
Nothing
like
unto
that
pure
genuine
consent
which
is
in
true
Believers
,
who
chuse
and
set
their
hearts
upon
Christ
,
as
seeing
the
excellency
of
his
Person
,
usefulness
of
his
Offices
,
rectitude
of
his
Precepts
,
preciousness
of
his
Promises
,
and
greatness
of
his
Rewards
;
the
intimate
biass
and
bent
of
their
hearts
is
such
,
that
leaving
the
world
behind
their
back
,
they
embrace
and
fall
in
with
their
dear
Jesus
above
all
things
.
Moreover
,
This
consent
is
a
present
actual
one
;
in
Marriage
there
are
words
used
,
not
de
futuro
,
but
de
praesenti
,
or
else
it
is
no
Marriage
,
but
a
promise
only
.
Believers
do
not
say
as
the
sluggard
,
yet
a
little
sleep
,
a
little
slumber
in
sin
;
nor
as
St.
Austin
in
his
delays
before
conversion
did
,
modo
ecce
modo
;
but
they
give
a
present
consent
to
Christ
;
when
he
knocks
,
they
say
not
,
go
and
come
again
to
morrow
(
for
that
is
not
to
consent
to
day
,
nay
,
not
to
consent
at
all
,
but
only
to
speak
of
it
)
but
they
make
haste
and
delay
not
,
immediately
they
open
and
own
him
as
their
Lord
;
he
is
their
greatest
desire
,
and
they
will
not
put
him
off
,
no
,
not
for
a
world
,
which
is
much
less
in
their
eyes
than
he
is
:
They
have
to
their
great
shame
too
long
served
their
corruptions
,
now
they
join
themselves
unto
him
in
a
perpetual
covenant
never
to
be
forgotten
;
without
any
more
ado
a
present
actual
consent
is
given
to
him
.
It
is
indeed
said
by
Divines
,
that
the
true
desires
of
Grace
are
Grace
;
and
so
they
are
:
but
then
those
desires
do
at
least
virtually
and
seminally
contain
in
them
a
present
consent
;
for
where
those
desires
are
in
truth
,
there
the
heart
breaks
off
confederacy
with
sin
,
and
values
Christ
as
its
chief
treasure
.
Were
such
an
one
asked
,
what
he
would
have
in
the
first
place
;
he
would
answer
,
None
but
Christ
.
Before
I
pass
over
the
consent
between
Christ
and
Believers
,
two
things
may
be
noted
touching
the
excellency
of
it
above
that
which
is
between
man
and
wife
.
The
one
is
this
;
Christs
consent
is
a
pure
gratuitous
act
.
When
a
man
chuses
a
wife
,
the
reason
is
in
the
object
,
she
is
fair
,
or
virtuous
,
or
rich
in
estate
,
one
attractive
or
other
draws
out
his
consent
;
but
when
Christ
made
his
choice
,
no
attractive
was
in
his
Spouse
;
Believers
,
no
less
than
others
,
are
naturally
void
of
holy
Graces
,
and
so
extreamly
poor
,
that
they
have
not
of
their
own
to
cover
their
nakedness
,
or
pay
their
debts
;
there
was
nothing
in
them
to
draw
out
his
love
towards
them
;
the
only
reason
of
his
choice
was
in
his
infinite
goodness
,
his
Grace
had
no
other
mover
but
it self
.
It
's
true
,
he
saith
of
his
Church
,
Behold
,
thou
art
fair
,
my
love
:
behold
,
thou
art
fair
,
Cant.
1.15
.
But
,
as
our
excellent
English
Annotator
speaks
,
Locutio
verbi
infusio
doni
,
to
call
her
fair
is
to
make
her
so
;
her
beauty
was
not
a
jewel
of
nature
,
but
a
love-token
given
from
him
.
Therefore
in
the
next
verse
the
Church
breaks
out
,
Behold
,
thou
art
fair
my
beloved
;
she
gives
back
all
to
him
,
her
beauty
was
but
the
reflection
of
his
;
she
shines
not
of
her self
,
but
radiis
mariti
,
with
the
beams
of
her
Husband
;
and
to
him
may
say
,
I
am
Japha
,
because
thou
art
Japhe
;
I
am
fair
because
thou
art
so
.
Indeed
he
espoused
her
upon
a
design
of
grace
,
to
change
her
Ethiopian
skin
,
and
put
a
Divine
beauty
upon
her
.
Thus
his
consent
was
meerly
gratuitous
.
The
other
is
this
;
The
Believers
consent
is
purely
supernatural
.
Wives
consent
to
their
Husbands
out
of
principles
of
nature
;
but
Believers
consent
to
Christ
out
of
principles
of
grace
.
They
are
born
,
not
of
blood
,
of
humane
seed
;
not
of
the
will
of
the
flesh
,
of
carnal
concupiscence
;
not
of
the
will
of
man
,
of
the
heroical
acts
of
moral
virtue
;
but
of
God
,
Joh.
1.13
.
His
Holy
Word
is
the
Seed
,
his
Divine
Love
the
Mover
,
he
himself
the
Generator
of
them
;
their
faith
,
which
is
their
consent
,
is
not
of
themselves
,
but
the
gift
of
God
,
Eph.
2.8
.
No
ordinary
wooing
can
produce
their
consent
,
Christ
doth
not
,
as
common
Suitors
do
,
woo
outwardly
only
,
but
he
speaks
to
the
heart
;
and
that
,
not
meerly
,
as
Shechem
did
to
Dinah
,
in
kind
words
;
but
,
as
God
did
to
Lydia
,
in
the
inward
operation
of
his
spirit
,
which
opens
the
heart
,
and
from
thence
draws
out
a
consent
.
In
the
fall
of
man
all
the
faculties
fell
,
and
among
the
rest
the
believing
faculty
fell
also
;
and
,
as
it
lies
in
the
ruines
,
it
cannot
without
the
elevations
of
supernatural
grace
lift
up
it self
and
give
a
consent
to
Christ
:
he
is
a
supernatural
object
,
and
a
consent
to
him
must
be
from
a
supernatural
principle
,
no
less
than
an
heavenly
suada
can
draw
it
out
towards
him
.
Again
,
In
Marriage
Man
and
Wife
do
by
consent
pass
over
themselves
each
to
other
;
hence
the
Apostle
tells
us
,
The
wife
hath
not
power
of
her
own
body
,
but
the
husband
:
the
husband
hath
not
power
of
his
own
body
,
but
the
wife
,
1
Cor.
7.4
.
There
is
a
communion
of
bodies
between
them
,
in
re
sociali
;
no
one
hath
a
plenary
right
;
each
one
hath
a
right
in
the
other
.
In
like
manner
in
the
spiritual
marriage
,
Christ
and
Believers
do
by
consent
pass
over
themselves
each
to
other
:
Hence
the
Church
saith
,
My
beloved
is
mine
,
and
I
am
his
,
Cant.
2.16
.
each
one
of
them
hath
a
communion
and
propriety
in
the
other
.
Christ
gives
himself
to
Believers
;
his
atoning
blood
is
his
own
,
yet
they
may
wash
in
it
;
his
resurrection
is
his
own
,
yet
are
they
raised
up
,
and
made
to
sit
together
in
heavenly
places
in
him
;
his
intercession
is
his
own
in
the
glory
and
excellency
of
it
,
yet
is
it
theirs
for
their
singular
use
and
benefit
.
Again
,
Believers
give
themselves
to
Christ
;
their
minds
are
devoted
to
his
holy
light
;
their
wills
are
resigned
to
his
sacred
will
;
their
pious
posture
tells
the
world
,
That
they
are
not
their
own
,
but
his
;
to
give
him
all
is
their
duty
;
to
keep
back
the
least
part
from
him
is
no
less
than
sacriledg
,
because
all
is
consecrated
to
him
.
Thus
in
both
the
Marriages
there
is
a
giving
of
themselves
each
to
other
;
yet
still
there
is
an
excellency
on
the
spiritual
side
:
Man
and
Wife
make
over
themselves
mutually
,
so
as
to
become
one
flesh
;
but
Christ
and
Believers
make
over
themselves
mutually
,
so
as
to
become
one
spirit
.
It
is
the
Apostles
observation
,
He
that
is
joined
to
an
harlot
is
one
body
;
for
two
(
saith
he
)
shall
be
one
flesh
:
But
he
that
is
joined
unto
the
Lord
is
one
spirit
,
1
Cor.
6.16
,
17.
A
communion
of
bodies
is
a
great
thing
;
but
what
is
it
to
that
union
which
is
between
Christ
and
his
Church
,
in
which
there
is
one
and
the
same
spirit
in
both
?
Man
and
Wife
,
however
united
in
love
,
have
two
different
souls
;
but
in
Christ
and
Believers
there
is
but
one
spirit
.
I
know
some
Divines
interpret
this
one
spirit
to
be
only
this
,
That
there
is
one
temper
in
Christ
and
Believers
;
but
this
,
though
a
very
great
truth
,
is
not
the
all
,
or
full
Emphasis
of
the
Text.
When
the
Scripture
tells
us
,
that
the
mind
of
Christ
is
in
us
,
it
may
be
fairly
interpreted
of
one
temper
;
but
when
it
tells
us
of
one
spirit
,
it
must
needs
import
something
more
high
and
mysterious
.
To
make
this
appear
,
the
circumstances
of
the
Text
must
be
considered
;
the
Apostle
in
this
place
dehorts
them
from
fornication
,
not
only
because
it
is
a
sin
against
our
own
bodies
,
vers.
18.
but
from
three
other
reasons
:
First
,
our
bodies
are
the
members
of
Christ
,
and
shall
we
make
them
the
members
of
an
Harlot
?
vers.
15.
Then
we
are
joined
,
and
one
spirit
with
Christ
;
and
shall
we
be
joined
and
one
flesh
with
an
Harlot
,
vers.
16
,
and
17
?
Lastly
,
our
bodies
are
the
Temples
of
the
Holy
Ghost
;
and
shall
we
profane
that
Temple
by
finning
against
it
,
vers.
18
,
and
19
?
Here
it
is
to
be
noted
,
That
these
three
Reasons
are
fundamentally
but
this
one
,
viz.
That
we
have
the
Spirit
of
Christ
in
us
;
this
Spirit
makes
us
Members
;
this
Spirit
being
in
us
,
we
are
one
Spirit
with
Christ
;
this
Spirit
hath
a
Temple
in
us
;
therefore
upon
the
account
of
this
Spirit
we
should
fly
fornication
.
It
is
also
to
be
noted
,
that
these
Reasons
,
which
are
fundamentally
one
,
do
depend
upon
one
another
;
the
first
is
confirmed
by
the
second
,
and
the
second
is
explained
by
the
third
;
that
we
are
members
of
Christ
,
is
clearly
confirmed
in
that
we
are
one
spirit
with
him
;
and
that
we
are
one
spirit
with
him
,
is
excellently
explained
in
that
we
are
the
Temples
of
the
Spirit
;
all
three
Reasons
hang
together
,
and
make
one
great
argument
against
Fornication
.
This
being
the
scope
and
order
of
the
place
,
the
phrase
(
one
spirit
)
must
be
construed
in
such
a
way
as
may
sute
to
the
antecedents
and
consequents
;
as
to
the
antecedents
,
it
must
import
that
spirit
which
makes
us
members
of
Christ
;
as
to
the
consequents
,
it
must
import
that
spirit
which
hath
a
temple
in
us
;
either
way
it
must
needs
be
meant
of
the
holy
Spirit
.
It
is
that
which
makes
us
members
of
Christ
:
If
any
man
have
not
the
spirit
of
Christ
,
he
is
none
of
his
,
Rom.
8.9
.
Non
potest
vivere
corpus
Christi
nisi
de
Spiritu
Christi
,
Austin
,
The
Body
of
Christ
cannot
live
but
by
the
Spirit
of
Christ
:
That
is
no
member
which
hath
not
the
same
spirit
with
the
head
.
Also
it
is
that
which
hath
a
Temple
in
us
;
Deus
Templum
habet
,
creatura
Templum
non
habet
,
saith
St.
Ambrose
;
God
only
hath
a
Temple
,
the
creature
hath
none
.
Si
Deus
Spiritus
Sanctus
non
esset
,
Templum
utique
nos
ipsos
non
haberet
,
saith
St.
Austin
;
If
the
Holy
Spirit
were
not
God
,
he
should
not
have
us
for
his
Temple
:
it
being
(
as
he
there
urges
)
no
less
than
Sacriledg
and
an
Anathema
to
make
a
Temple
to
a
creature
.
Not
then
the
holy
temper
which
is
a
creature
,
but
the
Holy
Spirit
who
is
God
,
hath
a
Temple
in
us
.
Thus
the
order
and
dependance
of
things
plainly
teach
us
the
meaning
of
the
(
one
Spirit
)
to
be
,
that
the
same
Holy
Spirit
is
in
Christ
and
Believers
:
Nay
,
omitting
the
dependance
,
the
words
themselves
shew
the
same
thing
.
One
Spirit
is
here
immediately
opposed
to
one
flesh
;
when
a
man
and
woman
become
one
flesh
,
there
is
more
than
a
likeness
of
temper
;
there
are
many
alike
in
carnal
propensions
,
who
yet
were
never
so
joined
as
to
be
one
flesh
;
and
if
one
flesh
speak
more
than
alike
temper
,
much
more
doth
one
spirit
do
so
:
I
take
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
spirit
,
is
as
high
a
phrase
as
can
be
to
express
an
intimate
union
.
I
conclude
therefore
,
That
the
Apostle
doth
not
meerly
intend
a
likeness
of
temper
,
but
that
the
same
Holy
Spirit
is
in
Christ
and
Believers
,
which
indeed
is
a
very
high
and
glorious
mystery
.
Further
,
Marriage
is
a
state
of
Love
,
and
Love
hath
an
unitive
virtue
in
it
;
a
true
friend
is
alter
ipse
,
another
self
;
in
respect
of
love
between
two
friends
,
there
is
,
as
it
were
,
but
one
soul
in
both
.
A
man
shall
leave
father
and
mother
,
and
shall
be
joined
to
his
wife
,
saith
the
Apostle
,
Eph.
5.31
.
In
the
original
it
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
shall
be
glued
to
his
wife
.
Conjugal
love
is
the
glue
,
which
takes
hold
on
both
sides
,
and
joins
them
together
as
if
they
were
but
one
piece
;
and
therefore
the
Apostle
there
adds
,
they
two
shall
be
one
flesh
.
And
a
little
before
he
tells
them
,
He
that
loveth
his
wife
,
loveth
himself
,
vers
.
28.
She
is
an
alter
Ego
,
a
piece
of
himself
;
and
not
to
love
her
is
as
unnatural
as
to
hate
his
own
flesh
;
the
near
relation
which
is
between
man
and
wife
,
calls
for
a
mutual
and
more
than
ordinary
love
.
The
Parallel
is
the
intimate
love
which
is
between
Christ
and
Believers
;
he
loves
them
as
parts
and
pieces
of
himself
,
they
love
him
as
their
dearest
head
and
husband
;
he
loves
not
their
graces
only
,
but
their
persons
;
they
love
not
his
gifts
only
,
but
himself
.
Ordinances
are
his
Banqueting-house
,
Graces
are
his
Love-tokens
;
but
himself
is
the
great
center
of
their
love
:
He
is
ravished
,
nay
,
excordiated
with
their
single
eye
of
faith
and
chain
of
obedience
,
Cant.
4.9
.
they
are
ravished
in
him
who
is
totus
desideria
,
all
or
wholly
desires
;
his
person
,
natures
,
offices
,
life
,
death
,
resurrection
,
intercession
,
every
thing
in
him
is
amiable
in
their
eyes
;
his
love
to
them
is
such
,
that
he
eats
his
honey-comb
with
his
honey
,
wax
and
all
,
accepting
their
services
notwithstanding
the
infirmities
cleaving
to
them
;
their
love
to
him
is
such
,
that
,
though
sometimes
they
sleep
and
nod
in
humane
frailty
,
yet
their
heart
waketh
;
the
inward
bent
and
motion
of
it
is
to
him
,
the
least
call
or
knock
will
make
them
rise
and
seek
after
him
:
There
is
an
intimate
love
between
him
and
them
;
but
how
far
this
exceeds
that
which
is
between
man
and
wife
,
the
tongue
of
men
and
Angels
cannot
fully
utter
.
I
shall
only
touch
on
one
or
two
things
.
On
the
one
hand
Christ
took
an
humane
nature
that
he
might
espouse
us
to
himself
;
to
him
,
as
meer
God
,
sinful
creatures
could
not
be
joined
,
his
pure
Majesty
could
not
admit
them
to
approach
to
him
;
but
that
he
might
have
a
Spouse
among
men
,
he
left
his
Fathers
bosome
and
came
down
into
an
humane
nature
;
Majesty
was
put
under
a
vail
of
flesh
,
and
through
that
we
have
access
to
him
.
It
would
be
a
very
strange
thing
,
for
a
glorious
Angel
to
come
down
into
the
rank
of
worms
,
and
espouse
matter
;
much
more
admirable
is
it
,
that
the
very
Son
of
God
(
one
infinitely
more
above
an
humane
nature
than
an
Angel
is
above
matter
)
did
come
down
into
our
frail
flesh
,
upon
design
to
espouse
us
to
himself
:
never
did
love
so
stoop
and
condescend
as
here
.
On
the
other
hand
Believers
are
content
,
as
much
as
may
be
,
to
put
off
their
corrupt
nature
,
that
they
may
be
joined
to
him
;
he
put
on
a
pure
humane
nature
for
them
,
they
put
off
a
corrupt
one
for
him
;
at
his
call
they
leave
their
own
people
and
their
Fathers
House
,
I
mean
,
the
corruption
they
were
born
or
bred
in
;
nothing
is
dearer
or
nearer
to
faln
man
than
his
corrupt
flesh
,
and
those
lusts
which
are
the
members
of
it
;
yet
they
part
with
it
and
them
for
Christ
:
Their
Motto
is
,
Christus
meus
est
omnia
,
my
Christ
is
my
All.
Again
,
On
the
one
hand
,
Christ
died
in
our
nature
that
he
might
espouse
us
.
Jacob
served
for
a
Wife
,
David
fought
for
one
;
but
none
but
our
dear
Lord
died
upon
a
Cross
for
us
:
our
match
with
him
could
not
be
dispatched
without
atoning
blood
.
A
type
of
this
we
have
in
that
first
Marriage
between
Adam
and
Eve
;
Eve
was
taken
out
of
the
side
of
fleeping
Adam
;
the
Church
is
taken
out
of
the
side
of
a
dying
Christ
.
The
Jews
say
,
that
the
woman
was
taken
out
of
the
side
of
man
,
to
signifie
the
marriage
of
the
supreme
blessed
man
:
While
Adam
was
sleeping
,
a
rib
was
taken
out
of
him
and
made
into
a
woman
;
when
Christ
died
on
the
Cross
,
there
came
out
of
his
pierced
side
blood
and
water
,
in
these
we
have
the
original
of
the
Church
,
which
rises
up
out
of
expiation
and
regeneration
,
to
be
a
Spouse
to
him
.
On
the
other
hand
,
Believers
in
the
power
,
and
after
the
pattern
of
a
crucified
Christ
,
dye
to
themselves
and
the
world
;
his
pure
flesh
suffered
in
a
way
of
expiation
;
their
corrupt
flesh
suffers
in
a
way
of
mortification
;
by
his
Cross
the
world
is
crucified
to
them
,
and
they
to
the
world
;
his
body
was
nailed
to
the
Cross
,
and
there
they
hang
up
their
lusts
to
dye
and
expire
:
Thus
there
is
a
transcendent
love
between
him
and
them
.
Moreover
,
In
Marriage
two
things
more
may
be
noted
:
The
one
is
this
,
There
is
a
communication
of
good
things
from
the
Husband
to
the
Wife
.
It
is
an
old
saying
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
things
are
common
among
friends
;
much
more
is
it
so
among
married
persons
,
a
communion
of
bodies
draws
a
communion
of
other
things
with
it
:
the
near
relation
between
man
and
wife
calls
for
it
;
his
necessaries
serve
to
supply
her
,
his
honour
puts
a
lustre
upon
her
,
his
riches
are
seen
in
her
Jewels
and
attire
:
If
Adam
had
a
world
,
Eve
did
participate
with
him
.
Thus
it
is
in
the
earthly
marriage
;
much
more
is
it
so
in
the
spiritual
one
;
When
such
an
one
as
Christ
is
joined
to
Believers
,
what
,
and
how
great
must
the
communications
be
?
The
earthly
Husband
according
to
his
state
and
degree
doth
communicate
to
his
Wife
;
what
then
doth
Christ
,
who
hath
a
Deity
and
unfearchable
riches
in
him
,
communicate
to
those
who
are
in
conjunction
with
him
?
Want
they
cannot
while
he
hath
a
Deity
;
or
be
without
a
supply
,
till
his
riches
be
exhausted
:
They
go
no
longer
in
the
rags
of
their
own
unworthiness
,
but
are
covered
with
the
robe
of
his
pure
righteousness
;
guilt
can
no
longer
abide
on
them
,
because
they
are
sprinkled
with
his
aroning
blood
:
while
he
hath
an
Holy
Spirit
they
cannot
want
the
Jewels
and
ornaments
of
Grace
;
their
love
,
meekness
,
obedience
,
patience
,
shew
that
he
hath
put
some
of
his
beauty
upon
them
;
his
wine-cellar
of
Scriptures
and
Ordinances
stands
open
to
them
,
that
they
may
taste
and
drink
of
Divine
Consolations
;
at
last
they
shall
enter
into
the
palace
of
Heaven
,
and
there
partake
of
his
glory
:
No
Husband
but
himself
can
so
communicate
.
The
other
is
this
,
That
in
Marriage
there
is
a
due
propagation
of
mankind
;
individuals
dye
,
but
mankind
is
preserved
;
generation
supplies
what
death
devours
.
Also
in
the
spiritual
marriage
there
is
a
double
propagation
;
one
of
Believers
,
another
of
good
works
:
First
in
the
Church
there
is
a
propagation
of
Believers
;
such
an
one
as
Christ
could
not
but
have
a
seed
,
his
name
was
to
be
continued
as
long
as
the
Sun
,
Psal.
72.17
.
In
the
original
it
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
name
shall
be
sonned
or
childed
in
a
succession
of
Believers
.
The
Church
at
first
was
in
a
Believer
or
two
;
but
being
Christs
Spouse
,
she
becomes
Mother
of
thousands
,
a
spiritual
Eve
to
bring
forth
Sons
unto
God
.
In
the
power
of
the
Word
and
Spirit
(
which
are
as
the
seed
and
formative
virtue
in
this
heavenly
generation
)
multitudes
of
Believers
come
forth
as
the
dew
from
the
womb
of
the
morning
,
not
in
the
Jewish
Church
only
,
but
in
the
Gentile
world
also
;
the
wilderness
buds
and
blossoms
,
the
barren
sing
for
joy
,
the
tent
is
enlarged
,
the
curtains
are
stretched
forth
,
the
Church
breaks
out
on
the
right
hand
and
on
the
left
in
an
admirable
fertility
;
this
is
the
fruit
of
this
Divine
Marriage
between
Christ
and
his
Church
.
Again
,
In
particular
Believers
there
is
a
propagation
of
good
works
;
as
we
are
in
conjunction
with
Adam
we
are
impotent
and
barren
;
but
as
soon
as
we
are
in
conjunction
with
Christ
we
have
power
and
holy
fruits
.
To
open
this
,
it
will
be
worth
while
to
consider
the
words
of
the
Apostle
:
Ye
are
become
dead
to
the
law
by
the
body
of
Christ
,
that
ye
should
be
married
to
another
,
to
him
who
is
raised
from
the
dead
,
that
we
should
bring
forth
fruit
unto
God
.
For
when
we
were
in
the
flesh
,
the
motions
of
sins
which
were
by
the
law
,
did
work
in
our
members
to
bring
forth
fruit
unto
death
.
But
now
we
are
delivered
from
the
law
,
that
being
dead
wherein
we
were
held
,
that
we
should
serve
in
newness
of
spirit
,
and
not
in
the
oldness
of
the
letter
,
Rom.
7.4
,
5
,
6.
Here
we
have
two
sorts
of
persons
,
the
unregenerate
who
are
in
the
flesh
of
corrupt
nature
,
and
the
regenerate
who
have
a
new
spirit
or
principle
in
them
.
Two
sorts
of
Marriage
,
one
unto
the
Law
in
the
unregenerate
;
and
another
unto
Christ
in
the
regenerate
.
Two
sorts
of
fruit
,
one
unto
death
in
sinful
actions
;
another
unto
God
in
good
works
.
The
unregenerate
are
married
to
the
Law
,
they
are
under
the
curse
of
it
as
sinners
;
they
have
but
the
naked
letter
of
it
,
which
commands
,
but
helps
not
:
Nay
,
their
corruption
is
accidentally
irritated
by
it
;
their
inward
malignity
swells
and
rises
against
the
holy
commands
which
stand
in
Scripture
,
as
so
many
dams
and
bars
to
their
impetuous
lusts
:
Hence
they
bring
forth
nothing
but
fruit
unto
death
;
what
they
seem
to
do
in
Gods
service
,
they
do
only
in
the
oldness
of
the
letter
,
in
the
external
work
,
without
a
spirit
or
principle
for
it
.
The
regenerate
are
dead
to
the
Law
,
and
married
to
Christ
;
they
are
not
under
the
curse
of
the
Law
,
but
pardoned
in
Christ
;
they
have
not
the
meer
outward
letter
only
,
but
the
quickning
spirit
;
they
are
not
irritated
by
the
command
,
but
delight
in
it
as
in
their
joy
and
treasure
:
Hence
they
bring
forth
fruit
unto
God
;
they
serve
him
in
newness
of
spirit
,
in
the
suavity
of
internal
holy
principles
;
their
good
works
are
not
brought
forth
in
bondage
and
servility
,
but
by
a
free
spirit
,
and
in
the
easiness
of
the
new
creature
.
We
see
here
,
that
the
progeny
of
good
works
issues
not
out
of
nature
or
the
letter
of
the
Law
,
but
out
of
a
conjunction
and
spiritual
marriage
with
Christ
,
who
by
his
Holy
Spirit
quickens
Believers
to
bear
holy
fruits
.
The
conjugal
union
in
the
earthly
pattern
not
being
enough
,
the
Holy
Ghost
goes
on
to
set
forth
the
mystical
union
by
that
which
is
between
the
foundation
and
the
building
.
Christ
in
Scripture
is
called
a
foundation
upon
a
double
account
;
he
is
the
foundation
of
Doctrine
,
Other
foundation
can
no
man
lay
,
than
that
is
laid
,
which
is
Jesus
Christ
,
1
Cor.
3.11
.
Here
the
Apostle
speaks
of
a
foundation
of
Doctrine
;
the
consequent
words
make
this
appear
:
the
gold
,
silver
and
precious
stones
are
pure
and
solid
Doctrines
;
the
wood
,
hay
and
stubble
are
vain
and
frivolous
ones
;
both
are
called
mans
work
which
the
fire
shall
try
.
He
is
also
the
foundation
of
Believers
;
They
are
built
upon
the
foundation
of
the
Apostles
and
Prophets
,
Jesus
Christ
himself
being
the
chief
corner
stone
,
Ephes.
2.20
.
It
's
true
,
the
Apostles
and
Prophets
are
here
called
a
foundation
;
but
they
are
only
a
doctrinal
foundation
,
Christ
is
the
personal
one
;
they
are
a
foundation
metonymically
only
,
Christ
is
so
properly
:
upon
the
foundation
of
the
Apostles
and
Prophets
is
no
other
than
upon
Christ
,
whom
they
in
their
Preaching
laid
as
the
foundation
of
the
Church
.
The
Foundation
and
the
Corner-stone
are
both
one
and
the
same
Christ
;
as
a
Foundation
he
bears
up
and
sustains
the
Church
;
as
a
Corner-stone
he
joins
and
holds
together
the
two
walls
of
it
made
up
of
Jews
and
Gentiles
.
In
this
resemblance
three
or
four
things
may
be
considered
.
The
Foundation
and
the
Building
are
both
framed
by
Art
.
First
,
the
pattern
is
in
the
mind
of
the
Builder
,
and
then
the
thing
is
set
up
.
In
the
Spiritual
Foundation
and
Building
the
Art
was
not
humane
but
Divine
;
the
Idea
of
them
was
not
in
mans
mind
but
in
Gods
;
man
,
falling
off
from
his
bottom
of
primitive
integrity
,
could
not
have
a
foundation
in
himself
,
God
in
infinite
wisdom
contrived
that
he
might
have
one
in
another
;
the
way
was
admirable
,
the
eternal
Word
was
made
flesh
;
two
natures
met
in
one
person
;
an
humane
,
in
which
he
obeyed
and
suffered
for
us
;
and
a
Divine
,
which
put
an
infinite
value
upon
his
obedience
and
sufferings
;
in
these
,
full
satisfaction
was
made
for
sin
,
a
purchase
of
grace
and
glory
was
obtained
for
sinners
,
an
incomparable
pattern
of
sanctity
and
obedience
is
set
before
us
,
and
an
Holy
Spirit
is
provided
to
quicken
us
to
imitate
him
:
Mercy
runs
freely
in
the
channel
of
the
Promises
;
Proclamations
of
Grace
are
made
unto
men
.
Here
's
the
Foundation
upon
which
fallen
man
may
be
built
up
unto
righteousness
and
life
eternal
.
Oh
,
riches
of
Wisdom
!
wonder
of
Love
!
It
's
true
,
natural
and
carnal
men
,
while
such
,
are
no
more
fit
among
persons
,
than
hay
and
stubble
are
among
Doctrines
,
to
be
built
upon
this
Foundation
;
but
the
same
Wisdom
which
laid
the
Foundation
,
will
build
the
House
;
the
Holy
Spirit
is
sent
forth
to
work
faith
in
men
,
and
thereby
to
frame
them
to
be
set
upon
the
Foundation
:
hence
the
Apostle
saith
,
that
the
whole
Building
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
fitly
framed
together
,
Ephes.
2.21
.
each
part
of
the
Building
is
aptly
and
congruously
united
to
the
Foundation
and
to
the
other
parts
of
it
;
the
Building
answers
to
the
Foundation
,
and
both
to
the
Idea
in
the
infinite
Mind
.
To
contrive
these
,
was
one
of
the
greatest
thoughts
that
ever
entred
into
Gods
heart
;
and
to
effect
them
,
was
one
of
the
greatest
works
which
ever
was
done
in
time
.
Between
the
Foundation
and
Building
there
is
somewhat
that
joins
and
cements
them
together
;
between
Christ
and
Believers
the
cement
is
not
material
but
spiritual
;
these
are
joined
together
by
Faith
and
by
the
Holy
Spirit
.
Faith
is
one
cement
:
Behold
,
I
lay
in
Sion
a
chief
corner-stone
,
elect
,
precious
:
he
that
believeth
on
him
shall
not
be
confounded
,
1
Pet.
2.6
.
Faith
joins
the
Believer
to
the
Foundation
;
that
's
the
Reason
,
that
he
shall
not
be
confounded
.
Sin
,
Satan
,
the
World
,
shall
not
confound
him
,
because
he
is
built
upon
a
Foundation
,
in
which
is
Propitiation
,
Grace
and
Victory
;
the
Divine
Favour
,
the
influences
of
Grace
,
the
Crown
of
eternal
Life
shall
not
fail
him
,
because
he
is
joined
to
a
Foundation
,
in
which
the
Promises
of
these
things
are
Yea
,
and
Amen
.
The
Holy
Spirit
is
another
cement
.
In
whom
,
that
is
,
in
Christ
the
Foundation
,
you
are
builded
together
for
an
habitation
of
God
through
the
spirit
,
saith
the
Apostle
,
Ephes.
2.22
.
The
earthly
Foundation
and
Building
are
joined
together
by
dead
matter
like
themselves
;
Again
,
The
Foundation
supports
and
bears
up
the
Building
;
in
like
manner
Christ
supports
and
bears
up
the
Church
,
the
whole
weight
of
it
lies
upon
him
;
without
him
all
the
spiritual
stones
would
instantly
sink
,
and
totter
down
into
a
chaos
of
emptiness
and
confusion
:
To
make
the
excellency
of
this
supportation
appear
,
we
must
consider
first
what
manner
of
Foundation
he
is
;
and
then
in
what
manner
he
bears
up
the
Church
.
Touching
the
first
,
He
is
a
Foundation
able
and
every
way
compleat
to
support
and
bear
up
the
Church
;
a
short
scanty
Foundation
cannot
do
its
office
;
but
he
is
an
ample
large
one
,
multitudes
of
Believers
in
all
ages
have
been
built
upon
him
,
and
yet
there
is
room
for
more
.
Did
all
the
men
in
the
world
build
upon
him
by
Faith
,
he
would
bear
them
all
up
to
life
eternal
;
a
weak
faultring
Foundation
cannot
do
its
office
;
but
he
is
a
strong
one
,
a
Rock
which
cannot
fail
.
When
St.
Peter
made
that
glorious
confession
,
Thou
art
Christ
the
son
of
the
living
God
;
our
Saviour
answers
him
,
Thou
art
Peter
,
and
upon
this
rock
I
will
build
my
Church
,
Matt.
16.18
.
The
Rock
here
is
not
confessing
-
Peter
,
but
the
confessed
Christ
;
our
Saviour
saith
not
,
thou
art
Peter
,
and
upon
thee
;
but
thou
art
Peter
,
and
upon
this
rock
I
will
build
my
Church
.
Peter
is
not
the
Rock
,
but
built
upon
it
.
Hence
St.
Austin
observes
,
Non
a
Petro
petra
,
sed
Petrus
a
petrâ
,
sicut
non
Christus
a
Christiano
,
sed
Christianus
a
Christo
vocatur
;
the
Rock
is
not
named
from
Peter
,
but
Peter
from
the
Rock
;
as
Christ
is
not
named
from
the
Christian
,
but
the
Christian
from
Christ
.
All
Believers
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Stones
;
Christ
only
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Rock
,
upon
which
they
are
built
;
they
being
Stones
may
be
moved
,
but
he
being
a
Rock
is
unmovable
and
for
ever
the
same
.
Peter
fell
greatly
;
had
he
been
the
Foundation
,
the
whole
Church
must
have
fell
with
him
;
had
not
Christ
been
a
Rock
to
him
,
his
fall
would
have
been
final
.
These
words
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
upon
this
Rock
)
note
that
one
individual
Foundation
,
upon
which
the
whole
Church
is
so
built
,
that
the
gates
of
hell
shall
not
prevail
against
it
.
To
be
such
a
Foundation
,
none
is
capable
but
Christ
only
;
it
is
not
to
be
imagined
,
either
that
the
whole
Church
should
be
built
upon
a
meer
man
;
or
if
it
could
,
that
being
so
weakly
founded
,
it
should
stand
against
the
powers
of
darkness
.
Christ
the
true
Rock
is
not
a
meer
man
,
but
the
Son
of
the
living
God
;
he
hath
the
strength
of
a
Deity
which
cannot
fail
.
Earthly
Foundations
may
be
eat
up
by
time
,
or
ruined
by
violence
;
but
he
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
founded
foundation
,
or
a
foundation
of
foundations
,
Isa.
28.16
.
No
time
can
deface
the
eternal
One
,
no
violence
set
its
foot
upon
the
Almighty
;
he
abideth
ever
to
support
his
Church
.
Touching
the
second
,
The
supportation
of
the
Church
is
in
a
spiritual
way
;
it
is
bore
up
,
not
as
an
earthly
building
by
dead
matter
,
but
as
a
spiritual
House
by
the
influences
of
Grace
;
To
whom
coming
as
unto
a
living
stone
,
disallowed
indeed
of
men
,
but
chosen
of
God
and
precious
:
Ye
also
as
lively
stones
are
built
a
spiritual
House
,
1
Pet.
2.4
,
5.
He
is
a
Living
Foundation
,
one
who
hath
an
endless
life
of
merit
,
and
the
Spirit
of
life
above
measure
.
Hence
Believers
,
who
are
built
upon
,
and
as
it
were
parts
of
him
,
are
maintained
in
life
;
his
Spirit
by
continual
influences
and
spirations
of
Grace
bears
them
up
in
their
spiritual
being
and
life
;
the
Gates
of
Hell
shall
never
prevail
against
them
.
CHAP.
IV.
The
Mystical
Vnion
set
forth
by
the
Vine
and
the
Branches
.
Christ
hath
one
nature
with
Believers
;
they
are
as
branches
in
him
,
and
receive
juice
from
him
.
The
mystical
union
set
forth
by
the
natural
head
and
the
body
.
Those
two
famous
Texts
,
Ephes.
4.
16.
Col.
2.19
.
considered
,
which
import
more
than
when
Christ
is
called
Head
over
all
things
,
Head
of
principality
and
power
,
Head
of
every
man
,
Head
of
the
Heathen
,
or
Head
of
the
Church
as
an
Husband
.
Christ
as
an
Head
hath
the
same
nature
with
Believers
;
but
exceeds
them
in
order
,
as
being
first
and
highest
;
in
perfection
,
as
being
full
of
Grace
;
in
virtue
,
as
influencing
into
the
Church
.
The
necessity
,
matter
,
and
way
of
this
influence
.
Christ
an
Head
above
all
other
heads
,
as
making
of
no
member
a
member
;
and
as
having
virtue
enough
for
a
world
.
THE
Union
between
the
Foundation
and
the
Building
in
the
earthly
pattern
importing
only
a
support
,
but
no
vital
influence
;
the
Holy
Ghost
goes
on
to
set
forth
the
mystical
union
by
that
which
is
between
the
Vine
and
the
Branches
.
I
am
the
Vine
,
ye
are
the
branches
:
He
that
abideth
in
me
,
and
I
in
him
,
the
same
bringeth
forth
much
fruit
:
for
without
me
ye
can
do
nothing
,
saith
our
Saviour
,
Joh.
15.5
.
In
the
former
Chapter
he
told
them
of
his
going
away
;
here
he
comforts
them
against
it
,
his
departure
should
be
no
separation
,
still
he
would
be
closely
united
to
them
as
the
Vine
is
to
the
Branches
.
He
is
a
Vine
,
one
whose
shadow
reaches
to
the
ends
of
the
earth
,
whose
precious
blood
cheereth
the
heart
of
God
and
man
;
I
mean
,
it
satisfies
justice
,
and
quiets
conscience
.
Believers
are
Branches
in
him
,
not
native
ones
,
but
insititions
,
taken
off
from
the
old
stock
of
Adam
,
and
implanted
into
Christ
.
Hence
they
are
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
6.5
,
implanted
into
him
,
so
as
to
have
juice
from
him
.
The
union
between
him
and
them
is
so
intimate
,
that
they
abide
in
him
by
Faith
,
and
he
abides
in
them
by
his
Spirit
;
the
effect
of
this
union
is
fruitfulness
.
Though
the
seeming
Branches
mentioned
verse
2.
are
but
pampinarii
,
such
as
have
leaves
only
;
yet
the
real
ones
are
always
fructuarii
,
such
as
have
holy
fruit
.
In
this
resemblance
some
things
are
to
be
observed
:
The
Vine
and
the
Branches
have
one
nature
,
so
have
Christ
and
Believers
;
he
took
an
humane
nature
,
that
he
might
be
a
Vine
to
us
,
and
we
Branches
in
him
;
that
he
might
communicate
spiritual
sap
unto
us
,
and
in
vertue
of
it
we
might
bring
forth
fruit
unto
God
.
The
Arrians
of
old
argued
from
this
place
against
the
Deity
of
Christ
;
The
Vine
(
said
they
)
is
of
the
same
nature
with
the
branches
,
but
not
of
the
same
nature
with
the
Husbandman
;
Christ
is
consubstantial
with
us
who
are
the
Branches
,
but
not
with
the
Father
who
is
the
Husbandman
.
To
which
I
answer
,
this
parable
of
the
Vine
proves
Christs
Deity
as
well
as
his
humanity
;
he
must
be
,
not
a
meer
man
,
but
God-man
in
one
person
,
else
he
could
not
be
such
a
Vine
as
he
is
here
described
to
be
.
Were
he
only
God
,
he
could
not
be
an
homogeneal
Vine
,
and
have
one
nature
with
us
;
were
he
only
man
,
he
could
not
be
an
influxive
Vine
,
and
communicate
spiritual
life
unto
us
,
it
being
beyond
the
sphear
of
a
meer
creature
to
do
it
:
Were
he
(
as
the
Arrians
would
have
him
)
no
more
than
so
,
all
the
Branches
in
him
would
be
dry
and
withered
,
no
sap
of
Grace
or
spiritual
Life
would
be
found
among
men
.
It
's
true
,
the
earthly
Vine
hath
not
the
same
nature
with
the
Husbandman
,
but
the
spiritual
one
hath
it
;
here
the
Husbandman
is
the
root
of
the
Vine
it self
;
here
the
Vine
calls
the
Husbandman
Father
,
My
Father
(
saith
our
Saviour
)
is
the
Husbandman
;
this
Vine
in
eternity
sprung
out
of
the
Fathers
bosom
,
and
in
time
sprung
out
of
the
Virgins
womb
;
so
he
is
consubstantial
with
the
Father
as
to
his
Divinity
,
and
consubstantial
with
us
as
to
his
humanity
.
The
Branches
are
in
the
Vine
,
so
are
Believers
in
Christ
.
St.
Austin
saith
of
every
Branch
,
Si
in
vite
non
est
,
in
igne
erit
;
The
Vine
communicates
juice
to
the
Branches
:
totus
humor
,
a
fulness
of
the
Holy
Spirit
)
influences
Grace
and
spiritual
Life
into
Believers
.
Hence
it
is
that
they
bear
holy
fruits
;
our
Saviour
emphatically
expresses
this
,
The
branch
cannot
bear
fruit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
it self
,
verse
4.
To
make
it
bear
fruit
,
two
things
are
requisite
;
it
must
be
in
the
Vine
,
and
it
must
have
sap
from
thence
,
else
it
is
dry
and
withered
;
in
like
manner
Believers
must
be
in
Christ
,
and
must
have
a
Divine
Spirit
from
him
,
else
they
are
good
for
little
or
nothing
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
severed
from
me
ye
can
do
nothing
,
saith
Christ
,
verse
5.
A
man
off
from
Christ
,
like
a
branch
off
from
the
Tree
,
is
altogether
sapless
and
unprofitable
;
whatever
blossoms
of
morality
may
be
,
no
spiritual
fruits
can
be
found
in
one
seperate
from
Christ
;
holy
fruits
are
from
Divine
Influences
;
and
these
are
from
union
with
Christ
.
The
Ancient
Fathers
observe
from
this
parable
,
Conc.
Arans
.
2.
can.
24.
that
the
union
between
Christ
and
Believers
is
such
,
that
he
communicates
life
to
them
,
but
receives
it
not
from
them
;
they
receive
life
from
him
,
but
communicate
it
not
to
him
:
We
have
here
a
great
mystery
,
Believers
are
ingrafted
into
Christ
,
and
in
a
sort
parts
of
him
;
hence
the
very
same
Spirit
which
is
in
him
,
is
derived
to
them
,
to
make
them
bear
good
fruit
.
The
union
between
the
Vine
and
the
Branches
importing
a
vital
influence
,
but
in
a
low
negative
life
,
the
Holy
Ghost
goes
on
to
set
forth
the
mystical
union
by
that
which
is
between
the
natural
head
and
the
body
;
we
have
two
excellent
Texts
for
this
.
Christ
is
an
head
,
From
whom
the
whole
body
fitly
joyned
together
,
and
compacted
by
that
which
every
joynt
supplieth
,
according
to
the
effectual
working
in
the
measure
of
every
part
,
maketh
increase
of
the
body
unto
the
edifying
of
it self
in
love
,
Ephes.
4.16
.
Again
,
he
is
an
Head
,
from
which
all
the
body
by
joints
and
bands
having
nourishment
ministred
,
and
knit
together
,
increaseth
with
the
increase
of
God
,
Col.
2.19
.
Here
Christ
is
the
head
,
and
Believers
the
body
;
here
the
body
is
fitly
joined
together
and
compacted
;
there
is
in
all
the
members
a
congruity
and
a
close
conjunction
unto
the
Head
,
and
unto
one
another
;
here
are
joints
and
bands
,
the
primary
ligature
is
the
Holy
Spirit
,
which
makes
Christ
and
Believers
to
be
as
it
were
continuous
,
and
to
touch
one
another
.
Under
the
Spirit
are
the
bonds
of
Faith
and
Love
;
Faith
unites
and
incorporates
Believers
into
Christ
;
Love
glues
and
cements
them
one
to
another
;
here
's
an
effectual
working
in
the
measure
of
every
part
;
the
holy
Spirit
stirs
up
the
principles
of
Grace
in
Believers
,
the
principles
of
Grace
stir
up
the
Soul
,
the
Soul
in
the
virtue
of
those
principles
stirs
up
it self
,
all
is
set
into
motion
from
Christ
the
Head
.
Lastly
,
Here
's
an
edifying
of
the
body
,
an
increasing
with
the
increase
of
God
;
Believers
grow
up
into
Christ
in
all
things
,
their
Faith
is
more
radicated
,
their
Love
is
more
inflamed
,
their
union
with
Christ
becomes
closer
,
their
likeness
to
him
grows
more
lively
than
before
;
in
every
part
of
the
new
creature
there
is
a
Divine
increase
,
and
all
is
because
they
are
united
to
the
Head
:
Between
Christ
and
Believers
there
is
an
apt
and
intimate
union
made
by
excellent
joints
and
bands
;
through
these
bands
there
comes
to
be
an
effectual
working
in
Believers
;
by
this
working
there
issues
forth
an
increase
of
all
holy
graces
.
O
what
an
Head
is
Christ
!
how
happy
are
Believers
who
are
in
conjunction
with
him
!
the
excellency
of
this
union
is
much
beyond
what
can
be
said
or
thought
of
it
;
it
is
not
for
us
to
dive
into
the
bottom
of
it
,
or
to
see
it
in
the
full
compass
:
Nevertheless
,
that
we
may
know
somewhat
of
it
,
it
is
worth
while
to
compare
the
headship
of
Christ
in
these
two
excellent
Texts
,
with
his
Headship
in
other
Scriptures
;
he
is
Head
over
all
things
,
Ephes.
1.22
.
He
is
Head
of
all
principality
and
power
,
that
is
,
of
Angels
,
Col.
2.10
.
He
is
Head
of
every
man
,
1
Cor.
11.3
.
He
is
Head
of
the
Heathen
,
reigning
as
a
King
over
them
,
Psal.
18.43
.
He
is
Head
of
the
Church
,
as
the
Husband
is
head
of
the
Wife
,
Ephes.
5.23
.
But
his
Headship
in
those
two
famous
places
imports
much
more
than
the
other
headships
.
Christ
is
head
over
all
things
to
the
Church
,
Ephes.
1.22
.
That
is
,
the
Churches
Head
hath
a
power
over
all
things
.
God
hath
highly
exalted
him
,
saith
the
Apostle
,
Phil.
2.9
.
In
the
original
there
is
an
emphatical
Pleonasm
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
exalted
him
above
all
exaltation
,
lifted
him
up
above
all
altitude
;
hence
Christ
hath
a
name
above
every
name
,
he
sits
at
the
right
hand
of
Power
and
Majesty
;
all
creatures
in
Heaven
,
in
Earth
,
under
the
Earth
,
that
is
Angels
,
Men
,
Devils
,
all
must
bow
the
knee
to
him
,
every
tongue
must
confess
him
to
be
Lord
;
all
things
are
put
under
him
,
not
only
the
lower
world
as
it
was
to
Adam
,
but
all
the
Creation
,
Angels
themselves
,
who
are
the
top
of
it
,
not
excepted
;
he
hath
all
the
power
in
Heaven
and
Earth
,
thus
he
is
head
over
all
things
:
But
we
must
observe
here
,
the
Apostle
doth
not
say
,
that
he
is
head
unto
all
things
,
but
head
over
all
things
,
which
denotes
only
power
,
not
union
;
neither
doth
he
simply
say
,
that
he
is
head
over
all
things
,
but
that
he
is
head
over
all
things
to
the
Church
;
which
imports
,
that
though
he
be
Lord
over
all
,
yet
he
is
a
proper
peculiar
head
to
the
Church
;
he
is
united
to
it
as
to
his
body
,
not
so
to
all
things
;
though
all
things
be
reduced
to
him
as
an
head
of
power
over
them
,
yet
all
things
are
not
his
body
;
he
is
united
to
the
Church
by
joints
and
bands
,
not
so
to
all
things
;
he
communicates
his
own
spirit
to
the
Church
,
not
so
to
all
things
;
he
is
head
over
all
things
,
that
he
might
be
a
complete
allsufficient
head
to
the
Church
;
his
universal
power
makes
him
meet
to
protect
and
preserve
the
Church
which
is
his
body
and
chief
care
;
all
things
are
managed
in
ordine
ad
spiritualia
,
in
a
subserviency
to
the
Churches
good
.
Christ
is
head
of
all
principality
and
power
,
Col.
2.10
.
That
is
,
he
is
an
head
of
eminency
and
power
over
the
Holy
Angels
;
he
is
made
so
much
better
than
the
Angels
,
as
he
hath
by
inheritance
a
more
excellent
name
than
they
,
Heb.
1.4
.
Unto
which
of
the
Angels
said
God
the
Father
at
any
time
,
Thou
art
my
Son
,
or
sit
thou
at
my
right
hand
,
vers.
5.
and
13
?
Angels
are
Sons
by
creation
,
but
Christ
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
proper
Son
of
the
Father
;
not
as
creatures
,
made
out
of
nullity
,
but
a
proper
Son
begotten
out
of
his
substance
.
Angels
,
as
Courtiers
of
Heaven
stand
in
the
presence
of
God
,
but
he
sits
at
his
right
hand
in
state
and
majesty
;
Angels
and
Authorities
and
Powers
being
made
subject
unto
him
:
But
to
Believers
he
is
an
head
of
union
and
influence
;
the
Church
made
up
of
them
is
his
body
,
homogeneal
and
of
one
nature
with
him
,
joined
to
him
by
the
bands
of
Faith
and
a
regenerating
Spirit
,
and
supplied
from
him
with
spiritual
life
and
motion
;
thus
it
is
not
with
Angels
.
It
is
true
,
some
worthy
Divines
hold
,
That
from
Christ
God-man
,
there
is
an
influence
into
the
holy
Angels
,
not
only
of
illumination
and
accidental
joy
(
which
may
be
easily
granted
)
,
but
of
confirming
and
establishing
grace
:
He
is
(
say
they
)
a
Mediator
to
them
,
though
not
of
redemption
and
reconciliation
,
yet
of
preservation
and
confirmation
in
their
holy
estate
.
The
Apostle
saith
,
that
God
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
gather
together
as
into
one
head
in
Christ
all
things
in
Heaven
and
Earth
,
Ephes.
1.10
.
And
again
,
that
he
doth
by
him
reconcile
all
things
in
Heaven
and
Earth
to
himself
,
Col.
1.20
.
St.
Bernard
speaking
of
Christ
,
saith
,
But
here
I
crave
leave
to
dissent
,
and
to
offer
some
things
by
way
of
answer
.
1st
.
The
distinction
between
a
Mediator
of
Redemption
,
and
a
Mediator
of
Confirmation
only
,
is
not
,
I
think
,
to
be
found
in
Scripture
;
we
read
of
a
Mediator
between
God
and
men
,
not
of
a
Mediator
between
God
and
Angels
;
A
Mediator
is
not
a
Mediator
of
one
,
Gal.
3.20
.
but
of
more
than
one
,
and
those
not
in
amity
,
as
God
and
Angels
are
;
but
at
variance
,
as
God
and
fallen
man
are
.
A
Mediator
(
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
imports
)
is
a
middle
person
interposing
between
parties
at
variance
;
but
God
and
holy
Angels
are
not
at
variance
at
all
,
that
any
should
interpose
between
them
:
It
is
congruous
,
that
a
Mediator
should
partake
of
the
same
nature
with
those
for
whom
he
mediates
,
the
one
Mediator
between
God
and
man
,
is
the
man
Christ
Jesus
,
1
Tim.
2.5
.
The
substantial
mediation
must
precede
the
actual
one
;
he
that
is
medium
reconciliationis
,
must
be
first
medium
participationis
;
he
must
partake
of
our
nature
,
that
he
may
mediate
for
us
.
Hence
it
appears
,
that
Christ
not
assuming
the
nature
of
Angels
,
hath
not
a
fit
nature
,
in
which
he
may
mediate
for
them
;
neither
indeed
do
they
want
a
Mediator
.
Adam
in
innocency
wanted
none
,
much
less
do
the
holy
Angels
,
much
higher
in
perfections
than
he
,
stand
in
need
of
one
:
It's
true
,
the
Apostle
saith
,
that
God
in
Christ
doth
gather
together
and
reconcile
all
things
in
Heaven
and
Earth
;
but
the
(
all
things
)
in
the
Text
are
to
be
limited
to
men
only
;
the
things
in
Heaven
are
the
Spirits
of
just
men
there
,
not
the
holy
Angels
;
who
,
because
they
were
never
scattered
,
cannot
be
gathered
;
and
because
they
never
offended
,
cannot
be
reconciled
:
but
if
the
things
in
Heaven
should
reach
to
Angels
,
it
would
not
from
thence
follow
,
that
Christ
mediates
for
Angels
;
but
that
he
so
mediates
for
men
,
that
the
Angels
,
who
before
stood
off
and
at
a
distance
from
men
,
are
reconciled
and
at
amity
with
them
.
2dly
.
Christ
the
Son
of
God
was
incarnate
,
not
for
Angels
,
but
for
men
;
Vnto
you
(
saith
the
Angel
)
is
horn
a
Saviour
,
which
is
Christ
the
Lord
,
Luk.
2.11
.
Unto
you
men
,
and
not
unto
us
Angels
.
Christ
came
to
seek
and
to
save
that
which
was
lost
,
not
among
Angels
(
for
what
was
lost
there
,
was
finally
so
)
but
among
men
;
for
us
men
and
for
our
salvation
he
descended
from
Heaven
,
saith
the
Ancient
Creed
.
Incarnation
being
a
mystery
made
known
by
supernatural
revelation
only
,
it
is
no
less
than
presumption
in
us
to
put
other
ends
upon
it
than
the
Holy
Scripture
hath
done
;
the
incarnation
of
the
Son
of
God
doth
presuppose
the
fall
of
man
,
but
the
confirmation
of
Angels
doth
not
do
so
;
had
not
man
fallen
,
Christ
had
not
come
in
the
flesh
,
yet
had
the
elect
Angels
been
confirmed
;
his
coming
therefore
was
not
for
Angels
but
for
men
.
3dly
.
Christ
in
our
assumed
nature
obeyed
and
suffered
not
for
Angels
but
for
men
.
The
end
of
his
obedience
and
sufferings
was
,
as
the
Scripture
tells
us
,
that
he
might
redeem
us
from
all
iniquity
,
that
he
might
fanctify
and
cleanse
us
,
that
he
might
make
an
end
of
sin
,
that
he
might
reconcile
us
unto
God
,
that
he
might
purify
unto
himself
a
peculiar
people
,
that
he
might
purchase
a
Church
with
his
own
blood
,
that
he
might
gather
together
in
one
the
Children
of
God
scattered
up
and
down
the
wide
world
,
all
which
concern
not
Angels
,
but
men
:
Angels
standing
in
their
primitive
purity
and
integrity
,
are
not
capable
of
any
such
things
as
redemption
and
reconciliation
,
neither
doth
the
Scripture
speak
one
word
or
syllable
of
Christs
dying
or
giving
himself
for
them
;
it
was
lost
man
that
was
aimed
at
.
4thly
.
The
holy
influence
into
Angels
(
which
preserves
them
)
is
from
God
,
but
not
(
as
the
influence
into
Believers
is
)
from
Christ
as
God-man
;
the
influence
from
Christ
as
God-man
,
being
the
fruit
of
his
incarnation
and
passion
,
reaches
only
to
those
for
whom
he
was
incarnate
and
suffered
;
he
was
incarnate
for
men
only
,
therefore
this
influence
is
only
unto
them
,
not
unto
Angels
.
Both
he
that
sanclifieth
,
and
they
who
are
sanctified
,
are
all
of
one
:
for
which
cause
he
is
not
ashamed
to
call
them
brethren
,
Heb.
2.11
.
And
a
little
after
,
he
calls
them
Children
,
vers.
13.
Those
who
are
sanctified
by
Christ
,
have
one
and
the
same
nature
with
him
,
and
upon
that
account
,
are
his
Brethren
and
Children
;
Angels
not
being
such
,
are
not
sanctified
by
him
;
but
men
being
,
such
have
a
sanctifying
influence
from
him
.
Again
,
he
suffered
for
men
only
,
therefore
this
influence
is
only
unto
them
,
not
unto
Angels
.
For
their
sakes
I
sanctifie
my self
,
that
they
also
might
be
sanctified
through
the
truth
,
saith
our
Saviour
,
Joh.
17.19
.
for
their
sakes
,
not
for
Angels
did
he
consecrate
himself
to
be
a
propitiatory
sacrifice
;
they
therefore
,
not
Angels
,
are
sanctified
by
him
;
the
holy
Spirit
,
which
issues
out
of
his
meritorious
wounds
,
falls
down
only
on
those
whom
he
died
for
:
Moreover
,
this
influence
from
Christ
as
God-man
,
is
proper
only
to
the
Church
which
is
his
Body
;
the
word
(
Church
)
in
Scripture
,
notes
the
Church
of
men
,
not
of
Angels
;
Vpon
this
rock
I
will
build
my
Church
,
Matt.
16.18
.
God
purchased
the
Church
with
his
own
blood
,
Act.
20.28
.
Unto
principalities
is
known
by
the
Church
the
manifold
Wisdom
of
God
,
Ephes.
3.10
.
Christ
loved
the
Church
,
and
gave
himself
for
it
,
that
he
might
sanctifie
and
cleanse
it
,
Ephes.
5.
25
,
26.
The
Church
of
the
first-born
,
which
are
written
in
heaven
,
Heb.
12.23
.
In
all
these
places
,
by
Church
is
meant
the
Church
of
men
,
not
of
Angels
.
The
Greek
word
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
(
which
is
caetus
evocatus
,
a
company
called
out
of
the
corrupt
mass
)
is
not
proper
to
Angels
,
but
to
men
only
;
I
find
not
in
Scripture
that
it
extends
any
further
than
so
;
the
Church
(
which
is
Christs
body
)
must
be
homogeneral
and
one
nature
with
him
,
therefore
it
is
made
up
of
men
,
not
of
Angels
.
Thus
it
appears
,
That
Christ
is
an
Head
of
eminency
over
Angels
,
but
of
influence
unto
men
.
The
very
Text
(
which
proves
him
head
of
Angels
)
demonstrates
this
,
ye
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
filled
in
him
who
is
the
head
of
all
principality
and
power
,
Col.
2.10
.
ye
are
filled
,
not
Angels
;
to
them
he
is
an
head
of
eminency
,
but
to
you
of
influence
.
Christ
is
head
of
every
man
,
1
Cor.
11.3
.
Not
to
straiten
the
words
,
but
to
take
them
in
their
full
latitude
,
he
is
head
,
not
of
Believers
only
,
but
of
all
men
;
he
is
an
head
of
eminency
to
them
;
never
was
the
humane
nature
so
exalted
and
lifted
up
as
in
him
,
in
whom
it
is
united
to
the
Deity
,
and
filled
with
all
grace
;
he
is
an
head
of
authority
over
them
;
he
is
Law-giver
and
Judge
of
the
world
;
nay
,
in
some
sort
he
is
an
head
of
influence
to
them
;
he
is
that
light
,
that
lighteth
every
man
that
cometh
into
the
world
,
that
is
,
with
the
light
of
Reason
,
which
is
the
Candle
of
the
Lord
;
in
the
first
lighting
of
it
up
,
it
was
a
piece
of
nature
coming
from
Christ
as
God
;
in
the
continuance
of
it
in
fallen
man
,
it
is
a
reprieved
thing
,
owing
to
the
sweet
smelling
sacrifice
of
Christ
as
God-man
and
Mediator
;
sin
being
an
universal
forfeiture
,
not
only
of
the
outward
blessings
in
the
world
,
but
of
the
inward
furniture
in
the
soul
;
it
is
through
the
Mediator
,
that
the
world
stands
unturned
into
a
Chaos
,
and
that
reason
continues
not
extinct
and
utterly
gone
out
;
we
are
bound
to
thank
Christ
,
that
our
forfeited
Reason
is
not
taken
away
from
us
.
In
this
sense
Christ
is
an
head
of
influence
to
every
man
;
but
unto
Believers
he
is
an
head
in
a
more
excellent
way
,
influencing
unto
them
,
not
nature
or
reason
only
,
but
his
own
Spirit
and
Grace
,
to
raise
them
up
above
nature
,
and
mould
them
into
his
own
likeness
.
Christ
is
head
of
the
Heathen
,
Psal.
18.43
.
That
is
,
he
reigns
as
a
King
over
the
Church
of
the
Gentiles
;
his
kingdom
is
a
spiritual
one
:
he
doth
not
,
as
other
Princes
,
rule
meerly
by
outward
Laws
,
but
he
inspires
obedience
into
his
Subjects
,
and
by
a
vital
influence
inclines
them
to
do
his
will
;
yet
the
mystical
union
is
not
so
clearly
expressed
,
when
in
the
Psalm
he
is
called
the
head
of
the
Heathen
,
as
when
in
the
Apostle
he
is
called
the
head
of
the
body
;
there
he
is
called
an
head
,
ex
analogiâ
regis
in
regno
,
by
a
resemblance
drawn
from
a
King
in
a
Kingdom
;
here
he
is
called
an
head
,
ex
analogiâ
capitis
in
corpore
naturali
,
by
a
resemblance
drawn
from
an
head
in
a
natural
body
;
there
the
earthly
pattern
imports
only
a
political
union
,
here
it
shadows
out
a
mystical
one
;
as
importing
a
vital
influence
,
which
the
other
pattern
doth
not
.
Christ
is
head
of
the
Church
,
as
the
husband
is
the
head
of
the
wife
,
Ephes.
5.23
.
He
is
such
an
Husband
as
never
was
;
the
earthly
Husband
and
Spouse
are
one
flesh
,
but
Christ
and
Believers
are
one
Spirit
,
there
is
a
vital
influence
between
them
;
yet
the
mystical
union
is
not
so
fully
expressed
,
by
saying
,
that
Christ
is
the
head
of
the
Spouse
,
as
by
saying
,
that
he
is
the
head
of
the
Body
;
there
he
is
called
head
by
a
resemblance
drawn
from
the
Husband
and
Wife
;
here
he
is
called
head
by
a
resemblance
drawn
from
an
Head
and
a
natural
Body
;
there
the
earthly
pattern
imports
chiefly
a
moral
union
,
here
it
shadows
out
a
mystical
one
,
as
importing
a
vital
influence
which
the
other
pattern
doth
not
.
Thus
much
touching
the
headship
of
Christ
comparatively
taken
.
I
shall
now
consider
it
absolutely
in
it
self
:
Christ
is
the
Head
,
Believers
are
his
Body
;
Duo
corpora
(
saith
St.
Bernard
)
habet
Christus
,
unum
quod
suscepit
ex
virgine
,
alterum
Ecclesiae
,
quod
charius
habet
benignitas
redimentis
:
Christ
hath
two
bodies
,
one
that
he
took
of
the
Virgin
,
another
of
the
Church
,
of
which
he
in
his
redeeming-kindness
was
more
chary
than
of
the
other
.
In
an
Head
two
things
may
be
noted
,
ratio
convenientiae
&
ratio
differentiae
,
there
is
somewhat
in
which
the
Head
agrees
with
the
Members
,
somewhat
in
which
the
head
exceeds
them
.
First
,
there
is
somewhat
in
which
the
head
agrees
with
the
members
,
the
head
hath
the
same
nature
with
them
;
Christ
hath
the
same
nature
with
Believers
;
he
,
though
the
eternal
word
,
took
an
humane
nature
that
he
might
be
an
head
to
them
;
the
Children
being
partakers
of
flesh
and
blood
,
he
also
took
part
of
the
same
,
Heb.
2.14
.
that
they
,
in
themselves
poor
fallen
creatures
,
who
could
not
immediately
approach
unto
his
Deity
,
might
through
the
vail
of
his
flesh
come
and
be
joined
to
him
as
their
head
;
that
from
the
fountain
of
his
Deity
,
all
Graces
might
flow
through
his
humanity
,
as
through
a
channel
unto
them
:
Here
is
admirable
encouragement
for
their
Faith
;
the
glorious
Son
of
God
came
down
into
their
flesh
,
that
they
might
join
themselves
to
him
,
and
receive
Divine
influences
from
him
.
Again
,
there
is
somewhat
in
which
the
head
exceeds
them
;
the
Schoolmen
place
this
excess
in
three
things
,
in
ordine
,
in
perfectione
,
in
virtute
,
The
head
excels
in
perfection
,
all
the
senses
are
in
it
;
Christ
is
an
head
of
perfection
,
he
is
full
of
Grace
,
not
as
the
Saints
are
,
in
a
measure
only
;
but
in
an
evident
superlative
way
;
in
them
there
is
plenitudo
vasis
,
the
fulness
of
a
Vessel
,
but
in
him
there
is
plenitudo
fontis
,
the
fulness
of
a
Fountain
;
they
have
some
feathers
of
the
Dove
,
some
first-fruits
of
the
Spirit
,
but
he
hath
the
Dove
it self
,
the
whole
entire
Spirit
in
all
the
graces
of
it
;
the
Spirit
was
not
given
to
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
It
pleased
the
father
,
that
in
him
should
all
fulness
dwell
,
Col.
1.19
.
Christ
hath
all
fulness
of
Grace
,
he
hath
grace
in
the
greatest
extent
as
to
all
the
kinds
of
it
,
and
in
the
greatest
excellency
as
to
all
the
degrees
of
it
;
he
hath
whatever
appertains
to
Grace
,
and
hath
it
,
as
Aquinas
speaks
,
It
was
requisite
that
Christ
our
head
should
have
such
a
fulness
of
Grace
;
the
nearer
a
creature
is
to
the
influent
cause
,
the
more
abundant
is
the
influx
;
the
humane
nature
of
Christ
was
most
nearly
united
to
the
Deity
;
therefore
it
was
congruous
,
that
it
should
have
grace
in
the
supream
degree
.
From
the
first
instant
of
his
incarnation
he
was
not
a
meer
viator
,
but
a
comprehensor
;
he
always
enjoyed
the
beatifical
vision
,
therefore
all
his
Graces
were
in
termino
,
and
at
a
full
point
.
It
's
true
,
that
by
special
dispensation
there
was
some
restraint
of
the
influence
of
Gods
favour
at
the
time
of
his
Passion
,
but
his
graces
were
still
in
the
highest
degree
.
Again
,
Grace
was
conferred
upon
Christ
,
not
as
a
private
person
,
but
as
a
publick
one
;
not
for
himself
only
,
but
for
us
;
he
received
gifts
for
men
,
that
he
might
give
them
out
to
them
;
he
was
to
be
the
head
of
the
Church
,
a
vital
and
universal
principle
of
Grace
to
it
;
therefore
no
less
than
a
plenitude
of
Grace
was
requisite
to
make
him
meet
for
it
,
that
of
his
fulness
we
all
might
receive
Grace
for
Grace
,
Joh.
1.16
.
Grace
answering
to
the
Grace
in
him
.
The
Head
excels
in
virtue
,
it
influences
into
the
whole
body
.
Christ
is
an
head
of
incomparable
virtue
,
he
influences
into
the
whole
Church
,
even
into
that
part
of
it
which
was
before
his
incarnation
,
as
well
as
into
that
which
was
after
it
.
Ab
Abel
justo
(
saith
one
)
usque
in
finem
mundi
omnes
justi
unum
Corpus
Christi
sunt
,
from
righteous
Abel
,
down
to
the
end
of
the
world
all
the
righteous
are
the
Body
of
Christ
;
all
have
an
influence
from
him
as
their
head
;
From
him
the
whole
body
fitly
joined
together
and
compacted
by
that
which
every
joint
supplieth
,
according
to
the
effectual
working
in
the
measure
of
every
part
,
maketh
increase
of
the
body
to
the
edifying
of
it self
in
love
,
Ephes.
4.16
.
the
whole
body
is
joined
to
him
,
the
whole
body
hath
an
energy
from
him
.
Medina
speaking
of
this
famous
Text
,
notes
the
Phrase
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
the
effectual
working
,
which
the
members
receive
from
the
head
,
and
by
virtue
of
which
they
act
;
and
then
adds
these
memorable
words
,
Touching
this
influence
from
Christ
the
Head
,
I
shall
consider
three
things
,
the
necessity
of
an
influencing
head
,
the
matter
of
the
influence
,
and
the
way
how
it
comes
from
Christ
.
The
first
thing
is
the
necessity
of
an
influencing
head
,
I
mean
not
a
simple
necessity
,
but
an
hypothetical
one
.
God
was
not
bound
to
raise
up
a
Church
out
of
the
corrupt
mass
of
mankind
;
but
upon
supposal
that
he
will
do
so
,
it
was
requisite
that
there
should
be
an
influencing
head
.
In
our
first
head
Adam
,
there
was
once
a
stock
of
holiness
and
righteousness
,
not
meerly
for
himself
,
but
for
us
;
but
in
the
fall
he
spent
it
,
and
became
an
utter
bankrupt
.
Had
he
stood
in
his
integrity
,
holiness
had
come
along
with
nature
unto
us
;
but
through
his
Apostacy
nothing
comes
along
with
it
but
pravity
and
corruption
;
we
are
now
void
of
Grace
and
full
of
Sin
.
And
how
should
there
be
a
Church
?
which
way
should
fallen
man
arrive
at
inherent
Grace
?
Nature
cannot
ascend
above
its
level
,
or
lift
up
it self
to
such
a
thing
as
Grace
,
which
is
altioris
ordinis
,
of
a
rank
and
order
above
nature
.
God
doth
not
treat
with
fallen
man
immediately
,
or
communicate
Grace
to
him
,
but
in
and
through
a
Mediator
;
it
was
therefore
meet
that
the
Son
of
God
should
in
our
flesh
interpose
,
and
become
an
head
of
influence
to
us
,
that
so
grace
might
be
communicated
;
nay
,
and
continued
to
us
.
It
could
not
be
communicated
but
through
a
mediating
head
,
and
he
is
a
compleat
one
;
it
could
not
be
continued
without
a
perpetual
supply
,
and
he
is
not
as
Adam
a
failing
Head
,
but
an
everliving
one
;
his
satisfaction
and
merit
have
an
endless
life
in
them
;
the
holy
unction
upon
him
is
indeficient
,
and
ever
running
down
upon
Believers
;
hence
the
anointing
,
which
they
receive
from
him
,
abideth
in
them
,
1
Joh.
2.27
.
because
there
is
a
continual
supply
from
him
who
hath
the
Spirit
above
measure
;
not
only
the
being
of
the
Church
,
but
the
continuance
of
it
requires
an
influencing
Head
.
The
next
thing
is
the
matter
of
the
influence
,
I
mean
that
which
by
it
is
derived
to
us
;
Christ
the
Head
influences
a
Divine
life
,
sense
and
motion
,
into
his
believing
members
.
He
influences
life
into
them
.
As
long
as
they
are
in
old
Adam
,
they
are
dead
in
sin
;
but
as
soon
as
they
are
in
Christ
,
they
live
:
I
live
,
yet
not
I
,
but
Christ
liveth
in
me
,
Gal.
2.20
.
His
spiritual
life
was
not
from
himself
but
from
Christ
the
Head
,
who
communicated
the
Holy
Spirit
to
him
,
and
in
that
respect
lived
in
him
;
neither
was
this
peculiar
to
Apostles
,
but
common
to
all
Christians
;
Christ
is
their
life
,
Col.
3.4
.
a
Divine
virtue
from
him
makes
them
live
;
this
was
typed
out
in
Elisha
.
No
sooner
did
the
dead
man
touch
his
bones
,
but
he
revived
and
stood
upon
his
feet
,
2
Kings
13.21
.
No
sooner
do
we
by
Faith
touch
Christ
crucified
,
but
there
is
a
vital
principle
in
us
,
a
spirit
of
life
,
which
discovers
it self
in
the
pulse
of
heavenly
affections
,
and
breath
of
spiritual
prayer
;
and
is
a
real
proof
and
demonstration
that
.
we
have
a
living
Head
in
Heaven
,
who
makes
us
(
in
our selves
but
dead
lumps
of
clay
and
corruption
)
partakers
of
a
Divine
life
.
Again
,
he
influences
sense
into
them
.
There
are
interna
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
internal
senses
in
them
;
some
quickness
in
the
fear
of
the
Lord
,
some
sight
of
the
beauty
and
rectitude
of
his
Holy
Commands
,
some
tasts
of
the
Divine
Love
and
Grace
,
some
savourings
of
Christ
and
the
Holy
Unction
,
some
experimental
touches
of
the
things
above
,
some
glimpses
of
Heaven
and
Glory
;
but
all
these
are
from
the
Head
,
else
Believers
would
,
as
well
as
others
,
lie
in
the
stupor
of
the
fall
,
and
be
no
more
concerned
about
heavenly
things
,
than
about
meer
nullities
.
It
's
true
,
a
man
,
not
joined
to
the
Head
,
may
have
a
great
notion
of
these
things
,
but
he
hath
no
particular
sense
of
them
;
the
current
of
his
affections
is
such
,
that
,
one
would
think
,
there
were
no
other
world
but
an
outward
sensible
one
;
spiritual
sensations
are
not
from
meer
notion
,
but
from
Christ
the
Head
.
Further
,
He
influences
motion
into
them
.
Whether
they
be
melting
in
repentant
tears
,
or
burning
in
acts
of
holy
zeal
,
or
drawing
out
their
souls
in
charity
,
or
sweating
in
a
lawful
calling
,
or
bowing
down
under
an
afflicting
providence
,
all
the
motion
is
from
the
Head
;
without
him
all
their
Graces
would
lye
dormant
in
an
habit
,
and
be
as
it
were
none
at
all
.
It
is
the
Head
which
awakens
them
and
makes
them
go
forth
into
act
.
I
can
do
all
things
through
Christ
which
strengtheneth
me
,
saith
the
Apostle
,
Phil.
4.13
.
The
holy
action
is
in
Believers
,
but
the
strength
is
in
the
Head
only
;
whatever
good
they
do
,
they
must
thank
the
Head
for
it
;
which
not
by
an
outward
command
only
,
but
by
an
inward
virtuous
influence
also
,
bids
them
arise
and
do
it
.
The
last
thing
is
,
the
way
how
the
influence
comes
from
Christ
unto
Believers
.
We
are
not
to
think
,
that
the
habits
of
Grace
in
Christs
humane
nature
are
transfused
into
us
;
habits
go
not
out
of
their
subjects
into
another
;
they
produce
acts
in
their
own
subjects
,
but
procreate
not
habits
in
foreign
ones
.
But
this
is
the
way
:
Christ
being
full
of
all
Grace
,
did
by
his
glorious
satisfaction
and
merit
,
procure
,
that
the
same
Holy
Spirit
,
which
is
upon
himself
the
Head
,
should
fall
down
upon
Believers
the
mystical
parts
and
members
of
him
:
Hence
the
Apostle
saith
,
that
the
Holy
Spirit
is
shed
on
us
richly
,
through
Jesus
Christ
our
Saviour
,
Tit.
3.6
.
Had
not
he
atoned
and
merited
for
us
,
the
Holy
Spirit
would
not
have
touched
upon
one
fallen
Son
of
Adam
;
but
in
,
and
through
him
,
there
is
,
as
St.
Chrysostom
speaks
,
There
is
one
body
and
one
spirit
,
Ephes.
4.4
.
Were
there
not
one
Spirit
in
Believers
,
they
(
being
as
far
distant
from
one
another
in
time
,
as
the
morning
and
evening
of
the
world
,
and
in
place
as
the
parts
and
quarters
of
the
earth
)
could
not
possibly
be
one
body
;
were
not
the
one
Spirit
from
Christ
,
he
could
not
be
an
Head
of
influence
to
his
Church
,
or
carry
himself
to
it
as
his
Body
;
but
there
being
one
Spirit
in
Believers
,
they
are
one
Body
;
and
that
one
Spirit
being
from
Christ
,
he
is
an
Head
of
influence
to
them
.
Thus
the
Apostle
saith
,
That
he
is
head
over
all
things
to
the
Church
,
which
is
his
body
,
the
fulness
of
him
that
filleth
all
in
all
,
Ephes.
1.22
,
23.
Such
an
Head
is
he
,
as
filleth
the
Body
,
his
Church
,
with
his
own
Spirit
.
It
's
true
,
the
Church
is
his
fulness
in
one
respect
;
though
he
hath
all
fulness
in
him
,
and
filleth
all
in
all
,
yet
,
as
he
is
an
Head
(
which
he
deigned
to
be
to
us
)
he
is
not
full
without
a
body
;
but
he
is
the
Churches
fulness
in
a
much
higher
resperct
;
the
Church
is
his
outward
fulness
,
supplying
him
with
members
,
without
which
he
is
not
compleat
as
an
Head
,
but
is
pleased
to
accoumt
himself
maimed
;
but
he
is
,
as
I
may
so
say
,
the
Churches
inward
fulness
,
by
his
own
Spirit
moving
and
actuating
it
as
his
Body
.
The
Church
is
his
fulness
in
respect
of
integrity
of
parts
,
without
which
he
would
be
as
an
Head
without
a
Body
;
but
he
is
the
Churches
fulness
in
respect
of
virtue
and
the
spirit
,
without
which
the
Church
would
not
be
a
living
Body
,
depending
on
him
as
a
living
Head
.
Thus
he
is
an
Head
of
influence
to
Believers
,
communicating
in
a
measure
his
own
spirit
to
them
.
Notable
is
that
of
Durandus
,
Nullus
actus
vitae
est
in
corpore
,
qui
non
sit
in
capite
,
It
is
further
to
be
noted
,
that
Christ
is
an
Head
of
incomparable
excellency
;
he
is
not
only
Head
over
all
things
,
but
an
Head
above
all
other
heads
;
and
for
this
I
shall
instance
in
two
things
.
The
one
is
this
,
The
natural
head
cannot
make
membrum
de
non
membro
,
a
member
of
that
which
was
none
before
;
but
Christ
,
such
is
his
excellent
virtue
,
can
draw
and
gather
men
off
from
the
old
corrupt
stock
of
Adam
,
and
transplant
and
incorporate
them
as
members
into
himself
the
Head
:
naturally
they
were
lost
,
but
he
seeks
them
;
dark
,
but
he
inlightens
them
;
dead
,
but
he
quickens
them
;
foul
,
but
he
washes
them
;
black
,
but
he
puts
a
beauty
upon
them
;
all
the
members
of
him
may
admire
infinite
Grace
,
and
say
,
we
were
not
the
people
of
God
,
but
now
we
are
so
;
we
were
not
members
of
Christ
,
but
now
we
are
so
.
In
Adam
the
first
head
,
all
men
were
ruined
;
but
Christ
the
second
Head
hath
power
over
all
flesh
,
Joh.
17.2
.
to
draw
and
gather
men
into
union
with
himself
;
and
in
so
doing
,
to
make
his
Power
and
Grace
illustrious
.
The
other
is
this
,
The
natural
Head
hath
virtue
enough
for
its
own
members
;
but
Christ
our
Head
hath
virtue
enough
for
a
world
;
did
all
the
men
on
earth
by
Faith
come
into
union
with
him
,
there
would
be
no
defect
,
but
a
supply
of
grace
for
them
all
;
his
satisfaction
and
merit
are
of
an
immense
value
;
his
Spirit
is
a
fountain
of
Grace
never
to
be
drawn
dry
or
exhausted
;
There
is
in
him
(
as
Bonaventure
speaks
)
not
only
plenitudo
sufficienciae
,
CHAP.
V.
The
mystical
union
set
forth
by
that
between
the
food
and
the
body
.
Christ
is
the
trùe
food
.
He
strengthens
against
the
cursing
Law
.
He
strengthens
unto
all
duties
.
He
is
united
to
Believers
.
He
is
food
by
way
of
eminency
.
Several
conclusions
drawn
from
the
resemblances
,
viz.
That
the
Vnion
between
Christ
and
Believers
is
not
meerly
a
political
one
.
That
it
is
not
meerly
a
moral
one
.
Several
reasons
to
prove
the
same
.
That
this
Vnion
affords
support
to
Believers
.
That
it
gives
a
vital
influence
to
them
.
That
it
is
a
very
intimate
Vnion
.
That
it
hath
a
great
mystery
in
it
.
That
it
is
very
lasting
and
durable
.
AFter
all
these
resemblances
the
Holy
Ghost
yet
proceeds
on
to
set
forth
the
mystical
union
by
that
which
is
between
the
food
and
the
body
:
This
resemblance
we
have
notably
opened
in
the
Sixth
chapter
of
St.
John
,
where
our
Saviour
,
who
used
to
spiritualize
every
thing
,
raises
up
his
discourse
above
earthly
food
to
heavenly
;
above
the
typical
,
to
the
real
Manna
which
is
himself
,
who
came
down
from
Heaven
to
give
life
to
the
world
.
In
this
Discourse
several
things
offer
themselves
to
us
:
1st
.
Christ
is
the
true
food
of
the
Soul
;
The
Jews
dream'd
,
that
at
the
coming
of
the
Messiah
they
should
have
a
wonderful
feast
of
outward
varieties
;
but
he
tells
them
,
that
he
himself
was
the
feast
,
My
flesh
is
meat
indeed
,
my
blood
is
drink
indeed
,
vers.
55
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
,
though
Metaphorically
,
yet
truly
such
;
it
doth
(
what
meat
and
drink
are
to
do
)
nourish
and
strengthen
the
receiver
;
nay
,
it
hath
not
only
an
analogy
to
,
but
an
eminency
above
all
corporeal
food
;
it
nourishes
and
strengthens
us
in
the
Soul
,
the
noblest
part
of
man
,
and
that
not
for
a
day
,
but
to
all
eternity
.
Hence
our
Saviour
tells
them
,
That
they
should
not
labour
for
the
meat
which
perisheth
,
but
for
that
meat
which
endureth
unto
everlasting
life
,
which
the
Son
of
man
should
give
unto
them
,
vers.
27.
He
is
the
food
of
the
Soul
upon
a
double
account
.
The
one
is
this
,
His
flesh
and
blood
,
as
crucified
and
satisfactory
to
Divine
justice
,
do
strengthen
us
against
the
curse
and
condemnation
of
the
Law
.
The
moral
Law
is
immortalized
by
its
own
intrinsecal
rectitude
;
the
very
frame
of
mans
soul
puts
him
under
it
;
his
Reason
cannot
but
be
bound
to
know
the
supreme
Truth
;
his
Will
cannot
but
be
bound
to
love
the
supreme
Goodness
;
the
respects
in
his
rational
powers
towards
the
Creator
,
are
a
Law
not
to
be
altered
;
as
long
as
God
is
God
,
and
man
man
,
this
Law
cannot
but
be
obligatory
,
one
jot
or
tittle
of
it
cannot
fall
to
the
ground
.
To
make
it
the
more
sacred
and
venerable
,
Divine
Justice
fenced
it
in
with
a
Threatning
,
and
added
a
Curse
against
the
transgressor
;
Cursed
is
he
that
continueth
not
in
all
the
points
of
it
.
The
wages
of
sin
is
death
:
All
men
being
transgressors
,
Conscience
,
as
soon
as
it
is
awakened
,
tells
a
man
his
own
;
these
and
these
things
are
sins
,
thus
and
thus
thou
hast
done
,
the
offended
Law
condemns
thee
,
the
wrath
threatned
hangs
over
thy
head
;
the
consequent
of
this
is
,
That
the
heart
is
full
of
inward
wounds
and
terrors
,
it
knows
not
which
way
to
look
or
turn
it self
.
Take
a
sinful
man
in
these
circumstances
,
where
doth
his
strength
lye
?
what
plea
or
answer
hath
he
to
the
broken
Law
?
How
,
or
which
way
may
the
Curse
be
avoided
,
or
the
Conscience
eased
?
The
only
thing
can
be
said
,
is
this
,
Christ
was
made
a
Curse
for
us
;
he
is
the
end
of
the
Law
for
righteousness
;
he
hath
made
a
perfect
atonement
and
satisfaction
;
this
is
the
Believers
hope
and
confidence
,
this
is
his
great
plea
and
answer
to
the
charge
of
the
Law
.
Ostendo
sidejussorem
meum
,
saith
Bishop
Davenant
,
when
the
Law
makes
its
demands
against
me
,
I
shew
my
Sponsor
Christ
who
satisfied
it
.
This
is
lively
expressed
in
Anselms
direction
for
the
visitation
of
the
sick
,
Si
Dominus
te
voluerit
judicare
,
dic
,
Domine
,
mortem
Domini
nostri
Jesu
Christi
objicio
inter
me
&
tuum
judicium
,
alitèr
tecum
non
contendo
;
si
tibi
dixerit
,
quia
peccator
es
,
dic
,
mortem
Domini
nostri
Jesu
Christi
pono
inter
me
&
peccata
mea
,
si
dixerii
tibi
,
quod
meruisti
damnationem
,
dic
,
Domine
;
mortem
Domini
nostri
Jesu
Christi
obtendo
inter
me
&
mala
merita
mea
,
ipsiusque
merita
offero
pro
merito
quod
ego
debuissem
habere
,
nec
habeo
:
That
is
,
if
the
Lord
would
judge
thee
,
say
,
Lord
,
I
place
the
death
of
our
Lord
Jesus
Christ
between
me
and
thy
judgement
,
otherwise
I
will
not
contend
with
thee
;
if
he
say
to
thee
,
that
thou
art
a
sinner
,
say
,
I
place
the
death
of
our
Lord
Jesus
Christ
between
me
and
my
sins
;
if
he
say
to
thee
,
that
thou
hast
deserved
damnation
,
say
,
Lord
;
I
put
the
death
of
our
Lord
Jesus
Christ
between
me
and
my
evil
merits
;
and
I
offer
his
merits
for
my
own
,
which
I
should
have
,
and
have
not
.
It
is
not
in
our
inherent
graces
to
justifie
us
against
the
Law
,
these
are
not
our
Christ
,
these
do
not
satisfie
the
Law
,
these
do
not
make
a
compensation
for
sin
;
no
,
it
is
Christ
only
that
doth
this
;
his
death
,
which
satisfied
Gods
heart
,
must
satisfie
ours
;
his
precious
body
and
blood
are
the
food
,
which
,
when
fed
on
by
Faith
,
cheer
the
Conscience
,
and
fill
it
with
peace
.
Hence
the
Noble
Luther
tells
the
menacing
Law
,
O
Lex
!
immergo
conscientiam
meam
in
vulnera
,
sanguinem
,
mortem
,
resurrectionem
&
victoriam
Christi
,
praeter
hunc
nihil
planè
videre
&
audire
volo
;
O
Law
!
I
drown
my
Conscience
in
the
wounds
,
blood
,
death
,
resurrection
and
victory
of
Christ
;
besides
him
will
I
see
and
hear
nothing
.
This
is
the
true
way
of
peace
and
holy
rest
;
the
oriency
of
this
Divine
Truth
is
such
,
that
it
hath
extorted
a
confession
from
its
enemies
.
The
Schoolmen
themselves
,
as
Bishop
Andrews
hath
observed
,
whatever
they
are
in
their
Quodlibets
and
comments
on
the
Sentences
,
yet
in
their
Soliloquies
and
devotional
meditations
acknowledg
Jehovah
justitia
nostra
.
Cardinal
Contarenus
saith
,
that
we
must
;
viti
tanquàm
re
stabili
justitiâ
Christi
nobis
donatâ
,
lean
on
Christs
righteousness
communicated
to
us
,
as
on
a
stable
thing
.
This
is
it
which
stablishes
and
strengthens
the
heart
against
the
accusations
and
terrors
of
the
Law
.
The
other
is
this
,
The
flesh
and
blood
of
Christ
,
as
it
is
procurative
of
the
Holy
Spirit
,
doth
strengthen
Believers
unto
all
the
duties
incumbent
on
them
;
the
Spirit
is
from
Christ
as
an
Head
;
and
it
is
from
him
as
aliment
;
his
Members
have
it
,
and
so
have
the
feeders
on
him
.
Hence
in
that
sixth
Chapter
of
John
,
after
a
very
Divine
Discourse
touching
eating
his
flesh
and
drinking
his
blood
,
he
adds
,
It
is
the
spirit
that
quickeneth
,
vers.
63.
The
feeders
on
him
have
of
his
Spirit
,
which
strengthens
them
in
the
inner
man
;
this
strength
notably
discovers
it self
in
them
;
their
corruptions
,
how
strong
soever
,
are
subdued
:
The
Spirit
of
life
,
which
is
in
Christ
,
makes
them
free
from
the
Law
of
sin
;
Satan
that
evil
one
is
overcome
by
them
;
the
Spirit
,
which
is
in
them
,
is
greater
than
he
that
is
in
the
world
;
they
do
duties
,
as
becomes
them
who
live
at
so
high
a
rate
,
in
a
very
lively
vigorous
manner
;
the
free
Spirit
stablishes
and
enlarges
their
hearts
to
run
in
the
pure
ways
of
holiness
and
obedience
;
under
crosses
they
do
not
murmur
at
the
hand
of
God
,
but
in
an
holy
silence
subject
to
it
;
the
Spirit
strengthens
them
unto
all
patience
.
St.
Paul
glories
in
afflictions
,
that
the
Power
of
Christ
may
rest
upon
him
,
2
Cor.
12.9
.
The
Noble
Potamenia
,
being
by
the
Persecutors
threatned
to
be
cast
into
a
Vessel
of
burning
Pitch
,
begged
of
them
,
That
she
might
not
be
cast
in
all
at
once
,
2dly
.
Christ
as
food
is
united
unto
believers
;
there
is
a
very
close
and
intimate
union
between
the
food
and
the
body
,
and
so
there
is
between
Christ
and
believers
:
He
that
eateth
my
flesh
,
and
drinketh
my
blood
,
dwelleth
in
me
,
and
I
in
him
,
saith
our
Saviour
,
vers.
56.
Eating
here
must
not
be
taken
properly
;
an
oral
manducation
is
capernastical
,
and
indeed
a
very
horrible
thing
to
be
imagined
:
Hence
St.
Austin
saith
,
That
the
command
of
eating
his
flesh
,
and
drinking
his
blood
,
seems
to
require
an
horrible
wickedness
;
and
then
concludes
,
Where
the
carcass
is
,
there
will
the
eagles
be
.
Christ
our
aliment
is
gone
to
Heaven
,
and
faith
follows
after
him
,
to
draw
life
and
virtue
from
him
.
Faith
doth
spiritually
participate
of
his
body
and
blood
,
and
from
thence
doth
derive
a
Divine
power
and
strength
into
the
soul
.
As
faith
ascends
up
,
so
the
holy
Spirit
comes
down
upon
believers
,
which
compleats
the
union
between
him
and
them
:
They
dwell
in
him
,
and
he
in
them
,
as
our
Saviour
speaks
;
they
dwell
in
him
by
faith
,
and
he
in
them
by
his
Spirit
.
There
is
a
mutual
indwelling
,
a
most
near
and
intimate
union
between
them
.
The
learned
Grotius
takes
this
mutual
indwelling
to
be
only
amore
mutuo
,
by
a
mutual
love
.
Amans
est
ubi
amat
,
quod
hic
tribuitur
manducationi
,
id
alibi
tribuitur
dilectioni
,
1
Joh.
4.16
.
The
lover
is
where
his
love
is
.
What
here
is
attriouted
to
eating
,
that
in
another
place
is
attributed
to
love
,
He
that
dwelleth
in
love
,
dwelleth
in
God
,
and
God
in
him
.
But
I
take
it
,
there
is
a
difference
;
our
union
to
Christ
is
first
and
more
immediate
,
and
then
in
and
through
him
we
are
united
unto
God
.
It
's
true
,
God
dwells
in
the
sincere
lovers
,
but
he
dwells
in
them
as
in
parts
of
Christ
,
partakers
of
the
atonement
;
were
they
not
such
,
the
spots
of
guilt
and
imperfection
upon
them
would
make
the
holy
one
wave
dwelling
in
them
:
Christ
is
united
to
us
as
aliment
,
inlivening
and
strengthening
us
;
but
God
is
not
as
such
united
to
us
;
though
the
fountain
of
life
and
virtue
be
in
him
,
yet
are
these
derived
down
unto
us
in
and
through
Christ
,
of
whose
body
and
blood
we
do
by
faith
participate
.
We
are
(
saith
Bishop
Vsher
)
by
a
mystical
and
supernatural
union
as
truly
conjoined
with
Christ
,
as
the
meat
and
drink
is
with
us
,
when
by
the
ordinary
work
of
nature
it
is
converted
into
our
own
substance
.
3ly
.
Christ
is
food
by
way
of
eminency
:
Food
above
all
food
;
other
bread
is
comparatively
but
a
shadow
or
meer
figure
;
but
he
is
the
true
bread
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
living
bread
,
which
makes
men
live
for
ever
;
other
bread
comes
but
out
of
the
earth
;
but
he
is
that
bread
which
came
down
from
Heaven
.
The
Son
,
very
God
,
came
down
into
our
flesh
,
and
in
it
was
broken
upon
a
Cross
,
that
his
body
and
blood
might
become
bread
for
us
.
He
hath
(
saith
Bishop
Vsher
)
by
his
death
made
his
flesh
broken
,
and
his
blood
poured
out
for
us
upon
the
Cross
,
to
be
fit
food
for
the
spiritual
nourishment
of
our
souls
,
and
the
very
well-spring
from
whence
by
the
power
of
his
Godhead
,
all
life
and
grace
is
derived
unto
us
.
Thus
that
excellent
man
.
Other
food
being
inferior
to
the
body
,
is
changed
into
our
substance
;
but
Christ
the
spiritual
food
being
infinitely
more
excellent
than
our
souls
,
turns
believers
who
feed
upon
him
,
into
his
own
likeness
.
Christs
blood
may
be
read
in
their
serene
consciences
,
his
death
may
be
seen
in
their
continual
mortifications
;
his
Spirit
shews
it self
in
their
holy
graces
;
as
they
live
at
an
higher
rate
,
so
they
live
in
a
more
divine
manner
than
other
men
.
Their
humility
,
meekness
,
love
,
zeal
,
obedience
,
patience
,
tell
us
that
they
live
upon
him
;
who
turns
the
eater
into
himself
;
the
eater
so
participates
of
him
,
as
to
be
assimilated
to
him
.
Thus
much
touching
the
resemblances
of
the
Mystical
union
.
I
shall
now
draw
out
fome
Conclusions
from
them
,
because
(
as
is
before
noted
)
the
Analogy
between
the
Mystical
union
and
the
earthly
patterns
serves
(
if
genuinely
taken
)
not
only
for
illustration
,
but
for
very
good
proof
.
1.
The
union
between
Christ
and
believers
is
not
meerly
a
Political
one
,
such
as
is
between
a
King
and
his
Subjects
.
It
's
true
,
Christ
is
a
King
,
believers
are
his
subjects
;
there
are
Laws
of
constitution
,
which
make
him
a
King
over
them
,
and
Laws
of
administration
,
according
to
which
he
governs
them
;
yet
the
union
between
him
and
them
is
not
meerly
Political
.
To
make
this
appear
,
I
offer
these
things
.
The
manner
of
his
Kingdom
is
considerable
;
were
his
Kingdom
such
only
as
earthly
ones
are
,
there
might
be
some
colour
to
say
,
That
the
union
is
only
Political
:
But
his
Kingdom
is
not
of
this
world
,
Joh.
18.36
.
It
is
not
mundanae
indolis
,
of
an
earthly
,
but
of
an
heavenly
nature
.
In
Scripture
our
union
with
Christ
is
not
only
set
forth
by
the
resemblance
of
a
Kingdom
,
but
by
many
other
;
none
of
which
are
or
can
be
thought
to
be
in
vain
;
all
of
them
have
their
significancy
,
and
that
to
different
purposes
.
The
conjugal
union
imports
love
,
the
architectonical
one
shews
supportation
,
that
of
the
Vine
and
the
Head
speak
vital
influence
;
that
of
food
expresses
a
very
intimate
conjunction
:
These
fignificancies
are
not
forced
,
or
strained
,
but
natural
and
genuine
,
such
as
run
into
our
minds
at
the
first
sight
.
The
holy
Scripture
,
the
best
interpreter
of
its
own
resemblances
,
assures
us
,
that
they
are
used
to
this
very
end
and
intent
,
that
we
might
firmly
believe
that
those
things
which
are
genuinely
in
the
outward
patterns
,
are
really
and
after
an
eminent
manner
in
Christ
:
He
is
an
Husband
for
his
dearest
Love
,
Ephes.
5.25
.
a
foundation
for
his
never
failing
support
to
his
Church
,
Mat.
16.18
.
a
Vine
and
an
Head
for
his
vital
influence
,
Joh.
15.4
,
5.
Ephes.
4.16
.
aliment
for
his
near
and
intimate
conjunction
with
believers
,
Joh.
6.56
.
Such
is
the
natural
tendency
of
these
resemblances
,
such
is
the
interpretation
of
them
in
Scripture
;
but
now
if
our
union
with
Christ
be
meerly
Political
,
how
can
these
things
stand
?
what
tolerable
account
can
be
given
of
them
?
It
is
certain
,
that
nothing
in
all
the
lower
world
is
so
apt
and
proper
to
declare
that
union
as
meerly
Political
,
as
the
resemblance
of
a
Kingdom
;
nothing
is
so
significant
and
fully
expressive
of
it
as
that
;
when
therefore
the
Holy
Ghost
had
set
it
forth
by
a
Kingdom
,
why
did
not
he
stay
his
hand
and
rest
in
that
resemblance
?
why
would
he
go
on
and
set
it
forth
by
the
love
of
Espousals
,
by
a
building
cemented
to
its
foundation
,
by
the
incision
of
branches
into
a
root
,
by
the
copulation
of
members
to
a
vital
head
,
by
the
incorporation
of
food
with
the
body
?
What
analogy
is
there
in
an
union
meerly
Political
,
to
these
things
?
Which
way
shall
the
Scriptural
interpretation
of
them
be
maintained
?
a
Political
union
cannot
do
it
.
Were
our
union
with
Christ
no
more
than
so
,
these
resemblances
would
not
be
apt
or
true
;
to
say
that
Christ
is
an
husband
,
a
foundation
,
a
root
,
or
head
,
or
incorporated
food
,
that
is
,
a
Political
King
,
is
not
apt
or
true
,
but
very
odd
and
strange
;
because
in
Christ
as
a
meer
Political
King
,
there
is
nothing
that
answers
to
the
proper
genuine
import
of
these
resemblances
;
in
such
a
case
the
Holy
Ghost
(
which
is
blasphemy
to
imagine
)
would
seem
to
speak
very
unfitly
,
nay
,
and
delusively
,
as
if
he
would
have
us
believe
that
to
be
in
Christ
,
which
is
indeed
not
in
him
;
surely
it
becomes
us
much
rather
to
conclude
,
That
our
union
with
Christ
is
not
meerly
Political
,
but
such
as
bears
a
fit
and
just
correspondence
to
all
the
patterns
and
resemblances
of
it
in
Scripture
.
Such
as
the
bonds
of
union
are
,
such
is
the
union
,
a
meer
Political
union
hath
bonds
of
the
same
nature
,
a
spiritual
union
hath
suitable
ligatures
;
in
our
union
with
Christ
the
primary
bond
is
the
holy
spirit
:
Hereby
know
we
that
we
dwell
in
him
,
and
he
in
us
,
because
he
hath
given
us
of
his
spirit
,
1
Joh.
4.13
.
in
Christs
Kingdom
,
it
is
the
Spirit
which
makes
a
willing
people
,
such
as
subject
themselves
to
him
.
In
the
supernatural
marriage
believers
who
are
joined
to
Christ
,
become
one
spirit
;
in
the
spiritual
edifice
,
the
living
stones
are
builded
together
for
an
habitation
of
God
through
the
Spirit
.
In
the
heavenly
Vine
the
Spirit
is
the
juice
which
makes
the
branches
fruitful
in
good
works
;
in
the
Mystical
Head
the
Spirit
is
unction
which
falls
down
upon
the
members
,
and
communicates
sense
and
motion
to
them
.
In
the
divine
aliment
it
is
the
Spirit
which
quickneth
the
eater
,
and
transforms
him
into
the
holy
Image
of
Christ
;
the
Spirit
is
the
primary
ligature
in
our
union
with
him
;
that
union
therefore
is
not
meerly
Political
,
but
Spiritual
.
A
meer
Political
union
is
made
and
continued
by
some
outward
Law
.
Policy
is
the
Eutaxy
or
good
order
of
a
common
society
.
Multitudes
in
government
conspire
into
unity
;
the
bond
of
conjunction
is
Law
:
Hence
the
Law
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
soul
of
a
City
;
without
it
all
the
parts
and
members
of
the
body-politick
sink
and
dissolve
into
meer
confusion
;
but
to
the
making
and
continuance
of
our
union
with
Christ
,
internal
influences
are
requisite
.
Faith
,
the
great
unitive
grace
,
is
not
produced
by
a
meer
proposal
of
the
object
,
but
by
a
Divine
efficacy
;
there
must
be
inward
teachings
and
tractions
to
make
men
come
and
close
with
Christ
;
in
like
manner
other
graces
,
which
make
the
believer
bear
the
image
and
resemblance
of
Christ
,
are
by
the
Spirit
drawn
and
engraven
in
the
heart
:
Hence
they
are
called
the
fruits
of
the
Spirit
.
When
these
graces
are
produced
,
they
are
still
but
creatures
,
and
depend
upon
their
original
;
the
continual
spirations
of
the
Spirit
bear
them
up
in
being
:
in
all
respects
there
is
a
necessity
of
internal
influences
.
Hence
it
appears
that
our
union
with
Christ
is
more
than
a
Political
one
;
were
it
no
more
than
so
,
the
outward
Law
might
have
sufficed
;
that
first
and
rudest
draught
of
Pelagianism
(
which
made
grace
to
consist
only
in
libero
arbitrio
&
lege
,
in
free-will
,
which
is
a
thing
natural
,
and
in
the
Law
which
is
a
thing
Political
)
might
have
been
a
truth
:
St.
Austin
at
large
disputes
against
it
,
and
tells
us
,
that
God
operates
in
the
hearts
of
men
,
2dly
,
The
union
between
Christ
and
Believers
is
not
meerly
a
Moral
one
,
such
as
consists
in
a
reciprocal
Love
,
in
an
harmony
of
Wills
,
and
confederacy
of
Affections
.
Very
true
it
is
,
that
there
is
a
very
great
Union
of
Love
between
Christ
and
Believers
:
All
the
Loves
and
Friendships
in
the
world
are
but
Pictures
and
little
Images
,
being
compared
with
the
Love
and
Friendship
which
is
between
Christ
and
Believers
;
wonderful
is
his
Love
towards
them
;
As
early
as
eternity
it self
,
his
eyes
and
his
heart
were
upon
them
;
he
assumed
flesh
to
espouse
them
to
himself
;
he
shed
his
Blood
to
purchase
them
;
he
dyed
on
a
Cross
to
redeem
them
;
he
draws
his
own
Image
upon
them
;
he
loves
and
delights
in
them
as
the
purchase
of
his
Blood
,
and
the
little
pictures
of
himself
;
he
is
indeed
wonderfully
taken
and
ravished
in
them
,
as
if
they
had
unhearted
him
,
or
carried
away
his
heart
.
In
like
manner
Believers
,
though
not
in
equal
degrees
,
have
a
great
Love
to
him
;
they
put
off
corrupt
self
for
him
;
their
old
earthly
members
are
crucified
with
him
;
their
souls
thirst
and
faint
in
holy
desires
after
him
;
so
high
a
rate
and
value
is
set
upon
him
,
that
all
other
things
are
but
as
dross
and
dung
in
comparison
;
such
are
the
pleasures
and
complacencies
which
they
have
in
him
,
that
they
can
joy
in
sufferings
,
and
glory
in
reproaches
for
him
,
his
Presence
and
Love
sweetens
every
condition
:
thus
there
is
an
union
of
Love
between
Christ
and
Believers
.
But
this
is
not
all
,
some
of
the
ancient
Fathers
seem
to
hint
somewhat
more
.
The
conjugal
union
(
which
is
the
highest
pattern
of
Love
here
below
)
is
not
meerly
a
Moral
one
.
In
the
first
Marriage
there
was
somewhat
antecedent
to
Love
.
Eve
was
taken
out
of
the
side
of
sleeping
Adam
.
Hence
he
said
,
That
she
was
bone
of
his
bone
,
and
flesh
of
his
flesh
.
In
the
spiritual
marriage
there
is
somewhat
antecedent
to
the
Churches
Love
;
she
was
taken
out
of
the
side
of
Christ
dying
on
the
Cross
.
Hence
the
Apostle
(
after
he
hath
compared
the
Love
of
Husbands
and
Wives
with
that
which
is
between
Christ
and
the
Church
)
doth
in
allusion
to
the
Primitive
Marriage
tell
us
,
We
are
members
of
his
body
,
of
his
flesh
,
and
of
his
bones
,
Ephes.
5.30
.
Flesh
may
be
considered
either
as
to
its
substance
,
or
as
to
its
sanctity
;
as
to
its
substance
,
Christ
is
of
our
flesh
and
bone
;
but
as
to
its
sanctity
,
we
are
of
his
flesh
and
bone
;
all
the
holy
flesh
in
the
world
is
from
Christ
.
Again
,
in
common
ordinary
Marriages
there
is
not
meerly
Love
,
but
Man
and
Wife
become
one
flesh
:
In
the
spiritual
Marriage
there
is
not
meerly
Love
,
but
Christ
and
Believers
become
one
Spirit
;
the
same
holy
Spirit
which
is
upon
Christ
the
Head
,
falls
down
on
his
Members
;
there
are
continual
influences
of
Grace
coming
down
from
him
unto
them
.
Nothing
in
all
the
world
is
more
apt
or
proper
to
shadow
forth
our
union
with
Christ
as
Moral
,
than
the
conjugal
Union
is
;
though
,
as
I
said
but
now
,
there
is
more
in
it
than
meer
Love
,
yet
is
it
the
highest
Samplar
of
Love
on
Earth
;
and
on
that
account
very
apt
to
set
forth
our
Moral
Union
with
Christ
;
but
though
it
be
so
,
yet
the
Holy
Ghost
doth
not
,
in
shewing
forth
our
union
with
Christ
,
rest
in
that
resemblance
;
but
goes
on
to
shew
it
forth
by
others
of
a
different
tendency
;
as
by
a
Foundation
,
a
Vine
or
Head
,
an
Aliment
,
whose
proper
genuine
import
is
not
love
,
but
support
,
or
vital
influence
,
or
intimate
conjunction
:
The
Holy
Ghost
in
these
resemblances
speaks
like
it self
,
aptly
and
truly
;
though
there
be
no
propriety
in
the
words
,
yet
there
is
an
aptitude
in
the
things
to
denote
Heavenly
Mysteries
;
though
the
terms
be
metaphorical
,
yet
the
truths
are
real
;
there
is
a
proportion
and
just
Analogy
between
the
earthly
shadow
and
heavenly
mystery
;
there
is
that
in
Christ
which
answers
to
all
the
resemblances
;
he
is
to
his
Church
a
foundation
for
support
;
a
root
or
head
for
vital
influence
;
an
Aliment
for
nourishment
and
intimate
conjunction
.
Hence
it
appears
,
that
our
union
with
Christ
is
not
meerly
a
Moral
one
,
but
such
as
corresponds
to
all
the
resemblances
;
not
only
to
the
conjugal
one
in
Love
,
but
to
all
the
other
in
their
several
imports
.
One
Christian
is
united
to
another
in
Affection
.
Love
is
the
badg
of
Christianity
:
The
Primitive
Christians
were
of
one
heart
,
and
one
soul
,
Acts
4.32
.
They
were
as
it
were
but
one
Man
:
the
very
Pagans
pointed
at
this
,
saying
,
Vide
ut
se
invicem
diligant
,
see
how
they
love
one
another
:
Love
is
the
very
bond
of
perfection
,
Col.
3.14
.
it
couples
all
Virtues
together
as
in
a
chain
;
it
conjoins
all
Christians
in
the
mystical
body
;
where
Love
is
,
there
are
all
other
Virtues
;
where
one
Christian
is
,
there
are
all
the
rest
in
heart
and
affection
.
Love
,
which
is
a
sacred
fire
kindled
upon
the
heart
by
the
Holy
Spirit
,
first
ascends
up
to
God
its
primary
object
,
who
is
to
be
loved
for
himself
;
and
then
it
goes
on
to
our
neighbour
,
its
secondary
object
,
who
is
to
be
loved
for
Gods
sake
:
this
is
the
way
of
Love
;
if
it
ascend
to
God
,
it
will
go
out
to
our
Brother
;
if
it
go
not
out
to
our
Brother
,
it
never
ascended
to
God
.
Hence
St.
John
saith
,
He
that
shutteth
up
his
bowels
from
his
brother
,
how
dwelleth
the
love
of
God
in
him
?
1
Joh.
3.17
.
The
Love
of
God
can
no
more
be
severed
from
the
Love
of
our
Brother
,
than
the
first
Table
of
the
Law
can
be
rent
off
from
the
second
.
All
true
Christians
are
born
of
the
same
Father
in
Heaven
;
washed
in
the
blood
of
the
same
Saviour
;
inspired
by
the
influences
of
the
same
Holy
Spirit
;
interested
in
the
same
Charter
of
the
Gospel
,
and
instated
in
the
same
Inheritance
above
.
Minuc
.
Fel.
in
Oct.
All
of
them
therefore
must
needs
be
united
together
in
Love
;
nothing
is
more
evident
,
than
that
one
Christian
is
united
to
another
in
Love
;
but
yet
he
is
not
so
united
to
him
,
as
he
is
unto
Christ
;
Who
?
where
is
the
Saint
that
will
or
dare
say
to
his
fellow
Christians
,
I
am
the
foundation
,
ye
are
the
building
,
born
up
by
me
:
I
am
the
vine
,
ye
the
branches
;
without
me
ye
can
do
nothing
:
I
am
the
head
,
ye
are
the
members
;
from
me
is
all
that
effectual
working
which
is
in
you
?
Who
can
or
may
speak
after
such
a
rate
?
such
words
are
proper
for
Christ
only
;
we
are
to
fix
our
Faith
upon
him
,
not
upon
our
fellow-Christians
:
This
is
his
Commandment
,
that
we
should
believe
on
the
Name
of
his
Son
Jesus
Christ
,
and
love
one
another
,
1
Joh.
3.23
.
Love
is
for
our
Brother
,
but
Faith
for
Christ
only
;
no
meer
creature
is
an
object
fit
for
it
:
Cursed
is
the
man
that
trusteth
in
man
,
Jer.
17.5
.
We
are
united
to
Christ
as
an
influencing
Head
,
not
so
to
our
fellow-Christians
.
The
Wise
Virgins
had
Oyl
little
enough
for
themselves
;
the
most
excellent
Christians
have
no
Grace
to
spare
;
the
great
spring
of
all
Grace
is
in
Christ
the
Head
;
to
go
to
another
than
him
for
it
,
is
to
fall
off
from
him
;
and
,
as
the
Apostle
speaks
of
the
Worshippers
of
Angels
,
Not
to
hold
the
head
,
from
which
all
the
body
by
joints
and
bands
,
having
nourishment
ministred
,
and
knit
together
,
increaseth
with
the
increase
of
God
,
Col.
2.19
.
Might
we
have
Grace
from
another
,
He
,
who
is
the
Head
and
universal
Principle
of
Grace
,
would
become
useless
,
and
altogether
superfluous
.
The
Romanists
,
who
earnestly
contend
that
the
Pope
is
Head
of
the
Church
,
do
yet
qualifie
their
opinion
,
There
is
an
union
of
Love
between
Christ
and
the
Holy
Angels
;
they
are
the
top
of
the
Creation
,
sublime
in
Knowledg
,
unspotted
in
Sanctity
,
excellent
in
Perfections
,
ever
a
ministring
to
the
Church
,
and
doing
one
piece
of
the
Divine
Will
or
other
;
it
cannot
be
otherwise
,
but
that
he
must
have
a
great
Love
for
them
;
he
is
the
brightness
of
the
Fathers
Glory
;
the
Character
or
express
Image
of
his
Person
;
he
made
the
Angelical
World
and
all
its
perfections
;
he
came
down
into
the
humane
nature
to
repair
us
,
and
raise
us
up
out
of
the
ruins
of
the
fall
;
the
highest
design
of
Gods
Glory
was
carried
on
by
him
;
the
Divine
Wisdom
,
Holiness
,
Justice
,
Mercy
,
Truth
,
did
shew
forth
themselves
upon
the
Theater
of
his
humane
Nature
;
the
Holy
Angels
cannot
but
have
a
Love
for
him
,
and
(
because
he
is
an
object
of
Excellency
,
and
they
creatures
of
perfection
)
their
Love
to
him
must
be
a
very
Eminent
one
:
their
Intellects
have
not
,
as
ours
,
any
blinds
or
dark
shades
in
them
,
but
are
full
of
pure
and
coelestial
light
;
they
have
not
,
as
we
,
only
some
glimpses
,
but
a
full
view
of
the
attractive
Beauties
and
Excellencies
in
him
;
their
Love
is
not
as
ours
,
subject
to
damps
and
clogs
of
corruption
,
but
ever
pure
,
and
in
holy
Orders
;
they
do
not
as
we
,
dwell
here
below
in
houses
of
Clay
,
but
stand
above
,
attending
upon
his
glorious
Person
:
All
which
must
needs
promote
their
Love
in
a
very
high
degree
.
Thus
there
is
an
union
of
Love
between
Christ
and
Angels
.
But
if
in
the
glass
of
Scripture
we
look
upon
the
union
between
Christ
and
Believers
,
we
shall
find
much
more
in
it
,
than
in
that
between
him
and
Angels
;
there
is
a
different
foundation
:
Christ
took
on
him
,
not
the
nature
of
Angels
,
but
of
men
;
he
died
on
a
Cross
,
not
for
Angels
,
but
for
men
;
our
union
with
him
is
founded
on
his
Incarnation
and
atoning-Passion
,
but
the
union
of
Angels
is
not
so
.
There
is
also
a
different
way
;
it
is
very
proper
for
us
fallen
creatures
to
be
joined
to
a
Mediator
;
not
so
for
Angels
,
who
stand
in
their
integrity
without
need
of
a
Mediator
;
in
us
there
is
an
unitive
Grace
,
Faith
in
a
Mediator
;
not
so
in
Angels
,
they
have
a
Faith
of
dependance
on
God
;
but
,
I
suppose
,
they
have
not
a
Faith
of
recumbence
in
a
Mediator
;
it
is
through
the
satisfactory
and
meritorious
Sufferings
of
Christ
that
the
same
Holy
Spirit
which
is
upon
him
the
head
,
comes
down
upon
us
his
members
,
to
repair
the
Divine
Image
in
us
;
but
it
is
not
so
with
Angels
;
the
Grace
given
unto
them
is
not
repairing
,
but
confirming
;
neither
doth
it
proceed
through
the
blood
of
a
Mediator
,
but
immediately
from
God
.
These
things
considered
,
our
union
with
Christ
must
needs
be
more
than
a
Moral
one
,
as
having
that
in
it
,
which
cannot
be
found
in
the
union
of
Angels
with
him
.
3dly
,
The
union
between
Christ
and
Believers
is
such
,
that
he
doth
support
them
.
The
resemblance
of
the
foundation
and
building
is
a
very
lively
and
genuine
proof
of
this
;
the
building
doth
not
bear
up
it self
,
but
is
supported
by
the
foundation
;
Believers
do
not
bear
up
themselves
,
but
are
supported
by
Christ
:
this
is
a
very
admirable
thing
to
consider
.
Adam
in
Innocency
had
not
the
least
seed
of
corruption
in
him
,
yet
he
fell
:
Angels
,
much
greater
than
he
,
had
no
corruption
or
tempter
,
yet
many
of
them
fell
,
but
Believers
are
supported
;
there
are
dregs
and
reliques
of
corruption
in
them
;
there
are
alluring
and
flattering
objects
round
about
them
;
there
is
a
subtile
Devil
,
using
many
arts
and
methods
to
draw
out
their
corruption
into
act
;
yet
in
these
dangerous
circumstances
they
are
supported
,
because
they
are
united
to
Christ
:
there
is
a
very
remarkable
difference
between
Angels
and
men
.
Angels
stood
or
fell
personally
only
,
not
in
another
,
in
an
head
of
their
own
nature
;
but
it
is
otherwise
with
men
:
All
mankind
fell
in
Adam
their
root
or
head
,
and
all
believers
stand
in
Christ
the
root
and
head
of
the
Church
:
hence
it
is
that
they
are
supported
:
hence
they
are
said
to
be
preserved
in
Christ
Jesus
,
Jude
1.
Adam
in
Innocency
was
soon
unframed
,
but
they
stand
in
Christ
;
in
him
one
sin
drove
out
a
stock
of
pure
immaculate
Grace
in
a
moment
;
in
them
the
many
remnants
of
corruption
cannot
do
so
;
the
reason
is
,
he
with
his
perfect
Graces
stood
alone
,
but
they
with
their
imperfect
ones
are
in
union
with
Christ
:
Hence
it
is
,
that
their
Graces
live
like
a
spark
in
water
,
and
spring
up
even
in
the
midst
of
briars
:
Corruption
is
driven
out
by
little
and
little
;
and
at
last
perfection
is
attained
in
Heaven
;
if
they
stumble
and
fall
in
the
way
thither
,
yet
they
rise
again
;
the
Holy
Spirit
visits
them
again
;
fresh
acts
of
Faith
and
Repentance
are
put
forth
;
4thly
,
The
union
between
Christ
and
Believers
is
such
,
that
he
doth
influence
into
them
.
The
resemblances
of
the
Vine
and
the
Head
do
naturally
teach
this
:
A
Vine
communicates
to
the
branches
,
an
Head
influences
into
the
members
;
Christ
could
not
be
(
what
the
Scripture
calls
him
)
a
Vine
or
an
Head
,
unless
he
did
influence
into
his
branches
and
members
.
There
are
two
sorts
of
influences
;
some
are
first
and
fundamental
to
our
union
with
Christ
,
others
do
in
order
of
nature
follow
after
.
The
first
fundamental
influences
are
those
which
work
the
unitive
Grace
of
Faith
.
Men
are
not
native
branches
or
members
of
Christ
,
but
insititious
ones
.
Faith
,
which
implants
and
incorporates
them
into
him
,
is
not
from
Nature
,
but
Grace
.
The
ancient
Council
tells
us
,
To
you
it
is
given
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
Christs
sake
to
believe
,
Phil.
1.29
.
Were
it
not
for
this
influence
,
there
could
be
no
union
,
no
branches
or
members
in
him
.
The
after-influences
are
those
which
serve
to
perfect
the
Believer
;
as
in
the
Old
Creation
Light
was
the
first-born
,
and
then
the
other
parts
of
the
world
were
made
;
so
in
the
New
,
the
first
thing
is
the
Light
of
Faith
;
and
then
follow
those
Graces
which
make
up
the
new
Creature
:
Love
,
Mercy
,
Meekness
,
Zeal
,
Obedience
,
Patience
,
are
the
fruits
of
the
influencing
Spirit
,
the
Rivers
of
living
water
in
the
Believer
:
all
of
them
are
derived
from
Christ
the
Head
through
faith
(
which
is
called
the
Churches
Neck
,
Cant.
4.4
.
)
into
the
mystical
body
;
after
this
manner
are
all
Graces
formed
;
without
these
influences
there
would
be
in
Believers
no
Graces
or
Conformity
to
Christ
;
no
fit
Temple
for
the
Holy
Spirit
to
dwell
in
.
Again
,
there
are
influences
not
only
to
form
these
Graces
,
but
to
actuate
them
.
As
natural
Agents
live
and
move
in
the
God
of
Nature
;
so
Believers
,
who
are
spiritual
Agents
,
live
and
move
in
Christ
their
Head
:
the
gracious
Principles
in
them
do
not
go
alone
,
but
the
Holy
Spirit
stirs
them
up
,
and
then
the
spices
flow
out
:
Love
and
Joy
,
and
all
other
Graces
shew
forth
themselves
in
suitable
Operations
.
St.
Paul
excellently
describes
this
,
I
live
,
yet
not
I
,
but
Christ
liveth
in
me
,
saith
he
,
Gal.
2.20
.
Take
a
Believer
burning
in
Zeal
,
or
melting
in
Charity
,
or
sweating
in
Obedience
,
or
doing
ought
in
an
holy
manner
;
still
Christ
lives
in
him
;
the
effectual
working
is
from
the
Head
in
Heaven
;
without
these
influences
,
Graces
do
but
sleep
in
the
principle
,
and
not
go
forth
into
act
.
Further
,
There
are
not
only
influences
to
actuate
Graces
in
Believers
,
but
to
make
them
grow
up
into
Christ
in
all
things
;
the
Believer
doth
not
stand
at
a
stay
;
no
,
the
first
little
dawn
in
his
heart
increases
into
a
morning
;
the
small
grain
of
mustard-seed
becomes
a
tree
;
the
little
Embrio
or
Babe
in
Christ
grows
to
be
a
man
of
spiritual
stature
;
his
humility
is
every
day
lower
;
his
holy
desires
rise
higher
than
before
;
the
vitals
of
Faith
and
Love
become
warmer
than
ever
:
and
all
this
increase
is
from
the
effectual
working
;
it
is
no
other
than
the
growing
up
of
the
members
into
their
influencing
Head
;
the
flourishing
and
spreading
of
the
new
Creature
under
the
dews
of
the
Spirit
.
Without
these
influences
Believers
would
be
at
a
stand
,
and
never
arrive
at
any
statures
in
Grace
.
Thus
it
appears
that
these
influences
are
excellent
and
necessary
.
Were
it
not
for
the
first
influences
,
Christ
would
have
no
members
,
and
so
not
be
what
he
was
ordained
to
be
,
an
Head
to
the
Church
.
Were
it
not
for
the
after-influences
,
he
would
not
carry
himself
as
becomes
an
Head
,
neither
would
his
members
be
such
as
they
ought
to
be
in
the
point
of
holy
graces
.
5thly
.
The
union
between
Christ
and
believers
is
a
very
intimate
one
.
The
resemblance
of
food
doth
notably
set
forth
this
;
food
is
very
intimately
united
to
the
body
,
and
so
is
Christ
to
believers
.
Our
Saviour
takes
notice
of
this
,
He
that
eateth
my
flesh
,
and
drinketh
my
blood
,
dwelleth
in
me
and
I
in
him
,
Joh.
6.56
.
The
words
import
a
very
near
union
.
St.
Cyprian
speaking
of
this
,
Hom.
1.
Our
Church
calls
it
a
marvellous
incorporation
wrought
by
the
operation
of
the
Holy
Ghost
;
Leo
1.
Epist.
22
ad
Cler.
Const.
we
do
as
it
were
pass
into
his
flesh
,
who
was
made
flesh
with
us
;
we
dwell
in
him
,
and
he
in
us
,
and
what
can
be
nearer
?
though
he
be
not
,
as
ordinary
food
inferior
to
the
body
is
,
turned
into
our
substance
;
yet
as
spiritual
food
more
excellent
than
our
souls
,
he
turns
us
into
his
Divine
image
.
We
live
by
him
,
Joh.
6.57
.
He
is
our
life
,
Col.
3.4
.
The
very
fountain
and
principle
of
it
;
therefore
he
must
needs
be
nearly
and
intimately
united
to
us
,
Zanch.
de
tribus
El.
Li.
4.
c.
3.
especially
seeing
he
is
so
our
life
,
that
he
communicates
his
own
Spirit
to
us
;
the
same
holy
Spirit
which
is
upon
him
,
falls
down
upon
us
as
mystical
parts
and
members
of
him
,
to
quicken
and
actuate
us
in
the
holy
ways
of
God
.
And
what
an
union
is
this
!
actuation
by
one
spirit
is
an
union
much
more
high
and
close
than
that
which
is
only
by
continuity
,
or
a
meer
adhesion
of
parts
;
a
branch
,
from
which
the
juice
retires
,
rather
hangs
on
,
than
is
properly
united
to
the
root
;
a
member
,
however
adhering
,
if
void
and
desolate
of
animal
spirits
,
is
as
if
it
were
not
knit
unto
the
Head
;
the
most
strict
and
proper
union
is
from
one
Spirit
.
Believers
are
so
joined
to
Christ
as
to
be
one
spirit
;
if
they
had
not
his
spirit
,
they
were
none
of
his
,
Rom.
8.9
.
They
are
led
by
the
spirit
of
God
,
v.
14.
(
which
is
the
very
same
with
the
Spirit
of
Christ
,
as
appears
v.
9.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
are
acted
and
moved
by
the
Spirit
of
Christ
.
Thus
there
is
the
same
Spirit
in
Christ
and
believers
,
and
so
the
union
between
them
must
needs
be
very
close
and
intimate
;
in
respect
of
this
intimacy
it
is
,
that
Christ
compares
this
union
with
that
which
is
between
him
and
the
Father
,
Joh.
17.
And
the
Apostle
calls
Christ
and
the
Church
by
one
name
:
As
the
body
is
one
,
and
hath
many
members
,
and
all
the
member
-
of
that
one
body
being
many
,
are
one
body
;
so
also
is
Christ
,
1
Cor.
12.12
.
in
which
place
the
Church
is
called
Christ
;
the
Scripture
sometimes
speaks
of
Christ
and
the
Church
,
the
head
and
the
body
,
as
if
they
were
one
person
.
Hence
St.
Austin
saith
,
that
believers
are
made
cum
homine
Christo
unus
Christus
;
l.
1.
c.
31.
One
Christ
with
the
man
Christ
.
Hence
Aquinas
saith
,
That
Christ
and
his
members
are
una
persona
mystica
,
one
mystical
person
.
Not
that
we
are
Christed
with
Christ
,
as
some
have
said
;
but
that
there
is
a
very
intimate
union
between
Christ
and
believers
.
6thly
.
The
union
between
Christ
and
believers
is
a
mystical
one
;
there
is
a
great
mystery
in
it
:
Hence
the
Apostle
saith
,
This
is
a
great
mystery
,
but
I
speak
concerning
Christ
and
the
Church
,
Ephes.
5.32
.
It
is
not
meerly
a
mystery
,
but
a
great
one
.
In
another
place
he
saith
,
The
riches
of
the
glory
of
this
mystery
among
the
Gentiles
,
which
is
Christ
in
you
the
hope
of
glory
,
Col.
1.27
.
He
speaks
of
Christ
,
not
meerly
as
offered
in
the
Gospel
,
but
as
dwelling
in
the
heart
;
this
he
calls
not
barely
a
mystery
,
but
the
riches
of
the
glory
of
the
mystery
;
it
is
such
a
mystery
as
hath
riches
and
glory
in
it
.
Now
to
make
it
appear
,
that
this
union
is
a
mystical
one
,
I
shall
offer
some
things
.
There
is
that
in
this
union
which
answers
to
all
the
resemblances
;
the
Holy
Ghost
in
setting
forth
this
union
,
did
not
stay
in
one
or
two
earthly
patterns
,
but
useth
many
,
going
on
from
one
thing
to
another
,
from
Politicks
to
Oeconomicks
,
from
Oeconomicks
to
Artificials
,
from
Artificials
to
Naturals
of
divers
kinds
,
that
so
from
each
,
somewhat
might
be
borrowed
to
illustrate
it
.
In
the
Political
union
we
have
Law
and
Power
;
in
the
Conjugal
one
,
love
;
in
the
Architectonical
one
,
support
;
in
that
of
the
Vine
and
Head
,
vital
influence
;
in
that
of
food
,
nourishment
and
intimate
conjunction
;
but
in
the
mystical
union
we
have
all
these
.
It
is
said
of
Manna
,
that
it
suited
to
every
palate
;
it
is
certain
of
Christ
the
true
Manna
,
that
he
is
All
to
the
Church
.
That
union
therefore
which
fully
answers
to
so
many
resemblances
of
different
import
,
must
needs
be
a
very
mysterious
one
.
There
is
that
in
this
union
which
highly
exceeds
all
the
resemblances
.
In
them
there
is
but
a
shadow
,
but
in
that
is
the
substance
;
in
them
one
creature
is
united
to
another
,
but
in
that
believers
are
united
to
God-man
.
The
Mystical
union
is
built
upon
the
Hypostatical
;
in
each
of
them
there
is
some
import
,
but
none
of
them
can
reach
the
perfections
of
Christ
.
Never
was
there
such
a
King
as
he
;
he
is
the
most
excellent
one
;
his
subjects
are
all
Saints
,
and
of
the
seed
Royal
;
his
Throne
and
Laws
are
within
;
he
inspires
,
as
well
as
commands
his
people
.
Never
such
an
Husband
as
he
!
he
took
an
humane
nature
,
that
he
might
espouse
us
;
nay
,
he
died
on
a
Cross
,
that
his
Spouse
might
come
forth
out
of
his
bleeding
side
.
Those
who
are
joined
in
spiritual
marriage
,
are
made
one
spirit
with
him
,
and
have
admirable
communications
from
him
.
No
foundation
is
like
him
,
who
is
laid
not
by
humane
art
,
but
divine
;
and
bears
up
the
weight
of
the
whole
Church
,
not
as
dead
matter
doth
,
but
by
his
Spirit
of
life
.
He
is
a
Vine
,
whose
juice
is
the
holy
Spirit
,
filling
every
branch
;
an
Head
,
who
makes
those
who
were
no
members
,
to
become
members
;
and
afterwards
actuates
them
by
the
influences
of
his
Spirit
.
He
is
such
food
as
turns
the
eater
into
himself
,
and
nourishes
him
unto
life
eternal
.
Every
way
he
hath
the
preeminence
over
the
earthly
patterns
.
That
union
therefore
which
doth
not
only
answer
unto
,
but
far
exceed
all
the
resemblances
of
it
,
must
needs
be
a
mysterious
one
.
This
union
is
such
,
that
no
distance
of
place
or
time
can
break
or
dissolve
it
.
No
distance
of
place
can
do
it
.
In
meerly
Political
or
Moral
unions
,
distance
of
place
hinders
not
,
but
vital
influence
appertains
not
to
them
.
In
the
natural
Vine
or
Head
there
is
a
vital
influence
,
but
then
there
must
be
a
local
conjunction
,
the
Vine
doth
not
communicate
juice
to
a
distant
branch
,
nor
an
Head
to
a
distant
member
;
but
though
Christ
be
in
Heaven
,
and
believers
on
earth
,
yet
he
influences
life
and
strength
into
them
.
The
reason
is
,
because
he
doth
it
by
a
spirit
which
is
infinite
;
a
finite
spirit
cannot
at
once
move
and
actuate
distant
subjects
;
yet
an
infinite
one
,
which
is
every
where
,
can
do
it
.
The
same
holy
Spirit
which
is
in
Christ
above
,
is
communicated
to
us
here
below
,
to
move
and
actuate
us
;
the
vital
influence
is
not
at
all
hindred
by
local
distance
.
When
our
Lord
discoursed
of
eating
his
flesh
,
and
drinking
his
blood
,
Joh.
6.
they
murmured
,
and
said
,
This
is
an
hard
saying
,
who
can
bear
it
?
Our
Saviour
knowing
this
,
returns
them
this
answer
,
Doth
this
offend
you
?
What
if
ye
shall
see
the
Son
of
man
ascend
up
where
he
was
before
?
It
is
the
spirit
that
quickneth
,
ver.
61
,
62
,
63.
There
was
no
reason
to
be
offended
at
his
Doctrine
,
He
would
ascend
up
to
heaven
;
and
then
his
flesh
would
be
as
distant
from
men
as
heaven
is
from
earth
,
yet
this
hinders
not
eating
of
,
or
union
with
him
.
The
Spirit
would
be
in
and
with
the
eater
to
quicken
and
strengthen
him
.
No
local
distance
can
interrupt
this
union
or
influence
.
I
conclude
this
with
the
words
of
the
Reverend
Vsher
:
The
union
between
Christ
and
believers
is
altogether
spiritual
and
supernatural
;
no
Physical
or
Mathematical
continuity
or
contiguity
is
any
ways
requisite
thereunto
;
it
is
sufficient
for
the
making
of
this
union
,
that
Christ
and
we
be
knit
together
by
those
spiritual
ligatures
,
the
quickning
spirit
,
and
a
lively
faith
.
Again
,
no
distance
of
time
can
do
it
.
In
all
the
earthly
patterns
,
the
united
are
together
in
time
;
but
the
ancient
Saints
under
the
Old
Testament
,
who
were
in
time
before
the
Incarnation
of
our
Saviour
,
were
yet
united
to
him
;
saved
they
were
,
and
by
whom
,
but
by
him
who
is
the
only
Saviour
of
the
world
?
Salvation
is
not
in
any
other
;
his
name
is
the
only
name
under
heaven
for
that
end
.
A
Mediator
they
had
,
and
who
could
that
be
,
but
the
one
Mediator
between
God
and
men
,
the
man
Christ
Jesus
?
no
other
but
he
could
be
really
such
.
A
pardon
they
had
,
and
not
without
shedding
of
blood
;
the
blood
of
bulls
and
goats
could
not
take
away
sin
,
it
was
only
the
blood
of
Christ
could
do
it
.
At
the
last
day
they
shall
be
raised
up
to
life
,
and
that
because
they
are
members
of
Christ
:
As
in
Adam
all
die
,
so
in
Christ
shall
all
be
made
alive
,
1
Cor.
15.22
.
In
these
words
both
the
(
All
's
)
respect
members
only
,
the
last
(
All
)
refers
only
to
Christs
members
;
this
is
very
evident
,
Christ
is
opposed
to
Adam
;
in
Adam
members
only
die
,
in
Christ
members
only
are
made
alive
.
In
the
next
verse
it
is
said
,
That
Christ
rose
as
the
first
fruits
,
and
afterwards
they
that
are
Christs
;
that
is
,
the
members
of
Christ
,
who
are
the
sanctified
lump
.
Wicked
men
rise
again
by
virtue
of
the
threatning
of
eternal
death
;
but
all
the
Saints
ancient
or
latter
,
rise
as
parts
and
members
of
Christ
.
In
the
Mystical
union
,
two
things
may
be
noted
,
the
foundation
of
it
,
and
the
bonds
.
The
foundation
is
the
satisfactory
and
meritorious
Passion
of
Christ
;
out
of
which
springs
the
Church
which
is
his
body
;
the
bonds
are
faith
and
the
holy
Spirit
:
Faith
ascends
up
to
him
,
the
holy
Spirit
comes
down
upon
believers
.
If
we
apply
these
things
to
the
ancient
Saints
,
it
will
appear
that
they
were
united
to
Christ
;
his
Death
,
which
is
the
foundation
,
was
for
them
.
He
died
,
as
the
Scripture
tells
us
,
for
all
,
for
every
man
:
He
gave
himself
for
the
world
,
the
whole
world
.
Which
phrases
must
needs
take
in
those
under
the
Old
Testament
as
well
as
those
under
the
New
;
and
which
is
most
express
,
he
is
a
Mediator
for
the
redemption
of
transgressions
under
the
first
Testament
,
Heb.
9.15
.
The
Ancients
were
not
saved
by
types
and
shadows
,
but
by
Christ
.
Their
Moral
guilt
was
not
done
away
by
the
blood
of
brutes
,
but
by
his
only
sacrifice
,
which
though
offered
up
but
once
in
the
end
of
the
world
,
was
in
virtue
all
one
as
if
he
had
been
slain
from
the
beginning
of
time
.
Thus
the
foundation
did
reach
unto
them
.
Neither
were
the
bonds
of
union
wanting
;
they
had
faith
in
Christ
:
the
first
promise
of
the
Messiah
,
Gen.
3.15
.
did
point
out
his
humane
nature
in
the
seed
of
the
Woman
,
his
sufferings
therein
in
the
bruise
of
the
heel
;
his
victory
over
Satan
in
the
breaking
of
the
head
;
there
was
much
of
Christ
in
that
first
Gospel
:
I
doubt
not
but
Adam
had
his
eyes
opened
to
see
him
there
.
Abel
by
faith
offered
up
a
Sacrifice
to
God
,
Heb.
11.4
.
that
is
,
by
a
faith
proper
to
a
sacrifice
,
such
as
did
look
through
it
to
the
great
Sacrifice
of
the
Messiah
.
Abraham
is
a
great
pattern
of
believing
,
even
to
us
who
live
under
the
Gospel
.
His
faith
and
ours
have
not
variant
objects
or
centers
,
but
both
are
set
upon
one
and
the
same
Christ
.
He
saw
Christ
a
coming
at
a
very
great
distance
;
we
see
him
come
in
the
flesh
:
Venturus
&
vexit
,
diversa
verba
sunt
,
sed
idem
Christus
;
to
come
,
and
come
,
are
two
different
words
,
but
it
is
the
same
Christ
,
saith
St.
Austin
.
It
is
the
same
faith
for
substance
in
both
;
the
Fathers
in
Moses's
time
did
all
eat
the
same
spiritual
meat
,
and
did
all
drink
the
same
spiritual
drink
,
for
they
drank
of
that
spiritual
rock
that
followed
them
,
and
that
rock
was
Christ
,
1
Cor.
10.3
,
4.
The
unbelievers
did
look
only
at
the
figure
,
the
Manna
and
the
Rock
;
but
the
believers
did
by
faith
feed
upon
Christ
:
Erant
ibi
(
saith
St.
Austin
)
qui
quod
manducabant
,
intelligebant
;
erant
ibi
,
quibus
plus
Christus
in
corde
quàm
Manna
in
ore
sapiebat
;
there
were
there
those
who
understood
what
they
eat
;
there
were
those
who
did
more
relish
Christ
in
the
heart
,
than
Manna
in
the
mouth
.
Thus
the
Ancients
had
faith
in
Christ
;
and
,
which
ever
accompanies
it
,
they
had
the
holy
Spirit
also
.
What
were
Moses's
Meekness
,
David's
Zeal
,
Abraham's
Obedience
,
Job's
Patience
,
but
the
fruits
of
the
holy
Spirit
communicated
from
Christ
the
head
?
He
is
void
of
the
holy
Spirit
,
who
denies
it
to
be
there
where
such
eminent
graces
are
;
Gods
ancient
people
had
the
good
Spirit
to
instruct
them
,
Neh.
9.20
.
David
prays
,
Take
not
thy
holy
Spirit
from
me
,
Psal.
51.11
.
The
holy
Spirit
was
communicated
under
the
Old
Testament
.
These
things
make
it
appear
,
that
the
Ancients
were
united
unto
Christ
.
But
possibly
it
may
be
objected
,
The
mystical
union
is
to
Christ
,
God-man
;
in
the
time
of
those
Ancients
he
was
not
man
,
they
therefore
were
not
united
unto
him
;
union
cannot
be
to
a
non-entity
,
In
answer
to
this
objection
,
I
shall
offer
two
or
three
things
.
Were
that
of
the
Socinians
true
,
That
Christ
was
not
in
being
till
he
was
conceived
of
the
Virgin
,
this
objection
might
be
something
;
but
before
the
Incarnation
he
was
a
Divine
person
;
after
it
,
he
was
the
very
same
person
in
our
assumed
flesh
;
so
the
union
of
the
Ancients
was
not
to
a
non-entity
,
or
to
one
not
in
being
.
Christs
humane
nature
,
though
not
in
actual
being
in
those
times
,
was
yet
present
in
such
sort
,
that
the
Ancients
were
capable
of
being
united
to
him
;
it
was
present
with
their
Faith
;
though
it
had
not
an
absolute
existence
,
as
a
thing
put
forth
out
of
its
causes
;
yet
it
had
a
relative
existence
in
the
promise
,
so
as
to
be
an
object
of
their
Faith
;
which
,
being
the
hypostasis
or
subsistence
of
things
hoped
for
,
could
not
but
presentiate
the
Messiah
to
them
,
he
being
one
of
the
prime
things
they
looked
for
,
and
upon
that
account
called
the
hope
of
Israel
,
Acts
28.20
.
It
was
also
present
with
God
in
his
Decree
,
as
sure
to
be
as
the
eternal
Rolls
could
make
it
.
It
s
satisfactory
and
meritorious
blood
did
operate
before
it
was
shed
;
upon
the
account
of
it
,
Pardons
and
the
Holy
Spirit
were
communicated
unto
the
ancient
believers
.
That
presence
,
which
made
them
capable
of
the
bonds
of
union
,
made
them
capable
of
the
union
it self
.
There
is
a
difference
between
the
natural
body
and
the
mystical
;
in
the
natural
body
the
members
are
simultaneous
;
but
in
the
mystical
one
they
are
successive
.
Some
members
are
before
others
,
yet
they
are
all
but
one
body
;
some
were
before
Christ
incarnate
,
yet
were
they
united
unto
him
as
their
Head
.
St.
Austin
elegantly
sets
forth
this
from
Jacob
,
whose
hand
came
out
first
,
and
then
his
head
;
The
sum
of
all
is
this
,
That
Union
,
which
no
distance
of
place
or
time
can
break
or
dissolve
,
must
needs
have
a
great
deal
of
mystery
in
it
.
7thly
.
The
Union
between
Christ
and
Believers
is
lasting
and
durable
;
were
it
not
so
,
very
black
consequences
must
needs
ensue
.
There
might
possibly
be
no
Church
at
all
;
that
Article
of
our
Creed
,
which
concerns
the
Holy
Catholick
Church
and
the
Communion
of
Saints
,
might
cease
and
become
no
object
of
Faith
;
the
death
of
Christ
might
be
in
vain
;
his
precious
sufferings
might
be
without
fruit
;
the
great
Promises
,
as
well
those
which
are
made
to
Christ
touching
a
seed
,
as
those
which
are
made
to
Christians
touching
perseverance
,
might
utterly
fail
and
come
to
nothing
.
These
are
very
momentous
things
;
yet
passing
them
over
,
it
will
suffice
to
consider
what
a
King
,
Husband
,
Foundation
,
Vine
,
Head
,
Food
,
Christ
is
;
the
excellency
of
him
above
all
the
earthly
patterns
,
will
evidently
prove
the
perpetuity
of
this
Union
.
He
is
such
a
King
as
never
was
;
his
Kingdom
stands
upon
foundations
that
cannot
be
shaken
.
Earthly
kingdoms
may
be
dissolved
by
a
defection
of
Subjects
,
the
Prince
cannot
command
their
minds
and
wills
;
the
outward
Thrones
and
Laws
may
be
too
weak
to
keep
them
in
due
order
;
a
jealousie
of
yokes
and
burdens
may
blow
the
coal
;
a
fancy
of
being
better
under
a
change
may
kindle
a
fatal
Rebellion
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
present
Government
is
ever
grievous
.
But
it
is
not
thus
in
Christs
Kingdom
;
his
Subjects
never
fall
off
;
he
inspires
obedience
into
their
wills
and
hearts
;
his
Throne
and
Law
are
within
;
there
are
no
blots
or
errata's
in
his
government
;
all
is
meer
rectitude
and
Grace
,
they
cannot
be
better
than
under
him
;
in
such
circumstances
no
room
is
left
for
a
revolt
.
The
kingdoms
of
this
world
may
be
broken
by
a
foreign
invasion
;
one
earthly
power
may
eat
up
another
;
the
great
Empire
rowl'd
about
from
the
Chaldean
to
the
Persian
,
from
thence
to
the
Grecian
,
from
thence
to
the
Roman
;
but
in
the
Kingdom
of
Christ
it
is
not
so
;
his
Kingdom
shall
not
be
left
to
other
people
,
Dan.
2.44
.
No
invasion
can
be
upon
him
who
hath
all
the
power
in
Heaven
and
Earth
;
he
sits
at
Gods
right
hand
till
his
enemies
be
made
his
footstool
,
Psal.
110.1
.
till
Sin
,
Satan
,
the
World
,
Death
,
Hell
be
subdued
under
him
;
no
foreign
power
therefore
can
overturn
his
Kingdom
,
who
is
universal
Conqueror
.
Earthly
kingdoms
have
their
periods
,
there
is
a
mene
wrote
upon
each
of
them
;
the
Gold
,
Silver
,
Brass
,
Iron
,
Clay
,
in
the
great
Image
,
must
at
last
be
all
broken
to
pieces
,
and
become
like
the
chaff
of
the
Summer
threshing-floor
,
Dan.
2.35
.
But
it
is
not
so
with
Christ
;
his
Throne
is
as
the
Sun
,
and
as
the
faithful
witness
in
Heaven
,
Psal.
89.36
,
37.
Of
his
Kingdom
there
is
no
end
,
Luke
1.33
.
It
is
a
thing
of
perpetuity
.
But
if
his
Subjects
might
fall
off
,
where
,
what
would
his
Kingdom
be
?
A
Kingdom
without
Subjects
,
is
but
an
umbra
,
a
meer
shadow
.
It
may
be
therefore
noted
,
that
in
that
89th
Psalm
,
there
is
not
only
a
Throne
continuing
,
but
a
seed
enduring
for
ever
.
And
in
that
first
of
St.
Luke
,
there
is
not
only
an
endless
Kingdom
,
but
an
House
of
Jacob
,
a
Church
for
him
to
regin
over
for
ever
;
without
this
,
his
Kingdom
would
soon
be
at
an
end
for
want
of
Subjects
.
If
then
his
Kingdom
be
,
as
it
is
,
perpetual
,
then
there
must
needs
be
a
continuance
of
Subjects
under
him
.
He
is
such
an
Husband
as
never
was
,
his
conjunction
with
his
Spouse
is
never
dissolved
;
the
earthly
marriage
may
be
dissolved
by
Adultery
,
but
in
the
spiritual
Marriage
between
Christ
and
Believers
no
such
thing
falls
out
;
truth
and
faithfulness
are
found
on
all
hands
;
he
will
never
forsake
them
;
they
will
not
forsake
him
;
his
fear
in
their
heart
keeps
them
from
a
departure
;
his
love
is
towards
them
;
their
love
is
towards
him
;
if
it
cool
or
slack
,
his
love
(
which
is
the
fountain
and
first
mover
)
will
come
and
inflame
theirs
afresh
;
nay
,
there
is
not
only
love
,
or
a
likeness
of
temper
between
them
,
but
they
are
so
joined
to
him
as
to
be
one
spirit
;
two
spirits
may
vary
and
go
different
ways
,
but
one
spirit
must
needs
keep
them
together
;
here
is
no
room
for
spiritual
fornication
or
departure
from
Christ
.
Further
,
Death
parts
man
and
wife
,
but
not
Christ
and
Believers
;
he
died
,
but
it
was
that
he
might
purchase
a
Church
,
that
a
Spouse
might
come
out
of
his
bleeding
side
;
they
dye
,
but
their
death
is
a
sleep
in
Jesus
,
their
union
to
him
continues
;
in
Death
there
is
a
separation
of
body
and
soul
;
but
as
in
Christ
it
did
not
break
the
hypostatical
union
,
so
in
Christians
it
doth
not
break
the
mystical
one
;
his
body
in
the
grave
was
not
separate
from
his
Divine
person
;
their
bodies
there
are
not
separate
from
Christ
the
Head
;
his
Spirit
will
not
leave
them
in
the
dust
,
but
raise
them
up
to
a
glorious
life
,
as
a
sure
token
,
that
they
are
in
conjunction
with
him
.
The
perpetuity
of
this
conjunction
is
excellently
set
forth
by
the
Prophet
;
I
will
betroth
thee
unto
me
for
ever
;
yea
,
I
will
betroth
thee
unto
me
in
righteousness
,
and
in
judgment
,
and
in
loving-kindness
,
and
in
mercies
.
I
will
even
betroth
thee
unto
me
in
faithfulness
,
and
thou
shalt
know
the
Lord
,
Hos.
2.19
,
20.
In
this
famous
Text
(
which
,
as
I
take
it
,
respects
the
spiritual
Marriage
between
Christ
and
the
Church
)
two
or
three
things
may
be
noted
:
Here
we
have
(
I
will
betroth
,
I
will
betroth
,
I
will
betroth
)
thrice
repeated
,
to
note
out
the
fureness
of
the
Promise
;
here
it
is
said
in
express
terms
,
That
the
espousal
is
not
for
a
time
,
but
for
ever
;
here
Christ
engages
his
Righteousness
,
Truth
,
Love
,
Mercy
,
Faithfulness
,
to
make
good
the
perpetual
espousal
.
In
the
close
it
is
added
,
Thou
shalt
know
the
Lord
;
the
espoused
shall
know
,
that
their
Lord
Christ
hath
effected
this
great
work
.
He
is
such
a
Foundation
as
never
was
;
all
those
who
are
builded
upon
him
shall
stand
;
he
is
that
Rock
upon
which
the
Church
is
built
;
The
gates
of
hell
,
that
is
,
the
powers
of
darkness
,
shall
not
prevail
against
it
,
Matt.
16.18
.
This
excellent
Promise
doth
signifie
the
perpetuity
of
the
union
between
Christ
and
Believers
;
if
they
were
severed
from
him
,
then
the
Gates
of
Hell
would
prevail
;
but
if
(
as
the
Promise
is
)
the
Gates
of
Hell
shall
not
prevail
,
then
the
union
shall
be
perpetual
.
It
may
possibly
be
here
objected
,
That
this
Promise
concerns
not
particular
Believers
,
but
the
Church
in
general
.
I
answer
,
This
Promise
reaches
to
all
that
are
built
on
the
Rock
by
Faith
,
and
so
are
particular
Believers
;
if
some
particular
Believers
may
fall
off
from
the
Rock
,
so
may
all
;
and
then
where
is
the
Church
?
what
is
that
but
a
body
made
up
of
particular
Believers
?
All
Believers
failing
,
the
Church
must
needs
do
so
.
It
may
yet
be
objected
,
That
the
meaning
of
that
Promise
is
,
That
the
Gates
of
Hell
shall
not
prevail
against
Believers
without
their
own
consent
.
But
I
answer
,
It
is
not
possible
they
should
prevail
in
any
other
way
than
that
of
consent
;
a
temptation
may
come
,
but
without
a
consent
it
prevails
not
:
to
say
,
that
the
Gates
of
Hell
shall
not
prevail
without
a
consent
,
is
to
say
,
That
the
Gates
of
Hell
shall
not
prevail
in
any
other
way
than
that
which
is
possible
;
and
,
this
being
true
,
without
any
Promise
at
all
,
the
Promise
thus
interpreted
signifies
just
nothing
,
as
being
only
of
that
which
was
so
before
.
We
are
not
then
to
take
it
so
,
but
in
the
plain
sense
;
which
gives
us
an
high
assurance
,
that
those
who
are
built
upon
the
Rock
,
shall
never
be
removed
from
thence
;
no
,
not
by
all
the
powers
of
darkness
.
St.
Paul
speaking
of
Christ
the
Corner-stone
,
saith
,
In
him
all
the
building
fitly
framed
together
,
groweth
unto
an
holy
temple
in
the-Lord
.
The
apt
and
harmonious
framing
of
the
building
,
shews
the
firmness
of
it
;
the
growing
of
it
tells
us
,
That
it
is
not
as
corruptible
buildings
,
bore
up
by
dead
matter
,
but
by
that
which
is
much
more
durable
,
the
everliving
Spirit
of
Christ
.
St.
Peter
,
speaking
of
the
same
Corner-stone
,
saith
,
He
that
believeth
on
him
shall
not
be
confounded
,
1
Pet.
2.6
.
If
Believers
,
who
are
built
upon
him
,
might
be
severed
from
him
,
they
must
be
confounded
;
but
if
they
shall
not
be
confounded
,
they
shall
not
be
severed
;
in
union
with
him
is
salvation
,
but
in
separation
from
him
is
nothing
but
confusion
:
such
a
Foundation
is
he
,
that
he
bears
up
all
that
are
built
upon
him
;
and
prevents
their
confusion
by
maintaining
their
union
with
him
:
None
of
the
lively
Stones
shall
totally
,
finally
,
fall
off
from
him
.
He
is
such
a
Vine
and
Head
as
never
was
;
his
juice
never
ceases
;
his
vital
influences
never
fail
:
Hence
the
Branches
and
Members
ever
remain
in
union
with
him
.
To
make
this
appear
,
I
shall
offer
two
or
three
things
:
There
is
a
supply
of
the
Holy
Spirit
from
Christ
unto
Believers
;
he
is
made
sanctification
to
them
;
he
lives
in
them
;
there
is
an
effectual
working
in
every
one
of
them
;
and
all
this
is
by
the
Spirit
communicated
from
him
the
Root
and
Head
of
all
Grace
.
Hence
he
tells
us
,
that
the
rivers
of
living
water
flow
in
the
Believer
,
Joh.
7.38
.
The
supply
of
the
Spirit
from
Christ
unto
Believers
,
Greg.
Mor.
doth
ever
continue
in
some
measure
;
it
's
true
,
it
doth
not
ever
continue
as
to
the
accessaries
of
Grace
;
but
it
ever
continues
as
to
the
vitals
and
essentials
of
it
;
it
doth
not
keep
them
from
all
acts
of
sin
,
but
under
their
greatest
falls
it
ever
upholds
a
state
of
grace
and
spiritual
life
in
them
:
They
may
fall
,
and
that
grievously
;
yet
still
there
is
a
lamp
,
the
habits
and
principles
of
Grace
are
not
extinct
in
them
;
He
that
is
born
of
God
cannot
sin
,
1
Joh.
3.9
.
That
is
,
he
cannot
sin
so
as
to
unframe
the
new
creature
;
he
cannot
sin
so
,
as
to
lose
the
remaining
seed
in
him
;
the
Reason
is
,
because
the
Spirit
continues
to
bear
him
up
in
a
state
of
Grace
.
This
continuance
of
the
Spirit
is
upon
a
double
account
,
the
one
is
the
durable
foundation
of
it
;
the
communication
of
the
Spirit
is
founded
upon
the
satisfactory
and
meritorious
sufferings
of
Christ
;
there
is
an
endless
life
of
merit
in
him
;
his
blood
is
of
an
eternal
efficacy
:
Hence
the
supplies
of
the
Spirit
procured
thereby
,
never
fail
.
Very
remarkable
is
the
difference
between
the
case
of
Adam
and
the
case
of
Believers
;
in
him
one
act
of
sin
drove
out
a
stock
of
pure
holiness
;
in
them
many
sins
do
not
drive
out
their
imperfect
graces
;
the
Reason
is
,
their
graces
respect
a
great
foundation
,
an
infinite
treasure
of
merit
,
which
moves
the
Spirit
to
bear
them
up
in
being
;
but
his
holiness
doth
not
do
so
.
For
them
,
as
under
the
second
Covenant
there
is
a
ransom
,
a
satisfaction
of
immense
value
to
interpose
,
that
the
forfeiture
of
their
habitual
graces
made
by
sin
may
not
be
taken
;
but
for
,
him
as
under
the
first
Covenant
there
was
nothing
to
interpose
,
nothing
to
bear
off
justice
from
taking
the
forfeiture
.
The
other
thing
is
the
office
of
Christ
;
a
Vine
is
to
communicate
juice
to
the
Branches
;
an
Head
is
to
communicate
vital
influences
to
the
Members
;
the
rich
anointing
of
the
Spirit
was
upon
Christ
not
as
a
meer
private
person
,
but
as
a
Trustee
and
a
Treasurer
for
Believers
,
that
out
of
his
fulness
they
might
have
grace
for
grace
.
It
lies
upon
his
truth
and
faithfulness
to
perform
his
trust
and
office
;
if
he
did
not
communicate
the
Spirit
to
his
Branches
and
Members
,
he
should
cease
to
act
like
a
Root
and
Head
;
but
,
because
he
never
does
what
unbecomes
him
,
the
communication
must
continue
as
long
as
he
is
a
Root
or
Head
.
Upon
these
sure
grounds
doth
stand
the
continuance
of
the
Spirit
in
its
supplies
;
it
may
be
sometimes
grieved
by
the
sins
of
Believers
,
yet
it
doth
not
depart
from
them
,
because
Christ
is
a
Priest
after
the
power
of
an
endless
life
;
and
it
is
his
trust
and
office
to
communicate
the
Spirit
to
them
.
The
supply
of
the
Spirit
unto
Believers
ever
continuing
,
their
union
with
Christ
must
needs
continue
also
.
The
Spirit
is
the
primary
bond
of
the
Union
;
where
the
Spirit
is
,
there
is
the
Union
;
where
the
Spirit
is
continued
,
there
is
the
Union
continued
.
Our
Saviour
speaking
of
the
water
given
to
Believers
,
saith
,
that
it
is
in
them
a
Well
of
water
springing
up
to
everlasting
life
,
Joh.
4.14
.
The
Spirit
is
a
Well
that
is
never
dried
up
;
it
is
a
Spring
of
water
whose
waters
fail
not
;
it
springs
and
never
leaves
springing
till
the
Believer
be
in
Heaven
;
the
union
therefore
,
which
depends
upon
such
an
excellent
communication
of
the
Spirit
,
must
needs
be
perpetual
.
I
conclude
with
the
judgment
of
St.
Austin
,
speaking
of
Christ
and
Believers
,
he
saith
,
Illius
capitis
membra
sumus
,
In
the
last
place
,
Christ
is
most
excellent
food
;
he
is
so
in
union
with
believers
,
that
he
nourishes
them
in
their
very
souls
:
This
union
is
so
set
forth
in
the
6th
chapter
of
St.
John
,
that
it
appears
to
be
perpetual
.
He
that
eateth
my
flesh
,
and
drinketh
my
blood
,
dwelleth
in
me
,
and
I
in
him
,
vers.
56.
These
words
point
out
,
not
only
the
intimacy
of
the
union
,
but
the
perpetuity
of
it
:
Here
is
not
meerly
an
inbeing
,
but
an
indwelling
,
which
imports
duration
.
In
a
former
verse
the
perpetuity
is
more
plainly
set
down
;
He
that
eateth
my
flesh
,
and
drinketh
my
blood
,
hath
eternal
life
,
verse
54.
Christ
nourisheth
him
not
to
a
temporal
life
,
but
to
an
eternal
one
;
and
how
is
this
done
but
by
an
union
with
him
?
All
food
nourishes
by
union
;
earthly
food
by
union
with
the
body
;
Christ
the
spiritual
food
by
union
with
the
soul
:
without
union
can
be
no
nutrition
;
he
therefore
,
who
nourishes
Believers
,
not
to
a
temporal
,
but
to
an
eternal
life
,
must
needs
be
united
to
them
,
not
for
a
time
,
but
perpetually
.
There
is
in
that
Chapter
one
thing
more
to
be
noted
;
we
have
in
it
both
the
bonds
of
union
;
Faith
is
included
in
the
eating
and
drinking
there
often
repeated
;
the
quickening
Spirit
is
mentioned
,
verse
63.
Faith
cannot
fail
,
because
the
Spirit
continues
to
uphold
it
;
the
supplies
of
the
Spirit
cannot
fail
,
because
the
flesh
and
blood
of
Christ
hath
in
it
an
endless
life
of
merit
to
procure
the
same
:
It
remains
therefore
,
that
the
union
is
perpetual
,
because
the
bonds
of
it
are
so
.
Thus
far
touching
the
resemblances
of
the
mystical
union
,
and
the
conclusions
drawn
from
them
.
CHAP.
VI.
There
are
two
Bonds
of
this
Vnion
,
Faith
and
the
Holy
Spirit
.
Faith
sees
and
presentiates
Christ
to
the
Believer
;
it
puts
the
soul
into
an
apt
posture
for
him
;
it
gives
a
right
to
him
;
it
intimately
unites
to
him
.
The
Spirit
it self
is
in
some
sort
communicated
to
Believers
;
he
is
sent
to
them
;
he
is
given
to
them
;
he
dwells
in
them
;
his
special
,
operative
,
immediate
presence
is
with
them
;
he
forms
Holy
Graces
in
them
;
he
actuates
and
preserves
those
Graces
;
he
sheds
abroad
Gods
Love
in
their
heart
.
In
all
these
Operations
,
two
things
are
noted
,
viz.
somewhat
of
Vnion
with
Christ
,
and
somewhat
of
the
Inhabitation
of
the
Spirit
.
HAving
treated
of
the
Resemblances
of
the
Mystical
Union
,
I
now
proceed
to
the
Bonds
of
it
,
which
(
as
the
Reverend
Vsher
hath
it
)
are
on
Christs
part
the
quickning
Spirit
;
per
fidem
ingreditur
in
vos
,
&
per
Spiritum
Sanctum
inhabitat
.
Christ
enters
into
us
by
Faith
,
and
inhabits
in
us
by
his
Holy
Spirit
.
Of
these
two
Bonds
,
the
Spirit
is
the
primary
one
,
as
being
the
Author
of
the
other
;
it
begins
the
union
by
operating
Faith
,
and
carries
it
on
by
turning
the
Believer
into
a
Temple
for
himself
to
dwell
in
.
I
shall
first
speak
of
the
Bond
of
Faith
,
and
then
of
that
of
the
Spirit
.
Faith
doth
in
an
admirable
manner
unite
unto
Christ
;
the
Scripture
sets
it
forth
,
as
if
it
had
all
motions
,
postures
,
and
sensations
spiritually
in
it self
,
to
take
in
Christ
with
his
incomparable
benefits
into
the
soul
;
it
is
there
called
,
a
seeing
,
a
coming
to
,
a
receiving
of
,
a
leaning
on
,
a
putting
on
,
a
feeding
upon
Christ
;
it
sees
and
looks
to
him
as
a
Saviour
;
it
comes
to
him
as
a
center
of
rest
;
it
receives
him
as
a
precious
gift
;
it
leans
on
him
as
a
sure
foundation
;
it
puts
him
on
as
an
heavenly
covering
;
it
feeds
on
him
as
the
very
food
and
life
of
the
soul
.
In
St.
Ambrose
(
speaking
of
the
Woman
who
had
an
Issue
of
blood
)
Faith
is
called
a
touching
of
Christ
:
Touching
this
Bond
of
Faith
,
I
shall
offer
three
or
four
things
.
1st
,
Faith
doth
see
Christ
in
a
spiritual
manner
.
Humane
reason
,
with
the
Gospel
before
it
,
may
gather
up
a
notion
of
Christ
,
but
it
doth
not
of
it self
spiritually
discern
him
.
A
notion
may
be
gathered
up
out
of
the
words
and
sentences
in
Scripture
,
but
a
spiritual
discerning
there
is
not
.
This
is
clear
upon
a
double
account
.
The
one
is
this
:
In
fallen
man
,
no
natural
faculty
(
unless
elevated
by
a
grace
proper
to
it
)
doth
act
spiritually
;
the
Understanding
,
the
supreme
faculty
in
man
(
unless
inlightned
by
the
Spirit
)
doth
not
do
so
;
it
acts
upon
Christ
,
as
upon
other
objects
in
a
natural
way
only
.
The
other
is
this
:
To
a
spiritual
discerning
there
is
requisite
a
due
proportion
between
the
object
and
the
faculty
:
such
a
proportion
there
is
between
Christ
,
an
object
supernaturally
revealed
,
and
a
mind
supernaturally
inlightned
;
there
the
Holy
Spirit
is
on
both
hands
;
I
mean
,
outwardly
revealing
the
object
in
Scripture
,
and
inwardly
inlightning
the
mind
to
make
it
fit
for
the
object
;
but
between
Christ
a
supernatural
object
,
and
a
natural
mind
,
there
is
not
such
a
proportion
;
the
Holy
Spirit
is
but
on
one
hand
,
revealing
the
object
;
but
on
the
other
,
there
is
only
the
humane
Spirit
;
which
without
inward
illumination
,
doth
not
spiritually
discern
the
things
of
God
.
If
a
meer
natural
mind
might
spiritually
discern
them
,
there
would
need
no
opening
of
eyes
,
no
renewing
in
the
spirit
of
the
mind
:
the
new
Creature
would
be
new
but
in
part
;
the
old
understanding
(
though
that
faculty
first
erred
in
the
fall
)
might
serve
the
turn
.
Faith
,
as
far
as
it
is
in
the
Intellect
,
would
not
be
the
Gift
of
God
,
but
of
our selves
;
the
external
proposal
of
the
object
(
which
is
what
grace
Pelagius
allowed
)
would
be
enough
.
But
such
things
as
these
being
never
to
be
admitted
,
it
is
evident
,
that
spiritual
discerning
is
not
a
thing
common
to
Reason
,
but
proper
to
Faith
;
which
,
having
a
divine
Light
in
it
,
doth
elevate
the
mind
above
it self
,
and
make
it
apt
to
discern
spiritual
things
in
a
spiritual
manner
.
There
being
in
Faith
a
spiritual
discerning
,
Christ
is
intellectually
present
with
the
Believer
in
an
excellent
manner
;
he
is
in
some
sort
intellectually
present
with
a
man
of
notion
;
but
with
the
Believer
,
he
is
present
in
a
more
divine
manner
;
he
appears
in
spiritual
beauty
;
the
Spirit
glorifies
him
in
the
heart
.
Oh!
what
an
one
is
our
Immanuel
?
how
sweet
is
his
Name
?
how
rich
his
Merits
?
how
full
his
treasures
of
Grace
?
Every
thing
in
him
appears
in
a
kind
of
ravishing
glory
;
he
is
no
longer
looked
on
as
a
meer
matter
of
speculation
,
but
as
an
object
to
be
for
ever
loved
,
chosen
,
embraced
,
adored
by
us
;
the
notion
of
him
doth
not
lie
dead
upon
the
heart
,
but
lives
and
warms
the
inner
man
into
holy
admirations
and
affections
towards
him
;
we
have
not
a
light
opinion
,
but
a
firm
perswasion
touching
him
and
his
Sufferings
,
we
can
certainly
pronounce
,
This
is
indeed
the
Christ
,
the
Saviour
of
the
World
.
This
is
the
Blood
of
the
Covenant
which
made
an
atonement
for
us
;
we
are
as
sure
of
it
,
as
if
these
things
were
before
our
corporeal
eyes
and
senses
:
nay
,
we
are
more
sure
than
so
;
we
see
them
in
lumine
veritatis
primae
,
in
the
light
of
the
first
Truth
revealing
himself
in
the
Gospel
.
This
is
the
first
step
of
Union
.
Christ
is
spiritually
discerned
;
he
is
intellectually
present
with
our
minds
in
a
very
excellent
manner
.
2dly
,
Faith
doth
put
the
soul
into
an
apt
and
fit
posture
for
Christ
;
it
sets
all
ready
and
in
order
for
him
.
In
general
,
it
doth
this
by
making
us
poor
in
spirit
:
A
natural
man
,
though
a
fallen
creature
,
is
very
high
;
in
his
own
eyes
he
is
as
well
as
if
he
had
had
no
bruise
at
all
in
the
fall
;
as
rich
,
as
if
nothing
of
mans
Primitive
excellency
were
lost
;
he
dreams
and
flatters
himself
,
as
if
his
reason
could
span
all
Mysteries
,
and
his
will
teem
out
all
Virtues
;
he
stands
upon
his
own
bottom
,
and
wraps
up
himself
in
his
own
false
Righteousness
;
he
is
every
way
full
,
and
wants
nothing
;
compleat
in
himself
,
and
knows
no
dependance
.
And
why
should
such
an
one
go
to
Christ
,
or
seek
Union
with
him
?
or
what
may
be
done
for
such
an
one
,
who
hath
all
in
himself
?
This
temper
is
not
only
at
a
vast
distance
from
Christ
,
but
it
carries
in
it
an
utter
enmity
to
him
;
when
it
speaks
out
,
it
blasphemes
in
some
such
language
,
as
that
Pagan
did
,
who
cryed
out
,
More
particularly
,
Faith
puts
the
soul
into
an
apt
posture
for
Christ
;
in
that
it
hath
that
in
it
which
answers
to
all
his
Offices
;
he
is
an
excellent
Priest
;
he
offered
up
himself
as
a
propitiating
sacrifice
for
us
;
he
satisfied
the
Law
and
Justice
of
God
;
he
made
a
full
and
perfect
compensation
for
the
sin
of
the
world
.
Unto
this
,
Faith
answers
by
its
recumbency
;
it
ventures
all
upon
Christ
;
it
runs
under
the
wings
of
its
Saviour
;
it
hides
it self
in
his
precious
wounds
;
it
casts
the
Believer
on
him
who
bore
the
sin
of
a
World
;
it
rolls
the
soul
on
his
atoning
blood
,
and
leaves
it
there
for
acceptance
with
God
;
it
commits
the
whole
concern
of
Justification
as
to
the
Law
,
to
his
Plenary
satisfaction
;
it
hath
no
other
bottom
to
stand
upon
but
this
;
no
other
answer
to
the
Law
;
no
other
plea
to
divine
Justice
;
no
other
refuge
or
hiding-place
for
the
soul
to
repose
it self
in
:
This
is
the
right
posture
;
it
is
called
receiving
the
atonement
,
Rom.
5.11
.
because
the
Believer
is
in
the
very
instant
made
partaker
of
Christs
sacrifice
;
His
atoning
blood
is
sprinkled
on
him
;
the
great
satisfaction
covers
him
as
a
mystical
part
of
Christ
,
that
the
Curse
of
the
Law
may
not
seize
him
,
or
the
wrath
of
God
burn
him
up
.
Again
,
Christ
is
a
great
Prophet
,
he
brought
the
holy
Mysteries
out
of
his
Fathers
bosom
;
he
speaks
outwardly
by
his
Word
;
and
by
his
Spirit
he
is
an
inward
Ecclesiastes
,
who
can
enter
into
the
heart
,
and
there
express
himself
in
words
of
Life
and
Power
.
Unto
this
,
Faith
answers
by
an
humble
docibleness
;
it
softens
and
meekens
the
heart
;
it
makes
the
Believer
sit
down
at
Christs
feet
,
and
hear
him
in
the
hardest
Lectures
;
if
Christ
talk
of
a
Cross
,
the
Believer
is
ready
to
take
it
up
upon
his
back
;
if
of
super-rational
Mysteries
,
he
is
ready
to
subscribe
to
them
;
he
becomes
as
a
little
child
,
ruleable
by
every
holy
beam
or
motion
;
he
yeilds
up
himself
to
the
Spirit
and
Word
to
be
instructed
by
them
:
this
is
the
apt
posture
;
it
is
called
an
hearing
of
the
Prophet
,
Acts
3.22
.
The
Believer
in
this
posture
is
sure
to
hear
of
him
;
he
shall
be
more
and
more
led
into
holy
Truths
;
his
ear
is
opened
,
and
his
mind
in
a
readiness
for
further
instruction
.
The
Spirit
will
make
deeper
impressions
,
and
seal
divine
Truths
upon
his
heart
.
The
rich
Mines
of
Precepts
and
Promises
shall
lye
more
open
before
his
eyes
.
Again
,
Christ
is
a
great
King
,
higher
than
the
Kings
of
the
Earth
;
he
was
anointed
with
the
Holy
Ghost
;
he
hath
all
the
power
in
Heaven
and
Earth
;
his
Laws
are
all
rectitude
and
grace
;
his
Throne
must
be
set
up
in
the
hearts
and
spirits
of
men
.
Unto
this
Faith
answers
by
that
obediential
temper
which
is
in
it
;
It
owns
his
Soveraignty
;
it
kisses
his
Scepter
;
it
chuses
him
as
a
Lord
;
●t
loves
to
live
in
his
Dominions
;
if
he
come
forth
in
his
Royal
Command
,
it
opens
the
everlasting
doors
,
that
he
may
reign
within
:
This
is
a
fit
posture
;
it
is
called
receiving
Christ
Jesus
the
Lord
,
Col.
2.6
.
Christ
will
own
such
as
his
Subjects
;
he
will
more
and
more
lift
up
his
Throne
in
their
hearts
;
he
will
let
them
see
more
of
his
power
and
glory
;
he
will
make
them
taste
the
fruits
of
his
Government
in
protection
and
excellent
rewards
:
This
is
the
second
step
of
union
between
Christ
and
Believers
.
There
is
that
in
Faith
which
answers
to
all
his
Offices
;
there
is
satisfaction
in
him
,
and
recumbency
in
them
;
instruction
in
him
,
and
docibleness
in
them
;
Royalty
in
him
,
and
obedientialness
in
them
.
3ly
.
There
is
by
faith
a
right
unto
Christ
:
God
did
not
only
send
his
Son
in
the
flesh
to
satisfie
and
merit
for
us
,
but
he
hath
let
down
from
Heaven
a
Charter
of
Promises
,
that
we
might
see
upon
what
terms
we
may
have
a
title
to
Christ
.
By
that
Charter
sealed
with
his
blood
,
the
believer
(
who
also
seals
to
it
by
faith
)
hath
a
clear
right
unto
him
:
My
beloved
is
mine
,
saith
the
Church
,
Cant.
2.16
.
Believers
have
a
right
to
claim
him
as
their
own
,
though
he
be
an
infinite
person
,
one
who
is
a
center
of
Perfections
,
a
treasury
of
merits
;
having
in
himself
enough
to
satisfie
the
heart
of
God
,
and
supply
the
wants
of
men
,
yet
may
they
claim
him
as
their
own
.
His
blood
is
theirs
;
it
is
the
blood
of
their
Sponsor
and
Head
;
it
was
shed
on
purpose
to
justifie
them
as
to
the
Law
,
to
cleanse
away
their
sins
.
His
Spirit
is
theirs
,
it
is
upon
him
as
an
Head
and
Trustee
,
accordingly
it
is
to
be
communicated
to
them
;
it
is
to
flow
in
their
hearts
in
rivers
of
living
graces
.
They
have
also
a
right
to
become
the
sons
of
God
.
It
's
true
,
they
are
not
as
he
is
,
natural
Sons
,
but
they
are
adopted
ones
.
In
their
adoptive
Sonship
there
is
,
as
Aquinas
observes
,
a
shadow
of
the
Eternal
One.
He
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
brightness
of
his
Father
,
and
in
them
there
is
a
splendor
of
grace
resembling
God
in
a
measure
;
at
last
they
shall
as
sons
enter
into
his
joy
,
and
sit
down
with
him
in
his
Throne
;
and
there
not
only
behold
his
glory
,
but
have
a
share
in
the
blessed
region
;
and
all
this
is
made
good
by
the
Gospel
;
one
jot
or
tittle
of
which
can
no
more
fail
,
than
God
can
forfeit
his
truth
and
faithfulness
.
This
is
another
step
,
there
is
by
faith
a
true
right
unto
Christ
.
4thly
.
There
is
by
faith
more
than
a
meer
right
to
Christ
;
there
is
an
intimate
union
with
him
;
believers
are
built
upon
him
as
a
foundation
,
inserted
into
him
as
a
Vine
,
incorporated
with
him
as
an
Head
.
To
understand
which
of
a
meer
right
,
is
utterly
to
evacuate
these
Metaphors
,
which
were
planted
in
Scripture
on
purpose
to
signifie
a
very
near
union
with
him
.
It
is
said
in
Scripture
,
That
we
are
in
him
,
and
he
is
in
us
.
We
dwell
in
him
,
and
he
dwells
in
us
.
We
abide
in
him
,
and
he
abides
in
us
.
To
interpret
these
phrases
of
a
meer
right
,
as
if
all
the
meaning
were
but
this
:
We
have
a
right
to
him
,
and
he
hath
a
right
to
us
;
is
to
dispirit
those
expressions
,
which
do
as
Emphatically
speak
a
very
near
union
,
as
any
words
can
possibly
do
.
No
man
ever
used
such
words
to
express
a
right
;
no
man
can
use
higher
to
express
an
union
.
In
those
phrases
therefore
we
have
an
intimate
union
set
forth
unto
us
;
so
also
we
have
in
that
of
the
Apostle
,
We
are
made
partakers
of
Christ
,
Heb.
3.14
.
Not
meerly
of
his
benefits
,
but
of
himself
.
When
the
same
Apostle
would
set
forth
the
Hypostatical
union
of
our
nature
to
Christ
,
he
saith
,
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
did
partake
of
our
flesh
and
blood
,
Heb.
2.14
.
When
in
this
place
he
would
set
forth
the
Mystical
union
of
believers
to
him
,
he
saith
,
That
we
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
partakers
of
him
;
we
do
in
a
sort
possess
him
,
we
partake
of
him
as
members
do
of
their
head
.
His
satisfaction
reaches
down
to
us
,
to
make
us
stand
before
God
;
his
Spirit
is
communicated
to
us
,
to
make
us
a
fit
Temple
for
himself
.
By
faith
we
come
to
be
in
intimate
union
with
him
,
and
in
a
spiritual
manner
possessed
of
him
.
Thus
much
touching
Faith
as
a
bond
of
union
with
Christ
.
The
other
bond
is
the
holy
Spirit
:
The
Scripture
speaks
of
it
negatively
and
positively
:
Negatively
,
If
any
man
have
not
the
Spirit
of
Christ
,
he
is
none
of
his
,
Rom.
8.9
.
The
Spirit
of
Christ
is
that
which
just
before
is
called
the
Spirit
of
God
,
which
quickens
our
mortal
bodies
,
ver.
11.
which
leads
the
sons
of
God
,
ver.
14.
which
makes
them
cry
,
Abba
Father
,
ver.
15.
which
bears
witness
with
their
spirit
,
ver.
16.
He
that
hath
not
this
Spirit
in
such
measure
as
is
necessary
to
Salvation
,
he
is
none
of
Christs
;
he
is
not
united
to
him
as
a
member
,
none
of
his
members
are
void
of
the
Spirit
.
Positively
,
He
that
is
joined
unto
the
Lord
,
is
one
spirit
,
1
Cor.
6.17
.
Hereby
know
we
that
we
dwell
in
him
,
and
he
is
in
us
,
because
he
hath
given
us
of
his
spirit
,
1
Joh.
4.13
.
The
same
holy
Spirit
which
is
upon
Christ
the
Head
,
falls
down
upon
believers
as
members
of
him
;
though
Christ
an
infinite
person
assumed
an
humane
nature
,
though
his
humane
nature
was
in
the
same
person
with
his
Divine
;
yet
,
(
which
is
admirable
to
consider
)
the
holy
Spirit
had
a
special
hand
in
uniting
the
humane
nature
to
his
person
,
and
in
sanctifying
it
;
the
holy
Spirit
came
upon
the
Virgin
,
Luk.
1.35
.
The
holy
Spirit
descended
like
a
Dove
and
lighted
upon
him
,
Mat.
3.16
.
His
Divine
Nature
was
alsufficient
and
near
enough
to
the
humane
,
yet
was
he
anointed
with
the
Holy
Ghost
and
with
power
,
Act.
10.38
.
The
sanctifying
of
his
humane
nature
is
in
a
peculiar
manner
attributed
to
the
holy
Spirit
:
The
reason
(
I
take
it
)
is
this
,
God
in
his
wise
counsel
would
have
it
to
be
so
,
that
the
same
Spirit
which
united
the
two
Natures
in
the
Person
of
Christ
,
might
unite
us
to
him
,
being
God-man
in
one
Person
,
that
the
same
Spirit
which
sanctified
his
humane
nature
,
might
sanctifie
us
members
of
him
.
It
may
yet
further
be
observed
,
that
that
very
Spirit
,
which
,
as
St.
Austin
speaks
,
Aust.
de
Trin.
lib.
5.
cap.
11.
Insinuatur
nobis
in
Patre
authoritas
,
in
Filio
nativitas
,
in
Spiritu
Sancto
Patris
Filiique
communitas
,
in
tribus
aequalitas
;
quod
ergò
commune
est
Patri
&
Filio
,
per
hoc
nos
voluerunt
habere
communionem
&
inter
nos
&
secum
;
&
per
illud
donum
nos
colligere
in
unun
,
quod
ambo
habent
unum
,
hoc
est
,
per
Spiritum
Sanctum
,
Deum
&
Dei
donum
.
Aust.
de
Verb.
Domini
in
Math.
Ser.
11.
is
the
communion
of
the
Father
and
the
Son
,
doth
unite
us
to
Christ
.
If
we
put
all
together
,
we
shall
see
the
Spirit
to
be
a
most
excellent
bond
:
In
the
Trinity
it
is
the
communion
of
the
Father
and
the
Son
;
in
Christ
it
is
that
which
united
the
two
natures
,
and
sanctified
the
humane
;
in
us
it
is
that
which
unites
us
to
Christ
.
This
is
the
primary
Bond
between
Christ
and
Believers
.
Touching
this
bond
,
it
is
first
to
be
noted
,
that
in
Scripture
,
not
only
the
graces
of
the
Spirit
,
but
the
Spirit
it self
is
said
to
be
communicated
to
Believers
.
To
quote
some
places
for
this
,
The
love
of
God
is
shed
abroad
in
our
hearts
,
by
the
holy
Ghost
which
is
given
unto
us
,
Rom.
5.5
.
He
that
raised
up
Christ
from
the
dead
,
shall
also
quicken
your
mortal
bodies
,
by
his
Spirit
that
dwelleth
in
you
,
Rom.
8.11
.
As
many
as
are
led
by
the
spirit
of
God
,
they
are
the
sons
of
God
,
verse
14.
The
spirit
it self
beareth
witness
with
our
spirit
,
that
we
are
the
children
of
God
,
verse
.
16.
Know
ye
not
,
that
your
body
is
the
temple
of
the
Holy
Ghost
which
is
in
you
?
1
Cor.
6.19
.
God
hath
sent
forth
the
spirit
of
his
son
into
your
hearts
,
crying
,
Abba
,
Father
,
Gal.
4.6
.
In
these
Texts
two
things
may
be
observed
:
The
one
is
this
,
the
Spirit
it self
is
meant
;
it
is
the
Spirit
it self
,
which
sheds
abroad
the
love
of
God
in
the
heart
,
which
quickens
the
mortal
body
,
which
leads
the
sons
of
God
,
which
beareth
witness
with
our
spirit
;
the
Text
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Spirit
it self
in
express
terms
:
it
is
also
the
Spirit
it self
,
which
hath
a
Temple
in
us
,
which
makes
us
cry
,
Abba
,
Father
.
The
other
is
this
,
The
Spirit
it self
is
communicated
;
it
is
given
to
us
,
it
dwelleth
in
us
,
it
leads
and
acts
us
,
it
bears
witness
with
our
spirit
,
it
is
in
us
as
in
its
Temple
,
it
is
sent
forth
into
our
hearts
;
all
which
do
import
communication
.
Also
,
we
may
note
as
much
in
that
Apostolical
Prayer
,
The
grace
of
our
Lord
Jesus
Christ
,
and
the
love
of
God
,
and
the
communion
of
the
Holy
Ghost
be
with
you
all
,
Amen
,
2
Cor.
13.14
.
Here
are
all
the
persons
in
the
Sacred
Trinity
named
;
here
the
Holy
Ghost
must
needs
be
the
Spirit
it self
;
none
other
but
he
is
capable
of
being
ranked
with
the
Father
and
the
Son
:
yet
there
is
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
communication
of
him
.
Also
we
may
gather
the
same
thing
from
the
Promises
of
the
Spirit
made
by
our
Saviour
,
in
the
14
,
15
,
16
Chapters
of
St.
John
;
there
it
is
the
Spirit
it self
which
is
promised
;
it
is
the
comforter
,
the
spirit
of
truth
;
it
is
that
spirit
,
which
proceedeth
from
the
Father
,
which
teacheth
all
things
,
and
bringeth
all
things
to
remembrance
;
which
convinceth
of
sin
,
and
glorifies
Christ
;
which
takes
the
things
of
Christ
,
and
shews
them
unto
men
;
all
which
shew
that
it
is
the
Spirit
it self
.
Also
there
it
is
promised
to
be
communicated
;
it
was
to
be
sent
to
them
,
to
guide
them
into
all
truth
,
to
dwell
in
them
,
to
be
in
them
,
to
abide
with
them
for
ever
;
all
which
do
shew
a
communication
of
it
.
When
the
Greeks
erroneously
held
,
That
the
Spirit
did
proceed
,
not
from
the
Father
and
the
Son
,
but
from
the
Father
only
;
one
argument
used
against
them
was
this
,
If
the
Spirit
was
sent
from
the
Father
and
the
Son
,
then
it
did
proceed
from
both
.
To
this
the
Greeks
replied
,
That
this
sending
,
meerly
concerned
the
gifts
of
the
Spirit
,
not
himself
:
but
this
is
directly
contrary
to
the
scope
of
those
chapters
in
St.
John
;
if
the
Spirit
be
sent
meerly
because
we
have
his
gifts
,
then
the
Father
(
which
we
no
where
read
)
may
be
said
to
be
sent
,
because
we
have
his
gifts
;
when
the
Scripture
saith
,
that
the
Son
was
sent
,
it
was
himself
,
not
meerly
his
benefits
;
in
like
manner
,
when
it
saith
,
that
the
Spirit
is
sent
,
it
is
himself
,
not
meerly
his
gifts
.
I
may
here
add
somewhat
out
of
the
Fathers
:
Ignatius
tells
them
,
that
they
were
blessed
,
being
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sed
quasi
Deus
inhabitat
;
he
dwells
in
us
,
not
as
a
Minister
,
but
as
a
God
.
St.
Austin
speaking
of
the
gift
of
the
Spirit
,
saith
,
It
seems
by
these
things
to
be
clear
,
that
the
Spirit
it self
is
communicated
to
Believers
;
neverthelss
it
is
a
Quaere
,
how
,
or
in
what
sense
the
Spirit
it self
is
communicated
to
them
?
In
answer
to
this
,
I
shall
first
take
notice
of
three
memorable
expressions
in
Scripture
;
That
is
,
the
sending
of
the
Spirit
,
the
giving
of
the
Spirit
,
the
dwelling
or
inhabiting
of
the
Spirit
in
us
.
The
first
expression
is
the
sending
of
the
Spirit
;
It
may
seem
strange
,
that
an
Almighty
,
Alwise
,
Alpresent
Spirit
should
be
sent
;
but
this
mission
is
not
per
imperium
,
as
from
one
more
potent
than
himself
commanding
him
;
he
is
as
high
in
power
and
majesty
as
the
other
two
persons
are
;
it
is
not
per
consilium
,
as
from
one
more
wise
than
himself
counselling
him
,
he
is
one
of
the
Domus
judicii
,
as
some
Rabbins
call
the
Trinity
,
one
of
the
Three
who
fit
in
counsel
together
in
Heaven
:
Here
is
no
local
motion
,
which
cannot
be
in
an
immense
one
,
but
an
excellent
manifestation
.
The
Spirit
,
as
St.
Austin
observes
,
illuc
mittitur
ubi
erat
,
is
sent
thither
where
it
was
;
but
being
sent
,
he
is
there
in
such
sort
as
he
was
not
;
he
is
present
there
,
novo
modo
,
in
a
new
manner
,
where
he
was
not
so
present
;
he
appears
there
in
gracious
operations
,
where
he
did
not
so
appear
;
he
is
raising
up
a
new
creature
,
or
actuating
the
graces
,
or
letting
out
his
glory
in
some
supernatural
work
;
but
this
is
not
all
that
is
in
mission
;
this
may
be
in
a
coming
:
the
Father
is
said
to
come
,
but
never
said
to
be
sent
:
there
is
therefore
somewhat
more
in
mission
;
the
Spirit
doth
not
only
operate
,
but
it
operates
secundum
originem
;
as
he
subsists
from
the
Father
and
the
Son
,
so
he
operates
from
them
;
as
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
manner
of
subsisting
,
so
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
manner
of
operating
:
He
is
therefore
said
to
be
sent
by
the
Father
and
Son
,
because
he
subsists
and
operates
from
them
.
The
second
expression
is
the
giving
of
the
Spirit
.
This
in
some
respect
differs
from
the
former
;
mission
imports
a
procession
of
the
person
sent
from
the
Sender
;
giving
imports
the
free
bounty
of
the
donor
in
communicating
something
.
The
Spirit
did
not
send
himself
,
for
he
did
not
proceed
from
himself
;
but
he
may
and
doth
give
himself
,
because
he
is
sui
juris
,
and
may
communicate
himself
as
he
pleaseth
.
In
giving
,
a
thing
is
communicated
ad
utendum
vel
fruendum
,
to
be
used
or
enjoyed
.
The
Spirit
is
communicated
to
Believers
in
his
graces
,
and
in
himself
;
in
his
graces
he
is
communicated
to
be
used
,
in
himself
he
is
communicated
to
be
enjoyed
;
he
is
now
had
,
as
he
was
not
before
,
in
knowledg
and
love
;
by
these
the
Believer
doth
in
mind
and
heart
possess
him
,
as
an
object
able
to
make
every
one
,
who
hath
him
,
happy
for
ever
.
The
third
expression
is
the
dwelling
or
inhabiting
of
the
Spirit
;
he
is
in
Believers
as
in
his
House
or
Temple
;
he
is
there
in
the
tokens
of
his
special
presence
;
the
love
,
joy
,
peace
,
long-suffering
,
gentleness
,
goodness
,
faith
,
meekness
,
temperance
that
is
there
,
shew
him
to
be
the
inhabitant
;
he
hath
not
a
more
proper
place
here
below
,
than
an
heart
furnished
with
those
graces
.
Also
,
he
is
there
as
an
object
of
inward
Worship
;
there
is
a
mind
which
knows
him
,
a
will
which
subjects
to
him
,
a
love
which
embraces
him
,
a
fear
which
reverences
him
;
there
without
question
is
a
Sanctuary
,
an
holy
place
for
him
;
there
it
is
that
his
Honour
dwelleth
.
But
I
shall
here
add
no
more
touching
this
inhabitation
;
only
it
must
be
remembred
,
that
where
the
Spirit
dwells
,
there
the
Father
and
the
Son
dwell
also
;
the
blessed
Three
are
inseparable
,
one
of
them
cannot
be
separated
from
the
other
;
where
the
Spirit
dwells
,
there
dwell
also
the
Father
and
the
Son
with
him
.
Besides
these
three
expressions
,
there
is
one
more
,
that
is
the
operation
of
the
Spirit
;
All
these
worketh
one
and
the
self-same
spirit
,
dividing
to
every
man
severally
,
as
he
will
,
1
Cor.
12.11
.
Touching
this
,
I
shall
at
present
only
observe
,
that
this
operation
doth
in
several
respects
fall
in
with
the
other
three
;
as
it
is
the
operation
of
the
Spirit
proceeding
from
the
Father
and
the
Son
,
so
it
falls
in
with
mission
;
as
it
concerns
the
using
the
Spirit
in
its
graces
,
or
enjoying
him
in
himself
,
it
falls
in
with
giving
;
as
it
relates
to
the
tokens
of
his
presence
,
or
the
inward
worship
done
to
him
,
it
falls
in
with
inhabitation
.
Further
,
In
answer
to
the
Quaere
,
it
is
to
be
considered
,
that
there
is
a
double
presence
of
God
;
one
universal
in
all
things
,
another
special
in
the
Saints
;
the
first
is
in
respect
of
his
essence
,
which
is
immense
and
every
where
;
the
second
is
in
respect
of
his
operations
,
which
are
peculiarly
here
,
and
not
there
.
Those
special
operations
are
not
every
where
,
where
the
essence
is
,
for
the
there
could
be
no
special
presence
;
but
the
essence
is
wherever
those
are
,
else
the
universal
presence
would
fail
.
When
Vorstius
said
,
That
God
was
in
the
Saints
,
per
gratiosam
praesentiam
,
by
a
gracious
presence
;
Piscator
notes
,
That
there
is
another
ther
presence
,
namely
a
substantial
one
;
Operatio
Dei
a
substantiâ
divelli
non
potest
,
the
operation
of
God
cannot
be
divided
from
his
essence
.
When
Crellius
saith
,
that
we
live
and
move
,
not
in
the
Divine
substance
,
but
in
his
virtue
and
efficacy
;
the
Learned
Maresius
answers
him
,
Inepta
est
oppositio
inter
virtutem
&
substantiam
,
illa
hanc
praesentem
supponit
,
Deus
nusquam
operatur
visi
essentialiter
praesens
;
It
is
a
foolish
thing
to
oppose
the
Virtue
of
God
to
his
Substance
;
that
supposeth
this
present
;
God
no
where
operates
unless
he
be
essentially
present
:
Thus
he
.
To
me
it
is
plain
,
that
wherever
there
is
a
work
of
God
,
there
he
is
essentially
present
;
for
his
Immensity
hath
no
stint
:
we
cannot
say
,
it
goes
hither
and
no
further
.
His
Power
,
which
reaches
every
work
,
is
not
distinct
from
his
Essence
,
nor
can
no
more
reach
beyond
it
,
than
a
thing
can
exceed
it self
.
These
things
may
give
some
light
to
the
point
in
hand
;
the
Spirit
is
very
God
;
his
special
presence
is
not
every
where
,
where
his
essential
one
is
;
but
his
essential
presence
is
every
where
,
where
his
special
one
is
:
his
essential
presence
is
that
,
without
which
there
could
be
no
special
one
at
all
;
his
special
presence
is
that
,
in
which
the
essential
one
appears
in
some
excellent
operation
.
When
the
Spirit
is
communicated
to
Believers
,
The
next
thing
,
which
comes
to
be
considered
in
this
discourse
,
is
the
Operations
of
the
Spirit
.
I
touched
upon
this
before
,
but
now
I
will
speak
a
little
more
to
it
.
It
's
true
,
these
Operations
,
being
among
the
opera
ad
extra
,
are
common
to
the
whole
Trinity
,
yet
in
Scripture
they
are
in
a
peculiar
manner
attributed
to
the
Spirit
;
the
reason
of
which
is
,
because
of
that
order
which
is
among
the
persons
in
the
Sacred
Trinity
:
the
Father
is
of
himself
,
fons
Deitatis
,
the
fountain
of
the
Deity
;
the
Son
is
from
the
Father
,
lumen
de
lumine
,
light
of
light
;
the
Holy
Spirit
is
from
the
Father
and
the
Son
;
he
proceeds
by
an
eternal
spiration
from
both
of
them
.
And
as
is
the
order
of
subsisting
,
so
is
the
order
of
operating
;
the
Father
operates
from
himself
;
the
Son
from
the
Father
;
the
Holy
Spirit
from
both
:
Hence
in
the
three
great
Works
of
God
;
Creation
,
which
is
the
first
rise
of
things
out
of
nothing
,
is
in
a
special
manner
attributed
to
the
Father
.
Redemption
,
which
helps
up
a
poor
fallen
creature
,
is
in
a
special
manner
attributed
to
the
Son
.
Sanctification
,
which
perfects
the
redeemed
,
is
in
a
special
manner
attributed
to
the
Holy
Spirit
.
Hence
in
the
great
Work
of
Salvation
;
the
Father
laid
the
counsel
and
platform
of
it
;
the
Son
carries
on
the
work
in
a
middle
mediating
way
;
the
Holy
Spirit
,
according
to
his
place
,
in
order
consummates
it
by
working
Faith
,
and
all
other
Graces
:
But
this
is
only
by
the
way
.
In
treating
of
these
Operations
,
I
shall
note
two
things
;
that
is
,
what
is
in
them
of
respect
to
union
with
Christ
,
and
what
is
in
them
of
respect
to
the
Inhabitation
of
the
Spirit
;
or
,
which
is
all
one
,
to
the
Inhabitation
of
the
whole
Sacred
Trinity
.
The
first
Operation
of
the
Spirit
in
Believers
,
is
this
;
He
forms
all
holy
Graces
in
them
;
he
draws
the
very
Picture
of
Christ
upon
them
,
in
humility
,
love
,
meekness
,
mercy
,
goodness
,
heavenliness
,
patience
:
this
operation
is
requisite
upon
a
double
account
:
One
,
that
Christ
may
have
a
seed
;
the
Father
promised
him
a
seed
;
he
himself
merited
one
;
yet
a
seed
he
could
not
have
,
unless
the
Spirit
did
work
these
Graces
,
which
make
us
to
bear
a
resemblance
of
him
.
Another
,
that
God
might
have
a
Temple
;
under
the
Old
Testament
he
had
an
outward
Temple
,
but
even
then
he
would
have
an
inward
one
,
a
Sanctuary
in
the
heart
;
under
the
New
Testament
he
had
a
Temple
in
the
humane
nature
of
Christ
;
but
even
in
that
he
aimed
to
have
a
Tabernacle
in
men
;
but
this
could
not
be
,
unless
the
Spirit
did
come
and
turn
the
heart
into
an
holy
place
for
him
.
As
touching
this
Operation
,
the
holy
Graces
may
be
considered
under
a
double
notion
,
either
as
they
make
us
to
have
one
common
nature
with
Christ
;
and
thus
they
import
union
with
him
:
or
else
as
they
are
tokens
of
the
divine
Presence
:
and
thus
they
import
the
Inhabitation
of
God
in
us
.
These
Graces
make
us
to
have
one
common
nature
with
Christ
:
and
thus
they
import
union
with
him
;
there
is
,
as
the
learned
Camero
observes
,
a
double
union
,
one
ab
uno
communi
simpliciter
,
from
one
common
nature
simply
considered
:
thus
all
men
are
united
,
there
being
one
humane
nature
in
them
:
another
ab
uno
communicato
,
from
one
nature
communicated
:
thus
a
Father
and
a
Son
are
united
,
the
Son
having
the
same
nature
communicated
from
the
Father
.
To
apply
this
distinction
.
First
,
Believers
have
one
common
humane
nature
with
Christ
;
not
only
in
that
large
sense
,
in
which
all
men
have
the
same
nature
with
him
;
but
in
a
more
strict
sense
peculiar
to
believers
only
;
He
that
sanctifieth
,
and
they
who
are
sanctified
,
are
all
of
one
,
Hebr.
2.11
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
one
,
not
of
one
God
:
so
Angels
also
are
not
of
one
Adam
:
so
wicked
men
also
are
,
but
of
one
nature
and
condition
:
Christ
hath
an
humane
nature
sanctified
by
the
Spirit
,
and
so
have
Believers
:
this
is
one
peculiar
thing
in
which
he
and
they
meet
;
there
is
no
other
holy
flesh
in
all
the
world
,
but
what
is
in
him
and
them
:
This
tells
us
,
that
they
are
so
united
to
him
in
one
common
nature
,
as
no
other
creature
in
Heaven
or
Earth
is
.
Angels
are
not
so
;
they
are
holy
,
but
not
flesh
;
unregenerate
men
are
not
so
,
they
are
flesh
,
but
not
holy
;
Believers
only
have
,
as
Christ
hath
,
an
humane
nature
sanctified
by
the
Spirit
.
Further
,
which
advances
the
Union
,
they
have
this
sanctified
nature
from
him
;
we
are
members
of
his
body
,
of
his
flesh
,
and
of
his
bones
,
Eph.
5.30
.
In
this
sanctified
nature
there
are
two
things
;
a
carnal
substance
,
and
an
holy
quality
;
as
to
the
carnal
substance
,
he
is
of
our
flesh
,
and
of
our
bones
;
he
did
partake
of
flesh
and
blood
with
us
:
As
to
the
holy
quality
,
we
are
of
his
flesh
,
and
of
his
bones
;
by
him
we
are
partakers
of
the
divine
nature
:
Thus
believers
are
joyned
to
him
,
as
to
the
Fountan
of
their
Sanctity
;
their
holy
Graces
all
hang
upon
him
,
as
beams
upon
the
Sun
.
If
the
Children
of
Reuben
and
Gad
had
been
asked
,
What
part
have
you
in
the
Lord
?
they
would
have
shewed
the
pattern
of
the
Altar
.
If
Believers
be
asked
,
What
part
have
you
in
Christ
?
they
can
shew
forth
their
holy
Graces
.
These
are
Copies
drawn
after
him
the
great
Samplar
of
Holiness
;
nay
,
they
are
drawn
by
him
,
by
the
finger
of
his
own
Spirit
.
Again
,
These
Graces
are
tokens
of
the
divine
Presence
,
and
so
import
the
Inhabitation
of
God
in
us
:
these
are
tokens
of
the
divine
Presence
.
When
nature
exceeds
it self
,
and
rises
above
its
own
level
,
as
the
Sea
did
,
when
the
waters
were
as
a
Wall
to
Israel
on
both
hands
,
it
is
a
sure
sign
that
God
is
there
.
When
poor
lapsed
men
are
lifted
up
above
their
natural
self
,
and
elevated
into
a
divine
Life
(
as
it
always
is
,
when
the
holy
Graces
are
wrought
in
them
)
it
is
a
sure
sign
that
God
is
there
of
a
truth
.
Humane
nature
cannot
of
it self
ascend
into
the
sphere
of
Grace
,
only
a
supernatural
power
can
do
such
a
thing
.
These
Graces
are
such
tokens
of
Presence
,
that
,
where-ever
they
are
,
there
God
doth
inhabit
.
In
the
old
Temple
there
were
divers
tokens
of
Presence
;
such
as
the
Vrim
and
Thummim
;
the
Ark
with
the
Tables
in
it
;
the
Lamps
,
the
fire
from
Heaven
,
and
the
Holy
of
Holies
were
.
Hence
it
is
said
,
that
God
did
dwell
in
it
;
but
in
Believers
there
are
better
tokens
of
Presence
than
those
;
if
we
look
to
the
intrinsecal
value
of
things
,
the
breast-plate
of
Faith
and
Love
is
before
the
Vrim
and
Thummim
:
the
Law
in
the
heart
exceeds
the
Tables
in
the
Ark
;
an
illuminated
mind
is
more
excellent
than
outward
Lamps
;
an
holy
ardor
of
affections
,
is
more
valuable
than
the
fire
from
Heaven
;
a
pure
heart
is
above
any
outward
Oracle
;
those
tokens
in
the
Temple
were
material
things
,
a-kin
in
the
matter
of
them
to
this
lower
world
;
the
Sanctuary
it self
was
but
a
worldly
Sanctuary
;
but
these
Graces
are
spiritual
things
,
their
birth
are
as
high
as
Heaven
:
Believers
;
in
whom
they
are
,
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
spiritual
house
for
God
to
dwell
in
:
those
were
typical
tokens
,
made
such
by
meer
institution
,
without
which
they
would
be
but
as
other
parts
of
matter
;
but
these
are
real
tokens
,
in
their
own
nature
bearing
the
very
image
and
resemblance
of
God
himself
;
where
these
are
,
there
God
dwells
in
an
eminent
manner
:
the
Shechinah
,
or
habitation
of
God
in
the
Saints
,
is
a
middle
thing
,
between
the
hypostatical
dwelling
of
the
Godhead
in
Christ
,
and
the
typical
dwelling
of
it
in
the
Temple
;
it
is
much
higher
than
all
types
and
shadows
;
and
in
excellency
next
unto
God
in
the
flesh
.
The
next
Operation
of
the
Spirit
in
Believers
,
is
this
:
He
actuates
their
holy
Graces
;
he
moves
the
new
Creature
by
divine
Influences
:
there
is
an
effectual
working
in
every
part
of
it
:
Love
in
the
Spirit
,
as
it
is
said
,
Col.
1.8
.
and
other
Graces
in
the
Spirit
:
all
of
them
go
forth
in
the
power
of
that
Spirit
which
formed
them
at
first
.
As
touching
this
Operation
,
the
Spirit
may
be
considered
either
as
the
principle
and
first
mover
that
actuates
these
Graces
;
and
this
speaks
union
with
Christ
:
or
else
as
the
terminus
or
ultimate
object
of
these
Graces
actuated
;
and
this
speaks
the
Inhabitation
of
God
in
us
.
The
Spirit
is
the
principle
or
first
mover
that
actuates
these
Graces
:
and
this
speaks
union
with
Christ
;
the
Spirit
,
which
is
upon
him
,
falls
down
upon
believers
to
actuate
the
Graces
in
them
;
Believers
are
all
one
body
,
and
,
as
one
body
,
they
have
one
spirit
in
them
from
Christ
the
Head
;
they
are
all
one
new
man
in
Christ
,
Eph.
2.15
.
Though
the
Apostle
there
speak
of
Jews
and
Gentiles
,
yet
he
saith
not
,
one
people
;
but
,
which
is
more
emphatical
,
one
new
man
in
Christ
:
they
are
one
new
man
,
because
,
as
one
man
,
they
are
acted
by
one
spirit
;
they
are
one
new
man
in
Christ
,
because
the
Holy
Spirit
,
which
is
upon
him
,
is
that
one
Spirit
which
acts
them
;
the
Sons
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
acted
and
moved
by
the
Spirit
,
Rom.
8.14
.
That
Spirit
,
which
anointed
the
humane
nature
of
Christ
the
natural
Son
,
falls
down
upon
the
adopted
ones
,
to
act
and
move
them
:
Actuation
by
one
spirit
proves
,
that
they
are
in
intimate
union
with
him
;
that
they
are
indeed
mystical
parts
and
members
of
him
,
who
acts
and
moves
them
by
his
own
Spirit
.
This
may
be
illustrated
by
that
in
the
first
Chapter
of
Ezekiel
,
when
the
wheels
went
as
the
living
creatures
did
,
and
were
lifted
up
as
they
were
;
it
was
plain
,
that
there
were
some
invisible
bands
between
them
;
the
spirit
of
the
living
creature
was
in
the
wheels
,
vers.
21.
In
like
manner
,
when
believers
shew
forth
the
virtues
of
Christ
,
and
walk
as
he
walked
;
it
is
very
plain
,
that
they
are
in
near
conjunction
with
him
;
the
Spirit
doth
act
them
in
ways
of
conformity
to
him
,
who
as
an
Head
is
joyned
unto
them
.
That
phrase
,
of
walking
in
Christ
,
Col.
2.6
.
points
out
a
walking
not
meerly
after
his
pattern
and
command
,
but
in
his
power
and
spirit
,
as
becomes
those
who
have
received
him
,
and
are
united
to
him
.
Again
,
The
Spirit
is
the
terminus
,
or
ultimate
object
of
these
graces
actuated
:
and
this
speaks
the
Inhabitation
of
God
in
us
.
As
these
Graces
come
from
God
as
the
fountain
,
so
they
terminate
in
him
as
the
ultimate
object
.
Holy
fear
terminates
in
his
Majesty
and
Greatness
.
Faith
terminates
in
his
Truth
and
Mercy
.
Love
terminates
in
his
Goodness
and
Excellency
.
Every
Grace
moves
to
him
as
its
great
Center
.
Where
these
Graces
are
actuated
,
there
an
Honour
,
an
inward
Worship
is
done
to
him
;
where
that
is
in
truth
,
there
he
hath
a
Temple
in
the
heart
,
and
objectively
dwells
there
as
in
an
holy
place
.
Hence
Aquinas
saith
,
that
God
is
in
the
Saints
,
sicut
cognitum
in
cognoscente
&
amatum
in
amante
;
Pars
,
q.
43.
Art.
3.
as
an
object
known
is
in
the
knower
,
and
an
object
loved
is
in
the
lover
;
by
knowledg
and
love
a
man
,
attingit
ad
ipsum
Deum
,
reaches
to
God
himself
;
his
heart
becomes
a
Sanctuary
for
the
Holy
One.
This
is
that
inward
Temple
which
the
Primitive
Christians
gloried
in
.
Min.
Fel.
When
Pagans
objected
against
them
,
that
they
had
no
Temples
,
no
Altars
,
no
Sacrifices
;
they
made
this
answer
,
That
they
had
all
within
,
in
themselves
,
in
mental
Consecrations
,
in
a
pure
mind
and
heart
.
What
was
said
of
the
Temple
,
that
may
be
said
of
a
Pious
soul
;
There
is
Gods
Name
;
there
he
is
consecrated
and
sanctified
;
there
he
dwells
as
in
a
sanctuary
or
holy
place
.
The
next
Operation
of
the
Spirit
in
believers
,
is
this
:
He
preserves
believers
in
their
spiritual
being
;
he
bears
up
their
graces
by
continual
influences
,
that
they
fail
not
in
the
way
to
Heaven
.
As
touching
this
Operation
,
Believers
are
preserved
either
as
Members
of
Christ
;
and
this
shews
union
:
or
as
Temples
of
God
,
and
this
shews
Inhabitation
.
Believers
are
preserved
as
Members
of
Christ
;
and
this
shews
union
.
Adam
fell
,
Angels
fell
,
but
Believers
are
preserved
;
in
themselves
they
are
but
poor
weak
creatures
;
without
are
temptations
,
within
corruptions
;
yet
they
stand
:
there
is
but
a
little
Oyl
in
the
Cruse
;
a
small
stock
of
grace
in
the
heart
,
yet
it
fails
not
;
they
have
many
wants
,
yet
never
become
bankrupt
.
This
tells
us
,
that
they
are
not
alone
,
but
in
union
with
Christ
;
they
are
,
what
Angels
and
Adam
in
innocency
were
not
,
joyned
to
a
Mediator
,
mighty
to
save
:
Weakness
here
is
in
conjunction
with
Power
;
Power
is
made
perfect
in
weakness
;
there
is
in
them
one
greater
than
he
that
is
in
the
world
;
nay
,
than
the
corruption
in
the
heart
;
their
little
stock
of
grace
depends
upon
infinite
treasures
;
their
many
wants
are
supplied
out
of
infinite
fulness
:
this
preservation
declares
union
.
Again
,
Believers
are
preserved
as
Temples
of
God
:
and
this
shews
Inhabitation
;
they
are
in
the
midst
of
winds
,
storms
,
temptations
,
corruptions
,
wants
,
weaknesses
,
yet
they
fall
not
:
This
tells
us
,
that
God
hath
a
Temple
in
them
;
the
Inhabitant
bears
them
up
;
he
is
in
the
midst
of
them
;
they
shall
not
be
moved
;
his
eyes
and
his
heart
are
upon
them
to
protect
them
;
he
will
not
suffer
his
habitation
to
be
blown
down
in
a
storm
,
or
to
be
undermined
by
Sin
and
Satan
,
or
to
run
to
ruine
through
want
or
weakness
:
This
preservation
declares
Inhabitation
.
The
last
Operation
of
the
Spirit
in
Believers
,
is
this
:
He
seals
up
Believers
;
he
witnesses
their
adoption
;
he
sheds
abroad
the
Love
of
God
in
their
hearts
.
I
instance
in
this
,
not
that
it
is
so
in
all
Believers
,
but
that
it
is
so
in
some
.
As
touching
this
Operation
,
these
favours
are
afforded
to
Believers
either
as
Members
of
Christ
;
and
this
imports
union
:
or
as
Temples
of
the
Holy
Ghost
;
and
this
imports
Inhabitation
.
These
favours
are
afforded
to
them
as
Members
of
Christ
;
and
this
imports
union
.
After
that
ye
believed
,
ye
were
sealed
with
the
Holy
Spirit
of
promise
,
Eph.
1.13
.
First
there
is
Faith
,
and
then
Sealing
;
First
men
are
Members
of
Christ
,
and
then
they
are
irradiated
with
the
beams
of
divine
Favour
;
there
are
great
favours
promised
to
Gods
People
;
he
dwells
in
the
humble
;
he
is
seen
in
the
pure
heart
;
his
secret
is
with
them
that
fear
him
;
his
countenance
doth
behold
the
upright
:
but
all
these
favours
are
communicated
to
them
as
Members
of
Christ
.
It
's
true
,
the
Graces
,
to
which
these
promises
are
made
,
are
in
their
own
nature
and
intrinsecal
goodness
grateful
and
acceptable
unto
God
;
but
,
because
they
are
defective
,
and
dwelling
under
the
same
roof
with
inherent
corruption
,
which
taints
and
soils
them
in
their
going
forth
into
act
;
therefore
they
are
favoured
and
accepted
in
us
as
being
members
of
Christ
;
and
having
an
interest
in
his
glorious
satisfaction
,
which
is
able
to
cover
all
our
spots
and
imperfections
;
it
is
Christ
,
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Article
is
doubled
,
that
Son
,
that
beloved
,
in
whom
the
Father
is
infinitely
pleased
;
we
are
beloved
only
as
parts
of
him
.
Again
,
These
favours
are
afforded
to
them
as
Temples
of
the
Holy
Ghost
;
and
this
imports
Inhabitation
.
In
the
outward
Temple
God
did
make
himself
known
,
much
more
doth
he
do
so
in
the
inward
Sanctuary
;
I
mean
,
in
a
pure
heart
:
there
he
sheds
abroad
his
Love
,
and
le
ts
out
his
Glory
;
there
he
dwells
and
walks
as
in
a
place
of
pleasure
and
delight
.
Thus
much
touching
the
other
Bond
of
Union
,
viz.
the
Holy
Spirit
.
To
shut
up
this
Chapter
,
the
order
of
things
touching
this
union
stands
thus
.
It
was
the
great
design
of
God
to
raise
up
a
Church
to
himself
out
of
the
ruines
of
the
fall
;
his
heart
was
more
set
upon
this
,
than
upon
all
the
world
besides
To
promote
this
,
the
Son
of
God
leaves
his
Fathers
bosom
,
and
comes
down
into
our
flesh
;
in
it
he
satisfied
Justice
,
and
merited
to
have
a
body
gathered
in
,
and
anointed
with
that
Holy
Spirit
,
which
operated
in
the
uniting
and
sanctifying
of
his
own
humane
nature
.
Upon
account
of
this
satisfaction
and
merit
,
the
Holy
Spirit
comes
down
;
and
not
only
proposes
the
Gospel
to
men
,
but
operates
in
them
first
Faith
,
the
grace
of
Union
;
and
then
,
in
a
second
instant
of
nature
,
all
other
graces
which
may
make
them
meet
Members
of
Christ
,
and
Temples
of
the
Holy
Ghost
.
And
after
this
is
done
,
he
carries
on
the
work
by
continual
influences
upon
Believers
,
quickning
and
preserving
their
Graces
,
dwelling
in
them
,
and
manifesting
himself
to
them
.
CHAP.
VII
.
The
Seals
of
the
mystical
Vnion
are
Baptism
and
the
Lords
Supper
.
Baptism
is
a
Seal
of
Vnion
,
not
to
all
,
but
to
Believers
.
Some
Infants
are
in
their
infancy
in
union
with
Christ
;
some
come
to
it
afterwards
:
some
never
attain
to
it
.
The
Lords
Supper
is
a
Seal
to
confirm
and
exhibit
Christ
to
us
.
The
presence
of
Christ
in
the
Eucharist
is
not
a
corporal
one
.
The
Bread
and
Wine
are
not
(
as
the
Papists
say
)
turned
into
his
Body
and
Blood
.
His
Body
and
Blood
are
not
(
as
the
Lutherans
say
)
in
,
with
,
and
under
the
Bread
and
Wine
.
The
presence
of
Christ
is
Spiritual
.
He
is
present
objectively
to
our
Faith
,
and
virtually
in
the
communicated
Spirit
.
Also
the
eating
of
Christ
is
not
oral
,
but
spiritual
.
HAving
treated
of
the
bonds
of
this
Union
;
I
now
proceed
to
the
Seals
of
it
,
Baptism
and
the
Lords
Supper
.
Baptism
is
the
Sacrament
of
Initiation
;
the
Supper
is
the
Sacrament
of
Nutrition
.
Baptism
is
the
first
entrance
into
Gods
Family
;
the
Supper
is
the
spiritual
Banquet
,
unto
which
the
baptized
,
after
washing
,
pass
to
feed
upon
Christ
there
:
both
of
them
are
Seals
of
union
with
him
.
Baptism
is
not
,
as
the
Socinians
would
have
it
to
be
,
a
nude
rite
,
but
an
obsignative
one
;
it
is
not
a
meer
picture
of
spiritual
Grace
,
but
a
Seal
of
it
.
Circumcision
was
a
seal
of
the
righteousness
of
Faith
;
Baptism
,
which
succeeds
in
the
room
of
it
,
can
be
no
less
.
Baptism
is
a
seal
of
union
with
Christ
;
only
the
Quaere
is
,
to
whom
it
is
so
?
In
answer
to
this
,
I
shall
speak
a
little
;
first
touching
the
Baptism
of
adult
persons
,
then
touching
the
Baptism
of
Infants
.
As
touching
the
Adult
;
Baptism
is
a
seal
of
union
not
to
all
,
but
to
Believers
only
.
Bonaventure
saith
,
that
faith
is
necessary
in
all
Sacraments
,
They
that
gladly
received
the
word
,
were
baptized
,
Acts
2.41
.
When
they
believed
Philip
,
they
were
baptized
,
Acts
8.12
.
If
thou
believest
with
all
thine
heart
,
thou
maist
,
saith
Philip
to
the
Eunuch
,
Act.
8.37
.
Anciently
,
before
Baptism
,
Interrogatories
were
put
unto
the
person
to
be
baptized
,
and
answers
made
by
him
in
this
manner
;
Renuncias
Satanae
?
Renuncio
.
Credis
in
Christum
?
Credo
.
Dost
thou
renounce
Satan
?
I
renounce
him
.
Dost
thou
believe
in
Christ
?
I
believe
.
Hence
Tertullian
saith
,
Simon
Magus
was
baptized
with
Water
,
but
not
with
the
Holy
Ghost
;
for
he
was
in
the
gall
of
bitterness
,
Acts
8.13
,
23.
Believers
are
the
men
,
to
whom
Baptism
is
a
seal
of
union
,
they
are
in
truth
baptized
into
Christ
and
into
one
body
,
while
others
are
so
in
shew
and
appearance
only
;
they
do
indeed
put
on
Christ
,
while
others
,
as
St.
Austin
speaks
,
As
touching
Infants
,
the
Learned
Professors
of
Leyden
require
Faith
not
only
in
the
Adult
,
But
you
are
sanctified
,
but
you
are
justified
,
saith
the
Apostle
,
1
Cor.
6.11
.
These
twins
of
Grace
can
never
be
parted
;
where
the
justifying
blood
is
sprinkled
,
there
the
sanctifying
spirit
is
communicated
;
where
the
binding
guilt
of
sin
is
dissolved
,
there
the
polluting
spot
is
done
away
;
both
are
to
be
found
in
those
Infants
that
are
saved
.
Hence
the
Fathers
in
the
Milenitan
Council
,
Can.
2.
do
say
,
That
Infants
are
baptized
,
in
peccatorum
remissionem
,
ut
in
eis
regeneratione
mundetur
,
quod
generatione
traxerunt
,
for
the
remission
of
sin
,
that
,
that
in
them
may
be
cleansed
in
regeneration
,
which
they
drew
in
generation
:
Here
they
mention
both
,
remission
and
regeneration
in
them
.
Again
,
In
Heaven
there
is
not
,
there
cannot
be
the
least
spot
of
pollution
.
Infants
,
which
go
thither
,
must
be
sanctified
;
without
the
new
birth
there
is
no
entry
,
Joh.
3.5
.
Without
holiness
no
seeing
of
God
,
Heb.
12.14
.
Hence
it
appears
that
Infants
have
sanctifying
graces
;
to
these
Baptism
doth
immediately
seal
union
.
Some
Infants
,
though
baptized
,
are
not
in
their
infancy
in
union
with
Christ
;
but
the
work
of
Grace
comes
afterwards
;
both
Baptisms
are
not
always
together
,
the
Spirit
doth
not
always
cleanse
in
the
same
moment
as
the
Water
doth
:
The
virtue
of
Baptism
is
not
always
immediately
,
but
it
follows
us
,
as
the
waters
of
the
Rock
did
the
Israelites
;
in
some
the
effect
is
earlier
,
in
some
later
;
these
Infants
are
sealed
from
the
moment
of
Faith
,
not
of
Baptism
;
their
Baptism
doth
point
at
a
future
union
,
but
it
seals
not
an
actual
one
where
it
is
not
,
but
where
it
is
.
Some
Infants
,
though
baptized
,
never
are
in
union
with
Christ
;
some
Divines
conceive
that
all
baptized
Infants
are
regenerate
,
but
common
observation
opposes
this
;
multitudes
there
are
of
Infants
baptized
,
who
at
years
of
understanding
shew
forth
nothing
at
all
of
a
Divine
principle
;
Reason
and
Will
appear
,
but
nothing
of
Grace
.
It
may
be
reasonably
expected
in
regenerate
persons
,
that
the
Seed
of
God
should
spring
up
,
that
the
supernatural
principles
should
come
forth
into
act
in
some
measure
;
but
when
there
is
no
print
or
footstep
of
Grace
,
no
dye
or
tincture
of
it
in
the
life
,
it
cannot
well
be
imagined
,
that
there
is
any
such
thing
as
regeneration
in
them
:
To
such
Infants
as
these
,
Baptism
doth
not
seal
union
.
I
conclude
with
the
Learned
Bishop
Abbot
,
The
other
seal
is
that
of
the
Lords
Supper
;
here
Bread
and
Wine
stand
before
our
senses
;
and
Christ
with
his
Body
and
Blood
stands
before
our
Faith
,
as
if
he
were
crucified
among
us
.
The
Seventh
General
Council
at
Constantinople
,
who
beat
down
all
other
Images
,
saith
of
this
Sacrament
,
That
it
is
Vera
Christi
Imago
,
the
true
Crucifix
or
Image
of
Christ
;
nay
,
it
is
more
than
a
meer
Image
,
it
is
a
seal
to
confirm
and
exhibit
Christ
with
his
benefits
unto
us
.
The
cup
of
blessing
,
which
we
bless
,
is
it
not
the
communion
of
the
blood
of
Christ
?
The
bread
,
which
we
break
,
is
it
not
the
communion
of
the
body
of
Christ
?
1
Cor.
10.16
.
Upon
these
words
Theophylact
observes
,
That
the
Apostle
did
not
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
participation
;
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
communion
,
that
he
might
declare
something
more
excellent
,
namely
,
a
very
high
union
.
In
this
Ordinance
we
eat
the
flesh
and
drink
the
blood
of
Christ
;
we
dwell
in
him
and
he
in
us
;
a
very
intimate
union
there
is
between
him
and
us
;
only
it
must
be
remembred
,
that
union
is
not
sealed
to
all
,
but
to
Believers
:
Faith
is
requisite
,
that
we
may
partake
not
meerly
of
the
outward
elements
,
●ut
of
Christ
himself
.
This
appears
in
1
Cor.
11.
in
these
words
,
Take
,
eat
,
this
is
my
body
;
Drink
,
this
is
the
New
Testament
in
my
blood
,
verse
24
,
25.
There
is
an
express
command
to
feed
on
the
elements
;
and
an
implied
one
,
to
feed
on
Christ
;
all
Receivers
can
do
the
first
,
but
only
Believers
can
do
the
second
:
what
we
do
in
this
Ordinance
,
we
are
to
do
in
remembrance
of
Christ
,
verse
24
,
25.
Not
only
in
an
historical
remembrance
which
is
common
to
all
Receivers
;
but
in
a
fiducial
one
,
which
is
proper
to
Believers
.
The
unworthy
Receiver
doth
not
discern
the
Lords
body
,
verse
29.
but
Believers
have
a
spiritual
eye
for
it
;
to
them
Christ
is
communicated
.
Others
have
the
elements
only
,
panem
Domini
,
non
panem
Dominum
;
the
bread
of
the
Lord
,
not
the
Bread
the
Lord
.
Were
I
for
Transubstantiation
at
all
,
I
should
think
it
reasonable
to
be
of
their
mind
,
who
,
as
Bellarmine
relates
,
held
,
He
that
eateth
my
flesh
,
and
drinketh
my
blood
,
hath
eternal
life
,
Joh.
6.54
.
Hence
that
of
St.
Ambrose
,
The
great
thing
in
this
Sacrament
is
the
eating
of
Christ
;
eating
cannot
be
of
a
thing
absent
,
it
is
an
unmoveable
axiom
;
that
which
is
eaten
,
must
be
some
way
present
.
I
shall
therefore
,
first
discourse
touching
the
Presence
of
Christ
in
the
Sacrament
,
and
then
speak
touching
the
eating
of
him
.
The
Papists
and
Lutherans
do
both
assert
a
corporal
presence
of
the
Body
and
Blood
of
Christ
in
the
Eucharist
,
but
upon
different
grounds
;
the
one
upon
account
of
a
transubstantiation
of
elements
;
the
other
upon
account
of
an
ubiquity
communicated
to
the
humane
nature
of
Christ
.
The
Papists
assert
such
a
presence
upon
account
of
a
Transubstantiation
of
elements
;
they
explain
it
thus
,
those
words
,
This
is
my
body
,
this
is
my
blood
,
are
consecratory
and
operative
;
by
virtue
of
them
,
and
in
the
last
instant
of
pronouncing
them
,
the
Bread
and
Wine
are
turned
into
the
Body
and
Blood
of
Christ
;
the
substance
of
the
Bread
and
Wine
remains
no
longer
;
but
under
the
accidents
thereof
,
are
the
very
Body
and
Blood
of
Christ
.
In
answer
to
this
,
I
shall
consider
the
words
,
this
is
my
body
;
(
this
)
is
the
subject
,
(
is
)
the
copula
,
(
my
body
)
the
predicate
;
touching
the
predicate
,
it
is
on
all
hands
granted
to
be
the
Body
of
Christ
;
the
only
question
is
in
the
two
other
.
The
word
(
this
)
imports
clearly
the
Bread
;
this
appears
by
the
precedent
words
:
And
he
took
bread
,
and
gave
thanks
,
and
brake
it
,
and
gave
unto
them
,
saying
,
this
is
my
body
,
Luke
22.19
.
What
did
he
say
was
his
body
,
but
that
which
he
gave
to
his
Disciples
?
what
did
he
give
unto
them
,
but
what
he
brake
?
what
brake
he
,
but
what
he
took
?
And
doth
not
the
Text
expresly
say
,
that
he
took
Bread
?
Of
the
Bread
therefore
he
said
,
This
is
my
body
;
the
order
of
the
words
shews
it
to
be
bread
;
this
will
more
appear
if
we
compare
these
words
,
this
is
my
body
,
with
those
which
are
a
fair
commentary
on
them
,
The
bread
which
we
break
,
is
it
not
the
communion
of
the
body
of
Christ
?
1
Cor.
10.16
.
In
the
one
we
have
the
word
(
this
)
,
in
the
other
the
bread
in
express
terms
;
in
the
one
we
have
the
body
of
Christ
,
in
the
other
the
communion
of
it
:
In
both
,
Bread
is
the
thing
spoken
of
,
as
a
thing
distinct
from
the
body
,
of
which
it
is
the
communion
.
If
the
word
(
this
)
be
not
bread
,
what
can
we
make
of
it
?
Is
it
the
accidents
of
the
Bread
?
The
Greek
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
imports
not
accidents
,
but
a
substance
;
accidents
are
not
a
body
,
neither
are
these
converted
,
but
remain
.
Is
it
the
Body
of
Christ
?
That
is
not
in
the
Eucharist
till
all
the
words
be
uttered
,
it
is
not
there
at
the
pronouncing
of
the
first
word
(
this
)
;
the
Proposition
is
not
identical
,
the
words
run
not
thus
,
my
body
is
my
body
;
neither
,
if
they
did
,
could
they
any
more
work
a
conversion
,
than
a
thing
can
be
turned
into
it self
.
Is
it
an
substantia
vaga
,
an
indefinite
substance
,
such
as
is
neither
Bread
,
nor
the
Body
of
Christ
?
This
is
such
a
vagrant
,
that
all
the
world
knows
not
where
to
find
it
:
Christ
did
not
take
,
bless
,
break
,
give
an
indefinite
substance
,
but
the
Bread
:
It
remains
therefore
,
that
the
Bread
is
the
thing
pointed
at
.
The
words
in
effect
are
thus
;
the
Bread
is
the
Body
of
Christ
;
and
then
,
as
Bellarmine
himself
confesseth
,
The
Copula
(
is
)
doth
in
Propositions
import
such
a
conjunction
,
as
the
subject
and
predicate
coupled
together
are
capable
of
;
when
it
stands
between
the
sign
and
the
thing
signified
,
it
is
not
to
be
taken
essentially
,
but
significatively
;
the
sign
is
not
the
very
thing
,
but
a
sign
.
In
Scripture
we
read
not
of
a
sign
turned
into
the
thing
signified
,
but
we
ordinarily
find
the
name
of
the
thing
signified
given
to
the
sign
:
Circumcision
is
the
covenant
,
Gen.
17.10
.
That
is
,
a
sign
of
it
,
as
the
next
verse
tells
us
;
The
Lamb
is
the
passover
,
Exod.
12.11
.
that
is
,
a
sign
of
it
.
The
Cup
,
that
is
,
the
Wine
in
in
it
,
is
the
New
Testament
,
1
Cor.
11.25
.
that
is
,
it
is
Sacramentally
such
;
after
the
same
manner
the
Bread
is
the
Body
of
Christ
;
that
is
,
it
is
significatively
such
:
this
is
the
plain
natural
interpretation
of
the
words
.
Two
things
may
be
noted
touching
the
Doctrine
of
Transubstantiation
.
The
one
is
this
;
It
is
a
Doctrine
cross
to
the
description
of
the
Eucharist
which
we
have
in
1
Cor.
11.
The
Bread
was
not
blessed
that
it
might
be
destroyed
;
nor
given
to
be
eaten
,
that
it
might
cease
to
be
before
it
was
eaten
.
Never
did
God
put
forth
his
miraculous
power
to
make
his
command
impossible
,
such
as
the
eating
of
Bread
,
which
is
not
,
must
needs
be
;
in
those
words
(
this
is
my
body
)
in
which
,
if
in
any
,
Transubstantiation
may
be
found
,
there
is
no
imperative
word
,
no
mention
at
all
of
conversion
,
which
yet
,
being
a
very
wonderful
thing
,
would
in
all
reason
,
if
it
were
true
,
be
fully
opened
:
it
is
not
only
said
,
this
is
my
body
,
but
it
is
added
,
which
is
broken
for
you
;
this
do
in
remembrance
of
me
.
In
the
Eucharist
Christs
Body
is
not
considered
as
a
glorious
Body
,
but
as
broken
and
crucified
;
neither
is
there
only
his
Body
,
but
the
memorial
of
it
;
And
how
should
there
be
a
conversion
of
the
Bread
into
the
Body
?
A
conversion
of
it
into
the
glorious
Body
,
doth
not
sute
with
the
Sacrament
;
a
conversion
of
it
into
a
broken
crucified
Body
doth
not
sute
with
a
state
of
glory
;
or
,
if
there
were
a
conversion
,
how
should
there
be
a
memorial
?
the
Bread
,
which
is
not
,
cannot
be
a
memorial
of
the
Body
,
neither
can
the
Body
be
a
memorial
of
it self
:
after
all
,
it
is
no
less
than
three
times
called
Bread
,
to
assure
us
,
that
it
is
Bread
after
consecration
,
as
well
as
before
.
The
other
is
this
:
It
is
a
Doctrine
attended
with
very
great
absurdities
;
it
puts
things
into
such
a
posture
as
here
follows
.
Here
's
a
Sacrament
without
a
sign
.
It
is
essential
to
a
Sacrament
,
that
there
be
an
earthly
part
as
well
as
an
heavenly
;
somewhat
for
the
body
,
as
well
as
for
the
soul
:
but
here
's
a
Sacrament
of
meer
accidents
;
no
Bread
,
no
Wine
to
figure
out
the
body
and
blood
of
Christ
;
no
corporal
nourishment
to
signifie
a
spiritual
one
.
Here
's
accidents
without
a
subject
;
the
bread
vanisheth
,
but
the
accidents
remain
and
face
our
senses
,
yet
they
stand
all
alone
without
a
substance
to
inhere
in
;
under
their
roof
is
no
less
than
the
body
of
Christ
,
yet
they
lean
upon
nothing
.
Here
's
a
thing
made
,
which
before
was
made
;
which
is
all
one
,
as
if
a
Father
should
beget
a
Son
already
begotten
,
or
an
Architect
build
an
house
already
built
;
the
body
of
Christ
,
which
was
before
the
Conversion
,
is
produced
by
turning
the
bread
into
it
;
he
that
was
conceived
by
the
Holy
Ghost
,
and
born
of
the
Virgin
,
is
made
again
by
pronouncing
a
few
words
;
to
make
that
which
is
made
,
is
impossible
.
Bellarmine
to
salve
this
,
saith
,
conversio
productiva
,
sed
adductiva
;
which
distinction
overturns
it self
;
if
it
be
only
adductive
,
it
is
no
conversion
;
if
Christ
had
only
destroyed
the
substance
of
the
Water
,
and
set
Wine
,
that
was
extant
before
,
in
the
room
of
it
,
there
had
been
no
conversion
;
no
more
is
there
,
if
the
bread
cease
to
be
;
and
the
body
of
Christ
,
that
was
before
in
being
,
came
in
the
room
of
it
:
Here
is
no
Transubstantiation
,
but
Translocation
only
.
Here
's
a
body
in
many
places
;
the
body
of
Christ
is
intire
in
Heaven
;
it
is
also
intire
in
the
Eucharist
;
it
is
therefore
above
it self
,
below
it self
,
at
a
distance
from
it self
:
all
which
are
impossible
.
Here
's
a
mistake
of
the
Senses
;
the
bread
appears
to
be
bread
,
it
looks
,
touches
,
smells
,
tastes
like
bread
,
yet
it
is
not
so
;
in
other
things
our
senses
are
right
,
but
in
the
Eucharist
(
in
which
the
design
is
by
sense
to
lead
our
Faith
to
spiritual
objects
)
they
are
in
a
fatal
error
,
much
less
tolerable
than
if
there
were
a
mistake
about
other
objects
;
it
being
,
not
in
a
thing
meerly
natural
or
speculative
,
but
in
a
sacred
or
practical
sign
ordained
on
purpose
to
figure
out
and
exhibit
Christ
unto
us
.
Thus
much
touching
the
Doctrine
of
the
Papists
in
this
point
.
The
Lutherans
assert
a
corporal
presence
upon
account
of
an
Ubiquity
in
Christs
humane
nature
:
They
explain
themselves
more
fully
thus
.
Two
things
may
be
noted
touching
this
Presence
,
the
Will
of
Christ
,
and
his
Power
.
Touching
his
Will
,
it
appears
in
the
words
of
Institution
,
This
is
my
body
;
that
is
,
in
,
with
,
and
under
this
bread
is
my
body
;
this
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
literal
sense
of
it
.
Touching
his
Power
to
do
it
,
they
say
,
there
is
an
hypostatical
union
of
the
divine
and
humane
natures
in
Christ
;
his
Hypostasis
is
communicated
to
the
humane
nature
,
therefore
so
are
the
divine
Properties
,
such
as
Immensity
is
;
he
sits
in
the
humane
nature
at
the
right
hand
of
God
;
and
that
right
hand
is
every-where
.
The
union
of
the
two
natures
is
inseparable
;
therefore
where
his
Deity
is
,
there
is
his
Humanity
;
he
is
everywhere
God
incarnate
,
therefore
no-where
excarnate
,
or
out
of
the
flesh
.
In
answer
unto
this
,
I
shall
offer
some
things
.
As
touching
the
Will
of
Christ
,
expressed
in
those
words
,
This
is
my
body
.
The
Lutherans
seem
to
stand
for
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Letter
of
the
Text
;
but
their
Interpretation
is
not
a
litteral
one
,
(
This
)
is
not
properly
(
in
,
with
,
and
under
this
)
in
propriety
(
This
is
my
body
)
is
one
thing
,
(
in
,
with
,
and
under
,
This
is
my
body
)
is
another
;
neither
is
their
Interpretation
true
.
Baptism
is
a
Sacrament
of
the
New
Testament
as
well
as
the
Lords
Supper
;
as
in
the
one
,
the
blood
of
Christ
is
not
in
,
with
,
and
under
the
water
;
so
in
the
other
,
the
body
is
not
in
,
with
and
under
the
bread
;
the
reason
is
alike
in
both
Sacraments
.
If
in
the
Eucharist
the
body
be
in
,
with
,
and
under
the
bread
,
then
the
blood
is
in
,
with
,
and
under
the
wine
;
consequently
the
blood
is
separate
from
the
body
.
There
is
put
upon
Christ
now
in
Glory
,
not
to
say
,
a
second
passion
,
but
as
many
passions
as
there
are
Eucharists
.
It
is
not
easie
to
imagine
how
the
bread
should
be
broken
,
and
the
body
under
it
,
not
be
so
;
or
how
the
body
should
be
broken
on
Earth
,
and
at
the
same
time
glorious
in
Heaven
;
or
how
the
same
body
at
the
same
instant
can
be
present
in
as
many
distant
places
as
there
are
Eucharists
in
the
world
;
or
,
if
such
a
Presence
might
be
,
how
the
body
coúld
be
finite
,
or
indeed
a
body
.
All
which
strange
Riddles
the
Lutherans
must
maintain
to
make
good
their
opinion
.
As
touching
the
Power
of
Christ
to
do
it
,
the
particulars
must
be
considered
.
First
,
The
Hypostasis
is
communicated
to
the
humane
nature
;
therefore
so
are
the
divine
Properties
;
such
as
Immensity
is
.
The
second
thing
is
,
Christ
in
his
humane
nature
sits
at
Gods
right
hand
,
and
that
right
hand
is
everywhere
.
I
answer
,
This
argument
supposes
,
that
the
body
of
Christ
is
as
the
right
hand
of
God
is
,
which
is
utterly
untrue
;
the
right
hand
of
God
is
incorporeal
;
is
the
body
of
Christ
so
?
or
can
it
be
so
,
and
not
cease
to
be
a
body
?
The
right
hand
of
God
is
infinite
;
is
the
humane
nature
of
Christ
so
?
or
can
it
be
so
,
and
not
become
a
God
?
In
like
manner
,
the
right
hand
is
everywhere
;
must
the
humane
nature
be
so
too
?
Scripture
opposes
it
in
those
very
Texts
which
mention
Christs
Session
.
Christ
sits
at
the
right
hand
of
God
;
but
where
?
It
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
heavenly
places
,
Eph.
1.20
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
high
places
,
Heb.
1.3
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
Heavens
,
Hebr.
8.1
.
The
Session
therefore
notes
out
his
state
of
Glory
in
Heaven
,
not
his
universal
Presence
.
The
Apostle
tells
the
Colossians
,
that
Christ
sits
on
the
right
hand
of
God
;
and
from
thence
presses
them
to
set
their
affections
on
things
above
,
not
on
things
on
the
earth
,
Col.
3.1
,
2.
But
if
the
Session
note
an
universal
Presence
,
the
Apostles
exhortation
vanishes
into
nothing
.
Stephen
looketh
up
,
and
saw
the
heavens
opened
,
and
Jesus
standing
at
the
right
hand
of
God
,
Acts
7.55
,
56.
But
if
the
being
at
the
right
hand
did
point
out
an
universal
Presence
,
what
needed
any
looking
up
,
or
opening
of
Heaven
to
see
him
,
who
in
his
humane
nature
is
every-where
?
Again
,
If
the
Ubiquity
of
Christs
humane
nature
be
from
his
Session
,
then
it
is
not
from
the
hypostatical
Union
,
which
was
long
before
in
the
first
moment
of
his
Incarnation
;
or
if
it
be
from
the
hypostatical
union
,
then
it
is
not
from
the
Session
,
which
was
after
his
Passion
and
Resurrection
.
The
next
thing
is
,
the
union
of
the
two
natures
in
Christ
is
inseparable
;
therefore
where
his
Deity
is
,
there
is
his
Humanity
.
I
answer
,
There
may
be
an
union
,
and
yet
the
united
may
not
co-exist
in
all
places
;
a
Star
is
united
to
its
Orb
,
yet
the
Orb
is
where
the
Star
is
not
:
The
humane
nature
of
Christ
is
united
to
the
divine
,
yet
the
divine
nature
is
where
the
humane
is
not
;
the
reason
is
evident
;
where
the
united
are
equal
,
there
may
be
a
full
co-existence
in
place
;
but
where
they
are
unequal
,
as
the
two
natures
in
Christ
must
needs
be
,
there
it
cannot
be
so
;
the
infinite
nature
is
not
put
into
finite
straits
;
the
finite
one
is
not
stretcht
into
an
infinity
;
the
union
joyns
not
,
destroys
the
natures
;
the
humane
nature
must
have
its
limits
,
the
divine
can
have
none
.
Hence
it
appears
,
that
the
divine
nature
must
needs
be
where
the
humane
is
not
.
The
last
thing
is
,
Christ
is
everywhere
God
incarnate
,
no-where
excarnate
,
or
out
of
the
flesh
.
I
answer
,
As
to
that
,
he
is
every
where
God
incarnate
;
it
may
be
taken
two
ways
,
either
thus
,
God
who
is
in
the
flesh
,
is
every
where
;
and
this
is
true
,
but
proves
not
the
ubiquity
of
the
flesh
:
or
thus
,
the
flesh
,
in
which
God
is
,
is
every
where
;
and
this
would
make
for
ubiquity
,
but
it
is
untrue
.
As
to
the
other
,
He
is
no
where
excarnate
or
out
of
the
flesh
;
he
may
be
said
to
be
out
of
the
flesh
two
ways
;
either
thus
,
The
union
of
the
natures
is
dissolved
,
the
divine
nature
is
separated
from
the
humane
,
and
this
never
is
or
can
be
;
though
the
divine
nature
be
where
the
humane
is
not
,
yet
the
union
remains
,
it
being
made
cum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
non
cum
loco
,
with
the
word
,
not
with
place
;
the
Divine
nature
,
being
immense
,
cannot
possibly
by
distance
be
separated
from
any
thing
;
if
in
the
least
point
it
were
separated
,
it
should
cease
to
be
immense
:
or
else
thus
,
The
Divine
Nature
is
not
shut
up
in
the
limits
of
the
flesh
,
but
doth
transcendently
exceed
them
;
and
thus
the
Divine
Nature
is
not
so
properly
out
of
the
flesh
as
beyond
it
;
according
to
its
Infinity
it
is
where
the
humane
is
not
.
Thus
much
touching
the
Doctrine
of
the
Lutherans
in
this
point
.
But
if
there
is
not
a
corporal
presence
of
the
body
of
Christ
in
the
Eucharist
,
is
there
no
presence
at
all
?
Are
the
Sacraments
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
naked
signs
and
empty
figures
of
Christ
crucified
?
This
indeed
is
charged
upon
us
by
the
Papists
and
Lutherans
.
When
Calvin
saith
,
that
the
body
of
Christ
is
exhibited
to
us
in
the
Sacrament
,
mera
ludificatio
.
When
Wendilin
speaks
of
the
presence
of
Christs
body
in
the
Eucharist
,
fucus
est
,
dolus
est
,
it
is
a
colour
,
a
cheat
.
Nevertheless
we
say
,
that
the
body
and
blood
of
Christ
are
truly
,
though
spiritually
,
present
,
not
as
contained
in
the
elements
,
but
as
exhibited
to
our
Faith
.
Thus
Reverend
Calvin
hath
it
,
Gregory
de
Valentiâ
calls
it
,
merum
somnium
Calvinisticum
,
a
meer
Calvinistical
dream
.
The
Lutherans
say
,
that
this
is
not
a
true
presence
of
Christs
body
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
imago
,
a
spectrum
or
image
.
In
answer
to
this
,
I
shall
offer
two
or
three
things
.
The
Papists
and
Lutherans
,
who
cast
off
this
spiritual
presence
as
a
fancy
,
do
yet
in
explaining
a
corporal
presence
make
the
notion
too
fine
to
consist
with
the
nature
of
a
body
.
The
presence
of
Christ
in
the
Eucharist
is
a
spiritual
one
.
This
is
clear
;
the
presence
is
such
as
the
faculty
is
to
which
the
thing
is
presented
;
the
Bread
and
Wine
(
which
are
the
outward
symbols
of
the
Sacrament
)
are
presented
to
our
sense
;
the
Body
and
Blood
of
Christ
(
which
are
the
inward
marrow
of
it
)
are
presented
to
our
Faith
:
In
the
former
a
corporal
presence
is
necessary
;
in
the
latter
a
spiritual
one
.
Again
,
The
presence
is
such
as
the
eating
is
;
the
eating
of
Christ
is
spiritual
;
it
is
(
as
appears
in
the
sixth
chapter
of
St.
John
)
from
spiritual
principles
to
a
spiritual
end
;
from
the
quickening
spirit
to
life
eternal
:
the
presence
therefore
must
be
a
spiritual
one
,
that
it
may
sute
to
the
eating
.
Further
,
The
presence
is
as
the
union
is
;
the
union
between
Christ
and
us
is
spiritual
,
he
dwells
in
us
by
Faith
,
he
lives
in
us
by
his
Spirit
;
the
presence
therefore
must
be
a
spiritual
one
,
that
it
may
agree
with
the
union
.
The
Fathers
are
not
for
a
corporal
,
but
a
spiritual
presence
.
St.
Cyprian
treating
of
the
Eucharist
saith
,
[
(a)
](A55302-e25590-b)
(a)
Non
tàm
corporali
,
quàm
spiritali
transitione
Christo
nos
uniri
:
de
Caenâ
.
That
we
are
united
to
Christ
,
not
by
a
corporal
,
but
spiritual
transition
.
St.
Ambrose
saith
,
[
(b)
](A55302-e25620-b)
(b)
In
illo
Sacramento
Christus
est
,
quia
corpus
est
Christi
,
non
ergò
corporalis
esca
,
sed
spiritalis
est
:
De
iis
qui
initiantur
.
cap.
9.
In
the
Sacrament
is
Christ
,
because
it
is
the
Body
of
Christ
;
it
is
not
therefore
corporal
food
,
but
spiritual
.
St.
Athanasius
saith
of
the
Body
of
Christ
,
[
(c)
](A55302-e25660-b)
(c)
Corpus
meum
in
cibum
dabitur
,
ut
spiritualitèr
unicûique
tribuatur
:
In
illud
,
qui
dixerit
Verbum
.
That
it
is
given
for
food
,
that
it
may
be
spiritually
distributed
to
every
one
.
St.
Austin
saith
,
[
(d)
](A55302-e25690-b)
(d)
Habuit
Christum
Ecclesia
secundum
praesentiam
carnis
paucis
diebus
,
modò
fide
tenet
.
Tract
.
in
Joh.
50.
The
Church
had
Christ
according
to
the
presence
of
flesh
a
few
days
;
now
she
holds
him
by
faith
.
St.
Bernard
saith
,
[
(e)
](A55302-e25730-b)
(e)
Eadem
caro
nobis
,
sed
spiritualitèr
,
non
carnalitèr
,
exhibeatur
.
in
fest.
Mart.
That
the
flesh
of
Christ
is
exhibited
to
us
spiritually
,
not
carnally
.
Thus
the
Ancients
are
not
for
a
corporal
presence
,
but
a
spiritual
one
.
This
spiritual
presence
is
so
great
a
mystery
,
that
reverend
Calvin
saith
,
The
one
is
this
;
the
body
of
Christ
is
objectively
present
to
our
faith
.
St.
Paul
tells
the
Galatians
,
that
before
their
eyes
Jesus
Christ
had
been
evidently
set
forth
crucified
among
them
;
his
Cross
was
at
Jerusalem
,
his
glorious
residence
in
Heaven
;
yet
he
is
before
our
faith
in
the
Gospel
,
and
particularly
in
the
Eucharist
,
in
which
,
as
in
a
sacred
Crucifix
,
we
see
him
as
it
were
a
suffering
for
us
.
It
is
here
to
be
noted
,
that
there
is
a
double
existence
of
things
;
the
one
absolute
,
which
is
coufined
to
time
and
place
;
the
other
relative
and
objective
,
which
is
not
so
.
The
Sun
in
its
absolute
existence
is
in
its
orb
;
but
as
an
object
it
is
present
to
the
eye
,
which
sees
not
meerly
the
visible
species
,
but
the
Sun
it self
.
The
Body
of
Christ
in
its
absolute
existence
is
in
Heaven
;
but
as
an
object
it
is
present
to
Faith
,
which
sees
not
meerly
the
outward
figures
and
symbols
in
the
Eucharist
,
but
Christ
himself
sweating
,
bleeding
,
dying
on
a
Cross
,
satisfying
Divine
justice
for
sin
;
which
is
such
a
sight
,
as
makes
the
Soul
hide
in
his
wounds
,
wash
in
his
blood
,
rest
on
his
at
onement
,
and
triumph
in
his
salvation
.
The
phylact
upon
that
passage
,
Gal.
3.1
.
enquiring
how
Christ
,
who
was
crucified
at
Jerusalem
,
could
be
said
to
be
crucified
among
the
Galatians
?
Answers
thus
,
Praedicationi
fidem
praebentes
perinde
ac
praesentem
vidistis
;
believing
the
Gospel
preached
,
ye
saw
him
as
present
with
you
.
St.
Jerom
upon
that
Text
saith
,
it
was
with
you
quasi
apud
nos
omnia
facta
sint
,
as
if
all
things
had
been
done
with
you
,
as
if
you
had
seen
Christ
hanging
on
the
Cross
:
Thus
Christ
as
an
object
is
present
to
our
Faith
.
It
's
true
,
the
Lutherans
say
,
this
presence
is
not
a
real
one
,
but
in
fancy
and
imagination
only
;
but
may
that
faith
,
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
subsistence
of
things
hoped
for
,
Heb.
11.1
.
be
called
a
fancy
?
Was
it
a
fancy
,
by
which
Abel
offered
his
excellent
sacrifice
?
Enoch
was
translated
into
Heaven
?
Noah
prepared
an
Ark
?
Abraham
offered
up
his
beloved
Isaac
?
Moses
saw
him
that
is
invisible
?
Is
it
by
a
fancy
,
that
we
are
justified
before
God
?
that
we
overcome
the
World
?
that
we
are
inserted
and
incorporated
into
Christ
?
that
we
eat
his
flesh
and
drink
his
blood
?
that
we
have
him
dwelling
and
living
in
our
hearts
?
These
things
are
not
done
by
fancy
,
but
by
faith
;
that
spiritual
presence
,
which
is
to
our
faith
,
is
not
imaginary
but
real
;
no
needless
thing
,
but
simply
necessary
to
the
spiritual
eating
of
Christ
unto
life
eternal
.
Without
a
presence
there
can
be
no
eating
;
without
a
spiritual
presence
there
can
be
no
spiritual
eating
;
that
cannot
be
corporally
eaten
which
is
not
present
to
sense
;
that
cannot
be
spiritually
eaten
which
is
not
present
to
Faith
:
the
spiritual
presence
therefore
is
so
far
from
being
a
fancy
,
that
it
is
necessary
to
that
spiritual
eating
,
which
is
necessary
to
life
eternal
.
The
other
is
this
;
The
Body
of
Christ
is
present
virtually
,
and
in
the
Holy
Spirit
communicated
to
us
.
St.
Cyprian
sets
out
Christ
by
the
Sun
,
the
great
Luminary
of
the
world
;
Pars.
q.
48.
art.
6.
a
learned
Lutheran
.
saith
,
that
the
Body
of
Christ
is
present
with
us
,
not
locally
and
corporally
,
but
spiritually
and
in
Energy
.
But
here
it
will
be
said
,
that
thus
the
body
of
Christ
is
present
in
its
effect
only
.
To
which
I
answer
,
there
is
more
in
it
than
so
;
the
Spirit
communicated
is
not
a
meer
effect
,
but
a
copula
or
unitive
bond
;
it
operates
not
meerly
upon
believers
as
objects
,
but
in
them
as
parts
of
Christ
.
When
the
Sun
lets
down
his
rays
to
the
earth
,
those
rays
are
effects
,
and
operate
upon
the
earth
as
an
object
;
but
when
the
head
lets
down
the
animal
spirits
to
the
feet
,
those
spirits
are
an
unitive
bond
,
and
operate
in
them
as
parts
of
the
body
.
Thus
it
is
between
Christ
and
Believers
;
the
Spirit
is
not
a
meer
effect
,
but
an
unitive
bond
;
it
joins
them
intimately
to
Christ
,
it
makes
them
members
of
his
body
,
of
his
flesh
,
and
of
his
bones
,
mystical
parts
of
him
,
and
a
kind
of
appendants
of
his
humane
nature
,
not
indeed
hypostatically
,
but
spiritually
joined
to
it
;
the
distance
between
Heaven
and
Earth
can
no
more
impede
this
conjunction
,
than
the
distance
between
the
head
and
feet
can
impede
that
union
which
is
between
them
.
The
Immense
Spirit
can
more
easily
unite
at
a
vast
distance
,
then
finite
spirits
can
at
a
less
;
the
humane
nature
of
Christ
cannot
by
local
distance
be
separated
from
the
Divine
,
because
the
Divine
is
Immense
;
Believers
cannot
by
local
distance
be
separated
from
Christ
,
because
the
uniting
Spirit
is
Immense
.
Again
,
The
Spirit
operates
not
meerly
upon
Believers
as
objects
,
but
in
them
as
parts
of
Christ
;
first
it
makes
them
parts
,
and
then
it
operates
in
them
as
such
:
'
Two
things
eminently
shew
them
to
be
parts
of
him
,
that
is
,
his
Satisfaction
is
imputatively
derived
down
upon
them
;
his
Spirit
doth
by
a
special
presence
operate
in
them
;
in
the
one
they
are
as
parts
covered
,
in
the
other
as
parts
acted
:
That
the
curse
of
the
Law
doth
not
seize
upon
them
,
it
is
because
the
Head
covers
them
with
his
satisfaction
;
that
they
walk
in
holiness
and
obedience
,
it
is
because
the
Head
moves
and
acts
them
by
his
Spirit
.
Thus
we
are
in
intimate
conjunction
with
him
;
and
so
,
as
St.
Chrysostom
speaks
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
next
thing
is
the
eating
of
Christ
.
The
Papists
and
Lutherans
,
who
stand
for
a
corporal
presence
,
are
for
an
eating
sutable
,
that
is
,
an
oral
one
;
but
this
is
a
great
mistake
.
In
the
Eucharist
there
is
an
earthly
part
before
our
sense
,
and
an
heavenly
one
before
our
faith
;
in
the
one
an
oral
eating
is
proper
;
in
the
other
it
is
impossible
,
vain
,
nay
,
a
very
horrible
thing
:
It
is
impossible
;
the
body
of
Christ
cannot
be
eaten
orally
without
suffering
;
neither
can
it
suffer
while
it
is
in
glory
;
it
would
not
,
if
torn
into
pieces
,
serve
all
the
communicants
in
the
Church
;
neither
can
it
(
being
finite
)
be
received
intirely
by
all
.
It
is
also
vain
;
could
we
take
the
body
of
Christ
into
our
mouths
,
how
should
it
spiritually
profit
us
?
which
way
should
it
nourish
our
Souls
to
life
eternal
?
The
Throat
is
the
road
of
corruptible
food
,
Faith
is
the
only
organ
that
takes
in
the
incorruptible
;
a
Capernatical
eating
is
to
no
purpose
.
It
is
also
a
very
horrible
thing
;
The
Ancient
Fathers
were
not
for
an
oral
eating
,
Cyprian
,
We
do
not
sharpen
our
teeth
to
bite
;
but
we
break
the
Holy
Bread
with
a
sincere
Faith
.
The
Fathers
in
the
first
Council
of
Nice
say
,
That
we
receive
the
Body
of
Christ
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
truly
,
but
they
mean
,
spiritually
;
for
they
call
upon
us
to
lift
up
our
minds
in
Faith
.
St.
Austin
saith
,
That
the
true
eater
,
who
never
dies
,
Manducat
intùs
,
non
foris
,
This
spiritual
eating
stands
in
two
or
three
things
;
it
imports
intimate
union
with
Christ
;
the
Bread
is
united
to
the
Body
,
Christ
is
united
to
the
Soul
.
Hence
St.
Austin
,
Thus
much
touching
the
Seals
of
this
union
,
Baptism
and
the
Lords
Supper
.
CHAP.
VIII
.
The
Priviledges
of
those
that
are
in
Christ
are
great
.
Christs
righteousness
is
imputatively
derived
upon
them
,
to
deliver
them
from
wrath
,
to
intitle
them
to
life
eternal
.
Christ
is
their
Advocate
above
;
he
pleads
for
them
,
that
they
may
have
pardon
,
the
spirit
,
access
to
God
.
They
are
adopted
in
him
;
as
sons
they
have
a
freedom
in
holy
things
,
a
continual
indulgence
from
God
,
an
heavenly
inheritance
.
They
have
the
Holy
Spirit
in
them
,
it
lives
,
breathes
,
moves
,
operates
in
them
.
They
have
communion
with
God
;
their
services
answer
to
his
call
;
his
communications
answer
to
their
services
.
They
are
happy
in
every
condition
;
in
prosperity
their
mercies
are
pure
;
in
adversity
they
have
God
with
them
;
and
admirably
appearing
to
them
.
Our
great
work
is
Vnion
with
Christ
.
HAving
treated
of
the
Seals
of
the
mystical
Union
;
I
now
come
to
the
Priviledges
of
it
,
which
are
great
enough
,
if
seen
,
to
attract
all
men
unto
Christ
.
St.
Paul
was
very
illustrious
in
Jewish
Priviledges
;
he
was
Circumcised
the
eighth
day
,
of
the
stock
of
Israel
,
of
the
tribe
of
Benjamin
,
an
Hebrew
of
the
Hebrews
,
as
touching
the
law
,
a
Pharisee
:
Concerning
zeal
persecuting
the
Church
:
touching
the
righteousness
which
is
in
the
law
,
blameless
,
Phil.
3.5
,
6.
Yet
he
counted
all
these
but
loss
and
dung
,
that
he
might
win
Christ
and
be
found
in
him
,
vers.
7
,
8
,
9.
There
was
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
excellency
of
priviledges
above
all
other
to
be
had
in
Christ
;
by
union
with
him
the
Apostle
had
an
inward
circumcision
made
without
hands
,
he
became
one
of
the
spiritual
stock
and
tribe
of
Christ
,
a
Christian
so
named
from
Christ
his
Head
and
Master
,
an
heavenly
Pharisee
separated
to
the
Gospel
,
a
right
zealot
for
the
Faith
which
before
he
destroyed
,
a
person
invested
with
a
better
righteousness
than
his
own
,
even
with
the
righteousness
of
Christ
;
in
comparison
of
such
things
as
these
,
all
other
things
were
but
as
dross
in
his
eyes
.
To
be
in
union
with
Christ
,
is
to
be
a
subject
,
spouse
,
building
,
branch
,
member
of
his
;
to
have
the
priviledges
of
union
,
is
to
have
all
the
good
things
which
the
spiritual
King
,
Husband
,
Foundation
,
Root
,
Head
affords
to
those
that
are
joined
to
him
:
Christ
gives
himself
to
us
,
and
with
himself
all
other
good
things
.
Memorable
are
the
Words
of
Dr.
Reynolds
touching
the
crucified
body
of
Christ
,
[
(a)
](A55302-e26660-b)
(a)
Medit
.
on
the
Lords
Supper
.
fol.
28.
It
was
his
body
by
his
hypostatical
and
real
;
but
it
is
ours
by
a
spiritual
and
mystical
union
;
whatsoever
fulness
is
in
him
,
of
it
have
we
all
received
.
[
(b)
](A55302-e26710-b)
(b)
Scivit
Latro
,
quod
illa
in
corpore
Christi
vulnera
non
essent
Christi
vulnera
,
sed
Latronis
.
Ambr.
de
Sancto
Latrone
.
Ser.
44.
Whatsoever
graces
and
merits
flow
from
him
as
the
Head
,
they
trickle
down
as
far
as
the
skirts
of
his
garment
,
the
meanest
of
his
chosen
.
The
pains
of
his
wounds
were
his
,
but
ours
is
the
benefit
;
the
sufferings
of
his
death
were
his
,
but
ours
is
the
mercy
;
the
stripes
on
his
back
were
his
,
but
the
balm
that
issued
from
them
,
ours
;
the
thorns
on
his
head
were
his
,
but
the
crown
is
ours
;
the
holes
in
his
hands
and
side
were
his
,
but
the
blood
that
ran
out
was
ours
;
in
a
word
,
the
price
was
his
,
but
the
purchase
ours
.
Thus
that
excellent
man
.
The
excellency
of
these
priviledges
will
best
appear
by
particulars
;
I
shall
therefore
instance
in
several
things
.
The
first
Priviledg
is
this
;
Those
that
are
in
union
with
Christ
,
have
his
satisfactory
righteousness
imputatively
derived
upon
them
;
Christ
obeyed
unto
death
,
the
death
of
the
Cross
,
not
as
a
private
person
,
but
as
a
Sponsor
or
Surety
for
us
;
he
stood
in
our
room
,
he
suffered
in
our
stead
,
he
was
a
second
Adam
,
an
head
no
less
communicating
to
his
seed
than
the
first
Adam
was
to
his
posterity
;
as
Adams
sin
comes
upon
each
one
of
us
as
soon
as
he
is
proles
Adae
,
so
Christs
Righteousness
comes
upon
each
one
of
us
as
soon
as
he
is
proles
Christi
.
Thus
the
Apostle
,
As
by
one
mans
disobedience
many
were
made
sinners
,
so
by
the
obedience
of
one
shall
many
be
made
righteous
,
Rom.
5.19
.
Hence
those
many
phrases
in
Scripture
,
Christ
is
our
Righteousness
;
we
are
the
Righteousness
of
God
in
him
;
he
is
the
end
of
the
Law
for
Righteousness
to
us
;
his
stripes
heal
us
;
his
blood
cleanseth
us
from
all
sin
:
All
which
shew
,
that
his
Righteousness
is
communicated
to
us
:
this
is
an
exceeding
great
priviledg
.
Two
things
will
evidence
this
:
The
one
is
this
;
The
Righteousness
of
Christ
delivers
us
from
the
curse
and
wrath
of
God
;
There
is
no
condemnation
to
them
which
are
in
Christ
:
Their
being
in
him
is
a
security
;
it
is
with
them
,
as
it
was
with
those
Servants
of
Pharaoh
,
which
were
within
when
the
storm
came
;
they
are
under
the
cover
of
Christs
satisfaction
,
when
the
fire
and
brimstone
and
horrible
tempests
comes
down
upon
a
Christless
world
;
they
are
in
a
Sanctuary
in
the
wounds
of
Christ
;
Vindictive
Justice
(
once
satisfied
there
)
cannot
come
there
again
for
a
second
satisfaction
;
their
sin
was
condemned
in
the
flesh
of
Christ
,
Rom.
8.3
.
It
was
fully
punished
there
;
it
is
not
to
be
condemned
again
,
or
punished
a
second
time
in
his
members
;
no
,
the
Apostle
doth
in
that
place
immediately
add
,
The
righteousness
of
the
law
is
fulfilled
in
us
,
Christ
hath
redeemed
us
from
the
curse
of
the
law
,
being
made
a
curse
for
us
,
Gal.
3.13
.
It
was
never
meant
,
that
the
curse
should
fall
upon
the
head
and
members
too
;
it
was
upon
the
head
,
that
the
members
might
escape
:
This
is
such
a
priviledg
,
that
those
who
have
it
,
are
happy
in
every
condition
;
their
troubles
are
single
,
and
without
a
curse
in
them
;
their
cup
is
pure
,
and
without
any
dregs
of
wrath
in
it
;
Death
to
them
is
but
a
dark
entry
into
life-eternal
;
it
unties
their
bodies
and
souls
,
but
it
separates
neither
from
their
Head
;
they
sleep
in
Jesus
,
in
a
state
of
conjunction
with
him
;
the
great
day
of
judgment
need
not
alarum
their
fears
;
the
trumpet
of
God
doth
not
sound
death
to
them
,
but
life
;
the
world
may
be
wrapt
up
in
a
winding-sheet
of
flames
;
the
Christless
inhabitants
may
cry
to
the
Rocks
and
Mountains
to
fall
upon
them
,
and
cover
them
;
but
Believers
are
safe
with
Christ
,
as
members
with
the
head
;
his
Righteousness
is
as
a
rich
Robe
to
cover
them
;
Christ
will
come
in
glorious
Majesty
;
a
train
of
Angels
will
attend
him
;
but
Believers
need
not
be
afraid
;
being
head
,
he
will
not
condemn
his
members
;
being
Author
of
his
own
Righteousness
,
he
will
not
deny
the
plea
of
it
;
they
shall
be
for
ever
discharged
from
the
wrath
to
come
.
The
other
is
this
;
The
Righteousness
of
Christ
intitles
us
unto
favour
and
life-eternal
.
It
intitles
us
to
the
favour
of
God
;
Our
Saviour
prays
to
his
Father
for
Believers
,
That
the
love
wherewith
thou
hast
loved
me
,
may
be
in
them
,
and
I
in
them
,
John
17.26
.
That
is
,
that
the
Fathers
love
might
be
not
only
towards
him
,
but
might
in
a
measure
be
derived
upon
his
members
,
in
whom
he
is
by
a
mystical
conjunction
;
the
words
(
I
in
them
)
point
out
that
conjunction
,
as
the
reason
of
extending
love
to
them
:
God
favours
us
as
mystical
parts
of
Christ
;
he
is
with
us
through
Immanuel
;
he
shines
on
us
in
the
face
of
Christ
;
he
tells
us
in
Scripture
,
that
he
taketh
pleasure
in
them
that
fear
him
;
looks
to
a
contrite
Spirit
,
compasses
the
righteous
with
favour
;
but
all
this
respect
is
unto
them
as
being
in
Christ
;
it
is
only
for
persons
in
innocency
,
and
graces
in
perfection
to
be
accepted
in
themselves
;
fallen
persons
and
defective
graces
must
be
accepted
in
and
through
a
Mediator
:
Here
's
the
priviledg
of
those
in
Christ
,
notwithstanding
all
their
defects
they
are
favourites
of
Heaven
;
Gods
eye
is
upon
them
;
his
pleasure
is
in
them
;
his
favour
irradiates
them
;
the
light
of
his
countenance
is
a
kind
of
Heaven
unto
them
.
It
also
entitles
us
to
life-eternal
;
Justification
of
life
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
one
righteousness
,
Rom.
5.18
;
not
by
many
righteousnesses
,
but
by
one
,
which
is
that
of
Christ
;
by
the
same
blood
by
which
he
entred
into
the
holy
place
,
Hebr.
9.12
.
do
his
members
enter
also
;
his
blood
removes
obstacles
,
it
purges
away
guilt
,
which
would
have
barred
them
out
of
Heaven
;
it
satisfies
Justice
,
which
would
have
been
like
a
flaming
sword
to
keep
them
out
of
Paradise
;
neither
is
this
all
,
it
is
a
full
price
for
Heaven
,
it
merits
all
the
glory
above
.
St.
Bernard
therefore
observes
,
that
Christ
hath
a
double
right
to
Heaven
,
haereditate
patris
&
merito
passionis
,
in
whose
presence
is
fulness
of
joy
,
and
at
whose
right
hand
are
pleasures
for
evermore
.
This
is
a
priviledg
not
fully
to
be
known
till
it
be
enjoyed
;
a
thing
too
excellent
to
be
seen
in
this
dark
and
fluctuating
world
;
when
we
are
in
the
region
of
light
,
and
in
the
eternal
center
,
then
we
shall
understand
what
an
heavenly
purchase
Christ
hath
made
for
us
,
and
what
a
priviledg
it
is
to
be
in
union
with
him
.
Another
priviledg
is
this
;
Christ
,
who
suffered
on
earth
for
those
that
are
in
him
,
doth
intercede
for
them
in
Heaven
;
he
is
an
Agent
for
them
above
,
to
maintain
their
peace
and
intercourse
with
Heaven
;
he
bears
their
Names
upon
his
Humeral
and
upon
his
Pectoral
,
spiritually
sustaining
,
and
intimately
loving
them
;
he
appears
in
the
presence
of
God
for
them
;
he
is
their
Advocate
with
the
Father
,
and
pleads
,
though
not
orally
,
yet
really
,
by
his
Blood
and
Righteousness
,
that
all
the
good
and
excellent
blessings
thereby
purchased
may
come
down
upon
them
;
he
is
the
Lamb
that
stands
as
if
it
were
slain
,
Rev.
5.6
His
wounds
and
blood
cry
in
the
ears
of
God
to
be
returned
unto
his
members
in
pardons
and
graces
;
he
,
who
satisfied
justice
,
now
pleads
for
grace
;
he
,
who
dying
laid
the
foundation
of
Salvation
,
now
lives
to
perfect
the
work
,
to
save
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Hebr.
7.25
;
not
by
halves
,
but
altogether
;
to
give
our
Salvation
its
last
act
and
complement
;
he
is
a
Priest
for
ever
,
his
Sacrifice
,
but
once
offered
up
,
is
in
his
Intercession
virtually
continued
,
to
perfect
for
ever
them
that
are
sanctified
:
Here
believers
have
a
tree
of
life
,
bearing
as
many
excellent
fruits
as
Christ
paid
for
in
his
Death
.
To
instance
in
some
of
them
.
Here
's
a
pardon
for
them
.
He
,
that
on
earth
made
satisfaction
for
sin
,
in
Heaven
pleads
for
the
pardon
of
it
;
his
Blood
crys
,
That
the
sin
which
is
satisfied
for
in
the
head
,
may
not
be
charged
upon
the
members
:
If
any
man
sin
,
we
have
an
advocate
with
the
Father
,
Jesus
Christ
the
righteous
,
1
John
2.1
.
He
pleads
that
righteousness
,
which
,
being
put
into
the
opposite
ballance
,
outweighs
all
the
sins
of
his
people
.
Here
's
the
supply
of
the
Holy
Spirit
given
to
them
;
he
,
that
here
below
dyed
to
merit
the
communication
of
the
Spirit
,
lives
and
intercedes
above
to
have
it
done
:
I
will
pray
the
Father
,
and
he
shall
give
you
another
Comforter
,
that
he
may
abide
with
you
for
ever
,
John
14.16
.
Our
Saviour
prays
in
the
force
of
an
infinite
price
,
therefore
the
Spirit
is
given
to
them
;
he
lives
for
ever
,
and
continues
praying
;
therefore
the
Spirit
abides
with
them
;
that
,
which
he
by
Prayer
obtains
for
us
,
by
Power
he
confers
upon
us
:
therefore
(
as
Dr.
Reynolds
observes
)
in
the
Psalm
he
is
said
to
receive
gifts
for
men
,
noting
the
fruit
of
his
Intercession
,
give
gifts
to
men
,
noting
the
power
and
fulness
of
his
Person
,
Ephes.
4.8
.
Having
received
of
the
Father
the
promise
of
the
Holy
Ghost
,
he
hath
shed
forth
this
which
you
now
see
and
hear
,
Acts
2.33
.
The
Intercession
of
Christ
never
fails
to
communicate
the
Spirit
to
his
members
.
Here
's
an
access
to
God
,
a
free
ingress
for
them
unto
the
Mercy-seat
;
whilest
he
is
at
Gods
right
hand
,
none
can
bar
them
out
from
the
divine
Presence
:
The
Apostle
tells
us
,
That
we
have
a
great
High
Priest
passed
into
the
Heavens
,
one
no
less
than
the
very
Son
of
God
;
and
withal
,
one
as
man
touched
with
the
feeling
of
our
infirmities
;
no
less
willing
and
compassionate
,
than
able
to
help
us
.
And
from
thence
he
concludes
,
Let
us
therefore
come
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
boldness
,
with
a
liberty
to
speak
all
our
mind
,
unto
the
throne
of
grace
,
that
we
may
obtain
mercy
,
and
find
grace
to
help
in
time
of
need
,
Hebr.
4.14
,
15
,
16.
Believers
need
not
fear
to
approach
unto
the
great
God
;
his
Glory
will
not
swallow
them
up
;
his
Justice
will
not
be
a
devouring
fire
to
them
;
they
may
freely
open
their
wants
before
him
;
their
regular
prayers
shall
surely
speed
in
Heaven
;
Christ
intercedes
there
for
them
;
and
,
which
is
the
Eccho
of
that
Intercession
,
the
Spirit
makes
intercession
in
their
hearts
;
the
success
therefore
cannot
fail
:
though
their
prayers
,
as
they
are
in
their
bosoms
,
have
much
weakness
and
imperfections
;
yet
as
soon
as
they
are
put
into
the
hand
of
Christ
,
and
perfumed
with
the
sweet
incense
of
his
Merits
,
they
are
glorified
prayers
,
and
have
power
with
God
to
procure
the
thing
desired
.
Another
priviledg
is
Adoption
.
All
men
in
a
sense
are
the
off-spring
of
God
;
the
immortal
Spirit
in
them
had
in
the
very
make
of
it
the
natural
Image
of
God
,
which
was
a
nobler
print
of
the
Deity
,
than
that
which
was
upon
all
the
material
world
besides
.
Adam
in
Innocency
was
in
an
higher
way
the
Son
of
God
;
the
holy
Graces
in
him
,
which
made
up
the
Moral
Image
,
had
more
of
the
divine
Beauty
shining
in
them
,
than
that
which
was
to
be
found
in
the
Essence
of
the
Soul
:
but
Believers
are
the
Sons
of
God
in
a
more
excellent
manner
;
To
as
many
as
received
him
,
to
them
he
gave
power
to
become
the
Sons
of
God
,
John
1.12
.
By
conjunction
with
Christ
the
natural
Son
,
they
become
adopted
ones
.
Adam
was
a
Son
only
by
Creation
;
his
Soul
had
in
the
Essence
of
it
a
natural
Image
of
God
,
and
in
the
holy
Graces
of
it
a
Moral
one
;
but
Believers
are
sons
by
mystical
union
with
Christ
the
natural
Son
;
neither
is
this
a
meer
empty
title
,
but
they
are
born
of
God
,
they
are
of
the
seed-royal
of
Heaven
;
the
Blood
of
God
runs
in
their
consciences
;
the
divine
Spirit
,
which
formed
Christ
in
the
womb
,
doth
by
a
supernatural
overshadowing
,
form
him
in
their
heart
;
in
their
adoptive
Sonship
there
is
a
shadow
of
the
eternal
one
;
the
splendor
of
grace
in
them
,
resembling
God
in
a
measure
,
is
a
little
picture
of
Christ
,
who
is
the
brightness
of
his
Fathers
glory
.
This
priviledg
,
as
it
is
from
God
,
is
a
piece
of
admirable
love
:
Behold
,
what
manner
of
love
the
Father
hath
bestowed
upon
us
,
that
we
should
be
called
the
Sons
of
God
,
1
John
3.1
.
The
Apostle
stands
and
wonders
at
it
as
an
object
of
glorious
and
amazing
Eminence
:
Also
,
as
it
is
upon
Believers
,
it
is
a
piece
of
incomparable
Dignity
,
such
as
doth
far
outshine
all
that
lustre
which
is
upon
the
Potentates
of
this
world
;
all
the
glory
of
earthly
Princes
is
but
fumus
seculi
,
the
smoak
of
this
lower
Region
,
their
titles
glitter
only
in
carnal
eyes
;
but
adoption
is
radius
coeli
,
a
ray
of
heavenly
glory
,
making
believers
,
though
but
worms
in
themselves
,
shine
to
the
eyes
of
Angels
,
who
look
upon
them
as
mystical
parts
of
Christ
.
Touching
this
priviledg
,
I
shall
only
touch
on
two
or
three
things
.
Believers
as
Sons
have
an
heavenly
freedom
in
the
ways
of
God
.
They
are
not
drag'd
to
holy
things
by
the
cords
of
Hell
and
Death
;
they
do
not
bring
forth
their
duties
meerly
under
the
pressure
of
the
Law-letter
,
or
in
the
power
of
fallen
nature
,
in
a
dead
,
carnal
,
servile
manner
;
no
,
they
are
spirited
for
holy
things
;
the
Law
is
in
their
hearts
;
the
rectitude
of
the
commands
attracts
them
;
the
Love
of
Christ
constrains
them
;
the
great
rewards
in
Heaven
ravish
them
;
the
Holy
Spirit
inspires
obedience
into
them
;
Holiness
becomes
natural
to
them
;
Duties
are
brought
forth
in
the
easiness
of
the
new
creature
;
they
can
walk
,
run
,
fly
on
,
in
the
pure
ways
towards
eternal
happiness
:
this
is
a
very
choice
priviledg
indeed
;
they
are
no
longer
in
the
straits
of
sin
and
earth
,
but
in
a
divine
amplitude
and
liberty
;
their
hearts
rest
not
in
[
*
](A55302-e27420-b)
*
Liber
ab
infinito
,
ad
infinitum
,
super
infinitum
,
movetur
.
finite
things
,
but
go
out
to
the
infinite
One
;
their
thoughts
are
upon
the
first
Good
,
their
aims
at
the
last
End
;
their
liberty
is
joyned
to
its
great
fountain
;
their
motion
is
to
the
true
center
:
this
is
a
right
,
noble
,
royal
posture
of
Soul
towards
God
,
in
whom
all
our
happiness
is
.
Believers
as
Sons
live
under
the
continual
Indulgences
of
God
;
in
temptations
he
bears
them
up
upon
the
wings
of
grace
;
in
a
world
of
snares
he
plucks
their
feet
out
of
the
net
;
when
the
flesh
hangs
back
,
and
cumbers
them
in
holy
Duties
,
he
helps
them
on
by
the
sweet
supplies
of
his
Spirit
;
when
they
totter
,
and
are
ready
to
fall
,
he
upholds
them
with
his
Almighty
hand
;
that
their
persons
may
not
be
hurt
,
he
will
keep
them
night
and
day
;
that
their
graces
may
not
decay
,
he
will
water
them
every
moment
;
in
their
wants
his
treasures
are
at
hand
to
supply
them
;
in
their
afflictions
he
himself
is
afflicted
,
as
taking
them
to
his
heart
;
in
fainting
fits
he
hath
rich
cordials
for
them
;
in
the
midst
of
encompassing
infirmities
,
he
spares
them
as
a
man
spares
his
own
Son
that
serves
him
;
goodness
and
mercy
follow
them
all
their
days
;
a
stream
of
graces
and
comforts
perpetually
accompany
them
,
to
supply
and
refresh
them
in
the
way
to
Heaven
.
Believers
as
Sons
shall
have
the
heavenly
Inheritance
;
If
children
,
then
heirs
,
heirs
of
God
,
and
joint-heirs
with
Christ
,
Rom.
8.17
.
All
the
children
are
heirs
of
God
as
their
Father
,
and
joint-heirs
with
Christ
as
their
elder
Brother
;
the
Father
would
not
have
his
natural
Son
only
inherit
the
blessed
Kingdom
,
but
his
adopted
ones
too
.
Christ
the
elder
brother
would
not
reign
alone
there
,
but
have
all
his
brethren
come
and
partake
of
his
Glory
with
him
:
Here
's
Honour
in
the
highest
pitch
;
Happiness
in
the
utmost
perfection
;
admirable
is
that
Grace
which
gives
it
;
precious
is
that
Merit
that
procures
it
for
us
.
Another
priviledg
is
this
;
They
that
are
in
union
with
Christ
,
have
the
Holy
Spirit
in
them
;
it
is
the
Dignity
of
man
,
that
he
hath
an
immortal
Spirit
in
him
;
touching
which
,
the
Philosophers
speak
at
a
very
high
rate
;
it
is
(
say
they
)
a
Particle
of
the
divine
Breath
,
a
bud
or
blossom
of
the
Deity
,
a
kind
of
Daemon
,
or
God
in
us
:
but
,
which
is
a
much
greater
thing
,
it
is
the
Dignity
of
a
man
in
Christ
,
that
he
hath
an
higher
Spirit
than
his
own
,
no
less
than
the
Holy
Spirit
of
God
in
him
:
If
the
Spirit
of
wisdom
and
understanding
be
upon
Christ
,
Isa.
11.2
.
then
it
follows
,
That
the
earth
is
full
of
the
knowledg
of
the
Lord
,
as
the
waters
cover
the
Sea
,
vers.
9.
The
Holy
Spirit
,
which
is
upon
him
,
is
diffused
unto
his
members
:
The
Oyl
of
gladness
,
Psal.
45.7
.
doth
not
only
glad
him
,
but
his
fellows
too
;
though
not
in
equal
excellency
with
him
,
yet
in
a
fit
proportion
for
them
as
members
of
him
:
this
is
a
wonderful
priviledg
.
The
Holy
Spirit
works
the
great
work
in
them
;
it
inspires
a
divine
life
into
them
;
it
doth
as
in
the
first
Creation
command
the
light
to
shine
out
of
darkness
;
it
calls
the
holy
Graces
,
which
before
were
not
,
into
being
;
it
raises
up
the
new
creature
out
of
nothing
;
nay
,
as
it
were
,
in
mighty
waters
,
in
the
midst
of
that
torrent
of
corruption
which
is
in
the
heart
;
putting
back
the
stream
of
nature
,
it
sets
up
a
noble
structure
of
grace
in
them
;
it
accommodates
graces
to
every
faculty
,
as
the
dew
is
white
in
the
Lilly
,
and
red
in
the
Rose
;
so
the
Holy
Spirit
in
its
Graces
is
light
in
the
mind
,
liberty
in
the
will
,
order
in
the
affections
;
also
it
accommodates
sutable
influences
to
every
grace
;
it
gives
such
sweet
touches
upon
their
holy
love
,
fear
.
meekness
,
patience
,
as
makes
them
go
forth
into
act
in
a
free
spontaneous
manner
;
it
acts
so
powerfully
,
as
if
there
were
no
room
left
for
humane
liberty
;
and
yet
so
connaturally
,
as
if
there
were
no
power
at
all
in
it
.
Further
,
It
accommodates
it self
to
them
at
every
turn
;
it
is
a
Spirit
of
Grace
in
their
penitential
meltings
;
a
Spirit
of
supplication
in
their
ardent
Devotions
;
a
Spirit
of
Revelation
in
their
Evangelical
Studies
;
a
Spirit
of
Love
in
their
Charities
;
a
Spirit
of
Power
in
their
Infirmities
;
a
Spirit
of
Fear
in
their
holy
Walkings
;
a
Spirit
of
Meekness
in
their
carriage
towards
others
;
a
Spirit
of
Comfort
in
their
Afflictions
;
a
Spirit
of
Glory
in
their
Reproaches
;
a
Spirit
of
Holiness
in
all
their
Converses
;
it
lives
,
breathes
,
moves
,
aptly
operates
in
them
.
Hence
in
all
their
good
actions
,
they
are
lifted
up
above
themselves
,
and
carried
beyond
the
line
of
a
meer
humane
Spirit
;
they
walk
in
a
divine
circle
from
God
as
the
first
cause
,
to
God
as
the
last
end
;
they
center
on
nothing
less
than
God
himself
,
and
take
an
aim
no
lower
than
his
Glory
;
whether
they
eat
,
or
drink
,
or
pray
,
or
hear
,
or
whatever
good
thing
they
do
,
they
are
still
carrying
on
the
great
design
,
that
God
in
all
things
may
be
glorified
;
the
great
Alpha
is
their
Omega
;
the
supreme
good
is
their
ultimate
end
;
they
dare
not
center
in
a
creature
,
or
make
God
a
Medium
:
this
is
practical
blasphemy
;
and
in
effect
it
saith
,
That
God
is
not
God
,
or
that
there
is
something
better
than
he
;
it
is
their
study
how
to
serve
the
blessed
God
;
how
to
shew
forth
his
praise
in
an
holy
,
humble
,
righteous
,
heavenly
conversation
;
still
there
is
oculus
in
metam
,
a
pure
intention
at
his
glory
,
as
the
great
end
of
all
;
by
that
intention
they
are
so
joyned
unto
him
,
that
all
their
works
are
spiritualized
,
and
attain
a
kind
of
Immortality
.
This
is
an
excellent
priviledg
indeed
,
they
are
acted
by
the
Holy
Spirit
,
and
walk
as
Christ
walked
;
he
,
as
became
the
great
Samplar
of
Sanctity
,
sought
his
Fathers
glory
;
they
,
as
mystical
parts
of
him
,
tread
in
his
divine
steps
;
no
flesh
on
earth
,
but
that
which
is
spiritually
joyned
to
him
,
doth
so
;
all
others
are
off
from
the
great
Center
;
their
best
works
putrifie
;
one
inferior
end
or
other
,
like
a
worm
at
the
root
,
makes
them
moulder
into
nothing
;
not
being
terminated
in
God
,
they
are
not
accepted
as
done
to
him
.
Another
priviledg
is
this
;
They
that
are
in
Christ
,
have
not
meerly
Ordinances
,
but
communion
with
God
in
them
.
They
see
his
goings
in
the
Sanctuary
;
they
have
the
golden
Oyl
of
the
Spirit
communicating
it self
through
the
golden
Pipes
:
this
communion
is
a
divine
entercourse
and
correspondence
between
God
and
them
.
There
are
two
things
,
somewhat
on
their
part
answering
to
somewhat
of
Gods
,
and
somewhat
on
Gods
part
answering
to
somewhat
of
theirs
.
On
their
part
there
is
a
service
answering
to
the
call
of
God
;
God
saith
,
Seek
ye
my
face
:
they
answer
,
Thy
face
,
Lord
,
will
we
seek
.
God
appoints
Ordinances
,
they
perform
Services
in
correspondence
thereunto
.
There
are
two
things
in
Ordinances
,
Matter
and
Manner
:
there
is
that
in
their
Services
which
complies
with
both
.
As
to
Matter
,
an
Ordinance
is
a
thing
appointed
by
God
,
accordingly
they
go
to
it
as
such
:
A
worship
of
humane
invention
is
to
them
as
nothing
,
nay
,
worse
than
nothing
;
it
is
as
strange
fire
,
or
as
a
graven
Image
,
a
kind
of
Teraphim
,
expressing
,
though
not
,
as
they
did
,
an
humane
shape
,
yet
an
humane
device
or
invention
:
But
where
there
is
an
Ordinance
of
Gods
institution
,
where
he
hath
set
his
own
seal
and
stamp
,
there
they
fly
as
Doves
to
the
windows
,
thither
they
repair
to
meet
the
Holy
God
;
they
know
assuredly
,
that
there
is
the
way
in
which
he
is
to
be
found
;
there
he
records
his
name
,
and
commands
the
blessing
,
even
life
for
evermore
;
the
call
is
that
which
makes
them
run
;
the
institution
is
that
which
makes
them
wait
for
the
benediction
.
As
to
Manner
,
an
Ordinance
is
to
be
used
like
it self
,
in
an
holy
way
,
accordingly
they
treat
it
as
a
sacred
thing
;
their
hearts
are
in
such
a
posture
as
corresponds
to
the
Presence
of
God
in
it
:
He
is
the
great
Majesty
of
Heaven
;
they
lye
low
before
him
;
their
reverence
shews
Him
,
whom
they
serve
,
to
be
an
Infinite
one
:
Oh!
what
abasing
thoughts
are
there
in
their
bosom
!
Dust
here
approaches
to
Majesty
it self
,
nay
,
sinful
dust
to
the
holy
One
.
What
a
little
,
very
little
thing
is
the
soul
to
him
,
though
it
were
intirely
given
up
to
him
!
And
how
much
less
is
it
,
when
corruption
holds
back
,
and
the
world
steals
away
a
great
part
of
it
from
him
?
He
is
a
Spirit
,
they
serve
him
in
Spirit
and
Truth
;
they
endeavour
to
give
him
their
highest
and
purest
intention
;
they
bid
the
world
stand
by
,
and
not
to
interrupt
them
;
were
it
possible
,
they
would
not
have
so
much
as
a
glance
or
a
broken
thought
towards
carnal
objects
;
he
is
Mercy
and
Love
it self
;
their
Faith
in
and
through
the
great
Mediator
ascends
up
to
him
for
pardon
and
acceptance
;
their
Love
takes
fire
at
his
,
and
inflames
their
hearts
towards
him
;
He
is
the
great
Author
of
the
Ordinance
;
he
only
can
bless
it
;
their
eyes
are
up
to
him
;
their
hearts
cry
out
for
him
;
Oh!
that
he
would
fill
the
Ordinance
with
his
Spirit
;
that
he
would
cast
their
minds
into
the
mould
of
the
Gospel
!
this
is
all
their
expectation
,
to
meet
with
him
in
his
ways
.
Here
is
the
first
correspondence
.
On
Gods
part
there
are
such
divine
Communications
,
as
do
in
a
way
of
Grace
answer
to
their
Services
;
as
they
draw
near
to
him
,
so
he
draws
near
to
them
;
as
they
come
to
Ordinances
as
Ordinances
appointed
by
him
,
so
he
comes
down
into
Ordinances
as
his
own
Institutions
,
to
fill
them
with
his
gracious
Presence
:
there
are
such
spirations
and
influences
of
the
Spirit
;
such
openings
of
Evangelical
Glories
and
Mysteries
;
such
deep
and
intimate
impressions
of
Truth
;
such
delights
and
spiritual
suavities
in
holy
things
;
such
prospects
of
rectitude
and
beauty
in
the
commands
;
such
sweet
tastes
and
favours
of
Grace
in
the
promises
;
such
sheddings
of
the
divine
Love
and
Favour
;
such
a
Shechinah
,
a
presence
and
glory
in
the
Ordinance
,
that
they
can
do
no
less
than
break
out
,
and
say
,
God
is
in
it
of
a
truth
.
Before
,
they
did
by
the
word
know
the
Ordinance
to
be
of
God
:
but
now
they
know
it
by
experience
;
God
shews
a
wonderful
respect
to
their
services
;
I
may
add
,
to
the
pious
mode
of
them
.
The
more
low
and
humble
they
are
,
the
nearer
is
the
high
One
to
them
;
their
humility
and
penitential
frame
sets
his
Mercies
a
melting
and
working
towards
them
;
when
Israel
was
repenting
,
his
Soul
was
grieved
for
them
,
Judg.
10.16
.
When
Ephraim
bemoaned
himself
,
the
divine
bowels
were
troubled
for
him
,
Jer.
31.20
.
The
more
upright
they
are
,
the
more
doth
his
countenance
behold
them
;
With
the
upright
he
will
shew
himself
upright
;
their
pure
intentions
shall
have
a
Crown
of
pure
Mercies
;
while
they
are
serving
him
in
heart
and
spirit
,
he
will
do
them
good
with
all
his
heart
and
soul
;
they
lift
up
their
faith
and
love
towards
him
;
and
the
issue
is
,
Mercy
comes
down
upon
them
in
greater
riches
and
plenty
:
Love
appears
in
clearer
and
higher
manifestations
than
before
;
they
lift
up
their
eyes
to
the
great
Author
of
Ordinances
,
and
it
is
not
in
vain
;
he
manifests
himself
to
them
in
every
duty
;
in
Prayer
they
meet
with
gales
and
divine
Enlargements
;
they
have
a
free
access
and
manuduction
to
the
Mercy-seat
;
they
have
sweet
returns
of
their
Petitions
;
if
not
in
specie
,
in
the
very
thing
desired
,
yet
in
something
else
fitter
and
better
for
them
;
there
is
an
inward
support
,
which
is
tantamount
to
the
blessing
desired
;
or
else
there
is
a
wise
transmutation
of
the
blessing
into
something
more
profitable
.
In
the
hearing
of
the
word
,
they
have
an
effectual
working
in
their
hearts
;
they
do
not
only
hear
outwardly
,
but
inwardly
too
;
there
are
such
Illuminations
,
as
are
more
precious
than
all
the
lights
in
nature
:
The
word
,
like
a
beam
of
Omniscience
,
penetrates
into
the
very
inward
parts
;
the
savours
of
Christ
,
are
as
if
there
were
a
box
of
heavenly
Spikenard
broken
in
their
hearts
;
the
divine
Spirit
breathes
life
and
power
into
them
,
to
quicken
them
to
all
Obediende
;
in
every
Ordinance
they
have
a
practical
and
experimental
proof
,
that
God
is
in
the
Ordinance
.
This
is
the
second
correspondence
;
both
evidence
a
sweet
communion
with
God
,
in
which
stands
much
of
our
happiness
here
below
;
it
being
certain
,
that
there
is
no
greater
good
to
be
enjoyed
than
himself
.
The
last
priviledg
I
shall
name
,
is
this
:
They
that
are
in
Christ
,
are
happy
in
every
conditio
;
They
are
happy
in
times
of
prosperity
;
they
have
outward
good
things
in
a
more
excellent
way
than
others
;
they
have
a
special
title
to
them
;
they
have
them
not
only
by
Providence
,
but
by
Promise
;
they
claim
not
upon
meer
Creation
,
but
in
and
through
Christ
.
All
are
yours
,
and
you
are
Christs
,
1
Cor.
3.22
.
They
have
not
meerly
the
things
themselves
,
but
the
favour
of
God
with
them
.
In
the
blessing
of
Joseph
,
there
are
the
dew
and
the
deep
;
the
precious
things
of
the
Heaven
,
Sun
,
and
Moon
;
the
precious
things
of
the
Earth
,
Hills
,
and
Mountains
;
and
,
to
sweeten
all
,
there
comes
in
at
last
,
The
good
will
of
him
that
dwelt
in
the
bush
,
Deut.
33.13
,
14
,
15
,
16
,
verses
.
This
good
will
is
that
which
makes
the
stream
of
blessings
run
pure
;
Believers
have
blessings
,
and
no
curse
in
them
;
a
table
,
and
no
snare
in
it
;
a
prosperous
state
,
and
no
sorrow
added
to
it
;
the
light
of
Gods
Providence
,
and
the
light
of
his
countenance
are
met
in
conjunction
.
Again
,
They
look
upon
outward
blessings
in
their
dependance
upon
the
original
;
they
know
the
true
sense
of
them
to
be
this
,
That
their
hearts
may
be
guided
to
the
fountain
of
Goodness
;
the
little
beams
,
being
rightly
understood
,
point
to
the
Father
of
Lights
;
the
smallest
drops
of
good
here
below
,
lead
to
the
Ocean
of
sweetness
above
;
no
sooner
do
Believers
open
their
eyes
upon
the
creatures
,
but
they
see
the
stamps
and
signatures
of
the
first
cause
;
they
behold
the
rare
Idea's
of
the
divine
Power
and
Goodness
;
every
thing
calls
upon
them
to
fall
down
and
adore
him
,
who
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Fountain
and
Principle
of
all
things
.
Further
,
They
know
the
right
use
of
blessings
;
they
do
not
take
Creature-comforts
into
their
heart
,
which
is
an
holy
place
for
God
,
but
bid
them
stand
without
,
and
minister
to
the
body
;
they
do
not
rest
and
center
in
them
,
but
as
Pilgrims
and
Strangers
march
on
to
the
heavenly
Countrey
:
in
the
fullest
affluence
of
outward
things
,
still
they
cry
out
,
Dulcius
ex
ipso
fonte
,
a
single
God
is
sweeter
than
all
:
they
look
upon
them
not
as
fuel
to
lust
,
but
as
incentives
to
holy
Love
and
Obedience
;
they
do
not
as
absolute
Proprietors
,
ingross
all
to
themselves
,
but
as
faithful
Stewards
distribute
to
others
;
they
know
,
they
receive
outward
things
,
not
to
have
and
to
hold
,
but
to
communicate
;
Mercies
in
their
hands
are
,
as
blood
in
the
Veins
,
or
water
in
the
Conduit
,
for
publick
use
;
the
goodness
of
God
to
them
,
makes
them
good
to
others
;
the
open
hand
of
the
great
Donor
,
makes
them
ashamed
to
shut
their
own
.
Also
they
are
happy
in
times
of
adversity
.
If
a
storm
of
persecution
come
,
their
happiness
is
not
diminished
,
but
increased
;
they
never
had
their
Souls
in
such
a
posture
,
they
never
had
such
appearances
of
God
,
as
at
such
a
time
;
they
melt
in
fresh
acts
of
repentance
;
God
draws
their
pardon
afresh
,
and
more
legible
than
ever
;
they
sigh
and
cry
for
the
abominations
in
the
Land
;
God
sets
a
mark
and
a
seal
of
distinction
upon
them
;
their
hearts
tremble
for
the
Ark
;
his
bowels
are
moved
for
them
;
their
care
is
for
his
interest
and
great
name
;
his
care
is
to
make
up
his
Jewels
;
their
Faith
ascends
up
,
and
fixes
it self
upon
him
;
his
Power
,
Wisdom
,
Goodness
,
Mercy
,
come
down
and
command
Salvation
for
them
;
they
cry
and
wrestle
with
him
in
their
prayers
,
that
that
Gospel
,
the
glory
may
not
depart
away
from
them
;
he
hears
them
in
one
measure
of
grace
or
other
;
the
Gospel
,
it
may
be
,
shall
not
depart
from
the
Land
,
at
least
,
not
from
their
hearts
;
they
are
tossed
in
a
Sea
of
troubles
,
but
there
is
a
calm
within
,
and
an
Haven
of
rest
(
to
which
every
wave
gives
them
a
lift
)
near
at
hand
;
they
may
look
to
Heaven
,
and
sing
,
as
the
Martyr
Babylas
did
,
Return
unto
thy
rest
,
O
my
soul
.
They
are
poor
weak
creatures
,
but
the
power
of
Christ
rests
upon
them
;
that
divine
Power
,
which
bore
up
his
humane
nature
in
his
Sufferings
,
bears
up
them
in
theirs
;
being
in
the
true
Immanuel
,
they
are
sure
to
have
God
with
them
;
how
heavy
soever
the
Cross
be
,
his
everlasting
Arms
are
under
them
;
how
bloody
soever
the
Persecutor
be
,
his
rich
Mercies
are
towards
them
;
when
great
men
leave
them
naked
to
their
Enemies
,
he
covers
them
with
his
wings
;
when
outward
comforts
depart
from
them
,
he
will
never
,
never
leave
them
,
no
more
than
Christs
Divinity
did
forsake
his
Humanity
;
the
joy
of
the
Holy
Ghost
is
their
cordial
in
the
greatest
troubles
;
the
Love
of
God
shed
abroad
in
their
hearts
,
is
able
to
sweeten
Prisons
and
fiery
Furnaces
to
them
;
when
they
have
least
of
Earth
,
then
they
have
most
of
Heaven
;
there
are
some
sparkles
of
glory
let
down
into
their
hearts
;
they
taste
some
drops
of
the
pure
Rivers
of
pleasure
which
are
above
.
Mart.
Cent.
4.
Magdeb.
This
makes
them
able
to
bid
farewel
to
life
,
and
all
things
here
,
that
they
may
go
,
though
through
the
greatest
losses
and
sufferings
,
to
be
with
Christ
.
Thus
much
touching
the
Priviledges
of
union
with
Christ
.
It
is
a
notable
passage
in
Antoninus
,
Every
thing
(
saith
he
)
is
designed
for
some
work
,
Beasts
,
and
Plants
,
and
Sun
,
and
Stars
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
and
what
are
you
for
?
what
is
your
great
business
?
It
is
a
shame
for
a
man
,
much
more
for
a
Christian
,
not
to
know
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
great
work
he
is
to
do
.
Our
Saviour
tells
us
,
that
it
is
Faith
in
himself
,
John
6.29
.
St.
Paul
made
it
his
chief
business
,
to
be
found
in
Christ
,
Phil.
3.9
.
Sit
down
,
O
Christian
,
and
consider
where
thy
interest
lies
:
Is
it
not
thy
interest
to
be
delivered
from
the
wrath
to
come
,
and
to
enjoy
the
blessed
God
in
Heaven
?
Do
not
the
pangs
in
conscience
,
and
the
sense
of
a
Deity
tell
thee
,
that
it
is
so
?
To
be
saved
for
ever
,
must
needs
be
a
great
thing
;
and
how
canst
thou
be
saved
,
but
by
Christ
the
only
Saviour
?
or
whom
doth
he
save
,
but
those
that
are
in
conjunction
with
him
?
Is
it
not
thy
interest
to
have
such
an
Advocate
as
Christ
,
to
appear
in
the
Presence
of
God
,
and
to
plead
for
all
good
things
for
thee
?
Art
thou
not
at
a
vast
distance
from
God
?
and
are
not
thy
Righteousnesses
as
a
filthy
rag
before
him
?
Sure
it
must
be
well
for
thee
,
to
have
a
Mediator
to
plead
and
intercede
for
thee
,
that
thou
mayest
have
the
returns
of
his
Blood
in
Pardons
and
Graces
:
And
how
can
this
be
,
unless
thou
art
joyned
to
him
?
For
whom
doth
he
so
intercede
,
but
for
those
that
come
unto
God
by
him
?
Is
it
not
thy
interest
,
to
be
made
a
Son
of
God
,
to
have
the
Holy
Spirit
living
and
breathing
in
thee
?
How
desirable
must
Adoption
be
to
a
Child
of
wrath
?
how
much
doth
thy
natural
spirit
want
a
better
one
to
new-frame
and
actuate
it
?
and
how
canst
thou
be
adopted
,
unless
thou
art
united
to
the
natural
Son
?
or
which
way
canst
thou
expect
to
have
the
Holy
Spirit
moving
and
dwelling
in
thee
,
unless
thou
become
a
Member
of
Christ
?
Is
it
not
thy
interest
to
have
communion
with
the
great
God
?
how
excellent
a
thing
is
it
,
to
have
thy
Services
answer
to
Gods
call
,
and
his
divine
Communications
answer
to
thy
Services
?
This
is
a
little
Heaven
here
below
;
but
without
union
with
Christ
it
cannot
be
.
Is
it
not
thy
interest
to
be
happy
in
every
condition
?
how
admirable
is
it
to
have
pure
Mercies
and
comfortable
Sufferings
?
to
have
the
love
and
gracious
Presence
of
God
in
every
estate
?
This
is
a
choice
benefit
,
but
not
to
be
attained
but
in
and
through
Christ
;
to
have
him
,
is
to
have
all
things
;
to
want
him
,
is
a
misery
worse
than
nothing
:
Union
with
him
therefore
is
the
great
work
of
all
.
How
earnest
should
our
pursuits
of
it
be
?
how
ardent
our
prayers
for
it
?
how
constant
our
endeavours
after
it
?
how
should
we
gad
up
and
down
from
Ordinance
to
Ordinance
seeking
of
Christ
,
breathing
after
union
with
him
,
running
,
sweating
,
striving
with
all
our
might
to
be
joyned
to
him
?
This
is
totum
hominis
,
the
All
of
man
;
a
matter
of
that
consequence
,
that
it
infinitely
out-ballances
all
things
here
below
,
it
being
the
only
thing
that
raises
up
our
nature
to
its
utmost
perfection
.
Let
us
by
no
means
suffer
a
vanity
,
or
a
lust
,
or
indeed
a
world
to
stop
us
in
our
pursuit
after
it
;
without
it
we
cannot
be
happy
;
with
it
we
cannot
be
miserable
.
CHAP.
IX
.
The
Marks
of
Vnion
considered
.
In
general
,
the
marks
are
internal
,
no
meer
outward
thing
is
a
mark
;
the
marks
are
cordial
,
no
meer
notion
is
a
mark
;
the
marks
are
supernatural
,
no
meer
moral
virtue
is
a
mark
.
In
particular
,
The
first
mark
is
poverty
of
Spirit
;
the
second
is
an
high
estimation
of
Christ
;
the
third
is
a
tender
respect
to
the
Bonds
of
Vnion
,
the
Spirit
and
Faith
;
the
fourth
is
a
conformity
to
Christ
;
a
conformity
to
him
in
Graces
,
in
the
rise
of
them
,
and
in
the
kinds
;
a
conformity
to
him
in
Sufferings
,
in
the
mortification
of
Sin
,
and
in
bearing
of
the
Cross
;
a
conformity
to
him
in
his
resurrection
,
in
heavenliness
of
mind
,
and
newness
of
life
in
matter
and
manner
.
The
conclusion
in
two
words
of
advice
;
one
to
those
that
are
not
in
union
with
him
,
the
other
to
those
that
are
in
union
with
him
.
AS
Union
with
Christ
gives
a
title
to
great
Priviledges
,
so
the
knowledg
of
that
Union
gives
the
comfort
of
them
;
those
,
who
know
themselves
to
be
in
Christ
,
do
read
their
pardon
,
and
live
in
the
borders
of
Paradise
;
the
Holy
Spirit
gives
them
a
prospect
of
Heaven
,
and
seals
them
up
for
it
:
it
is
therefore
worth
our
labour
to
enquire
into
the
Marks
of
this
Union
.
In
doing
this
,
I
shall
first
note
three
things
in
general
,
and
then
come
to
particulars
.
In
general
three
things
may
be
noted
.
The
first
is
this
:
The
marks
of
this
Union
are
internal
,
no
meer
outward
thing
can
amount
to
a
mark
.
I
shall
give
two
instances
of
it
.
The
one
is
this
;
No
meer
outward
priviledg
can
amount
to
a
mark
:
It
was
the
ancient
humour
of
the
Jews
to
rest
upon
external
priviledges
;
they
gloried
in
this
,
that
they
were
Jews
,
the
seed
of
that
great
Saint
,
Abraham
,
who
(
as
they
say
)
performed
every
jot
and
tittle
of
the
Law
;
they
cryed
up
their
circumcision
as
a
very
great
thing
;
it
was
(
say
they
)
equal
to
all
Precepts
,
nay
,
Heaven
and
Earth
could
not
stand
without
it
;
they
magnified
the
Temple
,
saying
,
The
temple
of
the
Lord
,
the
temple
of
the
Lord
,
the
temple
of
the
Lord
are
these
:
that
was
the
perfection
of
Beauty
,
made
such
by
the
special
Presence
of
God
in
it
.
Lightf
.
Har.
fo.
39.
These
Priviledges
lifted
them
up
to
such
an
height
,
that
they
look'd
upon
all
the
nations
of
the
world
but
as
so
many
Dogs
in
comparison
of
themselves
.
But
all
those
,
who
had
these
Priviledges
,
had
not
an
interest
in
Christ
;
the
true
Jew
is
not
meerly
an
outward
one
,
but
an
inward
;
the
right
seed
are
not
the
children
of
Abrahams
flesh
,
but
the
children
of
the
promise
;
the
great
circumcision
is
not
in
the
flesh
,
but
the
heart
;
it
was
not
the
outward
Temple
,
but
the
inward
Sanctity
which
God
looked
at
.
Hence
the
Apostle
returns
upon
the
Jews
,
which
were
void
of
Christ
,
the
name
of
Dogs
,
and
calls
them
in
an
holy
mockery
,
the
Concision
;
and
asserts
,
that
Christians
(
who
rejoyce
in
Christ
,
and
have
no
confidence
in
the
flesh
,
of
outward
priviledges
)
are
the
true
circumcision
,
Phil.
3.2
,
3.
In
like
manner
Christians
are
very
apt
to
rest
upon
outward
Priviledges
;
they
are
in
the
bosom
of
the
Church
;
they
are
baptized
in
the
name
of
the
Sacred
Trinity
;
they
hear
the
sound
of
the
glorious
Gospel
;
they
receive
the
Bread
and
Wine
in
the
Lords
Supper
.
These
great
Priviledges
make
them
imagine
themselves
to
be
Christians
indeed
;
but
all
those
who
have
these
Priviledges
,
are
not
in
union
with
Christ
;
all
are
not
in
his
mystical
body
;
all
have
not
the
inward
washing
of
Regeneration
;
all
do
not
hear
and
learn
of
the
Father
;
all
do
not
eat
the
flesh
and
drink
the
blood
of
Christ
;
in
the
midst
of
their
outward
Priviledges
,
there
is
nothing
within
to
prove
them
real
Christians
;
though
they
be
in
the
Church
visible
,
yet
,
as
St.
Austin
saith
,
Quod
palea
est
,
palea
est
;
that
which
is
chaff
is
chaff
;
and
,
as
soon
as
the
wind
comes
,
it
will
fly
away
,
and
shew
it self
not
to
be
in
true
unity
with
the
Church
.
The
other
is
this
;
No
meer
outward
acts
of
obedience
can
amount
to
a
mark
.
It
's
true
,
acts
of
Obedience
,
when
done
in
a
right
spiritual
manner
,
are
sure
signs
of
union
with
Christ
;
there
is
in
them
an
holy
respect
to
Gods
command
;
a
pure
intention
directs
them
to
his
glory
;
the
fountain
of
them
is
internal
and
supernatural
;
they
are
right
issues
of
Faith
and
Love
:
He
that
keepeth
his
Commandments
,
dwelleth
in
him
,
and
he
in
them
;
and
hereby
we
know
,
that
he
abideth
in
us
,
by
the
Spirit
which
he
hath
given
us
,
1
Joh.
3.24
.
It
is
here
to
be
noted
,
that
to
prove
a
man
to
be
in
union
with
Christ
,
it
is
not
only
requisite
that
there
be
Obedience
,
but
also
that
there
be
the
Holy
Spirit
to
quicken
us
thereunto
.
Acts
of
obedience
(
which
are
good
,
not
in
the
manner
,
but
in
the
matter
only
)
do
not
amount
to
a
mark
;
they
are
but
as
a
body
without
a
soul
,
or
a
picture
without
life
;
a
man
may
hear
,
read
,
pray
,
give
alms
,
live
soberly
,
deal
honestly
;
yet
in
all
these
move
only
in
the
sphere
of
nature
:
Natural
conscience
may
prompt
him
to
them
;
servile
fear
may
drive
him
on
;
vain
glory
may
allure
him
;
but
he
doth
them
in
a
carnal
,
not
in
a
spiritual
manner
;
in
animo
non
facit
,
he
doth
them
to
himself
,
and
to
the
world
,
but
not
to
God
;
there
is
no
Faith
or
holy
Love
at
the
bottom
of
them
;
no
pure
intention
at
the
great
End
;
no
vital
activity
in
the
performance
:
Acts
of
obedience
are
not
evidences
,
meerly
as
they
are
in
opere
operato
,
in
the
work
done
,
but
as
they
are
done
in
a
spiritual
manner
.
Hence
our
Saviour
tells
them
,
Except
your
righteousness
exceed
the
righteousness
of
the
Scribes
and
Pharisees
,
ye
shall
in
no
case
enter
into
the
kingdom
of
heaven
,
Mat.
5.20
.
Scribes
were
men
of
the
greatest
learning
;
Pharisees
were
men
of
the
strictest
Sect
among
the
Jews
;
yet
because
their
righteousness
was
a
meer
external
one
,
we
must
go
beyond
them
,
or
else
we
shall
fall
short
of
that
Heaven
,
into
which
all
the
members
of
Christ
enter
.
The
second
is
this
;
The
marks
of
this
union
are
cordial
;
no
meer
notion
,
no
,
not
that
of
divine
things
,
can
amount
to
a
mark
;
a
man
may
have
a
great
stock
of
notions
,
yet
not
be
in
union
with
Christ
;
he
may
know
the
literal
sense
and
meaning
of
divine
Truths
,
yet
have
nothing
of
the
spiritual
effect
and
power
of
them
upon
his
heart
;
a
man
of
meer
notions
,
druges
in
the
service
of
sin
,
as
if
there
were
no
redemption
;
walks
in
his
corrupt
ways
,
as
if
there
were
no
better
to
be
found
;
cleaves
to
earth
,
as
if
there
were
no
Heaven
;
hangs
about
time
,
as
if
there
were
no
eternity
;
chuses
his
lusts
,
as
if
there
were
no
God
to
set
his
heart
upon
;
and
falls
in
with
every
vanity
,
as
if
there
were
no
Christ
to
be
united
unto
.
His
notions
all
lie
dead
,
there
is
no
impression
made
upon
the
will
,
no
vital
influence
upon
the
heart
,
no
savouring
or
spiritual
sensation
of
heavenly
things
;
it
is
but
a
form
of
knowledg
,
a
figure
or
appearance
only
without
any
life
in
it
;
he
knows
holy
truths
,
only
to
know
them
;
he
doth
not
love
,
chuse
,
embrace
,
practise
them
;
he
hath
them
only
in
notion
,
not
in
a
practical
way
;
the
holy
Precepts
,
as
full
of
rectitude
as
they
are
,
move
him
not
to
obedience
;
the
precious
Promises
,
which
flow
with
admirable
grace
,
attract
him
not
into
faith
and
love
;
the
dreadful
threatnings
,
in
which
Gods
wrath
appears
like
devouring
fire
,
drive
him
not
out
of
his
iniquity
;
all
his
knowledg
is
by
a
practical
error
blasted
and
turned
away
from
its
true
end
;
in
effect
it
withers
and
nomes
to
nothing
.
But
in
a
man
in
Christ
,
the
knowledg
is
not
a
meer
form
or
appearance
,
but
the
substance
or
spiritual
subsistence
of
holy
things
in
the
heart
;
the
notions
do
not
lie
dead
,
but
rise
up
in
life
and
power
in
the
soul
;
holy
truths
do
not
meerly
float
in
the
brain
,
or
stay
in
the
intellect
,
but
fall
down
upon
the
will
to
make
it
free
in
the
ways
of
God
,
and
upon
the
affections
to
inflame
them
towards
him
;
the
things
of
Heaven
do
now
appear
in
such
glory
and
excellency
,
that
they
cast
the
ballance
in
heart
and
life
the
right
way
;
Christ
,
with
whom
they
are
united
,
makes
every
truth
effectual
.
The
third
is
this
;
The
marks
of
this
union
are
supernatural
.
No
meer
moral
virrues
,
such
as
are
under
a
common
blessing
extracted
out
of
principles
of
reason
,
can
amount
to
a
mark
.
In
moral
virtues
Reason
is
the
great
Moderator
;
in
acts
of
Justice
it
weighs
out
to
every
man
his
own
;
in
acts
of
temperance
it
proportions
out
how
far
a
man
may
drink
of
sensitive
delights
;
in
acts
of
fortitude
it
sets
down
the
just
measures
how
far
fear
may
be
heard
;
in
all
,
Reason
is
the
chief
Umpire
and
Empress
,
regulating
and
commanding
every
thing
:
In
these
moral
virtues
a
man
is
in
union
with
his
Reason
,
as
the
supream
faculty
in
him
;
this
is
indeed
highly
commendable
;
but
if
we
might
rest
here
,
Christ
would
not
be
necessary
to
us
.
However
necessary
he
might
be
for
expiation
;
yet
he
would
not
be
necessary
for
fanctification
;
he
need
not
be
a
vital
head
to
us
,
we
might
be
an
head
to
our selves
;
he
need
not
pour
out
his
Holy
Spirit
upon
us
,
our
own
spirit
might
serve
the
turn
;
we
need
not
be
in
union
with
him
,
it
is
enough
for
us
to
be
in
union
with
our
own
Reason
:
All
which
being
very
absurd
,
it
is
to
be
noted
,
that
union
with
Christ
is
a
thing
of
a
much
higher
nature
than
union
with
Reason
.
The
meer
Moralist
moves
in
an
orb
much
lower
than
the
true
Christian
;
the
Moralist
in
a
kind
of
self-sufficiency
stays
at
home
,
and
drinks
out
of
the
cistern
which
is
in
his
own
Reason
;
but
the
Christian
in
a
way
of
self
emptiness
goes
out
of
himself
and
partakes
of
influences
of
Grace
from
Christ
.
The
Moralist
is
prudentially
regulated
in
his
passions
,
that
they
are
subject
to
his
mind
;
but
the
Christian
is
divinely
renewed
throughout
,
that
the
whole
man
becomes
subject
unto
God
.
The
Moralist
does
his
virtuous
actions
in
compliance
with
his
Reason
as
being
the
highest
faculty
in
him
;
but
the
Christian
,
does
his
gracious
acts
in
compliance
with
the
divine
will
,
as
being
the
supream
rule
to
him
.
The
Moralist
acting
out
of
natural
principles
,
aims
at
nothing
higher
than
himself
;
but
the
Christian
acting
out
of
supernatural
principles
,
directs
all
to
the
glory
of
God
as
the
chief
end
.
These
things
make
it
appear
,
that
moral
virtues
,
though
good
in
their
kind
,
are
so
far
short
of
spiritual
graces
,
that
they
cannot
in
themselves
be
marks
of
our
union
with
Christ
.
Having
laid
down
these
three
things
,
I
shall
now
proceed
to
the
particular
marks
of
this
union
.
The
first
mark
of
this
union
is
poverty
of
spirit
.
Every
man
naturally
is
poor
in
spirituals
,
his
humane
nature
lies
in
the
ruines
of
the
fall
;
there
is
a
Tohu
and
Bohu
,
a
voidness
and
Spiritual
emptiness
in
it
;
his
mind
is
empty
of
spiritual
light
,
and
hath
only
some
few
reliques
left
to
make
him
a
man
;
his
will
is
void
of
divine
freedom
,
and
hath
only
such
fragments
of
liberty
,
as
may
declare
him
a
free
agent
;
his
affections
have
lost
their
wings
,
and
creep
only
upon
the
things
here
below
;
corruption
is
very
strong
,
and
there
is
a
meer
Vacuum
of
grace
:
it
is
with
him
,
as
if
the
Divine
Image
or
likeness
had
never
been
stamp'd
upon
him
;
a
vast
debt
of
original
and
actual
guilt
lies
upon
him
,
and
he
hath
nothing
to
pay
;
or
,
if
Divine
Justice
seize
him
,
he
hath
nothing
to
say
against
it
;
he
is
shut
up
under
wrath
and
cannot
but
deserve
it
:
Thus
every
man
,
is
very
poor
in
spirituals
;
yet
,
alas
!
he
is
not
naturally
poor
in
spirit
;
no
,
on
the
contrary
he
presumes
all
is
well
;
he
is
,
as
he
dreams
,
happy
in
his
ruines
,
full
in
his
emptiness
,
seeing
in
his
darkness
,
free
in
his
chains
,
and
rich
in
his
debts
and
wants
;
a
man
poor
in
spirit
,
is
one
who
is
poor
in
sense
and
reflection
upon
his
poverty
;
he
considers
his
lost
and
undone
condition
;
he
feels
and
groans
under
his
spiritual
wants
;
the
deep
sense
of
them
makes
his
heart
cry
out
,
Oh!
I
am
lost
,
I
am
in
the
ruines
of
the
fall
,
there
I
must
lie
,
unless
Christ
lift
me
up
,
and
bring
forth
a
new
Creation
out
of
the
Chaos
;
my
mind
is
dark
,
my
will
fettered
with
corruption
;
so
it
must
be
,
unless
Christ
shine
into
my
heart
,
and
make
me
free
indeed
;
my
poor
affections
lie
in
the
dust
and
vanity
of
this
lower
world
,
and
there
is
no
help
,
unless
Christ
come
and
raise
them
up
to
the
things
above
.
I
find
nothing
but
an
emptiness
and
voidness
of
grace
;
neither
is
there
any
hope
,
unless
the
Spirit
of
Christ
communicate
a
furniture
of
graces
and
comforts
;
my
debts
are
great
and
never
to
be
discharged
,
unless
the
blood
of
Christ
,
which
paid
for
the
sin
of
a
world
,
do
it
for
me
.
After
some
such
manner
as
this
he
lies
at
the
feet
of
Christ
;
he
is
poor
,
empty
,
forlorn
,
destitute
in
himself
;
the
very
frame
of
his
heart
prays
for
a
Saviour
;
such
an
one
is
in
a
right
posture
for
him
.
His
poverty
cries
for
an
Alms
out
of
the
infinite
treasures
in
Christ
;
his
weariness
pants
after
the
true
rest
which
is
in
a
Mediator
;
the
broken
heart
begs
for
a
compassionate
hand
to
bind
it
up
;
the
wounds
in
conscience
open
for
the
atoning
blood
to
be
poured
into
them
;
the
sin
sick
soul
calls
for
the
great
Physician
,
Lord
,
heal
my
soul
,
for
I
have
sinned
against
thee
;
the
lamented
ruines
invite
the
Divine
Builder
to
set
up
his
own
Temple
there
;
the
spiritual
nothingness
importunes
for
a
new
Creation
to
be
brought
forth
;
Create
in
me
a
clean
heart
,
O
God
:
Every
want
,
being
felt
to
the
quick
,
hath
a
voice
in
it
,
and
cries
out
for
a
supply
;
such
an
one
,
though
he
know
it
not
,
is
indeed
in
union
with
Christ
;
our
Saviour
pronounces
him
a
blessed
man
,
one
to
whom
the
Kingdom
of
Heaven
belongs
,
which
could
never
be
in
a
state
separate
from
him
who
purchased
it
for
us
;
there
are
some
rayes
of
Faith
in
him
which
unite
him
to
Christ
;
some
touches
of
the
Holy
Spirit
,
which
make
him
look
towards
salvation
.
The
next
mark
of
this
union
,
is
an
high
estimation
of
Christ
.
In
the
Spouses
eye
he
is
white
and
ruddy
,
the
chiefest
among
ten
thousand
,
altogether
lovely
,
Cant.
5.10
,
and
16.
To
them
that
believe
he
is
precious
,
1
Pet.
2.7
.
every
thing
in
him
is
attractive
.
He
is
precious
in
his
person
;
he
is
Immanuel
,
God
and
man
in
one
;
his
Deity
is
infinite
perfection
;
his
humanity
is
full
of
the
rich
anointings
of
the
Spirit
;
the
union
of
the
two
natures
is
a
pledg
that
God
would
be
at
one
with
us
;
the
rich
anointings
of
the
Spirit
make
his
humane
nature
to
be
a
fountain
of
Grace
,
to
run
over
and
fill
all
the
Believers
in
the
world
;
every
thing
in
his
person
is
amiable
,
none
neglect
him
but
those
that
are
at
a
distance
from
him
:
all
that
are
in
union
with
him
,
set
the
highest
rate
upon
him
;
in
their
eyes
other
things
are
but
dross
in
comparison
of
him
;
they
put
by
all
the
world
to
set
their
hearts
upon
him
;
they
cast
away
all
their
Idols
to
make
room
for
him
in
their
inner
man
;
they
part
with
carnal
self
,
to
espouse
him
in
the
highest
love
;
they
chuse
him
not
meerly
for
his
excellent
benefits
,
but
chiefly
for
his
incomparable
person
;
they
rest
not
in
his
choicest
gifts
,
but
lift
their
affections
up
to
him
the
great
donor
:
nothing
is
so
valuable
to
them
as
he
.
He
is
precious
in
his
active
and
passive
obedience
;
he
fulfilled
righteousness
,
and
bare
the
curse
for
us
;
he
did
bleed
and
dye
upon
a
Cross
to
make
an
atonement
for
us
;
his
sufferings
(
being
by
his
Deity
elevated
into
a
kind
of
Infinity
)
were
of
value
enough
to
pay
for
the
sin
of
a
world
;
he
hath
satisfied
Justice
to
the
full
,
and
withal
hath
opened
a
door
of
mercy
to
us
.
And
what
things
are
these
!
how
highly
to
be
valued
!
to
slight
them
,
is
to
say
we
have
no
part
in
them
;
all
,
who
by
union
with
him
share
in
them
,
prize
them
above
a
world
;
the
very
life
of
their
souls
is
bound
up
in
them
;
here
's
their
refuge
against
the
storm
of
wrath
which
hangs
over
them
as
sinners
;
here
's
the
only
plea
to
the
Law
which
pronounces
a
Curse
on
them
as
transgressors
;
here
's
the
only
compensation
for
sin
,
the
only
sat
is
faction
to
justice
;
here
's
their
trust
,
confidence
,
prop
,
center
of
rest
;
no
tears
,
prayers
,
services
,
good
works
,
nothing
can
satisfie
their
hearts
,
but
that
which
satisfied
Gods
.
Luther
said
,
That
Christ
was
as
fresh
to
him
now
,
ac●si
hâc
horâ
fudisset
sanguinem
,
as
if
he
had
shed
his
blood
this
very
hour
.
Those
that
are
in
Christ
,
find
as
much
sweetness
in
his
blood
,
as
if
they
had
stood
by
the
Cross
,
and
seen
the
shedding
of
it
for
them
.
He
is
precious
in
his
Words
.
Neverman
spake
as
he
did
;
what
he
declared
,
was
brought
down
out
of
the
Fathers
bosom
;
his
mysteries
are
heights
and
depths
;
his
commands
all
rectitude
and
equity
;
his
promises
the
effluxes
of
infinite
grace
and
mercy
;
every
thing
that
dropt
from
his
lips
was
divine
;
not
to
taste
such
things
as
these
,
is
to
be
without
sense
;
those
that
are
in
Christ
,
set
an
high
rate
upon
them
;
they
sit
at
his
feet
to
hear
him
;
they
do
not
only
hang
his
words
about
their
heads
,
but
keep
them
in
the
midst
of
their
hearts
,
as
being
their
life
,
they
hold
them
,
and
will
not
let
them
go
;
no
not
in
suffering
times
,
in
which
their
own
lives
may
be
called
for
to
be
laid
down
in
pawn
for
them
.
The
high
Mysteries
which
are
above
the
sphere
of
their
reason
,
are
meat
for
their
faith
;
the
righteous
commands
which
the
carnal
heart
would
turn
off
,
are
the
only
Canon
of
their
lives
;
the
precious
Promises
,
though
chiefly
they
concern
the
things
of
another
world
,
are
to
them
as
so
many
Honey-combs
of
grace
to
sweeten
every
condition
;
every
truth
of
Christ
is
dear
to
them
.
He
is
precious
in
the
influences
of
grace
;
he
received
gifts
to
give
them
out
to
men
;
he
had
the
Spirit
above
measure
,
that
he
might
communicate
it
to
them
.
He
is
an
Head
ever
working
in
his
members
;
a
fountain
of
grace
ever
running
out
towards
them
.
Those
that
are
separate
from
him
,
make
nothing
of
this
;
but
all
that
are
joined
to
him
highly
esteem
of
it
.
He
is
to
them
as
the
wind
to
the
sails
,
to
fill
them
with
holy
gales
;
and
as
the
Sun
and
rain
to
the
flowers
to
make
a
spring
of
graces
in
them
.
Whilest
he
is
influencing
on
them
,
all
is
well
;
they
live
,
and
their
holy
Principles
are
in
motion
.
Should
he
withdraw
from
them
,
there
would
be
nothing
but
dying
and
withering
,
they
would
soon
be
as
a
branch
without
a
root
,
or
a
member
without
an
head
.
The
influences
of
grace
from
him
are
as
dear
to
them
as
the
breath
in
their
nostrils
.
He
that
thus
values
Christ
,
may
be
sure
that
he
is
in
him
;
none
that
are
out
of
him
do
so
.
Another
mark
of
this
Union
is
a
tender
respect
to
the
bonds
of
it
.
The
Spouse
in
the
Canticles
held
Christ
,
and
would
not
let
him
go
.
St.
Paul
did
follow
after
to
apprehend
that
for
which
he
was
apprehended
of
Christ
,
Phil.
3.12
.
Those
that
are
in
union
with
him
,
are
unwilling
to
leave
him
.
In
him
they
have
light
,
life
,
grace
,
peace
,
salvation
,
heaven
,
and
where
can
they
be
better
?
It
is
in
their
heart
never
to
part
with
him
,
but
always
to
abide
in
him
.
To
this
end
they
make
it
their
care
to
maintain
the
bonds
of
union
,
they
carry
a
tender
respect
to
faith
,
and
to
the
holy
Spirit
.
They
have
a
tender
respect
to
faith
;
it
is
not
enough
to
them
to
have
faith
,
but
they
use
all
means
to
strengthen
it
;
they
are
much
in
the
Scriptures
to
refresh
it
there
;
they
go
to
the
Lords-Supper
to
feed
it
there
;
they
cry
out
in
ardent
devotions
for
the
encrease
of
it
;
they
put
forth
often
acts
of
it
to
make
it
more
vigorous
;
and
all
this
is
,
because
it
is
the
choice
unitive
grace
,
the
golden
pipe
that
lies
at
the
fountain
of
grace
,
the
sacred
bond
that
tyes
them
to
the
Head
in
Heaven
.
Should
this
fail
,
they
would
be
broken
off
from
Christ
;
it
would
be
all
one
with
them
,
as
if
there
were
no
Christ
,
no
fountain
or
head
of
grace
;
as
if
there
were
no
influences
or
streams
of
grace
from
him
.
What
Julian
the
Apostate
in
a
scoff
said
of
the
faith
of
Christians
,
Also
they
have
a
tender
respect
to
the
holy
Spirit
,
the
other
bond
of
union
:
It
is
the
holy
Spirit
which
first
takes
hold
on
them
;
which
works
faith
and
other
graces
in
them
;
which
is
the
very
life
of
their
souls
and
graces
;
which
makes
them
breathe
in
prayer
,
melt
in
charity
,
move
in
obedience
;
act
like
mystical
parts
of
Christ
in
conformity
to
him
;
such
operations
as
these
endear
the
Spirit
to
them
.
They
would
not
grieve
him
for
a
world
,
they
will
not
wallow
in
sensual
pleasures
,
that
they
may
be
filled
with
him
.
They
put
away
all
bitterness
,
envy
,
malice
,
hatred
out
of
their
hearts
,
that
the
good
Spirit
may
dwell
in
them
.
They
will
not
suffer
worldly
things
to
throng
and
make
a
noise
in
their
minds
,
that
the
Holy
One
who
hath
a
Temple
there
,
may
not
be
disturbed
.
They
would
do
nothing
to
cause
him
to
withdraw
his
Presence
from
them
;
it
being
more
tolerable
in
their
eyes
to
have
their
own
souls
part
from
their
bodies
,
than
to
have
him
depart
from
their
souls
.
He
cannot
depart
,
but
their
light
,
life
,
grace
,
peace
,
will
be
all
gone
.
It
's
a
grievous
thing
to
them
to
quench
him
.
The
light
which
he
lets
in
,
is
to
them
more
precious
than
that
of
the
Sun
,
Moon
,
and
Stars
.
The
motions
which
he
inspires
,
are
to
them
more
dear
than
the
breath
in
their
nostrils
.
The
still
voice
which
he
utters
,
is
to
them
more
sweet
than
all
the
charms
of
the
world
.
It
is
one
of
their
great
cares
to
walk
in
his
light
,
yield
to
his
motions
,
and
obey
his
voice
.
He
comes
,
velut
imber
sanctificationis
,
as
a
shower
of
Sanctification
from
Christ
their
Head
;
he
comes
to
inlighten
,
strengthen
,
quicken
,
actuate
,
comfort
,
guide
them
to
the
blessed
region
above
;
and
how
welcome
do
they
make
him
?
All
the
dews
and
distillations
of
grace
find
their
hearts
open
,
every
gale
and
inspiration
meets
with
a
compliance
in
them
.
When
they
have
most
of
him
,
they
still
desire
more
of
him
;
that
corruptions
may
be
more
subdued
,
Ordinances
more
filled
,
Truths
more
illustrated
,
Holiness
more
imprinted
,
Promises
more
sealed
,
the
love
of
God
more
shed
abroad
in
their
hearts
.
They
never
think
themselves
to
have
enough
of
him
.
This
is
the
right
temper
of
those
that
are
in
Christ
.
Another
mark
of
this
Union
is
conformity
to
Christ
.
A
wicked
man
while
such
,
cannot
be
in
union
with
him
:
What
communion
hath
light
with
darkness
?
What
concord
hath
Christ
with
Belial
?
Can
his
blood
save
those
that
are
void
of
his
Spirit
?
May
his
Promises
comfort
those
that
trample
his
Laws
under
their
feet
?
No
surely
,
such
are
indeed
not
members
of
Christ
,
but
of
Satan
;
not
heirs
of
Salvation
,
but
children
of
wrath
.
All
that
are
in
union
,
with
Christ
,
are
conformed
to
his
Image
.
Every
branch
in
him
answers
to
the
root
.
Every
member
suits
to
the
Head
in
Heaven
;
all
that
are
in
him
do
in
a
measure
resemble
him
.
In
this
Conformity
three
things
may
be
noted
.
The
first
is
this
,
There
is
a
Conformity
in
graces
,
Beholding
as
in
a
glass
the
glory
of
the
Lord
,
we
are
changed
into
the
same
image
,
from
glory
to
glory
,
as
by
the
spirit
of
the
Lord
,
2
Cor.
3.18
.
We
have
here
the
two
bonds
of
Union
,
faith
set
forth
by
a
transformative
view
of
Christ
,
and
the
Spirit
called
the
Spirit
of
the
Lord
.
And
withal
we
have
here
mention
of
a
change
into
the
Divine
Image
,
which
ever
accompanies
the
Union●
and
is
a
sure
mark
of
it
.
In
this
Conformity
two
things
may
be
observed
.
There
is
a
conformity
of
their
graces
in
the
rise
of
them
,
to
the
conception
of
Christ
his
humane
nature
was
not
brought
forth
generatione
sed
jussione
,
not
in
an
ordinary
way
by
knowing
a
man
,
but
in
an
extrordinary
,
by
the
power
of
the
Highest
,
and
the
overshadowing
of
the
Holy
Ghost
;
i●
conformity
to
this
the
new
Creature
with
its
graces
is
not
born
of
blood
,
nor
of
th●
will
of
the
flesh
,
nor
of
the
will
of
man
but
of
God
,
Joh.
1.13
.
It
is
not
by
an
humane
,
but
by
a
Divine
power
;
It
is
not
fro●
mans
Spirit
,
but
from
Gods
overshadowin●
the
heart
.
The
same
Spirit
which
forme
Christ
in
the
womb
,
forms
him
in
the
hear
.
All
the
graces
of
believers
are
produced
like
their
Saviours
flesh
,
in
a
pure
supernatural
way
.
Again
,
there
is
a
conformity
of
their
graces
in
the
kinds
of
them
to
the
graces
in
Christ
;
the
same
holy
Spirit
which
anointed
his
humane
nature
in
an
Hypostatical
union
,
anoints
believers
in
the
Mystical
one
.
Of
his
fulness
they
receive
grace
for
grace
,
Joh.
1.16
.
Grace
in
a
measure
answering
to
the
grace
in
him
.
Was
he
meek
and
lowly
?
they
have
a
measure
of
those
lovely
graces
.
Did
he
burn
with
zeal
for
the
glory
of
God
?
some
of
the
same
holy
fire
is
in
their
hearts
.
Was
he
full
of
love
to
God
and
man
?
their
love
inflamed
by
his
,
goes
out
towards
both
.
Was
he
holy
in
perfection
?
they
are
so
in
sincerity
.
Had
he
large
bowels
of
mercy
and
compassion
unto
men
in
misery
?
their
hearts
also
melt
with
the
same
graces
.
Was
he
perfectly
obedient
to
his
Fathers
will
?
they
are
upright
and
endeavour
to
do
it
;
their
graces
answer
to
those
in
him
,
this
is
an
infallible
sign
of
union
.
If
a
man
would
know
,
whether
he
be
in
Christ
or
not
,
he
must
look
within
,
and
ask
his
own
heart
,
what
is
there
,
hath
the
holy
Spirit
been
there
?
Is
there
any
thing
above
nature
wrought
?
Are
there
any
pieces
of
the
new
Creature
,
or
Divine
Image
?
What
is
there
of
humility
,
zeal
or
holy
love
?
What
of
purity
,
mercy
or
obedience
?
See
how
it
is
within
;
if
a
meer
vacuum
be
there
,
if
the
heart
be
void
of
these
graces
,
it
is
a
vain
presumption
to
think
that
he
is
in
union
with
Christ
;
that
there
should
be
humility
in
the
Head
,
and
pride
in
the
members
;
zeal
and
love
in
the
Head
,
and
coldness
and
hatred
in
the
members
;
purity
,
mercy
,
and
obedience
in
the
Head
,
and
uncleanness
,
cruelty
and
rebellion
in
the
members
,
is
a
thing
too
absurd
to
be
imagined
by
any
considering
man
.
That
Christ
should
be
an
Head
,
and
not
communicate
his
Spirit
,
or
men
should
be
members
,
and
not
receive
it
;
that
he
should
be
Head
,
and
not
rule
his
members
;
or
they
should
be
members
,
and
of
a
contrary
temper
to
the
Head
,
is
utterly
impossible
.
The
beams
of
the
Sun
may
sooner
be
dark
,
than
the
members
of
Christ
be
unlike
him
.
The
streams
of
a
sweet
fountain
may
sooner
be
bitter
,
than
those
that
are
united
to
the
fountain
of
Grace
can
want
it
.
All
that
are
in
him
have
grace
answering
to
his
.
This
is
the
first
Conformity
.
The
second
is
this
,
there
is
a
conformity
in
sufferings
;
they
that
are
in
Christ
are
made
conformable
to
his
death
,
Phil.
3.10
.
There
are
two
things
in
this
conformity
;
There
is
a
conformity
to
his
sufferings
in
the
mortification
of
sin
,
Our
old
man
is
crucified
with
him
,
Rom.
6.6
.
We
suffer
in
the
flesh
,
ceasing
from
sin
,
1
Pet.
4.1
.
What
Christ
suffered
in
his
pure
flesh
by
way
of
expiation
,
that
those
that
are
in
him
suffer
in
their
corrupt
flesh
by
way
of
mortification
.
Was
he
arraigned
and
condemned
to
die
?
they
serve
sin
so
.
He
was
charged
with
blasphemy
,
they
charge
it
upon
sin
,
which
in
its
rebellion
blasphemes
Gods
Soveraignty
;
in
its
turpitude
,
his
Holiness
;
in
its
secrecy
,
his
Omniscience
;
in
its
ingratitude
,
his
Goodness
;
in
its
folly
,
his
Wisdom
;
and
in
all
,
his
glory
.
He
was
charged
to
say
,
That
he
could
destroy
the
Temple
;
they
charge
it
upon
sin
,
which
hath
laid
those
souls
,
which
were
made
to
be
Temples
of
the
Holy
Ghost
,
in
spiritual
ruins
.
The
mind
of
fallen
man
lies
in
darkness
;
the
will
in
the
chains
of
concupiscence
;
the
affections
in
the
grave
of
earthly
things
.
They
adjudg
sin
unto
death
as
being
the
greatest
of
evils
.
Was
he
stript
?
they
deal
so
with
sin
.
They
unvail
and
undress
it
,
pluck
off
its
false
colours
,
disrobe
it
of
all
its
pomps
and
shadows
of
seeminggoodness
,
and
make
it
appear
in
its
ugly
hue
and
nakedness
,
so
that
it
looks
as
it
is
,
sinful
sin
,
and
an
evil
of
evils
,
a
thing
most
worthy
to
be
crucified
.
Was
he
nailed
to
the
Cross
?
they
nail
sin
there
,
they
restrain
the
inward
corruption
,
that
it
cannot
go
at
large
,
and
riot
in
open
scandals
;
no
,
nor
steal
out
in
an
evil
thought
,
but
it
will
be
arrested
in
its
passage
to
the
will
;
they
set
guards
within
and
without
,
that
it
may
not
creep
in
by
the
ports
of
sense
,
nor
rise
up
out
of
the
deep
of
the
heart
.
Within
there
is
a
watch
over
the
thoughts
,
and
without
over
the
sensible
objects
.
There
are
such
nails
of
restraint
,
that
it
cannot
move
or
stir
it self
,
but
it
dies
away
by
little
and
little
.
Was
he
pierced
?
they
pierce
sin
,
and
let
out
the
vital
blood
;
I
mean
the
love
and
joy
,
and
delight
of
it
.
It
is
a
prodigious
thing
in
their
eyes
to
love
that
which
crucified
their
dear
Saviour
,
and
makes
war
upon
their
good
God
;
to
joy
in
that
which
hath
been
their
sorrow
,
and
set
the
whole
Creation
a
groaning
about
their
ears
;
or
to
delight
in
that
which
in
it self
is
a
meer
ataxy
and
confusion
,
and
in
the
soul
is
an
hellish
blot
and
turpitude
.
It
is
their
daily
work
to
cast
it
out
of
their
hearts
as
an
accursed
thing
,
and
in
an
holy
hatred
to
pursue
it
to
the
death
.
The
violence
done
to
Christ
they
put
upon
it
,
till
it
do
,
like
one
upon
a
Cross
,
give
up
the
Ghost
.
This
is
a
sure
mark
of
union
with
him
;
They
that
are
Christs
have
crucified
the
flesh
with
the
affections
and
lusts
,
Gal.
5.24
.
They
have
done
it
;
and
because
sin
is
long
a
dying
,
they
are
still
a
doing
of
it
more
and
more
.
If
a
man
indulge
his
lusts
,
it
is
a
meer
vanity
for
him
to
imagine
that
he
is
in
Christ
,
he
cannot
at
the
same
time
be
a
subject
of
Christ
,
and
a
drudg
to
sin
;
he
cannot
be
joined
to
a
crucified
Saviour
,
and
to
the
Crucifier
too
;
his
heart
cannot
at
once
be
a
Temple
of
the
Holy
Ghost
,
and
a
stable
of
unclean
lusts
;
these
things
are
utterly
inconsistent
.
All
that
are
in
Christ
die
to
sin
,
having
in
his
death
the
great
pattern
of
Mortification
,
and
from
it
a
spirit
for
the
work
.
Also
there
is
a
conformity
to
his
sufferings
in
bearing
the
Cross
;
they
that
are
in
him
in
their
first
Espousals
,
did
receive
him
intirely
,
Cross
and
all
;
and
so
virtually
and
in
purpose
,
did
swallow
down
all
the
persecutions
that
were
to
go
along
with
the
Gospel
.
And
if
God
call
them
out
to
it
,
they
are
ready
to
take
up
the
Cross
,
and
fill
up
that
which
is
behind
of
the
afflictions
of
Christ
in
their
flesh
;
the
satisfactory
sufferings
of
Christ
in
his
natural
body
were
full
and
perfect
,
but
the
sufferings
of
Christ
in
his
Mystical
body
are
daily
to
be
filled
up
,
and
all
that
are
in
him
are
content
to
bear
their
part
in
them
.
Christ
hath
sanctified
the
way
of
affliction
by
going
himself
in
it
to
glory
;
and
they
are
willing
to
follow
him
in
thither
.
He
drunk
up
the
cup
of
wrath
to
the
bottom
,
and
they
are
content
to
take
such
drops
of
it
as
are
allotted
to
them
.
In
the
midst
of
afflictions
and
bloody
sufferings
they
carry
themselves
as
parts
of
the
holy
Lamb
,
some
of
his
meekness
and
patience
rests
upon
them
to
tell
the
world
that
they
are
his
;
they
do
not
murmur
at
instruments
,
but
submit
to
the
will
of
their
Father
,
who
sits
in
Heaven
and
orders
all
;
they
do
not
wave
the
Cross
,
but
accept
it
as
a
piece
of
conformity
to
their
Head
,
who
died
on
a
Cross
to
sweeten
it
to
his
members
.
To
them
reproaches
for
Christ
are
as
marks
of
honour
.
Sufferings
for
the
Gospel
as
pledges
of
future
glory
.
Some
of
the
Martyrs
have
stiled
their
Prisons
a
Paradice
;
their
Chains
an
ornament
.
This
is
an
high
proof
of
union
with
Christ
.
They
that
suffer
with
him
shall
be
sure
to
reign
with
him
.
If
a
man
be
not
willing
to
suffer
for
him
,
he
hath
not
any
part
in
him
;
he
doth
not
accept
of
him
upon
the
terms
of
the
Gospel
.
Such
an
one
would
have
a
Christ
of
his
own
fancy
,
not
a
crucified
one
;
a
Gospel
and
no
Cross
in
it
;
and
an
Heaven
and
no
sufferings
in
the
way
to
it
,
which
can
never
be
.
In
suffering
times
the
leaves
of
his
profession
will
fall
off
,
he
will
appear
as
a
meer
man
of
this
world
;
one
who
loves
the
world
above
Christ
,
and
fears
temporal
sufferings
more
than
eternal
.
A
true
Christian
he
cannot
be
;
omnis
Christianus
est
crucianus
,
all
that
are
in
Christ
learn
the
lesson
of
the
Cross
.
This
is
the
second
Conformity
.
The
third
is
this
;
There
is
a
conformity
to
the
Resurrection
of
Christ
;
what
was
done
in
the
flesh
of
Christ
in
his
corporeal
Resurrection
,
that
is
done
in
the
spirits
of
true
Christians
in
a
spiritual
One
;
there
the
stone
was
rolled
away
from
the
Sepulchre
,
here
from
the
heart
;
there
the
flesh
of
Christ
was
raised
up
by
an
Almighty
Power
;
here
the
Spirits
of
Christians
are
raised
up
by
it
.
In
this
conformity
,
two
things
may
be
noted
:
There
is
a
conformity
to
his
Resurrection
in
heavenliness
of
mind
:
Thus
the
Apostle
,
If
ye
then
be
risen
with
Christ
;
seek
those
things
which
are
above
,
where
Christ
sitteth
on
the
right
hand
of
God
,
Col.
3.1
.
As
long
as
men
are
in
the
old
Adam
,
their
center
is
here
below
,
their
affections
are
buried
in
earthly
things
;
but
as
soon
as
they
are
in
union
with
Christ
,
they
are
not
here
any
longer
,
but
they
are
risen
;
their
affections
do
not
creep
upon
the
earth
,
but
are
lifted
up
to
heaven
;
their
Faith
puts
back
the
things
of
time
,
and
looks
into
eternity
;
theirchope
takes
its
leave
of
this
world
,
and
enters
in
within
the
Vail
;
their
Love
is
inflamed
,
and
ascends
up
to
him
who
is
Goodness
it self
;
their
Souls
empty
out
themselves
in
holy
Pantings
and
Anhelations
after
him
;
their
hearts
follow
hard
after
him
,
and
can
find
no
Sabbath
of
rest
but
in
him
;
every
part
of
the
new-creature
looks
up
,
and
breathes
after
its
original
;
Heaven
,
from
whence
their
graces
descend
,
becomes
an
attractive
Center
to
them
;
Christ
,
who
is
at
the
right
hand
of
Majesty
,
gives
such
holy
touches
upon
their
hearts
,
as
lifts
them
up
to
himself
;
the
main
stream
of
their
desires
and
affections
runs
out
towards
the
things
above
;
They
first
seek
the
kingdom
of
God
and
his
righteousness
,
that
other
things
may
be
cast
in
to
them
:
This
is
the
temper
of
those
that
are
in
Christ
.
An
eminent
instance
of
this
we
have
in
the
Primitive
Christians
,
who
talked
so
much
of
the
Kingdom
,
the
Kingdom
,
that
the
Heathen
Emperors
were
jealous
,
as
if
the
Christians
had
aimed
at
a
Kingdom
here
below
:
Indeed
it
is
for
Heathens
to
seek
after
this
world
,
but
Christians
look
for
a
better
;
their
treasures
and
their
hearts
too
are
above
;
it
is
but
meer
vanity
for
a
man
,
who
sets
his
heart
upon
earthly
things
,
to
say
,
that
he
is
in
Christ
;
to
espouse
him
and
the
world
too
;
to
be
joyned
to
the
Head
in
Heaven
,
and
to
Earth
here
below
,
is
a
thing
utterly
impossible
;
all
that
are
in
him
,
seek
after
the
things
above
;
as
his
Death
morrifies
them
to
Earth
,
so
his
Resurrection
quickens
them
to
Heaven
.
Also
there
is
a
Conformity
to
his
Resurrection
in
newness
of
life
.
Thus
the
Apostle
,
Like
as
Christ
was
raised
up
from
the
dead
by
the
glory
of
the
Father
;
even
so
we
also
should
walk
in
newness
of
life
,
Rom
6.4
.
Those
that
are
in
him
walk
in
newness
of
life
;
they
do
not
walk
,
as
they
did
,
in
the
way
of
sin
,
but
,
as
becomes
them
,
in
a
way
of
Holiness
.
In
this
new
life
,
two
things
may
be
noted
,
the
Matter
of
it
,
and
the
Manner
.
As
for
the
Matter
of
it
,
those
that
are
in
him
apply
themselves
to
do
that
which
God
commands
;
they
do
not
walk
after
the
flesh
,
but
after
the
spirit
;
they
do
not
walk
after
their
own
wills
,
but
after
Gods
;
like
David
,
they
are
for
all
the
wills
of
God
;
like
Zachary
and
Elizabeth
,
they
walk
in
all
his
Commandments
;
they
are
for
both
Tables
,
not
only
for
Piety
towards
God
,
but
for
Charity
and
Justice
towards
men
;
their
Piety
is
not
hypocrisie
,
for
it
hath
Justice
and
Charity
joyned
with
it
;
their
Justice
and
Charity
are
not
meer
Morality
,
for
they
have
Piety
joyned
with
them
;
as
God
hath
coupled
his
Commands
together
in
the
Law
,
so
they
couple
them
together
in
Obedience
;
it
is
a
never-failing
rule
,
Quicquid
propter
Deum
fit
,
aequalitèr
fit
.
True
obedience
,
as
it
disputeth
not
the
command
,
but
obeys
immediately
;
so
neither
doth
it
divide
the
command
,
but
obeys
equally
;
those
that
are
in
Christ
,
have
an
universal
respect
to
the
holy
Precepts
;
the
same
Holy
Spirit
which
led
Christ
to
a
sinless
obedience
,
leads
them
to
a
sincere
one
:
This
is
the
matter
of
a
new
life
,
it
stands
in
doing
that
which
God
commands
.
As
for
the
Manner
of
it
,
two
things
may
be
observed
.
The
one
is
a
pure
intention
towards
the
glory
of
God
:
As
God
is
Alpha
,
so
he
must
be
Omega
;
as
he
is
the
first
Good
,
so
he
must
be
the
ultimate
End
;
in
all
reason
a
creature
should
be
referred
to
its
Creator
,
and
a
finite
good
should
terminate
in
an
infinite
one
;
to
center
in
a
creature
is
Idolatry
;
to
make
God
a
Medium
,
is
Practical
blasphemy
,
as
if
there
were
something
better
than
he
to
be
enjoyed
for
it self
.
St.
Austin
observes
it
as
an
essential
defect
in
the
Moral
Virtues
of
the
Pagans
,
that
in
them
they
did
not
look
at
the
glory
of
God
,
but
at
themselves
.
Hence
he
observes
,
Propter
te
,
Domine
propter
te
,
is
the
Christians
Motto
in
all
his
good
Works
.
Now
,
if
we
look
into
our
hearts
,
and
see
the
spring
of
actions
there
,
we
may
clearly
see
,
whether
we
are
in
Christ
or
not
.
Whose
Will
do
we
look
at
,
Gods
or
our
own
?
What
is
our
Rule
and
Center
?
Do
we
aim
at
the
great
End
?
Do
we
indeed
desire
,
that
God
in
all
things
may
be
glorified
?
If
we
do
so
,
it
is
a
sure
sign
,
that
we
are
united
to
Christ
;
we
know
the
power
of
his
Resurrection
,
and
by
his
Spirit
are
lifted
up
above
our selves
to
the
great
End
of
all
things
.
The
other
is
an
humble
dependance
upon
the
influences
of
Christ
the
Head
;
as
in
Christ
personal
,
the
humane
nature
depends
upon
the
divine
;
so
in
Christ
mystical
,
the
members
depend
upon
the
head
;
as
Christs
humane
nature
acted
in
union
with
the
divine
,
so
Christians
do
all
in
union
with
Christ
;
there
is
a
Spirit
flowing
from
Christ
,
which
touches
and
moves
all
his
members
.
Hence
they
are
said
to
live
in
the
spirit
,
pray
in
the
spirit
,
walk
in
the
spirit
,
do
all
in
the
spirit
which
descends
upon
them
from
the
Head
.
Hence
St.
Paul
saith
,
I
live
,
yet
not
I
,
but
Christ
liveth
in
me
,
Gal.
2.20
.
He
lived
an
holy
life
,
but
it
was
in
dependance
upon
Christ
;
he
did
the
Will
of
God
,
but
he
was
acted
by
the
Spirit
of
Christ
in
the
doing
of
it
:
there
is
a
vast
difference
between
a
meer
Moralist
and
a
right
Christian
;
the
Moralist
cries
up
the
Fountain
of
Virtue
in
his
own
reason
and
will
;
the
Christian
cries
up
the
Fountain
of
Grace
in
Christ
;
there
are
the
full
treasures
of
Grace
;
there
are
the
rich
anointings
of
the
Spirit
.
The
Moralist
expects
all
,
I
will
no
longer
insist
upon
the
marks
of
union
,
but
conclude
all
with
two
things
:
The
one
is
this
;
Those
that
are
not
in
union
with
Christ
,
had
need
to
consider
their
condition
,
what
poor
forlorn
creatures
are
they
?
what
a
world
of
guilt
is
there
lying
at
their
door
?
what
omissions
,
comissions
,
ignorances
,
presumptions
,
impieties
,
iniquities
,
what
smothered
light
,
abused
love
,
forfeited
creatures
,
buried
talents
,
broken
promises
have
they
to
answer
for
?
and
for
these
things
,
what
black
clouds
and
storms
of
wrath
hang
over
their
heads
?
what
dooms
and
fearful
curses
doth
the
broken
Law
pronounce
against
them
?
at
death
and
judgment
what
will
they
do
?
how
will
they
appear
before
the
Holy
God
?
or
what
can
they
say
or
plead
why
his
wrath
should
not
be
poured
out
upon
them
?
may
they
be
saved
without
a
Saviour
,
or
by
a
neglected
one
?
will
the
great
and
merciful
Jesus
deliver
those
that
would
not
join
themselves
to
him
?
may
his
glorious
satisfaction
cover
those
that
are
none
of
his
members
?
or
his
precious
atonement
discharge
those
that
would
never
receive
it
?
will
the
Law
spare
those
that
refuse
the
Gospel
?
or
the
dreadful
curse
pass
over
those
who
have
none
of
the
blood
of
the
Covenant
sprinkled
upon
them
?
It
cannot
be
;
not
being
in
union
with
Christ
their
condition
is
as
forlorn
,
as
if
there
were
no
Christ
,
no
sacrifice
or
atonement
,
no
Gospel
or
promises
at
all
,
the
wrath
of
God
abides
upon
them
,
there
is
but
a
moment
,
a
little
span
of
life
between
them
and
the
bottomless
pit
;
as
soon
as
death
blows
out
their
Candle
,
they
are
in
utter
darkness
:
It
may
be
a
matter
of
just
wonder
,
how
it
is
possible
,
that
they
should
have
any
rest
or
quiet
of
mind
in
such
a
dreadful
condition
;
the
very
thought
of
the
wrath
to
come
,
is
enough
to
dampall
the
joy
and
comfort
of
their
lives
.
Again
,
Would
they
put
dive
into
their
own
hearts
,
it
would
be
a
weary
thing
to
them
,
to
see
their
immortal
spirits
lye
as
they
do
,
in
ruins
and
spiritual
desolations
;
to
have
minds
,
and
no
practical
light
in
them
;
wills
,
and
no
holy
rectitude
there
;
to
have
love
and
joy
,
and
none
for
Christ
;
hatred
and
sorrow
,
and
none
for
sin
:
It
would
be
grievous
in
their
eyes
to
see
their
precious
souls
lye
in
the
turpitude
and
pollution
of
sin
,
in
a
sink
of
pleasure
,
or
a
cave
of
covetousness
,
or
some
other
lust
,
which
like
an
unclean
place
miserably
defiles
it
whilst
it
abides
therein
:
In
such
a
doleful
state
,
what
help
or
relief
is
there
but
in
Christ
?
Is
not
he
the
great
repairer
of
breaches
?
Is
it
not
he
that
sets
up
the
Divine
Image
and
all
its
furniture
in
the
Soul
?
is
not
he
the
only
one
,
that
cleanses
us
from
the
stains
and
turpitudes
of
sin
?
There
i
,
salvation
in
no
other
but
in
him
alone
.
Were
but
men
awakened
,
they
would
never
rest
in
a
Christless
condition
;
the
scores
of
guilt
in
conscience
,
the
wrath
of
God
hanging
over
their
heads
,
the
forlorn
and
desperate
state
of
their
own
souls
,
the
wretched
pollutions
and
defilements
which
they
lye
under
,
would
make
them
cry
out
for
Christ
;
oh
!
give
us
Christ
or
else
we
dye
;
nothing
can
wash
out
our
guilt
but
his
atoning
blood
;
nothing
can
cover
us
from
wrath
,
but
his
glorious
satisfaction
;
nothing
can
purge
out
our
stains
,
and
set
our
hearts
in
order
,
but
his
spirit
:
the
fearful
condition
of
being
without
Christ
would
prompt
them
to
breathe
,
and
endeavour
after
union
with
him
,
as
the
only
necessary
and
desirable
thing
in
the
world
.
The
other
is
this
;
Those
that
are
in
union
with
Christ
,
should
carry
themselves
in
a
just
decorum
to
that
blessed
state
.
How
should
they
study
and
admire
the
transcendent
excellencies
of
their
head
!
what
a
glorious
and
incomparable
person
is
he
!
Creatures
are
but
vanity
,
the
whole
world
is
but
a
poor
nothing
in
comparison
of
him
;
what
a
sight
is
God
in
the
flesh
,
in
whom
the
distance
between
God
and
man
is
,
as
it
were
,
filled
up
in
a
wonderful
incarnation
!
how
infinite
is
that
love
which
moved
him
to
come
down
into
an
humane
nature
,
to
stand
in
it
under
the
rules
of
his
own
Law
;
nay
,
to
bleed
and
die
upon
a
Cross
to
make
a
full
satisfaction
for
the
sin
of
the
world
?
How
should
those
that
are
in
him
stand
and
adore
him
?
What
rapes
and
extasies
of
affection
are
due
to
him
,
who
is
all
over
beauty
and
amenity
?
With
what
joys
and
triumphs
of
faith
should
they
look
upon
that
precious
blood
,
which
cheers
the
heart
of
God
and
man
?
Here
they
may
lye
down
in
ease
and
rest
,
no
fears
of
death
or
hell
shall
disturb
them
.
And
what
are
the
rich
anointings
and
over-measures
of
the
Spirit
which
are
upon
him
!
How
vast
an
Ocean
of
grace
is
he
!
and
what
wonders
are
to
be
seen
there
!
Those
that
are
in
him
have
reason
to
stand
and
admire
at
the
continual
illapses
of
the
Spirit
,
and
supplies
of
grace
which
come
from
him
.
Israel
could
sing
at
an
earthly
fountain
,
Spring
up
O
well
,
Numb.
21.17
.
How
should
Christians
joy
in
the
fountain
of
Grace
,
and
say
,
Flow
out
,
O
infinite
Well
,
let
thy
streams
make
us
glad
for
ever
!
What
precious
thoughts
should
they
have
of
him
!
What
firm
adherences
of
will
to
him
!
What
total
dependences
upon
him
?
What
pure
intimate
affections
towards
him
!
How
should
their
love
feed
and
feast
upon
the
delicious
suavities
and
plenitudes
in
him
!
Earthly
things
should
be
but
as
so
many
beautiful
shadows
and
gilded
nothings
;
their
affections
should
be
intirely
set
upon
him
as
the
most
amiable
object
of
all
;
carnal
self
should
be
left
and
forsaken
,
that
they
may
be
swallowed
up
in
him
.
How
should
they
study
and
earnestly
affect
to
resemble
him
!
his
will
should
be
theirs
,
theirs
should
be
broken
to
pieces
,
that
it
may
be
made
one
with
his
;
his
mind
should
be
in
them
,
and
theirs
should
have
pure
aims
at
his
glory
;
they
should
never
think
that
they
have
enough
of
his
Image
,
but
every
day
endeavour
to
have
more
lively
stamps
and
impresses
of
it
upon
their
souls
;
nay
,
they
should
not
rest
in
a
meer
interne
assimilation
to
him
,
but
strive
after
an
externe
imitation
of
him
,
to
talk
and
act
,
and
live
as
he
did
;
as
there
is
one
Spirit
in
him
and
them
,
so
there
should
be
the
same
steps
in
both
.
When
they
go
about
any
thing
,
they
should
ask
their
own
hearts
,
would
he
if
on
earth
do
so
?
Do
we
herein
imitate
him
who
is
the
grand
copy
and
Idea
of
Virtue
?
To
hunt
after
the
world
,
or
drown
in
sensuality
,
or
boil
in
hatred
and
malice
,
is
not
to
act
as
mystical
parts
of
the
great
Samplar
.
And
how
should
they
seek
communion
with
him
in
Duties
,
Providences
,
in
Creature-comforts
!
Christ
alone
should
be
the
matter
of
their
fruition
,
all
other
things
should
be
subservient
to
him
,
nothing
should
be
good
to
them
but
what
tends
to
him
.
And
how
should
they
endeavour
to
give
all
content
to
him
!
the
least
dalliances
with
sin
are
a
grief
to
him
.
The
Physician
tells
us
,
that
all
grief
in
the
body
proceeds
from
the
solution
of
the
continuum
;
it
holds
good
in
his
members
;
nothing
is
more
grievous
to
him
,
than
to
have
them
backslide
&
be
out
of
joint
.
If
they
should
fall
off
from
his
Mysteries
to
their
own
reason
,
or
from
his
precepts
to
their
own
will
,
or
from
his
righteousness
to
their
own
works
,
it
would
be
a
thing
no
less
displeasing
to
him
than
unbecoming
to
them
.
And
how
should
they
labour
to
find
all
content
in
him
?
He
is
a
King
for
power
,
an
Husband
for
love
,
a
foundation
for
support
,
a
Priest
for
atonement
,
an
Head
for
influence
.
Nay
,
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
things
,
Col.
3.11
.
It
is
safe
to
be
under
his
protection
,
sweet
to
be
in
his
embraces
,
sure
to
be
upon
his
bottom
;
comfortable
to
have
peace
by
his
blood
;
excellent
to
have
continual
supplys
and
emanations
of
grace
from
him
.
Nay
,
to
have
him
,
is
to
have
all
things
;
all
that
are
in
him
have
reason
to
rest
satisfied
in
him
,
and
to
begin
that
Song
of
the
Lamb
,
which
they
shall
be
ever
singing
in
Heaven
to
him
.
FINNIS
.