The interest of reason in religion with the import & use of scripture-metaphors, and the nature of the union betwixt Christ & believers : (with reflections on several late writings, especially Mr. Sherlocks Discourse concerning the knowledg of Jesus Christ, &c.) modestly enquired into and stated / by Robert Ferguson.

CHAP. III. Of the Vnion of Believers with Christ. (Book 3)

SECT. I.

I Am come at length to the ventilation of that which I principally designed, and which in my undertaking to accost Mr. Sherlock I had chiefly in prospect. And as I am not without hope, that what hath been tendred upon the former Themes will not be altogether displea∣sing, so I reckon that what is now to be discoursed will both receive Light and be sustained as well by treating, as the arranging them in the order I have done. Nor is it only Matter of complaint, to find the received Doctrines of the whole Christian as well as Protestant Church publickly impeached and arraigned, but 'tis matter of wonder how by persons

nor only living in the Communion of an Orthodox Church, but enjoying great emoluments by virtue of their station and interest therein, it comes both to be so, and to be connived at by those whose Duty it is upon many accounts to ex∣press their resentment. To suffer those principles which we not only be∣lieve, but superstruct our hope and com∣fort upon, to be publikely invaded, be∣cause in the opposition given to them the reputations of those are endeavoured to be abated, whom for other causes we think we have reason to dislike; is not an allowable Apology before Men, much less will it serve as a just plea before God To permit the Articles of our Belief not only to be questioned, but contradicted and run down with all the Satyr and Contempt that can be ima∣gined, meerly because some of the Non-conformists are at the same time made the Triumph of their Derision and Drol∣lery who do so, is not wisely done, to say no worse of it. For by the publica∣tion of such Discourses under the stamp of their Authority, who are entrusted with the Care, Defence and Preservation of Religion, and through the universal con∣nivance

of the Fathers and Dignitaries of the Church; since their Publick venting, it cannot be otherwise expected, but that the Church of England in general will come to be reputed guilty of the Princi∣ples asserted, and even such as are In∣nocent will be made to suffer in the e∣steem of the World amongst the No∣cent. Especially Forreigners who can take no other measure of the whole, but what they draw from the approved Writings of particular and Individual members, (no whole having any ex∣istence but what it hath in its parts) will be tempted to judg otherwise of the Church of England, than is either for her Interest or Honour that they should. And besides whilst these New Doctrines stand propagated under the countenance and security of an Imprimatur, there is little likelyhood that the heats and rup∣tures between Them and dissenting Bre∣thren should be extinguished or made up; but that instead thereof, they will grow to be further enflamed and wi∣dened. There is no man, how mo∣dest or zealous of peace soever he be, who will much care to maintain Com∣munion with that Church, that hath both

departed from her own established Do∣ctrine, and that of the whole Catholick Church also. 'Tis a very incongruous Method of promoting Unity, and an odd way of providing for the safety of the Church, to suffer persons of known Learning, Holiness, Gravity and Mo∣deration, and such as dissent from her only in matter of Formes of Ecclesiasti∣cal Government, and Rites and Modes of Worship, to be treated with all the Scorn, Contempt, and whatever else the Fall of Adam hath stained the World with; and all this (for any thing that yet appears) meerly for maintaining her own anciently received, and yet Legally esta∣lished Doctrine. Were the matter con∣troverted only Scholastical niceties, or enquiries of lesser Moment, yet it were both for their own Honour who manage them, & the Interest of the Church where their concernment lyes, that they should be debated with Candour and Modesty. And that mutual esteem and Charity of affections might be preserved under dif∣ferent apprehensions of judgment. And that though the Opinions were not Recon∣cileable, yet there might no Variance arise through invidious representations of one

another, betwixt the persons differently sensing. How much also the Church of England, by suffering her publick Arti∣cles and established Doctrines to be as∣saulted by any of her Members who hath but the pride and boldness to do so, ex∣poseth her self to the clamour of the Papists, is easy to be conjectured. For hereby she retains no common standard of Religion by which it may be under∣stood what she holds. And this if I be not misinformed, hath been mustered up by a Romanist, & urged in a private Dis∣course to a Person of Learning, beyond the possibility of a satisfying Reply. Did the Fathers and Dignitaries of the Church only resolve on this Neutrality, till the Non-conformists were worded or railed into silence, yet this is not re∣concileable to the Wisdom (to omit the Zeal) which we are willing to believe them to be endowed with. For besides that the Trust reposed in them is not an∣swered by their looking on so long, 'tis more than likely that if the minds of men come once to be tinctured with these Notions, an interposure then will be like the applying a remedy when the Disease is incurable. Unhappy Principles when

once throughly imbib'd, are not found so easy for men to devest themselves of. Though persons esteem it no reflection upon their Parts, nor disparagement to their Understandings to change their O∣pinions once, especially if they obtai∣ned our Belief before we were in a capa∣city to examine them, yet few are wil∣ling to proclaim their Weakness so far as to change their Judgments often, parti∣cularly when the things again to be rece∣ded from, did not solicite their Faith till they were of age, and thought them selves of ability to enquire into them. And if an implicite apprehension of the Concurrence of our chief Doctors (col∣lected from their Silence) should be found to have influenced any to submit to these Notions, beyond what the glosses with which their Authors varnish't them could do, their declining so long to de∣clare themselves is yet worse to be ac∣counted for.

§. 2. But waving the Interest of the Church of England in those Truths which our Author manageth an oppositi∣on to, and Her Concernment more than Ours to appear in the Defence and Vin∣dication of them from the rude and

bold, though weak assaults of Mr. Sher∣lock; I shall rather enquire into what seems more especially to have given Birth to our Adversaries Notion of the Union of Believers with Christ, and to have influenced him to denounce War against the Doctrine of the Catholick Church in this matter. And not to in∣sist upon what our Author is pleased to alledg as the Reason of it, whereof cha. 1. sect 2. seeing I do rather judg That a pretext than the true Motive: It seems to me to derive its spring higher, and to own its self to another Opinion e∣spoused by some of our late Writers, which however artificially glossed, doth indeed damm up all the sources of Grace and Holiness, and is no way defensible but by renouncing all Immediate Union betwixt Believers and Christ, and dis∣claiming Him from being a Head of in∣fluence to any. In brief then, the Root and Stem, from which our Authors O∣pinion in this matter hath shot forth and sprung, is this; namely That, there is no infused Principle of Grace communica∣ted to us from Christ as our Life and Head by the efficacious operation of the Spirit, but that whatsoever is so stiled

in vulgar Talk, is only the result of our natural Abilities, assisted and seconded by the Moral influences of the Gospel. That Mr. Sherlock is throughly baptized into th••s Pelagian and Socinian Principle, though he may sometimes mask himself in declaring it, I shall endeavour to De∣monstrate by presenting the Reader with some passages which occur in his Book. When Dr. Owen had upon a certain oc∣casion said, That the Humane Nature of Christ if it could be conceived as sepa∣rated from the Deity, could afford no spi∣ritual supply, but only in a Moral way; our Author is pleased to reply in way of Sarcasm and Irony, that That is a very pittiful way indeed; inti∣mating in effect,* 1.1 that there is no other way by which supplyes of Grace are com∣municated to us. Nor doth he only Railly upon the foresaid Learned Person, for styling Christ the Fountain of all Grace p. 213. but he plainly tells us, that by Grace for Grace which we are said to receive out of Christs fulness, there is no more to be un∣derstood, but onely a clear and perspicuous Revelation of the Divine Will in the Gospel,* 1.2 because

it proclaims so many excellent Promises. A gloss evidently borrow∣ed from Socinus,* 1.3 Schlich∣tingius and others of that Tribe (which I thought fit to intimate, not only to prevent his glorying in a∣nother mans line, but that the world may know what copy he useth some∣times to write after. Hence it is that he will have Christ to be styled our Life, only because he hath prea∣ched the Word of Life, and declared the true and only way to Life and Happiness:* 1.4 And because he hath Power and Autho∣rity to bestow Immortal Life upon all his sincere fol∣lowers.* 1.5 Of kin and affinity

to these is his affirming God to have by various ways attempted the recovery of mankind, but with little success till at last he sent his Son into the World, who by more plainly publishing the Word of Life,* 1.6 and by his more easy directions and nobler Promises reformed the World, after that long and sad ex∣perience had proved all those Ways ineffectual,* 1.7 which the Divine Goodness out of a rest∣less Zeal and concernment for the re∣covery of Mankind had fallen upon. Hence not only the Methods of Divine Grace are denyed to consist in the producti∣on of any new Principles by an omnipotent & irresistible Power: But the asserting a ne∣cessity of infused Principles to regene∣rate our Natures, relieve our Weakness, and adapt us to live to God; is represen∣ted by our Author a making us to be Acted like Machines by the Irresistible Power of the Grace and Spirit of God.* 1.8 And to declare us passive in the recepti∣on of the first Grace, is said to render all the Rules and Directions prescribed us by God vain and foolish, P. 354. I purpose

not here to discourse the nature of Rege∣neration, nor the consistency of Effica∣cious Grace with humane Liberty, nor how the producing Faith in us by a pow∣er infallible in its Effects, and which is never actually defeated, is so far from being subversive of our Rational Freedom, that it promotes as well as pre∣serves it. Nor shall I urge, how if Re∣generation be nothing but the result of the exertion of our Faculties through an-application of Gospel-Precepts and Pro∣mises to our minds for influence and conduct, that the Holy Ghost hath not only suggested things ordinary and ob∣vious to us under an Embarass of lofty Hyperbolical and swelling words; but instead of enlightning us in the Nature of the work of Conversion beyond what the Phlosophers have done, he hath only envelopt it in thick Darkness, and cast it into further obscurity; the chief Terms declarative of it in the Scrip∣ture (if that supposition be once admit∣ted) being only Rampant, fulsome Me∣taphorical expressions of Amendment of Life. Nor shall I debate what is requi∣red of us in way of Duty in order to our Regeneration, and how that whatsoever

so is exacted; as to the Matter and sub∣stance of it lyes within the Sphere and Circle of our Natural Abilities. As nothing but charming lusts, false delu∣sions, Carnal Interests, foolish pre∣judices, indulging the appetites of the Animal life, and attending to the titilla∣tions of the flesh, can hinder men from the performance of what God in subservi∣ency to his communicating of Grace (at least in his ordinary dispensing of it) doth require; so the being in the Exercise of those means, and in the discharge of those Duties which God prescribes and enjoyn's, doth not only take us from, and prevent those sins which would render Conversion difficult, if not impossible; but they are further useful as means appointed and blessed of God unto such an end. Though our Obedience hath neither any Physical Efficiency upon our Regenera∣tion, nor is Grace bestowed in the Con∣sideration of any previous merit that is in our performances, yet tis neither super∣fluous nor vain, much less doth it lye in any repugnancy to our Conversions being only perfected by an Effectuall Subjective Work of the Spirit of God. Neither shall I here declare with whom

the Opinion of our Author in this matter coincident. Though to do him right he is so far from being singular in it, that he hath not only the Pelagians, Socinians, and the Writer of the Defence and Continuation of the Ecclesiastical Polity, but the doughty Mr. Hobbs, for his associates;* 1.9 the last of whom I can ve∣ry well allow to com∣bate Gods Grace, having first Listed him∣self in Opposition to his Being. And as these are enough to secure him from the impeachment of Novelty, so they may serve him to confront Austin, Prosper, &c. the African, Arausican, and other Ancient Counsells, as well as the Synod of Dort, and Generality of Christian Writers with. That which upon a most serious and Impartial survey and examination of the foregoing passages I have to offer is, that from hence hath proceeded our Au∣thors Notion of the Union betwixt Christ & Believers. Nor could he in congruity with those principles allow any other kind of Union betwixt them and Him, but what is meerly Political or at most Moral. Admitting once his premises, his Conclusion is Good and Regular: And

allowing his Antecedent, his Consequent is every way Logical; nor is there the least Flaw in the coherence. How∣ever bad and perverse his thoughts be in this Matter, yet they are Harmonious and duely Ligu'd one to another. Union importing a Relation differs not intrinse∣cally from the Subject, Term, and Foundation; and therefore answerably to the Nature, Genius and Quality of the ground and cause of the Habitude be∣twixt the Extremes Related, must our Notion and Idea of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and respect between the Relate and the Correlate be. Other Influences of Christ on Be∣lievers, besides the giving them Laws attended with promises and threatnings being with Mr. Sherlock absurd and im∣possible, all Union betwixt Christ and them save a Political is therefore to our Author obscure and Unintelligible. Ig∣norance & dislike of the Communication of the Spirit from Christ to us whose he is said to be, Gal. 4.6. Rom. 8.9. and to be given by Him to be with us and to dwell in us, Joh. 14.17. 1 Cor. 3.16. to∣gether with an opposition and enmity to the Holy-Ghosts producing New Principles in us by a Physical and efficaci∣ous

Operation (though he be said to renew us, Tit 3.5. Sanctify us, 1 Pet. 1.2. and regenerate us, Joh. 13.5, 6.) is indeed the true spring and source of our Authors in∣surrection against and contempt of any Union betwixt Christ and his people, but what is Political. Whatever else is pretended, 'tis but the casting a mist before the eyes of men, or rather the Hectoring them out of the Common Belief of the Catholick Church by a Noise & Clamour of Riddle & Unintelli∣gible Mystery. And whereas I intimated, Chap. 1. §. 2. that 'tis mainly because of the Unintelligibleness of the Union common∣ly pleaded for, that Mr. Sherlock renoun∣ceth and disclaimeth it; my meaning was partly, that this is the principal reason w^ch he thought fit to alledg; and partly that the obscurity which in reference to him 'tis envelopt with, is from that darkness that be-nights him in relation to the Nature of Regeneration, and the indwel∣ling of the Spirit. The Immediate Communication of Grace from Christ by a powerful and Unresisted operation of the Holy Ghost, being in his Opinion first Unaccountable for, thence in the Second place comes all kind of Union betwixt

Christ and Believers, except a Political and Moral to be Unintelligible. The obscurity of the Union contended for might indeed influence him to depart from the received Opinion about it, but his Opposition to the Principles from which it results gave the Original rise to that abstruseness which made it an Unintelligible Riddle. For other∣wise the Notion of an Immediate Union betwixt Christ and Believers is not more Unintelligible on the Foundations which we proceed upon, than Mr. Sherlocks No∣tion of it is on the Hypothesis which he hath erected.

§. 3. One would think that the mean∣ing of the Terms Christ and Believers should be so fully understood and univer∣sally agreed on amongst Professors of Religion, especially Ministers of the Gos∣pel, that to spend time and words in sta∣ting and setling the import of them were not only needless but superfluous. But through the misrepresentation which some have industriously, and with respect to the serving a corrupt design given of their Brethren as to the fixing the import of these words, the case is otherwise. And therefore 'tis necessary, before we

advance any further, to settle and deter∣mine the Notion of these Terms as well as of Union, and to set restraints upon their significations, lest otherwise we be made to accept a sense of them which contradicts our own judgment as well as the Truth. Mr. Sherlock in his ar∣raigning the immediate Union of Belie∣vers with Christ, is pleased to charge those whom upon that occasion he thinks fit to encounter, for affirming men to be United to Christ while they continue in their sins,* 1.10 and that the Union betwixt Christ and Believers is perfected while men continue as ugly, deformed, and vitious as may be. And having represented our Union with Christ to be perfected, we remaining in the mean time unholy, he proceeds to inferr Our destroying all the necessary obligations to Holiness for the future, Because then the merits and satis∣faction of Christ become imputed to us to remove the guilt of sin, and to deliver us from the pu∣nishment of it,* 1.11 and his actu∣al Obedience becomes imputed to us to make us Righteous, and to give us an actual right to Glory. Whether this account which

gives of the Opinion of his Adversaries, proceed from his ignorance or insinceri∣ty, I shall not determine; but false and slanderous it is, and must accordingly be ascribed either to want of knowledg in these things, or neglect of faithfulness in reporting what he knew of their Judg∣ments about them whom he undertakes to oppose. Having lost the Divine I∣mage and our Integrity by the Fall, we not only contend that there is the effi∣cacy of an external Agent necessary for the recovering it, and that he who im∣printed the Image of God on Humane Nature in the first Creation of Man, must restore it in his Regeneration; but we affirm withal, that till the sancti∣fying Spirit effectually, infallibly, and by an unresisted Operation, transform us into the Divine Nature, and communicate to us a vital seed, we remain polluted, unho∣ly, and uncapable of doing any thing with all that dueness of circumstances as may commend us or our performances to Gods acceptance. Not but that antecedent∣ly to the Holy Ghosts renewing us by a communication of Grace to us, we may both Dogmatically believe the Doct∣rines of the Scripture, and be found in a

discharge of the material parts, not only of natural Duties, but of the Acts of In∣stituted Religion. But to say, that we ought thereupon to be denominated Ho∣ly, is to remonstrate to the Scripture in a thousand places, and to overthrow the very Tenour and design of the Gospel. Now while we remain thus Un-holy, we are so far from being actually united to Christ, or capable Subjects of Justifica∣tion and Forgiveness, that till we be actu∣ally made partakers of the washing of Regeneration, and the renuing of the Holy Ghost, we cannot possibly have any Union with Him, or have a right to Par∣don of Sin, or any thing that ensues or de∣pends thereupon by Him. I know not one amongst the Non-conformists, who Affirmeth that wicked Men while They con∣tinue such are actually united to Christ, and thereby have an actu∣al Right to Pardon and Righteousness,* 1.12 and Eternal Life, yea, that they must be united to Christ (if ever they be United) while they continue in sin, as Mr. Sherlock is pleased without respect either to Modesty or Truth to brand them. Nor do I know any Opi∣nion maintained by them that draws such

a pernicious Consequence after it. But 'tis no matter with some if the Deducti∣on be odious and reproachful, whether it be Rational and Coherent or not. All that we plead for is this, that as previously to our Union with Christ we are polluted and Un-holy; so by that very Act whereby he Unites us to Himself, He infuseth those Principles into us, by which our Natures are cleansed, and we come to be denominated Holy and Pure. The Foundation of our Union, and that by w^ch we become 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Cor. 6.17. ligu'd and cemented to the Lord, is the mat∣ter of our inward Purity, and the vital Seed and living principle of our follow∣ing Obedience. By the same Act that he assumes us into Union with Him∣self, He transforms our Natures; and by having made a Change in the Heart, there infallibly follows a Change in the conversation. Those very Principles by which we are regenerated, are both the Li∣gaments which Knit and Unite us to him, and the springs & sources of all our Gospel Obedience. 'Tis a needless enquiry whe∣ther our renovation in order of Nature precede our Union with Christ, or whether our Union go before our Renovation,

seeing in order of Time they are not on∣ly inseparable; but that which is the New Creature, the Seed of God, and Divine Nature in us is the very Bond of our Cohesion. And as none conti∣nuing Un-holy are united to Christ, so neither doth our being united to Him, De∣stroy our Obligation to Ho∣liness and Obedience for the future,* 1.13 of which Mr. Sherlock foolishly as well invidiously impeacheth it. For besides that both the Consideration of Gods distinguish∣ing mercy in the renewing our Natures will be a forcible Motive and Argument to Holiness, and the principles already inlaid into our Hearts like a vital Form in the Soul, turning it into an uni∣versal consent with Gods own Will, adapt, connaturalise and incline us to it; The same Spirit which was the Author of our Regeneration continues both to watch over, cherish, foster excite, and draw forth those principles and habits which he hath already infused into our souls, and to communicate such farther supplies as upon our serving his promises God in his Soveraign infinite wisdom in order to his own glory thinks meet.

These we have described, are the persons whose being united to Christ we plead for, which I hope neither derives a dis∣honour upon the person of our Saviour,* 1.14 nor offers any contradiction to his Gospel. We disclaim being the Patrons and ad∣vocates of the Union of any Unholy person, while he continues such, to Christ: Nor is our adversary able by any Rule of Argumentation to infer it from any of our Opinions. How far he may be able to prejudice those against us who are led by Noise, Clamour and Confidence, instead of calm and sedate Reason I know not; but amongst persons of a better figure, who will not meerly be talkt into a contempt of us, who hate us not out of Interest, and so regulate their Faith concerning us by their Indignation, I defie him a Proselyte. I wish Mr. Sherlock were not in this very particular lyable to have that retorted upon him∣self which he hath as unjustly as invi∣diously fastened upon us. For as I should be sorry that any thing in our own opini∣on should lye in such an inconsistency to the frame of the Gospel, as to entitle Unholy persons to an actual Union with

Christ; so 'tis no pleasure at all to me to find the Doctrine of an Adversary preg∣nant with consequences subversive of true Holiness. But we must take things here as they are, and he ought not to be offended to have his own Notions in this Matter modestly exposed, having with so much Satyr and Contempt injuriously represented the Opinions of others. And first, he grants in so many words, that in one sense we must be united to Christ before we can be Holy;* 1.15 and he gives this rea∣son for it, Because the first & lowest degree of our Union with Christ is a Belief of his Gospel, and the belief of the Gospel being the great principle of Obedience, it must needs go before it. While Mr. Sherlock impeacheth us, as disserving Holiness and Religion by our Notion of Union, who yet allow no man to be in Christ,* 1.16 who is not a new Creature: and that Christ only dwells in us and we in him by the Spirit which he hath given us:* 1.17 He is at the same time so unhappy, and so little mindful of what he says, as not only Consequentially, but in Terminis

to plead that men must be United to Christ before they can be Holy. I know he adds, That our Union is not per∣fected without actual o∣bedience;* 1.18 * 1.19 but if to be in Christ signify no more than being members of his vi∣sible Church which is made up of Hypocrites as well as sincere Christians, as our Author tells us elsewhere, I see not but that Uni∣on is compleated as well as begun with∣out a Mans being Holy, seeing to be u∣nited to Christ is no more in its full import than to be in Him. Yea, as if it had not been enough barely to assert, that men whilest they continue in sin may be United to Christ, the Scripture must be suborned to counte∣nance it.* 1.20 Christ (sayes he) speaks of such bran∣ches in him as bear no fruit; and therefore being in him can signify no more than be∣ing Members of his Visible Church, which is made up of Hypocrites as well as sincere Christians. But neither doth this nor any other text in the Bible militate in be∣half of such an impious Notion, how∣ever it or they may be pressed, wrested and distorted to such a service. Should

we allow Mr. Sherlocks reading of the words referred to Joh. 15.2. which our present English Translation hath prece∣ded him in, yet there is nothing in them towards the Patronage of the Cause they are brought for. The meaning of the place is not, that there are any really in Christ who bear not fruit, but only that there are some void of all fruits of Righ∣teousness, who make profession of their being so; Who are there∣fore in an equivocal sense styled branches,* 1.21 because they are numbred a∣mongst the Members of the Church. For it is usual to speak of persons and things as if they were that which they appear to be. But withall, the place is capable of another Lection, which if admitted, our Authors Hypothesis is far from being befriended by it. For the words may be as well read, Every Branch that beareth not Fruit in me he taketh away; as every Branch in me that beareth not Fruit. And then the true import of it is, that unless we be in Christ we can bring forth no Fruit to God, and that what shew of

being branches we make by virtue of an External Member-ship in the Church. Yet that shall be no Obex to Christs disclaiming and renouncing our Works. Nothing hath the true denomination of Holiness, but what proceeds from the Spirit of Christ in us, and Principles of Grace by infusion communicated to us, which are the Foundation, matter and Bond of our Union with Him. And under whatever gloss or varnish we or our works appear to the World, yet without such a Relation to Christ we are none of His, nor are our Duties as to the Principles and Circumstances of them acceptable to God. The Ob∣ligation upon Men to Obedience in what state soever we suppose them; The con∣sistency of Gods Right of Comman∣ding with our contracted inability to the yeilding of due Obedience; the Ca∣pacity that all men remain in, notwith∣standing any Congenite Impotency for the performing many External Duties good in themselves and in the matter of them, with the subservience of these performances to Conversion, as they are means appointed of God in order thereunto; all these I in some measure

understand and can reconcile with the Oeconomy of the Gospel: But that our Lives can be Holy till our Hearts be so through the renuing of the Ho∣ly Ghost; or that our Works can be adequately Good antecedently to our Reception of supernatural Grace, I do no wise understand, and I should ac∣count my self obliged to Mr. Sherlock would he unfold these things to me with∣out obtruding Pelagianism upon the World. And this conducts me to a Second thing wherein our Authors No∣tion of Union with Christ disserveth and undermines Gospel-Holiness, be∣yond what the highest Malice steel'd with a proportionate Confidence, can by any Laws of Reason fasten upon his Adversaries of such a tendency. For as if it were not enough to have said, that men are in a sense United to Christ before they either are or can be Holy,* 1.22 even that very Obedience in which he states the compleatness of our Union with Christ, and by which he declares it to be perfected, is not owing to an In∣fused Principle derived from Jesus by the effectual operation of the Holy

Ghost, but is only the result, & effect of our Natural Abilities awakened and ex∣cited by the Gospel. Hence (that I may not again repeat what we have heard from him before Sect. 2.) he tells us, That a Holy Life must at least in order of Nature goe before our Union with Christ,* 1.23 because by this we are United to Him; and that we are not real and living Members of Christ till we first sincerely Obey Him. Now I say, that this Obedi∣ence wherein our Author places the very perfection of our Union with Christ, is not only formally distinct from true Gospel-Holiness, but indeed lies in a con∣trariety to it. The Gospel acknow∣ledgeth no Acts of true Holiness per∣formed by any, where there is not ante∣cedently at least in order of Nature a principle of true Holiness in the persons performing them. No Acts, operations, or Duties of ours are in the esteem of the Gospel Holy, but what proceed from, and are done in the virtue, po∣wer, and efficacy of Grace previously de∣rived from, and Communicated to us by Jesus Christ. There is pre-required to all acts of Gospel-Obedience, a new,

real, spiritual Principle by which our Na∣ture is renewed & our Souls rendred habi∣tually and subjectively Holy. Grace is not the effect and product of any previ∣ous good Actions of ours, (what ever subserviency through the appointment and dispose of God they may lie in as to his bestowing of it) but all Acts & Opera∣tions truly Good are the fruits and efflo∣rescencies of Grace. To talk of sincere Obedience precluding our antecedaneous adeption of a new Principle, and the Communication of a Divine Vital Seed to us, is to impose Pelagianism upon us, and that in a more fulsom way, and in cruder Terms than many of the followers of Pelagius used to declare themselves. Excluding our being furnished with an active, supernatural, infused, sub∣jective Principle, the utmost influence the Gospel hath upon Obedience is only by the equity and reasonableness of its Laws, the nobleness and certainty of its Promises to solicite our Minds, and to awaken the Strength we have; but as to the conferring any real Strength or the begetting a vital Form in our Hearts, thereby repairing and restoring the I∣mage of God which we have lost, it is

altogether incompetent and ineffectual. So that upon the whole, that very Obe∣dience wherin Mr. Sherlock states the Nature and Perfection of our Union with Christ to consist, is not only contra-distinct from, but subversive of the Ho∣liness which the Gospel requires, being an Obedience educed meerly out of our natural Abilities, and no ways owing to any Antecedent Renovation of our Natures by the Holy Ghost; which is that alone that the Gospel honours with the name of Holiness. Nor is this either all the Invasion which our Author, by the Idea he gives of Union with Christ, hath made upon Gospel-Holiness, but admitting once his account of it to be true, that which God alone doth entitle by the Name of Holiness is wholly shut out of the Religion of Christians. So that a Third Reason why I except against his Notion of our Union with Christ as per∣nicious to Holiness beyond what the O∣pinion of any others is whom he so Tra∣gically declame's against, is this, that it ren∣der's all True Holiness even in persons actually and compleatly united to Christ, impossible for the future. For as our Union with Christ is perfected without a∣ny

Communication of New Principles by a real, Physical and efficacious o∣peration of the Holy Ghost; so through our being United to Him, he becomes not according to Mr. Sherlock, a Quick∣ning Head and a Vital Root of Influences to us.* 1.24 He is (says he) only styled our Head,* 1.25 because invested with Authority to Govern us by his Laws; and our Vnion with Him as such, consists only in an acknowledgment of his Authority, and in Subjection to his commands. Hence the making the Per∣son of Christ a Fountain of Grace, is re∣flected upon by our Au∣thor in words full of con∣tempt and scorn.* 1.26 And by our Fellowship with Christ which the Sacred Writers so Emphatically speak of, we are told there is only meant such a Political Union, as is betwixt a Prince and his Subjects, between Superiours,* 1.27 and Infe∣riors. Hence also that Fulness of Grace which is said to reside in Christ,* 1.28 is declared by our Author to be nothing but his revealing the Gospel

to us, which may well be called Grace be∣cause it contains so many excellent promises: and our receiving out of his Fulness Grace for Grace, is paraphrased to denote no more but our being perfectly instructed by Him in the will of God.* 1.29 Hence likewise Christs being styled our Life, is glossed to import only his publishing the Word of Life to us, which contains the most express pro∣mises of a blessed Immortality, and the most easy and plain directions how to attain it. Now I do not deny (the things revealed and com∣manded in the Gospel,* 1.30 being both Good in themselves, and suited to the Reason and Interest of Mankind, and also enforced by the most attractive Motives which we can either desire or Imagine,) but that men in the alone strength of their Natural Faculties, may perform many External Duties, and in that manner also that we who judg on∣ly according to appearance, are thereup∣on to account them Holy; yea that no∣thing but supineness, lustful prejudice, consuetude in sin, & a being immersed in∣to the Animal Life, can hinder them from so doing: But I deny that any

Act or Duty hath the proper Form, and Nature of Holiness, or is so denomina∣ted in the Scripture, but what both pro∣ceeds from an Antecedent Habit or Prin∣ciple of Holiness in the persons by whom they are performed, and an Immediate influence from Christ in the virtue of our Union with Him as our Quickning-Head, Vital Root, & living Spring in the actual performance of them. 'Tis he that worketh in us both to will and to do, Phil. 2.13. and without him we can do nothing that is Formally Good or acceptable to God, John 15.3. That exclusively of an antecedent Habit and seed of Grace communicated to us and Resident in us, and of fresh Influences from Jesus Christ by the Holy Spirit, we are neither Subjec∣tively Holy, nor do perform any one thing which the Scripture bestows the Denomi∣nation of Holiness upon, hath not only been Demonstrated against the Pelagians both by Ancient and Modern Writers, but defined in several Councils and Synods. And therefore Both these being discharged out of Mr. Sherlocks Hypo∣thesis of our Union with Christ, his Doctrine concerning it is so far from ha∣ving any Influence upon the promotion

of True Holiness, that it lyes in a Repug∣nancy to it, and makes it impossible to Christians. Let us suppose Men satis∣fied of the Truth and Divine Authority of the Scriptures, and accordingly in the Dogmatical Belief of them; let us sup∣pose them also perswaded of the Rea∣sonableness and Equity of Gospel-Pre∣cepts, and that upon the promises and threatnings which accompany and en∣force them, they are not only inclined and resolved to obey them, but that they actually perform the Material parts of all Moral Duties and Acts of Instituted Worship, which is the most we can conceive of the persons for whose Union with Christ Mr. Sherlock pleads, and indeed more than truly they can be en∣tiled to; yet all this admitted, I say, that providing we will take our Measures of the Nature of Holiness, from the Decla∣rations which God hath given of it, and not from the ill-digested Notions of the Pelagians, and Socinians about it, Gospel Holiness is not only disbanded out of the whole of this, but undermined & subverted by it. For as much as the Gospel, judgeth nothing to be true Holiness but what presupposeth the Grace of Rege∣neration as that which adapts to it, and im∣plyes

a causal Concomitancy of Actual Grace, as that which doth immediately influence it. Moral Virtue it may be, but Christian Holiness 'tis not. And thus I have declared who they are that stand united to Christ, and that our Hy∣pothesis so far as it relates to the Subjects of this Union, doth no ways countenance a prophane Course, or frown upon a Holy Life. And have also demonstrated how the Hypothesis erected by our Author in op∣position to it, is, as it respects that Extreme of this Relation, many ways guilty of such an unhappy & pernicious tendency.

§. 4. Having declared whom we mean by Believers, who are the subjects of this Union we are Discoursing about, and ha∣ving manifested that there is nothing in the Character of the Persons assum'd into this Relation of Oneness with Christ, that in the least undermines Holi∣ness, or befriends a course of Impiety: We are next to fix and determine what we intend & understand by Christ, who is the other Extreme of this Relation of Uni∣on, and to whom Believers in the Vir∣tue of it become ligu'd and copulated. I confess I should heretofore have esteem'd the engaging in such a service a mee prodigality of Words and Time; but the

Ignorance and Disingenuity of Mr. Sher∣lock doth render it a this time a necessary Undertaking. Nor can I otherwise either vindicate the Non-conformists from the unjust representation which in this mat∣ter he gives of them, nor correct the mi∣stakes and prevarications which in assign∣ing the import of the Name, and Term Christ, I find him guilty of. First then, neither in the Question before us, nor in a∣ny other whatsoever, doth Christ signify the Name of an Office. I expected to have met with Sense whatever I might have mist, in the Writings of a Person pretending to so great accuracy as Mr. Sherlock doth; and that whate∣ver quarrel he had against any Text in the Bible, or the received Rules of Ar∣gumentation, yet that he would not have fallen out with the Accidence and Syn∣tax. If either he had not ability, or would not allow himself leasure to write Rea∣son and Truth, yet he should have been careful to have avoided Nonsence. To affirm, that Christ is Ori∣ginally the Name of an Of∣fice,* 1.31 or to speak of the Duties and Actions of an Office as our Author doth, argues him (that I may

express it with the greatest modesty I can) to have forgotten his Grammar as well as his Logick. As every Concrete Term imports a Form, Quality, or something analogous to these Admini∣string a Denomination, so it always im∣plies a Subject denominated from them. Though there be Actions belonging to Officers, and Actions which Persons by virtue of their being vested with an Office are obliged to, yet to ascribe Acti∣ons to an Office, as if it were the very A∣gent (whereas it is meerly the Foundati∣on from which an Obligation to the per∣formance of such and such Actons in the due discharge of it results) whatever Wit or profoundness his Friends may Ima∣gine in it, I cannot otherwise account of it than a piece of sublime Nonsense. And Nonsence is not to be refuted, but expo∣sed. For he betrayes the weakness of his own Reason, who undertakes to encoun∣ter an absurd Phrase with Arguments. Nor Secondly, doth the Name Christ in the Question under Debate, signifie the Gospel and Religion of Christ. 'Tis in∣deed by the Doctrine of the Gospel as a Moral means that we come to be uni∣ted to Christ, but 'tis not It that we are

united to. As the Gospel alone reveals our Union with Christ, and as the Com∣munication of the Spirit, & the repairing the Image of God in our Souls are on∣ly promised by it; So God in his sove∣raign Wisdom hath ordained it to be the alone Vehiculum of the Spirit, and the means of ingenerating Faith in our Hearts, which are the Bonds of our U∣nion. Hence 'tis called the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Cor. 3.8. in opposition to the Law which was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And as the purity of its Precepts, and the nobleness of its Promises do admi∣rably qualify and adapt it as an Obje∣ctive Moral means of restoring the Image of God in us; so through the Blessing of God attending it as His solemn Institution to this End, we become 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by it 2 Pet. 1.4. Though no Physical Efficiency is to be ascribed to it, yet besides a Moral Efficacy, which through its own frame and complexion it hath to reform Mankind beyond (what any Declaration of God & our selves, that ever the World was made acquainted with had): There is a Physical efficacious Operation of the Spirit of God accompanies it on the

score of the Lords having in Infinite Sa∣pience ordained it as a means for the communicating Grace. But still 'tis not the Doctrine of the Gospel that we are united to. 'Tis true, that it is both by the Doctrine of the Gospel that we are brought to be united to Christ; and 'tis also true, that whosoever are united to Him have the Doctrine of the Gospel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as an ingraffed and incorpora∣ted Word, and are moulded 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into the Form of its Doctrine: But yet 'tis not the Terminus of the Relation of Union which intervenes betwixt Christ and them, nor is it That which they are united to. Mr. Sherlock I confess, tells us, that when Christ, Joh. 15. speaks of the First person I and in Me,* 1.32 he cannot mean this of his own person, but of his Church, Doctrine and Religion and that by I in him v. 4. and I in you v 5. we are to understand the Christian Doctrine dwell∣ing and abiding in us. 'Tis pretty,* 1.33 to observe with what nimble removes from the Church to the Doctrine of Christ, & again from the Doctrine to the Church of Christ, our Author paraphraseth the

first five or Six verses of that Chapter. The I and me in the first & 2d. verses are glossed as referring to the Church. I am the true Vine, the meaning is saith Mr. Sherlock, that Church which is founded on the Belief of my Doct∣rine is the true Vine:* 1.34 E∣very Branch in me, i. e. saith he, every Member of my visible Church. But then the I in you, and the I in him v. 4. and 5. are expoun∣ded of the Doctrine of Christ. His fly∣ing from one quarry to another, argues some inconvenience and danger he fore∣saw his exposition of the place encumbred with, or else that some vertigo troubled his pericranium. I shall at present only examine so much of his paraphrase as re∣spects those words where in stead of the person of Christ, he will have the Doct∣rine and Religion of Christ to be under∣stood. That which he interprets as rela∣ting to the Church of Christ, which can only be understood also of his person, shall hereafter be taken into consideration. And as to that which lyeth now before me, 'tis enough not only to prejudice Mr. Sherlocks exposition, but to over∣throw it with all Judicious persons, that-Expressions

of the same Nature are not allowed the same sense. I know that one and the same Word is sometimes in one & the same verse differently sensed, when the subject Matter, context & scope of the Discourse do so require: But to impose disagreeing and various meanings upon Expressions of one and the same Nature occurring together, where one and the same sense may safely be admit∣ted, is to violate all Laws of Expo∣sition, and to make the Scripture plia∣ble to what purposes we please. The in you, and the in him, v. 4. and 5. are pre∣dicates referring to the same I & affirm∣ed of the same Subject, that True Vine is predicated of v. 1. and 5. But it being as well absurd to style the Doctrine of the Gospel the true Vine, as to assert con∣cerning the Church that it is in us; our Author hath therefore found it necessa∣ry to make the subjects of the Propositi∣ons different, though there needs no more where the Judgment is not fore∣stalled, and the mind under a chosen Occecation, than the meer inspection of the Paragraph, to ascertain the contrary. (2) Though the subject of a Proposition may be brought into Debate, where it is

expressed by a Relative Pronoun, yet when one speak's of Himself in the First Person by a Pronoun Demonstra∣tive, as the Evangelist introduceth Christ here doing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to say that he speaks not of Himself, is no less than to give him the Lie. Words in the common acceptation and stated sense of them being infallible manifesta∣tive signs of the Conceptions of the Speaker when the Author is Veracious; I would know of Mr. Sherlock, that sup∣posing it had been the design of Christ to have told us, that by I in you, and I in Him, he meant himself, how he could have done it otherwise, or in Terms of a more determined signification? What better Evidence can we have of the sense of a Place than that had an Author intended such a meaning, he could have used no plainer Expression to declare it? (3) The I in you, v. 4. is the same with the I that had spoken to them, and through whose Word they were made clean, v. 3. Now to think that this could be the Doctrine of Christ or any other than Christ himself, is a Non-sensical Imagination. What friend∣ship our Author hath for the Religion of Christ I cannot tell, but that he ex∣pounds

Scripture at a high rate of con∣fidence to the derogation of his Person, is by the Instance before us too plain & evident. Nor do we, Thirdly, in the Question under consideration under∣stand by Christ the Church of Christ. I shall not now controvert, whether by the Name Christ the Church may not sometimes be signified? All I shall say is this, that as the Phrases of Being in Christ, engrafted into Christ, and United to Christ, being one Body with Christ, and Brethren in Christ, are to be otherwise Under∣stood than meerly to imply Our belong∣ing to that society whereof Christ is the Head and Governour (which is the Pa∣raphrase that Mr. Sherlock is pleased to put upon them,* 1.35 * 1.36 but shall be after∣wards disproved and over∣thrown) so Gal. 3.16. and 1 Cor. 12.12. where of all other places the Church seems with the greatest probability to be signified by the Name Christ, ought in my mind to be other∣wise interpreted. And were that my present bu∣siness, I should think it a

matter encumbred with small difficulty to Demonstrate that 'tis the Person of Christ, & not his Church, that is immedi∣ately & primarily intended by that Name in both places. And truly even admit∣ting the supposition that there is no other Union betwixt Christ and Believers, but meerly a Political, I do not see but that Mr. Sherlock might have allowed Christ himself to be intended wheresoever our U∣nion with him is declared & spoken of. I am sure as his Hypothesis had thereby remai∣ned as consistent every way with it self, so more reverence had been maintain'd towards the Scripture, than there is by justling out Christ, and substituting the Church in his room. For example, when Christ saith of himself I am the true Vine, &c. Our Author even in pursuance of his own Notion might have allowed him to be so, and that Christ spake the Truth, though in way of Paraphrase he had sub∣joyn'd that he was so no otherwise but by the Gospel, and upon the account of his Authority over, and influence upon the Church by his Doctrine and Laws. I am sure the Socinians (though through their denying the Divine Person of Christ, they renounce all vital influences from

him to Believers, and disclaim his being other than a Political Head,) un∣animously allow, that where Christ says, I am the true Vine, he mean's him∣self. Though the Honour of being the First-framers and erecters of the Hy∣pothesis of Christs being meerly a Poli∣tical Head to his Body, be due to them; yet I should be Injurious to Mr. Sherlock, did I deny him the reputation of being the Contriver of this New Dresse▪ and Trim, with which he hath adorned it. Only 'tis attended with this Inconveni∣ence, that it is not shapen very agreeably to the place that lay before him, and which should have been his mea∣sure; with what handsomeness soever otherwise it be deckt and set out. Whereas Christ saith, Joh. 15.5. I am the vine ye are the Branches: this must be expounded, saith our Author, to the same sense with what goes before,* 1.37 where Christ speak∣ing of himself saith, I am the true Vine. The meaning is that Church which is founded on my Gospel, is the true Vine: I, signifies Christ together with his church which is his Body. Concerning which Paraphrase I shall only recommend these

things to the Consideration of the Rea∣der. 1. 'Tis inconsistent with it self. In one line he affirms the Church to be the true Vine, and in the next he tells us, that the I of which True Vine is predicated, signifies Christ together with his Church; & yet a few lines after he contends, that by I am the True Vine, we can Rationally understand nothing but the Church which is founded on the Belief of the Gospel,* 1.38 and her being the only True Church which God now owns. And accordingly all the four Reasons brought in confirmation of his exposition, are wholly calculated to shut Christ out from any share or claim in that Proposition, I am the True Vine, and to establish the Church for the alone Subject of that Enunciation. Now I un∣derstand not how these things are recon∣cileable viz. When Christ speaks in the First Per∣son I he cannot mean this of his own Person but of his Church;* 1.39 and yet that I signifies Christ▪ together with his Church, pag. 145. 2 'Tis altogether Novel. For be∣sides that no one Commentator who own's the Divinity of Christ hath preceded him in it, even the Socinians out of

whose Mine he hath too frequently dig∣ged his Treasure, do in this particular stand in opposition to him. As to the Manner of our being in this Vine. viz. through a Belief of, and adhesion to Christs Doctrine,* 1.40 our Author hath the Exposition of Schlichtingius to befriend him. But I know none of the Socinians that have been so front-less, or who have so far steeld their brow, as to preclude Christ from being under∣stood here by the True Vine. 3. 'Tis repugnant to the Universal Reason and sense of Mankind. For though there may be Contrasts about the Sub∣ject of an Enunciation when the Expres∣sion is in the 2d. or 3d. Person, yet it was never till Mr. Sherlock wrote so much as questioned but, that when the Person speak¦ing affirms any thing of himself in the 1st. person, he himself is the Subject of that Proposition. Christ therefore being the Person speaking & saying of himself, I am

the True Vine, 'tis both to give him the lye, and to contradict the Reason that Mankind is determined by in judg∣ing of the Subject of a Propositi∣on, to say, he is not the True Vine, but the Church is so. 4. It offers violence to the Harmony of the Context. For (1) Though we can easily conceive how a particular Believer may be in the Church, yet 'tis impossible to a apprehend how the Church can be in a particular Be∣liever. And therefore seeing 'tis the same Identical I of whom the True Vine is predicated, v 1. that in you, and in them, is affirmed of, v. 4, 5. either the whole Church must be allowed to be in every Individual Christian, which is impossible; or else the Church is not signified by the ••••n either of the places, which overthrow's Mr. Sherlocks paraphrase. (2) Because no Christian severed from the Vine and its Influences (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) which is here intended, either doth or can bring forth fruit to God; but this, a per∣son severed or separated from any Visible Church may do, and consequently 'tis not the Church, which by this Metaphorical Term Vine, is here meant and under∣stood. Now that one living in the

fellowship and communion of no Vi∣sible Church may yet be a Christian, these following Reasons do demonstrate. First, Because when these words were spoken, there was no Church of Christ founded on the belief of the Gospel, and yet there were believers. 2ly. Because 'tis possible for a man to be a Christian where there is no visible Church for him to be united to. And unless we should suppose a Number to be converted toge∣ther, we must grant this to have been the case at least for a time of such as first em∣braced the Faith of the Gospel in Hea∣then Nations. 3dly Because a person may be cast out from actual Communion with the whole visible Church, and yet re∣main a disciple of Christ and a true Be∣liever. And that this hath been the lot of some of the best servants of God, might be made manifest in diverse Instan∣ces, if it were either necessary or lay now before me. (4) Because no adult person, especially such as are not sprung of Christian and Covenant-parents, either hath or can plead a right of admission into the visible Church of Christ, who both doth not live to God, and of whose so doing there is not some previous Mo∣ral

Certainty and Evidence. Interest in Christ by Faith, is the Foundation of all that Interest which any Man rightfully hath in the Church, as a Member of it. It is through a Relation, and habitude to Him as our Vital Head, that we come to be knit together as Members of the same Body. So far is our Communion with the Church from being the Foun∣tain and spring of our Holiness, that as its our being Holy that entitles us to the Communion with the Church before God; so it is our seeming to be so that entitles us to her communion be∣fore Men. So that upon the whole, our Authors Gloss of the Churches being un∣derstood by the True Vine, proving con∣tradictious to it self, repugnant to the Rea∣son of Mankind in the measures by which they judg concerning the sense of a Propo∣sition, as well as inconsistent with and irreconcileable to the Context, and with∣al Novel; I hope he will find few Pro∣selytes to it, and fewer Advocates for it. And as the Arguments upon which he hath built it, are no other than vain and trifling Pretences; so the most plausible of them have been already replyed to, and the futilousness of the rest shall here∣after,

if necessity do so require, be made manifest. I shall shut up this with Dr. Ham∣monds Paraphrase of the Text, whom I suppose none of the Conforming-Cler∣gy will either upbraid with Ignorance, or deny him to equal Mr. Sherlock, both in the knowledg of Divinity and the Doct∣trine of the Church of England. I am the True Vine, and my Father is the Hus∣band▪ Man, is thus Glossed by him: I am the True Generous Fruit bearing Vine, Jer. 22.1. my Blood as the blood of the Grape, shall Rejoyce the Heart of God and Man, Jud. 9.12. And my Father who hath thus planted me in this World here below, hath the whole ordering of all that belong to me, and every Branch, every Believer, every Member of my Mistical Body. And accordingly, he understands our abiding in the Vine, ver. 5. to be in the Virtue of Grace, communicated from Christ to us.

Having discharged the Church and the Doctrine of the Gospel from being signified by the Name Christ, as that Word and Name denotes the Term to which Believers are united: it remains that we declare what is the true import and just meaning of it with respect to the room it hath in the present

Question. And here by the Name of Christ we understand the person of Christ: nor is any thing else intended properly by it in the whole Gospel. Sup∣posing that secondarily and in way of Trope it occur sometimes used to imply the Doctrine of the Gospel and, may be sometimes to signify, the Christian Church, yet that prima∣rily and properly it doth not denote the Person of Christ, is a blasphemous & wild Imagination. That Christ is a Person, was never denied by any, unless it be the Quakers, who neither know what the Idea of Person is which they deny him to be, nor what themselves intend in the acknowledgment they make of Him. The Arrians, and Socinians de∣ny the Divinity of his Person, the Mani∣chees of old disclaimed the real Manhood of His Person; The Nestorians asserted two Persons in him as well as two Natures; but that he was a Person some one way or other hath been always granted, till a Generation hath of late arisen, who nei∣ther understand whereof they speak, nor what they renounce. But the Enquiry is, What we mean by the person of Christ to which Believers must be united; And this we are obliged the rather to declare

our selves about, seeing Mr. Sherlock is pleased to Character us, as having here out-done all the Metaphysical subtilties of Suarez, Pag. 200. First then, By the Per∣son of Christ we understand more than his being a meer Man. There are a sort of Gentlemen, who though they own the Personality of Christ, yet they wholly renounce the Divinity of His Person. And to give them their due, 'tis upon the supposition of his being a meer Man, that they allow him to be only a Politi∣cal Head to his Members. Nor is this any thing but a just pursuance of their for∣mer Principle; for not admitting Him to be God, 'tis impossible that he should be a Head in respect of Vital Influences to any. And I wish that among the many Expositions of Scripture-Texts, which our Author hath transcribed from them, he had not in complyance with them per∣versely sensed even such places wherein their design is to undermine the Deity of the Son of God. I would not be thought to impeach Mr. Sherlock of op∣posing the God-head of Christ, but this I affirm, that if his Glosses of Col. 1.19. Col. 2.3. and 2.8. Joh. 14.20. Joh. 1.14. (which are the very same that the Socini∣ans impose upon those places) be admit∣ted,

we have some of the main proofs of it, wrested out of our hands. Secondly, Though by the Person of Christ to whom we are United, we understand more than a meer man, yet we also af∣firm that he is truly and properly a Man. As we do not Un-God him with the Ari∣ans and Socinians, so neither do we Un-man him with the Marcionites and Mani∣chees. As he is truly and Essentially God, and not meerly styled so upon the account of his wonderful Conception, the Sanctity of His Life, His Power of working Miracles, His Resurection from the Dead, His Rule and Care over the Church, and the like; so He is as tru∣ly and essentially Man, having assumed the whole and entire Humane Nature, with whatsoever belongs to it as a neces∣sary Affection or Adjunct. He had both a true Organical Body, and was not a meer Spectrum or Phantasm in the shape and form only of a Man, as Marcion and Ma∣nes blasphemously imagined; and had also a true Humane Rational Soul, nor was the Deity meerly instead thereof sup∣plying its Office to the Body, as Apolli∣naris with equal folly and perversness asserted. Thirdly, We do by the Person

of Christ to which we are United, in∣tend and understand more than his God-head and Man-hood abstractedly and separately considered. And if this be The outdoing all the Metaphy∣sical subtilties of Suarez,* 1.41 which our Author Chargeth us with, that we have found out a Person for Christ (in this sense) distinct from his God-head and Man-hood, we think not to have done would have been as far from Wit, as Truth. A deep and mysterious Doc∣trine of the Gospel we acknowledg it to be, but to style it a metaphysical subtil∣ty, is to betray high Irreverence towards the great Mysteries of Faith, as well as shameful Ignorance in the Fundamen∣tals of Religion. The Notions of Sup∣positum, Person, Hypostasis, personality as distinct from the Idea of Nature or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are so far from having their first rise in the Schools of Philosophers, or being Originally ow'd to Metaphysicks, that they sprung from the Mystery of the Incarnation, which both gave occasion of framing distinct and different Concep∣tions of them; and by the account which the Scripture gives of the Mystery, did illuminate us concerning them. Though the person of Christ do not at all differ

from the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the Humane Na∣ture, as they are considered united; yet as we conceive of God-head and Man-hood in the abstract, there is an inade∣quate difference betwixt them and the Person of Christ. And although there be no third Nature in the Person of Christ, besides his Divine & his Humane, yet His Person is neither his Divine Nature nor his Humane. And had Mr. Sherlock been either acquainted with Metaphysicks, or conversant in the Canons of the Anci∣ent Councils, not to mention his being familiar with the Fathers, he would ne∣ver have charged the maintaining of that upon his Adversaries as a Reproach and Crime, the not holding whereof would have justly exposed them to the Imputa∣tion of Heresy. But when men are un∣der the conduct of Passion, and their Ignorance is answerable to their Rage; what less can be expected than the throw∣ing out accusations at adventure, and the listing the most momentous Truths of Christians, either in the Roll of subtil Querks, or pernicious Errors; rather than such whom out of prejudice they oppose, should escape being blazon'd for Fools or Hereticks. Fourthly, By the

Person of Christ then, we mean the Hu∣mane Nature assum'd into Union with the Person of the Word and subsisting by the Hypostasis, and personality of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or second Person in the Trinity. As the Humane Nature of Christ is of it self 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so 'tis assumed into Uni∣on, not precisely the with Divine Nature, but with the second Person of the Trini∣ty which connotate's somthing more than barely the Divine Nature, though what that is, be beyond the Territories of Reason to conceive or declare. Now with respect to the operations, com∣munications, fruits,* 1.42 and effects which proceed from the person of Christ constituted and consisting of the second Person of the Trinity and the Hu∣mane Nature, we are to consider these four things. 1. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Agent or Cause, and that is the Person of Christ. The effective Principle of the whole Mediatorial Work is Christ personally considered, and the things done, wrought, bestowed, or any

effected, are all 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the works and operations of God-Man. 'Tis not this or that nature simply considered, but the Person of Christ that is the Fountain and Causal Principle of Actions, and deno∣minated from them. Though we cannot conceive any operation to proceed from Christ, but what belongs either to his God-head or Man hood as its Formal prin∣ciple, yet as there are many things pre∣dicated of the person of Christ wherein the Humane Nature is united to the Di∣vine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which cannot in any single pro∣position be affirmed of, or ascribed to either of them; So whatsoever is attribu∣ted to him as the Christ, He is as a Per∣son the efficient Principle and cause of it. 2. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Formal Prin∣ciple of all his operations, and that is ei∣ther the Humane Nature or the Word. Though the Man-hood be brought into conjunction with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ yet as both re∣tain what is proper and essential to them∣selves, so they remain distinct Formal Principles of operation. Agit utra{que} forma cum alterius communione quod suum est,* 1.43 Verbo operante quod Verbi est, & Carne exequente quod Carnis

est. 3. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Action which ceeds either from the Humane Nature or from the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as its Formal Principle. And as This or That is its Formal Prin∣ciple, it is of such a Specificate Nature, i. e. a Divine Action or a Humane. Though the things wrought for us, communicated to us, and effected in us, be all 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and though Divines use to style the Actions them∣selves so,* 1.44 as proceeding from the same Effective Personal Principle, yet I think it better to forbear that appellation of them, seeing no Acti∣on proceeds both from the Humane Nature and from the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as its Formal Princi∣ple. 4. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The thing wrought or effected by the concur∣rence of the Humane Nature, and the Word as they are united in & constitute the Person of Christ. And here the di∣stinct 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Formal Principles occur∣ring in the person of Christ, do in their influence meet and center each of them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by an Action congruous and pe∣culiar to its own respective Nature. And though the God-head and Man-hood in Christ remain distinct Formal Princi∣ples

of Operations, yet through the Uni∣on of the Humane Nature to the second Person of the Trinity in Him, those things come to be effected by Him per∣sonally considered, which he could not have wrought, either as God or Man se∣parately conceived. Now Christ being our Mediator only considered as God and Man in one Person, and not meerly as God, or as Man; And it being from Christ as Mediator, though in ways congruous and proportionate, that we receive Grace, Life, and all vital In∣fluences, Therefore we contend and plead, that the Union of Believers with Christ, is through their being united to his Person.

§. 5. The last Term, whose import and meaning we are to state and fix, is Uni∣on. And being a Transcendental Term, 'tis not easy to assign such an uncontrou∣lable, and clear Notion of it, as may adequately agree to, and univocally ex∣press it wheresoever it occurs. But though Union be one of the greatest secrets of Nature, and that which affronts our Understandings, when we enquire into the Quality and Mode of this or that Union in particular; yet so much

Light may be reflected upon it in gene∣ral, as may serve to declare the value, and meaning of the Term. Union then is either taken for Unition; or for the Effect, Modification or Mode caused by the ••••itive action in the Extremes, or at least one of them, that come to be copulated; or Thirdly, For the Relation exsurging between the extremes knit and ligu'd one to another. In the First acceptation 'tis to be conceived of Efficiently; in the Second Formally; and in the Third as a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Habitude resul∣ting from & arising upon the two former. In the First usurpation it imports an U∣nitive action exerted either towards both, or at least one of the Extremes to be united; In the Second, it denotes the effect or product of the unitive Acti∣on in the Extreme or Extrem's towards which it was put forth; And in the Third, it signifies a State of Oneness emerging upon the whole betwixt the Exrreme's. Something Analogous to all these occurs in most, if not in all Unions properly so called. And this is what I shall offer in reference to the fixing of the general Notion of Union. But whereas now upon the one Hand the unintelligible∣ness

of the Union of Believers with the Person of Christ, is that which our Au∣thor chiefly pleads as the Motive, and Inducement of disclaiming it; being (as he phraseth it) a Riddle, and Mystery, which no body can under∣stand;* 1.45 And whereas up∣on the other Hand, he tells us,* 1.46 That there is no∣thing more easy to be un∣derstood than our Union, and Commu∣nion with Christ, and that it had certain∣ly continued so, had not some men under∣took to explain it. I must crave leave in the First place, to ask him, whether he will renounce every other Union, the manner and Mode of which he cannot intelligibly unfold; and then Secondly, Whether there be any danger or absurdity in supposing this Union (which the Apostle styles a Mystery, Eph. 5.32.) to be as incomprehensible as the connexion betwixt the parts of Matter, in a continuous Body; or the Union betwixt the rational Soul and the Humane Bo∣dy. And seeing the finding our selves non-plust, in the explicating common U∣nions, may serve to teach us modesty in our Intellectual converse with Uni∣ons

of a sublimer Nature; and the have∣ing our Reasons baffled by the obvious Phaenomena of Nature, may possess us with a Reverence towards Objects of Faith: I shall a little discourse the un∣accountableness of the Quality, and manner of other Unions. Sense as well as Reason, convince us of the Cohesion of the parts of Matter in a continuous Body; yet, when we arrive to enquire how they come to be connected, our Understan∣dings hang their Wings, and force us at least so far to subscribe to the Pyrrhoni∣an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Incomprehension. Though we be fully ascertain'd of the continuity of one part of matter with another, yet by what glue, or cement they come to be lock't together, no Hy∣pothesis▪* 1.47 hitherto erected can resolve us. Some de∣spairing to unty the knot, endeavour to cut it; And therefore deny all parts in any Bulk, till they are made by Division. But First, That cannot be supposed Divisible in which there are not antecedent parts, into which it may be divided. To affirm, That to be Divisible into parts which hath no parts at all, is the first-born of Absurdities. They may

as well say that a thing may be separated from it self, as that there may be a separa∣tion made where there were not previ∣ous parts. 2. To imagine Bulk without di∣stinct parts going to the Composition of it, is a plain Contradiction. Continuum in its very idea is nothing but a co∣alition of plurality of parts. 3. If they be not parts antecedently to Separation, they were never so, because after Disu∣nion each of them is an entire Supposi∣tum or Bluk. 4. Contradictory pre∣dicates may be affirmed of them while in composition, and therefore they must be distinct parts, for different wholes they are not. But to dismiss this Opinion, which doth not resolve the difficulty, but destroy the subject of it. Others 2ly. betake them∣selves to indivisible continuant points, which as they assert distinct from the constituent parts, so they affirm one part to be clasp'd, and button'd to another by them. But those Peripatetick fooleries of Continuative, and Terminative Points distinct from ingredient Compo∣sitive parts, deserve rather to be hissed off the Philosophick Stage, than to be Calm∣ly, and Rationally refuted. Nor will I be so prodigal of Time or words as to

muster an Argument against them, save that were they admitted we are still at a loss how they themselves come to be connected with their Contiguous parts, or how one part can be knit and fastned by them, to another, without penetration or the coexistence of more Materials than one in the same place. And notwithstand∣ing what a late Learned Person hath said,* 1.48 I still judg Penetration not on∣ly a greater absurdity than Ina••ity, but, the rudest Non-sense, and boldest contradiction that can obtrude it self upon the Rational Mind. Others 3dly, have re∣course to Hooks, and fork'd Corners, and will have one part of Matter to be held fast by another through an involuti∣on of their Angles. But (1) the Cohe∣rence of the parts of these Harpaginous Nooks will still remain lyable to the same difficulty. And to retreat to new An∣gles by which the parts of the first hooks are knit together, is only to avoid the Ob∣jection but not to solve it: And our Reason instead of being satisfied comes only to be lost in an Infinite Circle. Yea the very allowing an infinite pro∣gress

without conducting us to something where our understandings can at last ac∣quiesce, is not only to renounce the Name of Philosophers, but to destroy the End of Philosophy. (2) It will still remain of difficult conception, how the first Indi∣visibles, whereof, according to the Hypothe∣sis beforementioned, every Bulk is origi∣nally constituted, & compounded, do hang together. For though those Atoms which are the Immediate Ingredients of the composition of Bodies, should be allowed to consist of parts, yet Originally they consist of, and are in our conceptions of them ultimately resolved into Mathema∣tical Indivisibles; and concerning the indiscerptible Cohesion of them, there is no satisfaction afforded by the present Hypothesis. Now if the coherence of the parts of Atoms, and Minute Bodies be once refunded into the force and Quality of Nature, I see not why the continuity of the parts of more bulky compounds should not be ascribed to the same prin∣ciple. Nor 4. doth the Hypothesis of Des-Cartes of the parts of Matter being lock't together meerly by Juxtaposition, & Rest, adjust it self to our Reason or Sense in this Matter. For (1) there may be juxta∣position

and Rest, where there is no continuity, as in a heap of stones or wheat, as well as in two polished Marbles that lye contiguous to one another. (2) There may be Motion where is no dissolution of the cohesion of parts, as is evident even to Sense in viscous fluids, & the like might be demonstrated, not only of Solids that are Tensile and Ductile, but of others also. (3) There are degrees of cohesion, the parts of Matter being more indiscerptibly clasp'd together in some Bodies than in others, whereas there are no degrees of Intenseness in Rest, the least Motion be∣ing repugnant to it. Now upon the whole, if our assent to the Continuity and Adhesion of one part of Matter to another, remain firm and unshaken, not∣withstanding the difficulties that encoun∣ter us about the Manner of it, And though there be not yet any Philosophick Hypothesis that can resolve us how it comes to pass that one part more indiscerptibly cleaves to another, than if they were fastned together by Ada∣mantine Chains; I see no reason why the Incomprehensibleness of the Manner of our Union with Christ should any ways obstruct or weaken our belief of it, hav∣ing

all the assurance that Divine Reve∣lation can give us, concerning our being United to Him. As we assent to an Evi∣dent Object of sense, or to that which is plainly demonstrated by Reason, though there occurr many things in the manner of their Existence which is Unconceive∣able; So the Quod sit and reality of our Vnion with Christ being attested by Him who cannot lye, it becomes us to embrace it with all steadiness of Belief, though we cannot conceive the Quomodo or Manner how it is. For my part, I have often thought that through God's leaving us pos'd and Non-plust about the most ordinary and certain Phaenomena of Nature, he intend∣ed to train us up to a Mancipation of our Vnderstandings to Articles of Faith, when we were once assured that he had declared them, though the difficulties relating to them were Vnaccountable.

Nor is the manner of the Coherence of the parts of Matter, the only difficulty in Nature relating to Union that perplexes and baff••'s our Reason, but the Mode of the Mystical Incorporation of the Ratio∣nal Soul with the Humane Body doth e∣very way as much entangle and leave us desperate as the former. That man is a

kind of Amphibious Creature allied in his Constituent parts both to the Intellectual and Material Worlds, and that the several Species of Beings in the Macrocosm, are combined in him as in a Systeme, Reason, as well as Scripture, instructs us. That we have a Body we are fully assu∣red by its Density, Extension, Impene∣trability, and all the adjuncts and af∣fections of Matter; and that we have an immaterial Spirit we are demonstratively convinced by its reacting on it self, its consciousness of its own Being and Ope∣rations, not to mention other Mediums whereof we have spoken elsewhere; And that these two are United together to make up the composition of Man, is as plain from the Influence that the Body hath upon the Soul in many of its per∣ceptions, and which the Soul hath upon the Body in the motions of the Spirits & Blood, withall that ensues and depends thereupon. Nor could the affections and adjuncts of the Material Nature, nor the Attributes and properties of the Im∣material, be indifferently predicated of Man, were not the Soul and Body uni∣ted together in the Unity of Mans per∣son. But now how this can be, is a knot

too hard for Humane Reason to unty. How a pure Spirit should be cemented to an earthy Clod, or an Immaterial sub∣stance coalesce with Bulk, is a Riddle that no Hypothesis of Philosophy can resolve us about. How this intellective 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should come to be button'd to this corpo∣real 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a mystery the unvailing whereof must be reserved to the Future state: For our Indagations about it hither∣to do leave us altogether unsatisfied. (1) The Aristotelick substantial uniter and cement will not do; For besides its re∣pugnancy to Reason that there should be any substantial ingredient in the con∣stitution of man, save his Soul and Body: the Unition of it self with the Soul, sup∣posing it to be Material, or with the Body, admitting it to be an Incorporeal, will re∣main unintelligible. And to affirm it to be of a middle Nature, partaking of the Affection and adjuncts of both, is that which our Reasonable Faculties will never allow us to subscribe to, the Idea's which we have of Body and Spirit having no alliance the one with the other. And to style it a substantial Mode is to wrap up repugnancies in its very notion. For though all Modes be the modifica∣tion

of substances, yet they are Predica∣mental Accidents: And how essential so∣ever th••s or that Modification may be to a Body of such a species, yet 'tis wholly Extrinsecal and Accidental to Matter it self. In brief, the voluminous Discour∣ses of the Aristotelians both about Union in General, and the Union of the Ratio∣nal Soul to the organical Humane Body in particular, resolve themselves either in∣to Idle Tattle and Insignificant Words, or obtrude upon us contradictions and Nonsense. (2) To preclude all Union be∣twixt the Soul and Body on supposition that they are not distinct constituent parts of Man, is plainly to despair of sol∣ving the difficulty. For not to dispute whether the Soul and Body may in Phi∣losophick rigor be called parts, or whe∣ther man with reference to them may be styled a Compositum; 'tis enough that the one is not the other, but that they are different principles, and that neither of them considered separately is the Man. Though the Soul and Body be perfect substances in themselves; and though the Soul can operate in its disjunct state, & in its separation will be no less a Person than Soul and Body now together are;

yet there are many Operations belong∣ing to the Soul in this conjunct state, of which it is uncapable in the separate; and there are many things predicable of the Soul and Body together which cannot be affirm'd of them asunder. How close and intimate soever the Union betwixt the Soul and Body be, and how great soever their mutual dependences in most of their Operations be upon one another, yet not only the intellectual Spirit and the duely organised Matter remain even in their consociation classically different, (their Essences, Affections & Operations admitting a diversity as well as a distin∣ction) but there are some operations be∣long to each of them upon which the o∣ther hath no Influence. For as the Mind is Author of many cogitations and con∣ceptions to which the Body gave no oc∣casion; so the Body is the spring and fountain of several Functions over which the Soul hath no Dominion nor any di∣rect Influence. They remain as much distinct notwithstanding the Union which intercedes between them, as they would have done should we suppose them to have had an existence previous to their confederations, or as they shall be after

the dissolution of the League between them. From all which it may be scien∣tifically concluded that they are distinct and different Principles in mans Constitu∣tion, But whether thereupon, he ought to be called a Compositum, or they to be sty∣led parts, will be resolved into meer Lo∣gomachie & chat about Words. Though, to speak my own mind, I see no Cause why Man may not properly enough ob∣tain the appellation of Compositum, and the Soul and Body be allowed for Constituent parts. Nor Thirdly, doth the Cartesian Hypothesis, though the most ingenious, and best contri∣ved of any hitherto thought upon, fully satisfy an inquisitive Mind in the Matter before us. Their Hypothesis is briefly this, That God in his Infinite sapi∣ence chose to create three distinct and different kinds of Beings, some purely Material which yet through dif∣ference of the Figure, Size, Number, Tex∣ture and Modification of their parts, come to Multiply into many different species. (2) Some purely Immaterial, a∣mong whom whether there be any speci∣fical difference is pro and con disputed. (3) Man a Compositum of both, having

an Immaterial Intellectual Soul joyned to an Organical Body. Now say they, God having in his Soveraign pleasure, thought Good to form Man such a Crea∣ture, he hath not only by an Uncontrou∣lable Law confined the Soul to an in∣timate presence with, and constant resi∣dence in the Body, while it remains a fit receptacle, or till he give it a dis∣charge; but withall hath made them de∣pendent upon one another in many of their operations. And in this mutual dependence of the one upon the other, with respect to many of their operations, they state the Union betwixt the Soul and Body to consist. For through the impressions that are made upon the Or∣gans of Sense, there result in the Soul certain perceptions; and on the other hand through the Cogitations that arise in the Soul, there ensue certain Emotions in the Animal Spirits. And thus say they by the Action of each upon the other, & their passion from one another they are for∣mally united. But all this instead of loosing the knot serves only to tye it faster. For (1) This mutual dependency as to operation of one upon the other, can∣not be apprehended but in posteriority of

Nature to Union, and consequently the Formal Reason of Union cannot consist in it. (2) There are cases wherein neither the impressions of outward objects upon the Sensory Nerves beget or excite any perceptions in the Soul (which whether it proceed from obstinacy of Mind, or intense contemplation, alike answers my drift) and also cases wherein Cogitations of the Mind make not any sensible impressions upon the Body (as in Ecstasies) and yet the Union of the Soul and Body remains undissolved; which argues that it imports more than either an intimous presence or a dependence between them in point of operation. (3) 'Tis altogether unintel∣ligible how either a Body can act upon a Spirit, or a Spirit upon a Body. I grant it may be demonstrated that they do so, but the manner of doing it, or in∣deed how it can be done, is not intelli∣gible. That a Tremor begot in the Nerves by the Jogging of particles of Matter upon the sensory Organs, should excite cogitations in the Soul; or that the Soul by a meer thought should both beget a Motion in the Animal Spirits, and de∣termine through what meatus they are to steer their course, is a Phaenomenon in

the Theory of which we are perfectly non-plust. How that which penetrates a Body without giving a Jog to or receiv∣ing a shove from it, should either impress a Motion upon, or receive an impression from it, is unconceivable. So that to state the Union of the Soul and Body in a reciprocal action upon and passion by and from one another, is to fix it in that which surpasseth the Sagacity of our Fa∣culties to conceive how it can be. Now if Common Unions of whose reality and Existence we are so well assured, be ne∣vertheless with respect to their Nature not only so unknown but unconceiva∣ble; we may lawfully presume, if there lye nothing else against the Immediate U∣nion of Believers with Christ, save that it cannot be comprehended, that this is no argument why we should immediately renounce the belief of it. If we can but once justify that there is such an Union betwixt the blessed Jesus and sincere Christians, the incomprehensibleness of the manner of it ought not to discourage our Faith. If we can take up with the Evidence of Sense and Reason as to the reality of other Unions whose Modes are as little understood, I see no

cause why the Veracity of God providing we can produce the Authority of Divine Testimony, should not satisfie us as to the reality of the Union; though the man∣ner How it is, were a question we could not answer.

§. 6. The import of Terms being fixed we are now to make a nearer ap∣proach to the matter it self. And the first thing that the threed of Reason conducts us here to, is this, that be the Kind & man∣ner of our Union what it please, yet it is the person of Christ which we are united to. For suppose it to be Political and that the only Vinculum be our owning his Laws, yet forasmuch as Christ only personally considered both doth enact them, and ex∣act Obedience to them, and punish our Rebellion against them; our Relation to Him as Subjects doth ultimately respect his Person. All the reverence we pay his Laws under the Reduplication as His, bears upon the Veneration we pay Him∣self. However he come by his Soveraign Dominion over the Church, 'tis his Per∣son that it is stated and vested in. What∣ever room either our Obedience on the one hand, or the Gospel of Christ upon

the other, have in this Relation of Uni∣on, the Extremes United they cannot be. Whether it be by means of our Uni∣on only with the Christian Church, or by what Copula soever else we are United to Him, Yet 'tis still to the person of Christ, i. e. to Christ himself that we are United. Or suppose it to be only a Mo∣ral Union, an Union in Mind, Love, Design and Interest, a being acted by the same Principles, having the same tem∣per and disposition of Spirit; yet still 'tis between the Person of Christ and the persons of Believers that this Uni∣on intercedes. For as they, through the guidance of sanctified Reason, embrace, cleave to, and, with the greatest compla∣cency delight in him; so He, through their participating of his likeness, and haveing his Image imprinted on them, loveth and embraceth them. In a word, all Unions except Natural or Physical, are the Relations of Persons to Persons; 'Tis the Husband and Wife themselves, that are ligu'd together by the matrimo∣nial Tie. 'Tis between the persons of Subjects and the Person of the Prince as clothed with Authority, that the Politi∣cal Nexus consists. I cannot there∣fore

but stand surprised to find Mr. Sher∣lock both endeavoring to disable such Texts of Scripture as are levied in proof of an Union between Believers and the Person of Christ, (whereof § 4.) and impeaching his Brethren that they are not satisfied, that Christ and Believers are united,* 1.49 unless their Persons be united too. For, let the Union, as to its Quality and manner, be what it will, suppose an U∣nion by mutual Relations or Affections or common Interest, yet it is the Person of Christ and the Persons of Believers, that the Habitude and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lies between. Yea this our Author acknowledgeth (though all he reap by it is to contradict himself) For this is a very plain case, says he, If Christ and Belie∣vers are United,* 1.50 their Per∣sons must be united too; for the Person of Christ is Christ Himself, & the Persons of Believers are the Believers themselves, and I cannot understand how they can be united without their Persons, that is without themselves. Nor can a∣ny one else understand it that I know of, only I wonder why then it is imputed to us as a Crime, That we are not satisfied

that Christ and Believers are United unless their Persons be United too.* 1.51 But as Mr. Sherlocks Book is pregnant with Contradictions, so perhaps he hath found out an Art of justifying the Truth of Repugnant Propositions. And though hereby he subvert the Foundations of Science, and thwart the Universal Rea∣son of Mankind, yet I will not say that he is herein singular. For besides those mentioned by Aristotle who maintain'd that one and the same thing might at the same time be and not be; and besides that Burgersdicius, Schulerus and some o∣thers, have fancied a Medium betwixt Ens and Non ens; There is a certain Carme∣lite stiled Franciscus Bonae Spei who will have both the parts of a contradi∣ction, if it be only in reference to mat∣ters of Faith, to be susceptive of Truth. And indeed if our Author be not acquainted with him, 'tis pitty but that he should, as well upon the account already mentioned, as divers others I could suggest, particularly because he will find him a man of confidence, huge∣ly addicted to novelty, & one who loves to be invalidating the Evidences which

the prime Articles of Faith are built upon.

§. 7. Having established this General viz. that 'tis the Person of Christ to which we are United; the next enquiry is con∣cerning the Nature, quality and manner of the Union of Christians to him. And it being here as in most cases which relate not simply to the Existence of things, but to the Modes how they exist, easier to refute false notions than to establish true, I shall therefore observe the Method of declaring First, what it is not; wherein if I prove successfull I shall either obtain further light to the defining what it is, or else manifest the unnecessariness of determining positively about it. First then, it consists not meerly in Christ's as∣suming our Nature. A specifical one∣ness there is betwixt Him and us upon that account, but all Mankind being e∣qually thus related to him, it cannot im∣port the whole of that special Oneness which intercedes between him & sincere Christians. Now when I say that Christ did partake of our Nature, I do not mean that he possessed the Individual Nature of this or that Man, much less that he assumed any Universal Nature, that is

Identically the same in all and every Man; for that as Damascenus says, would not have been assumptio but fictio; but what I aim at is this, that as man con∣sists of two essential constituent parts, a Rational Soul and a Body thus and thus Organized; so the son of God assumed both a Reasonable Soul, and a true Or∣ganical Body fram'd and made of the sub∣stance of the Virgin, who was lineally sprung from Adam the first and common original of all Mankind. So that there is an oneness of Similitude (which is all that intervenes amongst men) between Christ and us; but as for an Oneness of Identity, it imply's a contradiction; and should any assert it, they are to be recko∣ned for obtruders of repugnancies under the pretence of sacred Mysteries upon the Faith of Mankind. The Son of God through the designation and Authorita∣tive disposal of the Father, & by the Im∣mediate Efficiency of the Holy Ghost, ha∣ving assumed our intire Nature into Union with his Divine Person, became thereby related to us in a cognation and alliance which he is not to the Angels. And up∣on this affinity doth the whole of his Mediatory Interposure and our Interest

in what he hath done and suffered bear▪ God in order to the reconciling Man to himself by the obedience and Sacrifice of a Mediatour, did first espouse our Na∣ture to the Person of his So that was to be so. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Greg. Nyss. i. contra Eun. Here∣by he became adapted to his Office and qualified for his Work. Without this conjunction by the espousing our Na∣ture, he could neither have been a Priest ordained for men, Heb. 5.1. Nor have atoned God by the Oblation of himself, as an expiatory Sacrifice, Heb. 8.3. Heb. 10.5, 6, 7, 8, 9, 10. He behoved to par∣take of the Humane Nature in common with men, before he could either be capa∣ble of the Sacerdotal Office wherein he was to act for men with and towards God, or before he could be provided of a Sacrifice to offer. His agreement with us in one common Nature is the basis of all his fitness to undertake on our behalf, & of the equity of the accruement of the benefits derived to us thereby. 'Tis this cognation, alliance and propinquity of Nature, that qualified Christ to be our Surrogate, and to have our sins impu∣ted

to Him; and which gives us our first capacity, of having the Obedience of his Life and Sacrifice of his death, either for∣mally or in the effects of them imputed to us. Precluding this, God could not in consistency with his Wisedom, Holiness, Justice and Truth have exalted the glory of his Mercy in our Justification and For∣giveness; nor could the Son of God have been Inaugurated unto the Mediatory Kingdome, or had a right to those Digni∣ties, Priviledges and Honours which e∣merge and result from thence. Now al∣though upon the assuming our Nature into Union with the Person of the Son of God, the Essences, Properties and Ope∣rations of both Natures be preserved di∣stinct and entire, being united, as the Ancients speak, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without confusion, conversi∣on, division or separation: Yet through that conjunction which they are brought into, Christ becomes as it were a Compo∣situm of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Humane Nature. And accordingly the Ancients style the Person of Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say the Fathers of the Second Constantinopolitan Council. Max∣imus, the Martyr doth not scruple the call∣ing

the Divine and Humane Natures, parts of which Christ consists; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And as our Nature is highly dig∣nified and exalted by its being taken into Union with the Second Person of the Trinity, so a certain Relation of Oneness results thereupon between Christ and us. The Apostle himself, Heb. 2.11. say's that we are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of one, i. e. as I sup∣pose 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of one Blood, or partakers of the same common Nature, which is the foundation of that Alliance of Bro∣ther-hood he speaks of in the next Words. And so the 14.v. which seems to be ex∣egetical of this, plainly carrie's it, foras∣much then as the Children are partakers of flesh and Blood, he also himself likewise took part of the same. The Ancients as well as Moderns style this a Natural Union; And indeed Christ thus is so far one with us, as the participating of the same com-Nature amounts to. He is both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of one and the same Mass of Hu∣mane Nature with us, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of one and the same Blood, being sprung from one and the same common Root or Stock (though not in the same manner) that we are. Christ and we are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

of Alliance, and Consanguinity together; which as it speaks infinite condescension, love and Grace in him seeing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 se exinanivit he emptied himself (which re∣spects the Essential condition of the Hu∣mane Nature assumed by the Son of God, and not meerly the poverty which in that Nature he submitted to) so it declares the Dignity that our Nature is exalted to, being in the Person of the Redeemer ta∣ken into association with the Divine Na∣ture. And as from the Conjunction of the two Natures together in the Person of Christ there ariseth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a communication of properties between them, (which is real as to the ascription of the affections of each Nature to the Person, though it be but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verbal as to the predication of the properties of one Nature concerning the other) so through the advancement of our Nature into Union with the Son of God, there are some rays of Honour reflected upon, and some priviledges that may be affirmed of us, that the Angels themselves are not susceptive of. Yet this is not the Union we are enquiring after; for (1) in this respect all Mankind can plead the same propinquity to Christ. The worst as well

as the best of men may enter their claim to this Relation of Oneness with him. For though the Apostle affirm that he took on him the Seed of Abraham, yet the meaning is not that some are precluded affinity with him in the Humane Nature, while others are Dignified with that Al∣liance, but the sense of the place is only this, that according to the Flesh he came of the Lineage of Abraham, the promise having been made to him that in his seed should all the Nations of the Earth be bles∣sed, Gen. 12.3. (2) Were this the whole import of the Union of Believers with Christ, that he and they partake of one common Nature; the Oneness betwixt one Man & another were greater than the Oneness betwixt Christ and the Faithful, which directly opposeth the account the Scripture gives of it, & the intendment of the many Metaphors by which it is repre∣sented. Now that it should be so, is plain; Because the resemblance betwixt one Man and another obtains not only in the essentials of Humane Nature but in the defilements and sinful infirmities of it; nor is there any thing in the person of this or that man whereof something pa∣rallel is not in the Person of every one else; but to imagine such an Universal

resemblance between Christ and us, is both to overthrow the Divinity of his Person, and to supplant the purity of his Humane Nature. Though our Blessed Saviour hath assumed our Nature in its essential constituent parts, together with all the Natural, sinless infirmities that accompany it; yet besides His being in∣finitely distant from all likeness to us, up∣on the account of the Divinity of his Person, there is a vast dissimilitude even with respect to the Humane Nature, as it is in Him free from all tincture of impu∣rity and concomitancy of culpable im∣perfections, and as it is in us defiled with, and debased by sin.

§. 8. As our Union with Christ is of a sublimer importance than meerly to de∣note that the same Humane Nature was in Him, which is in us; so what that is which over and above our participating of one common specifical Nature, it doth imply, is a Theme worthy of our further search. And the Popish Noti∣on concerning it, is that which presents first to our examen. Though the Ro∣manists do not wholly disclaim a spiritu∣al Union betwixt Christ and sincere Be∣lievers; yet they principally insist on a

Mixture of his Bodily substance with ours. They will have our Union with Him, to consist in our partaking of the Animated and Living Body of Christ, by manducation or Carnal and Corporeal feeding on him. And this Union they will have obtain'd by means of the Eu∣charist, wherein instead of feeding at all on Bread and Wine, they contend that in a Carnal manner we eat the Body, and drink the Blood of Christ. That the Sacrament of the Lords Supper is an emi∣nent Symbol of our Union and Commu∣nion with Christ; yea, that hereby our Union and Communion with Him are in a special, though Spiritual manner pro∣moted and maintained, we readily grant. And accordingly we with all chearfulness acknowledge a Real presence of Christ in the Sacrament. The Truth of the Real Presence hath been always believ∣ed, and is so still, though as to the man∣ner of it, there have been for many Con∣turies, and yet are fierce digladiations in the World. The Lutherans will have Christ present one way, namely, that though there be not a destruction of the Elements, and a substitution of the Body and Blood of Christ in their room, yet

they will have Christ Bodily present with the Elements, though hid and concealed under them: and this they express by Consubstantiation. The Papists plead for a presence of another kind, viz. that the Elements being wholly destroyed, either by Annihilation or Transmutati∣on into the Body and Blood of Christ, he alone is Corporeally, Locally, and Phy∣sically present: and this they style Tran∣substantiation. There have been others who have also asserted Bodily Presence, but after a manner different from both the former; for holding the Elements to continue undestroyed or unchanged, they fancied them to become united to the Body and Blood of Christ, and to make one and the same Body and Blood by a kind of Hypostatical Union: and this may be called Impanation. And although there be at this day, and always hath been, a great number of Christians, to whose Reason none of these ways can ad∣just themselves, yet they all confess a presence that is Real, though they will have it to be after a spiritual kind and manner. All these four ways of pre∣sence are Real, each in its kind and or∣der. Nor do I know any save the So∣cinians, and some Arminians but that

in some sense or other, allow a Real pre∣sence. Indeed Socinus, and the Men of that Tribe will admit the Lord's Supper to be only a Commemoration of Christ's Death, but will by no means have it ei∣ther to seal or exhibit any thing to the Believing Receiver. That it is Com∣memorative and Symbolical of the Body of Christ as Broken, and of his Blood as shed, they have our astipulation, but that it is besides both an Instituted seal of the Conditional Covenant, ascertain∣ing all the mercies of it to such as faith∣fully Communicate, and in whom the Gospel Conditions are found; and also truly exhibiting of Christ and his Grace to the Believing soul, we strenuously af∣firm. This the Apostle declares by calling the Cup of Blessing the Communion of the Blood of Christ, and the Bread, the Communion of the Body of Christ, 1 Cor. 10.16. This the very Nature of the Ordinance doth likewise confirm; for in every Sacrament there must be not on∣ly a sign, but something signified; and consequently the Elements of Bread and Wine being the signs tendred us, they must be really exhibitive of something else that hath an Analogy to them, and

this can be nothing but the Body and Blood of Christ, which are as really ex∣hibited to be spiritually fed upon, as the sensible Elements are to be Carnally. This the words of Institution also demon∣strate; for when Christ saith take eat, this is my Body; there must either be an Ex∣hibition of his Body to us in some sense or other, or we must impeach Christ of uttering a false proposition in offering that to be eaten, which, according to these Gentlemen, in no sense is so. Yea, were the Lord's Supper nothing but a Comme∣moration of Christ's death and the be∣nefits purchased thereby, it were no more to the Worthy Receiver than to the Unworthy, nor any more to the Re∣ceiver than to the bare Spectator; both which are in themselves the grossest of absurdities, and withal lye in a direct repugnancy to the Gospel. It is not a Real presence, as the Papists slander us, but a Corporeal that we disclaim. But should we grant Christ to be locally and bodily present in the Supper, though it be Contradictious to Reason, Sense, Scripture, the Nature of a Sacrament, the very words of Institution, and the be∣lief of the Ancient Church; yet it would

no ways serve the End for which it is pre∣tended, namely its being the means of our Union with Christ. For not to urge that were he Bodily present in the Sacra∣ment, or were nothing really and sub∣stantially there but the very Body and Blood of Christ as the Papists affirm, it were yet the most abominable thing that ever men were guilty of to eat Him. For though some have pawn'd, sold,* 1.52 and let out their Gods to Farm, as Tertullian up∣braids the Heathen; yet as Cicero say's, of all the Religi∣ons that have been in the World, there were never any of such a Religion as to eat their God. There are some instances among the sal∣vage Nations of such as have eat the Flesh, and drunk the Blood of their Enemies, and of such as have sold their friends to the Anthropophagi when they were either useless through Age, or in their apprehension irrecoverably sick; but no Nation hath been so barbarous as to feast themselves with the flesh of their God's, or to quaff their Blood. The Egypti∣ans would not eat with the Jews, Gen. 46.3. because as Onkelos tells us, the one did

eat what the others worshipped. 'Tis known who said, if the Christians eat what they adore, anima mea cum Philosophis. God by distributing the Brute creatures into clean which might be eaten, and un∣clean which might not be eaten, did thereby, saith Theodoret, provide against the accounting or worshipping any of them as a God. Fo who will be so un∣reasonable as to esteem that a God which is Unclean,* 1.53 or so Mad as to adore that which he eats. Whatever pittifull be∣ings men have chosen for Gods, and how useful soever in their own Nature to have been turned into Cates & Viands, yet they who worshipped them have been so far from making them their repast them∣selves, that the seeing others (who made not such account of them▪ nor payed them any veneration) do it, hath been enough to excite their Rage. An in∣stance we have of this, Exod. 8.26. where Moses being permitted by Pharaoh to sacrifice in the land o•• Egypt, return's this as a Reason why he could not: Lo, we shall sacrifice the abomination of the Egyptians before their eyes, and will they not stone us? They who had most de∣graded

themselves in the choice of their Gods, had yet more respect for them, than the Papists who make their God a victim, have for theirs. As if it were not disgrace enough to their God to pawn, and fell him, and that sometimes to very ill intents and purposes, (all this they have don with their consecrated Host) they place the most glorious part of their Religion in the Sacrificing him, and eating his flesh when they have done. Now the only Text to sustain the weight of the Bodily presence of Christ in the Eucharist, and to justify this Cyclopian eating of Him is, Math. 26.26. Take, Eat, this is my Body, &c. Than which I know not one place in the whole Bible that yields us more infal∣lible Arguments to subvert their whole Hypothesis, every word being pregnant with a demonstration against them. But all I shall say is this, that whereas they upbraid us for the admission of one Trope in the paraphrase of the words, they are forced themselves to substitute a great many before they can serve their design of them. Had it been the purpose of the Holy-Ghost to declare our sense and op∣pose theirs, I know no plainer expressions that could have been chosen to accom∣plish

either the one or the other. The Words are all as plain as the Subject-Matter to which they ought to be adapt∣ed will admit; nor can the Wit of Man invent any that are more proper to mani∣fest the Conceptions of the Speaker, sup∣pose him to have intended the sense that that we contend for. The Substantive verb, est is, in which many of our Divines acknowledg a Figure, is as remote from needing such a concession, and as capable of a proper acceptation as any one in the whole Enunciation. 'Tis a Transcen∣dental Term, and signifies as properly a Similitudinary Being, as an essential, and only the quality of the Subject of the Pro∣position, can determine whether it import Being Substantial or Being Intentional. Forasmuch therefore as it is here a note of Affirmation, interveening between a Sign as a Relate, and as a thing signified as a Correlate; I affirm that the only pro∣per Sense which it hath or can have, is to intimate the one to be vicarious for, and representative of the other. To ima∣gine that est as 'tis the note of affirmation between Sign••m and Signatum, can have any other sense than to signify, is a fancy that will never be entertained in the

minds of such who understand what they say. In a word, 'tis a Sacramental E∣nunciation where it occurs, & 'tis the note by which the Relation of the sign to the thing signified is affirmed, and therefore the whole Relation between a Sign and the Thing signified being meerly to re∣present, it is impossible that it should have any other import, save to denote that the one is signified by the other. But to wave any further opposing the Bodily presence in the Sacrament, though the Popish notion of our Union with Christ cannot consist without it. I say, that supposing all which the Romanists say in the Matter of the Elements being Tran∣substantiated into the Body and Blood of Christ, & our feeding on Him in a Carnal manner, were true; yet this cannot be the bond of the Union which is so mag∣nificently represented. For (••) were this the basis of our Union with Christ, and the Nexus by which we are copula∣ted to Him, then not only sincere Belie∣vers, but the most obdurate sinners, provi∣ding only they receive the Eucharist, should be united to Him. Admitting the Popish Hypothesis, I neither see of what advantage Faith is to one Commu∣nicant,

nor of what damage Infidelity can be to another, but that the whole of both their securities depends upon this, that their Stomacks be not queasy, and that they have a good digestion. 'Tis but to swallow the consecrated Host, and Christ and they are one, whether they partake of the Spirit of the new Birth or not. Either Pauls assertion of some mens eating damnation to themselves is false, or else the Popish Notion of our being united to Christ by the eating of his Flesh under the Species and Accidents of a white Wafer, is so; and which of these is most likely to deserve that Brand, I leave to the umpirage of all Christians. (2) Were this the Foundation and Bond of Union betwixt Christ and his Mem∣bers, there should then be none United to Him, but such as have first been made partakers of the Eucharist, which is so remote from all shadow of Truth, that on the contrary none ought to approach the sacred Table, but they who are first sincere Christians. 'Tis true, their pretending to be so, if their claim cannot be disproved, obligeth Ministers to admit them; but yet it is only their being so that authoriseth them to come. 'Tis sincere Love and Gospel-Faith

that God prerequires of all his Guests, though his Stewards are often ne∣cessitated to take up with professions of them. Although the Sacraments be necessary necessitate praecepti, and cannot be neglected by any without guilt, yet they are not so necessary necessitate Medii, but that God hath and can communicate his Grace independently upon them. (3) Were there no other bond of our Union with Christ, save that which the Church of Rome suggests, our Cohesion to Christ were a very lubricous thing, and not such an indissoluble Ligue as the Scripture reports it. For the Founda∣tion of Oneness ceasing the Relation superstructed thereupon must cease al∣so. Union can hold no longer than the unition upon which it results and from which it emergeth, holds; now this accor∣ding to the Romanists continues no longer, than till the Form, Figure, and other Ac∣cidents of the consecrated Wafer dissolve and vanish. So that instead of an abi∣ding conjunction with Christ, a little time unties the knot, and the incorporation of Christians with Him comes to nothing. (4) Were our Carnal and Corporal eat∣ing the Body of Christ, the Medium of

betwixt Him and us, I do not see but that Mice and Rats, &c. may come to be united to Him as well as Believers. For that these through the Priests neglect, or by some accident or other, may snatch up & swallow down the consecrated Wa∣fer, is a thing easily conceivable, & there are instances enough of it; and by conse∣quence all that is necessary to the Rela∣tion of Union, intervening betwixt Christ and them, the Habitude and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it self must ensue also. I shall only add upon this occasion, that Minutius Felix's ar∣gument in disproof of the Heathen Gods, doth with equal strength militate against the Corporeal presence of Christ in the Eucharist. The Mice, Swallows and Crows,* 1.54 saith he, know better than you (Pagans) what your Gods are: For by gnawing and sitting upon them, and being ready to nest in their Mouths, if you did not drive them away, they know that they have neither sense nor un∣derstanding. (5) Though I be not forward to con∣cern the Authority of

Scripture to confute senseless and irrati∣onal Notions; reckoning it a condescen∣sion to encounter them with Reason, and holding it a disparagement put upon the sacred Oracles, to call in their Suffrage where Sense alone can give the deci∣sion; yet I cannot but here observe, that our Lord Jesus Christ even there where he most seemingly speaks in Favour of a Carnal eating of his Flesh, viz. John 6. hath in words hugely Emphatical said enough to prevent such a Gross, stupid, and unreasonable Imagination. For be∣sides that not a word of that whole dis∣course relates to feeding upon Christ in the Eucharist, as is acknowledged by the most learned of the Roman Writers; we have in the preface to it, ver. 35.40. and in the conclusion of it, ver. 63. a key afforded us to unlock the whole, and to assure that it is not only to be taken in a spiritual sense, but that a fleshly eating of the Son of man would conduce nothing to our Good. 'Tis the Spirit that quick∣neth, the flesh profiteth nothing. The words that I speak unto you, they are Spirit and they are life.

§. 9. Having declared that whatever the Nature and Quality of our Union

with Christ, and what ever the Medium by which it is accomplished be, that it is the Person of Christ which we are United to: and having also declared that it im∣plies something more than a meer par∣ticipating of the same specifick Hu∣mane Nature; and having just now ma∣nifested that it consists not in a mixture of Christs bodily substance, through our eating his Flesh, and drinking his Blood in a Carnal and Corporeal Manner, with ours: The next thing to be disclaim'd from all room and Interest in the Idea of it, is its being a Personal Union. And this I am the rather obliged to do, be∣cause Mr. Sherlock, with little regard to Truth, and as little consistency with himself, tells the World, That we place all our hopes of Salva∣tion in a personal Union with Christ.* 1.55 A slander so enormous, and so void of any colour by which it may be glossed, that to what I should impute our Authors charging it upon us, I cannot tell. Ignorance it can∣not be ascribed to, seeing Dr. Jacomb,* 1.56 (whom Mr. Sherlock hath particular∣ly singled out to oppose in this Theme) not only barely disclaims,

but refutes it; and seeing our Author himself acknowledgeth else-where, that it is only an Union of Persons, and not a Personal Union which we plead for; p. 198. & 293. And to attribute it to a wilful Falsification, were to arraign him of a Crime which I would be loath to judge any Man pretending Justice and Honesty, much less a Minister of the Gospel, guilty of. I would rather there∣fore think it the result of some deduction unduely and illogically drawn from In∣nocent principles, or that he took it up in discourse from some of those who for their diversion throw out accusations a∣gainst us at adventure, than that he ei∣ther judged it to be held by us in Termi∣nis, or that he should fasten it upon us in meer Malice, only that he might the better expose us. However, this in Mo∣desty may be required of him, that the next time he writes, he would either ac∣quit the Nonconformists from the guilt of this charge, or else enforce it by express quotations extracted out of their Books, or by lawful Trains of Argumen∣tation from some of their avowed Doctrines and Opinions. But to resume my Theme; That a per∣son

may by Philosophy and Contempla∣tion attain such a degree of Union with God, as to know and understand things by a contactus and conjunction of sub∣stance with the Deity, hath been asserted both by the Platonick & some of the Ari∣stotelian Philosophers. The passages which occur in Plotinus, Porphyrius, Jam∣blichus, and Proclus (all great and fa∣mous Platonists) of such a tendency, are numerous, and need not to be here tran∣scribed. The possibility of arriving by Contemplation, at the knowledg of the first and supreme cause, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by a kind of bodily touch, is asserted in those Fragments of Metaphysicks Fathered upon Theophrastus the Disciple of Aristotle, and the imme∣diate Successor in his School. The same Imagination became espoused by the A∣rabian Philosophers, especially by Aver∣roes a great adorer of Aristotle, and who hath signalized himself by his Commen∣taries upon him. Had this Notion been only entertain'd by Contemplative Hea∣thens, I should not have taken notice of it, but it was imbib'd, and that very timely, by Persons professing Christiani∣ty. Origen seems to have been one of

those that were first tainted with it, and to have received it with many other Pla∣tonick Dogms, with which he corrupted the Truth and simplicity of the Gospel, either from Ammonius the Renowned Professor of Platonism at Alexandria, whose Schollar he was, or from some more ancient Patrons and Advocates of that Sect. From Origen the Ancient Monks derived the Ferment & leaven of it. The counterfeit Dionysius Areopa∣gita (for that he was not truly the Person whose Name he assumes, and that he lived not till about the Sixt Century, or at least the Fift hath been demonstrated by Scultetus, Rivetus, Daillaeus,* 1.57 and is acknow∣ledged by Petavius) ap∣pears by the whole of his Discourse de Mystica Theologia, to have been dipt in that Mad and Frantick Notion. From all, or some of these, it spread among the Ro∣mish Monasticks; I mean such of them as are called Mystick Theologues. Nothing more frequent with that sort of men, than a tattle of an Intime Union with God, whereby the soul becomes Deified. And from them the Weigelians, and Fa∣milists

borrowed their Magnificent lan∣guage of being Godded with God, and Christed with Christ. The adventurous determinations of the School-men con∣cerning the Beatifical Vision smell rank of the same Blasphemous, Nonsensical fig∣ment. For by their contending, that the Divine Essence is immediatly united as an Intelligible species to the Intellect of the Blessed, and that this species and the Glorified Understanding do not remain distinct things, but become identified, they do in effect affirm the soul to be Transubstantiated into God, and to be really Deified. And seeing 'tis a Mat∣ter of easie demonstration that the knowledg which we shall enjoy of God in Heaven, differeth only in degree from that which we possess here, (otherwise 'tis both altogether unintelligible and un∣capable of rational explication) it will follow by a short Harangue of discourse, either that Believers have no knowledge of God in this life, or else that their souls become Deified and essentially United to God by knowing Him. I need not name the admired Non-sense and high-flown Cantings of the Quakers which carry a broad fac'd aspect this way: That

which we have suggested, is enough to in∣struct us out of what springs they and o∣ther Wild Enthusiasts have drawn the putid conceits which they propine to the World. But as to the Persons whom Mr. Sherlock censures for placing all their hopes of Salvation in a Personal Union with Christ, I dare not only say, that they renounce any such Union, but that there is nothing in their Principles which consequentially leads to it. If our Doctrine of Believers Union with the Per∣son of Christ cannot be defended without introducing a Personal Union with Him, we profess our selves ready to disclaim it, and do assure all the World, that if it har∣bour any such thing in its bosom, our meaning is not so bad as our Opinion. We believe the Person of Christ, and the Persons of Believers to remain di∣stinct after all the Union that intercedes between them. We are thankful for the Influences of his Grace, and the in∣habitation of his Spirit; but we detest those swelling words of Pride and Igno∣rance, of being Christed and Deified. Whatsoever be the Nature and kind of the Union between Christ and Christi∣ans is, a Hypostatical Union it cannot without Blasphemy be imagined to be.

For admitting once a Personal Uni∣on, it will immediately follow, that Christ and They are but one Person. As two drops of water which existing apart made distinct supposita, coming to be Physically United, make but one Physical Body, substance, and suppositum, so two or more subsisting Intellectual substances which considered separate are so many Persons, do by Personal Union come to have one singular subsistence, and to make but one Person. Now to imagine this of Christ & Believers, interfere's with all that Reason which as Men we are pos∣sessed of. To be One Person with Christ, and yet to be locally distant, is a thing which our Discursive Faculties will style a Contradiction. Seeing similitude and Identity are opposite Notions, and our highest attainment, is only to resemble Christ; it is impossible, that by any Uni∣on whatsoever, we should become one Individual Numerical Person with Him. Innocency and guilt, Legal Merit and Demerit (not to mention other Innume∣rable Adjuncts) do too vastly disagree to center in the same Individual subject, or to be predicable of the same Identical In∣tellectual Being. To be made One real

Physical Person with Christ, is an Hypo∣thesis attended with such a troop of Ab∣surdities, that he neither understands what Christ nor himself is who gives it entertainment. They are rather to be en∣countred with an Anathema, who espouse such a blasphemous figment, than to be combated with Rational Arguments; nor should I have further concerned my self about it, than barely to disclaim it, but that we have to do with some who will not believe us, unless we disprove it also. And indeed it seems to have been an apprehension of the Non-conformists owning a Personal Union with Christ, which influenced Mr. Sherlock to tell the World that it is not very intelligible how we can be or abide in the Person of Christ, and that 'tis more unintelligible still, how we can be in the Per∣son of Christ,* 1.58 and the Person of Christ at the same time be in us, which is a new piece of Philosophy, called Penetration of Dimensions. In reference to which I shall only say, that as our Author's sup∣position, so far as it relates to the Opini∣on of the Non-conformists, is both false and disingenuous; so the Medium by which he assaults the thing supposed, viz.

A personal Union, is weak & sophistical. For as the preexisting Corpuscles of Mat∣ter do without any Penetration, or with∣out ceasing to be entitatively as distinct as they were before, come to constitute one Physical Body meerly by being co∣pulated together, and brought into a Con∣tinuity; and as the meat which we eat being concocted in the Stomach, that Laboratory of Nature, doth incorporate it self with the previous Corpuscular Particles which constitute our Organical Body, without the coexistency of two or more of them in one and the same Indi∣vidual place, which is that we style pene∣tration of Dimensions: So I see not but that a Hypostatical Union of Christ with Believers might be easily defended, if Penetration of Dimensions were all the inconvenience it were liable to. Ter∣tullian, who thought God Corporeal, (as did also the Anthropomorphites and the Audiani) little dream'd tha•• a Personal U∣nion could not be maintain'd without Pe∣netration of Dimensions, forasmuch as he believed the Incarnation of the Son of God, and the Hypostatical Union of the Humane Nature to the Eternal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And though the Opinion of the Corpo∣reity

of God hath not only been con∣demned by the Ancient Church as an He∣resie, but rationally refuted and demon∣strated & to be both blasphemous absurd; yet I do not remember that amongst all the Arguments levied against it, that this of Penetration of Dimensions through the Personal Union of the Hu∣mane Nature with the Word is so much as mentioned. Though some of the Pri∣mitive Fathers, as well as the Heteticks styled Luciferiani, held the soul to be Material, yet they never imagined that through being united to the grosser Mat∣ter, of which the Humane Body is fram'd, that any penetration of Dimensions en∣sued; nor is this Medium mustered a∣gainst them by any that have accosted and baffled their opinion. There are some odd Stories in Authors worthy of Credit, which seem to import a Perso∣nal Union betwixt two created Intel∣lectual Beings, and yet I do suppose that no man, unless it be Mr. Sherlock, will thence infer a penetration of Dimensi∣ons. One is in Buchanan's History of Scotland, where he tells us of a Monster which from the middle downward, ha∣ving but one Body, had from thence up∣ward

two, and that what ever impression was made upon the lower parts, excited a perception in both alike, but that one only was affected by assaults made upon them, where their Members and Organs were distinct. Now this together with their frequent quarrelling with one ano∣ther, seems to argue that they had two distinct souls, and different formal Principles of perception and operation, and yet that they were personally U∣nited, seeing both every impulse upon the leggs and thighs was perceived by each of them, and also because the infe∣rior parts were under the influence of the one Head as well as of the other.* 1.59 An instance some∣thing parallel to this, we have in Voetius de Crea∣tione, where he tells us of a young man whom thousands in Holland saw, who besides a Head which he had in its due and natural place, had another promi∣nent and jetting out from his Belly, and that these two Heads were inhabited and actuated by distinct souls, as appeared by the contrary perturbations and oppo∣site passions which sometimes, even to their falling out with one another, dis∣play'd

themselves in them. In fine, though we both disclaim all Personal U∣nion of Christ with Believers, and ab∣hor the ascribing any such thing to sinful Worms as Identity with the Holy One of God; yet I do not see that the opposing it by a Medium drawn from Penetration of Dimensions, is either solid or pun∣gent.

§. 10. They who instruct us in the arranging Discourses, do not only advise that in our Ratiocinations the stronger Reasons ought to succeed and support the weaker, and our Velites precede our Triarij; but that those things which per∣plex our progress, though they do not directly oppose it, should be first re∣moved before we address to that which is either more difficult to be established, or more particularly contradicted and gain-said. And accordingly having pro∣ceeded hitherto in the best Method, and by the most Regular steps I could, and discharged the Notion of Belie∣vers Union with Christ from all such things as have no room in the Formal Idea of it; we are next to apply our selves to the consideration of these

things, which though they some way or other enter its conception, yet they nei∣ther adequately declare it, nor are the Immediate foundations of that Mystical Union betwixt Christ and Christians, whose Quality and Complexion we are enquiring into. And the first thing which here falls under our prospect, is, that though there be a Legal Union be∣twixt Christ and Believers, yet a Legal Union alone will not sustain the weight of all the Scripture-expressions which de∣clare the mystery of our coherence with our Blessed Redeemer. A Legal Union I not only grant, but assert, only I say that the whole of a Believers Union with Christ is not comprehended in it. Two things then I am to prove. 1. That there is such an Union between the Lord Jesus Christ and the Elect of God, as may be styled a Legal Union. 2. That this is not all the Union which intercedes between Him and Believers. 1. Christians may be said in a Law sense to be One with Jesus Christ. This I account my self obliged to justifie, because Mr. Sherlock, by endeavouring to invalidate the Media, upon which it is built, hath not only un∣dermined, but in effect denyed it. Now

it is not by any Act, Convention, Ap∣pointment, or Designation of ours, that Christ comes to be constituted our De∣legate, Agent, Representative or Surro∣gate. We had neither any power over the Son of God to substitute or interpose Him in our room; nor over the everlast∣ing Father to oblige Him, to accept any satisfaction from him, or to admit that His sufferings should be effectual to Re∣deem us. Yea, having lost Gods Image, and forfeited his Favour, we were so far from being thoughtfull how to recover either the one or the other, that De∣spair in our selves, and Enmity against God were the Natural Attendants of our Sin and Misery. The Law Union between the Redeemer and us, is the E∣mergency and result of a Federal Pact be∣tween the Father and the Son. The Blessed Trinity having resolved to mani∣fest the glory of Immense Wisdom and Infinite Mercy in the recovering Lapsed Man from Sin and Wrath, the Father by an act of Soveraign choyce and uncon∣ceivable Love invites the Son to inter∣pose between the Law and us, and the Son by the like Love and Complacential Election condescends to do so. Though

the exuberant fulness of God supersede all thoughts of any real accession to Him in any of His perfections, yet in this great transaction towards Man, we must conceive Him not only acting in con∣sistency with the Honour of his Attri∣butes, but to the declaration of the Glory of all his properties. Man having sha∣ken off his dependency upon God by transgressing the Law of Creation, Gods Rectorship over him, which is Regula∣ted by his Wisedom, Holiness, Veracity, and the Eternal Rectitude and Righte∣ousness of his Nature, would not allow that he should be received into Favour, but in such a way, and by such means, as may secure the Ends of Government, manifest the displicency that is in God to Sin, evidence his Truth and Immutabi∣lity in proceeding according to the Penal Law which in pursuance of his own At∣tributes & Mans Rational Nature and Re∣lation to God, he had at first enacted. And as upon the supposition fore-going, neither the Glory of Gods Attributes h••d 〈…〉〈…〉, nor His Authority 〈…〉〈…〉 preserved from 〈…〉〈…〉 interposure of One every 〈…〉〈…〉 between the Law

and us, to suffer its Penalty, and Justice to us, to make atonement; So in the in∣terposure of the Son of God, there was the Invitation and consent of the Father necessary as well as a voluntary consent and undertaking of the Son. Without a Call on the Fathers side, the sufferings of Christ would have had no tendency to the Glory of God, nor have been plead∣able as effectual to Redeem us; and without the voluntary consent of the Son, he could neither in Justice have suffered penally, nor could his sufferings have been propitiatory for Man. Christs suffering in our stead, and being punish∣ed for our sins, as well as the whole effica∣cy of his Death, and Merit of his Passion, bear upon an antecedent contract be∣tween the Father and him. And this Agreement which Divines call the Co∣venant of Redemption, is the foundati∣on of that Legal Union between Christ and us. To say that Christ suffered on∣ly for our advantage, and not in our room is plain Socinianism, and to say that he bare our punishment without be∣ing charged with our guilt, is plain Non-sense; and to grant these, and yet to remonstrate to such a Relation between

Him and us, as may and ought to be styled a Legal Union, is to vent repug∣nancies in the same breath. However I shall endeavour to give some further proof of this Union betwixt Christ and the Elect in a Law-sense, by unfolding the Notions of Surety and Mediator, which our Author hath studied to disable from doing us any service in this Mat∣ter. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word which we render Surety, occurs but once in the New Testa∣ment; I do not deny but that its found thrice in the Apocryphal Writings, and that the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to become bound for another, is used several times by the 70. viz. Pro. 6, 1. & 17, 18. As also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Suretyship occurrs, Prov. 22.26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is deduced by some from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the hand, or palm of the hand,* 1.60 and to import the striking of hands, which was an ancient Symbol of one's becoming bound for another. So Job. 17, 3. Put me in Surety with thee, who is he that will strike hands with me? and Prov. 22.26. Be not thou one of them that strike hands, or of them that are Sureties for debts. And by the way, this may instruct us what to think

of the Wit as well as the Modesty of Mr. Sherlock for reflecting on Dr. Jacomb, meerly because he had expressed the Fe∣deral transaction between the Father and Son by striking of hands,* 1.61 though it was only to declare the compact between them by allusion to a rite and ceremony which among men is Symbolical of some pact and agreement. Others derive the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Earth, because that of all the E∣lements hath not only the greatest fixa∣tive strength and virtue with reference to other things, but is in it self the Im∣moveable Center of the World. 'Tis u∣sually rendred by Sponsor, fideiussor, praes, an Undertaker, an Engager, a Surety. And this is acknowledged by all to be the import of it, Heb. 7.22. Where the Apostle declares of Christ that he is the Surety of a better Testament or Covenant. The main difficulty is whether Christ be the Surety of the Covenant from God to us, or the Surety for us to God. The Soci∣nians unanimously understand it of his making Faith of, and ratifying the Covenant from God to us. He is

styled the surety of the Co∣venant,* 1.62 says Schlichtin∣gius, because he under∣takes in the Name and be∣half of God to us, that all the promises of it shall be made good and performed; and not because he under∣takes to make satisfaction on our behalf to God. And indeed, though both Gro∣tius & Dr. Hammond go this way, yet our Authors paraphrase hath greater affinity in its Phraseology to Schlichtingius's gloss than to either of theirs. His words are these, To be Surety of the Covenant signifies no more than to con∣firm and ratifie the Covenant,* 1.63 and to un∣dertake for the performance of it, that all the promises of the Covenant shall be made good upon such Terms and Conditions as are annexed to them. But first: Should it be granted that Christ, under the No∣tion of Surety, hath ratified & confirmed the Covenant, yet it will not follow that this is the principal, much less the sole rea∣son of the denomination of Sponsor which

ascribed to Him. That the confirming the Covenant was a subordinate end of his Incarnation and Death, many do allow, but that it was either the only, or the su∣preme End, without renouncing our Bi∣bles cannot be admitted. His being Surety of a better Testament, is equipol∣lent to his being styled the Mediator of a better Covenant, Heb. 8.6. and Media∣tor of the New Testament, Heb. 9.15. And therefore the whole of his Media∣torship not consisting in his publishing the Covenant, and undertaking in the behalf of God, that the promises of it up∣on such and such Terms shall be made good; no more can his being the Surety of it lye solely in that. Besides the Office of a Prophet, (wherein he transacts from God with us) which belongs to Christ as Mediator, there also appertains to him the Office of a Priest, wherein he acts for us with God. But seeing I said that the Notion of Surety, Heb. 7.22. is of the same import with the meaning of Mediator, Heb. 8.6. & 9.15. It was because it is his Sacerdotal Office, with respect to which he is in both these places, so styled. Though there be other Offices which as Mediator he exerciseth

towards the Church, and which other places of Scripture bear Testimony to; yet it is his Office of Priest alone that is intended in the Term Mediator, in both the fore-going Texts. And so the No∣tions of Surety and Mediator are of the same Latitude, otherwise his being Sponsor is a much narrower Notion than his be∣ing Mediator. 2dly. Though the ad∣mission of Christs being styled Surety of the Covenant, because he hath ratified and confirmed it, will not preclude his being Surety also upon other accounts; yet I will add that there is nothing of his ratifying the Covenant, and undertaking for the performance of it, intended in that Term. Now the Reasons that sway me to this belief, and consequently to judge Mr. Sherlocks paraphrase not only groundless but perverse are these. (1.) It shakes Gods infinite Veracity, which is the foundation of all Divine Faith. We may sometimes question whether such a Declaration come from God; but admitting once that it is His, there is no room left to suspect its being True. To make promises, is the Issue of Gods arbitrary and soveraign Will, but to keep and fulfil them, being made,

proceeds from the Eternal Rectitude and Sanctity of his Nature. To deny his Be∣ing, is a lesser disparagement put upon him, than to imagine that he can falsifie his Word. Christ needed a Testimony from God to confirm his Mission, but God needed none from Him to establish his being True and Unchangable. Though we need good assurance that they who pretend to be the Heralds of Heaven, be not Impostors, yet the only reason of believing what God saith, is his own In∣fallibility. (2.) The Apostle reckon∣ing up all the evidences of the Immutabi∣lity of God's Counsel hath omitted this, and thereby precluded it from the num∣ber of them. Other security in order to our Consolation we need not, nor hath God thought fit to give any but his Pro∣mise and Oath;* 1.64 And as by the first he gives us a Right (providing we an∣swer the Conditions an∣nexed to them) So he assures us by the second, that there are no latent reserves.* 1.65 (3.) Had the A∣postle been introducing Christ in the place of, and advancing him a∣bove Moses, who acted for, and from

God to the People, there might have been some probability in Mr. Sherlock's gloss; but by introducing him into the room of, and exalting him above Aaron, who act∣ed in behalf of the People towards God, there is a plain overthrow given to it. Schlichtingius, who useth not to be over li∣beral in concessions relating to the honour of Christs Priest-hood, yet grants credibile esse in voce sponsoris sacerdotium Christi intelligi, That the Priesthood of Christ is in all probability implied in his Spon∣sorship. 'Tis true, he takes a course by the Notion which he assigns of Christs Priesthood, namely, that in eo praecipue Christi sacerdotium consistit quod per Chri∣stum Deus promissa sua nobis exhibeat, that his concession shall little avail us; but as I dare not think that Mr. Sherlock will espouse it so; If he do, I shall know whom to list him among, and what to re∣ply to him, but in the mean time I forbear. It being once evinced that the Vadimony of Christ relates to his Priesthood, we do thereby immediately obtain that the ratifying of the Covenant is no part of his Suretyship: For all that Christ does under the reduplication of a Priest, is for us, and in our behalf to∣wards

God; but to undertake that the promises of the Covenant shall be made good, is to act from God to us. In brief, that Christs Sponsorship relates to his Priesthood, there needs no more but the consideration of the context to convince such as are teachable; and for others, I know no means sufficient to in∣struct them, neither have I the vanity to attempt it. His susception of Suretyship is the rise and basis of his Sacerdotal Of∣fice, and whatsoever he did in discharge of his Priestly Function, it was in pursu∣ance of his having substituted himself our Sponsor; and accordingly the Nature and Boundaries of his Suretiship are to be de∣fined by a survey of what he became lya∣ble to, and performed as our High Priest. For though the compact and convention between Him and the Father be the foun∣dation and fountain of both, yet his Priest∣hood is immediately erected upon his sus∣ception to be our Praes or Surety. And forasmuch as his being our Sponsor a∣riseth from an agreement which inter∣ven'd between the Father and Him, and exerteth it self in the works of his Sacer∣dotal Function; we must therefore have recourse to these as the Standar•• and

Measure, by which the full import and extent of his being our Surety is to be re∣gulated and determined. The impor∣tance and derivation of the Term as ap∣plyed to Transactions amongst men, falls infinitely short of expressing the Vadi∣mony which Christ entred into and un∣dertook. For besides that, the one re∣lates to Crimes, the other to pecuniary debts; and that the party, to whom the Security here is given, stands considered as a Rector, whereas elsewhere we con∣sider him as a meer Creditor; there are also other essential differences, namely, that in transactions amongst men, he who gives the Security supposeth the Debtor Solvent; but in the case before us, our ina∣bility to satisfie, lay as the ground-work of the whole of Christs susception. The Law of Creation which had a threatning annexed to it, denouncing wrath against all manner of transgression, being by us violated and broken; it pleased God (though he did not relax the punishment at least in its essentials which was threat∣ned) for the exalting the honour of his Grace, to dispense with the Law so far as concerned the immediate subject, and to allow a substitution. Upon this, in

complyance with the Call of the Father, doth the interposure of the Son enter. And the great end of his concerning him∣self being the advancement of the Glory of Gods Wisdom and Mercy in our reco∣very in such a way and manner as that not only none of the Divine Attributes should be impeached or eclipsed, nor the Decorum of Gods Government spoiled, but that through Sins having a meet re∣compence measured out to it, God might appear the Protector of his Laws; it was thereupon necessary that He should undergoe the punishment which the Justice and Law of God made due to sin. And forasmuch as this could not be effected without having our sins transferred upon him; he there∣fore substituted himself in our room, and became our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Surro∣gate. And this is all that we mean by our Legal Union with Christ, which the Term and Notion of his being our Surety doth not only display and il∣lustrate, but confirm and prove. And whereas Christ is styled the Surety of a better Covenant, it is because the En∣acting of the Covenant of Grace re∣spects his undertaking to be made

Sin, and to undergoe the Curse as the Moral cause and Condition with∣out which there had been no over∣tures of mercy made to the Sons of men. It was in consequence of Christs susception to be our Sponsor,* 1.66 and with respect to the Obedience of his Life, and Sacrifice of his Death as the pro∣curing and deserving Cause, that God entred into a Covenant with Man-kind, promising to pardon their sins, re∣ceive them into favour, & crown them with life, upon such terms & condi∣tions as the Father & Son thought fit to prescribe. What these are, the Gos∣pel declares; nor is any man actually forgiven, justified, or admitted in∣to friendship with God, but upon a performance of the conditi∣ons, and having the qualifications there required. Christs own discharge was an Immediate consequent of his sufferings,

and they for whom he suffered had also immediately a Fundamental Right of be∣ing acquitted; but their actual delive∣rance was to be in the way & order, that He who had substituted himself in our room, and he who had both admitted and been the Author of the substitution, thought fit to appoint. This I have the longer insisted upon, because our Author either doth not, or will not understand those whom he writes against. For by what he says against Dr. Jacomb upon this Theme, I am apt to think that he conceives himself too Witty to understand what he reads, or that he consults the Non-confor∣mists Book only that he may turn them in∣to Burlesque & ridicule, He First Fathers such a Notion of Christs being our Surety upon Him, as neither he nor any man that was in his Witts ever held, and then sets himself to exercise his Faculty in op∣posing it. To affirm of us that we make Christ our Sponsor to discharge the Offices of Piety and Virtue,* 1.67 Justice and Temperance in our stead, as Mr. Sherlock doth, is to impute his own mistakes to us, that he may the bet∣ter upbraid us. Although we plead the Me∣ritorious Righteousness of Christ against

the accusation of the Law, yet we con∣tend for a personal Righteousness of our own, to answer the demands of the Gos∣pel. Our fulfilling the Terms of the New Covenant, is the condition en∣titling us to the Righteousness of Christ, by which alone we escape the curse of the Old. Though Christ hath merited all that Grace, in the strength and virtue of which, we repent, believe, and obey, yet it is we our selves that do so, and not Christ. And therefore I have nothing further to say to our Author in this Mat∣ter, but must suffer him to fight with his own shadow. Let him but once justi∣fie his charge of our making the Personal Righteousness of Christ our Personal Righ∣teousness, or that we maintain Christ to have fulfilled all Righteousness in our stead; and I do here assure him that I am not on∣ly ready to allow his severest reproofs, but to commend and second them. But till then I leave him to encounter the Wind-mills of his own Imagination, and to hew the posts which his Fancy hath erected in the room of Phanatick Adver∣saries.

The Notion of Mediator, and the ser∣viceableness thereof, to conduct us to the belief of a Legal Union with Christ, is that which we must address next to the explication of. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we render Mediator, is a Term in a manner peculiar to the sacred Writers. 'Tis true, he whom Thucydides styles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Scholiast calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is de∣rived 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and signifies one that in∣terposeth between two parties at vari∣ance, to accommodate and compose their difference. The Socinians, those de∣clared Enemies of the satisfaction of Christ, though they retain the Term as applyed to Him, yet they do so enervate the meaning of it, as in effect to overthrow what in words they seem to acknowledg. For by stating the whole of Mediator∣ship in his being God's Legate, and the Interpreter of the Divine Will to Man, they not only supplant his Mediatorial Office through disclayming the principal Reasons and Ends of it, but mistake the true and primitive import of the word. There may be an internuncius between parties, who stand in alliance of friend∣ship; but Mediator includes in its idea, a supposition of difference among those be∣tween

whom he interposeth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A Mediator is not of one, saith the Apostle, Gal. 3.20. That is, as Grotius expounds it, There is no need of a Me∣diator between those that are at agreement.* 1.68 Me∣diation not only implies two distinct parties, be∣tween whom there is to be an interposure, but al∣so that there is a variance to be accommodated. Suidas gives us the true import of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when he renders it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Peace-maker. I do not deny but that Christ's discharge of his Prophetical Office is a part of the exer∣cise of his Mediatorship; But as the whole of his Mediatorial undertaking doth not consist in his being Gods Ambassador to declare His Will, and the purposes of his Grace concerning us; so a variance between God and us lies at the bottom, and gave occasion to his comeing forth as a Legate from the Lord to us. The whole Tenor of the New Covenant, whereof Christ is the Messenger and A∣postle,

importeth a difference between God and us, through the violation of a former. As the prescription of Repen∣tance to us, together with the whole of that Religious Worship which God re∣quires of us, argues him reconcileable, so it speaks him antecedently offended. It is an affront to Reason as well as Scrip∣ture, to imagine a Mediator without re∣spect to a fore-going difference. Some have conceived (though as well against as without the countenance either of Reason or Scripture) that the Son of God should have been Incarnate, though man had persevered in his Integrity; but none save the Socinians ever dream'd that any one could come in the quali∣ty of a Mediator, where there was not a previous difference between those in whose behalf he so appeared. That he should be styled a Mediator, meer∣ly with regard to his declaring God's Grace and Favour to man, together with the duty which God required of us, is repugnant to every Text in the Bible, where the Term oc∣currs; and that it contradicts the common sense of Mankind in their ap∣plication

and usage of the Word,* 1.69 Socinus him∣self is forced to acknow∣ledge. Now as an in∣terposure between two differing parties to com∣promise a difference is included in the Idea of a Mediator; so there are several things intrinse∣cally belonging to the Mediatory Office and Work of Christ, which do not appertain to Mediation simply considered. For whereas other Mediations are chiefly managed by way of entreaty and intercession, the Office and Work of Christs Mediation consists not only fundamentally, but principally in his oblation of himself as a Propitiatory Sacrifice. I do not preclude the Inter∣cession of Christ from bearing share in his Mediatory Work; I only say, that as the whole of his interposure is not to be confined to it, so it had in every part and degree of it a respect to, and did bear upon his giving himself for a Ransom. Not only his Intercession now in Hea∣ven, which excludes the gestures of a formal supplicant (these being both in∣consistent

with the state of Glory, to which he is exalted, and the accomplish∣ment which he hath made of all that was required of Him as the ground and Mo∣tive of the Communication of Mercy to us) and lyes meerly in the representation of his Meritorious passion and Sacrifice, (which whither it be at any time accom∣panied with an articulate voice, I do not determine) but his intercession here on Earth, which (as well because the Obla∣tion and Sacrifice that he was afterwards to represent, was not then dispatched, as in Analogy to the state of Humiliation he was then in) behoved to be vocal, and in way of formal supplication; I say not only the one, but the other also, respects his Mediatorious passion as their Foun∣dation, and as the cause, ground & mo∣tive, with relation to which the things in∣terceded for are procured. Christs in∣terposure as Mediator between God and Man, took its rise from, and bore upon a compact between the Father and Him, that he should be Incarnate, and give his Life a Ransom for many. This the Ho∣ly Ghost doth most emphatically instruct us in, 1 Tim. 2.6. Heb. 8.6.9.15. & 12.24. which are all the places where he is

in express Terms so styled. Now had not the susception of our sins preceded as the Antecedent impulsive cause of Christs sufferings, he could neither be said to be made Sin for us, nor to bear them, nor to have them laid upon him, nor to dye for our Offences, nor to be our Ran∣som: Nor could the inflicting of suffer∣ings upon him have been either good in it self, or an act of Rectoral Justice in God, or have had any tendency to his glory, or to the honour of his Law, or to deterr Sinners from offending; yea, pre∣clude once the consideration of sin as the meritorious cause of the Agonies which Christ underwent, and the Love, Wise∣dom, Justice, and Rectorship of God are obnoxious to reflexions, and stand lyable to be impeached. And if it be once ob∣tain'd that our sins are the Meritorious impulsive cause of Christs Death, his susception of our Guilt will necessarily follow. For Guilt being nothing but an Obligation to punishment, & it being im∣possible to conceive such a habitude be∣twixt a person and sin, that it should be the meritorious impulsive cause of his pu∣nishment, and yet he not be under an ob∣ligation to punishment, it plainly follows

that guilt must be supposed antecedent to a demerit of punishment. Guilt and pu∣nishment being Relates, he that is obnox∣ious to the latter, must be previously un∣der the imputation of the former; as Bishop Andrews expresseth it; Christ was first made sin in respect of the Guilt, and then a Curse in respect of the punish∣ment. Serm. of Justification on Jer. 23.6. Where Sin is so charged, as to expose a person to a demerit of punishment, there is an obligation to it, & where there is such an obligation to it, there is in some sense or other Guilt. Those very arguments, whereby we overthrow the Popish Dogm of Believers being discharged from the Guilt of Sin but not the punishment, do equally disprove Christs undergoing the punishment of Sin without susception of the Guilt. In brief (1.) Through a convention betwixt the Father and Son our sins are so charged upon and transfer∣ed to Christ, as to be exacted of him; and he hath submitted to the Demerit of them, so as to undergoe the penalty in the substance and kind of it, (though not in the Adjuncts and Consequential acci∣dents which would have accompanied it upon such weak, finite, depraved subjects

as we are) that we should have under∣gone. (2.) Through Christs interpo∣sing as Surety and Mediator by suffering in our stead, God hath so vindicated his own Honour, asserted the Authority of his Commands, and satisfied the ends of Law and Government, that he accepts of what Christ hath done and suffered as full satisfaction to his Law; and in considera∣tion thereof, without any reflexion upon his Attributes, or subversion of his Rectorship, he makes a tender of pardon to us. (3.) God having admitted the inter∣posure of Christ on our behalf, & having inflicted sufferings upon him as a punish∣ment for our sins, and having accepted those sufferings as a Sacrifice of Atone∣ment for the expiation of our Guilt, and having also agreed with his Son and de∣clared in the Covenant of Grace the Terms on which we are made partakers of the benefits thereof; we upon a per∣formance of these conditions, come to have all that Christ did and suffered, as our Mediator, imputed to us in a Law-sence. That is, the Law owns that Christ intervening in our room, hath answered all its demands, so that God in consisten∣cy with its exactions, may be both just

in himself, and yet be our Justifier. And this being all that we intend by a Legal Union with Christ, namely, that by the Covenant of Redemption, Christ so be∣comes our Surrogate as to have our sins in a Law-sence imputed to Him, and that we through fulfilling the Terms of the Covenant of Grace, have all that, which He as substituted in our place and stead, did and suffered, imputed in a Law-sense to us: He must not only disclaim Christs being Mediator in any proper sense, but renounce the whole Gospel that denys it. Having not only declared, but justified that there is a Legal Union between Christ and Believers, and having also stated and defined what it is, and wherein it consists, all that remains incumbent up∣on me, relating to this Head is, to shew that the whole of a Christians Union with the Lord Jesus, is not comprehended in this, nor hereby expressed. And 1st. There are many Scripture Texts mani∣festative of an Oneness that the Saints have with Christ, which a Legal Union doth not come up to the heighth and grandeur of. As there is not any one thing in the Gospel which the Holy Ghost hath judg∣ed meet to express in greater variety of

phrase, than the mystery of our cohesion with Jesus Christ; so this Legal Union can no ways sustain the weight of most of them. 'Tis not consistent with the Wis∣dom and Goodness of God to entertain us with pompous words, or to treat us with Hyperbolical expressions, when he is declaring to us the Mysteries of Faith, to which he not only requires our assent, but hath made much of our comfort and duty dependent upon them. Who can think that a Legal Union is all that the Holy Ghost intends by our being one Spirit with the Lord, and being ingraffed into Him as Branches are into a stock, or root; cemented to Him, as the building is to the Foundation; incorporated with him, as our Aliment and Food is with our fleshly substance; ligu'd and connected to him, as the Bodily Members are to their Natural and Vital Head? I know all these expressions are Metaphorical, yet I also know that they must be declara∣tive of something that is not only real, but whose greatness it is not easy to conceive. As the variety of Metaphors which the Spirit makes use of to decipher it by, de∣clare its importance, so the quality of them serves to intimate that it is not

meerly a Legal Union. If there be no other Oneness between Christ and sin∣cere Christians, but that which we have been discoursing of, there could not be a Symbole worse chosen to express it by, there being no Analogy between what the phrases originally signifie, and that which they are designed and brought to illustrate. 2dly. Those things being distinct and different whose ideas are so, the formal Conception of our Legal Union with Christ being hugely diffe∣rent from the Notion which we have of our Spiritual Union with Him, it plainly follows that our Mystical coherence to Him, imports some thing besides a Le∣gal Oneness. Now that the Idea which we have of the one, is distinct from that which we have of the other, appears (1) in that our Legal Union implyes a Relation to Christ as our High Priest and Sponsor, interposing and acting in our behalf to∣wards God; whereas our Mystical Union respecteth Him as acting to us in the quality of a Vital Head. (2) Because the vinculum of that is Christs susception of our sins upon him, and the Fathers im∣puting them to him; but the nexus of this is the Spirit of Christ dwelling in us,

and principles of Grace infused into us. (3) Because the result of our Legal U∣nion is the imputation of what Christ in our stead did and suffered, for Righteous∣ness to us, and discharge from Wrath; but the effect of our Spiritual Union is further communication of Grace, toge∣ther with quickning Influences whereby we grow up into a higher conformity with our Head, and are more and more adapted to live to God. 3dly. Those things are different, whereof the one is the meritorious fruit as well as the Con∣sequent of the other; and that this is the habitude which the things before us stand in, might be easily demonstrated. For though many of the formal benefits of a Legal Union, such as Actual discharge from Wrath and Justification to Life, do not arrive to us, but through the inter∣vention of a Spiritual conglutination to our Mediator, (it being not only in the power of the Father and Son to appoint in what order, and upon what Terms we should have an Interest in the pur∣chased Redemption; but the very Na∣ture of our deliverance, which was not only a ransoming us from Wrath, but a restoring us to the favour of God, and

an exalting us to a superadded blessed∣ness, required that it should be in such a Method and upon those conditions, as that God might both exercise forgiveness in consistency with His Holiness, and we be adapted for that to which we were ad∣vanced) yet, even our spiritual Union in the very vinculum & bond of it, is a pur∣chased fruit of what Christ as substituted in our room, and so one with us in con∣spectu curiae, did and suffered. Yea, the Honour of being Heir of all things, and Head of Influence to the Redeemed, is a reward of what Christ underwent and performed as our Surety, in the relation of which he stood Legally United to us.

§. 11. I now proceed to the conside∣ration of Moral Union, which is all that some (and those very considerable Per∣sons) will admit to intercede betwixt Christ and Believers. By Moral Union we understand a Harmony of Wills, an agreement in designs, a confederation in affections; in a word, an Union by way of mutual and reciprocal love. 'Tis styled Moral from its band or ligature, which is Love. Love is not only

••he principal and chiefest▪ but the source and fountain of all humane Affections. All the Affections are but the several forms and shapes of Love. Desire, Fear, Anger, Hope, Sorrow, Delight, &c. are but the various Forms and Aspects of Love, according as its Object is circum∣stantiated under the consideration of ab∣sent, present, easie, or difficult to be en∣joyed, &c. As the Object Beloved is affected with this or that Circumstance, so Love receives a new Modification, and becomes clothed with this or that Form. And indeed Love is of a very Unitive Nature, 'tis the Marriage of one Intellectual Being to another. 'Tis the strongest bond of Alliance, the most con∣nexive cement. All Love tends to U∣nion, to have the heart implanted and incorporated with the Object beloved. It both unites the Lover to the Object which he loves, and transform's him into it. What, and where our Love is, that and there we are. There is an assimi∣lating efficacy in Love, whereby it casts the mind into the Mould of the thing Be∣loved, which made Austin say, si terram amas, terra es; If thou lovest the Earth, thou art Earth: And the Philosopher to

say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Friend is only ano∣ther Self. Friendship which is nothing but mutual endearedness, or a confede∣racy in sincere affections▪ (save that it su∣peradds conversation and society to Love) is not only styled by Hierocles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the noblest efflorescence & perfecti∣on of Virtue; but Aristotle defines it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by one Soul in two Bodies. Or as Horace calls Virgil whom he entirely loved, dimidium animae, the half of his Soul. Now a Love-Union we readily acknowledg between Christ and Believers. As it was infinite compassion which influenced Him not only without Motives, but in despite of obstacles in us, to become our Ransom; so having Re∣deemed us by his Blood, and engraven his Image upon us by his Spirit, he doth with superlative delight behold his pur∣chase and embrace his likeness. 'Tis in pursuance of his complacency in them, that he Espouseth their concerns, resents their troubles, and ministreth opportune relief to them under their several exigen∣cies. Nor is his Love greater than it is lasting, being as Unchangeable as it is free and superlative. Upon the same Motives that he works such dispositions

and qualifications in us, as may render us fit objects of his Delight, he takes care to prevent their being totally lost, that so we may not cease to have a share in his complacency. Admit that Christs com∣placential Love stands determined to Holiness, and that he delights in none till they be good; yet the Immutability of the Divine Counsels, the Conventi∣on between the Father and Son in the Covenant of Redemption, Gods Vera∣city in reference to the promises which he hath made in the Covenant of Grace, the absolute compleatness of Christs Sa∣crifice for all those in whose behalf he gave himself a propitiation, together with the prevalency of his Intercession, and his design in purchasing and bestow∣ing the Holy Ghost to reside in and watch over Believers, may assure us that he will preserve those as meet objects of his Love, upon whom he hath once engra∣ven his Image to make them so. And by the way this may serve as a reply to that of Mr. Sherlock, p. 211. where he tells us, that the Unchangeableness of Gods Love doth not consist in being always de∣termined to the same Object, but in that he always Loves for the same reason; that

is, that he always loves true Virtue and Goodness where-ever he sees it, and never ceaseth to love any Person till he ceaseth to be Good, and then the Immutability of his love is the reason why he loves no longer. For besides that our Author doth here∣by preclude all Gods love of Benevo∣lence and Compassion, of which Persons abstracted from qualifications are the Objects. Which as the Scripture doth every where celebrate as the highest love, so there was nothing in us that could attract it, but on the contrary, there was every thing in us which might have rendred us the Objects of ever∣lasting Indignation: See Rom. 15.8. Joh. 3.16. 1 Joh. 4.9, 10. I say be∣sides this, the whole passage, even taking it as refering to Gods love of complacen∣cy, is fram'd to overthrow Election, Effi∣cacious Grace, the perseverance of Be∣lievers, and to render the New Cove∣nant no better than the Old, and our standing in Christ as lubricous as our standing in Adam was. And therefore I hope Mr. Sherlock will pardon me if I do not readily subscribe to him in this, forasmuch as I know it repugnant to the Articles of the Church of England, not

to mention what else it is. The un∣changeableness of his Love of Benevo∣lence which took its Motives from him∣self, and can no more be inconstant than the Divine Nature is, doth strongly in∣fer the preserving those qualifications in us which are the immediate foundations of his love of complacency, supposing that he hath once wrought them. For the bestowing of those upon us in order to this that he might delight in us, being the aim and design of his Eternal Love of Good Will, it naturally follows that the Immutability of his kindness ensures his watching over and maintaining them, when once he hath wrought them in, and communicated them to us. In brief, Christs heart is wonderfully knit in love to the renewed and sanctified soul, Thou hast ravished my heart, my Sister, my Spouse, says he, Cant. 4.9. The word there used occurrs no where else in the Scripture, and signifies to have won, engaged, seized upon, or rob'd one of his heart. 'Tis a term borrowed from a passionate Lover, who is not Ma∣ster of his own heart, another having gotten the possession of it. He that loved us at no less rate than dying for us,

when we were Enemies, cannot but be affectionately linkt to us, having once washen us in his Blood, and renewed us to his likeness by his Grace. On the o∣ther hand, though the love of a gracious Soul to Christ can neither equal his in its degrees, nor any way rival it in the free∣ness, earlyness, or instances of discovery; yet it is so far reciprocal, that upon con∣viction of Reason, conduct of Judg∣ment, and the propension of the New Nature, it cleaves to and embraceth him. The sincere Christian not only reckons Christ an object chiefly worthy of his love, but by exiliency, egress; and ex∣pansion of Soul after him, he endeavours a Conjunction and Union with him. From hence comes that liquefaction and languor of heart to enjoy him, and to re∣ceive his impressions; hence proceeds that consignment of our Wills to his; from hence also there springs a concern∣ment for his interest more than for our own. All the reciprocal love and friend∣ship of the World are but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Idols and Images of Love and Friendship, being compared with what intercedes between Christ and Christians. Now this Love-Union,

we not only own, but plead for, and do state our happiness in the perfection of it. Nor is there any thing that recommends Heaven more to us, than that our souls shall be there enflamed with and united by holy ardors to One so infinitely amia∣ble in his own perfections, and so un∣speakably deserving our purest flames for his free and preventing, as well as his exuberant and superlative love to us. This Conjunction, through a ligature and bond of love, (manifested in imitati∣on and uniform obedience) betwixt Christians & the Lord Jesus Christ, is often mentioned in the holy leaves. But yet I cannot assent to those who state the whole of Believers Union to the person of the Mediator meerly in a reciprocal∣ness of affections. 1. Because one Chri∣stian should at this rate be as much One with another, as he is with Christ; which the Scripture will not allow us to submit our assent to, as not being reconcileable to those grand, lofty, and emphatical ex∣pressions which the Holy Ghost peculiar∣ly appropriates to declare the Unity which intervenes between Christ and Christians. That there is an Union of Affections between one Christian and a∣nother,

I suppose will not be denyed, nor is he indeed a Christian who hath not a witness of it in himself, and who doth not in the several ways wherein it is dis∣playable, endeavour to give evidence of it to the world. 'Tis this Love Union amongst Christians which our Lord Je∣sus so solemnly prayed for, Joh. 17.21. 'Tis this which he hath enjoyned his Dis∣ciples as his New Commandment, and which he hath appointed to be the bond of perfection unto them; Joh. 13.34. Col. 3.14. 'Tis this which is represented as an evidence both of our Love-Union with God, 1 Joh. 4.12. and of our im∣plantation into Christ by Regeneration, 1 Joh. 3.14. 'Tis this that was the glory of the Primitive Saints, Acts 4.32. and for which the very Heathen both admi∣red them, and payed them an Internal veneration. In a word, 'tis this where∣by all the Members of Christ being first copulated to Him as to a Vital living Head, and being Harmonious in the be∣lief of all the Essential Fundamental Doctrines of the Gospel, come to be principally knit together among them∣selves. And where this is not, a politick confederacy, and a wicked conspiration

there may be, but such an Union as ought to be amongst Christians, there is not. But how high, noble, and necessary soever this Union is which intervenes betwixt one Christian and a∣nother, yet it is not equipollent to the U∣nion which occurrs between Christ and Believers. Nor do I hereby only mean that they differ gradually in some acci∣dent or other (for so even the Moral U∣nion betwixt Christ and Christians differs from the Moral Union of Christians a∣mong themselves; the source and spring, the Motives and Arguments, the de∣grees, dimensions, acts and instances of Manifestation being not universally the same, either in the love that Christ bear∣eth to Believers, or in the flames which they cherish and maintain towards him, with those that obtain in the love of one Child of God to another) but my mean∣ing is, that they differ specifically and in kind. And in proof of this, I desire no more, but that Persons would without prepossession & prejudice examine such Texts as Joh. 15.1, 2, 3, 4, 5. 1 Cor. 12.27. Rom. 8.1.9, 10. Gal. 2.20. Joh. 6.5, 6. not to mention more, where the Union betwixt Christ and Believers is

represented & illustrated; and if he can find any thing in the Love-Union of one Christian with another, that beareth a proportion and Analogy with what is there declared concerning the Union of the Lord Jesus with Believers, I am mistaken. 2. Because the Holy An∣gels would be every way as much con∣nected and ligu'd to Christ as Believers are, were no more to be understood by this coherence, but a conjunction by way of Affection, or did this adequately ex∣press the Notion of it. For, besides the subjection that the Angels are in to Christ as their Lord and Governour, 1 Pet. 3.22. and the attendance which in pursuance thereof they give at his Throne, Isa. 6.1, 2. together with that adoration and worship which they pay him, Heb. 1.6. and their readiness to minister in whatsoever services he en∣joyns them about his Church, Heb. 1.14. I say besides all this, they are in a special manner cemented to him by pure flames and holy ardors. Those blessed Spirits, through that more perfect knowledg which they have of the attractive beau∣ties and excellent perfections of Christ, (partly by the means of their more illumi∣nated

intellects, partly through their im∣mediate attendance upon his glorious per∣son, especially from their being above all temptations that may divert their minds from so amiable an object, and being free from all impure Lusts that may damp their flames) do cleave to him with a Love more defecated and pure, as well as more intense & elevated; than we can who are so far beneath them in the quality of our Nature, and whose Understandings are still so much benighted with ignorance and obnubilated with the vapours of Lust, and whose residence is so remote from the place of perfection as well as happi∣ness. I do not determine whether their happiness be improved, and their perseverance in holiness secured by Je∣sus Christ; though if so, there is a field of occasion and Motives to promote and exalt their love to him, ariseth thence. But declining to define any thing in that matter, there are enforcements enough besides, by which their sallies of Love to the Lord Jesus are allured & charmed forth. For 1st. Whatsoever they do, or have received from the exuberant goodness and pregnant fecundity of their Creator, they have it all by & from

the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Person of the Son as the immediate Operator and Dispenser of it. For the order of operation in the blessed Trinity, as to external works, corre∣sponds unto, and followeth the order of subsistence. Hence though the Fabrick and Creation of all things be ascribed to the Father as to Authority and Order, Heb. 1.1. and to the Spirit as to disposi∣tion and ornament, Joh. 26.13. yet they are peculiarly attributed to the Son as to immediate operation, Col. 1.15, 16, 17. 2dly. The Glory of God be∣ing the alone object of the desires of the Heavenly Host, it cannot otherwise be, but that the honour which ariseth to God by the restitution of man, through the in∣terposure of the Son as Mediator, must enflame those pure Spirits with love to him, through whose undertaking that Glory is compassed and effected. Nor is the Mysterious contrivance of Mans recovery a Theme which with a Religi∣ous curiosity they only look into, 1 Pet. 1.12. but they both celebrate this plot of Love and Wisedom with Hallelujahs, and express their acknowledgments for the Glory which thereby redounds to their blessed Maker, in affections resembling

the description given us of their Nature, Psal. 104.4. to the Person of the Medi∣ator. 3dly. Man belonging to the same classis of Creatures, though of a different species with the Angels, the compassion which these Courtiers of the great King bear to the sublunary part of the Rational System, (whereof we have an evidence and instance in the joy that possesseth them upon the Conversion of a Sinner, Luk. 5.10.) may be lookt upon as another incentive of their love to Christ. We being separated from the Love of God, through the loss of the Di∣vine Image, forfeited thereupon the kindness and friendship of the Angels; but being restored to conformity and fa∣vour with God by Jesus Christ, there immediately ensues an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a re∣dintegration of friendship between them and us. Nor do I question but that the consideration, that it is by Christ that they and we are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 recon∣ciled and brought into Oneness together, doth help to kindle their love to him. And as there is an adhesion of the Angels to Christ by love, so on the other hand he embraceth them with complacency and delight. For as there is nothing to be

found in them, why he should look upon them with displeasure; so the sanctity of their Nature, and their ministring with readiness not only about his Throne, but in the affairs wherein he employs them a∣broad in the World, lead him to behold them with approbation and love. And though none of their Homages equal his perfections whom they address their Ser∣vices to, yet their faileurs being no ways the results of an impotence con∣tracted by sin, but the inseparable appen∣dants of the finiteness of their Natures, he readily accepts them. The covering their faces with their wings, (being in testimony of their infinite distance) is as welcome to him, and doth as much ob∣lige his Love as their acclamations and celebration of his praise. There being then a Love-Union betwixt Christ and the Holy Angels, I hope that I may in∣fer from hence that the Union between Christ and Christians is both something else and more sublime. I cannot think that any, who have read their Bible and believe it, dare affirm, but that besides the Oneness which we have with the Lord Jesus, through his participating of our Nature which the Angels have no

share in, but that there is also a further Union between him and us, of which as the Angels do no ways partake, so nei∣ther are they capable. 3dly. That the Mystical Union between Christ and Christians consisteth not in a reciprocal∣ness of Affections, may be yet further de∣monstrated from this; namely, because according to that Notion of Union, Belie∣vers are no less United to the Father than to the Son; yea, they are United first to the Father ere to the Son. And I am apt to think that there needs not any more to be said against an Hypothesis, but that tis pregnant with consequences of so mis∣chievous a tendency. Admit once Be∣lievers to be United after the same man∣ner to the Father, as they are to Christ, and we immediately justle the Lord Je∣sus out of the place of Mediator. That there is an Union of Love between the Father and Believers, the Gospel doth every where display in most amiable and bright colours. Hence that of the Apo∣stle, He that dwelleth in Love, dwelleth in God, and God in him, 1 Joh. 4.16. As Love is the only Attribute of the Divine Nature which is a∣lone put to give us an Idea and Notion

of God; so to be Love, is represented after a manner peculiar to God as the Fa∣ther. The Love of the Father was the first spring and source of our recove∣ry, and of all the means of accomplishing and bringing it about. It was the Fa∣thers Love that contrived a way to reco∣ver us, when we had forfeited all right to Happiness, and were neither careful, nor in a condition to regain it. When there were no Motives in us to invite his Love, his Love it self was in their room. And how great was his Love when he gave him whom he so dearly loved, for a Ran∣som of those who were guilty of sin which he so greatly hated. The tran∣scendency of his Love, is the greatest Obstacle to the belief of it. After that, his Love had travailed with plots of Mer∣cy to poor Sinners, in what noble and a∣musing effects did it exert it self? See Joh. 3.16. Rom. 5.8. 1 Joh. 4.9, 10. In a word, it is Love which is eminently ascribed to the Father in the Oeconomy of the Blessed Trinity about the Work of Mans Salvation. And this property of his Nature, which he chose to display in the work of Redemption, he hath act∣ed to the uttermost, whereas he did not

so by his Power, which he manifested in the Works of Creation, it being within the compass of his Omnipotence and Ex∣uberant Bounty to produce a World more glorious than this. And though all this respects Gods Love of Com∣passion to the Elect, yet we may hereby guess what his Love of Delight in Be∣lievers is, on whom his Love of Good∣ness hath compassed its designs. When his Love of Benevolence hath attained so much of its End as the renewing us in part to his Image, and the recovering us back to our obedience, He views over with delight the births that his com∣passion went with, and beholds the ef∣fects of his good Will with unspeakable complacence. That similitude which his Love in its first consideration design∣ed an•• ••ntended, his Love in the second Notion of it embraceth and settles its de∣light upon. And that Believers do em∣brace the Father with a Love equal and proportionate to that which they have for Jesus Christ, I hope I need not spend time to prove. Besides the Al∣lective and attractive perfections which the illuminated Understanding discovers in both, as they partake of the same Di∣vine

Nature and Essence, it meets with enforcing Motives of Love in the Oeco∣nomical actings of each, as they are repre∣sented in the Scripture, operating to∣wards, & about our Redemption, with different peculiarities in the manner of their acting. How doth the Father's Love, (in being the Author and Foun∣tain of our recovery, in his contriving the means of it, in giving his Son to be our Ransom and Propitiation in order to the effecting it, and in pursuance of his ac∣cepting the Sacrifice of his Death as an Atonement for sin, and a meritorious price of sanctification, his being the Ori∣ginal disposer in way of Authority and Order of all that Grace by which we are rendred meet objects of Gods delight) inflame the souls of renewed Ones with Love to him. 4. This Love-Uni∣on, as it terminates upon Christ from us, or, as it implies our Affections being set upon him, is so far from being the formal Reason of our Mystical Union, that it doth suppose us already cemented to him. There can be no true Love to Christ without a previous conformity, seeing all love includes a supposition of likeness: Now to imagine either a resemblance be∣tween

us and Christ, without a New Na∣ture previously form'd and wrought in us, or to conceive that there are any princi∣ples communicated to us as the ground and matter of similitude, and yet we re∣main unconnected to Christ, are fancies that the Gospel obligeth us to account absurd. To apprehend a Person renew∣ed by Grace, and not implanted into Christ, is to bid defiance to the Gospel, and to conceive a soul cleaving to Christ by a Love that is sincere without an An∣tecedent Principle of Grace adapting and connaturalizing it, is not only to con∣tradict the Scripture, but to denounce War against Metaphysicks, which tell us that every Effect presupposeth a cause proportion'd to it. In brief, As we are not naturally imbued with a Love to Christ, so no man will by a prevalent Love embrace him till he be first conna∣turalized, attempered & brought into a suitable habitude of mind to him. Every act supposeth a Power, nor is there hopes of Fruit where there is not a Root that can communicate sap to the branches that are to bear it. Though the soul be the Vital Principle of all actions and Af∣fections, yet it is Grace that gives

holy actions and affections their consti∣tuent form. The Union which we have with Christ by love, saith the Reverend Bishop Reynolds, presupposeth an Unity we have in him by Faith; Faith is the immediate tye between Christ and a Chri∣stian, but Love a secondary Union follow∣ing upon, and grounded on the former. By Nature we are all Enemies to Christ and his Kingdom, of the Jews mind, we will not have this Man to raign over us; therefore till by Faith we are throughly perswaded of Christs love to us,* 1.70 we can never repay love to him again. Herein is love, saith the Apostle, not that we loved God, but that he loved us, and sent his Son, 1 Joh. 4.10. Now between Gods Love and ours, comes Faith to make us one with Christ.

§. 12. That there ought to be no∣thing in Religion which is incompre∣hensible, or of which we are not able to form adequate Notions, is a fancy e∣spoused by the Socinians. Hence it is,

that though they do not wholly renounce the Gospel, yet by designing to accom∣modate the mysteries of it to the Level of Humane apprehensions, they supplant the prime Articles of it. That there are Doctrines in the Christian Religion which our Understandings cannot fathom, seems to have been the chief thing that influenced Celsus, Hierocles, Porphyrius, Lucian, and other Heathen Philosophers of old, in their opposition of it. This their upbraiding the primitive Believers for receiving things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with an Ir∣rational Faith, and their styling them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 persons of easie belief, that had no reason for the things which they em∣braced, abundantly declare. And truly admitting the Principle which they pro∣ceeded upon, namely, that there ought not to be any thing in Religion, but what our Intellects bear a proportion to; they seem to me to have acted more rationally in refusing the Gospel altogether, than those do who embrace it, and yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Model the Oracles of God to their private fancies, that so they may level the Mysteries of Christianity to our weak and shallow

capacities. That there are Mysterious Doctrines in the Gospel, and particularly that our Union with Christ is of that Number, the Holy Ghost who should best know the complexion of every truth in it, hath plainly informed us. We are Members of his Body, of his Flesh, and of his Bones; This is a great Mystery says the Apostle, Eph. 5.30.32. Mr. Sherlock, who seems to judg all such things foolish and fanciful Notions which men cannot fully conceive & comprehend, is pleased to tell us, that there is nothing more easie to be understood than our Union and Communion with Christ;* 1.71 but how he can reconcile him∣self to Paul, unless great Mysteries be of easie conception and comprehension, I know not. 'Tis true, he hath taken care to present us with such a Notion of Believers Union with Christ, as may be understood on this side Heaven, and without sending for Elias to un∣riddle it,* 1.72 that I may use his own expression. Now what that Notion is, and whether it fully answer the account which the Scripture gives us in the Matter of Christians Union with

the Lord Jesus, is that which we are now addressing to the ventilation of. And that neither he, nor others may think themselves imposed upon, I shall repre∣sent his apprehensions of it in his own words.* 1.73 Those Meta∣phors, says he, which describe the Relation and Union betwixt Christ and Christians, do primarily refer to the Chri∣stian Church, not to every individual Christian: The Union of particular Chri∣stians to Christ, is by means of their Union to the Christian Church. The Church is the Body of Christ,* 1.74 and every Christian by being United to this Body, becomes a Member of Christ. The Union of particular Christi∣ans to Christ, consists in their Union to the Christian Church;* 1.75 and our Union with the Christian Church, is the Medium of our Union to Christ.* 1.76 Those Phrases and Me∣taphors which represent our Uni∣on with Christ, signify our visible Society with the Christian Church, and our sincere practice of the Christian Religion. Now this Union (says he) between Christ and the Christian Church is a Political Union, that

is, such an Union as is between a Prince and his Subjects: Christ is a Spiritual King, and all Christians are his Subjects; and our Union to Christ,* 1.77 consists in our Belief of his Revelations, Obedience to his Laws, and Subjection to his Authority. Fellow∣ship and Communion with God, according to the Scripture Notion, signifies what we call a Political Union, that is, that to be in Fellowship with God and Christ,* 1.78 signifies to be of that Society which puts us into a pecu∣liar Relation to God. This is the account that Mr. Sherlock is pleased to afford us concerning the Union of Believers to Christ; and were this a true report and description of it, it ceaseth to be Myste∣rious, nor needs the perfect knowledge of it be reserved to the next world,* 1.79 or the coming of Elias, that I may again usurp our Au∣thors phrase. He seems very careful that there should be nothing left Mysteri∣rious in the Christian Religion, nor doth the Term Mystical please him, being, as he tells us,* 1.80 a hard word. Only I wish that under

pretence of wariness and caution, there be not any thing in the Gospel ac∣knowledged of arduous conception, he did not lay a foundation of going soberly to destroy Christianity.

Now in the examining Mr. Sherlocks Notion of the Union of Christ with Be∣lievers, I reckon it necessary before I address to the disproof of what I dislike in his opinion, to declare what I own to be true in the matter of a Political Union between Christ and Christians. First then, That Christ is the Political Head of his Church we readily grant, nor is it denyed by any, so far as I know, that profess themselves Christians. The ve∣ry espousing the Profession of the Chri∣stian Religion includes an acknowledg∣ment of Christs being our Supreme Legi∣slatour and Governour, and that we are to be subject to his Authority, and obedi∣ent to his Commands. A Right of E∣recting, Governing, and protecting the Church, is delegated to, and vested in him. And as he in the discharge of this Regal Office wherewithal he is entrust∣ed, hath enacted Laws, appointed Or∣dinances, and ordained Officers for the

Government of his Church; so we by our submission to them do acknowledg his Authority, and make profession of our subjection to him as our Lord and King, and therereupon may be said to be rela∣ted to Him as our Political Head. All that own the name of Christians are thus far agreed, for though the Papists inter∣pose another immediate ruling Head be∣tween Christ and the Catholick Church, yet as they acknowledg Christ to be the only Head of Vital Influence to the Church Regenerate, so they confess Him to be the only supreme Governing Head of the Universal Church. But as their Notion of a Vicarious, Political Head o∣ver the whole Church, is both destitute of all countenance from the Scripture, and repugnant to it; so no one is capable of enacting Laws for the Universal Church, nor of seeing them executed; nor hath the Catholick Church ever acknowledged such a constitutive Imperant Head, what ever some part of it may have done. Upon this ac∣count especially, we judge the Pope to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Antichrist, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Opposer, who exalteth himself above all that is called God, or that is worshipped, so that he as God, sitteth in the Temple of God, shew∣ing himself that he is God; because he usurpeth the Headship over the Church of Christ as to Legislation, Judgment, and Execution; dispensing with Christs Laws and enacting his own. He chal∣lengeth a peerage with Jesus Christ as to Legislative Power and Headship over the Universal Church, which is no less than to storm his Throne, and Usurp his Scepter. The claym of the Roman See is great, but their Allegations to justifie it are wholly precatious. And when Jesus Christ appears to vindicate his Supreme Authority from the invasi∣ons which Usurpers have made upon his Dignity, the counterfeiting the broad Seal of Heaven, and the suborn∣ing Scripture to supplant Christs Throne, will prove a Crime unanswerable. I shall only add in reference to this particular I have been discoursing, that no verbal pro∣fession of being a Christian, unless it be accompanied with a belief of the Reve∣lations,

and an Obedience to the Laws of Christ can de Jure entitle us amongst his Subjects.

Secondly: As a visible profession of subjection to Christ, testified in the be∣lief of what he hath revealed, and in the obedience of what he hath commanded, is the foundation of this political Union between Christ and his Church; so we do hereby become politically united one to another, and are denominated Mem∣bers of Christs Catholick Visible Church. For as the Profession of the Gospel in the belief of its Doctrines, & an avowed subjection to its Laws, is the constituent form of the Church as Visible, and the formal reason of its obtaining that appel∣lation; so all that profess the Invocation of the Name of the Lord Jesus, their Lord and ours, 1 Cor. 7.2. do hereby belong to Christs Catholick Church Visible, and become Politically united as Subjects of the same Legislator and King. In the profession of the same Lord, Faith and Baptism doth the Union of the Church under the consideration of Catholick and Visible consist, and as the Subjects of one and the same Temporal Prince,

become politically United together, by their being in subjection to the Autho∣rity of the same supreme, civil Ruler, and governed by the same Laws; so may all Christians be said upon a parallel account to be politically united one with another. And here upon the one hand, as Christ hath not made our Right to a room and membership in the Catholick Church to depend upon a formal belief of every thing that he hath revealed, though eve∣ry thing that Christ hath revealed ought to be believed when it appears that he hath revealed it: so upon the other hand, there are some Doctrines the explicite belief of which is necessary to the having a place in the Universal Church; a Church being nothing else but a company of men owning the Authority of Jesus Christ as Lord and King, and agreeing in the faith of such Doctrines as he hath made Salvation dependent upon. As we do not outwardly hold the Head, nor de∣clare our subjection to Christ as our Law-giver and Ruler, but by a belief of those things which he hath made the Essentials and Fundamentals of the Christian Reli∣gion; so we have no Right of Matricula∣tion into the Church Catholick-visible,

nor have we any Union with the Mem∣bers of it, but through a belief of these common radical principles. These are what we commonly call Fundamental Ar∣ticles, which as I shall not take upon me to enumerate, being neither necessary, nor, may be, convenient; so they are in themselves both few and plain. Only as the Romanists are injurious to Christ, and uncharitable to men in confining Chri∣stianity within the Circle of their own communion, and making the Roman and Catholick Church Terms Equipollent; so they are both unreasonable and ridicu∣lous in making the Unity of the Universal Church to consist in the belief of all that they have thought fit to determine ne∣cessary to be believed. For, besides many other things pleadable against this Romish Foundation of the Unity of the Universal Christian Church, and the Relative Politick Union of one member with the rest; it renders the Unity of the Church, and the Union of Christians one with another, first, impossible, & secondly, absurd. Impossible in that most Men can neither allow time, nor have they suf∣ficient acquired intellectual abilities▪ ei∣ther to know what the Roman Church

hath defined necessary to be believed, nor in what sence she hath proposed and determined them to be assented to. Ab∣surd, (1) Because a man must believe contradictions before he can be a mem∣ber of the Catholick Church, or have any Union or Communion with Chri∣stians; That is, he must renounce Rea∣son before he is capable of having Faith; and devest himself of Man before he can espouse Christian. And the reason is plain, because the Romish Church hath defined things to be believed that are re∣pugnant one to another. (2.) Because what serves to matriculate a person into the Church of Christ, and to give him the Relation of an Oneness with all Chri∣stians this year, may not be sufficient to secure and continue his Union and Rela∣tion the next, but that without alteration or change in his belief, he may cease to be a Member of the Catholick Church. For the Church may in that compass of time determine something necessary to be believed, concerning which before she had not pronounced. But to resume what I was upon, as there is through our subjection to Christ by the belief of his Doctrine and obedience of his Laws, a

Political Union betwixt Christ and Christians; so I see nothing to the con∣trary, but that all Christians may in the virtue of their common Faith and Obedi∣ence be accounted united amongst them∣selves. I shall not here discourse the reciprocal and mutual duties which we come under the obligation of by this Re∣lation, but as they are many and great, so were they attended to, a check would be given to that wrath and bitterness which is amongst Christians, & a stop put to that war and persecution which one wageth against another. Neither shall I here discourse the Nature and Measures of a particular Church with the foundation and media which ground the Relation of one to another in it; but shall only say this, that though admission into an instituted particular Church presup∣poseth whatsoever was necessary to entitle us to a Membership in the Church-Catholick, yet there are both diverse things required in order to the latter, which were not so in refe∣rence to the former, and diverse fresh duties emerge from this posterior Rela∣tion, beyond what we were obliged to by the precedent.

Having briefly treated these things which ought not to be denyed, and shewed my self as liberal to our Author as without trespassing upon my light I can: I come now to discourse those things wherein our Author differs from the general sense of Christians, and the common opinion of the Universal Church. And the first conclusion which I propose in opposition to the Hypothesis that Mr. Sherlock hath erected, is this, That were the Union of particular Belie∣vers with Christ only a Political Relati∣on, yet it were immediate to the Person of Christ. Let our Relation to Christ, which is styled by the name of Union, be whatsoever our Author pleaseth to make it, yet it is not the Church that we are primarily united to, nor doth our Union terminate there, nor is it meerly by means thereof, that we are brought into a cohesion with the Lord Jesus. This, if justified, overthrows Mr. Sherlocks two first Conclusions, which indeed are but one in import, though obtruded upon us for two. For to say that those Metaphors which describe the Relation and Union betwixt Christ and Christians,* 1.81 do pri∣marily

refer to the Christian Church, and not to every Individual Christian, which is Mr. Sherlock's first conclusion; and to say that the Union of particular Christians to Christ,* 1.82 is by means of their Union to the Christian Church; which is his second Conclusion, are in my opinion, things coincident. The same Metaphors which describe the Re∣lation and Union of Christ with Christi∣ans, do also display the Relation and U∣nion of Christians with Christ; & if the Union betwixt Christ and Christians doth primarily refer to the Christian Church, the Union of particular Chri∣stians with Christ can result from no o∣ther Medium, nor bear upon any other foundation but the Union with the Chri∣stian Church. I should not bestow re∣marks upon the ridiculous and imperti∣nent Battologies of our Author, nor sally out into reflections upon what meerly fa∣vours of dulness and hebetude, but that it may not be amiss to inform the World how undeservedly Mr. Sherlock hath ob∣tain'd the name of an accurate Writer, and if it be possible, to give check to his briskness in Descanting upon the

Writings of others. For he may remem∣ber what a reflection he hath cast upon Dr. Jacomb, meerly for converting a Proposition, and saying, That the person of the Believer is United to the Person of Christ, having before said (though not so as to make it a different conclusion) That the Per∣son of Christ is United to the person of the Believer.* 1.83 But to return to the proof of the Assertion which I have advanced in contradiction to Mr. Sher∣locks Notion of our being United to Christ only by our Union and Fellowship with the Christian Church. 1. If parti∣cular Christians be United to Christ only by virtue of a previous Relation to the Church, I would then fain know of Mr. Sherlock how the whole Church comes to be united to the Lord Jesus? For I suppose it will not be denyed but that there is a Relation of Oneness between Him and the Church; and if any should be so perverse, and of so unreasonable a humour as to question it, there are Media enough to evince it, though obstinate persons and such as maintain Tenets in despite of evidence to the contrary, may not be convinced by them. 'Tis the

Church in its full latitude and extent that is eminently Christs Body and his Spouse, and 'tis his Body and Spouse that he is conjoyned and marryed to. Now for any one to say that he is united to the Church by the vincula that are between him and Individual Believers, is to run himself into the absurdity which we com∣monly call a circle. For if the copula of particular Christians to Christ be their Society and Fellowship with the Christi∣an Church, and if the vinculum between Christ and the Church be through the cohesion of particular Believers to Christ, there is no remedy but that our Author must be entangled in a circle, or else there is no such thing in the World as circular defining and discoursing. And to say that Christ is united to the Church by the Churches belief of his Revelations and Obedience to his Laws, is but instead of loosing the knot to tye it faster. For the Church being an Aggregate Body of Believers, she can no other ways em∣brace the Revelations of the Gospel, or yield obedience to its commands, but in the virtue of what her particular constitu∣ent Members do. 2. That our Union with Christ, even supposing it a meer

Political Relation, should be by the means of our Union with the Christian Church, is repugnant to that conception and idea which we have of the Church. For the Church Catholick-Visible (and much more particular instituted Churches) being nothing else but the Collective Body of Christians, it naturally follows that they must in priority of Nature be Christians before they can any ways belong to the Church. Now to suppose them Christians (I speak of adult persons) without their previous owning the Authority of Jesus Christ through a belief of his Doctrines, and a professed subjection to his Laws, is an absurd and self-contradictious Imaginati∣on. 3. If the Apostles were immedi∣ately United to Christ without any Ante∣cedent Relation to the Christian Church, I see no cause why every Individual Chri∣stian ought not to be held united to Him in the same manner that they were. For the Apostles being united to Christ un∣der the formal consideration of their be∣ing Christians, and not under the redu∣plication of their being Apostles, it follows by a short and easie train of ratiocination, that all who have a

right to the denomination of Christians, are united by the same Bond, and stand in the same immediateness of conjunction with Christ, that they were. Yea, Paul hath said enough to set this beyond all suspect, in that speaking of the Body of Christ, he reckons the Apostles in the classis of Members with other Be∣lievers; 1 Cor. 12.27, 28. Now that the Apostles were not united to Christ by the Mediation of any Antecedent Rela∣tion to the Christian Church, but that their Relation of Oneness with Him was immediate, there be unanswerable Ar∣guments at hand to demonstrate. But I shall only mention one, namely, there was no Christian Church pre-existent to them, into whose Society and Fellow∣ship they could be admitted. I have thus far discoursed these things with Mr. Sherlock, taking the church for the univer∣sal Catholick Visible Church, which is the most favourable acceptation to befriend the Notion of our being united to Christ by the means of Union to the Christian Church, that 'tis capable of. And this acceptation of the Church, as our com∣munion with it is the Medium and Bond of our Union with Christ▪ Mr. Sher∣lock

finds himself in some cases necessi∣tated to retreat to. If, says he, there be no Visible Society of Christians professing the Faith of ••hrist,* 1.84 and living in Communion with each other (as it may happen in times of persecution, or some great degeneracy of the Church) our Union to Christ then con∣sists in an acknowledgment of his Authori∣ty and Subjection to his Laws, which makes us Members of the Universal Church, though there be no particular Church to communicate with. Now if the Notion of Union with Christ by the Medium of a previous Interest in the Catholick Visi∣ble Church, be not defensible; much less is it maintainable on the Hypothesis of an Union with a particular Church, as the Vinculum and Foundation of it. And yet most of our Authors discourse is fram'd in countenance of this; namely, that Individual Christians are not united to Christ, but by means of their Union to some particular Church. Hence we are told that we cannot be United to Christ,* 1.85 that is, can∣not own his Authority and Go∣vernment till we unite our selves to the publick Societies of Christians,

and submit to the publick Instructions, Au∣thority and Discipline of the Church. And this is made the motive and ground of our living in the Communion of the Church where Providence hath cast us, so long as she submits to the Laws of Christ, and ac∣knowledgeth his Au∣thority, because,* 1.86 as our Author saith, this U∣nites us to Christ. Mr. Sherlock, so far as I am able to conjecture, was not at leisure to think what was most service∣able to the Hypothesis he had espoused, or what was most disserviceable to it. All Immediate Union of particular Christi∣ans with Christ, save by means of their union with the Christian Church he was resolved to deny, but in what sense the Church was to be taken, by Communion with which, we come to be copulated with Jesus Christ, he durst not determine. At one time 'tis by our being Members of the Universal Church; at ano∣ther 'tis by our Fellowship with such a Church as is under the conduct of Bishops and Pastors,* 1.87 whose Members are in regular sub∣jection to their spiritual Guides and Rulers,* 1.88 and live in concord

and Unity amongst themselves, and in a mutual discharge of all Christian Offices. But that Communion with a particular Church cannot be the Medium of a Christians Union with Christ, I come un∣der the influence and command of these Reasons to believe. 1. There may be some Individual Christians, where there is no particular Instituted Church of Christ into which they can be admitted. Nor may this only be supposed, but there are divers instances in Ecclesiastical story to evince it. Yea, there can be no par∣ticular Church without the pre-existence of Individual Believers; seeing it is of such that every particular Church is con∣stituted and formed. We may as well build a House without pre-existent Mate∣rials, as erect a particular Church with∣out Believers to constitute it of. There must be living stones, of which this Tem∣ple of God is built and fram'd. The be∣ing Saints through the effectual Vocation and renewing of the Holy Ghost, is the first ground presupposed by the Apostles, in their adscription of the Name and Ti∣tle of Church to any. Nor are the Du∣ties required of those that stand in a par∣ticular Church Relation, possible to be

performed but by such as are sincere Christians. 2. Christians in the very Virtue, and upon the alone Motive of their being Believers, may be obliged, and that upon no meaner inducements than their Loyalty to Christ, to renounce Communion, not only with the particu∣lar Church with which they have walk∣ed, but to suspend Fellowship with any particular Church that lyes within the circle and compass of their knowledg. If any Church shall so degenerate as to forsake the common Faith, it becomes the duty of every honest Christian to forsake that Church, and renounce all external communion with her. And yet I hope it will not be said that the Person so acting, ceaseth to be united to Christ, there being no greater evidence of his Union with the Lord Jesus, than his dis∣clayming fellowship with those who had revolted from the Faith of the Gospel. 3. Christians may be injuriously cast out of the Communion, not only of one, but of every particular Church, and yet re∣main united to Christ; and consequent∣ly their union with a particular Church cannot be the Bond of their cohesion to Him. Our Blessed Lord hath predicted

it to be the Fate sometimes of Believers, to be so entertained: and hath according∣ly advised his Disciples to expect it as their lot, and to resent it as their honour, to be cast out and separated for the Son of mans sake, Luk. 6.22. The Term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rendred, they shall separate you, is of the same import with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Joh. 16.2. Yea, it may fall out, that a person may be justly secluded for a time from communion with any par∣ticular Church, and yet his union with Christ not be dissolved. A scandalous sin in a Professor, providing the party offending give not evidence of his sincere Repentance, is foundation enough for the Church to proceed to such a censure; (yea, the maintaining her own Dignity and Honour, and the making Christiani∣ty appear to be a Doctrine of exact pu∣rity; and that the Christian Religion (as Celsus and Julian reproached it) doth not allow impunity to Criminals, ob∣ligeth her to it) and yet it will be unsafe to pronounce of every person that is the Object of those censures, that he ceaseth to be a Christian, or that all his union with Christ is interrupted and dissolved. 4. Our union with a particular Church

being the Medium of our Union with Christ, is an assertion so remote from all truth, that on the contrary none are to be received under the Notion of Mem∣bers into a particular Church, but upon a presumption that Christ hath first re∣ceived them. Without previous grounds of judging men to be Believers, we are not only destitute of all warranty to ad∣mit them, but we are obliged by the Laws of the Gospel, yea, by principles of Reason, considering the Nature of the Society, not to do it. A Church being a Spiritual Corporation wherein Priviledges are to be enjoyed upon Terms antecedently required, and these Terms being at least the acknowledg∣ment of Christs Authority through a be∣lief of his Doctrines, and a professed subjection to his Laws (which is the No∣tion and Idea of a Political Union with him) to suppose our Union with a parti∣cular Church, to be the foundation and ground of the Relation of Oneness with Christ, involveth no less than a Contra∣diction. 5. 'Tis a persons submitting himself to the Laws and Authority of Christ (which is that wherein Mr. Sher∣lock himself stateth the Political Union

of Christians with Christ to consist) that swayeth and influenceth him to submit himself to Pasto••s and Teachers, and to joyn with others in the Fellowship of the Gospel; and by consequence, our Uni∣on with a particular Church, is so far from being the Bond of our Union with the Lord Jesus, that on the contrary our Union with Him is the Motive & induce∣ment of our joyning into Fellowship with a particular Church, which is that we mean by Union with it. The account which the Apostle giveth us of the Churches of the Macedonians, is that they first gave themselves to the Lord, and then unto them by the Will of God, 2 Cor. 8.5. It was by taking upon them the observance of Christs commands, that they found themselves obliged to coalesce into Church-Societies. 6. I shall only add in the last place (for it is not num∣ber, but strength of Arguments that men are prevail'd upon by) that an Imaginati∣on of our being United to Christ by the Mediation of an Union with the Church, seems to have been the foundation of the Papal Vicarious Political Head. Nor is this my apprehension alone, but 'tis the sense also of Episcopius, a Person

whose Judgment & Testimony Mr. Sher∣lock will not undervalue. And to speak my inward thoughts,* 1.89 'tis all he says to purpose upon this Theme, (though he un∣dertake to treat it with some industry,) being in this, as in most other par∣ticulars, rather florid than nervous. Be∣sides a brisk air that displays it self in his manner of handling things, there is lit∣tle solid, or beyond what is vulgar and common in him. But to return, into this supposition that Christ is not the immedi∣diate Political Head of his Church, is the substitution of an Universal Vicari∣ous Head resolved. And to do the Pa∣pists right, if Believers, even in a Poli∣tical sense be not immediately united to Christ; 'tis more congruous to Reason to establish one Vicarious Catholick Vi∣sible Head, than five thousand. And though upon the supposition that there is such a Head, the Pope may fail in his claym to it, yet I see not, but that if the honour and priviledg of it be refused him, some one or other must have the credit of it. Thus admitting that were

all the Union which intercedes between Christ and Believers, meerly such a Po∣litical Relation as is between a Prince and his Subjects; yet I hope I have proved that our Union with Christ is neverthe∣less immediate. I am sure, the King of England, through his governing his Subjects by subordinate Officers delega∣ted to Rule by his Authority, doth not cease to be an Immediate Head to all his Subjects, and to every Individual person amongst them. There remains only be∣fore I advance to the second Conclusion, some exceptions of our Author to be ta∣ken notice of. And upon a survey of what he hath mustered in the behalf of his Hypothesis, I cannot but ascribe to him a faculty of pressing any thing that comes in his way to fight for him. Nor shall I here only rescue some Texts of Scrip∣ture, and some received Doctrines from the rape which our Author hath commit∣ted upon them, and from that involunta∣ry service into which they are compell∣ed, but I shall endeavour to defeat his cause by them.* 1.90 The 1st. is drawn from the Metaphors which describe the Relation and Union between Christ and Chri∣stians,

which says he, do primarily refer to the Christian Church, and not to every Individual Christian. Thus Christ is called a Head, but he is the Head of his Church, which is his Body, as the Husband is the head of the Wife, Eph. 5.23, 24. No particular Christian is the Body of Christ, but only a Member in his Body. Christ is called a Husband, but then the whole Church, or Society of Christians, not every particular Christian is his Spouse, as St. Paul tells the Church of Corinth, 2 Cor. 11.2. Christ is a Shepherd, and the Chri∣stian Church is his Flock, Joh. 10. For the Relation between a Shepherd and Sheep, doth primarily concern the whole Flock: Christ is the Rock upon which his Church is built, the chief corner stone, and the Christian Church a Holy Temple; so that all those Metaphors in their first and proper use, refer to the whole Society of Christians, and are designed to represent the Union between Christ and his Church. To this I answer, 1. That were this dis∣course of our Author fram'd into a Syllo∣gism, the incongruity between the conclu∣sion and the premises would easily appear. For example, Christ is the Head of his Church, Ergo, no particular Believer is

united to him, but by means of their Ui∣nion with the Church I deny the conse∣quent; surely, though the King be Im∣mediate Head to the whole Kingdom, yet he is also Immediate Head to every Indi∣vidual person in it. Mr. Sherlocks Lo∣gick is like that of Chrysippus which men were too dull to understand, though they say the Gods would have used it. 2. The Church and its Individual Members be∣ing of an homogeneous Nature, whatsoe∣ver is predicated essentially of the whole is equally predicable of every part. 3. The Holy Ghost plainly affirms that it is between Christ and the Church, as it is between the Head and Members of the same Natural Body. And there∣fore, as not only the whole Body hath in∣fluence in the disposal of it self, and in the discharge of its Functions from the Head, but also every particular Member hath influences of life and strength from thence; so Christ is not only an Immediate Head of Direction and Rule to the whole Church, but to every Individual Believer in it. Whatever the Habitude of Pastors & Teachers be to their particular Churches to which they are related, and to the Members of which these Churches

are constituted, yet it is to the Word of God as the Rule of conduct, by which Christ under the Notion of a Political Head governs his Church, that e∣very Individual Believer is to attend. 4. Though our Author informs us, that he hath almost pored out his eyes in search∣ing the Scripture in order to his being enlightned about this and some other Notions,* 1.91 yet I must take leave either to question the matter of Fact, or to suspect that his sight was not good before, or that his visible Faculty was strangely tinctured. For the Apostle, whose Authority and Testimony may I hope be allowed to rival Mr. Sherlocks, tells us, that as the whole Church is Christs Body, so we are all Members in particular of Christ, 1 Cor. 12.27. and that the whole Body is joyned to Christ by the conjuncti∣on which every Member hath with him, 1 Cor. 12.12. And that Christ is not only a Husband to the whole Church, but that he is so to every Christian, appears by this, seeing not only the particular Church of Corinth is said to be Espoused to Him, 2 Cor. 11.2. but every Indivi∣dual Believer among the Romans is also represented as Married to him, Rom. 7.4.

Neither do they only report him to be the Foundation, Rock, and corner Stone of the Church taken Collectively, but likewise in its distributive acceptation, 1 Pet. 2.5. Eph. 2.19, 20, 21, 22. Thus having not only defeated the strength and force of his first objection, but im∣proved the Medium from which he musters it, to subvert the cause in whose defence it was brought; I proceed now to the second. That the Union of parti∣cular Christians with Christ, consists in their Union with the Christian Church, the Sacraments which our Saviour hath instituted as Symbols of our Union with him, are, says he, a plain de∣monstration.* 1.92 Our first under∣taking of Christianity is repre∣sented in our Baptism, wherein we make a publick profession of our Faith in Christ; and it is sufficiently known that Baptism is the Sacrament of our admission into the Christian Church, &c. Thus the Lords Supper is a Sacrament of Union, and signifies the near Conjunction that is be∣tween Christ and the Christian Church, and the mutual Fellowship of one Christian with another, &c. For answer, whether the Sacraments import any more than a Po∣litical

Union between Christ and Belie∣vers, I shall wave till anon, and only consider them at present as brought in proof of Christians being united to Christ by means of their Union with the Christian Church. And truly if these be the weapons with which Mr. Sherlock thinks to captivate and subdue the minds of men to espouse his Notion, he must either only encounter those that court their own Bondage, or there will be few found following the Chariot wheels of our Hero. Instead of any slaugh∣ter he is like to make amongst the Non-conformists by these Forces, he only wounds himself, and overthrows his own cause by them. And first, as to the Ar∣gument drawn from Baptism, I reply these four things. 1. Baptism is nei∣ther the Medium of our Union with the Catholick Visible Church, nor that by which we formally become Members of a particular Instituted Church. Not the latter, seeing it is not only possible that a Person may be Baptised where there are not enough to form an Instituted particular Church, but it may be some∣times found necessary to deny the Privi∣ledg of Membership in an Instituted

even to such as have been Baptized. Yea, before any particular Churches were e∣rected, there were Baptised Christians, it being of such that the first Christian Churches were constituted. Not the Former, forasmuch as a Person may be of the Universal Visible Church, and yet not be Baptised. Nor is this a Chimaeri∣cal Imagination, for there have been many who (partly through want of op∣portunity to enjoy the Ordinance of Bap∣tism, partly upon other Motives, though they are not justifiable) have denyed themselves the Mercy of the Baptismal Laver; and yet to suppose that thereup∣on they are not Christians, is to re∣nounce all exercise of Charity, and to involve our selves under the guilt of condemning those whom the Lord hath received. 2. Were Baptism as well the Medium, as the Symbol of our Union with the Christian Church, yet it doth not follow that we are only United to Christ by means of our Union with the Church. And the reason is plain, seeing none ought to be admitted to Baptism (I speak of adult persons) but such who are an∣tecedently judged to be Christians, Act. 8.37. Now to reckon any one a Chri∣stian,

who doth not before-hand own the Authority of Jesus Christ in the belief of his Doctrines, and an avowed sub∣jection to his Laws, (which is the Bond of our Political Union) is no less than a con∣tradiction. 3. Our owning the Autho∣rity of Christ, which is the Vinculum of our Political Union with him, being pre∣supposed, our submitting to the Ordi∣nance and Institution of Baptism is a visi∣ble profession of it. 'Tis not enough that we are perswaded of the Truth of the Christian Religion, and that we se∣cretly embrace it, but we are publickly to own it, and to tell the World that we are of such a Belief. As Baptism pre∣supposeth Repentance, which respects our turning to God as our End, and Faith which implye's our owning Christ as our Way; so our being Baptised into the Name of the Father, Son, and Holy Ghost, is a solemn declaring to the world our coming to God by Jesus Christ, through the Sanctification, Influence, and Conduct of the Spirit. Nor is our naked promise so Authentick, as when we publickly seal to the Articles required of us. 'Tis both a Badg and Symbol of our profession, and a Bond & Obligation

upon us to discharge the Duties which our profession of Christianity calls us to. Hence it is called an Answer towards God, which as it supposeth the demands of the Covenant, so it proclayms our un∣dertaking to perform them. 4. The U∣nion of the Catholick Visible Church, consisting in a joynt profession of the same Lord, Faith, and Baptism, there doth therefore, upon a Persons submitting to the Ordinance of Baptism, such a Relation to the whole Catholick Visible Church emerge, as that he is rendred a compleat Member of the Church under the consi∣deration of Catholick Visible. By this, as by a solemn Rite, we become visibly separated from the World, and enrolled amongst those who have consigned over and consecrated themselves unto the ser∣vice and obedience of Father, Son, and Holy Ghost. So far is our Union with the Visible Church by means of Baptism, from being the Medium of our Union with Christ, that it is our dedicating our selves to Christ by this August ceremony which constitutes us compleat Members of the Church under the Notion of Visi∣ble. Secondly: As to the Argument Levied from the Lords Supper, I reply

these things. 1. The Supper of the Lord, though a Sacrament of Union, yet it can∣not be the first Medium of our Union with the Church, seeing none have a right to it, but such as are already Church-Members. Men are first to ap∣prove themselves sincere Christians, be∣fore they are to approach the Holy Ta∣ble. Only those that have Fellowship with God in Christ, have a title of parti∣cipating at this Christian Eucharistical Feast. Much less is it the Medium of our Political Union with Christ, it being on∣ly through a previous subjection of our Consciences to his Authority, that we celebrate this Ordinance. 2. As by Bap∣tism, we publickly avow our taking up∣on us the profession of Christianity, so by the Lords Supper we ratify our perseve∣rance, and renew our engagements of being the Lords. By coming to his Ta∣ble, we proclaym our selves of his Fami∣my, and declare our resolution of conti∣nuing to be his Followers and Retainers. 'Tis a profession of our being in Cove∣nant with him, and that we will remain constant and faithful in it. 3. Though, as I have already said, it can neither be the Medium of our Union with the

Church, nor with Christ, yet it is both a Symbol of the one & the other. 'Tis an eminent badge of that Union, which is, and ought to be among Christians. Our eating at the same Table, is an argument of our being of one and the same Family. Forasmuch as we all eat of one Loaf, (that is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Cor. 10.17.) we do thereby intimate that we are one Body, and Members of the same Christ. Yet at such a distance doth this lye from evincing our Union with Christ to be by means of our union with the Church, that indeed nothing else than an Antecedent union with Christ, can give us a Right to partake of this Sacred Supper, or of Fellowship and Communion with the Church in it. Thus the Reader may see that even on the supposition that our U∣nion with Christ is meerly a Political U∣nion, or such a Relation only as is be∣tween a Prince and his Subjects, yet, that it is immediate, and not by the means of an Antecedent Relation to the Christian Church.

Having then dispatched the first thing which I laid down in opposition to Mr. Sherlocks Hypothesis; That wherein my concernment next lyes, is to prove

that the Union between Christ and Chri∣stians is not meerly Political. And if I be but able to acquit my self in this un∣dertaking, the whole of Mr. Sherlocks No∣tion in reference to the Union of Christ to Christians, is subverted and over∣thrown. And it being here that we have our Authors most Heroick Adventures, and where especially he seems to speak as standing on his Tiptoes, it is but fit that he should be the more peculiarly attend∣ed to. In opposition therefore to his As∣sertion, that the Union of Christians with Christ is only a Political Union, that is such an Union as is between a Prince and his Subjects;* 1.93 I Ad∣vance this Antithesis, that a Political Re∣lation doth not adequately express that Oneness which the Scripture so augustly celebrates as interceding betwixt Christ and Believers. This directly contra∣dicts Mr. Sherlocks third and fourth Con∣clusions, which indeed are coincident. For to affirm that the Union betwixt Christ and the Christian Church is a Political Union, that is, such an Union as is between a Prince and his Subjects,* 1.94 which is his third pro∣position; and to say that our Fellowship

and Communion with God, ac∣cording to the Scripture-Noti∣on,* 1.95 signifies what we call a Po∣tical Union, which is his fourth, are ac∣cording to the best understanding of E∣nunciations I have, coincident and equi∣pollent propositions. Now in discoursing this, we are to take all our measures from the Scripture, and to regulate our con∣ceptions by it alone. For this Union between Christ and Christians is one of those Mysteries which no Ideas congenite with us, nor objective discoveries in the works of Creation and Providence could have conducted us to the knowledg of. 'Tis a Truth which our Intellectual Fa∣culties in their Immediate exercise could never have discerned, nor hath it any connexion with the things which we na∣turally know, to be collected and deduced from them. Though by attending to Revelation we may come to frame an in∣telligible Notion of it, yet as it is consi∣dered in it self, and with reference to o∣ther Doctrines of Faith, on which it de∣pends, we could never have form'd any apprehensions of it, if the Gospel had not previously declared and revealed it. Now the first Argument in proof that our Uni∣on

with Christ is more than Political, shall be levied from those Symbolick Me∣taphors, and Terrene Figures and Ima∣ges by which the Holy Ghost is pleased to express it. I have in the fore going Chapter assigned this as one Reason a∣mong others, why God, who doth all things in Infinite Wisdom, declares the Mysteries of Faith under Earthly Para∣bles and Symbols, namely, that Spiritual Things which lye remote from our Un∣derstandings, may be rendred more easie and familiar for our minds to contem∣plate, and that our Faith concerning them may be promoted and assisted by their being represented to us under obvious and sensible Images. We have also else∣where intimated that where the Terms are Metaphorick, yet the Truths intend∣ed and expressed by them are Real. And as to that which we are now upon, 'tis highly remarkable, that there being no one kind of Union in Nature which ser∣veth fully to illustrate the Union be∣twixt Christ and Christians, that there∣fore the Holy Ghost hath sought to enlighten it by Similitudes and Re∣semblances transferred and borrowed from all sorts of Unions. For, as Chry∣sostom

well observes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Christ Unites us to himself by many paterns.* 1.96 And it is worth taking notice of, that having given us a List and Collection of some of them, he shuts up the whole with this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all these things declare an Union be∣tween Christ & Believers, & such an one as will not admit the least thing to come be∣tween them. Had our Oneness with Christ been only represented by the Relation be∣tween a Shepherd and Sheep, the Con∣junction between a Husband & Wife, or the habitude between a Prince and his Subjects, there might have been some probability in Mr. Sherlocks Notion: but being also represented by resemblances drawn from Natural and Artificial Uni∣on; as the Insition of branches into their root, the copulation of Members to their Vital Head, the incorporation of con∣cocted Food, with our pre-existent Flesh, the cohesion of a building by a strong ce∣ment to its Foundation, and the confede∣ration of the Vital Soul with the Orga∣nick Body: There must be a sublimer kind of Union between Christ and Chri∣stians,

than meerly what a Political Rela∣tion doth import. Christ is the Vine, we are the Branches; He is the Vital Head, we the enlivened Members; He is the Living Foundation Stone, to whom we as lively Stones are cemented. I may confidently say that there is not any Ana∣logy between what is originally signified by these Metaphors and the thing aimed at and designed by them, if only a Politi∣cal Relation between Christ and Christi∣ans is to be understood. The Gospel-Method and Form is the most obscure and improper way in the World of teach∣ing the Truth of things, if all these Tro∣pical phrases imply no more but that Christians acknowledg Christ for their Legislator, and obey him as their Sove∣raign. Grand expressions, and magnifi∣cent Terms in Subjects that require Low, are an argument of no great discretion in a common Author. And to imagine that in the Scripture petty things should be de∣clared in Forms that are august, lofty, and Emphatical, is to think diminutive∣ly of the divine Wisdom. In a word, if there be no more intended under all those Symbolick expressions which we have mentioned, but that Believers own

the Authority of Jesus Christ by be∣lieving his Doctrines, and submitting to his Laws, then we wonderfully expose the Gospel to contempt, by telling the World that under a grandeur of words and Hyperbolical expressions, things of a mean and low sense are to be apprehend∣ed and conceived. I shall only urge this from two other Pattern Unions, to which the Scripture in the shadowing forth and illustrating the Oneness between Christ and Christians, signally alludes. The first of these Symbolical Unions, is that of the association and adhesion of the component particles & corpuscles of Meal, of which a Loaf is kneaded and compacted. For as the Apostle says, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Seeing 'tis one Loaf of which we partake, we are therefore one Body (viz. in Christ) who participate of that one Loaf,* 1.97 1 Cor. 10.17. Picherellus well observes, that Paul doth not say, we are One

Loaf or Bread (though our Translation render it so) but that he argues from the coalition, of the clusters of the small corpus∣cles of Meal, of which a Loaf is kneaded and contexed, to the identity and Oneness that intervenes between Christ and Belie∣vers. And accordingly Beza translates it, As the Loaf of which we all eat is one, so we partaking of that One Loaf, although we be many, are but One Body to Christ. Thus also Chrysostom paraphraseth it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. What is that Loaf? It is the Body of Christ, (viz. Sacramen∣tally) what are those who partake of it? They are the Body of Christ; not many Bodies, but One. For, as the many grains, of which a Loaf is form'd, are so conven'd into one Mass, that the distinction and di∣versity of one from another doth not appear, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the same manner are we conjoyned to Christ and one another (in 1 Cor. Hom. 24.) The cohesion of the many little parts of Flour, of which one and the same Indivi∣dual Loaf is kneaded and compacted, being that which the Apostle declares and illustrates our conjunction with Christ by, it plainly follows that our Conjunction to him must be of another kind, than what a

bare Political Relation doth import. The second Pattern Union I shall at pre∣sent argue from, is the Oneness be∣twixt the Father and Son in the bless∣ed Trinity. At that day ye shall know, (saith Christ to his Disciples) that I am in my Father, and you in me, and I in you, Joh 1.14, 20. I pray that they all be One as thou Father art in me, and I in thee, that they also may be One in us, &c. Joh. 17.21. I readily grant that 'tis not an Oneness of Essence betwixt Christ and Christians, an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Weigelians wildly and blasphemously i∣magine, that is here to be understood. Nor doth the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 always signi∣fie sameness, but is often used to denote similitude and likeness, as Matth. 9.48. Luk. 6.36. But yet upon the other hand I deny that 'tis meerly an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or an Oneness of Will and affection between the Father and Son, as the Arians and Socinians pretend, that is here meant. Nor indeed can there be an Oneness of Will, and an universal Con∣sent and Agreement in Design and Af∣fections, where there is not previously either a Specifick, or a Numerical Oneness of Nature. An attendance to other Texts, such as Joh. 10.30. Joh. 14.

9, 10. 1 Joh. 5.9. where the same phrases occurr, will best resolve us what kind of Oneness between the Father and Son we are here to understand. And certainly, unless we will betray the Gos∣pel and the Faith of Christians into the hands of their worst Enemies, 'tis an Es∣sential Unity that is there meant. Now though we plead not for the same kind of Oneness between Christ and Believers as is between the Father and Son; yet we affirm that somthing more sublime than barely a Political Relation between Him and Them is adumbrated and shadow∣ed forth to us. 'Tis not a sameness of Union between Christ and Christians, with that betwixt the Father and Son, which the Holy Ghost intends by those expressions, only by alluding to that in∣comprehensible Identity which is be∣tween the Persons of the Blessed Trinity through a Numericalness of Nature, he would instruct us that the Union between Christ and those that are born of God, is intimate, great and mysterious, as well as True & Real. Before we dismiss this, we will take a brief survey of our Authors exceptions against the conclusion de∣duced from the fore-going allusive Meta∣phors. Christ, says he, is styled the

Head of his Body the Church, because he hath the command and rule over,* 1.98 and is invest∣ed with Authority to Govern her, and the Church is styled the Body of Christ, because she must be obedient to his Laws, and sub∣ject to his Government. Now to this I reply: 1st. The Head in reference to the Natural Body having not only an In∣fluence upon the Members by way of Communication of Animal Spirits, but by way of conduct and Government; accordingly I deny not but that the Term as applyed to Christ, may somtimes re∣fer only to the last property. There are some Texts of Scripture where the sub∣ject Matter doth plainly determine the signification of Head as predicated of Christ to refer meerly to Eminence and Rule; Particularly the 1 Cor. 11.3. is so to be understood. But that Christ is never styled Head, save in Allusion to the property and affection of Govern∣ment which belongs to the Head in the Natural Body over the Members, is a bold Imagination, and which never any espoused before Mr. Sherlock, except the Socinians. All pretending to the Name of Christians, the Enemies of the Godhead of Christ only secluded, have,

besides their acknowledging the Lord Je∣sus Christ to be the Political Head of the Church in respect of Authority and Rule, owned him likewise to be a Spiri∣tual Head in respect of quickning Influ∣ences. 2dly. 'Tis received as an Uni∣versal Measure, by which all Expositors are to Regulate their Glosses upon the sacred Text, that whensoever any thing is represented by a Metaphorick Term, all that bears any proportion or analogy to the affections and properties of the Thing which the Word in its Original signification doth denote, ought to be understood. Every Scripture, whether it be proper or Tropical, is to be ex∣pounded in the greatest Latitude which the Word will bear, as we have demon∣strated, cap. 1. §. 10. Christ being therefore to the Church what the Head is to the Members of the Natural Body, and the Head not only giving Direction and Guidance to the Bodily Members, but having also a vital Influx upon them; it naturally follows that Christ is as well Head to the Church in regard of actual Influences of Spiritual strength and life, as in respect of Guidance by Laws and Rules. Nor is there any way to avoid this inference and sequel, unless it can

be made appear that the attribution of spi∣ritual Influences to Christ in reference to his Body doth contradict some principle of Reason, or supplant some sacred Truth, which I'm sure our Author hath not hitherto done. 3dly. Suppose that Christs having the Rule and Govern∣ment over the Church, were all that by attendance to the Allusive Metaphor of his being to the Church what the Head is to the Natural Body, could be esta∣blished and inforced; yet the Holy Ghost having, besides the accommodation of himself to our instruction in the bare and naked usurpation of the Metaphor, extended the import of it so far as we pre∣tend, by a comment and paraphrase of his own which he hath left us upon it, we may reckon our selves secure in the ap∣plication which we make of it. For as if it had not been enough through the naked and bare use of that Allusive and Meta∣phorick Term, to have intimated that it is between Christ & Christians, as be∣tween the Head and Members; he hath expresly informed us, as there are commu∣nications of Spirits from the Head unto all the Members of the Body, through the subserviency of these parts, which, by the great & wise Architect of the Humane

Fabrick, are thereunto designed; that there are in like manner supplies of spiri∣tual life & strength from Christ to every Believe••▪ through the Moral subservien∣cy of one Christian to another in the Du∣ties and Offices which he hath appoint∣ed. Thus the Apostle Eph. 4.15, 16. having styled Christ our Head, he adds by way of defining the sense, in which he is so, from whom the whole Body fitly joyned together and compacted by that which every joynt supplyeth, according to the effectual working in the measure of every part, ma∣keth inerease of the Body, unto the edifying it self in love. And to the same purpose, only more emphatically, speaks the same Apostle, Col. 2.18. And not holding the Head, i. e. Christ, from which all the Body by joynts and bands having nourish∣ment ministred, and knit together, increas∣eth with the increase of God. If these Te∣stimonies be not sufficient to silence the Sophistry of men, and to level the Ob∣jections whereby our Author endeavours to supplant Christs being a Head of Influ∣ence, I will not say that we may despair of Understanding the Bible; but this I will say, that by the same art that Mr. Sherlock avoyds those, he may retain a

belief of such Scripture expressions as are declarative of any Fundamentals of Faith, and yet renounce the Truths they are designed to reveal. I shall only here subjoyn Bishop Davenants para∣phrase upon the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Joynts and Bands which the A∣postle speaks of.* 1.99 By 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Joynts, we are to understand saith he, those Vincula and ligatures by which we are copulated to Christ; and by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Bonds, we are to under∣stand those Media by which we are concatenated to one another. Now, says he, the Ligatures by which we are knit to Christ as our Vital Head, and by which we receive quickning Influences from him, are the Spirit and the Graces thereof, espe∣cially Faith.

The second Argument in opposition to our Au∣thors Hypothesis, shall be raised from such Scripture Texts as are

not allusive to any Pattern Union, but yet are manifestative of such an Intimate conjunction between Christ and Christi∣ans, as a Political Relation is so far from giving us an adequate Notion of, that indeed it bears no proportion nor Analo∣gy to it. Nor shall I insist on such pla∣ces at this time as express Christs A∣biding in us, and our Abiding in Him; His Dwelling in us, and our Dwelling in Him; His Being in us, and our Being in Him; Though a Political Relation be too mean and low to answer the Gran∣deur of these phrases. He that without prepossession and prejudice consulteth these following Texts, viz. Joh. 15.4. Joh. 6.56. 1 Joh. 4.13. 2 Cor. 13.5. Col. 1.27. Rom. 8.10. 1 Joh. 5.20. 2 Cor. 5.17. will soon find that such an Union as intercedes between a Prince and his Subjects, is too flat, jejune, and cold an Interpretation to sustain the weight of those sentences. Had the Holy Ghost designed the delivering the Doctrine which we contend for, he could not have chosen Terms more plain, full, and Emphatical to declare it, than those by which he hath expressed it in the fore∣going places. And the same subtilties

that are used to persuade the World that what we alledg, is not the true meaning of them, would equally serve to pervert their sense, were that the intendment of the Holy Ghost in them, which we affirm. There are two passages which I reckon eminently manifestative of the Intimate Conjunction that is between Christ and Christians, which I shall at this time bor∣row some Light from, and reflect some upon in reference to the Matter before us. The first is that of Paul, Heb. 3.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For we are made partakers of Christ if we hold the beginning of ou•• confidence stedfast unto the End. I know that Modern Interpre∣ters do generally suppose the name Christ to be taken here Metonymically, viz. for the benefit of Christs Mediation; but I judg that the Apostle intends a great deal more by our partaking of Christ, than meerly so. The Syriack renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 We are mingled, i. e. united to Christ. Chrysostom paraphraseth it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; What is it to be parta∣kers of Christ? He and we are made One.

He the Head, we the Body; Coheirs and Incorporated with Him. And accordingly he makes the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the begin∣ning of our confidence to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Faith, by which, says he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, We are begotten and consubstantiated with him; i. e. intimately and truly United to Him. That an Union with Christ by some tye and ligature, beyond what a bare owning of his Authority denotes, is here intended in our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Being made partakers of Christ, the use of the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the same Apo∣stle, from whence the Noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 comes, induceth me to believe. When Paul would express Christs participating of the Humane Nature, or of Flesh and Blood, he doth it in this phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which seems clearly to conduct us to the meaning of the expression 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we are now upon. As he became no otherwise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but by the assumption of our Nature into Union with his Divine per∣son; so we do no otherwise become, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but by participation of the same spirit that inhabited the Humane Nature of Christ, which is the Bond and Medium of that Union which we plead for

between Christ and Christians. The other expression which I judg declara∣tive of a higher Union between Christ and us, than what a Political Relation doth imply, is his being styled our Life. Life is said to be in Christ, not only for∣mally as in its subject, but causally as in its fountain. Nor is he only called the Word of Life, and the Prince of Life; but he is expresly said to be our Life, Col. 3.4. And Paul witnesseth of himself that he lived through Christs living in Him, Gal. 2.20. Now that he should be styled our Life, meerly with refe∣rence to his bringing Life and Immorta∣lity to light in the Gospel, is too jejune a sense to sustain the weight of the Phrase. I do not deny but that the Gospel is the Word of Life, and that it is so styled in the Scripture: Nor do I bring into de∣bate Christs being in a proper and emi∣nent sense, the alone Author, as well as the Subject of it: Only I affirm that the making his revealing the Gospel, which discovers the Glad Tidings of Life, and the Terms of it, to be the only reason of the Appellation given to him which we are now discoursing, is to im∣pose a Notion upon the expression which

is too scanty and narrow to answer the Majesty and Grandeur of it. And as the Context (even to any who do but su∣perficially view it) will not admit this to be its full import; so the Apostles ex∣pression of Christs living in him, which seems a commentary and paraphrase up∣on it, doth plainly overthrow this from be∣ing the sense of it. Nor will it suffice to say that he is our Life in a Moral sense, because our Life of Grace here, and of Glory hereafter, are owing to the Sacra∣fice of his Death as their procuring cause. 'Tis true that both our Holiness and Hap∣piness respect Christs Meritorious Life and Death as their price; but yet this neither comes up to the Loftiness, nor exhausts the fulness of that expression, He is our Life; much less is there any thing in this Gloss that bears affinity to his living in us. The only sense which bears a proportion to the Words, is this, That as Natural life proceeds from, and must be ascribed to the Soul as its spring & principle; so all spiritual Life is owing to Christ as immediately act∣ing us by his quickning Spirit. Of our selves, saith the Learned Bishop Reynolds,

we are without strength, without love,* 1.100 without life, no power, no liking, no possibility to do good, nor any principle of Holiness or Obedience in us. 'Tis Christ that strengthens us, that wins us, that quickens us by his Spirit to his Service; Christ is the Principle and Fountain of Holiness, as the Head is of sense or motion. And this he maketh to be one eminent part of the meaning of that place, He that hath the Son, hath Life; 1 Joh. 5.12. though Mr. Sherlock is not only pleased to tell us that it signifies no such thing,* 1.101 but treats those who do so paraphrase it with words full of con∣tempt and scorn. But to resume what I was upon, forasmuch as no Vital Princi∣ple doth or can operate, but as it is u∣nited to the subject that is to be quickned by it; Christ being then the Principle of our spiritual life, there must be an Union of Christ with us as the spring and foun∣dation of his Influence upon us. No one thing can be supposed the principle and source of life to another, without admit∣ting a previous Union between them.

The third and last Argument whereby Mr. Sherlocks Hypothesis of a Political Union may be combated, and if I mistake not, utterly defeated, is levied from the Vinculum and Bond, by which the Scrip∣ture reports Christ and Believers to be copulated and brought into cohesion one with another. As every Union implies such a Relation, in the virtue whereof there resulteth an Oneness between the connected Extremes; so, as the Nature and Quality of the Unitive Principle or Cement is, such is the Genius of the U∣nion it self, and of the oneness that there∣upon emergeth. Now by consulting the Scripture, which alone ought to regulate and bound our conceptions in the Matter before us, we find the Spirit to be the Vital Ligature of the conjunction and co∣herence that is between Christ and Chri∣stians. The very Spirit that resides in Christ, being communicated to us, we do thereby in a secret but sublime and real manner become knit and ligu'd toge∣ther. Animation by one Spirit, is both a nobler and firmer way of Union than adhesion even by continuity of parts is. Now by one Spirit we are all Baptized into one Body, 1 Cor. 12.13. And hereby we

know that we dwell in Him, and He in us, namely by the Spirit which he hath given us, 1 Joh. 4 13. Hence as upon the one hand, If any man have not the Spirit of Christ, he is none of his, Rom. 8.9. So upon the other hand, He that is joyned to the Lord is one Spirit, 1 Cor. 6.17. I know that Mr. Sherlock glosseth both these Texts of our having the same temper and dis∣position of mind which Christ had,* 1.102 but most ignorantly as well as falsly. 'Tis true, such a temper and disposition of Mind as Christ had, is the fruit and effect of the Spirit of Christ; but it is no more the Spirit of Christ it self, than an effect is its own cause. Our having the Spirit of Christ is assigned as the cause of our having a Spiritual tem∣per of mind, and I hope our Author will admit a cause and its effect to be distinct and different things. The Spirit which we are said to have, is the very same Spi∣rit by which Christ will at last quicken our Mortal Bodies, and I suppose this will not be the produce of any temper or disposition of mind of ours. In a word, the whole context lyes in a direct repug∣nancy to our Authors paraphrase of

Rom. 8.9. For that Hypothetical proposi∣tion, If any man have not the Spirit of Christ, he is none of his, is an inference from the fore-going words; if so be the Spirit of God dwell in you. And this Spirit of Christ is said to be the Spirit of Him that raised up Jesus from the Dead, v. 11. And to have the Spirit of Christ, is the same with being led with the Spirit of God, v. 14. This Spirit of Christ which Believers are said to have, is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A Spirit it self that beareth witness with our Spirits, that we are the Children of God, v. 16. and the Spirit that helpeth our Infirmities, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that maketh intercession for us, v. 26. All which lyes in a direct contradiction to Mr. Sherlocks Gloss. And whereas our Author ob∣jects, that what the Apostle calls the having the Spirit of Christ, v. 9. he ex∣presseth by if Christ be in you, v. 10. and that this is no more than our being possest with the same love of Virtue and Good∣ness which appeared so eminently in Christ; I reply, that though the having the Spirit of Christ, and Christs being in a Person be coincident; yet 'tis most false that we are to understand no more by Christ in you, v. 10. but a being possest

with the same love of Virtue and Goodness which appeared so eminently in Him. And my reason is, because the Apostle makes Christs being in them, the ground, principle and cause of their minds being connaturalized to Virtue and Goodness, (for that is the import of those words, but the Spirit is Life, i. e. the inward man is quickened and renewed) and surely to e∣stablish an Identity betwixt Causes and their Effects, is to impeach the first Prin∣ciples of Science. And as for our Au∣thors exposition of 1 Cor. 6.17. namely, That He who is joyned to the Lord is one Spirit, signifies no more but our having the same temper of mind which Christ had; it is not only too dimininutive and scanty a sense to bear a proportion to the words, but it is plainly contradictory to the scope of the Text. For not to insist upon the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we render joyned, though it be a very emphatical Term, im∣porting no less than such a near and close conjunction between Christ and Christi∣ans, as is between things which are strongly cemented and glewed together. Nor yet to dwell upon the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is one Spirit, though it be the highest phrase in the stores and treasuries of language

to express an intimous conjunction by. I shall only take notice that the Apostle having asserted, v. 15. That our Bodies are the Members of Christ, and having subjoyned by way of inference from thence, that we ought therefore by no means to take the Members of Christ, and to make them the Members of an Harlot. He gives this reason for it, v. 16. be∣cause whosoever doth so, becomes One Body with her, and so cannot be One with Christ, those two lying in a direct re∣pugnancy the one to the other. So that now I argue, if the Union betwixt a Man and an Harlot, in the virtue of which they are One Body, import more then meerly a likeness of Temper and Moral Disposi∣tions, as surely it doth, forasmuch as there may be a similitude in sensual pro∣pensions and inclinations, where the be∣coming One Flesh through Carnal Con∣junction interposeth not; Much more doth a Believers being One Spirit with the Lord, imply a higher kind of Union than an affinity of Dispositions. For this be∣ing it which the Apostle setteth in opposi∣tion to the former, it must at least bear a proportion to it in respect of neerness of cohesion, although through being com∣pared

to it as an oppositum, it can have no agreement with it in its Principles, Bonds and Media. I shall only add that the Af∣finity between our Authors paraphrase, and that of a certain So∣cinian upon the place,* 1.103 gives me some ground to suspect whence our Au∣thor imbib'd the Gloss which he would obtrude upon us.

But to resume what I was upon, name∣ly, that the Spirit being the Vinculum and Ligament by which we are united to Christ, our cohesion therefore to Him must be somthing more than a Political Relation. That Believers are inhabited and actuated by the Spirit, is a Truth which the Scripture gives Testimony to in an hundred places. Nor is he only pre∣sent in the Hearts of Believers in respect of that New Creature, Divine Nature, and Spiritual Being which he hath wrought in them, but even immediately also. Thus

the Ancients in a manner unanimously 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; The Spirit is not only in Believers now as heretofore, meerly by his operations, but he exists and dwells in them as it were after a substantial manner, saith Nazianzen; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; He knits us to him∣self by a kind of Immediate contact, while he maketh us partakers of the Divine Na∣ture, saith Cyrillus Alexandrinus. Non per gratiam visitationis & operationis sed per ipsam praesentiam majestatis; atque in vasa non jam odor balsami, sed ipsa sub∣stantia sacri defluxit unguenti, saith Au∣stin. He who desires to know the Har∣mony and agreement, as well as the sense of the Fathers in this mat∣ter,* 1.104 may consult Petavius who treats it at large. And if any have a mind to understand the Opinion of the School∣men concerning it, they may advise with Ruiz de Trinitate d. 109. Sect. 7. Vasq. 1.2. d. 205. Valentia 1.2. d. 8. q. 5. and they will satisfie them. This is all that I shall offer at present in opposition to Mr. Sherlocks Hypothesis, nor should I

have said so much, but that it is here where we have his most Heroick adven∣tures, and where he seems all along to speak as strutting and standing on his tip∣toes. 'Tis here that he flings down the Gantlet to all the World, and treads the Stage with no less state and majesty, than as if he intended to erect lasting Trophies to himself, for having baffled the received Opinion of the whole Chri∣stian Church. And 'tis here that most particularly I have accepted his Chal∣lenge, and bid him battel on his ground, and at his own weapons; and as to the issue of the Encounter, I leave it to the Reader to pronounce betwixt him and me. This I do affirm, that as I have not declined him in any thing where he seem'd to argue like a Man and a Schol∣lar, so I must beg his pardon, if in some things I have forborn him and given back, forasmuch as I was not willing to be under the temptation of exposing him too much. And upon this very induce∣ment, I thought once to have overlookt his Argument taken from the Nature of the Sacraments, which he brings in proof that all the Union between Christ and Christians is meerly political; but upon

second thoughts I am resolved to say something to it, least by being left in the way it should put some to a stand, though it should put none to a retreat. We have already encountered the same forces in another field, and being defeated there, there is the less likelyhood of their stand∣ing it long out here. As we have disa∣bled this Medium from serving our Au∣thor against the Immediate Union of Christ with Believers, so we will now venture to see what strength is in it against the common Opinion of the Chri∣stian Church about the Nature & quality of the Union that is between Him and them. Now I take it for granted, says he, that there can be no better way to un∣derstand the Nature of our Union with Christ, than to consider the Nature of those Sacraments which were designed as the Instruments and signs of our Union with Him; and if we will take that account the Scripture gives of them, all the Union they signifie, is a publick and visible profession of our Faith in Christ, and sub∣jection to Him as our Lord and Saviour,* 1.105 and a sincere conformi∣ty of our hearts and lives to the Nature and Life of Christ. Thus Baptism

is a publick profession of the Christian Reli∣gion, that we believe the Gospel of Christ, own his Authority, and submit to his Government.* 1.106 And the Lords Supper is a Federal Rite which answers to the Feasts or Sacrifices under the Law, whereby we re∣new our Covenant with the Lord, and vow obedience and subjection to him, &c. For answer: Baptism and the Lords Supper being Ordinances instituted by Christ in a Habitude to the whole tenour of the New Covenant, as it mutually obligeth both on Gods part and outs; accordingly they may be considered, either as they respect us, or as they respect God who hath instituted and ordained them. As they respect us, they are both Symbols of our Profession, and solemn engage∣ments upon us to Duty. As they respect God who hath appointed them, they are representations of the mercies of the Co∣venant and Ratifying seals of it. But to speak a little particularly to each of them, & First to Baptism; Baptism, as it is the outward way and means of our Initiation into the Lord Jesus Christ, and of our matriculation into the Catholick Visible Church; so it is the great representation

of the inward washing of Regeneration, and of our being renewed by the Holy Ghost. The effusion of the Spirit, being often likened to the pouring forth of water, (See Isa. 44.3, 4, 5. Ezek. 36.25, 26, 27. Joh. 3.5. Joh. 7.38. Heb. 10.22.) So in Baptism it is most ex∣cellently signified and represented. The Spirit, saith Dr. Patrick, is very well signified by water,* 1.107 for as that cleans∣eth & purifieth from filth, so the Spirit of God is the sanctifier of Gods people, purging and cleansing their hearts from all impurities. Now the Spirit be∣ing no otherwise the spring and princi∣ple of all our Sanctification, but as he is the Bond and Vinculum of our mystical Uni∣on with Christ, out of whose fulness we receive all the Grace which we are made partakers of; therefore Baptism be∣ing a representation of the effusion of the Spirit, it is also an adumbration of the Union which we plead for. 2ly. As to the Lords Supper. As the Lords Supper is a visible Symbol and Badg of our a∣biding in Christ, into whom by Baptism we were Initiated, and an obligation to all the Duties of growth, and progress in Christianity; so it is really exhibitive of

Christ to us, and a representation of our Spiritual Union with Him. As the Bread and Wine could not in any congruity of speech be called the Body and Blood of Christ if they were not exhibitive of them; so our eating his Flesh, and drink∣ing his Blood in a Sacramental sense, can signifie no less than our being spiritually incorporated with him. The Cup of Blessing, saith the Apostle, which we bless, is it not the Communion of the Body of Christ? 1 Cor. 10.16. And as by one Spirit we are Baptized into one Body, so we are all made to drink into one spirit, 1 Cor. 12.13. Our very Author tells us, (not a∣ware that thereby he overthrows his whole Hypothesis) that the Lords Supper is a spiritual feeding on Christ, an eating his Flesh, and drinking his Blood, which signifies the most intimate Union with him,* 1.108 that we are Flesh of his Flesh, and Bone of his Bone, Eph. 5.30. The Apostle, in the place that Mr. Sherlock refers to, doth in way of illustration of the Union between Christ and Christians, allude to the Oneness which was between Adam and Eve. Now that was greater than the Oneness be∣tween any other Husband or Wife in the

World, for she was not only of the same specifick Nature with Him, and knit to him in a Matrimonial tye by God him∣self, but she was extracted and formed out of his very Body, and so is the fitter Symbol of the Intimate Union that is be∣tween Christ and Believers. And thus I hope, I have not only wrested this wea∣pon out of Mr. Sherlocks hand, but struck through his cause with it.

§. 13. It being acknowledged on all sides, that there is an Union between Christ and sincere Christians, and it be∣ing now declared and made manifest what it is not; I might here wind up without proceeding any further, or un∣dertaking to assign the true and just No∣tion of it. Nor is Religion exposed by our affirming some of its Mysteries to be incomprehensible. Our Reason fails us when we attempt to give an account of our selves, and the obvious phaenomena of Nature, and therefore we may well allow it unable to explain things which lye at a vaster distance from it, and to which it bears less proportion. If nei∣ther the Nature of God, or of our Souls, or of Matter (of whose Existence we have

the most scientifick evidence) are to be comprehended by our narrow and shal∣low Intellects; why may we not justifie the belief of such things, of whose Truth and reality the Scripture instructs us, though we cannot conceive the man∣ner how they are, or indeed how they can be. And if men will not be talk'd and huff'd out of the persuasion of those things, of whose Existence their Senses and Reasons ascertain them, though they cannot answer all the difficulties they are accosted with in their enquiries about them; much less will Christians be Hector'd out of the belief of the Do∣ctrines of Faith, because of the Entan∣glements which attend the conception of them. 'Tis the Nature of Faith to em∣brace things upon the alone Testimony of God, though it understand nothing of the Mode and Manner how they are. The highest assurance of the reality of any thing, is Gods affirming it, and what he asserts we are with all reverence to assent to its Truth, though we can frame no a∣dequate Idea of it, nor fathom it in our conceptions. To bring down the Do∣ctrines of Religion to the Model of Rea∣son, is wholly to overthrow belief, and

to pay no more respect to the Authority and Testimony of God, than we would to that of a Worm like our selves. If there were no obscurity and difficulties in the Notions of Gospel-Truths, where would our submission and Humility be, which are the qualifications that do most recommend us to God, and upon this account especially, because they prepare the Mind for Faith, and give check to all bold and curious enquiries. 'Tis e∣nough that we can by rational proofs de∣monstrate the Bible to be the Word of that God, whose Veracity is proportio∣nate to his Sapience, and both of them infinite; nor is it needful that its Do∣ctrines should further adjust themselves to our Understandings. And indeed as to the Doctrine we have been discours∣ing, not only the Apostle styles it a great Mystery, but Christ himself seems to ad∣j••rn the perfect knowledg of it till the glorified state. At that day ye shall know that I am in my Father, and you in in me, and I in you, Joh. 14.20. Yet seeing the Holy Ghost hath been pleased not only to assert an Intimate Union be∣tween Christ and Believers, but hath condescended to illustrate it by so many

similitudes; and seeing many things that are Mysterious and unsearchable till God reveal them, are afterwards of no difficult conception, providing we regulate our apprehensions of them by the Word; I shall therefore, having arraign'd and o∣verthrown the false Notions of this Spi∣ritual Union, venture to assign a true, and I hope also an Intelligible Notion of it. Now this I shall attempt by these several steps and degrees. 1st. The highest and closest Union is between those things that are actuated by one Spi∣rit dwelling and moving in them. Ad∣hesion of parts is not so noble an Union, as information by one and the same Spirit. If the vegetative juice be precluded ad∣mission into any branch, it is no longer in a proper sense United to the Root, not∣withstanding its Physical continuity to the other Branches. When the Animal spirits forsake any Member in the Orga∣nick Body, it is immediately as if it were not knit to the Head, though it remain not only connected to the adjoyning parts by Muscles and Sinews, but ligu'd to the Acropolis by Nerves and Arteries. The strictest and most proper Union is that which emergeth from actuation by

the same spirit. 'Tis this that renders the inferior Members as much coherent with the Head as the superior are, because they are all acted by the same Animal spirits, which as they are prepared in the Brain, so they have their flux thence to all the Regions of the Body, and their reflux back thither again. Thus the soul, though she keep her residence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is really joyned to all the Body, because of the commerce that is between the Head, where her Imperial Court is, and the rest of the Members, through the ministry of the Animal spi∣rits. 2dly. Things at the greatest di∣stance, and between which there is no physical continuity, may be acted by the same Spirit, providing he be immense and infinite. That Spirit, who through the Infinite perfection of his Essence is every where, may both inhabite and produce si∣milar operations in those subjects that are locally distant the one from the other. Though a Finite spirit cannot at the same time influence and act distinct and distant Subjects, if there be not either a continu∣ity or a contiguousness between them, yet an Infinite Spirit may. 3dly. 'Tis Christ as Mediator that Believers are United to.

The Mystical Union is between Him and Believers, as he is a Middle Person be∣tween Them and his Father. Our Mo∣ral Union with the Father in way of com∣placential love, is through our Spiritual Union with the Son by the renovation of the Holy Ghost. 4. The Holy Ghost did in a singular manner operate upon, and reside in the Humane Nature of Christ. Though Christ was Holy by Essence, in respect of his Divine Nature, yet he was Holy by Consecration and Unction with the Spirit in respect of his Humane. Though it was only the Son that did as∣sume our Nature into subsistence with himself, yet it was the Spirit that posi∣tively adorned and furnished that Nature with Grace. 'Tis true, it is not of easie apprehension how the operation of the Holy Ghost should interpose in the same person between the one Nature and the other; but it is as true that we have it plainly affirmed in the Scripture, which is the highest assurance we can have of any thing. 'Tis one of the deep things of God, which we ought to submit to with an humble Faith, and not to enquire af∣ter it with a presumptuous boldness. The Testimonies to this purpose are many,

but I shall only refer the Reader to two or three, viz. Isa. 11.1, 3. Joh. 3.34. Luk. 4.1. 5thly. The Holy Ghost is the Immediate Renewer and Sanctifier of the Elect. All the saving Illumination, all the Gospel conviction, all the Vital quickening, all the Regenerating Virtue that we come under, at any time have, or are made the Subjects of, they are from the Spirit of God and the Efficacious subjective operation of the Holy Ghost in and upon us. Our birth and progress in Holiness, are to be ascribed to Him as the Efficient Cause and Immediate Worker. 'Tis for this Reason that the Third Per∣son in the Trinity is so frequently styled the Holy Spirit; For that Title doth not so much refer to the Essential Purity of his Nature, as to the sanctifying operati∣ons which are assigned to him in the Oe∣conomy of Mans Redemption. This I shall not now divert to the proof of, 'tis enough that the Scripture bears witness to it in a thousand places; nor can the con∣trary▪ Opinion be espoused and asserted, without a Virtual renouncing the Gospel. 6thly. 'Tis from, by, and through Jesus Christ as Mediator that the Spirit, whe∣ther it be with respect to his Immediate

seisure of us, and dwelling in us, or with reference to any of his saving operations, is given to, and bestowed upon us. As God never dispensed any Grace to the Sons of Adam but in, and by the person of Jesus Christ, as the Mediator and Head of the Church; so the Communi∣on of the Spirit, who is our Immediate Sanctifier, is from and through Christ. His Spirit he is, by Him he is promised, His bodily absence He supplies, and of His fulness He takes and communicates to us: Ye have received an Unction from the Holy One, saith the Apostle, 1 Joh. 2.20. Though the giving the Spirit be ascribed to the Father, as He with whom the Authoritative disposure and appoint∣ment of all Divine extrinsick operations lodg; yet with respect to Immediate Mission, his sending is attributed to Christ, whose Spirit upon this account as well as others He is called. Hence the Ancients style him Vicarium Christi, the Vicar of Christ, and Vis Vicaria, the power by which he is present to our souls. Spiritus nos Christo confibulat, the Spirit buttons us to Christ; that I may use Tertullian's phrase. The Holy Ghost sup∣plies Christ's place here in the World,

and through him the Lord Jesus Christ is present with his Church till the con∣summation of all things, and by Him he dwells and walks in his People. The Spirit is Christs purchase for his People, and his Donative to them. The Holy Spirit was given to Christ as a reward of his Obedience and Death to be by him communicated to men. Jesus Christ as Mediator is Authorised by the Father to dispense Grace to whom he will. 7ly. Through the communication of the Spirit from Christ to us, and immediately upon his taking the possession of us, the Nature of Christ, the Seed of God, and a vital living principle comes to be form∣ed in us. For though the Donation of the Spirit to us, and his possessing of us, precede the Geniture of the New Man in priority of Nature, forasmuch as the Cause must be conceived before the Effect; yet the inhabitation of the Spi∣rit, and the production of a New Crea∣ture and spiritual Being in us, are perfect∣ly simultaneous as to time. Now through the formation of this Seed of God in us, we become partakers of the same spiritual Nature that Christ was. We do hereby not only beat the Image of

the Heavenly, but are changed into the same Image. This is Christ formed in us. And this New Spiritual Being and Internal power becoming incorporated and made One with our souls, it is as a Vital Form in us. And as this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth by transforming the soul, attemper it to universal Obedience; so one of its first operations, is an exercise of Faith upon Jesus Christ. And this being that which entitles us, in a peculiar manner, to fresh communications of Grace and sup∣plies of the Spirit of Jesus, as well as that which interests us in his meritorious Righteousness, we are therefore not on∣ly said to live by Faith, but Christ is said to dwell in our hearts by it. Thus by the guidance and conduct of Scripture, we are by short steps, and Regular Ratioci∣nations, arrived at such an Idea and Noti∣on of Believers Union with Christ, as is both plain in it self, and easie to be un∣derstood, providing that men be not ob∣stinate against Evidence. Nor have I wrested or suborned any Sacred passage to give Testimony in this cause; all I have made use of, being such as volun∣tarily offer themselves without any force or distortion put upon them. And for

such as are mustred against us, I have ei∣ther gain'd them back to our side, or shewed that their Testimony doth no ways oppose what we plead for. Were I now sure that my Reader would not tire, I might draw out this discourse to a grea∣ter length; but as I have not the confidence to entertain Guests longer than I can afford them entertainment worthy of them, so I am not so disingenuous as to treat men with words, when thoughts and material remarques fail. If after all this which I have said, any shall still be found quarrelling at the Unintelligibleness of Believers Union with Christ, I think we may justly either complain of their perverseness, or blame their Hebetude. To such as are not refractory to Scrip∣ture-Light, and to the easie deductions which our Intellectual Faculties in their Rational exercise do draw from Revela∣tion, there is enough said to make it un∣derstood; & as for others, I leave them to the punishment of their own obstinacy. Instead therefore of filling up pages by producing Testimonies of Ancient & Mo∣dern Divines, or of calling in the Autho∣rity of the Church of England, I shall shut up all with a few passages out of Dr.

Patrick's Mensa Mystica. And this I the rather do, being inform'd that the Opi∣nion of this Dr. weighs more with Mr. Sherlock, than either the Canon of a Convocation, or the Decree of a General Council. The Passages (with which much of what I have delivered, is not on∣ly coincident in sense, but in words) are these, As the highest and closest Union is that which is made by one Spirit and Life moving in the whole;* 1.109 so the Union between Christ and his Members is by one Life. As things at the greatest distance may be U∣nited by one Spirit of Life actuating them both, so may Christ and we, though we en∣joy not his bodily presence. Although Christ, in regard of his corporal presence, be in the Heavens, which must receive him un∣till the time of the restitution of all things, Act. 3.21. Yet he is here with us always, even to the end of the World, (Math. 28.20.) in regard of his holy Spirit working in us.* 1.110 By this he is sensible of all our needs, and by the Vital Influences of it in every part, he joynes the whole Body fitly together, so that he and it make one Christ, 1 Cor. 12.12. And that this Union is wrought

by the Spirit (which every true Christian hath dwelling in him, (1 Cor. 6.17. Rom. 8.9.) the next (v. 13.) will tell you, we are Baptised into one Body by one Spirit.* 1.111 This Spirit is always needful, being that which maintains our life. It is the very bond and ligament that tyes us to Christ.* 1.112 For our Union is not only such a Moral Union as is between Hus∣band and Wife (which is made by love) or between King and Subjects (which is made by Laws) but such a Natural Union as is between Head and Members, the Vine and Branches, which is made by One Spirit or Life dwelling in the whole.

FINIS.

Notes

• * 1.1

  P. 207.
• * 1.2

  P. 216, 217.
• * 1.3

  Nam quid aliud Christi Evangelium quam veritaes & Gratia qui∣bus vitam aeter∣nam adipisca∣mur. Socin. in Joan. 1. vers. 15. Ex qua plenitudine om es hause∣runt, quatenus omnes eandem Doctrinam de gra∣tia Christi & veritate ex Jesu hauserunt & amplexi sunt. Schliching. in Joh. 1.16.

  Significat hic Joannes Evangelista se & alios discipulos, Domini Jesu salutarem doctri∣nam Evangelii non a Joanne Baptista sed ex in∣exhausta plenitudine Domini Jesu hausisse. Wolzog. ibid.
• * 1.4

  Page 8.110.
• * 1.5

  see also p. 238.
• * 1.6

  Page 88, 89.
• * 1.7

  p. 10.
• * 1.8

  Page 10.
• * 1.9

  Leviath. cap. 20.
• * 1.10

  Pa. 338.348.
• * 1.11

  Pa. 351.352.
• * 1.12

  P. 351, 353▪
• * 1.13

  Pa. 351, 352
• * 1.14

  P. 350.
• * 1.15

  P. 349.
• * 1.16

  2 Cor. 5.17
• * 1.17

  1 Joh. 4.13.
• * 1.18

  P. 350
• * 1.19

  P. 146.147.
• * 1.20

  P. 146.147.
• * 1.21

  Qui videtur esse in me cum revera non sit, alioqui ferret fructum. Pis∣cat. in hoc.
• * 1.22

  P. 349.
• * 1.23

  Page, 349.
• * 1.24

  P. 159.
• * 1.25

  P. 165.
• * 1.26

  P. 213.
• * 1.27

  P. 187.
• * 1.28

  P. 216.
• * 1.29

  P. 217.
• * 1.30

  P. 231.
• * 1.31

  P. 5. & 8. & p. 201.
• * 1.32

  P. 147.
• * 1.33

  P. 148.
• * 1.34

  P. 145. P. 146, 147
• * 1.35

  Page, 11.12.
• * 1.36

  See in Gal. 3.16. Pareus, Li∣ranus, Cajet. Corn. a Lapi∣de, Rutherford on the Cove∣nant p. 312. On 2 Cor. 12.12. see Dr. Owen of the Holy Spirit p, 454.455.
• * 1.37

  P. 145.
• * 1.38

  P. 146.
• * 1.39

  P. 147.
• * 1.40

  Nam sicut ex vite sunt palmites, sic ex Magistro nascuntur dis∣cipuli, & sicut in vite sunt palmites, i. e. adhaerent pal∣miti, sic & Magistro ad∣haerent discipu∣li doctrinam Ejus amplec∣tentes & profi∣tentes▪ in Joan. 15.2.
• * 1.41

  Page 201.
• * 1.42

  Christi per∣sona constat & conficitur ex Deo & homine, cum ipse Chri∣stus sit verus Deus, & verus homo quia om∣nis res illarum rerum naturam & veritatem in se continet ex quibus con∣ficitur▪ Prosp.
• * 1.43

  Leo epist. ad Flav.
• * 1.44

  Vid. Derod. de Substantia & Accident. Art. 4. N. 293.
• * 1.45

  Page 194.
• * 1.46

  Page 197.
• * 1.47

  Camerarius, Lerees, Dig∣by, White.
• * 1.48

  Glisson. de Nat. Subst. &c. cap 28.
• * 1.49

  P. 200.
• * 1.50

  P. 200.
• * 1.51

  Ibid.
• * 1.52

  Apolog. cap. 13. De Nat. Deor. lib. 3.
• * 1.53

  In Gen. qu 55.
• * 1.54

  Quanto veri∣us de Diis vestris animalia muta naturaliter ju∣dicant, mures, hirundines, mil∣vi? non sentire eos sciunt, ro∣dunt insultant insident: ac nisi abigatis in ipso Dei vestri ore nidificant. pag. 175. Edit Ox∣on. 1631.
• * 1.55

  p. 103.
• * 1.56

  On Rom. ••8.3. p. 46.67. and 51.
• * 1.57

  Dogmat. The∣olog. Tom. 2. lib. 1. cap. 3.
• * 1.58

  p. 147.
• * 1.59

  Disp. select. part. 1. p. 752.
• * 1.60

  Vid. Eustath. in Homer. vol. 2. p. 920. & 1334.
• * 1.61

  p. 289.
• * 1.62

  Sponsor faede∣ris appellatur Je∣sus, quod nomine Dei nobis spo∣sponderit, i. e. fi∣dem fecerit De∣um faederis pro∣missiones serva∣turum esse. Non vero quasi pro nobis spospōderit Deo, nostrorum∣ve delictorum so∣lutionem in se receperit. in loc.
• * 1.63

  p. 289.
• * 1.64

  See Heb. 6.16, 17, 18, 19,
• * 1.65

  See.
• * 1.66

  Appellatur spon∣sor quia spospon∣dit & ultro in se suscepit prae∣stare omne id quod Justitia & Lex Sancta Dei quae nec mutari, nec abnegari nec dissimulari potuit, exigebat ut fieret, si bona Testamenti pax, vita, salus nobis donari & nostra fieri debebant. Momma de va∣riâ conditione & statu Eccles. Tom. 1. cap. 1. p. 8.
• * 1.67

  p. 29.
• * 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic sumo a neutro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Non solet sequester se interponere in∣ter eos qui unum sunt. i. e. qui bene conveniunt. Grot. in loc.

  Non unius partis sed dua∣rum earumque dissidentium. Ja∣cob. Capel.
• * 1.69

  Receptâ sig∣nificatione & vulgari usu lo∣quendi, factum est ut is qui pa∣cem inter duos quocunque modo conciliet Me∣diator appelle∣tur. de Servat. p. 1. c. 7.
• * 1.70

  3. Treatise, viz. The Vani∣ty of the Crea∣ture; the sin∣fulness of Sin, and the Life of Christ, p. 480.
• * 1.71

  p. 197.
• * 1.72

  p. 195.
• * 1.73

  p. 142.
• * 1.74

  p. 143.
• * 1.75

  p. 144.
• * 1.76

  p. 149.
• * 1.77

  p. 156.
• * 1.78

  p. 186.
• * 1.79

  p. 147.
• * 1.80

  p. 197.
• * 1.81

  p. 142, 143.
• * 1.82

  p. 143, 144.
• * 1.83

  See p. 198.
• * 1.84

  p. 165.
• * 1.85

  p. 163, 164.
• * 1.86

  p. 165, 166.
• * 1.87

  p. 165.
• * 1.88

  p. 163.165.
• * 1.89

  Hoc ipsum Pa∣patûs paulatim, & sensim intro∣ducti fundamen∣tum esse vide∣tur. in 1 Joan. cap. 1. v. 2, 3▪ 4.
• * 1.90

  p. 142, 143.
• * 1.91

  p. 40.
• * 1.92

  p. 153, 154.
• * 1.93

  p. 56.
• * 1.94

  p. 156.
• * 1.95

  p. 186.
• * 1.96

  Hom. 8. in 1 Cor.
• * 1.97

  Non dicit Pau∣lus fideles unum esse panem, sed ab uno pane du∣cit similitudi∣nem, Dissert. de Miss. cap. 3.

  Quoniam unus est panis, unum corpus nos illi multi sumus: Nos enim ex uno illo pane participamus: Bez. in Loc.
• * 1.98

  p. 157, 158, 159.
• * 1.99

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vocantur eá omnia quae nos Christo de∣vinciunt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ ea omnia per quae membra sub hoc capite sibi cohaerent. Jam vero commissi••∣rae per quas Christo capiti jungimur & per quas Christi in∣fluxus ad nos derivatur, sunt spiritus & dona ejusdem spiritus, praesertim fides, quae manus est quâ apprahen∣duntur spiritu∣alia beneficia, in Col. 2.19.
• * 1.100

  3. Treatises, p. 407. Idem. ibid. p. 144.
• * 1.101

  p. 103.
• * 1.102

  p. 172, 173.
• * 1.103

  Ita suum spi∣ritum seu ani∣mum cum Do∣mino conjungit, ac si unus & i∣dem cum ipso esset, quatenus se totum illi re∣gendum tradit; sic amici dicuntur iidem, cor unum, anima una, propter constantem concordi∣am, amorem & perfectum consensum. Schlich∣ting.
• * 1.104

  De Trinit. lib. 8. cap. 4, 5, 6.
• * 1.105

  p. 185, 186.
• * 1.106

  p. 181, 182.
• * 1.107

  Aqua Geni∣talis, p. 31.
• * 1.108

  v. 84.
• * 1.109

  p. 99.100,
• * 1.110

  p. 102.
• * 1.111

  p. 103.
• * 1.112

  p. 104.