Sermons Preached on Romans 8, Chapter 2

Sermons Preached on Romans 8 · Chapter 2

p. 41ROM. 8.1.

There is therefore now no Condemnation [to them which are in Chriſt Jeſus] &c.

CHAP. II. Of the Saints Vnion with Chriſt.

The Subject of the Propoſition next opened. What it is to be in Chriſt Jeſus. The difference betwixt Chriſts being in Believers, and their being in Chriſt. Ʋnion with Chriſt a great Myſtery. A threefold Ʋnion: The Ʋnion of Three Perſons in one Nature, the Ʋnion of two Natures in one Perſon, the Ʋnion of Perſons where Perſons and Natures are diſtinct. This is Myſtical, Legal, or Moral. Scripture Reſemblances by which the Myſtical Union is ſhadowed out. Its Properties: 'Tis a Sublime, Real, Spiritual, Intimous, Total, Immediate, Indiſſoluble Ʋnion. Uſe 1. For Tryal whether we be in Chriſt. A double diſtinction concerning this. Ʋnion with Christ is either Material and Natural, or Spiritual and Supernatural: Either External and Viſible, or Internal and Inviſible. How it may be known whether we be really and ſavingly in Christ. Some Scriptures inſiſted upon for the Evidence of this. Uſe 2. To excite all to get into Chriſt. Uſe 3. Some Directions in order to it. Uſe 4. Several Duties preſſed upon thoſe who are in Chriſt. Uſe 5. Comfort to ſuch in Eleven Particulars.

TWo things have been obſerved in theſe Words, the Priviledge, and the Subjects of that Priviledge: I have done with the Firſt, and go on now to the Second. Here is no Condemnation, (a very high and glorious Priviledge); who p. 38duplicate page p. 39duplicate page p. 40duplicate page p. 41duplicate page p. 42are the Perſons to whom it belongs? Such as are in Chriſt Jeſus. This I have hitherto but touch'd upon in the General; but am now to fall upon the more particular opening of it.

[To them which are in Chriſt Jeſus]: Here are the two great Names or Titles of our bleſſed Lord, Chriſt with reſpect to God, Jeſus with reſpect to us; he is Gods Chriſt and our Jeſus, Gods Anointed and our Saviour. But I do not intend in the leaſt to ſtay upon theſe Titles; I'le only ſpeak to that one thing which here lies before me, (viz.) being in Chriſt Jeſus.

To them [which are] in Chriſt Jeſus: So we fill it up, but in the**foreign Original 'tis only to them in Chriſt Jeſus. The Words are deſcriptive; the Apoſtle doth not deſign in them, to ſet down the Meritorious Cauſe of Non-condemnation, (no, not with reſpect to Chriſt himſelf); but only to deſcribe the Perſons who have an intereſt therein: for he doth not ſay, there is no Condemnation becauſe of Chriſt, or through Chriſt, (though that be very true); but there is no Condemnation to them who are in Chriſt. I grant that ſomething argumentative may be fetch'd out of them, but in their firſt and main ſcope, they are deſcriptive.

Qu. What is it to be in Chriſt Jeſus?What it is to be in Chriſt, opened.

Anſw. 'Tis**Qui ſunt in Chriſto, (i. e.) qui credunt in Chriſtum, & per fidem ei ſunt inſiti. (Piſcat. in Schol. So. Beza.) Eſſe in Chriſto Jeſu, eſt fide Chriſto adhaerere, Spiritu inſitus eſſe ut membrum Capiti. (Pare.) Conjunctis fide cum Chriſto Jeſu. (Vatabl.) Qui ſunt incorporati per fidem & dilectionem & fidei Sacramentum. (Aquin. generally opened by that myſtical Ʋnion which is betwixt Chriſt and Believers through the Spirit and Faith: To be in Chriſt, 'tis to be ingrafted, incorporated, myſtically united unto Chriſt. This Ʋnion in Scripture is ſet forth, ſometimes by the Saints being in Chriſt, ſometimes by Chriſts being in them: Sometimes (I ſay) by their being in Chriſt; So here in the Text, and ſo in ſeveral other places. 1 Joh. 5.20. We are in him that is true, even in his Son Jeſus Chriſt. 2 Cor. 5.17. If any man be in Chriſt he is a new creature. 1 Cor. 1.30. But of him are ye in Chriſt Jeſus, &c. Then 'tis alſo ſet forth by Chriſts being in them; 2 Cor. 13.5. Know ye not that Chriſt is in you except you be Reprobates? Col. 1.27. Chriſt in you, the hope of glory. Rom. 8.10. And if Chriſt be in you, the body is dead becauſe of ſin, &c.

The difference betwixt Saints Being in Chriſt, and Chriſts Being in them.Now I conceive theſe two Expreſſions do both point to one and the ſame thing, (viz. to the Spiritual and Myſtical Ʋnion betwixt Chriſt and Believers): Yet poſſibly (as to ſome Modes and Circumſtances), there may be ſome difference betwixt them: Which a Reverend Perſon in a late **Mount Piſgah, pag. 22.Treatiſe thus ſets forth: Chriſt is in the p. 43Believer, by his Spirit, 1 Joh. 4.13. 1 Cor. 12.13. the Believer is in Chriſt, by Faith, Joh. 1.12. Chriſt is in the Believer, by Inhabitation, Eph. 3.17. the Believer is in Chriſt, by Implantation, Joh. 15.2. Rom. 6 3. Chriſt is in the Believer, as the head is in the body, Col. 1.18. as the root is in the branches, Joh. 15.5. Believers are in Chriſt, as the members are in the head, Eph. 1.23. as the branches are in the root, Joh. 15.7. Chriſt in the Believer, implyeth Life and Influence from Chriſt, Col. 3.4. 1 Pet. 2.5. the Believer in Chriſt, implieth communion and fellowſhip with Chriſt, 1 Cor. 1.30. When Chriſt is ſaid to be in the Believer, we are to underſtand it in reference to Sanctification; when the Believer is ſaid to be in Chriſt, it is in Order to Juſtification.

Further, this Ʋnion in Scripture is ſet forth, ſometimes by the Saints abiding in Chriſt, and Chriſts abiding in them: Joh. 15.4. Abide in me, and I in you. 1 Joh. 3.24. Hereby we know, that he abideth in us, &c. Sometimes, by their dwelling in Chriſt, and Chriſts dwelling in them: 1 Joh. 4.13. Hereby know we, that we dwell in him, and he in us, becauſe he hath given us of his Spirit. Joh. 6.56. He that eateth my fleſh and drinketh my blood, dwelleth in me, and I in him. Eph. 3.17. That Chriſt may dwell in your hearts by Faith. Sometimes by Chriſts living in them, Gal 2.20. &c Yet not I, but Chriſt liveth in me. Sometimes by that Oneneſs that is betwixt Chriſt and them, Joh. 17.21, 22. And ſome make that foreign, that gathering together in one all things in Chriſt Eph. 1.10. to point to this Ʋnion. I diſpute not about that, but certainly this is that which is here held forth, when the Apoſtle ſaith there is no Condemnation to them which are in Chriſt Jeſus.

It being ſo, my buſineſs then will be (as God ſhall aſſiſt), to diſcourſe of that admirable and glorious Ʋnion which is betwixt Chriſt and Believers. 'Tis a very high, and noble, and excellent Argument; O that I may (in ſome meaſure) reach the greatneſs, ſpiritualneſs, and glory of it! I will not at all inſiſt upon the proving of the Thing, viz. that ſome perſons are in Chriſt, or that there is this bleſſed Ʋnion 'twixt Chriſt and Saints; for the Scriptures 'forementioned ſufficiently prove it, and I do not meet with any who deny it. Though there are ſome different Notions about it, and ſome different Explications of it, yet all grant there is ſuch a thing: So that my only work will be, firſt to open and then to apply it.

And indeed there's great need of the former, Ʋnion with Chriſt a great Myſtery.becauſe this Ʋnion is a very profound and abſtruſe point; 'tis a myſtery (a very great myſtery), a truth which lyes very deep, and is not eaſily to be underſtood. p. 44All believe it, but few underſtand it; all grant the quod ſit, but for the quid ſit how much are the moſt knowing perſons in the dark about it! The Apoſtle ſpeaking of it calls it a great myſtery, Eph. 5.32. and Col. 1.27. he ſets it forth by the riches of the glory of this myſtery (what's that? why) Chriſt in you the hope of glory. Indeed 'tis ſuch a myſtery, as that we ſhall never fully underſtand it till we come to Heaven, (where all myſteries ſhall be unfolded, and particularly this of the myſtical Ʋnion). Joh. 14.20. At [that day] ye ſhall know that I am in my Father, and you in me, and I in you: that day refers either to the time when the Spirit ſhould be given, (which is promiſed v. 16, 17), or to the gloriſied ſtate (ſpoken of v. 19): upon the effuſion of the Spirit men may come to know ſomething of this Union, but it will never be fully underſtood by them, till they be in Glory. In the opening of it (ſo far as the preſent ſtate and the height of the myſtery will admit of), I muſt look into the Word, and keep to that, and fetch all from that; for 'tis Revelation and not Reaſon which here muſt give us Light. The Word having reveal'd it, Reaſon may be uſeful (as an Handmaid) to ſhadow it out by ſuch and ſuch Reſemblances, (thereby to help us the better to conceive of it); but that which muſt be our firſt and main Guide about it; is Scripture Revelation.

Now the Scripture ſpeaks of a threefold Ʋnion:

1. There is the Ʋnion of three Perſons in one Nature.Of the Ʋnion of the Three Pexſons, of the two Natures in Chriſt, and of the Myſtical Ʋnion.

2. There is the Ʋnion of two Natures in one Perſon.

3. There is the Ʋnion of Perſons, where yet Perſons and Natures are diſtinct.

1. There is the Ʋnion of three Perſons in one Nature. This is in the Trin-Ʋnity, where you have three Perſons united in the Godhead, the Trinity in Ʋnity and the Ʋnity in Trinity; One in Three (in reſpect of Nature and Eſſence), and Three in One (in reſpect of Perſonality). This is that ineffable, incomprehenſible Union, which is between the Father, Son, and Holy Ghoſt, in the ſame common Nature of the Godhead. Of which the Apoſtle ſpeaks 1 Joh. 5.7. There are three that bear record in heaven, the Father, the Word, and the Holy Ghoſt, and theſe three are one. Here are Three, and yet One; Three as to their diſtinct Perſonal Subſiſtences, and yet One as to their common Nature. This a Myſtery to be adored, not to be fathomed; a**The Union betwixt the Three Perſons &c. the knowledge of this, is not, nay cannot be attained unto by the Light of Nature; No example can illuſtrate, no Reaſon (Angelical or humane) can comprehend the hidden excellency of this glorious▪ Myſtery: But it is diſcovered to us by a divine Revelation in the written Word, and our Faith muſt receive, and our Piety admire, what our Reaſon cannot comprehend. (Cheynel of the Divine Trin-Unity, ch. …. p. 19). Vide Aquin. p. 1. Qu. 39. Art. 1 & 2. Lombard. Lib. 1. Diſt. 2 & 3. Myſtery much too deep for the Plummet of Reaſon to p. 45reach; he that by Reaſon would go about to graſp it, is as fooliſh as he that would attempt to put the Ocean into a bucket, or to graſp the Univerſe in the hollow of his hand.

2. There is the Ʋnion of two Natures in one Perſon: This is that which we commonly call the Hypoſtatical Ʋnion, or the Union of the two Natures in Chriſt (his Godhead and his Manhood), both making up but one Perſon. You may thus conceive of it; 'Tis the ſubſtantial, ſupernatural conjunction of the two Natures in Chriſt; the Divine aſſuming the Humane, and giving it a ſubſiſtence in its ſelf, ſo that both make but one Perſon; and yet ſo, as that the being and properties of both Natures are preſerved intire. As to this twofold Ʋnion, I am not at preſent concern'd to ſpeak to them; when I ſhall come to the third Verſe, I ſhall have occaſion there to ſpeak to the latter.

3. There is the Ʋnion of Perſons, where yet Perſons and Natures are diſtinct: and this is the Myſtical Ʋnion, The Myſtical Ʋnion opened.that which is betwixt Chriſt and Believers; (this I am only now to ſpeak to). Concerning which (that you may not miſtake the Nature of it), you muſt know, here is Ʋnion but no tranſmutation, confuſion, or commixtion; here is the union of perſons but not perſonal union.

1. Here is union but no tranſmutation, confuſion, or commixtion, (I'le put them together for brevity ſake). Believers are united to Chriſt, but yet not ſo as that they are changed or transformed into the very eſſence or being of Chriſt, (ſo as to be Chriſted with Chriſt, as ſome too boldly ſpeak); or that he is changed or transformed into the eſſence and being of Believers: no, you muſt not entertain a thought of any ſuch thing. Chriſt is Chriſt ſtill, and Believers are but Creatures ſtill (notwithſtanding this Union); though they be really and nearly united, yet both keep their Natures diſtinct, and are the ſame after the Union that they were before it. As it is in the Perſons in the Sacred Trinity, (a)(a)foreign. (Damaſc. de Orthod. Fide lib. 1. cap. 11. pag. 42).there is Ʋnion but no confuſion; they are Eſſentially one, yet they have their perſonal Properties and diſtinct Subſiſtences: And as it is in the two Natures of Chriſt, they are under a near Ʋnion, (they make but one Perſon), yet for all this they are(b)(b)foreign (Synod. Calced) diſtinct; the Godhead is not turned into the Manhood, nor the Manhood into the Godhead; they are united but not confounded p. 46or converted, for both of them (even after this Union) do ſtill retain their**foreign (Damaſc. Dial. cap. 66.) eſſential properties without confuſion or converſion: So 'tis in the Union of Believers with Chriſt, (for thus far we may make uſe of the two former Ʋnions to open the Myſtical Union by, they all agree in This, though in other things they differ). You may take a lower reſemblance of it (if you pleaſe); In Man there is a near Ʋnion between Soul and Body, and theſe two united make up the man;**Vide Nemeſ. de Nat. Hom. p. 97. foreign, &c. yet upon the union the Soul is not turned into the nature of the Body, nor the Body into the nature of the Soul; they are not confounded though united, they yet retain their eſſence and properties diſtinct; the Soul is the Soul ſtill, and the Body is the Body ſtill: So it is in the Ʋnion between Chriſt and Believers.

2. Here is the Ʋnion of perſons, but not perſonal union. And here lies the difference between the Myſtical Ʋnion and the Hypoſtatical Ʋnion: The Hypoſtatical Ʋnion is Perſonal, but not of Perſons; the reaſon is, becauſe in Chriſt there are two Natures but there is but one Perſon: there is this Nature and that Nature in Chriſt, but not this Perſon and that Perſon in Chriſt (as Neſtorius held); there is in Chriſt foreign but not foreign, aliud & aliud but not alius & alius (as the Learned expreſs it). Chriſt did not aſſume the**Vide Lombard. Lib. 3. Diſt. 5. Perſon of man but the Nature of man into his Perſon, Non aſſumpſit Hominem Perſonam ſed Hominem in Perſonam. But now in the Myſtical Ʋnion 'tis otherwiſe; there 'tis the Ʋnion of Perſons but not Perſonal Ʋnion; this I'le endeavour to clear as well as I can.

In the Myſtical Ʋnion there is the Ʋnion of Perſons; the Perſon of Chriſt is united to the Perſon of the Believer, and the Perſon of the Believer is united to the Perſon of Chriſt: For Faith being the uniting grace, and this faith receiving the Perſon of Chriſt,**Joh. 1.12. Faith is a receiving of Chriſt himſelf, we cannot receive the benefits that come by him without receiving of himſelf: as in Marriage the Conſent is, I take thee, not I take thine, &c. Vines on the Sacram. p. 120.John 1:12 To as many as received [him], &c it muſt alſo unite to the Perſon of Chriſt. In the Marriage-Ʋnion 'tis perſon joyned to perſon, and ſo 'tis in the Myſtical Ʋnion alſo. How is a Believer ſaid to be in Chriſt? it cannot ſo properly be ſaid, that he is in the graces, or in the comforts, or in the gifts of Chriſt; but the meaning is, he is in the Perſon of Chriſt; ſo that this is an Union of Perſons. For (further), this Ʋnion doth not lye only in ſome moral or ſpiritual acts, qualities, or gracious indowments, (as oneneſs of will, or oneneſs of diſpoſition, &c.) but it lies in the Oneneſs of Perſons. And therefore**Noſtra & ipſius conjunctio non miſcet Perſonas, nec confundit ſubſtantias; ſed affectus conſociat, & confaederat voluntates. (Cypr.) Cyprian's explication of this Ʋnion with Chriſt is not full enough; p. 47Our Ʋnion (ſaith he) with Chriſt does not mingle Perſons nor confound Subſtances (ſo far very true), but it unites affections and wills; (if he meant that this was all, then 'tis conceived he came ſhort): there is more in it than ſo, for there is beſides this uniting of the Affections and Will, the uniting (though not the mingling) of Perſons. The Father, Son, and Spirit are one, not only in reſpect of Conſent (as ſome moſt falſely tell us); but alſo in reſpect of Nature and Eſſence: Now far be it from me to ſay, that Chriſt and the Saints are one in this ſenſe; yet withall I ſay, even between them there is an higher Ʋnion, than barely that of oneneſs of affection and will. (I ſay no more than what**Vide Zanch. in Cap. 5. ad Eph. p. 245. Polan. Synt. Theol. Lib. 6. cap. 35. p. 454. Hujus Unionis interventu fit, ut tum Beneficiorum Chriſti tum Subſtantiae ipſius fiamus participes, quia beneficia omnia & vis illa vivifica quae animas noſtras ſuſtentat in vitam aeternam, non poſſunt à Corpore & Sanguine Chriſti cui inhaerent, adeoque ab ipſo Chriſto divelli. Trelcat. Inſt. Theol. Lib. 2. p. 189. Bucan. L. C. 48. p. 818, 819. 'Tis not an Union of Chriſt with a Believer in Accidents only, as in Opinion, Affection, in Conſent of Mind and Heart, or in likeneſs of Diſpoſition and Converſation; but it is an Union of Subſtances, Eſſences, Perſons; As Mr. Perkins ſaith, the Perſon of him that believeth is united to the Perſon of Chriſt. Reyn. Praec. p 49. Others who write upon this Argument generally ſay).

But (that you may not go too high) I add, this Ʋnion is not Perſonal; 'tis but Myſtical not Perſonal. For then, Chriſt and the Believer would properly and phyſically make but one perſon; and then, it would be ſo many Believers, ſo many Chriſts; and then, the Believer would have no ſubſiſtence but in Chriſt, (as the Humane Nature of Chriſt hath no ſubſiſtence but what it hath in the Godhead); and then, he would merit in what he did, (as Chriſt quà Man did by virtue of the Perſonal Ʋnion). Therefore we muſt conclude, that though here is an Ʋnion of Perſons, (the Perſon of Chriſt in a myſtical way being united to the perſon of Believers), yet here is not any Perſonal Ʋnion, (they both, notwithſtanding this, remaining ſeveral and diſtinct Perſons). Theſe things may ſeem (as indeed they are) abſtruſe and dark to you, I'le come to that which will be ſomewhat more plain and eaſie.

For the further Explication of this Great Myſtery, there are Three Things which I'le ſpeak to:

1. I'le endeavour to open the ſeveral Kinds or Branches of that Ʋnion, which is betwixt Chriſt and Believers.

2. I'le give you thoſe Scriptural Reſemblances, by which 'tis ſhadowed and ſet forth.

3. I'le give you the ſeveral Properties of it.

p. 48Ʋ nion Myſtical. Legal. Moral.1. Firſt; Let me open the ſeveral Kinds or Branches of this Ʋ nion; 'Tis Threefold, Myſtical, Legal and Moral: A Believer is united to Chriſt three ways, Myſtically, Legally, Morally. Take any of theſe ſingly, and they will not be enough comprehenſive; but take them jointly, ſo there's all in them.

Of the Myſtical Ʋnion.1. Firſt there's the Myſtical Ʋnion, (ſo we uſually call it): Which may be thus**Vide Bodium in Epheſ. 5.28. p. 786. more fully deſcribing of it.Eph 5:28 deſcrib'd, 'Tis that ſupernatural, ſpiritual, intimous Oneneſs and Conjunction, which is betwixt the Perſon of Chriſt and the Perſons of Believers, through the Bond of the Spirit and Faith; upon which there follows mutual and reciprocal Communion▪ each with the other. If this Deſcription be taken in pieces, it contains in it the moſt conſiderable things to be known about the Myſtical Ʋnion. For

1. Here is the proper General Nature of it, (viz.) Oneneſs and Conjunction: Chriſt and Saints are united, how? why, in reſpect of that Oneneſs and Conjunction that is betwixt them. This the Scripture-Expreſſions do mainly refer to, and clearly hold forth. They are ſaid to be in Chriſt, and Chriſt in them; they are ſaid to dwell in Chriſt, and Chriſt in them; to abide in Chriſt, and Chriſt in them; to be one with Chriſt, as he is one with the Father; (the ſeveral Scriptures which ſpeak to theſe things have been already cited): They are further ſaid, to be(a)(a)1 Cor. 6.17.1 Cor 6:17 joyned to the Lord, and to be one Spirit; to be (b)(b)Eph. 5.31, 32.Eph 5:31Eph 5:32one fleſh; Chriſt(c)(c)Gal. 2.20.Gal 2:20 lives in them; he is the(d)(d)Eph. 1.22.Eph 1:22 Head, they the Members; he the(e)(e)Joh. 15.5.John 15:5 Root, they the Branches; he the(f)(f)1 Cor. 3.9, 11.1 Cor 3:91 Cor 3:11 Foundation, they the Building; he the(g)(g)Eph. 5.28. &c.Eph 5:28 Husband, they the Wife. All theſe expreſſions (I ſay), point to that Oneneſs and Conjunction which is betwixt Chriſt and Believers, in which the General Nature of the Myſtical Ʋnion doth conſiſt.

2. Here's the Qualities or Properties of this Ʋnion: 'tis a ſupernatural, ſpiritual, intimous Ʋnion; (to which I ſhall ſpeak by and by).

3. Here's the Subjects of this Ʋnion, Chriſt and Believers: And that too is ſet down with this modification, the Oneneſs and Conjunction is betwixt the Perſon of Chriſt, and the Perſons of Believers: (of which before).

4. Here's the Media or Vincula Ʋnionis, the Means or Bonds of this Union, the Spirit and Faith.

5. Here is alſo the Effect or Conſequent upon this Union; namely, mutual and reciprocal Communion each with the other: (This will be opened in what will follow.

Only (at preſent) let me open the fourth Head, the Means and p. 49Bonds of the Myſtical Union. In all Unions there is ſomething which binds and knits Thing and Thing, Perſon and Perſon together; what is it then which binds, knits, conjoyns Chriſt to Believers and Believers to Chriſt? I anſwer, 'tis the Spirit and Faith: The Spirit unites Chriſt to us, and Faith unites us to Chriſt. Firſt, the Spirit is the bond of this Union on Chriſts part; for by this he takes poſſeſſion of Believers,**Chriſt lives in us not by local preſence, but by the ſpecial ſupernatural operation of his Spirit. Perkins upon Gal. 2.20. p. 216.Gal 2:20 dwells in them, lays hold of them, apprehends them (as the word is Phil. 3.12): In**De Trinit. & de Poenit. Tertullians Dialect, Spiritus nos Chriſto confibulat, the Spirit doth joyn and button Believers to Chriſt. And then Faith is the bond or ligament on our part; Eph. 3.17. That Chriſt may dwell in your hearts (how)? by Faith. Chriſt lays hold on us by the Spirit, and we lay hold on him by Faith; he comes to us by the Spirit, and we go to him by Faith. The Spirit of God does not only diſcover and make out the Union of the Soul with Chriſt, (Hereby we know, that he abides in us, by the Spirit which he hath given us, 1 Joh. 3.24); but he works, promotes, and brings it about. As 'tis in that Ʋnion which is amongſt the Saints themſelves, **1 Cor. 12.13.1 Cor 12:13by one Spirit they are all baptized into one body; So 'tis in the Ʋnion which is betwixt Chriſt and them, by this One Spirit they are all made one with Chriſt. Therefore (ſaith the Apoſtle)**Rom. 8.9.Rom 8:9 If any man have not the Spirit of Chriſt, he is none of his: he means, he hath neither intereſt in him, nor union with him. And then there is Faith which unites on our part; for that is the uniting Grace, the Sinew or Ligament which knits and binds the Soul to Chriſt; that by which the Soul claſps and clings about Chriſt. By faith we apply our ſelves to Chriſt, and Chriſt to our ſelves; and that application is the ground of union. So alſo by Faith we**Joh. 1.12.John 1:12 receive Chriſt; upon which receiving of him we are united to him and made one with him. The ſpiritual ingrafting too is by this, (as you may ſee Rom 11.19, 20): and this is our eating Chriſts fleſh and drinking-Chriſts-blood, upon which he dwells in us; Joh. 6.56. Thus the Union is brought about both on Chriſts part and on the Believers part; and this is the Myſtical Ʋnion.

Of the Law-Ʋnion.Secondly, There is the Legal or Law-Ʋnion betwixt Chriſt and Believers. The ground of this Union is Chriſts**Heb. 7.22.Heb 7:22 Suretyſhip; he as the Saints foreign, Surety, ſtruck hands with God (as the word imports), put himſelf into their ſtead, took their debt upon himſelf, and bound himſelf (upon their account) to make ſatisfaction to God: Now from this act of Chriſt there reſults that Law-Ʋnion which I am upon. Saints (as 'tis ſaid by ſome) are united to Chriſt three ways, Spiritu, Carne, & Vadimonio; as they are partakers of his p. 50Spirit, as he hath aſſumed their Nature, and as he hath engaged for them as there Sponſor or Surety. You know in Law the Debtor and the Surety are but one Perſon; the Law looks upon them as One and makes no difference betwixt them: and therefore both are equally liable to the debt; and if the One pay it 'tis (in the eye of the Law) as much as if the Other had paid it. So 'tis with Chriſt and us; he is our Surety, for he took our debt upon himſelf, engaged to pay whatever we owed (as**Philem. 18.19. Paul once did to Philemon for his Oneſimus), entred into bond (though not with us, yet) for us: Upon this, Chriſt and we are but One Perſon before God; and accordingly he deals with us. For he makes over our Sins to Chriſt, and alſo Chriſts righteouſneſs and ſatisfaction to us, he now (in a legal notion) looking upon both but as One perſon. And this Conſideration is of great uſe (and ſo accordingly 'tis improved by the Orthodox againſt Socinians), to clear up and confirm thoſe great Truths which concern Chriſts Sufferings, and the Believers benefit thereby. For if it be ask'd, How could Chriſt, he being a Perſon perfectly innocent, ſuffer (in a penal manner) as he did? he being altogether guiltleſs in himſelf, how could the Father (with juſtice) fall upon him as though he had been guilty? Or grant that he did thus ſuffer, yet how can any good by his ſuffering redound to others? I ſay, if any ſhall raiſe ſuch Queſtions the Anſwer is ready, That Chriſt and Believers in Law are but one Perſon; he having ſubmitted to be their Surety, in a voluntary ſubſtitution of himſelf in their ſtead and ſuſception of their Guilt: whereupon it came to paſs that their Guilt was imputed to him, (upon which the Father might without the leaſt impeachment of his juſtice ſeverely fall upon him); and his righteouſneſs, merit, ſatisfaction was imputed to them, (for that being performed by their Surety, 'tis theirs to all intents and purpoſes as if they had perform'd it in their own perſons). Briefly, upon this Law-Ʋnion reſulting from Chriſts Suretiſhip, our Sins were very well imputable to him and his merits to us. This doth ſo exactly fall in with the common notion and caſe of Suretyſhip amongſt Men, that I need not any further inſiſt upon the illuſtration of it. The Adverſaries therefore (who deny that Chriſt either did or could ſuffer in the Sinners ſtead, or that there is any imputation of his Merit to Believers), are ſo pinched with this, his being a Surety, that they oppoſe it to their utmoſt, wholly deny that too, and are feign to make good one denial with another. (But here I digreſs)!

Two things I ſhall add upon this Head, and then diſmiſs it.

1. That the Oneneſs of Perſon 'twixt Chriſt and the Saints (which p. 51hath been affirmed of them more than once or twice, in the opening of the matter in hand), is not to be carried further than that particular Senſe and reſpect in which 'tis affirmed. I mean this, They are not one Perſon in reſpect of Nature, Eſſence, or any perſonal Ʋnion; onelyonly they are ſo in reſpect of that Myſtical and Legal Oneneſs of Perſon that is betwixt them. And this latter Oneneſs is very well conſiſtent with the different Natures of the Subjects united, though the former is not ſo.

2. That this Law-Ʋnion is only proper to Chriſt the Second Perſon. The myſtical and the moral Union (in ſome ſenſe) doth reach to the other Perſons; for though the Saints proximately and immediately are united to Chriſt; yet the Union is not ſo terminated in him, but that through him they are united to the Father too. Therefore 'tis ſaid Joh. 17.21. That they alſo may be one [in us]; ('tis not one in Me ſingly, but one in Ʋs conjunctly): And the Apoſtle ſaith 1 Theſ. 1.1, 2. To the Church which is [in God the Father], and in the Lord Jeſus Chriſt: (the ſame you have 2 Theſ. 1.1). So**Of the Saints Union with the Father as well as with the Son, ſee Burg. upon Joh. 17. p. 586. Newton upon Joh. p. 450. of the Moral Ʋnion.John 17 that Believers (in ſome reſpects) are in both, and united both to Father and Son: But as to the Law-union (ariſing from Suretyſhip and Vadimony), that is only proper to Chriſt, he of all the Perſons being the alone Surety for Believers.

Thirdly, There is a Moral Ʋnion between Chriſt and Believers: 'Tis called Moral from the Bond or Ground of it, which is Love; and the word [Moral] is us'd, not as it ſtands in contradiſtinction to Spiritual but to Natural and Phyſical▪ I ſay, the Bond of this Union is Love, for Faith unites myſtically and Love unites morally. Love is an uniting grace as well as Faith though it doth not unite in the ſame way: therefore 'tis ſaid, He that dwelleth in Love, dwelleth in God, and God in him, 1 Joh. 4.16. 'Tis all for union, and it produces union: take two perſons who love each other, their mutual affection makes them to be One; there is a real Oneneſs between Friend and Friend. The Philoſopher very well defined Friendſhip by One Soul in two Bodies, (foreign): A**Ariſtot. Ethic. l. 9. c. 3.9. Friend is but foreign, alteridem, another Self. Thus 'tis in that which is before us; there is a mutual, reciprocal, hearty Love between Chriſt and Believers, he loves them and they love him; and by vertue of this mutual Love there is a real and cloſe Ʋnion betwixt them. The Husband and Wife are One, not meerly upon the Marriage Covenant and external Relation, but alſo (and chiefly) upon that Love and Affection that is betwixt them: So it is 'twixt Chriſt and Saints.**Qui ſcilicet dilect à Chriſto viciſſim Chriſtum amant: Hocenim eſt in Chriſto eſſe, non tantum Chriſto amari, ſed & Chriſtum amare. Corn Muſſus.—Qui Coriſto incorporati ſunt puro & perfecto amore. Idem. Some therefore open this being in Chriſt Jeſus p. 52(or Oneneſs with him) by Love; in reſpect of this Love Believers are in Chriſt. And ſo I have opened that threefold Ʋnion which is between Chriſt and Believers. I have a little inſiſted upon the two latter branches of it, but 'tis the firſt (the Myſtical Ʋnion) that I ſhall further mainly ſpeak to; for the truth is, this is the Ʋnion which the Goſpel principally ſets before us.

Scripture-Reſemblances by which the Myſtical Ʋnion is ſet forth.The Second Thing propounded, was to inſtance in thoſe ſeveral Scripture-reſemblances by which the Myſtical Ʋnion is ſet forth. Theſe are very many: For this being a very high and myſterious thing, it hath pleaſed God to make uſe of various Reſemblances for the better deſcribing of it; that he might thereby make it to us more credible and more intelligible. And 'tis obſervable, how the Spirit of God ſummons in all Ʋnions (Natural, Relative, Artiſicial), that he might by all of them more clearly and diſtinctly ſhadow out the grand Ʋnion betwixt Chriſt and Saints. Yet I muſt tell you, though thoſe are very uſeful as to the End deſigned, and are very high (the higheſt) in genere Ʋnionis; yet they all come ſhort of the Myſtical Union which they refer to: they may illuſtrate it but they cannot reach or equalize it. I will but briefly go over them, both becauſe they are fully handled by Others, and alſo becauſe that which is proper from them to the buſineſs in hand, may be diſpatched in few words.

The Firſt is that of Husband and Wife: A very fit and full Reſemblance (a**See Dr. Cudworths Union of Chriſt and the Church ſhadowed. Type ſay ſome) of the Myſtical Ʋnion. Upon the conjugal relation there is a very near and cloſe conjunction: If you pleaſe to look to, its firſt inſtitution, you will find a deep foundation of Oneneſs laid therein: Gen. 2.23, 24. This is now bone of my bone, and fleſh of my fleſh; therefore ſhall a man leave his father, and his mother, and ſhall cleave unto his wife, and they ſhall be one fleſh. Now Chriſt and Believers ſtand in this Conjugal relation each to the other: he is their Husband, they his Spouſe; they are eſpouſed to Chriſt their Husband 2 Cor. 11.2. married to Chriſt Rom. 7.4. betrothed to God and Chriſt Hoſ. 2.19. their name is Hephzibah and Beulah Iſa 62.4. The Marriage-Ʋnion (in the very height of it) the Apoſtle brings down to Chriſt and Believers Eph. 5.28, 29, &c. So ought men to love their wives as their own bodies: he that loveth his wife loveth himſelf. For no man ever yet hated his own fleſh: but nouriſheth it, and cheriſheth it, even as the Lord the Church. For we are members of his body, of his fleſh and of his bones. For this cauſe ſhall a man leave his father and his mother, and ſhall be joyned to his wife, and they two ſhall be one fleſh. Well, what of all this? (he p. 53adds), This is a great Myſtery, but I ſpeak concerning Chriſt and the Church: As if the Apoſtle had ſaid, do not miſapprehend me, though I ſpeak ſo much of the Ʋnion that is betwixt Husband and Wife, according to the primitive Inſtitution, yet that is not the main thing which I drive at; I aim at an higher Ʋnion than that, namely at that Spiritual Ʋnion which is between Chriſt and the Church. The Husband and the Wife are one, Chriſt and Believers are ſo much more.

Another Reſemblance is that of the Head and Members: In the Body Natural there is a near and cloſe Ʋnion between theſe two; being faſtened and joyned each to the other they make up one and the ſame body. Thus 'tis with Chriſt and Believers in the Body Myſtical; he is the Head, they are the ſeveral Members belonging to that head; Col. 1.18. He is the Head of the body the Church: Eph. 1.22. God gave him to be the head over all things to the Church, which is his body: 1 Cor. 12.27. Now ye are the body of Chriſt, and members in particular: (So Rom. 12.5). As truly and as nearly as the head and the members, ſo truly and ſo nearly are Chriſt and Believers united alſo.

A third Reſemblance is that of the Root and Branches: There is alſo union betwixt theſe; otherwiſe how ſhould the One convey juice, ſap, nouriſhment, life, growth, to the Other? So 'tis with Chriſt and Believers; he is the Root, they the Branches: Joh. 15.5. I am the vine, ye are the branches. You read of being planted and ingrafted into Chriſt; 'tis a Metaphor which the Spirit of God much delights in, in the ſetting forth of that which I am upon: See Rom 6.5. and chap. 11.17. &c. Alſo you read of being rooted in Chriſt, Col. 2.7. There is a bleſſed Analogy or reſemblance between Chriſt and Believers and the Root and the Branches, in point of Ʋnion, in point of Influence: The root is united to the branches and th…y to it; ſo is Chriſt to Believers and they to him: The root conveys life, and nouriſhment, and growth to the branches; ſo does Chriſt to Believers.

Another Reſemblance is the Foundation and the Building: Here is Ʋnion too; for in a Building all the Stones and Timber being joined and faſtned together upon the Foundation, make but one entire Structure: So 'tis here. Believers are Gods building, and Chriſt is the foundation in that building; Ye are Gods building 1 Cor. 3.9. Other foundation can no man lay then that which is laid, which is Chriſt Jeſus, 1 Cor. 3.11. Therefore they are ſaid to be built upon the foundation of the Prophets and Apoſtles, Jeſus Chriſt himſelf being the chief corner ſtone, Eph. 2.20. As a man builds upon the foundation, p. 54and lays the ſtreſs of the whole building upon that; ſo take the true Chriſtian he builds upon Chriſt, all his Faith, Hope, Confidence is built upon this ſure foundation, (as Chriſt is ſtiled Iſa 28.16. Behold I lay in Zion a ſure foundation): Hence alſo they are ſaid, As lively ſtones to be built up a ſpiritual houſe &c. 1 Pet. 2.5. Here's the Myſtical Union under this reſemblance alſo.

Take but One more, that of Meat or Food: That which a man feeds upon and digeſts, it is incorporated and united with himſelf; it's turned into his own ſubſtance and made a part of himſelf: The Believing Soul by Faith feeds upon Chriſt, digeſts him, and turns him (as it were) into his own ſubſtance; ſo that Chriſt becomes one with him and he one with Chriſt. Joh. 6.55, 56. My fleſh is meat indeed, and my blood is drink indeed; he that eateth my fleſh, and drinketh my blood, dwelleth in me, and I in him. All this muſt be taken not in the literal but in the ſpiritual notion; the eating and drinking is believing, (ſo 'tis to be underſtood all along in that Chapter): Upon which believing the Ʋnion follows, [he dwells in me, and I in him].

Thus I have (with great brevity) given you thoſe Scripture-Reſemblances by which the Myſtical Ʋnion is ſhadowed out: The handling of them in their utmoſt extent, is a Subject that would have admitted of great enlargement: but my buſineſs was but to ſpeak to that one thing from them which ſuits with the work in hand. In ſome of the preceding Heads I was in the great deeps; but in this, I have been in the ſhallows: there the Elephant might ſwim, here the Lamb may wade; there things were not ſo dark but here they are as clear: therefore I ſhall not need to make any further ſtay upon them.

Seven Properties of the Myſtical Ʋnion.I come to the Third Head the Properties of this Ʋnion: I'le name theſe Seven:

Firſt, 'Tis a ſublime Ʋnion. And that

1. In reſpect of its Nature as conſidered in it ſelf. Chriſt and a poor Creature made one? and ſo made One? O what an Union is this! We have many Ʋnions in Nature, and ſome very conſiderable; but (alas!) they all come ſhort, and are but poor, mean low things in compariſon of this. Next to the Ʋnion of the Three Perſons in the Sacred Trinity, and the Hypoſtatical Ʋnion of the two Natures in Chriſt, the Myſtical Ʋnion is the higheſt. Except but thoſe which I have named, and all other Unions muſt vail to it.

2. 'Tis ſublime in reſpect of its riſe, Original, and production. p. 55The more ſupernatural a thing is the more ſublime it is; now this Union is purely ſupernatural. What can Nature be imagin'd to do for the bringing about of ſuch a thing as this? O ſurely 'tis all of the meer Grace of God! As 'tis not Natural for the Matter of it, ſo neither is it ſo for the production and application of it. 'Tis ſupernatural as to the Thing, and alſo as to the Perſon to whom it belongs.

3. 'Tis ſublime in reſpect of the high and glorious Priviledges, Effects, and Conſequents of it.

4. In reſpect of its myſteriouſneſs and difficulty to be known. (Something I ſpoke to this at my firſt entrance upon this Subject). The myſtical Union is a myſterious Union; ſo myſterious, that we had known nothing at all of it if God had not revealed it to us in the Word: And even now he hath revealed it, yet 'tis but very little that we do underſtand of it. That there is this Union, that's as clear as the light of the Sun, but what this Union is O that's a thing hidden and lock'd up from us. The Union of the Body and Soul in Man is a great myſtery; there is even in that Ʋnion that which puzzles the greateſt Philoſophers; but the Union of Chriſt and the Believer, is a far greater myſtery. That perſons every way ſo diſtant, ſo divided, ſhould yet be made myſtically One, here's a myſtery indeed! a myſtery which no finite Underſtanding (Angelical or Humane) can comprehend.

Secondly, 'Tis a real Ʋnion: Not a notional, phantaſtick, or opinionative thing, ſomething that is meerly matter of phancy and imagination, or ſomething that dull and melancholly perſons pleaſe themſelves with the thoughts of: O 'tis not ſo, but 'tis a real thing and as great a reality as any whatſoever it be. You have very many Scriptures which ſpeak to it, under great variety of Expreſſions, all of which with the greateſt evidence and clearneſs do point to it, and cannot be otherwiſe underſtood; and yet will you doubt of it and look upon it as a meer phancy? As really as the members …e united to the head and the head to them; the Wife to the Husband and the Husband to the Wife, the branches to the root and the root to the branches; ſo really are the Saints united to Chriſt and Chriſt to them: (for theſe ſeveral Ʋnions do confirm as well as repreſent and open the Myſtical Ʋnion). Nothing in Religion is real if this be not; take away this Myſtical Oneneſs between Chriſt and the Soul; and take away all. Is not the Union 'twixt God the Father and God the Son a real Ʋnion? ſurely that will not be deny'd; if ſo, then this is real alſo, for Joh. 17.22. The glory which thou gaveſt me I p. 56have given them, that they may be one [even as we are one]. Obſerve it, 'tis one even as we are one; but how? not as to any equality but only as to verity; not as to the modus or qualitas. unionis but only as to the veritas unionis. This [as] is often but a note of likeneſs not of ſameneſs, (ſo Matth. 5.48. Be ye perfect, even as your Father which is in heaven is perfect: So 1 Pet. 1.15, 16): 'tis ſo to be interpreted here: Believers are not one with Chriſt as he is one with the Father, in reſpect of the manner of the Union; but as to the truth and reality of it, ſo 'tis as verily, as truly one with Chriſt as Chriſt is one with the Father. 'Tis an higher Ʋnion 'twixt the Father and the Son, but 'tis as real an Ʋnion 'twixt Chriſt and Believers.

Thirdly, 'Tis a ſpiritual Ʋnion: Not a groſs, fleſhly, corporeal Union (you muſt not ſo conceive of it); but a divine, inward, ſpiritual Union. 'Tis the uniting of hearts and ſouls together in an imperceptible way: and the bonds of this Union are ſpiritual, (namely the Spirit in Chriſt and Faith in us; and the Union is to be judged by that which is the bond of it). The Husband and the Wife are**Eph. 5.31.Eph 5:31 one fleſh, but he that is joyned to the Lord is **1 Cor. 6.16, 17.1 Cor 6:161 Cor 6:17one Spirit. I have ſet before you ſeveral external and material Reſemblances of it; but the Union it ſelf is internal, immaterial, and ſpiritual. When Chriſt had been ſpeaking ſo much of it under the reſemblance of eating and drinking, he adds (to prevent miſtakes)**Joh. 6.63.John 6:63 It is the Spirit that quickneth, the Fleſh profiteth nothing: the words that I ſpeak unto you, they are ſpirit, and they are life: (q.d.) You muſt take me in a right ſenſe; in all that I have ſaid I do not intend any fleſhly or corporeal eatiug (as ſome groſly imagine); I only mean ſpiritual eating and drinking by Faith: Neither (ſaith he) would I be thought to ſpeak of any Union that is carnal and earthly, 'tis the heavenly and the ſpiritual Union onelyonly which I deſign in all that I have ſpoken.

Fourthly, 'Tis a near, intimous Ʋnion: The Perſons here concern'd are not only truly and really, but nearly, cloſely, intimately united each to the other. The Union betwixt them is ſo near, that there is no Union (excepting what hath been excepted) to be compared with it; ſo near, that we know not how to conceive of it, much leſs how to expreſs it; we may borrow ſome light here and there from the ſcattered Ʋnions of Nature, but they all (in point of nearneſs) are vaſtly ſhort of it. In the**1 Cor. 6.17.1 Cor 6:17 Text cited but now the Apoſtle tells us, He that is joyned to the Lord is one ſpirit: where he oppoſes joyning to Chriſt to joyning to an Harlot, (v. 16.) Of p. 57which he ſaith, He that is joyned to an Harlot, is one body; and though this be out of the due courſe, yet he carries it up to the Marriage-Ʋnion, for two (ſaith he) ſhall be one fleſh. But he heightens the Myſtical Ʋnion with Chriſt, he that is joyned to the Lord, is one Spirit. This is the higheſt Scripture which I know, for the deſcribing of the intimouſneſs of the ſpiritual Ʋnion: Firſt the Apoſtle ſays he that is joyned to the Lord: In the Greek 'tis foreign, he that is glewed to the Lord; 'tis the ſame word which is uſed Eph. 5.31. he ſhall be joyned (or glewed, foreign) to his wife: It ſpeaks the Firmneſs and the Nearneſs of the Union. And then he ſays, he that is thus joyned to the Lord is one Spirit: what an Expreſſion is this? what could be ſpoken higher? to be one Spirit is much more than to be one Fleſh, inaſmuch as the Union of Spirits is the neareſt Ʋnion that is imaginable. The Apoſtle oppoſes the ſpiritual conjunction 'twixt Chriſt and Believers, to that carnal conjunction that is 'twixt perſon and perſon; he that is joyned to an Harlot is one body and one Fleſh; but he that is joyned to the Lord is one Spirit. Saints are not only Fleſh of Chriſts Fleſh, and Bone of his Bone (by which phraſe the heighth of the Conjugal Ʋnion is ſet forth, and by which the**Quae loquendi Formula ex literis Veteris Teſtamenti videtur eſſe deſumpta: Ita enim Fratres & cognati de ſe mutuò loqui ſolent, Os meum & Caro mea. Pet. Mart. Jews us'd to expreſs the greateſt nearneſs in conſanguinity); but (which is much higher) they are one Spirit with him. 'Tis not ſaid, they have one Spirit, or that Believers are**Vide Gr…ium in loc. ſpirited as Chriſt was, or that they are led, acted, animated by the ſame Spirit that he was, (though I conceive that is the very thing intended in the expreſſion): but the Apoſtle ſays (the better to ſet off the intimouſneſs of the Ʋnion), Chriſt and they are one Spirit, w^ch is as high as any thing that could be ſpoken. Again, Believers are ſo near to Chriſt that (in a ſober ſenſe) they may be ſaid to be a part of him; yea, ſuch a part of him that he (as Head and Mediator) would not be compleat without them; for as he is ſo conſidered they are his fulneſs: Eph. 1.23. the fulneſs of him that ſilleth all in all: ('tis ſpoken of the Church, the Body of Believers). Once more, the Union is ſo near, that they both have one and the ſame Name; Chriſts own Name and Title is given to them. 1 Cor. 12.12. So alſo is Chriſt: the Apoſtle means Chriſt Myſtical, not Chriſt Perſonal. Compare Jer. 23.6. This is the name wherewith [he] ſhall be called, the Lord our righteouſneſs; with Jer. 33.16. This is the name wherewith [ſhe] ſhall be called, the Lord our righteouſneſs: (which is ſpoken too of the Church). The Wife upon the Marriage-Ʋnion loſes her own and is called by her Husbands name; and ſo 'tis here: He (that is Chriſt) ſhall be called the Lord our righteouſneſs, and She (that is the Church) ſhall be called too the Lord our righteouſneſs: here is communication p. 58of names (which ſpeaks the nearneſs of the Ʋnion). Nay, Chriſt and the Believer are but**Ex quo fit, ut ipſemet quoque Chriſtus uſque adeo arctè noſter evadat, & nos viciſſim illius, ut apud Patris Tribunal Chriſtus & Eccleſia (non quidem hypoſtaticâ ſubſtantiarum unitione, ſed quod ad iſtam communionem attinet myſticâ) velut unum & idem foreign, & unus Chriſtus efficaciſſunè cenſeamur. Bucan. L. Com. 48. p. 821. One (myſtically though not ſubſtantially); and this is the higheſt of all. O this is a cloſe and intimate Union indeed!

Fifthly, Tis a total Ʋnion: I mean this, the whole Perſon of Chriſt is united to the whole Perſon of Believers, and the whole Perſon of Believers is united to the whole Perſon of Chriſt. Chriſt is not in this or that ſingle Nature but in both his Natures, not in this or that Office but in all his Offices made one with them: And they too reciprocally are made one with him as to the whole man, not as to the Soul only but as to the Body alſo. The Soul indeed is the principal Subject of this Union, but the Body too hath its ſhare in it; therefore the Apoſtle ſaith 1 Cor. 6.15. Know ye not that your bodies are the members of Chriſt? As Chriſt in the aſſuming of the nature of man took not the body only, or the ſoul only, but both, and ſo united them to the Godhead; ſo 'tis in the Myſtical Union, the whole man is knit to whole Chriſt. And (which puts marvailous ſweetneſs into it) the totality of this Ʋnion (on Chriſts part) reaches to every individual Believer in the world; as the whole Soul is united to every part of the Body, ſo 'tis whole Chriſt to every Believer.

Sixthly, 'Tis an immediate Ʋnion: Chriſt and the believing Soul they**See Davenant upon the foreign Coloſ 2.19. Per has commiſſuras Chriſtus tangit nos, & nos tangimus Chriſtum.Col 2:19 touch each the other (if I may ſo expreſs it, and the Word encourages me ſo to do): there is nothing that doth intervene or interpoſe between Chriſt and it. In other unions it is not ſo; there is union between the head and the members yet all the members do not touch the head; the Foot is at a great diſtance from the head though it be united to it; all the parts of the building are united to the foundation yet they are not all contiguous to it; there is appoſition but no contiguity: But now the Union which I am upon is ſo immediate, that every Believer touches Chriſt (as it were) and lies cloſe and near to him. Which yet is not to be taken of any**Omnis phyſicus contactus excludendus eſt. Zanch. in cap. 5. ad Eph. p. 242. Phyſical or Local Contact but only of that which is Moral and Spiritual; not of any immodietas ſuppoſiti but only of that immedietas virtutis or unionis which is through the Spirit and Faith.

Laſtly, 'Tis an indiſſoluble Ʋnion: The knot therein is tied ſo faſt that it ſhall never he again untied or looſened. Chriſt and Believers are ſo firmly joyned together, that none ſhall ever be able to part them; all the powers of Hell with all their united ſtrength p. 59ſhall never be able to disjoyn or ſeparate one Soul from Chriſt. As no**Non obſtat unioni huic intercapedo locorum, five diſtantia Coeli & Terrae, quâ Chriſtus (quâ homo), & fideles peregrè ab ipſo verſantes diſterminantur: Quia unio non eſt exiſtentia corporis Chriſti intra corpora noſtra, nec locali contactu, aut incloſione conſtat. Alting. Explic. Catech. Part. 2. Qu 76. p. 266. diſtance of place doth hinder the Union, ſo no force or violence from Devils or men ſhall ever be able to diſſolve the Union. And herein lies the peculiar, tranſcendent bleſſedneſs of this Union above all other Unions: They all may ceaſe, be broken and come to nothing; the members may be ſeparated from the head and the head from the members; the tender Husband may (and ſhall) be parted from the affectionate Wife; the building may be broken off from the foundation; the Soul may be divided from the Body: But the Myſtical Union ſtands faſt forever, Chriſt and a gracious Soul can never be ſeparated: God hath joyned them, and**Mat. 19.6.Matt 19:6 what he hath joyned together no man ſhall ever put aſunder. There are two abiding things in the Saints, their Ʋnction and their Ʋnion: Their Ʋnction abides, But the anointing which ye have received of him, abideth in you: 1 Joh. 2.27. and their Ʋnion abides, for it follows, and ye ſhall abide in him. Our Apoſtle makes his Challenge in the cloſe of this Chapter, who ſhall ſeparate us from the Love of Chriſt? he tells you none ſhould ever be able to do it, (v. 38, 39): ſo who ſhall ſeparate us as to our Union with Chriſt? none ſhall, none can. Poſſibly the influences of it for ſome time may be ſuſpended, but yet the Union it ſelf is not, nay cannot be diſſolved. As it was in the Hypoſtatical Union, for a time there was a ſuſpending of the comforting influences of the Divine Nature to the Humane, inſomuch that our Saviour cried out, * My God, Mat. 27.46.Matt 27:46My God, why haſt thou forſaken me? yet for all this, the Union between the two Natures was not in the leaſt aboliſhed: So here in the Myſtical Ʋnion; the ſenſible effects, comforts, benefits of which may ſometimes be kept in and not appear; but yet the thing it ſelf abides, and ſo ſhall abide firm and inviolable forever. 'Tis an inſeparable, an inſuperable Ʋnion: Yea, Death it ſelf, though that be the bane of all other Unions, ſhall never reach this ſo as to put an end or period to it.

And thus I have finiſhed the Heads neceſſary to be ſpoken to for the opening of this admirable and bleſſed Ʋnion: In the clearing of which, I have given you the Explication of the Subject of the Propoſition, There is no Condemnation to them [who are in Chriſt Jeſus]. I muſt not diſmiſs ſo excellent, ſo uſeful a Point without ſome practical improvement of it.

p. 60ƲSE 1. Of Examination whether we be in Chriſt.And firſt, are they and they only the perſons to whom there is No Condemnation, ſuch as are in Chriſt Jeſus? I would then put all of you upon the moſt ſerious Examination whether you be thus in Chriſt Jeſus. Pray bring it down to your ſelves, and ask your ſelves one by one this queſtion, Am I in Chriſt? ſome are ſo in him, am I one of them? what is this Myſtical Ʋnion to me? It concerns you to be very inquiſitive about this, becauſe the grand priviledge in the Text depends upon it: You cannot ſafely apply No Condemnation if it be No Ʋnion. If you deſire a ſolid foundation to build upon for exemption from Condemnation, you muſt make ſure of this Ʋnion; the happineſs and ſafety of your future ſtate wholly depends upon your preſent being in Chriſt. O that you would be perſwaded, with the greateſt diligence, faithfulneſs, impartiality, to ſearch and examine your ſelves about this! The Apoſtle is very ſmart upon it 2 Cor. 13.5. Examine your ſelves whether you be in the faith; prove you own ſelves; know you not your own ſelves, how that Jeſus Chriſt is in you (and you in him) except you be reprobates? (and ſay I, except you be liable to eternal condemnation)?

Two Diſtinctions concerning Ʋnion with Chriſt.Now▪ that I may help you in this great Enquiry (viz) whether your have that very Ʋnion with Chriſt which will effectually ſecure you from this moſt dreadful Condemnation? I muſt firſt diſtinguiſh about it.

1. Union with Chriſt is either Material and Natural or Spiritual and Supernatural: There is a Material or Natural Union with Chriſt, conſiſting in oneneſs with him in reſpect of one of his Natures: For he having aſſumed the nature of man and hypoſtatically united it to the Godhead, upon this wherever the nature of man is there is Union or conjunction with him, (ſo far as the participation of one and the ſame Nature with him will go). The Spiritual and Supernatural Union is that which hath been opened, (viz.) that which is brought about by the Spirit and by Faith; upon which the Creature is not one with Chriſt meerly in reſpect of his Manhood, but he is one with him in an higher manner, as being alſo (according to his meaſure) made a partaker of his Divine Nature; that is to ſay, as the Image of God is imprinted upon him, as the ſeveral Graces of the Spirit are wrought in him, as Chriſt and he are not only one fleſh but alſo one ſpirit, both having the ſame ſpirit dwelling in them, and both being animated and acted by one and the ſame ſpirit.

Now to apply this Diſtinction! The firſt of theſe Ʋnions is not ſufficient to ſecure from Condemnation or to entitle to Salvation; for then (that being**Nullus eſt hominum cujus Natura non erat ſuſcepta in Chriſto. Proſp. reſp. ad cap. Gall. c. 9. Of this ſee Cyril l. 10. c. 13. in Joh. Dei Filius quia ſuſcepit humanam Naturam cum omnibus hominibus conjunctus eſt, &c. ſed iſta conjunctio generalis eſt, & tantum (ut ita dicam) juxta materiam Pet. Martyr. common and general) all men living ſhould be ſaved and none ſhould be condemned; Even the graceleſs and unregenerate p. 61are men and have that very nature which Chriſt aſſumed; but is this enough for an everlaſting ſtate of happineſs? Surely no! 'Tis true, even this natural union is very precious and the foundation of great joy and comfort to Believers. O for ſuch to remember, that Chriſt hath match'd into their family, ſits in Heaven in their nature, and is of the ſame fleſh and blood with themſelves; this (I ſay) muſt needs be very ſweet. The Apoſtle ſpeaks of it as a very great thing Heb. 2.11. He that ſanctifieth and they that are ſanctified are all of one. This (foreign) admits of various interpretations; I conceive this is the beſt, Chriſt and the Saints are all of one (that is) all of one nature, of one and the ſame fleſh and blood; for it follows (v. 14.) Foraſmuch as the children are partakers of fleſh and blood, he alſo himſelf took part of the ſame, &c. and (v. 16.) For verily he took not on him the nature of Angels, but he took on him the ſeed of Abraham. I ſay, this Ʋnion is matter of great comfort to Believers; but for Others, who have nothing more, than that Chriſt is man, and hath aſſumed their fleſh, and is as they are and they as he, what will this avail them? What is Chriſts taking our fleſh if he doth not give us his ſpirit? what is it for him to be made like to us in our nature if we be not made like to him in his nature? Chriſt with the humane Nature is in Heaven, and yet thouſands with the humane Nature are in Hell. O reſt not in meer manhood though Chriſt be man! but get an higher, a cloſer, a more ſpecial Union with him, or elſe it will be condemnation for all that.

2. I diſtinguiſh Secondly, Union with Chriſt is either External and Viſible, or Internal and Inviſible. The Firſt is common and general, yet not ſo common as the Material and Nartural Ʋnion ſpoken of before; for all are Men, but all are not Chriſtians: This lies in Church-memberſhip, the participation of Church-priviledges, living under the Word and Sacraments, paſſing under the Baptiſmal Seal, making of ſome external profeſſion of Religion, &c. The Second includes and ſuppoſes all this, but hath a great deal more in it; it notes real inſition and implantation into Chriſt. This Diſtinction is evidently grounded upon that of our Saviour Joh. 15.2. where he ſaith, Every branch [in me] that beareth not fruit, he taketh away: (here is the external Ʋnion, for here is a branch which bears no fruit, and yet it is in Chriſt, how? it muſt be underſtood in reſpect of Church memberſhip, external profeſſion, &c.) And every branch that beareth fruit, he purgeth it, that it may bring forth more fruit: here's the internal and ſpecial Union, that which is (as was ſaid) by real inſition and implantation into Chriſt. Now the enquiry lies here, p. 62whether you be ſo in Chriſt as to be ingrafted and implanted into him? the Former without this will ſignifie but very little. 'Tis indeed a great mercy to be a member of the Viſible Church, but this (without a cloſe and ſpecial memberſhip with Chriſt) will not ſecure a mans everlaſting ſtate: if it be only external conjunction with Chriſt here, it may for all that be eternal ſeparation from him hereafter. What is it for the Branch to be ty'd or faſt'ned to the Stock, if it doth not coaleſce and incorporate with the Stock? what is it for a man to be in Chriſts myſtical Body, only as the wooden leg or eye of glaſs is in the natural body? (where there is appoſition but no coalition or union). Certainly when Paul here tells us There is no Condemnation to them who [are in Chriſt Jeſus], he means ſuch a being in him, as is more than what is external and common, or(a)(a)Illi in Chriſto eſſe dicuntur hoc loco, non qui mediatè tantum & ſecundum quid in Chriſto ſunt, nempe, ratione Eccleſiae ipſius quae corpus Chriſti myſticum, &c. ſed foreign intelliguntur veri Chriſtiani, qui immediate in Chriſto ſunt per Unionem myſticam cum ipſius perſonâ, fide & virtute Spiritus Sancti, &c. Gomar. founded upon any ſuch bottom. As particularly, ſuch as is by meer Baptiſm, (I mean, when 'tis the participation of the external ſign only, and there's nothing more).(b)(b)—foreign. Theophyl. They therefore who open the Words by this, are too large and general. Alas! Baptiſm(c)(c)Non loquitur Paulus de iis qui Sacramentum tantummodo Baptiſmi perceperunt, quos extrinſecus duntaxat unda alluit, non autem intus in animo Gratia expiavit; ſed eos intelligit qui ſunt in Chriſto Jeſu, (h. e.) rem etiam Sacramenti adepti ſunt. Juſtinian. in loc. Qui ſunt in Chriſto Jeſu, i. e. qui per Baptiſmum Chriſtum induerunt eique per Fidem & dilectionem incorporati ſunt, factique tanquam viva ejus membra, & tanquam palmites Chriſto ut viti inſiti. Perer. Diſp. 1. in Cap. 8. ad Rom. Qui ſunt inſiti per Baptiſmum, & in eo regenerati. Eſtius. alone will not do it; there muſt be ſomething more than the external badge and livery of Chriſtianity, or elſe that will come ſhort both of Ʋnion here and No-Condemnation hereafter. O how many are there who are baptiz'd, live in the Church, are viſible members thereof, who yet are far from being inwardly knit to Chriſt, and therefore ſhall periſh eternally! This is to be but on the outſide of the Ark, which will not ſave from drowning. 'Tis the internal, ſpecial Union which you muſt look after; whether you be in Chriſt ſo as to receive life, growth, ſpiritual influences from him, as the branch doth from the root: (Other Unions might be alluded to). 'Tis very true, that Baptiſm is an ingrafting Ordinance into Chriſt; therefore 'tis ſet forth by being baptized into Jeſus Chriſt Rom. 6.3. and Gal. 3.27. you read As many of you as have been baptized, have put on Chriſt: and again 1 Cor. 12.13. By one ſpirit we are all baptized into one body: But then it muſt be limited to ſuch and ſuch ſubjects, and as the ſpirit accompanies it, working p. 63therein Faith and Regeneration. So that the matter comes to this, upon Baptiſm alone in the external reception of it you cannot be confident; but if you can find that you are alſo true Believers and regenerate perſons, then you are right as to your Ʋnion, and ſafe as to Non Condemnation.

This twofold Diſtinction being premiſed and opened in the General, the main Queſtion now lies thus before us, How may a perſon know whether the Ʋnion in which he ſtands to Chriſt, be internal, ſpecial and ſaving, or whether it be only external, material and common? 'Tis a Queſtion of very high import; for anſwer to it I ſhall deſire you

1. To fix your thoughts upon the double Bond of it.

2. To look into ſome trying Scriptures which lay down marks and characters about it.

Firſt make your ſearch after and by the Bonds of the Myſtical Ʋnion, the Spirit and Faith. As

1. Enquire whether you have the Spirit: for it being the bond of the Ʋnion, 'tis evident that none can be a partaker thereof, who is not firſt a partaker of the Spirit. The Apoſtle lays it down very expreſly,**Rom. 8.9.Rom 8:9 If any man hath not the Spirit of Chriſt, he is none of his; (that is) he is none of thoſe who are ſavingly united to him. Whoever is in Chriſt the Spirit of Chriſt is firſt in him, (that being the agent by which this bleſſed In-being is brought about). I told you, the Spirit is the bond of the Union on Chriſts part; which yet you are to underſtand, not of the Spirit meerly as it reſides in Chriſt himſelf, but as 'tis given and communicated to us; he by his own Spirit (as poured out upon Believers and dwelling in them) takes hold of them and joyns them to himſelf. Not that there is any priority of time betwixt the gift of the Spirit and the Ʋnion, for they go together; at the very ſame inſtant wherein the Spirit is received, the Soul is united to Chriſt: but in order of Nature, the reception of the one is antecedent to the Ʋnion with the other. 1 Joh. 3.24. Hereby we know that he abideth in us by the Spirit which he hath given us: and chap. 4.13. Hereby know we that we dwell in him and he in us, by the Spirit which he hath given us: (Obſerve it, ſtill the Apoſtle grounds the evidence of the Ʋnion upon the Spirit as given to the Saints, not as it reſides in Chriſt himſelf). O therefore let the ſerious, inquiſitive Chriſtian put ſuch interrogatories as theſe to himſelf, Have I the Spirit? is he given to me? doth he dwell in me? for accordingly as he can anſwer theſe queries, ſo will he be able to conclude whether he be in Chriſt or not.

And he that would know whether he hath the Spirit, he muſt p. 64examine what he feels of its great acts in himſelf: To have the Spirit, 'tis for a man to be brought under the great and ſpecial effects and operations thereof; (at preſent I ſay no more of it, I hope hereafter I ſhall). Theſe are various: there's Illumination; whence he's called The Spirit of wiſdom and revelation, Eph. 1.17. Quickening; whence he's called the Spirit of Life Rom. 8.2. Conviction; the promiſe is he ſhall convince the world of ſin Joh. 16.8. he's the Spirit of Grace and Supplication Zech. 12.10. the ſanctifying Spirit 1 Pet. 1.2. the Spirit enabling to mortifie ſin Rom. 8.13. working a perſon up to all holy obedience Ezek. 36.27. Now then, what do you find in your ſelves of theſe high and precious operations of the Spirit? here lies your participation or having of it, and conſequently the evidence of your Union with Chriſt. This great Spirit is never idle where he is; he is always an active, operative, working Spirit; is he ſo in you? doth he teach, enlighten, convince, humble, draw to Chriſt, raiſe up the heart to heavenly things, excite to duty, aſſiſt in duty? &c. if ſo, then he is in you, and you are in Chriſt; if it be not ſo, then you have not the Spirit, and thereupon are none of Chriſt's.

2. Enquire about the other bond, viz. **Soli verè Fideles ſunt membra Chriſti, idque non quatenus Homines ſed quatenus Chriſtiani; nec ſecundum regenerationem: ac proinde non ſecundum ipſam humanae Naturae ſubſtantiam per ſe, ſed quatenus illa in Chriſto ut altero Adamo renovatur, ſingulis ejus partibus novâ ac ſpirituali qualitate Sanctificatis, ut ſimus novi homines. Polan. Synt. Theol. p. 454.Faith. Ask your ſelves in ſecret how the caſe ſtands as to Faith; ſay, O is this precious grace wrought in us? are we ſincere and ſound Believers? have we heartily clos'd with Chriſt according to the Goſpel-offer? have we received Chriſt and whole Chriſt? is our truſt, relyance, confidence, for pardon, life, ſalvation, grounded upon him and upon him only? do we caſt our ſelves upon his alone Merits, renouncing every thing in our ſelves? have we that Faith which is wrought by the(a)(a)Eph. 1.19.Eph 1:19 Almighty power of God? which(b)(b)Acts 15.9.Acts 15:9 purifies the heart, (c)(c)1 Joh. 5.4.1 John 5:4overcomes the world, (d)(d)Gal. 5.6.Gal 5:6works by love, is attended with(e)(e)Jam. 2.20.Jas 2:20 good works? is it more than a meer dogmatical or hiſtorical Faith? than ſuch an eaſie, common, preſumptuous, falſe Faith, as that which is in the generality of men? O that you would herein deal faithfully with your own Souls! let the ſearch be deep and thorough, go to the very bottom of your deceitful hearts, bring things to an iſſue, be ſure that you be not miſtaken: if the Faith be right the Ʋnion is ſure, yea, every thing elſe is ſure; but if that be unſound, do not flatter your ſelves, you are not in Chriſt Jeſus; but in the woful ſtate of diſunion and diſtance from him.

p. 65Thus the Examination muſt be made from the Bonds of the Ʋnion. To clear up the thing yet further (in order to your paſſing true judgement upon your ſelves), I would direct you to a few trying Scriptures.

1. Let the Firſt be that 2 Cor. 5.17. If any man be in Chriſt, he is a new Creature: what a glaſs is this for every one of us to ſee our faces in! The thing to be known is our being in Chriſt; and how may that be known? thus, by our being New Creatures. The Apoſtle ſets it down indefinitely that he may reach every perſon, if [any] man be in Chriſt, &c. This New Creature is one of the greateſt riddles of Chriſtianity to men that have it not: 'Tis that new creation which the Soul paſſes under in the work of Converſion; or that great and univerſal change which follows upon Converſion: a converted man is a changed man, a quite other perſon than what he was before; he may ſay (with Auſtine) I am not I; all old things are paſs'd away, and all things are become new, (as it follows in the place alledged). Upon Converſion, underſtanding, judgment, thoughts, will, affections, Conſcience, heart, tongue, life, all is new: when the Sinner is turned from Sin to God, he hath new Principles from which he acts, new Ends for which he acts, new Guides and Rules by which he acts; is not here a wonderful change? Now are you acquainted with this New Creature? what do you find of it in your ſelves? it converns you to make ſure of it, for all is nothing without it:**Gal. 6.15.Gal 6:15 In Chriſt Jeſus (and ſo in reference to the proof of being in Chriſt Jeſus) neither circumciſion availeth any thing, nor uncircumciſion, but a new Creature; O this is all in all! this muſt be the ſure and infallible witneſs of your Union with Chriſt.

Therefore examine your ſelves about it: I beſeech you look back, compare your ſelves with your ſelves; hath any thorough change been wrought in you? are you not the ſame you ever were? juſt ſuch as you came into the world? Can any that hears me ſay, O (bleſſed be God!) 'tis not with me as it hath been: Time was when I was blind, as ignorant a Creature as any; but I hope now in ſome meaſure I am enlightened; God hath ſhined into me, and ſet up ſuch a Light in me that I ſee what I never ſaw before, and I ſee it in another manner than I did before. Time was when I could ſwear, curſe, be drunk, take Gods name in vain, profane Sabbaths, &c. but I dare not now give way to ſuch impieties. Time was when Sin and I agreed very well; but now my heart riſes at it,**Pſal. 119.104.Ps 119:104 I hate every falſe way. Time was when I had no love for Duty, I liv'd in the total omiſſion of it; but now I love Prayer, I love the Word, and all the Ordinances p. 66of Chriſt are precious to me. Time was when I was all for the world, my whole heart was taken up in it; but now**Phil. 3.8.Phil 3:8 I count all but loſs that I may gain Chriſt, now None but Chriſt, none but Chriſt. Can any of you thus ſpeak? here's a change indeed; upon that the New Creature indeed, and upon that Being in Chriſt indeed.

There's a double change which evermore accompanies the Myſtical Ʋnion.

1. The State of the Perſon is changed. He, who before he was in Chriſt was a Child of wrath, is now, upon his being in Chriſt, an heir of Grace; he, that before the Union, was in a ſtate of Condemnation, is now after the Union in a ſtate of Salvation.

2. The Nature is changed: there's a new Nature, a new Soul (not phyſically yet morally) infus'd into the regenerate perſon; the**2 Pet. 1.4.2 Pet 1:4 divine Nature it ſelf is now communicated to him: whereupon he doth not think, ſpeak, or act as he did before; he doth not love or live as before; he walks in newneſs of life (as 'tis Rom. 6.4). This is the change which we are to make ſure of; for aſſuredly the Lord Jeſus will put none into his boſome or make them a part of himſelf, but firſt the New Creature ſhall paſs upon them, to prepare and make them fit for ſo near and ſo cloſe an Union. 'Tis not conſiſtent with his honour to take a Sinner juſt as he finds him, and without any more adoe to own him as a member of himſelf. There out any more adoe to own him as a member of himſelf. There cannot be a paſſage-from one Head to another, but there muſt be ſome not able alteration: Chriſt will not break off a branch from the firſt root and ingraft it into himſelf, but he will firſt alter the very nature and property of it. 'Tis not in the power of Creatures to change thoſe whom they take into Union with them: the Husband may take the Wife into his boſome, but he cannot change her Nature, temper, diſpoſition: As Bernard ſaith of Moſes; Aethiopiſſam-duxit, ſed non potuit Aethiopiſſae mutare colorem; he married an Aethiopian, but he could not alter her Aethiopian complexion; (much leſs could he alter her inward temper): But Chriſt can and doth thus work upon thoſe whom he takes into near Union and relation; if he joyns the black, ſwarthy Soul to himſelf, he puts a new complexion upon it, he makes it comely with his own comelineſs (as God promiſes Ezek. 16.14). So then by this you may know, whether you be truly, really, ſavingly in Chriſt, (viz) if you be new Creatures; without the new Creation there's no Myſtical Ʋnion.

2. Another trying Scripture is that Gal. 5.24. They that are Chriſt's (who are in him) have crucified the Fleſh with the Affections and Luſts. This alſo is a very cloſe Word, and it ſpeaks this, No Crucifixion, no p. 67Ʋnion. The crucified Head will have crucified Members; he that is planted in Chriſts perſon, ſhall**Rom. 6.4.Rom 6:4 be planted in the likeneſs of Chriſts death. O is Sin crucified in you? did you ever ſet that upon the Croſs, which brought the Son of God to the Croſs? is there in you that death to ſin which carries ſome analogy to Chriſts death for ſin? is the Fleſh (with all its curſed retinue, the affections and luſts thereof) mortified in you? is the corrupt Nature dead as to its former power and ſoveraignty in the Soul? (for that's the crucifixion here ſpoken of.) Aſſure your Selves, Chriſt will not have a member in him to be under a foreign power; the Fleſh ſhall not be the Ruler where He is the Head; where he brings about the Ʋnion he will have the Dominion.

My Text too ſpeaks of this Fleſh; and it tells you, that they who are in Chriſt Jeſus do not walk after the Fleſh, but after the Spirit. Paul here ſeems to riſe and to go on ſtep by ſtep: would you know who are exempted from Condemnation? he tells you, ſuch who are in Chriſt; would you further know who are in Chriſt? he tells you, ſuch who walk not, &c. Here then is the Characteriſtical Note of all who are in Chriſt, they live not the fleſhly, carnal, ſenſual Life, but the ſpiritual, heavenly, holy Life. Sirs! what is your walking? 'tis the Converſation that muſt diſcover the Ʋnion: do but reflect upon your courſe of Life, and that will plainly tell you to what Head you belong. 1 Joh. 2.6. He that ſaith he abideth in him, ought himſelf alſo ſo to walk even as he walked: Many will be ſaying they are in Chriſt, pretending to Union with him; I, but do they walk as he walked? do they live the Life of Jeſus? do they conform to his example? He that doth not thus do, he may ſay he abides in Chriſt, but he doth but ſay ſo, 'tis not ſo in truth and reality.

3. Take but one place more: Joh. 15.2. Every branch in me that beareth not fruit, he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. As this Text holds forth a twofold Ʋnion 'twixt Chriſt and men, ſo it was ſpoke to but even now; I am only now to conſider it as it may be improv'd for tryal. Some are in Chriſt, but 'tis not by real inſition, but only by external profeſſion and Church-memberſhip: which will avail them but little, for notwithſtanding this they are caſt forth (as dead branches), and gathered, and caſt into the fire, and burnt, (as you ſee ver. 6.); and all this befalls them becauſe they bear no fruit. Others are in Chriſt in a ſaving and ſpecial way; which is the thing to be enquired after. For the finding out of which, let me ask you, p. 68what fruit doth grow upon you? are you ſo in Chriſt as to be fruitful? then you are in Chriſt indeed. He will have no dead, barren branches in him, for that would reflect diſhonour upon the Root: All who are united to him ſhall bring forth fruit;**Joh. 15.5.8.John 15:5John 15:8 much fruit, good fruit; fruits meet for repentance Matth. 3.8. fruits of righteouſneſs Phil. 1.11. fruitfulneſs in every good work Col. 1.10. And if ſo, O how many empty, barren profeſſors are declared to be out of Chriſt by this Evidence! Thus I have ſhown, both from the double bond of the Ʋnion, and alſo from ſome notable trying Scriptures, how you may know whether you be really, internally, ſpecially in Chriſt Jeſus; ſo as that you may with well-grounded confidence lay hold upon the Non-Condemnation here pronounced to ſuch. So much for the firſt Ʋſe.

ƲSE 2. Exhortation to get this Ʋnion with Chriſt.The Second ſhall be, to exhort you all to endeavour to get into Chriſt. O that you would with the greateſt diligence make out after this bleſſed Union! What can be ſo deſirable as it? what ſo worthy of your endeavours as to be one with Chriſt? to have a Soul ſo nearly, ſo inſeperably knit to him, what a great thing is this? It was exceeding high in Paul's eye,**Philip. 3.8, 9.Phil 3:8Phil 3:9 who counted all things but loſs for Chriſt, &c. wherein? why, that he might be found in Chriſt, (i. e.) be in him as his Head, Root, Surety, City of Refuge, &c. (for the expreſſion admits of theſe ſeveral illuſtrations, though I think the laſt is moſt proper). Now did he thus highly eſteem and value this being in Chriſt, and ſhall we ſlight and make little of it? Surely (my Brethren) 'tis better not to be at all, then to be, and yet not to be in Chriſt: better no Union 'twixt Soul and Body, then to have that and yet no Union of the Soul with Chriſt. Here's No Condemnation, but for whom? only for them who are in Chriſt; to ſuch there's no condemnation, to others there's nothing but condemnation (as hath been often ſaid): doth it not highly concern all therefore to endeavour to be one of them who are in Chriſt?

To enforce the Exhortation I'le give you but one Motive (but that will be a very comprehenſive and conſiderable one): 'Tis this, Union with Chriſt is the foundation of all Good by and from Chriſt. 'Tis the fundamental bleſſing (I mean with reſpect to application); there can be no application of what Chriſt hath purchaſed without antecedent Ʋnion with his Perſon: 'tis the very baſis upon which all is built, the leading bleſſing, the inlet to all the grace of the Goſpel, the ground of all communion and communication. Ah Sinner! thou canſt hope for nothing from Chriſt unleſs thou beeſt in Chriſt; without Chriſt, and without hope, go together Eph. 2.12.

p. 69I ſay Ʋnion is the foundation of all Communion. So 'tis in Nature, ſo 'tis in Grace too:**1 Cor. 1.30.1 Cor 1:30 But of him are ye in Chriſt Jeſus, who of God is made unto us wiſdom, and righteouſneſs, and ſanctification, and redemption: mark it, 'tis firſt in Chriſt Jeſus, and then he is wiſdom, righteouſneſs, &c. As it was with Chriſt in his Manhood, firſt that did participate of the Gratia Ʋnionis, in its being united to the Godhead; and then after this, all other grace was poured out upon it: So 'tis with the believing Soul; 'tis firſt taken into Union with Chriſt, and then upon that, all bleſſings, priviledges, benefits are conveyed to it. You know the member receives nothing from the head unleſs it be united to it; ſo 'tis with the branches in reference to the root; and ſo here, without union with Chriſt there's no juſtification, no pardon no reconciliation, no adoption, no ſalvation by him: for 'tis a moſt certain truth, omnis communio fundatur in unione. If you be one with Chriſt and in him, all is yours; 1 Cor. 3.21, 22, 23. All things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death or things preſent, or things to come, all are yours; and ye are Chriſt's, and Chriſt is God's. Here's a vaſt propriety and poſſeſſion, but 'tis all founded upon Ʋnion; we being Chriſt's, ſo God is ours, the promiſes are ours, heaven is ours, life, death, &c. all is ours. As the Wife upon the conjugal Ʋnion hath a right and title to all that her Husband hath; ſo as that ſhe may ſay Ʋbi tu Caius, ibi ego Caia, (a proverbial ſpeech uſed among the Romans at their Marriages); ſo the Believer being joyned and married to Chriſt, all that Chriſt is or hath becomes his: but without this Union there's nothing to be expected by him or from him. It pleaſes God to deal altogether with men according to their union, and according to the head which bears them: now there are two publick Heads, to one of which every man and woman in the world doth belong; theſe are the two Adams (of whom you read 1 Cor. 15.45). There's the firſt Adam, and all the unregenerate Seed are united to him as their head; and upon their union with this head, they derive nothing but guilt and wrath and condemnation. Then there's the ſecond Adam, Chriſt Jeſus, and all the regenerate Seed are united to him as their head; and he (by vertue of union alſo) communicates pardon of ſin, peace with God, juſtification, eternal life, &c. Both of theſe Adams and publick Heads proceed by the Law, and upon the terms of Ʋnion; for**Sicut per peccatum Adami non potuiſſemus peccatores fieri, niſi fuiſſemus in ejus lu …bis, ita per juſtitiam Chriſti non-poſſ…mus juſtificari, niſi ci inſeramur, uniamur, & unus ſpiritus cum eo fi…mus. S…eſo. the firſt Adam could do us no hurt, were we not deſcended out of his loyns, and in him as our common head; and ſo the ſecond Adam can do us no good, unleſs we be made One with him and in him as our head alſo. If we ſo be, then there ſhall be gracious p. 70communications, moſt bleſſed derivations from him; but if not, none of theſe can be looked for. And who would not now deſire to be in Chriſt? who would not purchaſe this priviledge with a world? nay who would not give ten thouſand worlds for it? O that you would all make ſure of it! Do not trouble your heads with curious enquiries into ſome difficulties about this union; but let this be your buſineſs, to make ſure of the thing: The poor low-gifted Chriſtian may get it, though the higheſt gifted man cannot graſp it.

ƲSE 3. Directions how to get into Chriſt.But I muſt direct as well as perſwade! Methinks I hear ſome ſaying, How may this bleſſed Ʋnion be attained? what ſhall we do that we may be in the number of thoſe who are in Chriſt Jeſus? For anſwer to this, I muſt again refer you to its double bond and ligament, the Spirit and Faith: and adviſe you to get both of them. Would you have Chriſt to be one with you? then get the Spirit; would you be one with Chriſt? then get Faith.

1. Firſt get the Spirit: which may be done by attendance upon the Word and by Prayer. Gal. 3.2. Received ye the Spirit by the works of the Law, or by the Hearing of Faith? (the Apoſtle means the Hearing of the Goſpel or the Evangelical Doctrine). The Goſpel doth highly conduce to the obtaining of the Spirit, for 'tis the miniſtration of the Spirit 2 Cor. 3.8. Do any therefore want this Spirit? let them wait upon the Goſpel diſpenſation and publication, and (through the Grace of God attending that Diſpenſation) they ſhall have it. Let me alſo recommend Prayer as an excellent means for the procuring of the Spirit. O Sirs! what will bring you into Chriſt but the Spirit? and what will bring the Spirit into you but Prayer? you ſhould be praying for the Spirit, though you cannot as yet pray with the Spirit. O that you would often go to God and plead with him for the giving of it to you! Say, Lord we read if any man have not the Spirit of Chriſt, he is none of his; now Lord we dread the thoughts of being none of Chriſts; O to be out of Chriſt is a woful ſtate, and we perceive that is our ſtate till we have thy Spirit: we hear 'tis the Spirit that knits the Soul to Chriſt, till therefore we are partakers of it we cannot be knit to him: wherefore we beſeech thee to give it to us: O whatever thou denieſt to us do not deny us this good Spirit! Thou haſt promiſed**Luk. 11.13.Luke 11:13 to give thy Spirit to them that ask him, Lord upon our bended knees we ask him of thee, O now make good thy promiſe to us. I ſay, do you but thus pray and the thing ſhall be done; a good God never denies his good Spirit to the good Seeker of it.

2. Get Faith alſo. This is a Grace highly precious and excellent: p. 71the Apoſtle Peter ſpeaks of ſeveral precious things, and Faith is one of them; 'tis precious blood 1 Pet. 1.19. 'tis precious Chriſt 1 Pet. 2.7. 'tis precious promiſes 2 Pet. 1.4. and 'tis alſo precious Faith 2 Pet. 1.1. Now amongſt many other things which make it ſo precious, this is one; 'tis the**Fidei Gratia incomparabilis haec eſt, quod animam copulat cum Chriſto ſicut ſponſam cum ſponſo, &c. Luther tom. 1.466. Grace which unites to Chriſt. The woman conſenting to take the man for her Husband, upon that the matrimonial union follows; ſo the Sinner conſenting to the receiving and obeying of Chriſt (which is one great act of Faith), upon this he is united to him: this (I ſay) makes Faith ſo precious. O this is one of Faith's royal excellences, nothing puts a greater worth and glory upon it than this great effect. Well then, ſee that you make ſure of it: are you yet without it? in the ſad ſtate of unbelief? You have no ſhare in and can make no claim to this Myſtical Union, ſo long as 'tis thus with you; you muſt be put into another ſtate, and become true Believers, then 'twill be well. Theſe are the only perſons who are in Chriſt; we (who believe) are in him that is true 1 Joh. 5.20. For whom did Chriſt ask of his Father that they may be one even as we are one? 'twas for them that ſhould believe on him Joh. 17.20. &c. Therefore let it be your great endeavour to be Believers; for let me tell you, in the very firſt moment of believing you will actually be the members of Chriſt: the Soul is in Chriſt as ſoon as ever Faith is in it. I'le ſay no more but only add this, As you deſire to get Faith, firſt get the Spirit; for if you once come to have that Spirit, he will moſt infallibly work Faith in you: Of all the ſeveral Graces, he will not let that be wanting wherever he is.

The Ʋſes hitherto have been General, ƲSE 4. Several things preſs'd upon thoſe who are in Chriſt. To admire the Love of God.I ſhall now more particularly direct my ſelf to thoſe who are in Chriſt Jeſus.

And firſt is it thus with any of you? that you are indeed taken into this near Ʋnion with Chriſt? how ſhould you admire the love of God! I here conſider God perſonally, and ſo I would excite you to admire the Love of the Father, of the Son, and of the Holy Ghoſt; for indeed all the Perſons have a great hand in this Ʋnion, and the love of each of them in it is very admirable. The Father firſt lays the foundation of it, and then he orders the accompliſhment of it: therefore 'tis ſaid 1 Cor. 1.30. Of him (i.e. of God the Father) are ye in Chriſt Jeſus, &c. and he alſo is ſaid to call unto the fellowſhip of his Son Jeſus Chriſt, 1 Cor. 1.9. The Son is willing to be One with you, what a condeſcenſion is that? and he is the perſon in whom the Ʋnion is primarily terminated: Then the Holy Ghoſt brings it about as one great Agent therein: So that all the three Perſons are concerned in the Myſtical Union; 'tis to the Son, by the Will of the Father, p. 72through the agency and operation of the Spirit; O let Father, Son, and Spirit all be adored by you!

Which that I may the more effectually perſwade you to, let the Thing it ſelf be conſidered, and how you ſtand in reference to it. To be in Chriſt Jeſus? ſo nearly, ſo indiſſolubly united to him? what mercy is this! There are in the Ʋnion many things of a very myſterious Nature, but the greateſt myſtery of all is that there ſhould be ſuch a myſtery, (I mean, that there ſhould be ſuch a thing for ſuch poor creatures). O conſider, you who ſometimes were**Eph. 2.13.Eph 2:13 a far off, even you are made nigh, not only by Chriſt but to Chriſt: you who were ſo far from being in Chriſt, that you were even**1 Joh. 5.19.1 John 5:19 in the wicked one; and in him you did lie (even as the carnal world doth); yet you are now under a bleſſed conjunction with Chriſt. You who by nature**Rom. 11.17.Rom 11:17 were grafted into the wild Olive, are now grafted into and made partakers of the root and fatneſs of the Olive tree; O incomparable, tranſcendent mercy! That ſo great a perſon as Chriſt (the**Joh. 3.16.John 3:16 only begotten Son of God, **Rom. 9.5.Rom 9:5God bleſſed forever, **Heb. 1.3.Heb 1:3the brightneſs of his Fathers glory), ſhould ſtoop ſo low as to be made one with duſt and aſhes: that you who are no better than worms which crawl on the earth, ſhould be joyned to ſo glorious an Head: that he who did at firſt aſſume your Nature into ſo near an union with himſelf, ſhould afterwards take your Perſons alſo, and myſtically unite them to his own perſon: that it ſhould not only be**Matth. 1.23.Matt 1:23 God with you but God in you and you in God; O how will you be able, in ſome ſuitable manner to bleſs God and Chriſt for ſuch unconceivable, aſtoniſhing Love as this is! This being in Chriſt as a limb and part of him here on earth, will certainly bear a great ſhare in your higheſt thankſgivings and Hallelujahs, when you ſhall be with him in Heaven.

To get the Ʋ nion more cleared up.2. Endeavour after a further clearneſs in this Ʋnion. This I would urge

1. With reſpect to the Nature of the thing.

2. With reſpect to your Perſonal intereſt in it.

Firſt, get the thing it ſelf more and more cleared up: that your knowledge of it may be more full and more diſtinct. Some further Head knowledge about it would not be amiſs. It's a myſtery, that very myſtery which hath been hid from ages and from generations; but 'tis now made manifeſt to the Saints, to whom God hath made known the riches of the glory of this myſtery, which is Chriſt in you the Hope of Glory; (as the Apoſtle ſets it forth Col. 1.27): now is it a myſtery which hath been hid ſo long, but is now revealed in the Goſpel, and ſhall we not labour after a clearer light about it? p. 73It being a priviledge that is common to all Believers, there being alſo ſuch a revelation of it; 'tis to be lamented that it is no better underſtood by us. 'Tis true, in this life we cannot hope fully to comprehend it, yet we might know much more of it than generally we do. Paul ſpeaks of**Eph. 3.19.Eph 3:19 the love of Chriſt as paſſing knowledge, and yet he prayed for the Epheſians that they might know it; (i.e. that they might know as much of it as was poſſible, though all could not be known): the ſame I ſay concerning the Myſtical Ʋnion. But chiefly

In the Second place, labour to be more clear as to your perſonal intereſt in it. Are not many of God's people very much in the dark about this? often queſtioning with themſelves whether they be in Chriſt or not? Is it better with you? have you aſſurance of your ſpiritual conjunction with Chriſt? As you value your comfort, your inward ſettledneſs and eſtabliſhment, take pains after this aſſurance; ſo as that with the Apoſtles evidence and confidence you may be able to ſay,**1 Joh. 5.20.1 John 5:20 we are in him that is true. Could you but once arrive at this, how great would your rejoycing be! I have told you, 'tis a ſad thing for a man to get no higher than a peradventure, with reſpect to Noncondemnation; now the aſſurance of that depends upon the aſſurance of Ʋnion. The Apoſtle would have Chriſtians know diſtinctly how the caſe ſtands with them, in reference to their being in Chriſt and Chriſt's being in them: 2 Cor. 13.5.2 Cor 13:5Prove your own ſelves: know ye not your own ſelves, how that Chriſt is in you except ye be Reprobates?

In order to this aſſurance, you muſt pray much for the Spirit's witneſs: for that Spirit which promotes it, doth alſo diſcover and give the evidence of it. The objective evidence you may have in your ſelves, (viz. Grace in the heart, the new Creature, Faith, &c.); but the ſubjective evidence you will not have, till the Spirit by a divine irradiation doth make out the thing to you.

To maintain the Ʋnion.3. Are you in Chriſt? O maintain and keep up your Ʋnion with him! this is the abiding in him which he himſelf ſpeaks ſo much of; Joh. 15.4. Abide in me, and I in you: (ſo v. 5, 6, 7): 'tis not enough to be in Chriſt unleſs you abide in him. You'le ſay, is not the Union indiſſoluble? that which ſhall never ceaſe? I anſwer, yes it is ſo; yet you may do that which may tend to the diſſolving of it, though through Grace it ſhall not actually diſſolve it: and you may do that which may utterly deprive you of the ſenſe and evidence and comfort of it, though the thing it ſelf ſhall remain firm and ſure: it concerns you therefore upon theſe accounts to be very careful. Wherein? why, do not ſin willingly and knowingly againſt God, and p. 74do not abate in your conſtant and fervent performance of duty; for theſe things ſtrike at the Union, at the untying of that knot which God hath tyed ſo faſt. And if it ſhould once come to that, what would become of you? No ſooner is the branch broken off from the root, but it immediately withers and dyes: could you imagine a Believer to be broken off from Chriſt but for one moment, what a withering, dying perſon would he be! O Sirs! your life, ſtrength, fruitfulneſs, comfort, your all is in Chriſt and ſecured by your Union with him; if that ſhould fail, all would fail: do nothing therefore to endanger it. Joh. 15.4. As the branch cannot bear fruit of it ſelf, except it abide in the vine; no more can ye except ye abide in me: (v. 5.) he that abideth in me, and I in him, the ſame bringeth forth much fruit; for without me (foreign, ſeorſim à me, ſeparated from me, ſo Beza renders the word) ye can do nothing. So long as you preſerve your Union you'l be ſtrong; ſtrong to do, and ſtrong to ſuffer: but if you once make a breach upon that, you'l be no better than Sampſon when his**Judg. 16.19.Judg 16:19 ſtrength was departed from him: what is the cutting off the hair to divulſion and ſeparation from the head?

4. Improve your Ʋnion with Chriſt. To improve it.Are you in him? you ſhould always be drawing and deriving from him: So the member doth from the head; and Chriſt being your head, why do you not live under more conſtant, more free and full derivations from him? Why is not this Union improved, as a ſtanding cordial in and againſt thoſe faintings and deſpondencies of Spirit, which ſometimes you lye under? why is not this more pleaded with God in the midſt of ſad thoughts and miſgivings of heart? (many other things might be inſtanc'd in). 'Tis too much a truth, all other Ʋnions are better improved than this great Myſtical Ʋnion with Chriſt: the branch makes the beſt of the root, and draws from it as though it would exhauſt all its life and vertue; O that we could carry it ſo to Jeſus Chriſt! even to draw from him as though we would draw him dry, (if ſuch a thing was poſſible). We ſay in Philoſophy,**Unumquod que quò prop…ùs accedit Cauſae primae eò abundantiùs recipit. the nearer any thing comes to the firſt Cauſe, the more abundantly it doth receive from it, (as the nearer a thing is to the Sun, the more it doth participate of its light and heat): now you Believers are very nigh to Chriſt **Coloſſ. 1.19.Col 1:19in whom all fulneſs dwells), you are even in him; O what full ſupplies of Grace ſhould you be fetching from him upon all occaſions! why ſhould they want, or what ſhould they want, who are not only at the fountain, but in it!

p. 755. Such as are in Chriſt muſt be very humble. To be humble.Chriſtians! your Ʋnion is very high, but your Spirits ſhould be very low. High alliances are apt to puff men up; you are highly allied indeed, Chriſt is your Head, your Husband, your Brother, he and you are**Heb. 2.11.Heb 2:11 all of one; yet be not proud. When the Apoſtle was ſpeaking of the ingrafting of the Gentile-believers into Chriſt, he adds, Others by unbelief are broken off, you ſtand by Faith, be not high minded but fear; Rom. 11.20. the ſame I ſay to you. O aſcribe nothing to your ſelves! do not entertain or give way to any ſelf-exalting thoughts, never think you can ſubſiſt by your ſelves, live under a conſtant ſenſe of your dependance upon Chriſt; let there not be a thought in you that Chriſt is in the leaſt beholden to you; 'tis the root which bears you, you do not bear the root, Rom. 11.18. You are one with Chriſt, yet you come infinitely ſhort of him; he is in you yet above you; 'twould be pride of the firſt magnitude to equalize your ſelves with him. Eſpecially, never think that (becauſe of this Union) you can merit any thing of God: The Papiſts would fain prove the Saints meriting in what they do, from their Union with Chriſt; but 'tis a weak proving of it: and our Divines give a good reaſon againſt it, becauſe the Ʋnion betwixt Chriſt and Believers is only myſtical, and not perſonal; now 'tis the perſonal Ʋnion only that is the ground of merit. O**Luke 17.10.Luke 17:10 when you have done all, ſay you are unprofitable! How unprofitable then are you when you do ſo little? nay, when you do nothing at all as you ought to do?

6. Be very holy. They who are joyned to ſuch an head, To be holy.how ſhould they live? what holineſs can be high enough for ſuch an Ʋ nion? Will you pretend to be in Chriſt, and yet live in Sin? will you diſhonour Chriſt your head by a looſe, vain unholy, unſuitable converſation? How ſhould they**1 Pet. 2.9.1 Pet 2:9 ſhew forth the vertues of Chriſt who are the members of Chriſt! Methinks, this Union with him ſhould greatly ſharpen the Soul againſt Sin, and cauſe it to repel all temptations and ſollicitations thereunto with an holy deteſtation, as he once did,**Gen. 39.9.Gen 39:9 How ſhall I do this great wickedneſs, and ſin againſt God? what I? a member of Chriſt? one with Chriſt? ſhall I do ſo and ſo? As for Others, who belong to a degenerate root, they will bring forth degenerate fruit; but I who am ingrafted into ſo noble, ſo excellent a ſtock, ſhall I bring forth no better fruit? This precious Soul, which was ſo immediately created by God, and is ſo immediately united to Chriſt, ſhall that be proſtituted to Sin and Sathan? This Body too hath its ſhare in this Union, and ſhall I take the members of Chriſt, and make them the members of an Harlot? 1 Cor. 6.15. p. 76Surely ſuch who are one with Chriſt, ſhould in all things be like to Chriſt; where there is union and communion there ſhould be conformity. Chriſtians! if you live as Others do, you will make the world to queſtion whether there be ſuch a thing as union with Chriſt; or at leaſt to think but meanly of it: O therefore as you have received Chriſt, ſo walk ye in him: Col. 2.7. 'Tis Obedience and holy walking which muſt evidence your union, to others, to your ſelves: 1 Joh. 3.4. He that keepeth his commandements, dwelleth in him, and he in him: and hereby we know that he abideth in us, by the ſpirit which he hath given us: And the Union it ſelf calls for it; 1 Joh. 2.6. He that ſaith he abideth in him, ought himſelf alſo ſo to walk even as he walked. O how ſhould they live, who live in Chriſt and**Gal. 2.20. To be heavenly minded.Gal 2:20 he in them!

7. Are you in Chriſt? then be heavenly minded: Such as are in him ſhould be much with him, in the heavenlineſs of their thoughts and affections. Our Ʋnion is with our Lord in Heaven, and our **Phil. 3.20.Phil 3:20converſation ſhould be with him in heaven alſo; our**Col. 3.1.Col 3:1 head is there, and our**Matth. 6.21.Matt 6:21 treaſure is there, ſhould not our hearts be there alſo? what a contradiction is an earthly converſation to the heavenly union? how ſad a thing is it, that a Believer who is ſo near to Chriſt, ſhould yet live at ſo great a diſtance from him? and carry it as though he was rather in the world, than in Chriſt Jeſus. If thou beeſt glewed to Chriſt, do not live as one who is glewed to the world.

8. Be fruitful, and very fruitful: To be fruitful.he that abideth in me bringeth forth much fruit, Joh. 15.4. Chriſt ſaith it is ſo, ſure I am it ſhould be ſo. If you be branches ingrafted into Chriſt, there's a ſpecial obligation lying upon you to be very fruitful; for elſe you will diſparage your root, and alſo fruſtrate the expectations of him who lays out much coſt upon you, in order to your fruitfulneſs. The Husbandman (God the Father) looks for much fruit from ſuch as you: and if you do not anſwer his expectations, hee'l purge you, (that is) hee'l lay ſome ſharp afflictions upon you, and thereby make you to bring forth more fruit: He will not take you away (as he doth thoſe who are only externally in Chriſt), or caſt you out for the fire; but hee'l afflict you to ſome purpoſe: This is our Saviours own awakening Doctrine Joh. 15.2. The promiſe is Pſal. 92.13, 14. Thoſe that be planted in the Houſe of the Lord, ſhall flouriſh, &c. they ſhall bring forth fruit, &c. O how fruitful ſhould they be, who are planted in the Lord himſelf?

p. 77Saints upon their being One with Chriſt, ſhould be one amongſt themſelves.9. Such as are one with Chriſt, ſhould be one amongſt themſelves. Saints are under a double Ʋnion; One with Chriſt, and One amongſt themſelves; and the Latter is as real as the Former, and purchaſed by Chriſt as well as the former; (for the proof of which, read and weigh Eph. 2.14. &c.) The members in the body natural as they are united to the head; ſo they are alſo united each to the other: and ſo 'tis here. O that this Ʋnion amongſt Saints was more conſpicuous and evident! But (with grief of heart be it ſpoken) little is to be ſeen of that, whilſt much of that which is oppoſite to it, is every where too apparent: what ſchiſmes, rents, diviſions, are there to be found even amongſt them? is not this ſpoken of in Gath? are not the great Enemies of Chriſtianity too well acquainted with it? Now what a ſad thing is this, that when they are all one in Chriſt Jeſus (as 'tis Gal. 3.28.) there ſhould yet be ſuch diviſions, fractions, and diſtances amongſt themſelves? Some Divines make this to be the matter of Chriſt's prayer Joh. 17. where he pray'd, that all Believers might be one, as the Father and he were one: (i. e.) that they might be One in Ʋnity and Concord amongſt themſelves. Which interpretation (though the higher Ʋnion muſt by no means be excluded) is very probable, from the Argument with which Chriſt twice backs his prayer; That the world may believe that thou haſt ſent me: It muſt therefore be ſome external and viſible Ʋnion, of which the world in order to this conviction might take notice; which the Saints Myſtical Ʋnion with Chriſt, is not; but their Ʋnion or Unity amongſt themſelves, is. And it appears; that upon this very prayer of Chriſt, there was a little after great unity and concord amongſt the primitive Chriſtians: Act. 2.46. And they continuing daily with one accord, &c. Act. 4.32. The multitude of them that believed were of one heart, and of one ſoul, &c. (juſt as Chriſt had prayed). And O that the virtue of this prayer might reach us alſo at this time! for ſurely our diviſions are ſo many and ſo great, our breaches ſo wide, that (I think) nothing can or will unite us, but the alone efficacy of Chriſt's interceſſion. A ſtronger motive to Ʋnity cannot be ſet before the people of God, than that which I am upon; they who are ſo joyn'd to Chriſt, ſhould not be disjoyn'd amongſt themſelves: as they have but one head, and are all members of the ſame body, ſo they ſhould have but**Jer. 32.39. Believers upon this Ʋnion ſhould know Chriſt better than others do.Jer 32:39 one heart and one way.

10. Are you in Chriſt? You ſhould then be well acquainted with him: ſo as to attain to a conſiderable degree of the knowledge of him. Others (who are afar off from him) may be ignorant of him, but you who are ſo nigh to him ſhould know him well. He told his p. 78Diſciples, that he would**Joh. 14.16, 17.John 14:16John 14:17 pray the Father, and he would give them the Comforter, &c. Even the ſpirit of truth, whom the world cannot receive, becauſe it ſeeth him not, neither knoweth him: but ye know him, for he dwelleth with you, and ſhall be in you. This was ſpoken of the Saints knowledge of the Spirit, but it holds true as to the knowledge of Chriſt himſelf: the world knows him not, but Believers know him, how doth that come to paſs? why from this, for he dwells in them, and is in them, and they in him. O how ſhould the conſideration of this Union, excite you to labour after a clearer knowledge of the Lord Jeſus! Perſons we live with we know them fully; Chriſt lives in you and you in him, what a ſhame will it be, if you do not (ſo far as your capacity will admit of) know him diſtinctly? Surely (ſaith Jacob)**Gen. 28.16.Gen 28:16 the Lord was in this place, and I knew it not: whoever thou art if thou beeſt a gracious perſon, ſurely the Lord is in thee and thou in him; and yet thou neither knoweſt thy Ʋnion, nor the Perſon to whom thou art united. 'Pray, let this put you upon the daily, diligent ſtudying of Chriſt, that you may arrive at higher knowledge of him;**Job 22.21.Job 22:21 acquaint your ſelves with him, and do it thoroughly: upon the intimateneſs of the Ʋnion there ſhould be intimateneſs of acquaintance.

Hitherto I have been ſpeaking to ſuch who are in Chriſt, ƲSE 5. Comfort to them who are in Chriſt.by way of Exhortation; I ſhall now further ſpeak to them by way of Conſolation: And you that are ſuch, O rejoyce, and be exceeding glad, let your hearts be even filled with joy! what abundance of comfort is there wrapt up for you in this your union with Chriſt! 'tis a flower out of which all ſincere Chriſtians may ſuck a great deal of Evangelical ſweetneſs. For the ſetting forth of which, let me go further than that ſpecial-priviledge which the Text holds forth.

As this ſpeaks the dignity of their Perſons.1. Are you in Chriſt Jeſus? this ſpeaks the excellency and dignity of your perſons. How great and honourable muſt they needs be, who are thus nearly united to ſo glorious a Perſon as Chriſt, the Mediator, the eternal Son of God!**Pſal. 149.9.Ps 149:9 this honour have all the Saints. 'Tis no great matter what the world ſays or thinks of you; Men vilifie you, and look upon you as the very ſcum and filth of the earth, (ſo they did long ago to far your betters 1 Cor. 4.13): The precious ſons of Zion comparable to fine Gold, how are they eſteemed as earthen pitchers, Lam. 4.2. And 'tis no great matter, what your outward condition is in the world, (that may be mean and inglorious enough): I ſay, theſe are things not much to be regarded, ſo long as you are the members of Chriſt; you being ſo, what a glory and greatneſs muſt this needs reflect upon you? Mark that p. 79expreſſion Joh. 17.22. The glory which thou haſt given me I have given them, (what glory doth Chriſt ſpeak of? it follows), that they may be one even as we are one: this is glory indeed. 'Tis a great honour to be a member of the Church, (ſo the good Emperour Theodoſius judged of it, who preferr'd his being a member of the Church before his being Emperour of the World); but 'tis a far greater honour to be a member of Chriſt. 'Tis an high expreſſion concerning Iſrael, that they were a people near to God, Pſal. 148.14. You Believers are near to God indeed, for you have not only communion with him who is God, but union alſo; you are one with the Father, and one with the Son; you muſt needs upon this be excellent and glorious. The excellency of perſons and things, is to be meaſured by their appropinquation or approximation to that which is moſt excellent: then the Saints are the**Pſal. 16.3.Ps 16:3 excellent in the earth, becauſe they are ſo near to Chriſt, the center of all excellencies. How was the humane Nature advanc'd and dignifi'd, even above the Angelical Nature, when it was ſo nearly united to the Godhead? (as the woman of mean deſcent is, when ſhe is match'd into ſome great family): And hath not Chriſt highly advanc'd your perſons too, by taking them into ſo cloſe, ſo intimate an union with himſelf? 'Twas accounted, honour for Eſther to be taken into Ahaſuerus's Royal Bed, 'twas a far greater honour to her to become his wife: but this is nothing to the honour which Chriſt hath put upon you, in his joyning and marrying of you to himſelf. O let him firſt be adored, who hath thus e…a…d poor worms; and then you ſhould know how to judge of your ſelves, according to the advancement and dignity conferred upon you by your being in Chriſt. As to your Being and Order the Angels are above you;**Pſal. 8.5.Ps 8:5 Thou haſt made him a little lower than the Angels; but as Chriſt hath aſſumed your Nature and not theirs, and hath thus nearly united your Perſons to himſelf, ſo they are a little (nay a great deal) lower than you. Let there be no pride or ſinful ſelf-exaltation in you; yet know, how to put a right eſtimate upon your ſelves according to your advancement by Grace. The Saint in his rags is greater than the Sinner in his robes; for the one is in Chriſt, and the other is not; and that puts a ſuperlative glory and excellency upon him.

Believers being in Chriſt they are ſafe.2. Are you in Chriſt Jeſus? then as your dignity is great, ſo your ſafety is great too You need not fear the greateſt dangers which threaten you; upon your being in Chriſt, even in the**Pſal. 23.4.Ps 23:4 valley of the ſhadow of death you are ſafe. The Evils you dread are either temporal and external, or ſpiritual, internal, and eternal; you are ſecure p. 80againſt all. That ſpecial providence which is over you, ſecures againſt the firſt; and that ſpecial Grace which is in you and towards you, ſecures againſt the laſt. **Iſa. 4.5.Isa 4:5Ʋpon all the glory ſhall be a defence: You upon your Ʋnion are a part of this glory, (for it points to perſons as well as things); therefore there's a defence upon you, to keep off whatever might hurt you. You are not meerly a part of Chriſt through your conjunction with him, but you are (in regard of his ſpecial and tender affection) as**Zech. 2.8.Zech 2:8 the apple of his cye: and will he not guard the apple of his eye? He that is in this Ark muſt needs be ſafe in the greateſt deluge. The Evil of Evils is eternal condemnation: but what ſaith the Text? There is no Condemnation to them who are in Chriſt Jeſus. How can they periſh who are one with Chriſt? will he ſuffer perſons ſo united to him, to be miſerable? ſo long as 'tis well with the Head, ſhall it not be well with the Members alſo? In the Body Natural, the Head may be ſafe and yet ſome of the Members may periſh; but in the Body Myſtical, 'tis otherwiſe: where all the members are ſafe in the head, and as ſafe as the head it ſelf. O Believers! you may with courage look the greateſt dangers, evils in the face; as knowing, that none of them ſhall ever reach you, much to hurt you, becauſe you are ſo ſtrongly engarriſon'd in Chriſt. (But more of this in the laſt branch of Comfort).

Chriſt ſympathizes with thoſe who are in him.3. Are you in Chriſt Jeſus? Here's Comfort for you, Ʋpon your union with him, he ſympathizes with you in all your afflictions, and looks upon all done to you as done to himſelf. I ſay, Chriſt ſympathizes with you in all your afflictions; for he's a ſympathizing, compaſſionate, tender-hearted Saviour, (as you read Heb. 4.15. Heb. 5.2). As there is, by virtue of the Ʋnion, a mutual ſympathy betwixt the Head and the Members, the Husband and the Wife; ſo 'tis here 'twixt Chriſt and you: **Iſa. 63.9.Isa 63:9in all your afflictions he is afflicted. He that**Iſa. 53.4.Isa 53:4 bore your griefs when he was on earth (really and properly), he bears them ſtill, now he is in heaven, (in a way of ſympathy). Further, I add he hath a tender ſenſe of what is done to you, and looks upon it as done to himſelf: and no wonder, ſince he and you are but One. He that touches you, touches the apple of his eye, Zech. 2.8.**Sic vocem pedis ſuſcipit Lingua; clamat, calcas me, in membris Chriſti Chriſtus eſt. Auguſt. in Pſ. 30.Ps 30 Saul, Saul, why perſecuteſt me? Act. 9.4. When the Saint is perſecuted, Chriſt himſelf in him is perſecuted. As if any kindneſs or love be ſhown to Believers, Chriſt looks upon it as done to himſelf; Matth. 25.40. Inaſmuch as ye have done it unto one of the leaſt of theſe my Brethren, ye have done it to me: So if any unkindneſs be ſhown to them, Chriſt looks upon it as done to himſelf. O that Enemies would be quiet, and let God's people alone, and p. 81fear to wrong or injure them! for they are ſo united to Chriſt, ſo incorporated with him, that they who ſtrike at them do through them ſtrike at Chriſt himſelf.

Will certainly ſupply them in all their wants.4. Are you in Chriſt? He will then moſt certainly ſupply you in all your wants. In temporal wants, fear not Chriſt will provide: will he ſuffer that body to ſtarve which he hath united to himſelf? You are full of anxious thoughts what ye ſhall eat and drink, what ye ſhall put on; Chriſt would have you**Matth. 6.26.Matt 6:26 take no thought about theſe things: your bodies being in union with him, he'le look after them, ſo that they ſhall not want what is neceſiary. O Believer! hath Chriſt thus admirably joyn'd thee to himſelf, and will he deny thee a little meat, and drink, and cloathing? And then as to ſpiritual wants, in thoſe Chriſt will ſupply too: Every member in the body from this head ſhall receive that grace, life, ſtrength, that is proper for it. The root ſupplies every branch with what it needs; Chriſt will do the ſame to every believing Soul: and this is part of that foreign, that ſupply of the Spirit, which you read of Phil. 1.19. This union is operative and communicative: if thou beeſt in Chriſt, thou ſhalt moſt ſurely have from him**Rom. 12.3.Rom 12:3 that meaſure of Grace and Comfort, which he ſees beſt for thee. Every Lamp in the Golden-candleſtick was ſupplied from the two Olives Zec. 4.12. and ſo every particular member of Chriſt, is and ſhall (as need requires) be ſupplied from him. The Apoſtle tells us 1 Tim. 5.8. If any provide not for his own, and eſpecially for thoſe of his own houſe, he hath denied the faith: You are Chriſt's**Joh. 13.1.John 13:1 own, of his houſe and kindred, nearly related to him, nay members of himſelf; and therefore certainly he will provide for you. And that he will do in all your concerns, whether outward or inward: that look as you muſt**1 Cor. 6.20.1 Cor 6:20 glorifie God, in you body, and in your ſpirit, for both are Gods; ſo Chriſt will ſupply you in your bodies, in your ſpirits, for both are his.

Death ſhall not hurt them.5. Are you in Chriſt? then you have no reaſon to be afraid of Death: Though it be**Job 18.4.Job 18:4 the King of terrours, of all terribles the moſt terrible, yet as to you there's no cauſe of fear; why? becauſe it can never diſſolve the union that is betwixt Chriſt and you; and ſo long as that abides, death can never do you much hurt. Hear me thou ſincere Chriſtian! do'ſt thou live? thou art in Chriſt; do'ſt thou dye? thou art in Chriſt; neither life nor death therefore ſhall be hurtful to thee: Nay, 'tis ſo far from that, that death it ſelf ſhall be thy advantage; To me to live is Chriſt, and to dye is gain, Phil 1.21. You read of dying in the Lord Rev. 14.13. of ſleeping in Jeſus 1 Theſ. 4.14. the Saints dye, their bodies are thrown into the p. 82grave (that vaſt repoſitory), yet there they are united to Chriſt; yea, their very duſt is ſo. This Death cuts aſunder all other knots, but it cannot do ſo to the myſtical knot; it diſſolves the union 'twixt ſoul and body, 'twixt husband and wife, &c. but it ſhall never diſſolve the union betwixt Chriſt and the believing Soul. When the body of a Child of God ſhall be no better than a rotten carkaſs, Chriſt will ſay, O yet this very carkaſs is precious to me, for 'tis in union with me!**Pſal. 102.14.Ps 102:14 David ſpeaks of the Saints favouring the duſt of Zion; the very duſt of dead Believers is valued by Chriſt, inſomuch that he will not loſe the leaſt atome of it.

They ſhall certainly riſe again.6. Are you in Chriſt? Here's matter of Comfort as to the certainty of an happy reſurrection. Your bodies may be lock'd up in the grave for a time, but Chriſt (who hath the key of the grave) they being united to him, will certainly open it and take them out: he will raiſe them up again, and that with advantage too, for they ſhall then**Phil. 3.21.Phil 3:21 be faſhioned like to his own glorious body. The head is riſen, and the members ſhall riſe alſo, by virtue of the union that is betwixt them: Quod praeceſſit in capite, ſequetur in corpore (as Auſtine ſpeaks). 1 Cor. 15.20. Now is Chriſt riſen from the dead, and become the firſt fruits of them that ſleep: Rom. 8.11. If the Spirit of him that raiſed up Jeſus from the dead dwell in you, he that raiſed up Chriſt from the dead, ſhall alſo quicken your mortal bodies, by his Spirit that dwelleth in you. So Joh. 6.54. Whoſo eateth my fleſh, and drinketh my blood, hath eternal life, and I will raiſe him up at the laſt day. And this is not to be limited to a bare reſurrection, there is more in it than ſo; for**Dan. 12.2. 1 Cor. 15.22.Dan 12:21 Cor 15:22 all ſhall ariſe, the reſurrection ſhall be general and univerſal: But yet there will be a vaſt difference in it; 'twill be an happy reſurrection to them who are in Chriſt, but a dreadful reſurrection to others. The wicked ſhall be raiſed by Chriſt as a judge, in order to their tryal and the paſſing of the ſentence of death upon them; but the Saints ſhall be raiſed by Chriſt as an head, virtute unionis, in order to the receiving of the bleſſed ſentence of life. Joh. 5.28, 29. Marvel not at this: for the hour is coming, in the which all that are in the graves ſhall hear his voice, and ſhall come forth, they that have done good, unto the reſurrection of life, and they that have done evil, unto the reſurrection of damnation. How ſhould Believers rejoyce in this!

Great is the love of the Father to them.7. Are you in Chriſt? then great is the Fathers love to you: Take Believers as they are in themſelves, the Father greatly loves them; but now as they are in Chriſt, and made one with him, there's an additional love, an higher love belonging to them from the Father; p. 83becauſe they are ſo near to his own Son. Therefore (upon this union) God loves them with the ſame love, wherewith he loves Jeſus Chriſt himſelf: Joh. 17.23. I in them, and thou in me, &c. that the world may know that thou haſt ſent me; [and haſt loved them as thou haſt loved me]. O Believers what a love hath the Father for you upon this! And Chriſt's own love too is very great to you; for you are his fleſh, and **Eph. 5.29, 30.Eph 5:29Eph 5:30no man ever hated his own fleſh: yea, he told his Diſciples,**Joh. 15.9.John 15:9 As my Father hath loved me, ſo have I loved you. So near an union muſt needs be accompanied with a very dear affection: 'tis not always ſo with us, but as to Chriſt, the ſtrength of the affection from him ſhall always be anſwerable to the nearneſs of the union with him.

They ſhall perſevere.8. Are you in Chriſt Jeſus? Here's Comfort as to your perſeverance, ſtability, and fixedneſs in the ſtate of grace. This (upon which all depends) a Child of God may be fully aſſured of; for will Chriſt loſe a member? a part of himſelf? ſhall one united to him finally and totally fall away from him? no, that ſhall not be. So long as the union is firm and indiſſoluble, do not fear, (I ſpeak not againſt the duty of fear but the ſin of fear). 'Tis not here in and out, in to day and out to morrow; but 'tis once in Chriſt and ever in Chriſt: there's your ſafety. Indeed the Saints ſtand firm upon ſeveral great foundations, (as the Fathers election, the**Heb. 6.17.Heb 6:17 immutability of his council, the tenour of the Covenant, &c.) but this alſo muſt be taken in, their inſeperable union with Chriſt. You are not only in Chriſt's hands (out of which none ſhall pluck you Joh. 10.28.) but you are in Chriſt as your head, and who ſhall be able to ſever the members from this head? If Chriſt ſhould loſe a member, he would be imperfect as an head: you are**Eph. 1.23.Eph 1:23 his fulneſs (as hath been ſaid), now he will be Chriſtus plenus, a full Chriſt, (as**Aug. in Pſ. 36.Ps 36 he ſpeaks); which he would not be, if any of his members ſhould be taken away from him. If he might loſe one, he might then loſe another and another, and ſo he would be ſure of none. O your life is hid with Chriſt in God Col. 3.3. therefore 'tis ſure and ſafe. Take the Saints apart from Chriſt, the ſtrongeſt could not ſtand; take them as joyned and united to him, the weakeſt ſhall not fall. When the firſt Adam was our head our condition was mutable, in him we ſtood upon very ſlippery ground; but now when Chriſt is our head, we-ſtand faſt and firm,**Pſal. 125.1.Ps 125:1 even as mount Zion never to be removed. 'Tis but the ſame Grace now, which we ſhould have had upon our firſt creation, (I ſpeak of the kind not of the degree); yet 'tis not amiſſible as that was, becauſe of our union with another head.

p. 84God will hear their Prayers.9. Are you in Chriſt? this aſſures you of the audience of your Prayers: If ye abide in me (ſaith Chriſt), ye ſhall ask what ye will, and it ſhall be done unto you… What an incouraging word is this! God will grant your requeſts for the love he bears you upon other accounts; but (to be ſure) he will do this for you, you being under ſuch a near conjunction to the Son of his Love.

Ʋnion and Communion go together.10. Are you in Chriſt? know then that Ʋnion and Communion go together: and is not this full of comfort? As all communion is founded upon union, ſo all union terminates in communion; and the cloſer is the union, the fuller is the communion. Union with Chriſt is a very enriching thing; it intereſts a perſon in all that Chriſt is or hath; this is that fellowſhip of the Son to which the Saints are called 1 Cor. 1.9. You being in Chriſt, his Perſon is yours: you are his, and he is yours. My beloved is mine, and I am his, Cant. 2.16. Upon the Covenant relation God is yours, upon the Myſtical Ʋnion Chriſt is yours. You being in Chriſt, all his Attributes are yours: his wiſdome yours to guide you, his power yours to protect you, his mercy yours to pity you, his All ſufficiency yours to ſupply you, (and ſo in the reſt). As the Father in the Goſpel once ſaid to his Son, **Luk. 15.31.Luke 15:31Son thou art ever with me, and all that I have is thine; ſo ſaith Chriſt to the believing Soul, thou art ever in me, all that I am or have is thine. Being in Chriſt, you ſhare with him in all his Offices; hence you are Kings and(a)(a)Omnes Chriſtiani ſant Sacerdotes, quia membra unius Sacerdotis. Auguſt. de Civ. De…. lib. 20. cap▪ 10. Prieſts as he is (in a ſpiritual and myſtical notion): Rev. 1.6. And hath made us Kings and Prieſts unto God. &c. 1 Pet. 2.5. Saints are ſtiled an holy Prieſthood, and (v. 9.) a royal Prieſthood. Being in Chriſt, you bear his name (as hath been ſhown), and you partake with him in his high Relations and Dignities: he's a Son of God, ſo are you; Joh. 20.17. I aſcend to my Father, and your Father; he's heir of all things Heb. 1.2. you joynt heirs with him, Rom. 8.17. Being in Chriſt, all his Merit is yours: his ſufferings,(b)(b)Caput & membra ſunt quaſi una perſona myſtica, & ideo ſatisfactio Chriſti ad omnes fideles pertinet ſicut ad ſu… membra. Aquin. 3. p. Q…. 49. Art 1. ſatisfaction are as much to your advantage, as if you had ſuffered and ſatisfied in your own perſons. You being in Chriſt, all the(c)(c)Unio haec eſt ſpiritualis illa relatio hominum ad Perſonam Chriſti, quâ jus acquirunt ad omnes illas benedictiones quae ad ipſo praeparantur. Ames. medul, lib 1. cap. 26. fect. 2. Fides purè docenda eſt, quod per eum ſic conglutineris, ut ex te & Chriſto fiat quaſi una Perſona, quae non poſſit ſegregari; ut cum fiduciâ dicere poſſis ego ſum Chriſtus, (h. e.) Chriſti juſtitia, victoria, vita, eſt mea; & viciſſim Chriſtus dicat, Ego ſum ille peccator, (h. e.) ejus peccata & mors mea ſunt, quia adhaeret mihi & ego illi, conjuncti enim ſumus per fidem in unam carnem & os. Luther. Homo cum fiduciâ poſſit gloriari in Chriſto, & dicere, meum eſt quod Chriſtus vixit, egit, dixit, paſſus eſt, mortuns eſt, non ſecus quam ſi ego illa vixiſſem, egiſſem, dixiſſem, paſſus eſſem, mortuus eſſem; ſicut ſponſus habet omnia quae ſunt ſponſae, & ſponſa habet omnia quae ſunt ſponſi, &c. Idem. bleſſings, priviledges, which he hath purchaſed p. 85are yours; as juſtification, atonement, adoption, acceſs to God, &c. You being in Chriſt, that very glory which he hath, is yours: (ſee Rev. 3.2…. Joh. 17.24. Luk. 22.29). You being in Chriſt, all the promiſes in him are Yea, and Amen to you, 2 Cor. 1.20. Gal. 3.29. You being in Chriſt, all his victories and triumphs over enemies are yours: Rev 2.26, 27. Upon Union with Chriſt, you have Ʋnion too with the**See Sedgw. on the Covenant. p. 208. Father and the Holy Ghoſt. In a word, you being Chriſt's, all is yours, 1 Cor. 3.21. and what can be ſaid further? Is not all this enough for your comfort? Here's bleſſed communion flowing from a bleſſed union; here's partaking indeed of the fatneſs of the Olive, upon your being ingrafted into it, (as 'tis Rom. 11.17.)

Ʋnion ſecures from Condemnation.11. Are you in Chriſt? then 'tis no condemnation: (ſo the Text expreſly tells you). O what a ground of rejoycing is exemption from condemnation! what can be ſweet to him who is obnoxious to it? what can be bitter to him who is ſecur'd againſt it? this is the happineſs of all in Chriſt. Poor Chriſtleſs Souls are condemned over and over; Law, and Goſpel, and Conſcience, and (which is worſt of all) the great God condemns them; but 'tis not ſo with you who are in Chriſt; to you 'tis no condemnation. You are juſtified here, and ſhall be ſolemnly, publickly, declared to be ſo at the great day. You are in Chriſt…, not only as the members in the head (which is your Myſtical Ʋnion), but as the Debtor in the Surety (which is your Legal Ʋnion). Chriſt's payment and ſatisfaction is yours, and God will not fall upon him and you too for payment. The Wife under covert is not liable to an arreſt or action at Law, but all muſt fall upon her Husband: You being married to Chriſt, this ſuperſedes the proceſs of the Law againſt you; if it be not fully ſatisfied, it muſt ſeek its reparation at the hands of your ſpiritual Husband, Chriſt himſelf: as to any condemnatory charge it cannot fall upon you. Amongſt all the damned in Hell there's not one in Chriſt to be found; that's no place for ſuch as are limbs of him. And (to ſhut up all) upon this Ʋnion 'tis not onelyonly No condemnation, but 'tis alſo certain ſalvation; 1 Joh. 5.12. He that hath the Son, hath life. Joh. 14.19. Becauſe I live, ye ſhall live alſo Chriſt the Head is in Heaven, and where he is, there he will have his Members alſo; this is his great requeſt to his Father Joh. 17.24. Where 'tis Ʋnion it ſhall be Viſion; in Chriſt here and with Chriſt hereafter, are inſeparable; a Chriſt in you is a ſufficient ground for the hope of glory; Col. 1.27. Chriſt in you, the hope of glory. You therefore who are in Chriſt, ſhould highly comfort your ſelues with theſe things.

p. 86I would deſire ſuch not to put from them theſe Cordials; as if they were not proper for them, becauſe of the weakneſs of their graces, the imperfections of their duties, the meaneſs of their perſons, (or upon any other diſcouragement of this nature). Art thou a Believer? be thou never ſo weak, yet thou art in Chriſt: thou art low in grace, in gifts, in thy outward condition; yet thou art in Chriſt. The meaneſt member in the body is united to the head, as well as that which is the higheſt; and ſo 'tis here. Though the eye was weak which look'd upon the brazen Serpent, yet it looking thereupon there was healing for all that: The weakeſt faith is healing faith; and 'tis ſo, not only becauſe it takes a view of Chriſt, but alſo becauſe it knits to Chriſt. O Chriſtian! Faiths uniting virtue doth not depend upon its ſtrength, but upon its ſincerity: the very minimum quod ſic is enough to put thee into Chriſt; therefore be not diſcouraged becauſe thy faith is ſo weak and low. And for thy outward condition, that's nothing at all to the ſtate or priviledge; the poor are in Chriſt as well as the rich, the ignoble as well as the noble: He doth not chooſe his members by any external conſiderations. If Grace be in thy heart, though thou art very mean in thy outward ſtate, haſt ſcarce bread to put into thy belly or rags upon thy body, Chriſt is not**Heb. 2.11.Heb 2:11 aſhamed to own thee as one of his Members and Brethren.

Let this ſuffice for the opening of the Subjects of the Priviledge, (ſo far forth as they are deſcribed by their Ʋnion); There is no Condemnation [to them which are in Chriſt Jeſus].