The Mystical Union of Believers with Christ, Treatise · Chapter 1
CHAP. 1. The Context opened, the Text explained, and the Point of Doctrine deduced.
IT hath been well obſerved in the caſe of Moral Prudence, that many never attained to be wiſe indeed, becauſe hindred in the purſuit by an over-weaning conceit of their own Wiſdom. Multi ad ſapientiam perveniſſent, niſi putâſſent ſe pirveniſſe. Sen.The like may be truly ſaid of the favor of God, and the Kingdom of Heaven; Multitudes have fallen ſhort of eternal Life, by an over-confident opinion of their intereſt in it. Preſumption of finding Mercy with the Lord, is one of the principal ſnares of the. Devil, Qui jugum ſuſcipiunt Diaboli, Diabolus eos delectat & d…ipit, ne diſcedant à malo impii uſque ad mortem ſuam.whereby ſinners are held faſt in their impenitence. This preſumption for the moſt part, is wont to ſpring from a twofold Fountain.
1. Ignorance and miſapprehenſion of the mercy of God.
2. Miſapplication of the death and righteouſneſs of Christ.
I ſhall endeavor, through Divine aſſiſtance, to contribute a little help againſt the ſpreading of this evil, and towards the drying up of theſe poyſonous Fountains, which have cauſed the death and ruine of many thouſand Souls. This I ſhall do, 1. By Shewing the neceſſity of the Mediation and Righteouſneſs of Chriſt, Satan is not willing to deal roughly with the unregenerate, if he could chuſe, for he ſtands ever in moſt danger of loſing them, when he carrieth himſelf towards them in ſo hard a faſhion: Wherefore he rather flatters and fawns; endeavoring to rock them aſleep ſtill, if he can, in the Cradle of ſecurity and preſumption. Whately's New Birth.to procure ſaving Grace for loſt ſinners. 2. By diſcovering the like abſolute neceſſity of our Union with Chriſt, in order to partaking of that righteouſneſs, and receiving the grace which he hath purchaſed thereby. Both theſe are fully compriſed in the Text. I ſhall only touch occaſionally upon the firſt, as it will fall in the way of my inſiſting deſignedly upon the latter.
This portion of Scripture (which I have choſen as the baſis or ſubject of the following Meditations) may not unfitly be ſtiled An Abſtractor Epitome of the Goſpel of Chriſt, whereby life and immortality is brought to light; wherein the way is revealed for reſtoring fallen ſinners to their primitive happineſs, or conducting ſouls to everlaſting bliſs. God hath graciouſly pleaſed to declare this way by the Scriptures, and to leave it upon record in the Word of the Goſpel; and here we have the ſubſtance or ſummary of that Record, viz. That God is the giver of eternal Life, and that this life is in his Son, &c.
If you examine the connexion or dependance, which the words of the Text have with and upon the foregoing paſſages of the Chapter; You will evidently find, our Apoſtle is herein giving a ſuccinct account of the great foundation-truths, which are propoſed to be the object of a Chriſtians Faith, by cloſing with which we do eminently and ſignaly advance the glory of God, and by disbelieving whereof, we are ſaid to make him a lyar. Our faith is to be built upon the word of the Lord, to be bottomed upon the Record which God hath given concerning his Son: And this (ſaith the Apoſtle) is the Record, That God hath given us eternal Life, &c.
The better to clear this coherence, and ſo the genuine import and ſcope of theſe words; let us a little caſt our eyes back upon the context, or the verſe immediately preceding the Text: wherein we may note two things.
1. The nature and excellency of the grace of faith, or believing on Chriſt, ver. 10. former part, He that believeth on the Son, hath the witneſs in himſelf.
1. For the nature of Faith, it is a believing on the Son; ſo it is uſually ſet forth in the dialect of the Holy Ghoſt, Act. 16.31. Believe on the Lord Jeſus Chriſt, and thou ſhalt be ſaved and thine houſe. Joh. 3.36. He that believeth on the Son, hath everlaſting life. This is the ſaving act of Faith which will bring a ſoul to Heaven, a believing on the Son. And therefore I might touch by the way, on that common diſtinction as uſeful to be conſidered; that there is a threefold act of Faith, or three waies of Believing in reference unto Chriſt.
There is a believing,
1. That Jeſus is the Chriſt.Credere Chriſtum. Christo. In Chriſtum
2. Jeſus Chriſt.
3. On the Lord Jeſus Chriſt.
1. There is a believing that Jeſus is the Chriſt; an aſſent unto the truth of this principle, that he who was born of the Virgin Mary, is the true Meſſiah and Mediator, ſent of God to be the Saviour of Mankind: So the very Devils believe. As they know there is one God, ſo they acknowledg this principle, that Jeſus is the Son of God, and the only Redeemer of loſt ſinners. Hence it is that they are ſo unwearied in their endeavors, to hinder poor ſouls in cloſing with Chriſt; and that they labour by all manner of falſe ſuggeſtions to draw their affections from the Lord Jeſus, Mark 1.24. The unclean ſpirit cried out, Let us alone thou Jeſus of Nazareth, I know thee who thou art, the Holy one of God. And that herein the Father of lies ſpake the very truth, you will find by the teſtimony of the Spirit of God himſelf, v. 34. He caſt out many Devils, and ſuffered not the Devils to ſpeak, becauſe they knew him.
2. There is a Believing Jeſus Chriſt, i.e. a ſubſcribing to the truth of the Doctrines that he delivered, which are contained in the Scriptures, the Word of Chriſt, and Preached by Miniſters of the Goſpel in his name. Thus a Simon Magus may believe, he may own the verity of Chriſts Word, though in the gall of bitterneſs and in the bond of iniquity, Acts 8.12, 13. When they believed Philip Preaching the things concerning the Kingdom of God, and the Name of Jeſus Chriſt, then Simon himſelf believed alſo. Thus Nicodemus believed, before he was inſtructed in the neceſſity, or acquainted with the grace of regeneration: he was convinced by the Miracles wrought by Chriſt, that he was a teacher ſent of God; and conſequently, that the Doctrines which he taught, were the truths of God, Joh. 3.2. As a carnal perſon who never taſted of ſaving grace, may have much knowledg in his underſtanding of the will of Chriſt; ſo he may be under ſuch convictions upon his judgment, as in a ſort to approve the Word of Chriſt, Rom 2.17.18.
3. But laſtly, there is a believing on the Lord Jeſus. When a man is ſo powerfully convinced of the evil of ſin, and his own obnoxiouſneſs to the wrath of God; and the heart ſo fully perſwaded of the excellency of Chriſt, and the ſufficiency of his Righteouſneſs; together with the utter inſufficiency of all other wayes of deliverance; that thereupon he doth actually cloſe with Chriſt upon Goſpel terms, and make application to him, caſting himſelf upon the Son of God for Salvation, and renouncing all things for the enjoyment of him. Although believing on Chriſt doth not alwayes ſignify a ſaving faith (as, ſee Joh. 2.23) yet for the moſt part it doth; and ſo may fitly be made uſe of, by way of diſtinction. It being obſerved by ſome, that foreign is a phraſe peculiar to the Holy Ghoſt, and not uſed by prophane Authors.This is the ſaving act of Faith, A believing on, or in the Son. Joh. 11.25, 26. He that believeth in me, though he were dead, yet he ſhall live; and whoſoever liveth and believeth in me, ſhall never dye. For mark it Sirs, that aſſent of the Judgment unto the great truths of the Goſpel, which is required of the Lord, and is well pleaſing in his ſight, is not a bare naked, lifeleſs aſſent; but a compounded and operative aſſent; ſuch as doth ingage the heart to comply with thoſe truths, and brings the whole Soul in ſubjection unto them, Rom. 10.10. With the heart man believeth unto righteouſneſs.
Thats for the nature of Faith, It is a believing on the Son.
2. For the excellency and preciouſneſs of thus believing; He that doth ſo, hath the witneſs in himſelf] i.e. in his own Soul and Spirit and Conſcience. He hath it graven upon the very tables of his heart. But what is this witneſs which a Believer hath in himſelf? Anſw. You may underſtand it either of theſe three waies.
1. In relation to his ſpiritual ſtate. He hath a fundamental evidence that he is a child of God, and in covenant with him; here is ſufficient matter, if rightly improved, whereupon to raiſe a teſtimony of this thing. It is faith which brings a man under the favor of God, and the act of believing is a ſure token that the perſon is endowed with the grace or habit of Faith. Spiritual actions, as they muſt proceed from a Divine principle, ſo they are evidences of that principle from whence they do proceed. 1 Joh. 5.1. Whoſoever believeth that Jeſus is the Chriſt (not with a bare aſſent of the Judgment, but he that believeth it with the heart, as before *When a particular duty is produced as an evidence of a ſtate of Salvation, or hath a promiſe of grace and mercy annexed to it; it ought alwayes to be underſtood of a ſincere ſpiritual and Evangelical diſcharge of that duty. Compare Matt 7.7. Hoſ 5.6. with Jer. 29.12, 13. So Joel 2.32. Prov. 1.28 with Pſal. 145.18.) is born of God. That is an undoubted evidence of his regeneration; for how could the heart of a ſinn r bring forth ſuch fruit, unleſs there were the …oot of grace planted in the heart?
2. It may be meant in reference to the Doctrines of the Goſpel, He hath the Witneſs himſelf,] that is, he is able to ſeal to thoſe t uths experimentally, from the work they have had upon his own Conſcience, and the effects wrought by them in his own ſoul. He hath not only heard by report of the awakening, convincing, and converting power of the Goſpel (which are a ſtrong witneſs of its divine original and authority) but this witneſs he hath within himſelf, as having felt that efficacy. So that he can ſay to the Miniſters, as the men of Sychar to the woman, Joh. 4.42. Now we believe, not becauſe of your reports, for we have found it our ſelves to be a divine doctrine, becauſe it hath ſubdued our hearts, and wrought mightily upon our ſpirits. Or as the ſtranger that commeth into the Church Aſſembly, upon whom the Word is quick and powerful, and ſharp as a two edged ſword, piercing into his boſom and diſcovering the ſecrets of his heart; O ſaith he, God is in you of a truth; ſurely this is none other than the Word of the Lord of Hoſts, 1 Cor. 14.24, 25. The Arguments produced by the Miniſter are a witneſs without him, and the energy of the Word upon his heart is a witneſs within him.
3. Or thirdly, You may underſtand it metonymically; the witneſs for the perſon witneſſing, q.d. He that believeth, hath the Spirit of grace and holineſs conferred upon him; He is made partaker of the Holy Ghoſt, whoſe work it is to bear witneſs unto Jeſus, No man out of ſincere aff ction and true faith, can profeſs that Chriſt is the Lord, but by the inſtinct of the Holy Ghoſt. Engl. Annot. in loc.and without whom they could never believe in Jeſus, 1 Cor. 12, 3. No man can ſay that Jeſus is the Lord, but by the Holy Ghoſt; that is, no man can ſpeak it ſpiritually from the heart as he ought to ſpeak it, ſo as to ſubſcribe to this principle, that Jeſus is the Lord, and to ſubmit to his Lordſhip and Government, but by the Holy Ghoſt.
Thats the firſt thing I would note in the context, The nature and excellency of believing.
2. We have the ſinfulneſs of the ſin of unbelief, the horrid and heinous nature thereof. It doth implicitely charge the God of truth with falſhood, and virtually impeach him as a lyar, v. 10. latter part, He that believeth not God, hath made him a lyar, becauſe he believeth not the Record that God hath given of his Son.
How doth unbelief make God a lyar?
Anſw. 1. Not by the contamination or pollution of the divine nature; as if the Lord contracted any defilement thereby. He cannot be tempted to ſin, nor tainted with ſin, Jam. 1.13. The bleſſed Angels are not tainted with pollution, but the nature of God cannot be tainted, he is infinitely out of the reach of it. Unbelief doth not take from the truth of Gods promiſe, but puts a bar in the Way of our receiving the mercy promiſed, 2 Tim. 2.13. If we believe not, yet he abideth faithful, he cannot deny himſelf. And mark what the ſame Apoſtle ſaith, Rom. 3.3, 4. What if ſome do not believe, ſhall their unbelief make the faith of God of none effect? God forbid, q. d. Let not ſuch a curſed thought enter into your hearts; it cannot be, but the faith of God [that is, the faithfulneſs of God] as to his word and promiſe, muſt abide firm and immutable to ſuch as have an intereſt therein. We make our fellow ſervants oftentimes ſinners by real infection, when the guilt is ſpread into their ſouls, being ſeduced by us, and made partakers with us; but God is holy, holy, holy, Iſa. 6.3. infinitely holy, unchangeably holy, capable of nothing but holineſs. Our unbelief doth not hurt him but our ſelves, Job 35.6.
2. But it makes God a lyar in a way of calumniation or detraction. Unbelievers do really and conſequentially (though unjuſtly) charge God with this imperfection. They ſay in their hearts, the Lord is not a God of truth: For did they own the truth of God, they would undoubtedly ſubſcribe to his word. By queſtioning the matter witneſſed, we impute falſhood to the perſon witneſſing; Tantum valet testimonium, quantum auctoritas teſtantis.and this is the very nature of unbelief. As it is the damning ſin that locketh up a man under the guilt of all his tranſgreſſions, ſo it is an exceeding heinous and ſinful ſin, it carrieth a kind of blaſphemy in the bowels of it; it maketh as if God were a lyar. As by believing we ſeal to the truth of God, Joh. 3.33. Non quod dei fidem labefactet corum impietas: ſed quod▪ per eos non ſtat, quin iſſum arguant vanitatis. Calv.So by unbelief we do in effect lay falſhood to his charge. O the deſperate wickedneſs of mans heart! O the horrid abomination of this great ungodlineſs! and the wonderful patience of God towards unbelieving ſinners!
Thats the ſecond thing to be noted, The ſinfulneſs of the ſin of unbelief.
3. Now the Text is brought in as a Specification of that Record, which is propounded as the object matter of our faith, and in reference to which, unbelievers do aſperſe and calumniate the God of Heaven as a lyar. They will not acquieſs in the dictates of the Scripture, they call in queſtion the record that God hath left concerning his Son. And if it be demanded what this record is, or what ſpecial matter it doth contain? The Apoſtle informeth you in the ſubſequent verſes; This is the record, that God hath given us eternal Life, and this life is in his Son: He that hath the Son hath life, and he that hath not the Son hath not life.
Which words are a Compendium of the Chriſtians Charter: An abbreviature of the great deed of gift, or conveyance, which God hath made of eternal glory and bleſſedneſs unto the children of men: the record which he hath left touching the way of ſalvation. Wherein you have obſervable, for the diſtribution of the words, theſe four parts.
1. The mercy provided, or the bleſſing conveyed, that is, eternal life.] What are we to underſtand by eternal Life in this place? Vita aeterna ſumitur. 1. Propriè pro beato electorum ſtatu poſt hanc vitam. 2. Impropriè ſeu Metonymicè pro viâ ſeu medio perveniendi ad vitam aeternam. Ravan.I anſwer, 1. Expreſly, and primarily, the enjoyment of God in heaven; the bleſſed Viſion and fruition of the Lord in glory: the Rivers of pleaſures that are at his right hand for ever: the reward of the Inheritance, commonly ſet forth by this expreſſion, eternal Life, Rom. 6.22. Galat. 6.8. 2. Virtually, and ſecondarily, all ſorts of ſpiritual bleſſings, that have a tendency to glory, and are required to fit us for the poſſeſſion thereof: that is to ſay, grace and holineſs, pardon of ſin and reconciliation with the Almighty; the ſupplies of the Spirit for doing the will of God, and ability to perſevere in that way unto the end. Theſe are all included in this expreſſion of eternal Life: for they are the firſt fruits and beginnings of it. As glory is but grace in its ripeneſs and perfection, ſo grace is glory in the bud and bloſſom: And therefore our Saviour calleth the knowledge of God, eternal Life, Joh. 17.2, 3. This is life eternal, to know thee the only trus God, and Jeſus Chriſt whom thou haſt ſent: that is, This is the foretaſt of eternal Life, the way to it, an earneſt peny in order to the full poſſeſſion; it is none other than the gate of heaven.
Thus you are to underſtand it here, in the full extent and latitude of the expreſſion: as it comprehends the ſaving mercies conferred upon the Saints on the earth, as well as the crown of Righteouſneſs to be enjoyed in heaven: For in the covenant of Peace (whereof the Text is an abbreviation) God hath made proviſion for the one, as well as the other. He hath not only given Salvation, if men are ſanctified and repent: but hath provided for the ſanctification and repentance of his Elect, that they may be ſaved, Pſal. 73.24. Thou ſhalt guide me with thy counſel, and afterwards receive me to glory. And accordingly Chriſt the Mediator hath made his purchaſe; he hath not only bought an inheritance to be given to the Saints: but for the Elect of God he hath procured Saintſhip, and all the appendices thereof, that they may be partakers of that inheritance, Tit. 3.5, 6, 7.
That's the firſt thing in the Text, The mercy provided, or the bleſſing conveyed.
2. You have the Original or Well-ſpring of this mercy; the fountain of this Bleſſing, whence it is derived: why, from the free grace and pleaſure of the Lord; it is his gift. It is not merited and deſerved by us, but freely and graciouſly beſtowed upon us: This is the record, that God hath given us eternal Life.]
Herein it differs from the reward of ungodlineſs; that is the natural product of our ſins, but this is not the purchaſe of our bolineſs; that is juſtly merited, but this mercifully given: as the Apoſtle obſerveth, Rom. 6.23. The wages of ſin is death: but the gift of God is eternal life, through Jeſus Chriſt our Lord. Wherein the holy Ghoſt ſpeaketh, as if he did plainly intend to obviate and prevent the corrupt reaſonings of men. Will ſome be apt to argue, If the wicked by their tranſgreſſions deſerve eternal deſtruction, then a Believer by his holineſs doth merit eternal Salvation: Nay, ſaith S. Paul, here I muſt have leave to deny the conſequence; the one indeed is a wages, but the other is a gift.
We may take a view of the bleſſedneſs, or ſalvation of the Saints, in a fourfold period: and in each of them (in reſpect to us) it is of grace. God hath given us eternal Life.
In the
1. Purpoſe of the Father.
2. Promiſe of the Goſpel.
3. Purchaſe of the death of Chriſt.
4. Reſpect of our intereſt therein.
1. In the eternal counſel and purpoſe of the Father: As he determined and fore-ordained to bring ſons to glory, ſo it muſt of neceſſity be of grace and love. Who hath firſt given to him, and it ſhall be recompenſed? What could move the Lord to deſign compaſſion for ſome, and to paſs by others of the ſame nature with them, of greater parts and dignity, and in higher place, as to worldly honours and accompliſhments? To appoint an handful in compariſon unto bliſs and glory, to ſet them apart for himſelf; and to leave the reſt of mankind in their undone condition? Surely it was only becauſe it ſeemed good in his ſight: and therefore it is called election of grace, Rom. 11.5, 6. There is a remnant, according to the election of grace: and if by grace, then it is no more of works. It is aſcribed to pure mercy, nothing but mercy, Rom. 9.15, 16. For he ſaith to Moſes, I will have mercy on whom I will have mercy, and I will have compaſſion on whom I will have compaſſion. So then, it is not of him that willeth, nor of him that runneth, but of God that ſheweth mercy.
2. In the Covenant and Promiſe, which God hath made of eternal Life, and whereby it is made over to Believers. Pray, whence was the Lord induced to make ſuch a gracious Covenant, but from his own good pleaſure? It is given to us. 2 Pet. 1.4. It is true, the faithfulneſs, and, in ſome ſenſe, the righteouſneſs and juſtice of God, oblige him to fulfil the Covenant, when it is made [Nehem. 9.8.] but it was only free love that could incline him to make it, or to enter into this Covenant; and to make publication thereof, to ſome and not to others, Deut. 7.6, 7, 8. Pſal. 147.19, 20.
3. In the purchaſe of it, by the blood of Chriſt. God ſent his Son into the world upon that errand, by his obedience and ſufferings to become the Author of Salvation. And what was the motive that prevailed with the Lord to ſend him? what provocative ſtirred him up to make this Miſſion? Why, God ſo loved the world, that he gave his only begotten Son, that whoſoever believeth in him ſhould not periſh, but have everlaſting life, Joh. 3.16. He ſhut up the fallen Angels irrecoverably in the chains of darkneſs, he gave not Chriſt to take their nature upon him: but for us men, and for our Salvation, he came down from heaven: and herein God commendeth his love to us, Rom. 5.8.
4. Laſtly, eternal Life may be conſidered in reſpect of our Title to it, and intereſt therein; together with the poſſeſſion thereof: which is accompliſhed in the work of Regeneration. And whence doth this proceed? Why, it is a gift, 2 Cor. 5.5. He that hath wrought us for the ſelf ſame thing is God, who hath alſo given unto us the earneſt of his Spirit. 2 Tim. 1.9. Who hath ſaved us, and called us with an holy calling: not according to our works, but according to his own purpoſe and grace. It is God that worketh in us both to will and to do of his own good pleaſure.
That's the ſecond branch of the Text. The original of this mercy, whence it doth proceed.
3. We have the great diſpenſer of this mercy or bleſſing: into whoſe hands it is put to be dealt forth unto Believers. This is Jeſus Chriſt the Son of God; And this life is in his Son.] It is put into the hands of a Mediator, and that Mediator is none elſe but the eternally and only begotten Son of God. It is in him upon a threefold account.
1. As in the meritorious Cauſe, by whom it is procured: by whoſe death it was purchaſed. As Chriſt bought the Elect of God to be his people and ſervants; ſo he bought eternal Life to be their inheritance: Hence the Kingdom of Heaven is called the purchaſed Poſſeſſion, Eph. 1.14.
2. It is in Chriſt as in the Repreſentative, by whom poſſeſſion is taken in the name of Believers, and to their uſe. For when our Saviour entred into heaven, he was not only admitted thither upon his own account: but he took livery and ſeizin thereof, in the behalf of his people. He entered as the fore-runner: and not for himſelf only, but for us, Heb. 6.20.
3. It is in Chriſt as in the hands of a publike Officer, or Truſtee, whom God the Father hath appointed to this very purpoſe; to diſpenſe forth eternal Life, unto thoſe for whom it is prepared. For as the ſouls of men and women are bleſſed upon the account of Chriſt's righteouſneſs, ſo that bleſſing is communicated through the hands of the Lord Jeſus. He is God the Fathers high Steward, whom he imployeth in the diſtribution of his grace. He ſends him to bleſs his children, Act. 3.26. And what the Spirit doth it is in Chriſt's name, Joh. 14.26.
There's the third particular to be obſerved: The great diſpenſer of this mercy. God hath given us eternal life, and this life is in his Son.
4. Here is the manner of the conveyance of this mercy; how it is made over to us, and becometh ours: Why, by vertue of our union with Chriſt. It is given forth by the Son, to them that have the Son, and to none beſides. He that hath the Son hath life, and he that hath not the Son hath not life.
So that it is laid down or expreſſed
1. Poſitively.
2. Excluſively.
1. Poſitively, He that hath the Son hath life.] He hath it, 1. in reſpect of right and title thereto: he hath a good intereſt therein, Praeſentia gratiae atleſtatur faelicitatem futurae gloriae ſine dubio ſequuturam.it is his portion and his inheritance, to which he may warrantably lay claim; and for which he may plead as his own. 2. He hath life in the beginning and entrance thereof: he hath thoſe mercies which are certain harbingers of glory, and will end in glory. Or, 3. He hath eternal life; that is, he ſhall as undoubtedly enjoy it, as if he were already in poſſeſſion: it being an uſual form of ſpeaking, in the writings of the holy Ghoſt, to mention things future in the preſent tenſe, to note the certainty and undoubtedneſs of their futurity.
2. It is delivered Excluſively, He that hath not the Son hath not life.] that is, 1. He hath not life in reality, whatever he may have in his own conceit and apprehenſion: he may think himſelf to be ſomething, when indeed and in truth he is nothing. 2. He hath not life; that is, he is ſtark dead in ſins and treſpaſſes, he is under the wrath of God, he is ſtill an accurſed wretch. So it may be meant, by an uſual Meiwſis, whereby leſs is mentioned than is intended. 3. He hath not life, i. e. if he die in that eſtate, it will be evident that he hath it not: he will periſh ſurely, eternally, and unavoidably.
I mainly intend to handle this laſt branch of the Text. For the further clearing of which, there is one previous enquiry to be made.
Q. The Queſtion is this. What is meant by a perſons having the Son? Or, How may a man or woman be ſaid to have the Son, that he may have life?
A. For anſw. you muſt note theſe three things.
1. The way, whereby the holy Ghoſt in the Scripture doth moſt commonly ſet forth our having the Son, it is by our union with the Son, or being in him. We are ſaid to have him, by being made one with him. This is evident at the firſt to any one that is verſt in the books of the Old and New Teſtament: that having the Son is the ſame thing, for ſubſtance, with that which is frequently called our union with Chriſt, or being in Chriſt, Rom. 8.1. There is therefore now no condemnation, to them that are in Chriſt Jeſus.] i. e. to them that have him, by vertue of their union with him, 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 if you would ſee how this feeding on Chriſt doth contribute to a ſinners having eternal Life; you will find it to be, becauſe thereby he hath the Son; which is expreſſed by union with the Son, v. 56. He that eateth my fleſh and drinketh my blood, dwelleth in me, and I in him. And thus having the Son ſeemeth to be explained in the following part of this Chap. 1 Joh. 5.20. And we are in him that is true, even in his Son Jeſus Chriſt. This is the true God, and eternal life. q. d. this is the way to eternal life, hereby alone you will come to the enjoyment of it: you muſt have the Son, that is, you muſt be in him, or united to him.
2. By our union with Chriſt (which is the way whereby we are ſaid to have the Son) I underſtand all along (to ſpeak diſtinctly) the Oneneſs of a Believer with the Lord Jeſus.
You may obſerve a difference between theſe two things, viz. 1. The making of Chriſt and a Believer one. And, 2. Their being one, when they are ſo knit together. 1. foreign Unitio. foreign Unitas.There is the bringing of a ſoul unto Chriſt, and ingraffing into Chriſt. And, 2. There is the being or ſtanding of that ſoul in Chriſt, when it is ſo brought and ingraffed, 2 Cor. 5.17. If any man be in Chriſt. Now it is this latter I mean all along, by union. The term is indeed of a latitude that may comprize both of them, but I ſhall uſe it principally to denote the latter.
3. Although in the writings of the Scripture you do not meet with this numerical word of Union with Chriſt, in the very letters and ſyllables of it; yet you have plentiful mention made of the thing ſignified thereby. How often do you read of the Saints being in Chriſt? and being put into Chriſt? and expreſly in one place, you have mention of their Oneneſs with him, and with the Father, Joh. 17.21. That they may be one in us.
The words of the Text, being thus unfolded and opened, will afford us this doctrinal Point.
That in order to an intereſt in eternal life, and partaking of thoſe bleſſings which are given forth by Chriſt, in a tendency thereunto, it is of abſolute neceſſity, that we be united unto Chriſt.
If we will have life from the Son, we muſt have the Son: that is, we muſt be made one with him. No union with Jeſus, and no communication of life and ſalvation from Jeſus. For, he that hath the Son hath life, and he that hath not the Son hath not life. And therefore you ſhall find, that this is the method and order, wherein the Lord is pleaſed to conduct ſinners to happineſs: Firſt, he doth plant them into Chriſt, and then doth bleſs them in him, and through him, Chriſtus habet quod omnibus proſit; ſed ſi non bibitur, non medetur.Eph. 1.3. So that this is a point of a very momentous nature, which I would preſs on my own heart and yours: that we may periſh everlaſtingly notwithſtanding what chriſt hath done and ſuffered, except we be ingraffed into Chriſt. As life is in him, ſo our ſelves muſt be in him, that we may partake of that life. This is the priviledge which Paul did thirſt after, and for which he willingly ſuffered the loſs of all things, accounting them but dung; that he might win Chriſt, and be united unto him, or found in him: as it is, Phil. 3.8, 9.
In the proſecution and management of this practical note, and for the opening of this Myſtery and priviledge of union with the Lord Jeſus: I will caſt the matter I have to ſpeak, under ſeven general heads.
1. By way of Introduction: premiſing ſome things, that may be of uſe to lead us into the ſtudy of this Myſtery.
2. For Explication of the nature of this Union, wherein it doth conſiſt.
3. For unfolding of the way and manner, how how it is wrought and accompliſhed.
4. By way of Enquiry, into the ſignal and moſt remarkable properties of this union.
5. For Demonſtration of the indiſpenſable neceſſity of it, in order to the attainment of eternal Life.
6. I ſhall briefly touch upon the ſpecial ſimilitudes, or reſemblances which the holy Ghoſt maketh uſe of, for illuſtration of this Union.
7. Laſtly, we will cloſe up all in a particular Application; for the practical improvement of this Doctrine.