The Mystical Union of Believers with Christ, Treatise · Chapter 4

The Mystical Union of Believers with Christ · Treatise · Chapter 4

p. 55CHAP. IV. Union with Chriſt deſcribed, and the parts of the Deſcription opened.

2. HAving thus cleared our paſſage by the aforementioned diſtinction; come we now to lay down a brief deſcription of this great priviledge, or grace of Union with the Son, or having the Son: which I ſhall endeavour to explicate, in the ſeveral branches of it. Take the deſcription thus.

Union with Chriſt is that ſpecial relation, which believers have to the Lord Jeſus, as Mediator of the Covenant of Grace; ariſing from their cloſs and intimate conjunction with him: whereupon they are accounted as one with Chriſt, their ſpiritual ſtate is fundamentally p. 56changed, and the benefits of redemption are effectually applyed unto their ſouls.

In which Deſcription, that we may handle it methodically, and ſo the more underſtandingly, you have theſe five branches into which it may be divided: that need each of them a little explanation.

1. The general nature of this grace, or priviledge; It is a perſons relation to the Lord Jeſus.

2. A note of difference, whereby it is diſtinguiſhed from other relations. It is that ſpecial relation, which they have to Chriſt as Mediator.

3. The ſubjects of this Union, unto whom it doth appertain: and they are believers. It is the ſpecial relation of Believers to the Lord Jeſus.

4. The foundation of this Union whereupon it is bottomed, and whence it doth ariſe. Why, it ariſeth from their intimate conjunction with Chriſt.

5. The bleſſed conſequents that flow from it, or the great effects which are produced by it. And they are three.

1. Hereupon they are reckoned as one with Chriſt.

2. Their ſpiritual ſtate is fundamentally changed.

3. The benefits of redemption are effectually applyed.

1. The general nature of this grace or priviledge of Union with Chriſt. It is a perſons relation to the Lord Jeſus.] So (as I conceive) it may be moſt properly ſtiled: that mutual habitude or reference which is between them, or which Chriſt p. 57and his people have one to the other. Ʋnio hat eſt ſpiritualis illa relatio hominum ad Chriſtum, quâ jus acquirunt ad omn…s illas benedictiones qua in ipſo praparantur. Ameſ. med.It is called in the Text, an having the Son; and it is frequently ſet forth by a being eſpouſed or married to the Son, 2 Cor. 11.2. For I have eſpouſed you to one husband, that I may preſent you as a chaſt virgin to Christ. Rom. 7.4. That ye ſhould be married to another, even to him who is raiſed from the dead. Elſewhere it is called, A belonging to Chriſt, Mar. 9.41. And a being his, Gal. 5.24. You know, though there is a very neer conjunction, and oneneſs thereupon, between the Husband and Wife that are married together; yet it is but a relative oneneſs: their individual properties remain diſtinct, notwithſtanding. Such is this Union of a ſincere Chriſtian with the Lord Jeſus; they are contracted and married together, and ſo become united. For by ſuch umbrages taken from external things, God is pleaſed to ſet forth this high myſtery; that it may be better apprehended by us; that it may be eaſier let into our underſtandings.

Under this Head, I ſhall intreat you heedfully to mind and obſerve three things.

1. That this Union of the Saints with Chriſt, is not a transformation of either into the eſſence or ſubſtance of the other: Noſtra & ipſius [Chriſti] conjunctio nec miſcet perſonas, nee confundit ſubſtantias: Sed affectus conſociat, & confoederat voluntates.either of Chriſt into theirs, or of Believers into his eſſence. They are not ſo made one as as if there were a ſubſtantial alteration, or commixtion therein: as if their perſons or natures were ſo contempered together, p. 58as to be made up into one. A ſincere convert is one with the perſon of the Mediator, but they are not thereby made one perſon: as ſome have vented their blaſphemies, that they are Chriſted with Chriſt, and Godded with God, and ſuch like expreſſions, that would make the heart of a ſober Chriſtian to tremble, and his ears to tingle at the mention of them. This oneneſs is not to be underſtood groſly and carnally, as the Capernaites miſtook it, but in a ſpiritual ſenſe, as Chriſt himſelf doth interpret it, Joh. 6.56, 63. He that eateth my fleſh, and drinketh my blood, dwelleth in me, and I in him. How is this to be underſtood? Mark v. 63. Loquitu…, non de externo ac …ranſeunte verborum iſtorum ſonitu, ſed de ſenſu illorum: Ac ſignificat ſe non carnaliter de carnall carnis ſuae eſu, in quo vita non eſt, ſed ſpiritualiter de ſpiritus vivificatoris virtute, in qua vita eſt, loquutum eſſe. Muſcul. in loc.It is the ſpirit that quickneth, the fleſh profiteth nothing; the words that I ſpeak, they are ſpirit and life. As if he had ſaid, theſe things are to be taken in a ſpiritual ſenſe, and not after a carnal manner. Indeed it is ſo undeniably evident, that it is not to be meant of a corporal union, that I ſhall not need to inſiſt upon arguments for the confutation of ſuch uncouth notions. Chriſt and a believer are not ſo made one, but that they retain their natures diſtinct, and their perſonal properties diſtinct, notwithſtanding that union: they have different places, properties, and employments. Chriſt is corporally in heaven, the heavens muſt contain him, till the time of the reſtitutions of all things, and many of the members of his myſtical body are ſtill militant upon the face of the earth. He is the Redeemer, and they are the redeemed, Act. 3.21. To the Lord Chriſt doth juſtly and deſervedly p. 59appertain all worſhip and homage, All ye Angels of God worſhip him, Heb. 1.6. But it were monſtrous and hateful idolatry, to give it unto the Saints, who are our fellow-creatures, Rev. 22.9. Acts 14, 13, 14, 15. The Lord Jeſus is ordained and conſtituted to be the Judge; and Believers are a part of the perſons to be judged. It is true, they ſhall fit as Aſſeſſors with Chriſt, in paſſing ſentence upon the wicked; but firſt they muſt ſtand themſelves before the Judgment-ſeat, and receive their acquittal, Act. 17.31. Rom. 14.10. I might multiply paſſages of this ſort, if it were needful. So that this Union is not a perfonal, or corporal oneneſs with Chriſt, but it conſiſteth in the neer relation which they have unto him.

2. Hence it followeth plainly by way of conſectary; that it is a groſs miſtake of ſuch perſons who would gather from a Believers oneneſs with Chriſt, that they are perfectly freed from all remainders of ſin. Sirs, Chriſt is holy and pure, a Lamb without ſpot, and blemiſh, he never kn…w the leaſt iniquity, ſo as to be tainted therewith in the ſmalleſt degree: but his Diſciples and followers, whilſt they are in their pilgrimage here, even the beſt of them, have much corruption **Habitat peccatum in regeniti…, ſed non regnat, manet ſed non dominatur: Evulſum quoda…modo, nec tamen exp…lſum: dejectum ſed not pro…ſi… ej…um. Bern.ſtill abiding in their natures, and are under manifold imperfections. For their union with him is not a confornding of their beings, as if they were made one phyſical perſon with Chriſt; but it lieth in their neer relation unto Chriſt. There hath been much poyſon of late years vomited, by wretches of profligate principles, p. 60who turn the grace of God into wantonneſs. Let them commit never ſo many curſed abominations, yet they will plead that they ſin not, becauſe Chriſt is in them. But though Chriſt be in the godly (not in ſuch whoſe heart walketh after their deteſtable things) and the godly are united to him in a ſpiritual way, yet they do not loſe thereby their perſonal beings and operations. This oneneſs with the Son of God doth neceſſarily ſuppoſe a mans freedom from the reign of ſin, and the allowed practiſe of it; but it may ſtand together with the remainders of corruption; it is not altogether inconſiſtent with many failings and infirmities in the converſation, 1 Joh. 1.6, 8. If we ſay that we have fellowſhip with him, and walk in darkneſs [if any ſin be our way, and courſe, wherein we travel, and allow our ſelves] we lie, and do not the truth: And on the other hand, If we ſay that we have no ſin, we deceive our ſelves, and the truth is not in us.

3. Remember this in the third place, that although we call this oneneſs of the godly with Chriſt, their neer relation unto him; yet there is a great deal of reality in it: Chriſt and his people are united truly, and verily, though not corporally. You muſt not look upon this grace of Union, as if it were a bare notion and imagination that hath its exiſtence and being only in the fancies of men; but there is an oneneſs indeed, between the Lord Chriſt and his ſervants, Joh. 15.1. I am the true vine: q. d. As truly as there is a natural union bed tween the vine and the branches, ſo there is an Union ſpiritual betwixt me and my Diſciples. And again, Joh. 6.55. My fleſh is meat indeed, and my blood is drink indeed. This is not a meer ſpeculation, or the product of mens brains; it is not an Ens r… tionis, p. 61only fabricated and invented by the wit of man: but there is much truth and reality in the thing. Nay it is a very cloſs and intimate Union. What expreſſions could be uſed of a fuller ſignificancy than thoſe, Eph. 5.30? For we are member… of his body, and of his fleſh, and of his bones. But ſtill underſtand it not groſly and carnally, but in a ſpiritual way and manner. Relationes ſunt minimae, entitatis, maximae verò efficaciae.So there is a real ground on which it is bottomed, and many glorious effects produced by it: it is the inlet into all other Covenant-bleſſings, and hath much reality in it ſelf.

That's the firſt branch of the deſcription; As to the general nature of this grace, It is a perſons relation to the Lord Jeſus.

2. Here is a note of difference, whereby it is diſtingued from other relations unto Chriſt: therefore I call it, That ſpecial relation which Chriſtians have to him, as Mediator of the Covenant of grace; as he is the Redeemer of Gods elect, and as they are perſons knit unto him, that they may partake of the redemption which he hath purchaſed. Such a relation as is appropriated unto them that are ſanctified, and whereunto the reſt of the world are utterly ſtrangers. As there are ſpecial qualifications put into the godly, and ſpecial work and ſervice performed by the godly, ſo there are ſpecial priviledges conferred upon them: and this Union is one of thoſe diſtinguiſhing priviledges; whereby they have relation to Chriſt, as he is the Redeemer that cometh to Zion, Iſa. 54.5. Fear not, for thy Maker is thine Husband, and thy Redeemer, the holy one of Iſrael, the God of the whole earth he ſhall be called. For the right apprehending of my meaning herein, you muſt obſerve, that p. 62there is a threefold relation which the children of men may be ſaid to have to the Lord Chriſt: and upon each of them (in a ſenſe) to be in him.

There is the relation of

1. Creatures. to Chriſt as The eternal God.

2. Men. to Chriſt as The Son of man.

3. Saints or Chriſtians. to Chriſt as The Mediator of the Covenant of grace.

1. There is the relation of creatures to Chriſt, as the eternal God; of the ſame eſſence and ſubſtance with the Father, and equal unto the Father: by whom they were made and preſerved, from whom they received their being and continuation in their being. For Sirs, as Chriſt was appointed to tranſact matters with the Father, ſo he is coeſſential and coequal with him; God bleſſed for ever, Rom 9.5. As in reſpect to his incarnation, he was born in the fulneſs of time; ſo upon the account of his divine nature, he is the Father of eternity, Iſa. 9.6. The man that is Gods fellow, Zech. 13.7. As he came to be the Saviour of the world, ſo by him the world was made, and all things therein, and by him they are upheld, Joh. 1.1, 3. In the beginning was the word, and the word was with God, and the word was God. All things were made by him, and without him was nothing made that was made, Heb. 1.3. He upholdeth all things by the word of his power. Now from hence doth ariſe a relation unto Chriſt, as creatures are related unto the Creator; as dependent beings unto that infinite Majeſty upon whom they have dependance. Cauſ… Procreans Eſſe Cauſ… quae dat Porrò Cauſ… Conſervans Eſſe.And, the holy Ghoſt ſtileth it a being in him, as the effect is p. 63in the cauſe, both of creation and conſervation, Act. 17.28. For in him **Or by him, as it may be re… dred. For I underſtand nothing further by this in-exiſtence, than, Dependentiae ereatura à creatore, tam in eſſe quam in operari.we live, and move, and have our being—For we are all his off-ſpring. This relation is common to the vileſt of people, nay to the very devils. There are ſome poor ignorant ſouls delude themſelves from hence; they hope God will ſave them, becauſe he made them: Will Chriſt damn his creatures, the workmanſhip of his hands? it can never enter into their hearts to believe it. But O vain man, if thou continueſt ignorant or unregenerate, and walkeſt in a courſe of ungodlineſs, God that made thee will ſhew no mercy towards thee, Chriſt that formed thee will ſend thee to hell, Iſa. 27.11. God may refuſe to own thee for the creature that he made; he made thee holy, and thou haſt corrupted thy ſelf: He made man upright, but he hath ſought out many curſed inventions, and made himſelf achild of the devil. Beſides, this is none other ground than the devils may have to expect ſalvation: Thus they are related to Chriſt; For by him were all things created, that are in heaven and in earth, viſible and inviſible, whether they be thrones, or dominions, or principal…ties, foreignor powers, all things were created by him and for him: and he is before all things, and in him all things conſiſt, Col. 1.16, 17.

2. There is the relation of men to Chriſt as the Son of man: As he humbled himſelf to take the form of a ſervant, and to aſſume our nature, and not the nature of Angels. And indeed ſuch a one it was neceſſary our Med ator ſhould be: As it was requiſite he ſhould be God, that his obedience and p. 64ſufferings might be of value ſufficient to content and ſatisfie the demands of the juſtice of God: ſo likewiſe that he ſhould be man, that he might be capable of ſubjection unto the Law, and undergoing the penalty of the Law, Gal. 4.4. Heb. 10.5. As it was neceſſary he ſhould be God, that he might be able to vanquiſh and ſubdue our ſpiritual adverſaries; ſo alſo that he ſhould be man, that he might taſte death for the children of men, which was the way appointed for that conqueſt to be made, Heb. 2.14. As it was needful he ſhould be God that he might be a prevalent high Prieſt: ſo likewiſe that he ſhould be man, that he might be a merciful high Prieſt, Si enim homo non viciſſet inimicum hominis, non juſtè victus eſſet inimicus. Rurſus autem niſi Deus donaſſet ſalutem, non firmiter haberemus eam. Et niſi homo con…unctus fuiſſet Deo noſtro, non potuiſſet particeps fleri incorruptibilitatis. Opertuer at enim Mediatorem Dei & hominum, per ſuam ad utroſque domeſticitatem, & ad amicitiam & concordiam utroſque reducer…; & facere ut Deus aſſumeret hominem, & homo ſe dederet Deo. Iraen. adv. haereſ.touched with the feeling of our infirmities, Heb. 2.17. And from hence doth ariſe a relation to him, a kind of identity or oneneſs with him, as between beings of the ſame nature. Thus the Apoſtle ſaith they are one, ſpecifically one, in reſpect of his humane nature, Heb. 2.11, 16. For he that ſanctifieth, and they that are ſanctified are all of one. That is, of the ſame ſtock, and linage; the children are partakers of fleſh and blood, and he took part of the ſame. For v. 16. Verily he took not upon him the nature of Angels, but he took upon him the ſeed of Abrahaem. But ſtill this is a relation which is common to the juſt and the unjuſt, to them that fear the Lord, and to them that deſpiſe him. Indeed the benefit of it p. 65redoundeth only to ſuch as are ſanctified; For what advantage is it to thee, that Chriſt was the Son of man, if thou lieſt ſtill in the gall of bitterneſs, and art a ſlave to the devil? But the relation it ſelf extends to all the generations of mankind. They are the children of men, and Chriſt was found in faſhion as a man, Phil. 2.7, 8. they are of the humane nature, and ſo was Chriſt; being the ſeed of the woman according to the fleſh, Gen. 3.15, 16.

3. There is a peculiar relation of Saints and ſincere Chriſtians to Chriſt, as the Mediator and Redeemer; God and man in one perſon: as members are related to the Head, or the Spouſe to the Husband. A ſaving relation to him; whereby they have a right and title to what Chriſt hath done and ſuffered, and an intereſt in the mercies procured thereby: ſuch a relation is this Union we are ſpeaking of. The Apoſtle doth evidently pu… a difference betwixt this and the former. Col. 1.16, 17.18. By him were all things created, &c. and in him all things conſiſt. And he is the head of the body, the Church; q. d. It is true, Chriſt is the Lord and Soveraign of the whole Creation, men and Angels and devils: but his own people have a peculiar neerneſs unto him, he is the head of the body, the Church. And the beloved Diſciple mentioneth it as a differencing priviledg, 1 Joh. 5.19.20. We know that we are of God dear children, and the whole world lieth in wickedneſs: And we know that the Son of God is come, and hath given us an underſt…nding, that we may know him that is true; and we are in him that is true, even in his Son Jeſus Chriſt. Mark it, we are in him, others are not; we who are born of God have a ſhare in this ſignal mercy, whereof the reſt p. 66of the world are not ſharers. This leadeth us to the third branch of the deſcription, which is,

3. The ſubjects of this Union, to whom it doth appertain; why to believers. It is the ſpecial relation which believers have to the Lord Jeſus] that is, ſound believers, which are made partakers of the faith of God's elect: ſuch as are Iſraelites indeed, and Chriſt's Diſciples and followers in good earneſt, Col. 1.2. To the Saints and faithful brethren in Chriſt. You know, there are Diſciples of Chriſt in appearance, and others who are ſuch in truth; who have not only the ſhew, but the ſubſtance of Religion: that do not only call themſelves ſervants of Chriſt, but are ſtedfaſt and faithful with him, Rev. 17.14. And theſe are the perſons who are in him. It is for them only he prayeth, that they might be one with him; and therefore unto them peculiarly doth this priviledge belong, Joh. 17.20, 21. Neither pray I for theſe alone, but for them alſo which ſhall believe in me through their word. That they all may be one, as thou father art in me, and I in thee, that they alſo may be one in us. Mark it, it is affixed to Believers, that they may be one in us.

How are Believers the ſubjects of this union? I anſwer, on a fourfold account.

1. Solely, and excluſively.

2. Univerſally, and comprehenſively.

3. Entirely, and undividedly.

4. Formally, under that reſpect, as Believers.

1. Believers are the ſubjects of this Union, ſolely and excluſively: It is a part of the hidden Manna, which none taſte of but Gods hidden ones, as believers are called, Pſal. 83.3. Carnal Profeſſors have no lot nor portion in this matter; they may enjoy p. 67great advantages by having their ſtation in the Church, but only real Saints, and luch as are regenerate, are ingraffed into Chriſt, the head of the Church. God doth give forth ſome ſpiritual mercies promiſcuouſly & indifferently, to the good and bad, to the righteous and wicked: but there are other priviledges peculiar unto the righteous; and this of implantation into Chriſt is one of them, whereby he doth manifeſt himſelf unto his own, and not unto the world. How can this be, ſaith Judas (not Iſcariot) How is it that thou wilt manifeſt thy ſelf to us, and not unto the world; Joh. 14.22. and mark our Saviours anſwer, v. 23. Jeſus anſwered and ſaid unto him, if a man love me he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him; q.d. We will be united and knit to ſuch a one, and thereupon maintain a conſtant communion and intercourſe with him: which is a way of the manifeſtation of our ſelves, which the world knoweth not of. The world is ſhut out of Chriſt's prayer for this mercy, and it is confined to believers, Joh. 17. v. 9. compared with v. 21.

2. It belongeth to believers, Univerſally and comprehenſively; that is, to all of that ſort and number, whether they are weak Chriſtians or ſtrong: whether they are more eminent in the Church, or of a lower eſteem. My brethren, this grace of Oneneſs with Chriſt, is not a dignity conferred upon ſome eminent Saints, whereby they are advanced above their fellows; but this honour have all the Saints. If there be true juſtifying faith, but as a grain of muſtard-ſeed (as our Saviour ſpeaketh in another caſe) it putteth a man into the poſſeſſion of this priviledge. It may be the comfort of the meaneſt p. 68and pooreſt of the people of God upon earth, that however men deſpiſe them, yet they are married to the King of Kings, to the only begotten Son of God. You read of babes in Chriſt, who are the loweſt rank of Believers, 1 Cor. 3.1. It may be improved as a point of wonderful conſolation, by poor drooping ſouls that love the Lord Jeſus in ſincerity: When your corruptions ſtruggle within you, and you are violently aſſaulted by temptations from without, and thereupon are afraid how you ſhall be able to hold out, and to keep on in the way of godlineſs: when your ſpirits are ready to ſink under your burdens; indeavour to raiſe them up again with this meditation: The Lord Chriſt is my Husband, why ſhould I fear? He is ingaged to preſerve me, for I belong to him, nay I am in him. See and ſtudy, Iſa. 40.27, 28, 29, 30.

3. This Union appertaineth to Believers entirely and undividedly. My meaning is this, the whole perſons are the ſubjects of this Union, and every part of them: not only their ſouls, the ſpiritual and immortal part, but their very bodies which are made of the duſt of the earth. For, as the grace of Ʋnction or ſanctification where it is poured out upon a perſon, it maketh an entire change both in body and ſoul: ſo doth the grace of Ʋnion reach to the whole man, to the body as well as to the ſoul, 1 Cor. 6.15. What, know ye not that your bodies are the members of Chriſt? q. d. This is a known truth, a foundation principle, you muſt not be ignorant of it: you ſhould be well inſtructed in this Point, that you may be careful not to defile your bodies; that it may quicken you to glorifie Chriſt with your bodies, as well as with your ſpirits, 1 Cor. 6.20. At the reſurrection the bodies of the Saints p. 69ſhall be faſhioned and made like to Chriſt's glorious body; and here upon earth they are knit to his perſon.

4. Believers are the ſubjects of this Union formally, that is, under that very conſideration, as ſuch: quatenus Believers. For the grace of ſaith is the principle which God doth peculiarly honour in this very buſineſs; to make up our union with Chriſt; or to knit a perſon and the Lord Jeſus together. Whom he hath ſet forth to be a propitiation, through faith in his blood, Rom. 3.25. And therefore our Apoſtle applyeth the doctrine of my Text, unto them that believe, in the words immediately following, v. 12. He that hath the Son hath life, &c. And v. 13. Theſe things have I written to you that believe on the name of the Son of God, that you may know that ye have eternal life. How ſhould Believers know it hereby? Why, becauſe Believers have the Son; by believing they are in the Son; eo nomine, becauſe they believe.

That's the third Branch of the deſcription, the proper ſubjects of this Union, viz. Believers.

4. Here is the foundation of this Union, on which it is bottomed: and from whence it doth ariſe; namely from their intimate conjunction with Chriſt. It is that ſpecial relation which Believers have to the Lord Jeſus, ariſing from their intimate conjunction with him.] Or, from the cloſneſs of their being joyned together. This is well to be obſerved, as a material point; for firſt there muſt be unition (as one noteth) before there can be Ʋnion. Firſt, they muſt be brought together, and muſt be linked and faſtened one to the other, before they can become one together. At leaſt in order of nature, conjunction muſt precede: for Union doth p. 70reſult or flow from it, and hath a neceſſary dependance thereupon. As it is in marriage, the great reſemblance for illuſtration of this myſtery, Firſt, the man and woman are brought together, and married one to the other, and thence their union doth ariſe; they become one fleſh. So it is in this ſpiritual grace, firſt Chriſt and a Believer are joyned together, and then they become one. This conjunction is ſo cloſs and in imate, that it is called a being glewed unto Chriſt, ſo the word ſignifieth 1 Cor. 6.17. He that is joyned [ **foreign. Qui (Domino) ag…utinatur. foreign gluten.or glewed] to the Lord, is one ſpirit. Firſt they are joyned, and ſo become one ſpiritually. How this conjunction is wrought, I ſhall open at large, in anſwer to the next queſtion. This is the fourth branch of the Deſcription.

5. Laſtly, You have the bleſſed conſequents which flow from hence, or the glorious effects produced hereby, and they are eſpecially three. 1. Hereupon they are accounted as one with Chriſt. 2. Their ſpiritual ſtate is fundamentally changed. 3. The benefits of redemption are effectually applyed.

1. Hereupon they are accounted as one with Chriſt. Being made ſo, they are reckoned and eſteemed as ſuch; and accordingly made partakers of whatſoever advantage doth accrew thereby, and doth grow upon this root of Oneneſs with the Mediator. It is not an empty name, and an airy appellation, which is hereby attained: but believers are anſwerably eſteemed and dealt with, in all ſorts of diſpenſations. Therefore they are ſaid to be found in him, Philip. 3.9. That I may win Chriſt, and be found in him; that is, in all the dealings of God towards p. 71them, they are looked upon as one with his Son: ſo their concernments are regarded, and bleſſings are diſpenſed unto them: evils are averted, and kept from falling upon them, and ſpiritual good things are given forth. When God doth go forth in his providence twoards the children of men, he findeth the wicked in their ſins; polluted in their blood, under the curſe of the Law, and ſo there is a curſe interwoven with his proceedings with them: but when he looketh down upon Believers, they are found in Chriſt: They are reckoned as one with the Redeemer; and that in a fourfold reſpect.

1. God the father doth ſo account of them, in his eſtimation. He putteth an high price and value upon their ſouls: he loveth them with a ſuperlative love, as being one with his Son: they are ſharers in the ſame love wherewith Jeſus Chriſt is beloved. It is true, in themſelves they are deſpicable creatures, of a mean extraction and original, and God might refuſe to have any regard to them: in reſpect of their Apoſtacy, they are polluted creatures; and ſo the Lord might abhor them: but he takes a view of them in his Son, and ſo his affections run out towards them, Joh. 17.23. I in them, and thou in me, that they may be made perfect in one: and that the world may know, Dein…e coelestis Pater eodem quo Eccleſiae caput amore complex…s eſt, membra quoque omnia proſequitur, ut neminem diligat niſi in Chriſto. Marl.that thou haſt ſent me, and haſt loved them as thou haſt loved me. Not in point of equality, but ſimilitude: with the ſame love, with a real love, pure love, eternal love, unchangeable love. And he will glorifie them with the ſame glory, where with Chriſt is glorified.

p. 722. The Lord Jeſus himſelf doth ſo account of them, in the care which he taketh of their perſons, and affairs. He hath a tenderneſs for them, and a watchful regard unto them, as parts and portions of himſelf. Whoſo roucheth them, toucheth the apple of his eye, Zech. 2.8. In all their afflictions he is afflicted, Iſa. 63.8, 9. And whatever kindneſs is ſhewed unto them, is a refreſhment to his ſpirit, Mind how he ſpeaks to Peter, Joh. 21.15, 16. Simon ſon of Jonas, loveſt thou me more than theſe? He ſaith unto him, yea Lord, thou knoweſt that I love shee. He ſaith unto him, feed my lambs. And v. 16. Feed my ſheep: And again v. 17. Feed my ſheep: as if he had ſaid, Thou canſt no way better expreſs thy love towards me, than by being tender of thoſe that are my ſervants. Whatever thou doſt for them, for the leaſt of them, I will put it upon mine account: I reckon it as done unto my ſelf.

3. The holy Ghoſt, the ſpirit of grace and conſolation, doth ſo demean himſelf towards. Believers, in his operations, and workings upon their hearts. As he cometh to them in Chriſt's name, ſo he dealeth with them as Chriſt's members. He taketh of his, and doth ſhow it (or communicate it) unto them: becauſe they are parts of him, Joh. 16.14, 15.

4. Their fellow-ſervants, all the ſons and daughters of Adam, are warned of God, thus to judge concerning them; and accordingly to ſuit their carriage and actions towards Believers. They are apt to reckon them as the dung of the earth, as the off ſcouring of all things, as the moſt contemptible perſons under the Sun: but God will have them to know, that they are one with Jeſus, Joh. 17.23. That the world may know, that thou haſt ſent p. 73me, and haſt loved them as thou haſt loved me. The world] that is the inhabitants of the world: or principally in this place, the wicked of the earth: it is a leſſon wherein it concerneth them to be inſtructed. That's the firſt general conſequent of this Union. Being one with the Son of God, they are to all intents and purpoſes ſo accounted of.

2. The ſecond general effect of this Union with Chriſt, is the change of a mans ſtate and condition. Hereby their ſpiritual ſtate is fundamentally changed] ſo that of children of the wrath of God, they are made objects of his favour, and delight, and complacency: in whom he takes pleaſures. Inſtead of the curſe of the Law under which they lay, they are put within the verge of the Covenant of peace and reconciliation: inſtead of fire-brands of hell, they are made heirs of a crown of righteouſneſs. You know there is a threefold change wrought upon a perſon, in order to conduct him to everlaſting bliſs. 1. There is a change of the nature, and qualifications of the perſon: the frame and temper of the heart muſt be altered, and turned from ſin to holineſs; from the power of Satan to the living God. 2. There is a practical change in the converſation, from living after the fleſh to a walking in the Spirit, and minding the things of the Spirit. 3. A change of the ſtate and condition, which we are now treating of; and this is fundamentally wrought by a mans union with Chriſt. This change of the ſtate is ſtilled in the Scriptures, A tranſlation of a ſinner out of the kingdom of Satan, into the kingdom of Chriſt, Col. 1.13. And by the grace of union this tranſlation is originally made and brought about. Mark, I ſay, originally and fundamentally; for although juſtification and adoption are a p. 74change likewiſe in the ſtate of a ſinner, yet I aſcribe it originally to union with Chriſt; becauſe thoſe mercies are rivolets which flow from this fountain. And you will find the holy Ghoſt attributing it hereunto, Eph. 2.13. But now in Chriſt Jeſus, ye who ſometimes were afar off, are made nigh by the blood of Chriſt. The ſtate of nature is a ſtate of alienation and eſtrangedneſs from God; then ſinners are afar off from his favour and the light of his countenance: but when they are implanted into Chriſt, this alienation is removed, and they are brought nigh unto God. This is a point of very great weight and moment, and therefore diligently to be heeded and ſtudied. So that I will open it ſomewhat largely for theſe three reaſons.

1. Becauſe upon the change of the ſpiritual ſtate of our perſons, doth depend the gracious acceptation of all our duties and performances. This being the conſtant method of God's acceptance of them, firſt he hath reſpect unto the perſon, and then to the ſpiritual work and obedience which is tendered by that perſon Deus non habet gratum offereutem propter munera, ſed munera propter offerentem. Gregor. foreign.Gen. 4.4. The Lord had reſpect to Abel, and to his offering. Firſt to himſelf, and then to his ſacrifice, Ezek. 20.40, 41. I will accept you, with your ſweet ſavour. Firſt you, and then your ſweet ſavour thereupon. It is not all the care and pains a natural man can take in ſome of the duties of the worſhip and ſervice of God, though he mean never ſo well (as ſome perſons will boaſt, they mean well and have good intentions, and therefore hope the Lord will not reject them) that will render his duties pleaſing unto p. 75God, except he firſt give up himſelf to be the Lords, and be in covenant with him, and his ſpiritual ſtate be changed, Rom. 8.8. They that are in the fleſh, cannot pleaſe God. **Qui in carne ſunt, i. e. per ſpiritum renati non ſunt. Buling.Not only they will not, but cannot: it is a thing utterly impoſſible, that God ſhould take delight in the works of the wicked, who are his enemies: let them be never ſo zealous and forward in his worſhip. Such actions may leſs diſpleaſe the Lord than ſome others, but at the beſt he cannot take pleaſure in them. And therefore the whole ſtreſs of the matter is laid upon the ſtate of a man, Prov. 21.27. The ſacrifice of the wicked is abomination; how much more when he brings it with a wicked mind? Mark it, though he come with a good intent and mean well (as there is a kind of natural integrity) yet it is an abomination. This is plainly intimated; if he come with a wicked mind, making the duties of religion a cloak to cover his other horrid impieties, then his ſacrifice is moſt odious and abominable; but however he cometh, it is an abomination. Why? becauſe the perſon ſacrificing is a wicked, ungodly ſinner; and the Lord judgeth mens actions by their ſtate.

2. This is a matter ſeriouſly to be weigh…d, becauſe the greateſt number of perſons, who call themſelves Chriſtians, do ſeldom or never think of it. They go on in ſin and periſh eternally, for want of laying to heart this very thing. And therefore we ſhould give diligence the rather to ſtudy it; becauſe it is neglected by the moſt. You may obſerve it as an ordinary thing with carnal people, when conſcience is a little awakened, when they are brought into diſtreſs by ſickneſs, or ſome other p. 76ſore affliction; they will cry out with a kind of bitterneſs for their evil wayes, and ſeemingly melt with ſorrow for ſome actual miſcarriages: but not one of many will mind his ſpiritual ſtate. Thus it was with Micah the Idolater, when he heard his mother curſe and ban for the mony that was ſtollen from her: theſe curſes ſtartled his conſcience, and made him to vomit up the ſweet morſel wch he had ſwallowed down: he minds that wicked action, but never once conſiders his ſpiritual condition; and ſo goeth on in other ſins notwithſtanding, Judg. 17.2, 3, 5. Thus Saul was troubled, in a reflection upon ſome of his evil ways: and profane Eſau grieved becauſe he had diſpleaſed his Father by his ſinful actions: but ſcarce one of an hundred crieth out of his ſad condition. Nay commonly they are ſo far from it, that they will be ready to fly in a mans face, that doth but make mention thereof. When you have convinced a wicked man of his evil life, and brought him to an acknowledgment of a courſe of ſin, wherein he walketh: if thence you begin to ſpeak of his eſtate in ſin, of his being an enemy to God, a child of his wrath, and a wicked perſon, he will defie the words. No, will he ſay, I love the Lord, and God knows my heart is good, and the like. See how fowl they fell upon Chriſt, for touching upon this ſtring; When he told them of their wretched condition that they were not of God, but of their father the devil… Thou art a Samaritan, ſay they, and haſt a devil, Joh. 8.44, 47, 48. They could not endure he ſhould meddle with that matter.

3. It concerneth you to be well inſtructed and ſettled in this particular of your ſpiritual ſtate Godward; becauſe when the ſpirit of conviction doth p. 77powerfully prevail upon a mans heart, ſo as to turn him effectually from ſin, and to bring him to a ſound and ſincere converſion, it doth ever end in conviction of the ſtate of ſin. As conviction uſually beginneth in ſome particular actual wickedneſs, ſo it alwaies endeth in a diſcovery of that wicked and damnable condition, into which the ſinner is brought. Thus it was with Paul, Rom. 7.9. For I was alive without the Law once, but when the commandment came, ſin revived and I died; that is, **Abſentia, legis faciebat ut viveyet: hoc eſt inflatus juſtitiae ſuae fiducidâ vitam ſibi arrogabat, quum tamen eſſet mortuus; &c. Calv.I ſaw my ſelf dead, and undone: I found that I was in a periſhing conditione that unleſs the wonderful grace of God ſtept in for my deliverance, I muſt periſh and be loſt irrecoverably. Before I had a good conceit of my ſelf, as to my ſtate and condition, however conſcience might now and then check me for ſome failings and actual miſcarriages, yet I was alive, without the Law, i.e. before I had a clear underſtanding of the Law, in my own apprehenſion I was a child of life, I thought my ſelf ſure of ſalvation: but when the commandment came in the life, and power, and vigorous workings of it. I found I was ſtark dead. So in the return of the Prodigal, mark how far the conviction proceedeth, Luk. 15.17. I periſh. Not only I am a diſobedient Son, that have ran away from my father, and waſted my Patrimony; But if I continue in this condition I am undone for ever. This is the ſpirit of bondage, which the Apoſtle mentione… as the fore runner of the ſpirit of adoption, Rom. 8.15. You have not received the ſpirit of bondage again to fear. Mark it, not again intimating p. 78that once they had received it, that all who are ſavingly converted muſt firſt be under it. When is the holy Ghoſt a ſpirit of bondage? Why, when he doth diſcover to a mans ſoul his wretched and miſerable condition: when he doth not only ſhew him his work wherein he hath exceeded, but doth alſo make him ſenſible of the loſt eſtate wherein he is involved: when he cauſeth a ſinner to ſee that he is a child of the wrath of God, bound over to anſwer to the demands of the juſtice of God, obnoxious to the everlaſting and inſupportable vengeance of the moſt high; and raiſeth fears and terrors in the ſoul in apprehenſion thereof; ſo that he ſees it neceſſary that his ſtate be altered. The holy Ghoſt Sirs may be a ſpirit of conviction, as to ſundry acts of ſin, when he is not a ſpirit of bondage: for this relates to the ſtate of ſin: which is alwayes an antecedent to ſound a converſion. And therefore, as I ſaid, I will open this point of the change of a mans ſpiritual ſtate in ſix particulars.

1. There is a twofold ſtate or condition of mens ſouls, in reference to ſpiritual and eternal concernments. The ſtate of nature, and the ſtate of grace, as they are uſually called. The ſtate of condemnation, and expoſedneſs to the wrath of God: and the ſtate of favour and reconciliation with the Lord. That of alienation from God, and that of friendſhip and fellowſhip with him. A ſtate of ſervice to the Lord, and of ſlavery to the devil: Of liableneſs and obnoxiouſneſs to everlaſting death, and the ſtate of heirſhip, and title to the kingdom of heaven. You read often of them in the Scripture, Joh. 3.18. He that believeth on him is not condemned; but he that believeth not is condemned already. So Rom. p. 796.17, 18. But God be thanked, that ye were the ſervants of ſin. There's the ſtate of nature. And v. 18. Being then made free from ſin, ye became ſervants of righteouſneſs. There's the ſtate of grace, Eph. 2.19. Now therefore, ye are no more forreiners and ſtrangers [that's the ſtate of alienation from the Lord] but fellow Citizens with the Saints, and of the houſhold of faith [this is that of friendſhip and communion with God.] That is the firſt thing to be noted, as to this matter.

2. Theſe two eſtates as to matters of ſalvation and condemnation, are comprehenſive of all the poſterity of mankind; without exception of any. They do take in the whole compaſs of the children of men. My meaning is this, that there is no middle condition: there is not a man or woman upon the face of the earth, but muſt of neceſſity fall under one of theſe two ranks. Either he is a Saint and ſervant of God, or a vaſſal and ſlave to the devil: either he is an heir of heaven, or a firebrand of hell. And, pray Sirs, let us apply it diligently unto our ſelves, and often ſay in our hearts; One of theſe two is the condition of my ſoul: if I am not a child of God, and in covenant with him, it will neceſſarily follow that I am a child of the devil; for there is no third eſtate. If I be not ſanctified and called to be a Saint, it cannot otherwiſe be, but that I am in the gall of bitterneſs; and if I die in this condition, I drop immediately into hell. As there are but two places into which all nations ſhall be ſent at the end of the world, that is, heaven and hell; the place of eternal life, and that of everlaſting puniſhment: ſo there are but two ſtates in which all are comprized during their abode in the world; either they are Gods friends, p. 80or his adverſaries: ſtill in their ſins, or delivered from their ſins, 1 Joh. 5.19. And we know that we are of God, and the whole world lieth in wickedneſs. The whole world] that is all other perſons beſides us, of what rank and quality ſoever. And that is a pregnant Text, Eccl. 9.2. All things come alike unto all, there is one event to the righteous and to the wicked; to the good and to the clean and to the unclean: to him that ſacrificeth, and to him that ſacrificeth not: as is the good, ſo is the ſinner: and he that ſweareth, as he that feareth an oath. Mark it, all people in the world are caſt by the holy Ghoſt into two ranks, or companies: either they are righteous, or wicked: clean, or unclean; good, or ſinners. There is no middle condition, or ſtate of neutrality, upon a ſpiritual account. And indeed there is ſtrong evidence of it, from the reaſon and nature of the thing: becauſe the diſtinction which is between theſe two eſtates, is ſuch as we call a difference of contradiction in ſome reſpect, ſuch as is between the negation and affirmation of the ſame thing; which cannot poſſibly admit of any third or middle eſtate whatſoever, **If you will rather ſay, they are privative oppoſita, yet the argument holds good: for ſuch admit not a middle in ſubjecto capaci. Oppoſitorum duorum privativè cum unum non ineſt, neceſſe eſt alterum ineſſe ſuſceptibili. Aquin. Privatio euim eſt circa certum genus contradictionis. Alex. de Aleſ.Joh. 3.36. He that believeth on the Son hath everlaſting life; and he that believeth not the Son ſhall not ſee life, but the wrath of God abideth on him. Mark it, here is a difference of contradiction, betwixt believing and not believing. You cannot poſſibly pitch upon a man, but either he believeth on the Son p. 81and ſo is in the ſtate of grace; or he believeth not on the Son, and remains in the ſtate of wrath. They who are regenerate and converted, have the promiſe of ſalvation, and ſuch as are unregenerate and not converted, ſhall in no caſe enter into the kingdom of heaven. Here is a kind of difference of contradiction, between converted and not converted. And ſo I might inſtance in other qualifications. That is the ſecond thing to be noted as to the change of a mans ſpiritual ſtate.

3. Obſerve in the third place, That theſe two eſtates upon a ſpiritual account, are utterly incompatible, and inconſiſtent one with the other: and cannot upon any hand ſtand together. Plainly thus, they cannot both appertain to the ſame perſon, at the ſame time. It is altogether impoſſible that a man ſhould be in the favour of God, whilſt he is in league of amity with his corruptions: that he ſhould be in the kingdom of Chriſt, and under the prince of darkneſs together. This is a truth ſo plain and obvious, at the firſt view, that one would think it ſhould be needleſs to preſs it: But I inſiſt upon it the rather, becauſe there are ſecret workings in the hearts of the children of men, to the contrary. Their inward thoughts are that they may ſerve the Lord, and be ſubjects of the devil together: that they may be vain, and earthly, and ſenſual, and follow the courſe of the world; and yet be the people of God notwithſtanding: That they may drink, and revel, and be wanton, and the like; and be in the ſtate of ſalvation too. You ſhall find theſe are the ſecret thoughts and imaginations of mens ſpirits, Mic. 3.10, 11. They abhor judgment, and pervert equity; they build up Zion with blood, and Jeruſalem with iniquity: The heads p. 82thereof judge for reward, and the Prieſts thereof teach for hire, and the Prophets thereof divine for mony: Yet they will lean upon the Lord, and ſay, is not the Lord amongſt us? They flatter and ſooth up themſelves, that they were ſervants of Jehovah the God of heaven, although they ſerved divers luſts and pleaſures; and turned aſide into crying wickedneſſes: that the Lord was on their ſide, and they belonged to him, though they openly eſpouſe the intereſt of ſin. But alas Sirs, it can never be; theſe imaginations are vain and ſottiſh. Mark how peremptorily our Saviour aſſerteth the contrary, backing that aſſertion with forcible argument, Mat. 6.24. No man can ſerve two maſters, for either he will hate the one, and love the other; or elſe he will hold to the one, and deſpiſe the other: ye cannot ſerve God and Mammon; q.d. It is a ſottiſh thing to entertain ſuch a fond conceit, as if you could join both intereſts together: The Laws of Chriſt and the commands of ſin, are diametrally oppoſite one to the other: if the affections run towards the one, they muſt of neceſſity be withdrawn from the other; nay ſet againſt the other; for they are directly contrary. And beſides, where God accepteth of the heart, he will have the whole heart: where he is ſerved truly, he muſt be obeyed entirely and univerſally, with the whole ſoul. So that never dream of ſuch a thing, as making a commixtion of theſe two; It is as eaſie to joyn together light and darkneſs, heaven and hell; as to make a conjunction between righteouſneſs and unrighteouſneſs, between Chriſt and Belial. The words of Joſhua are very pertinent to this purpoſe, when the people ſeemed to promiſe ſo affectionately and reſolvedly, that they would ſerve the Lord, Joſ. 24.19. And Joſhua p. 83ſaid unto the people, ye cannot ſerve the Lord; for he is an holy God, he is a jealous God, he will not forgive your tranſgreſſions nor your ſins; that is, unleſs you forſake your corruptions, you cannot; except you deteſt and caſt off your idols you cannot; whilſt you are in confederacy with ſin, and before you have renounced the hidden things of diſhoneſty, you cannot be the Lord's ſervants. He is an holy being who will have no communion with the workers of iniquity. Perhaps you will walk in ſin, and hope to make amends for all by crying to God for forgiveneſs; you will ſwear, and curſe, and ly, and defraud, and commit adultery, and profane the Sabbath, and cry God forgive me: But Sirs be is a jealous God, and will not forgive you; as long as you go on in a courſe of impenitence, he will never pardon your tranſgreſſions. Poſſibly you will walk, as the generality do, in the vanity of your minds, and wallow in all ſorts of uncleanneſs and filthineſs, and then call upon God to have mercy on you: Alas poor ſouls be not deceived, He will not be merciful to any wicked tranſgreſſor, Pſal. 59.5. So that whilſt you ſerve ſin, you cannot ſerve the Lord. That's the third thing to be noted.

4. Remember this withal, That the ſtate of all perſons by nature, as they are in themſelves, and as they came into the world, is an accurſed eſtate: a ſtate of utter eſtrangedneſs from God, and of liableneſs to the indignation of the Almighty. Mark, I ſay, this is the condition of all perſons, whether Jews or Gentiles, bond or free, learned or unlearned, whatever priviledges they enjoy, and whereſoever their lot is caſt; this is their ſtate by nature, to be under ſin, Rom. 3.9. What then? are we better p. 84then they? No in no wiſe, for we have before proved, both Jews and Gentiles, that they are all under ſin; q.d. Is this the ſad condition of the heathen, and of the infidel world only, to be under the guilt of ſin and the curſe of the Law? No, it is the condition of every Son and daughter of Adam. Are the Jews, we that are viſible members of the Church, in a better ſtate than others in this reſpect? No, we are all involved in the ſame wretched condition. There is not a perſon amongſt us, but may lay his hand upon his heart, and appropriate it to himſelf, and ſay, this was my condition: and if I have nothing to plead for my exemption, beſides my birth priviledge, the name of Jew or Chriſtian, and the like; this is my condition, to be under ſin. Not only to betainted with ſin, but under ſin, i. e. under the guilt of it, and under the condemnation due to it. All the poſterity of mankind are by nature condemned perſons, in a damnable eſtate: and if God ſhould take them away in that condition, they would be actually damned and periſh for ever. Sin would lie upon them, and they would fall under it, and ſo it would ſink them irremediably into deſtruction. O my brethren, how infinitely doth it concern us to prove that we are renewed and born again! for as we came into the world, this is the eſtate of all of us, to be under the curſe. both of my ſoul who ſpeak, and of thy ſoul that heareſt or readeſt theſe things. Certainly, if any man upon earth could have freed himſelf from being involved herein, it might have been Paul; who had as much to plead as any, Phil. 3.5, 6. He was circumciſed the eighth day, that is, according to the ordinance of God, he was ſolemnly admitted into the viſible Church: Of the ſtock of Iſrael, to p. 85whom pertained the adoption, and the Covenant, and the giving of the Law, and the promiſes: He was of the tribe of Benjamin, not of one of the ten tribes who fell away ſo groſly to idolatry, but of them who retained the true worſhip of God, when the others apoſtatized: An Hebrew of the Hebrews, that is, both his parents were Iſraelites, he was not deſcended of Proſelytes on either ſide, but of native Jews, without any mixture of Gentiles in his linage. **He that was born of a Proſelyte either by Father or Mothers ſide was termed Ben-ger the Son of an He-proſelyte, or Ben-gera the Son of a Sh… proſelyte. But he who had both parents Iſraelites was an Hebrew of the Hebrews. Godwin. Moſes and Aaron.Touching his profeſſion, He was a Phariſee, he was of the ſtricteſt Sect amongſt the people, of thoſe who held faſt many of the great truth; of Religion, which the Sadduces and other Sects rejected: he was more Orthodox than ſome others. Laſtly, for his practiſe, he was blameleſs touching the righteouſneſs of the Law, that is, in the ſight of men; they could lay nothing to his charge, they could not ſay black was his eye. And yet he includeth himſelf as wrapped up amongſt others, in this curſed eſtate: he acknowledgeth himſelf to be a child of the devil, and led captive by him, till he got into Chriſt, Eph. 2.1, 2, 3. Amongſt whom alſo we all had our converſation in times paſt, in the luſts of our fleſh, fulfilling the deſires of the fleſh and of the mind, and were by nature children of wrath even as others.

This is the fourth thing to be noted, That the ſtate of all men by nature is a ſtate of wrath.

5. For the conducting of a ſinner to everlaſting life, and glory, in the prefence of God, and to make him for ever bleſſed in the enjoyment of p. 86God, this ſtate muſt be changed. They muſt be taken out of this condition, and put into another; namely into the ſtate of grace. As there muſt be a phyſical change wrought upon the heart, ſo there muſt be a relative change in the ſtate. For indeed Sirs, it will be the principal matter of Chriſt's enquiry at the day of accounts, in what ſtate men are. He will divide the perſons that come before him into companies, according to the ſtate they are in … and paſs ſentence upon them anſwerably thereto, Mat. 25.31, 32, 33. When the Son of man ſhall come in his glory, and all the holy Angels with him, then ſhall he ſit upon the throne of his glory: And before him ſhall be gathered all nations, and he ſhall ſeparate them one from another, as a ſhepherd divideth his ſheep from the goats. And he ſhall ſet the ſheep on his right hand, but the goats on the left. Mark it, here is the great matter of enquiry, whether they are ſheep, or goats; righteous, or wicked; in the ſtate of grace, or ſtill abiding in the ſtate of nature. It is true, the Lord Chriſt will make an exact ſcrutiny into mens ways and carriage, he will bring every work in to judgment, and render to every one according to his deeds: But thoſe works will be lookt into, as an evidence of their ſtate; and the nature and quality of the actions do much depend upon the ſtate of the perſon acting. **Itaque non quid fiat aut quid detur, refert, ſed qua mente. Quia beneficium non in eo quod fit dut datur conſiſtit, ſed in ipſo dantis aut benefacientis animo. Sen. de Benefic.So that if we would aſſure our hearts before Chriſt at his appearance, and comfortably expect to receive the reward of the inheritance, we muſt not think it ſufficient to make a little reformation in our lives; but our ſpiritual ſtate muſt be p. 87changed. Inſtead of ſtrangers and enemies, we muſt be made the friends of the Lord; we muſt be taken out of Satans family, and put into the houſhold of faith.

6. In the ſixth and laſt place, to bring it home to our purpoſe, obſerve, that this change in a mans ſpiritual ſtate is fundamentally brought to paſs by his union with Chriſt: it is wrought by vertue of being ingraffed into Chriſt. Then is a ſinner put into another ſtate and condition, when he is broken off from the old ſtock, and put into the true vine: when he is taken out of the wild Olive, and inſerted into the good Olive-tree. For Sirs, Chriſt is the head and maſter of the whole party of God's peculiar people; as Satan is the prince of the children of diſobedience, ſo the Lord Jeſus is the king of Saints, the Prince and Captain of their ſalvation to whom they belong; and when they are in him, then they belong to him, Gal. 3.28, 29. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female [that is, ſuch things as theſe, Country, Sex, and Nation, or outward condition of life, make no difference on a ſpiritual account; but union with Chriſt, as it followeth] but you are all one in Chriſt Jeſus. [one myſtical body by vertue of conjunction with him] And if ye be Chriſt's, then are ye Abraham's ſeed, and heirs according to the promiſe; then is your ſtate changed, from children of wrath to be inheritors of a kingdom.

That's the ſecond general product or conſequent of union with Chriſt. Thereby a mans ſpiritual ſtate is fundamentally changed.

3. From hence doth redound a right to all the bleſſings of the Covenant. Hereby the benefits of redemption p. 88are effectually applyed to their ſouls.] So applyed, that believers have a title thereto, and may plead their intereſt therein: they may come unto the Lord with an holy boldneſs, and challenge thoſe bleſſings as their own. They have not only liberty to pray for them as mercies which they want, but with an holy reverence and humility, they may put in their claim to them; when they are united unto Chriſt the Son of God. The very juſtice of God is ingaged to anſwer their ſuit, as well as his compaſſion. For Sirs, when a man is knit unto Chriſt, all things that are Chriſts do of right belong unto that man, 1 Cor. 3.21, 22, 23. All things are yours, whether Paul, or Apollo, 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. Mark it, all things are yours; that is, in reſpect of title to them, and the benefit of them. Upon what ground is that title bottomed? why upon your oneneſs with Chriſt: therefore all are yours, becauſe ye are Chriſts. As the intereſt which a woman hath in the goods and poſſeſſions of her husband, doth ariſe from her being united to the perſon of her husband: ſo the right which any have to the poſſeſſions of Chriſt, and the mercies which he hath purchaſed, doth flow from their oneneſs with the perſon of Chriſt. Firſt, we muſt be his, before we have a right to any thing that is his. This is a known principle, That if we would receive any benefit by the redemption which Chriſt hath purchaſed, it muſt be applyed unto us: Now this application is made effectually by our oneneſs with Chriſt. It is the Spirit by whom the application is made, and union with Chriſt is the p. 89way wherein or whereby that application is made effectually.

And therefore you muſt obſerve, there are three wayes how the benefits of redemption are applyed to the ſouls of men and women.

There is an

1. External and doctrinal application.

2. Internal but conditional application.

3. Effectual and ſaving. application.

1. There is an external or doctrinal application, by the Miniſters of the Goſpel. When the general promiſe of ſalvation is particularly manifeſted unto us, and the tenders of life and happineſs are made to our ſouls, by the Embaſſadors whom Chriſt employeth to that end. This is the great priviledge of ſuch as have their ſtanding in the viſible Church. As there is eternal life procured through the blood of the Lord Jeſus, ſo it is offered unto them. Chriſt doth beſeech them by his Miniſters to accept of it. The general promiſe of bleſſedneſs to all that believe, is brought home to them, and perſonally applyed unto them. This I call a doctrinal Application. Thus Peter applyed the grace of God unto the people, Act. 2.38. Then Peter ſaid unto them, Repent and be baptized every one of you in the name of Jeſus Chriſt, for the remiſſion of ſins, and ye ſhall receive the gift of the holy Ghoſt. Again, Acts 3. v. 19. Repent ye therefore and be conv…rted, that your ſins may be blotted out, when the times of refreſhing ſhall come from the preſence of the Lord. Mark it, There is a general promiſe of pardon, to ſuch as repent of ſin and turn from it unto God, that iniquity ſhall never prove their ruine: Now this very thing the Apoſtle applyeth unto them, Repent ye, and you ſhall be pardoned; your ſins ſhall be forgiven you; and when Chriſt p. 90ſhall come at the day of judgment, which will be a day of gladneſs and refreſhment to believers, then you ſhall be openly acquitted from your guilt; it ſhall be proclaimed in the face of all the world that you are pardoned and accepted. Thus Paul and Silas apply ſalvation to the Jaylor, Act. 16.31. Believe on the Lord Jeſus, and thou ſhalt be ſaved, and thine houſe. There is an univerſal promiſe, that whoſoever believeth ſhall be ſaved: Now ſay Paul and Silas to the keeper of the priſon, Thou art not excluded out of this promiſe: by vertue of our commiſſion from Chriſt, and in his name, we tender ſalvation to thee, and to thine houſe. This application doth oftentimes leave men as it found them; life and happineſs is tendered, and they put it far from them, Act. 13.46. Mat. 22.2, 3.

2. There is an internal, but conditional application, of the benefits of redemption: and this is wrought by the Spirit of God dealing with a mans ſpirit. When the holy Ghoſt doth preſent unto the ſoul, what in the Miniſtery of the Word was ſounded in the ear. **Interna oblatio eſt ſpiritualis quadam illuminatio qua cordibus hominum proponuntur illae promiſſiones quaſi per verbum internum. Haec etiam aliquando & quodam modo conceditur non electis. Ameſ.When he doth take ſalvation in the offers of it, and lay it before the conſcience; and doth preſs an acceptance of it upon the heart; and doth ſtrive with men and women in order to a cloſure with it, upon Goſpel-terms. This is ſometimes called a knocking at the door of the ſoul, Rev. 3.20. Behold I ſtand at the door and knock, if any man hear my voice, and open the door, I will come in to him, and ſup with him and he with me. By the door underſtand the p. 91heart of a ſinner, whereby entrance is made into the whole perſon, and poſſeſſion took; as a man entreth into an houſe by the door: the heart, which is naturally ſhut againſt Chriſt, nay barred and bolted againſt him, by vain thoughts, and vile affections, and carnal reaſonings; by pride and prejudice, and love of ſin and the world: Now to this door Chriſt cometh by the Spirit, who acteth in his name, and knocketh at the door, that is, he doth argue and reaſon the caſe with mens ſouls, by his internal motions; that they would accept of ſalvation as it is offered. He doth expoſtulate with them, why they will be ſo fooliſh as to ſpend their time and ſtrength in ſeeking after that which is not bread, and cannot ſatisfie? And in order to move them to turn to God, he doth ſet ſalvation before them, and aſſureth them of the enjoyment of it, if they will ſubmit to the government of Jeſus Chriſt. If any man open the door I will come in unto him, &c. This I call an internal-conditional application, becauſe it is an inward work of the Spirit, treating with the heart of a ſinner. And pray mind it Sirs, as it is a common thing, ſo it is a very dangerous thing to ſtand out againſt this application of eternal life. When the holy Ghoſt hath been dealing with a mans heart, convincing him of the neceſſity of cloſing with Chriſt, and he doth break through ſuch convictions, God doth many times withdraw the very ſtrivings of his ſpirit from ſuch a ſinner, and never dealeth with him further in order to his converſion, Prov. 1.23. Turn you at my reproof, behold I will pour out my ſpirit unto you, I will make known my words unto you. It is the ſpeech of Chriſt the eternal Wiſdom of God inviting ſinners to repentance; q.d. I do not only call upon you p. 92by my Word, but I will ſend the holy Ghoſt to treat with you: He ſhall ſpeak over to your conſciences what the Miniſter preacheth in your ears. And what is the iſſue of rejecting this work of the holy Ghoſt? See v. 24. and onward. Becauſe I have called and ye refuſed: I have stretched out my hand and no man regarded: But ye have ſet at nought all my counſels, and would none of my reproof: I alſo well laugh at your calamity, and mock when your fear cometh. When your fear cometh as deſolation, and your deſtruction cometh as a whirlwind. [That is, when judgments which you were afraid of ſhall actually ſeize upon you, and make you deſolate: when the wrath of God ſhall fall down upon you ſuddenly, in a dreadful and terrible manner.] When diſtreſs and anguiſh cometh upon you: Then ſhall they call upon me but I will not anſwer, they ſhall ſeek me early, but they ſhall not find me. How is this to be underſtood, ſeeing God is alwayes found of ſuch as ſeek him in ſincerity? Why the meaning ſeemeth to be this, God will withdraw his ſpirit, and deal with their hearts no further, and then they will grow hard and impenitent: and though they cry in their afflictions, yet it will only be the cry of hypocrities; ſuch as the Lord will have no manner of regard unto. O my brethren, let this dreadful Scripture, and theſe awakening expreſſions, ſink deep into your ears; that you may not dare to reſiſt the holy Ghoſt, or to ſend him grieved away from you.

3. There is an effectual ſaving application of the benefits of redemption, when they are ſo applyed to us as to be made ours: ſo that we may ſay, this promiſe is a part of my heritage, and the other mercy is that which I have an intereſt in: And this p. 93is effected upon our union with Chriſt. When the holy Ghoſt doth not only ſhew us his excellency, and propound unto us ſalvation through his righteouſneſs; but doth alſo mightily prevail upon us to come unto Chriſt, and we get into him; then we have a right to all that he hath to beſtow upon the ſons and daughters of men. Firſt we muſt have the Son, and ſo a right to the inheritance by the Son, 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, Then he is made ſo to us, when we are in him. It is one thing for Chriſt to be made wiſdom, and righteouſneſs, &c. i.e. to be ſet apart as the ſtore-houſe of all theſe ſpiritual good things: and it is another thing for him to be made ſo to us. By vertue of God's commiſſion, and the qualifications poured out upon the Lord Jeſus, and that active and paſſive obedience undertaken and performed by him, he is made wiſdom, and righteouſneſs, and fanctification, and redemption: he is delegated to be God's high-ſteward or Treaſurer for the giving out of theſe mercies: he is become the ſource and fountain of all ſaving grace. But when we are in him, he is made wiſdom to us, and righteouſneſs to us, and ſanctification to us, and redemption to us: ſo that we are actually made partakers of them. Theſe four things ſeem to comprehend the whole of the proviſions made to conduct a ſinner to glory. 1. Wiſdom, for the revelation of the mind of God to us. 2. Righteouſneſs, for our acceptation with the Lord. 3. Sanctification, for inabling us to walk as a peculiar people, and for carrying on the work of holineſs to perfection. 4. Redemption, for our full deliverance from miſery, and compleating our p. 94happineſs. And all theſe are made over to us, by vertue of our union with him, our myſtical oneneſs with Chriſt.

So much for opening the ſeveral branches of the Deſcription; and for the ſecond general Head, concerning the nature of this Union wherein it doth conſiſt.