The Mystical Union of Believers with Christ, Treatise · Chapter 8

The Mystical Union of Believers with Christ · Treatise · Chapter 8

p. 200CHAP. VIII. The indiſpenſable neceſsity of Union with Chriſt: Proved by enumeration of the fundamental bleſsings, that have dependance thereon.

5. THe next queſtion to be handled, is concerning the neceſſity of this Union.

Qu. How doth it appear, that it is a matter of ſuch abſolute and indiſpenſable neceſſity; that if we will have life from the Son, we muſt have the Son? or muſt be thus made one with our Lord Jeſus? For he that hath the Son hath life, and he that hath not the Son hath not life.

Anſw. For anſwer hereunto, I will ſhew you the neceſſity of this Union, by recounting the bleſſings which are conveyed hereby, and that have a neceſſary dependance hereupon: which cannot be received by us, except we are in Chriſt.

1. Firſt then in the general, A Believers union with Chriſt, or being in him, is the foundation of all his communion with him, or communications of grace out of his fulneſs: in whatſoever doth appertain either to the quickning, and comfort of our hearts here, or making us meet to partake of the inheritance of the Saints hereafter. In our Lord Jeſus is ſtored up plentiful proviſion of all things, needful to conduct a ſinner to glory; but it is dealt forth to them alone who are knit unto Jeſus. It is imparted unto them, by vertue of their being in him. Except the branch be, and abide in the vine, it cannot partake of the ſ…p and fatneſs of the vine: ſo except you be implanted into Chriſt, you cannot p. 201be made partakers of his grace, or of the treaſures of mercy and bleſſings that are hid in him. It is in Chriſt we are compleat, Col. 2.10. that is, we have all things derived upon us to make us compleatly happy, from the fulneſs that is in Chriſt; and by vertue of our oneneſs with Chriſt. The Apoſtle had laid down this aſſertion, v. 9. That in him dwelleth all the fulneſs of the Godhead bodily; i.e. eſſentially and ſubſtantially: Yea, but might believers ſay, what is that unto us? Yes, ſaith he, it is all for your comfort and benefit: If you are in him, you ſhall thereby attain from him whatſoever is requiſite to make you perfectly bleſſed: So that you need nothing elſe, to each up any defect therein: Thus only in the general.

2. To deſcend unto particulars, I ſhall enter upon the enumeration of the ſeveral covenant-bleſſings, which flow from our union with the Lord Jeſus. And I find there are eſpecially 11. fundamental mercies, or bleſſings which are communicated unto the Saints, by vertue of their being in Chriſt; and which have a neceſſary dependance thereupon.

1. The grace of juſtification in the ſight of God, through the righteouſneſs of Chriſt imputed to us.

2. The grace of adoption: or our inrollment amongſt the number of the children of God.

3. The participation of the ſupplies of the Spirit, to guide us in our journey to the kingdom of heaven.

4. The gracious acceptation of our duties and performances.

5. A title to the promiſes of the Goſpel, which p. 202concern this life, or that which is to come.

6. Ʋnion with the Father, and an intimate acquaintance with him.

7. That peace and joy in the holy Ghoſt, which puts life and ſweetneſs into every condition.

8. Deliverance from the ſting of death, and conſequently from the fear of that king of terrors.

9. A glorious reſurrection out of the duſt of the earth.

10. Boldneſs and comfort in our appearance at the bar of judgment.

11. The actual poſſeſſion, and enjoyment of a crown of glory.

So that, whatſoever grace or mercy is prepared for the Saints, it is dealt out unto them in this way; from their firſt entrance into the ſtate of grace, to their ſitting down upon the throne of glory. I will mainly enlarge upon the firſt and third of theſe, glancing only upon the reſt.

1. The firſt bleſſing that I ſhall mention as depending upon Union with Jeſus Chriſt, is the juſtification of a ſinner in the ſight of God, upon the account of Chriſt's righteouſneſs imputed to him: whereby the guilt of ſin is removed, and the perſon of the ſinner is accepted as righteous with the God of heaven. Here lieth one argument of the neceſſity of being thus ingraffed into Chriſt: Becauſe without union with him, there can be no juſtification through his blood, nor clothing with his righteouſneſs for acceptance with the Lord. Our righteouſneſs for pardon and juſtification, is in the Lord; and we our ſelves muſt be in him, that we may partake of his righteouſneſs: For it will ſignifie p. 203nothing to us, except we are in him, Eph. 1.6. He hath made us accepted in the beloved. And v. 7. In whom we have redemption through his blood, the forgiveneſs of ſins, according to the riches of his grace. This is a fundamental, leading mercy, which maketh way for the conferring of other mercies. **Doctrina juſtificationis est articulus ſtantis aut cadentis Hecleſiae. Luth.For till ſin be pardoned, the curſe of the Law cannot be removed from the ſinner: and this pardon is given forth upon the account of Chriſt's righteouſneſs imputed to us; in order whereunto we muſt of neceſſity be in him. For in him we have redemption through his blood, the forgiveneſs of ſins.

I will open to you the force of this argument, by taking it aſunder into ſix branches, and ſpeaking diſtinctly to each of them.

1. Obſerve, That the grace of juſtification in the ſight of God, is made up of two parts. 1. There is forgiveneſs of the offences committed againſt the Lord. 2. Acceptation of the perſon offending, pronouncing him a righteous perſon, and receiving him into favour again as if he had never offended. This is clear from the Scriptures of truth. 1. There is an act of abſolution and acquital from the guilt of ſin; and freedom from the condemnation dedeſerved by ſin: The deſert of ſin is an inſeparable accident or concomitant of it, **Reatus vel 1. Simplex 2. Redundans … perſonam.that can never be removed. It may be ſaid of the ſins of a juſtified perſon that they deſerve everlaſting deſtruction: But juſtification is the freeing a ſinner from the guilt of his p. 204iniquity, whereby he was actually bound over to condemnation; ſo that the perſon juſtified may ſay, Who is he that condemneth? He may read over the moſt dreadful paſſages of the Law, without being terrified; as knowing the curſe is removed from over his head: his fins that brought him under the curſe are forgiven; and are in point of condemnation as if they had never been. This is to be juſtified; to have ſin thus forgiven, and the penalty remitted, Rom. 4.5, 6, 7, 8. But to him that worketh not, but believeth on him that juſtifieth the ungodly, his faith is counted for righteouſneſs. Even as David alſo deſcribeth the bleſſedneſs of the man to whom God imputeth righteouſneſs without works, ſaying, Bleſſed are they whoſe iniquities are forgiven, and whoſe ſins are covered. Bleſſed is the man to whom the Lord will not impute ſin. Mark it, what David calleth forgiveneſs of ſin and not imputing of iniquity, S. Paul ſtiles a being juſtified. This is expreſſed elſewhere by not remembring tranſgreſſions any more, Heb. 8.12. And there are three wayes how they ſhall not be remembred any more. (1.) God will not remember them, ſo as to upbraid his people with their miſcarriages: He will never hit them in the teeth with their ſins. When the wicked ſeek unto him in affliction, and howl for deliverance, God doth upbraid them with their wickedneſs, Jer. 2.27, 28. Where are thy Gods which thou hast made thee? Let them ariſe, if they can ſave thee in the time of trouble; q. d. Why do ye come to me, ſeeing you hate me, and caſt me off, and ſet up idols in your hearts? Get you to them for deliverance, for you are none of my ſervants. But when perſons are juſtified, their ſins ſhall be as if they had not been: God will welcom them into his houſe, and embrace them in his arms, and never p. 205throw it in their diſh, how unkind, or unthankful, or ſtubborn they have been formerly. See it in the return of the Prodigal, Luke 15.20, 21, 22. When he was a great way off, his father ſaw him, and had compaſſion, and ran, and fell upon his neck and kiſſed him. And the ſon ſaid unto him, Father, I have ſinned againſt heaven and in thy ſight, and am no more worthy to be called thy ſon. But the father ſaid unto his ſervants, bring forth the beſt robe and put it on him, and put a ring upon his hand, and ſhoes upon his feet. One would have thought, he would have fallen foul upon him, and ſaid, You are well enough ſerved to depart out of my family: you ſee what it is to think your ſelf wiſer than your father: What account can you give me of the patrimony you received? Do you think I will give you entertainment, now you have ſpent your ſubſtance with riotous living, and amongſt harlots? Go to your ſinful companions that have made a prey of you, and ſee what relief they will afford now in the day of your diſtreſs. But here is not a word of ſuch language; But, welcome my dear ſon, he is a pleaſant child, my bowels are troubled for him, I will ſurely have mercy upon him, Jer. 31.20. (2.) Their ſins ſhall not be remembred ſo as to ſtop the current of God's bounty, or to with-hold good things from them. When God would have healed Iſrael, their ſins came to remembrance, and put a ſtop to the progreſs of his mercy, Hoſ. 7.1, 2. But now by the grace of pardon, this obſtacle is removed out of the way, that his compaſſions may flow down freely upon them, **…et in peccati reatu eſt luerum ceſſans, & damnum emergens: Ita condonatio peccati non eſt tantum ablativa mali, ſed & collativa…oni.Mic. 7.19, 20. (3.) He will not remember them ſo as to condemn them for ſin, iniquity p. 206ſhall not prove their ruine, **Peccata ſis velantur, ut in judicio non revelentur.Joh. 5.24. That is the firſt part of juſtification, namely, the pardon of ſin. 2. There is the acceptation of the perſon as righteous in God's ſight: pronouncing him ſuch and dealing with him accordingly, reſtoring him into that favour again which he had loſt by his tranſgreſſions, Rom. 5. v. 16. compared with v. 19. This is the firſt thing I would note to ſhew you the force of this argument, That juſtification, for the …ature of it, is the gracious pardon of the ſinners tranſgreſſions, and acceptance of his perſon as righteous in God's ſight.

2. In order to our partaking of this grace, of the forgiveneſs of ſin and accep ation of our perſons, we muſt be able to produce a perfect righteouſneſs before the Lord, and to preſent and tender it unto God. And the reaſon is evident, from the very nature of God himſelf: He is infinitely, immutably, & inexorably juſt, as well as incomprehenſibly gracious; And in the juſtification of a ſinner, he doth act as a God of juſtice, as well as of compaſſion. He doth forgive iniquity in a way of righteouſneſs, 1 Joh. 1.9. He is faithful and juſt to forgive us our ſins, and to cleanſe us from all unrighteouſneſs. God doth not pronounce men righteous when they are not; but firſt he maketh them righteous, and then receiveth them as ſuch, and pronounceth them to be ſuch. **Non igitur docemus credentes ſine juſtitiâ juſtificari: qualem juſtificationem impii, Deus pronunciat eſſe abominationem, Prov. 17. Iſa 5. Sed dicimus neceſſe eſſe ut in juſtificatione intercedat & interveniat juſtitia: Et quidem non qualiſcanque-juſtitia, ſed talis quae in judicio Dei ſufficiens & digna ſit, ut juſta pronuncietur ad vitam aeternam Chemn. exam. Con…. Trid.Prov 17Isa 5So that if a man will be juſtified, he muſt p. 207be able to produce ſuch a compleat righteouſneſs, as wherewith he may ſtand before the juſtice of God. This is a matter very ſeriouſly to be weighed, becauſe multitudes deceive themſelves herein: They hope God will forgive them, becauſe he is a God of mercy, and of unſpeakable compaſſions: but they never conſider what entertainment the juſtice of God will give them; nor how they ſhall ſtand before his righteouſneſs. Why, man remember: The Lord is infinitely juſt, as well as merciful; and if ever thy ſins be pardoned, it muſt be by an admirable contemperament or mixture of mercy and juſtice together. I will not enter upon the debate of that queſtion, which ſome have ventilated, whether God in his abſolute ſoveraignty could not have forgiven ſin, meerly as an act of grace, without the ſinners producing any ſatisfaction to juſtice? Suffice it us to be aſſured, That God will not; and ſuppoſing his word and purpoſe, he cannot: for he is a God that cannot lie, that cannot change, or vary in his determinations. It was one of the great ends of the Goſpel diſpenſation, that God might exalt his juſtice in the juſtification of a ſinner, Rom. 3.26.

3. The only matter of mans righteouſneſs ſince the fall of Adam, wherein he can appear with comfort before the juſtice of God, and conſequently whereby alone he can be juſtified in his ſight; is the obedience and ſufferings of Jeſus Chriſt, the righteouſneſs of the Mediator: There is not any other way imaginable, how the juſtice of God may be ſatisfied, and we may have our ſins pardoned in a way of juſtice; but by the righteouſneſs of the Son of God. And therefore this is his name, Jehovah Tzidkennu. The Lord our righteouſneſs, Jer. 23.6. p. 208This is his name] that is, this is the prerogative of the Lord Jeſus, a matter that appertains to him alone, to be able to bring in everlaſting righteouſneſs, and to make reconciliation for iniquity, Dan. 9.24. All our obedience to the Law, and the good works we can perform, throughout the whole courſe of our lives, can never be a ſufficient righteouſneſs for us. Alas, what are they, even all out righteouſneſſes put together, but as a filthy rag, and as a menſtrous cloth? The very imperfections and ſinfull mixtures of our moſt ſpiritual duties, were enough to condemn us. It is by Chriſt alone, that they who believe are juſtified from all things, from which they cannot be juſtified by the Law of Moſes, Act. 13.39. I will add two conſiderations further to ſtrengthen this particular, beſides what hath been delivered, when we were ſpeaking of the divorce of a ſinner from the Law, and to take us off from reſting upon a legal righteouſneſs.

1. The moſt eminent and choiceſt ſervants of God, that ever lived upon earth, have utterly diſclaimed and diſowned their own perſonal obedience, in the point of juſtification. They durſt not, at any hand, put their truſt in it; but knew it would be too ſhort, and that they ſhould miſcarry for ever, if they relyed thereupon. Thus my brethren; If any perſons under heaven could be juſtified by the Law, and pronounced righteous upon legal terms, that is, upon the account of their own holineſs and good works; it would be ſuch as have been moſt active for God, and moſt uſeful and upright in their generations, and that lived in the neereſt conformity unto the Law: But even they durſt not place their confidence therein, but have utterly renounced it. Take the p. 209inſtance of Job, a man who had not his fellow upon earth, as we have aſſurance of it by the letters teſtimonial of the God of the ſpirits of all fleſh, Job 1.8. Durſt he depend on his own righteouſneſs? See how he diſclaimeth it, Job 9.20. If I juſtifie my ſelf, my own mouth ſhall condemn me if. I ſay I am perfect, it ſhall alſo prove me perverſe. And cap. 42.6. I abhor my ſelf, and repent in duſt and aſhes. Take the example of David, a man after God's own heart, who fulfilled all his wills, Act. 13.22. What ſaith he in this caſe? See Pſal. 130.3, 4. If thou Lord ſhouldſt mark iniquities, who, O Lord could ſtand? But there is forgiveneſs with thee, that thou mayeſt be feared. **Meum meritum eſt miſeratio Domini. Bern. Juſtitia noſtra eſt indulgentia tua, Domine.Let us deſcend to Daniel, a man greatly beloved, and of ſingular integrity; inſomuch that when the Lord doth reckon up the moſt noted examples of piety he is ſingled out as one, Ezek. 14.14. And mark how he renounceth all confidence in the fleſh, and reſteth only upon Chriſt, Dan. 9.17, 18. Cauſe thy face to ſhine upon thy ſanctuary which is deſolate, for the Lords ſake. And v. 18. We do not preſent our ſupplications before thee, for our righteouſneſſes, but for thy great mercies: For he had before acknowledged, that unto them belonged confuſion of face. It is true, that believers have ſometimes pleaded their holineſs, as an evidence of the ſincerity and uprightneſs of their hearts with God, and of their intereſt in the promiſes of mercy: But they durſt not appear in it before the juſtice of God. That is a notable paſſage of Nehemiah, Cap. 13.22. Remember me, O my God, concerning this, and ſpare me according to the greatneſs of thy mercy; q.d. Through p. 210grace I have been ſerviceable to the Lord, and expect a bleſſing thereupon: but withal I ſtand in need of great mercies to cover the defects of thoſe ſervices.

2. Such perſons as have gone about to eſtabliſh their own righteouſneſs, and attempted to be juſtified thereby, have everlaſtingly miſcarried in that attempt and fell ſhort of heaven, and found it to be but a broken reed, that could never bear them up before the juſtice of God. You read of ſome perſons that ſeek to come to heaven, and are not able, Luk. 13.24. And theſe are one ſort of thoſe perſons. As ſuch who ſeek it ſlothfully, and negligently, without ſtriving to enter in at the ſtrait gate; ſo they that ſeek it by their own perſonal righteouſneſs, and expect to be juſtified thereupon. And therefore obſerve what the Apoſtle ſaith to the Galatians, whoſe hearts bankered after that way of juſtification, Gal. 3.4. Have ye ſuffered ſo many things in vain? if yet it be in vain; q. d. If you go on to lean upon your own righteouſneſs, and rely not upon Chriſt, all your Religion is in vain. Whatever you have done or ſuffered will never ſave you from the wrath to come. This is the third thing to be obſerved, That it is only the righteouſneſs of our Lord Jeſus Chriſt, by which a ſinner can be juſtified in the ſight of God.

4. We can receive no benefit by the righteouſneſs of Chriſt, for juſtification in the ſight of God; nor can we be pardoned and accepted thereupon, until that righteouſneſs become ours, and be made over unto us. This is evident at the firſt view; How can we plead it with God, except we have an intereſt therein? What advantage can it be to us, unleſs it be ours? Here is the miſtake of many carnal people, they hope to have their ſins forgiven upon p. 211the account of Chriſt's righteouſneſs, and never enquire if that righteouſneſs be theirs. Mark it Sirs, It muſt be yours, and made over to you, or elſe it will never ſtand you in ſtead. They ſhall reign in life by one, Jeſus Chriſt, who receive the gift of righteouſneſs by him, Rom. 5.17. Except they receive it, it is nothing unto them. It is in it ſelf white raiment, and beautiful and glorious apparel; but it will never cover our nakedneſs, except it be put on, and we are cloathed there with, Rev. 3. v. 18. It muſt be made over to us, that we may be juſtified thereby.

5. Obſerve in the next place, That the way wherein, or whereby, this righteouſneſs of Gods providing is conveyed and made over to us, that we may receive the benefit thereof, and be juſtified thereby; it is by way of imputation. That is the uſual expreſſion made uſe of in this buſineſs; and the meaning is this, God doth reckon the righteouſneſs of Chriſt unto his people, as if it were their own. He doth count unto them Chriſt's ſufferings and ſatisfaction, and make them partakers of the vertue thereof, as if themſelves had ſuffered and ſatisfied. This is the genuine and proper import of the word imputation: when that which is perſonally done by one, is accounted and reckoned unto another, and laid upon his ſcore as if he had done it. **Imputari dicitur. illud alicui, quod in aliquo non inhaeret ſeu exiſtit realiter, ſed tamen ei adſcribitur, ac ſi in ipſo realiter inhaereret & exiſteret: atque adeo quod in ipſum transfertur. Pet. Ravan.Thus it is in this very caſe: We ſinned and fell ſhort of the glory of God, and became obnoxious to the vindictive juſtice of God: and the Lord Jeſus Chriſt by his obedience and p. 212death, hath given content and ſatisfaction unto divine juſtice in our behalf: Now when God doth pardon and accept us hereupon, he doth put it upon our account; he doth reckon it or impute it unto us, as fully in reſpect of the benefit thereof, as if we our ſelves had performed it, in our own perſons. This is not a notion only invented by men, but it is the way wherein the holy Ghoſt expreſſeth it, Rom. 4.6. Even as David alſo deſcribeth the bleſſedneſs of the man unto whom God imputeth righteouſneſs, without works. And v. 11. That righteouſneſs might be imputed unto them alſo. And therefore let me intreat you to mind this Scripture rule: That in order to the ſatisfaction of the juſtice of God, the ſins of God's people were imputed and reckoned unto Chriſt; and in order to our partaking of the benefit of that ſatisfaction, or deliverance thereby, Chriſt's righteouſneſs muſt be imputed and reckoned unto us. The firſt branch of this rule you have, Iſa. 53.5, 6. He was wounded for our tranſgreſſions, he was bruiſed for our iniquities, &c. and the Lord laid upon him the iniquity of us all. And for the other branch of the rule, ſee Rom. 5.19. As by one mans diſobedience many were made ſinners; ſo by the obedience of one ſhall many be made righteous. How did Adam's ſin become ours? Why, by way of imputation. He tranſgreſſed the Covenant, and did eat the forbidden fruit, and it was juſtly reckoned unto us. It was perſonally the ſinful act of our firſt parents; but it is imputed to many, even to all of us who proceeded out of his loyns: For we were in him, not only natural, as he was the root of mankind, but alſo legally as he was the great Repreſentative of mankind. In the covenant of works and the tranſactions thereof, Adam ſtood in the ſtead, and acted in the behalf, not only of himſelf, p. 213but of all his poſterity; and therefore his ſin is reckoned unto them. Even ſo, ſaith the Apoſtle, After the ſame manner, the obedience and righteouſneſs of Chriſt is made over to many for juſtification.

6. Obſerve further, to compleat this argument, in the laſt place, That no perſons whatſoever of the children of men can have the righteouſneſs of Chriſt imputed to them, but only ſuch as are in Chriſt: Such as are united to him, and made one with him; For Sirs, Ʋnion is the very ground of imputation. The ſin of Adam had not been reckoned to us, nor laid to our charge, unleſs we had been legally and by way of repreſentation in Adam (which is the reaſon, that the ſins of our more immediate parents and anceſtors are not reckoned to us, further than we perſonally comply with them, and follow their example, Ezek. 18.14, 15, 16, 17.) ſo we cannot have the obedience of Chriſt made over to us and reputed as ours; but firſt in order of nature we muſt be in him. **Eſt autem Chriſtus juſtitia noſtra. Sed quomodo per illam, ut alienam, poſſumus juſtificari ad vitam aeternam? Reſpondeo, ſicut Paulus inquit, Gal. 3. Quicunque in Christum baptizati eſtis, Chriſtum induiſtis. Simul ergo ejus etiam juſtitiâ induti ſumus. Chemn. exam. Conc. Trid.Gal 32 Cor. 5.21. That we might be made the righteouſneſs of God in him. Phil. 3.9. That I may be found in him, not having my own righteouſneſs which is of the law, but that which is through the faith of Chriſt, even the righteouſneſs which is of God by faith. Rom. 8.1. There is therefore now no condemnation to them that are in Chriſt Jeſus. Unleſs they be in him, they are condemned: For, no union with the Son, and no juſtification in the ſight of God, through his righteouſneſs.

p. 214This is the first fundamental bleſſing which hath dependance upon union with Chriſt, viz. The grace of juſtification.

2. There is the grace of adoption, or inrollment amongſt the number of the children of God: whereby we are inabled to look up unto him as a Father, and have a right to all the priviledges belonging to the ſons and daughters of the moſt High. As by the grace of converſion we are returned back again to the ſervice of the Lord; ſo by adoption we are readmitted into the number of the children of God. You know, the Church of Chriſt is called God's houſhold or family: Now, the work of conviction, and humiliation, and legal terrors bring a ſinner to the door of the houſe: Effectuall calling and ſanctification open the door for entrance into the houſe, and fit the ſinner to live according to the laws of the family: Juſtification clothes him as a member of the houſhold; and Adoption puts him amongſt the children, Gal. 4.5. That we might receive the adoption of ſons; that is, that we might be taken out of Satans family (for by nature we are of our father the devil, Joh. 8.44.) and inſtated into the number of God's children: This is a very precious mercy. What can a perſon want who hath ſuch a father to provide for him? If earthly parents take care for their children, will not the God of heaven ſupply the neceſſities of his little ones? Shall they be in diſtreſs and will not he ſuccour them? Mat. 6.32. With what boldneſs may they come to the throne of grace, and beg whatever they need, and be aſſured not to be ſent away empty? Now this bleſſed priviledge depends upon our union with Jeſus Chriſt: As it was a mercy purchaſed by his blood, ſo it is actually conferred p. 215upon thoſe that are in him. The Lord Jeſus is the natural, eternal, only begotten Son of God, who lieth in the boſom of the Father; and when we are married unto Chriſt, we become the children of God alſo; by vertue of our conjunction with his Son, and neerneſs of relation unto his Son, Eph. 1.5. Having predeſtinated us to the adoption of children, by Jeſus Chriſt unto himſelf. And if you enquire when this purpoſe is executed, and we actually become his children? The ſame Apoſtle will reſolve it, when we are in Chriſt. Predeſtination hath deſigned us unto this priviledge, and union with Chriſt doth inſtate us in it, Gal. 3.26. For ye are the children of God by faith in Chriſt Jeſus; by that grace which knitteth you unto Jeſus. This is a ſecond Argument of the neceſſity of having the Son: For no union with Chriſt, no adoption of children by him. Therefore the Lord is our Father becauſe Chriſt's Father, and our God becauſe his God, we being one with him.

3. The third fundamental bleſſing, which I ſhall mention as flowing from oneneſs with Chriſt, and having a neceſſary dependance thereupon, is, The participation of the ſupplies of the Spirit of Jeſus, to guide us in our journey to the kingdom of heaven. As a ſinner muſt partake of regenerating grace from the Spirit, to put him in the way of everlaſting life; ſo he ſtands in need of the continued ſupplies of that good Spirit, to conduct and keep him in that way. Beſides the firſt grace which bringeth us unto Chriſt, there muſt be freſh influence, or actual ſtrength derived from Chriſt, for the aſſiſtance, ſuccour, and ſupport of a Believer on all occaſions: And this influence is imparted to us from Chriſt, by vertue of our being knit to him. p. 216No union with the Son, no communication of ſpiritual ſtrength and influence from the Son, Iſa. 45.24. Surely ſhall one ſay, In the Lord have I righteouſneſs and ſtrength. In the Lord] that is, in Jeſus, the Mediator, who is Jehovah God bleſſed for ever. In him] or through him, by vertue of my being in him; I have not only righteouſneſs, but ſtrength alſo; that is, actual grace to help in the times of need. It plainly relateth unto Chriſt, unto whom every knee ſhall bow, and every tongue ſhall ſwear, v. 23. Ʋpon which Text the Apoſtle himſelf is a Commentat…r, Rom. 14.10, 11. I will endeavour to make this very plain to your underſtandings (being a matter of much weight and moment as to the life of Religion) by handling it in a way of gradation, in three ſteps.

1. In the firſt place you muſt remember, That a Chriſtian is not able to keep on in his journey towards heaven, ſo as to arrive with ſafety at that everlaſting Kingdom, only by the ſtrength of habitual grace beſtowed upon him in his firſt converſion; but there muſt be a daily communication of further grace unto the ſoul, or of freſh actual ſtrength conveyed into the ſoul. It is not enough that the principles of holineſs be at firſt formed in the heart, but there muſt be a conſtant ſupply of freſh influence imparted to us, or elſe we ſhould quickly fall ſhort in our travel towards Canaan. As the air is not maintained in light, barely by the firſt riſing of the Sun upon it, expelling darkneſs out of the air, & ſpreading abroad his beams into it: but there muſt be a conſtant iſſuing forth of freſh beams from the Sun, and ſtreamings forth of new influence into the air: elſe it would quickly return to its former darkneſs. Let but the Sun go down, or ſome opacous body interpoſe to p. 217hinder the freſh beamings of it forth, and the air would preſently become black again; notwithſtanding the firſt light that was put into it. Thus it is in our ſpiritual concernments, We cannot be maintained in a ſtate of favour with God, and carried on to glory, meerly by the ſtrength of habitual grace, p…anted at firſt within us, in our regeneration: but there muſt be further grace imparted to us. The beams of the Sun of righteouſneſs muſt be ſtill iſſuing forth upon us freſh and freſh; or elſe we ſhould quickly faulter in the working out our ſalvation. This freſh influence of the Holy Ghoſt is uſually called in the Schools Actual grace: And in the Scripture you have it under the name of The ſupplies of the ſpirit, **Spiritus ſubminiſtratio eſt praeſidium, & conſolatio, & omne ſpiritus ſancti bonum quo ſervamur contra omnia ſcandala. Eraſ. Sacr. ex Marl.Phil. 1.19. For I know that this ſhall turn to my ſalvation, through your prayer, and the ſupply of the Spirit of Jeſus Chriſt. Mark it Sirs, As there is a ſtanding ſtock of habitual holineſs put into the ſoul in the day of converſion; ſo there is a conſtant ſupply given forth upon all occaſions for maintaining and promoting of that ſtock. As there is the regenerating work of the Spirit, ſo there are additional incomes or ſupplies of the ſame Spirit: Which are elſewhere called The ſtrengthenings of the Spirit, Eph. 3.16. That he would grant you according to the riches of his glory, to be ſtrengthened with might by his Spirit in the inner man. There is the inner man, the new creature, principally ſeated within, the hidden man of the heart; and there is auxiliary ſtrength ſhed abroad every day afreſh into the inner man. This is a matter heedfully to be regarded, and that calleth for p. 218our moſt ſerious thoughts, in the ſtudy of it; and that for three reaſons.

1. Becauſe, herein doth lie a ſpecial difference between the ſtate of man in his primitive perfection, under the Covenant of works, and the ſtate of believers under the Covenant of peace and reconciliation: and indeed the excellency and ſtedfaſtneſs of the latter, above the former. In the ſtate of innocency man had a ſufficient ſtock of holineſs, and ſpiritual power to manage: but now in Chriſt there is proviſion made for conſtant ſupplies, to carry us on in the management thereof. Under the Covenant of works man had power to ſtand, if he would: but in the Covenant of grace there is freſh ſtrength alſo provided, to work in us both to will and to do, Phil. 2.12, 13. There is not only a new heart, and a new ſpirit given to the ſervants of Chriſt, whereby they are qualified and diſpoſed to the keeping of God's ſtatutes: But a further actual ability is imparted unto them, whereby they are cauſed to walk in the way of thoſe Statutes, Ezek. 36.26, 27.

2. From hence it many times cometh to paſs, that weak Chriſtians ſtand faſt in thoſe trials, wherein the ſtronger fall; and overcome the temptation, whereby they are foiled. Here you have a great reaſon of the difference, that is between one Believer and another in the ſame caſe, and under the like trial. A Peter may fall foully, who is a pillar in the Church, a cedar in the Foreſt: and another …ay ſtand faſt, in the ſame hour of temptation, who is in compariſon but a ſhrub, and of low ſtatute in the faith. How can this be? whence doth it proceed? Why, though the ſtrong Chriſtian hath arrived at an higher pitch and degree, in reſpect of habitual p. 219grace; yet reſting upon himſelf for ſtrength, God might juſtly be provoked to leave him unto himſelf: And he who is weaker in the faith, as to the habits of grace, yet keeping his ſpirit in a conſtant dependance upon the Lord, **Sanctum opus ſemper inſpirae in me, ut cogitem: compelle, ut faciam; ſuade, ut diligam: confirma me, ut te teneam: cuſtodione, nete perdam, Aug.might have more actual aſſiſtance imparted to him, ſo as to be inabled to hold on his way, when the other ſhrinks back. This is palpably apparent in the example of Peter, who was a man of great forwardneſs and courage in the cauſe of Chriſt: yet how ſhamefully did he deny his Maſter? Becauſe truſting in his own ſtrength, the Lord was pleaſed to withdraw his actual aſſiſtance, that he might learn thereafter to live in the ſenſe of his own weakneſs. Thus Hezekiah fell in the buſineſs of the Embaſſadors of the King of Babylon, although he was a man of eminent piety: yet the Lord left him, and then corruption diſcovered it ſelf, 2 Chron. 32.31. How did God leave him? Not as to the principle of habitual grace; for that is an abiding principle, never taken from a perſon on whom it is once conferred: But God left him, as to theſe freſh ſupplies of the ſpirit; he with-held from him, for that time, ſuch efficacious aſſiſtance, as whereby he might have vanquiſhed the temptation: and then his deceitful heart prevailed and carried him aſide.

3. This is a point which deſerveth well to be ſtudied, not only that we may be provoked thereby, to live in a conſtant dependance upon God for further grace, to help in the time of need: but likewiſe, that we may be ſtirred up to give all the glory of page missing

p. 222There is Actual

1. Exciting grace.

2. Co-operating grace.

3. Reſiſting grace.

4. Supporting grace.

5. Reſtoring. grace.

6. Increaſing grace.

7. Stabliſhing grace.

1. There is Exciting grace, whereby the principle of holineſs is awakened, and ſtirred up, and put into a readineſs unto that which is good. For although there are habits of grace alwayes reſident in the hearts of the godly, yet thoſe habits are not alwayes in a preſent aptneſs and preparedneſs unto the matters of godlineſs. What a liſtleſsneſs and heavineſs is oftentimes upon the heart of a ſincere Chriſtian? So that he hath grace to ſeek, when he is called to the exerciſe of it: he is not in a readineſs to bring it forth into act. And therefore we have need frequently to quicken our hearts, and to awaken and ſtir up the grace of God that is within us. It was the complaint of the Lord againſt his people, that they did not ſtir up themſelves to take hold of him, Iſa. 64.7. There needeth exciting grace and aſſiſtance, to ſtir us up unto practical holineſs; that our loyns may be girt, and our lamps burning, and our ſelves [in procinctu] in a readineſs to every good work; as the exhortation is, Luk. 12.35. Tit. 3.1. How much is David in prayer, that God would quicken him? Pſal. 119.37. Turn away mine eyes from beholding vanity, and quicken thou me in thy way, Pſal. 80.18. Quicken us, and we will call upon thy name, Pſal. 86.11. Ʋnite mine heart to fear thy name; q. d. Gather the forces of my ſoul together, that they may conſpire, as … p. 223be wandring and out of the way: when I have uſe for them, then they are to ſeek: O Lord call them in, and put them into a readineſs. Now this exciting influence proceedeth from Chriſt, and is given forth unto them that are ingraffed into him. It is he that knocketh at the door of the heart, to awaken believers out of their ſecurity; and to put them into a poſture, that they may be ready to follow him whitherſoever he ſhall lead them, Cant. 5.2.

2. There is Co-operating grace, or aſſiſtance to do the will of God: whereby the new creature is ſet on work, and inabled to walk in the way of Gods commandments. For Sirs, herein lieth a vaſt difference between the principles of ſin, which are naturally ſeated in the ſoul, and the habits of holineſs which in the new birth are introduced into the ſoul. The principles of ſin can work of themſelves, without any forreign aſſiſtance to reduce them into act. If there were no devil to tempt us unto ungodlineſs, the corrupt heart of man would be a tempter to it ſelf, Jam. 1.14. and would ruſh on into wickedneſs of its own accord: But the habits of grace cannot act of themſelves, there muſt be renewed ſtrength imparted to ſet them on work, which we may fitly call co-operating grace, Pſal. 119.35. Make me to go in the path of thy commandments, for therein do I delight. Though David had a ſpirit of new life within him, yet he could not actually walk in the path of God's precepts, till by an additional force he was ſet a going. Cant. 4.16. Awake, O North wind, and come thou South-wind, blow upon my garden, that the ſpices thereof may flow out. By the garden, underſtand a ſanctified ſoul; and by the ſpices in this garden may be meant the … … ſiſtance of the Spirit it is educed into act. And this co-operating aſſiſtance is in Chriſt, and iſſued forth unto them that are one with him, 2 Tim. 2.1. Thon therefore, my Son, be ſtrong in the grace that is in Chriſt Jeſus. That is, Get aſſiſtance from him, out of his fulneſs, to ſtrengthen thee to the diſcharge of the work of the Lord.

3. There is reſiſting grace, to oppoſe temptations unto ſin, and to vanquiſh and overcome the aſſaults of the devil. Although in the firſt work of converſion there is a ſecret antipathy ſet up in the ſpirit againſt ſin; yet if you would be actually free from the taint of it, there muſt be further ſtrength to help you, in grapling with temptations unto ſin. And this alſo is in Chriſt, to be communicated unto his members, Eph. 6.10. The Apoſtle doth exhort us to be ſtrong in the Lord, and in the power of his might. Not to enter the liſts in our own ſtrength, but to put on the whole armour of God, that we may be able to ſtand againſt the wiles of the devil. And the ſpiritual combate maintained by a child of God is called The fight of faith: becauſe ſin is eſpecially oppoſed by the exerciſe of faith, and the victory obtained through faith in Jeſus; by which, freſh ſupplies of ſtrength are fetcht down from him, 1 Tim. 6.12.

4. The fourth ſort of actual ſtrength is ſupporting grace, for the bearing ſuch burdens as are laid upon us. Strength to inable us, with an holy quietneſs, and ſubmiſſion, to endure afflictions and hardſhips, … thy to ſuffer in his cauſe; and you have ability miniffred to carry you through ſufferings, to keep your hearts from ſinking in the day of tribulation, and adverſity. As you are called to ſuffer, ſo through the ſupplies of Chriſt's Spirit you are impowered and fortified thereunto.

5. Reſtoring grace, To recover us out of that deadneſs, into which we are apt to fall; and to call us back from thoſe decayes unto which believers are ſubject. For though habitual grace ſhall never be quite loſt, yet the vigour of it may be much abated: in which reſpect a Believer may be ſaid to loſe his firſt love, Rev. 2.4. And though grace remain, yet in this ſenſe it may be ſaid to be ready to die, Rev. 3, 2. Now for the reſtoring of a mans ſoul to its former life and activity, and reviving upon the new man its ancient luſtre and beauty, there muſt be freſh ſtrength communicated. Which reviving ſtrength is ſtored up in the Son, and given forth to them that have the Son. It is by the freſh beams of the Sun of righteouſneſs, that the clouds are diſpelled, and the miſts are driven away; and the ſoul of a Chriſtian is made to look forth as the morning: according as it is expreſſed, Cant. 6.10.

6. There is increaſing grace for augmentation of the principle of holineſs; that the new man may artive at his full growth and ſtature unto which he is appointed. And it is by grace which is in Jeſus p. 226Chriſt the head, and by freſh influence out of his fulneſs, that the body maketh increaſe unto the edifying of it ſelf, Eph. 4.16.

7. Laſtly, eſtabliſhing and confirming grace, whereby Believers are fixed and ſettled unto the end. And this likewiſe is from Chriſt, by vertue of union with him. It is in Jeſus Chriſt we are preſerved, Jude 1. Being rooted in him, we become establiſhed in the faith, Col. 2.7.

So much for the third ſignal mercy or bleſſing which floweth from ingrafture into Chriſt, and hath dependance thereupon: namely, The communication of the ſupplies of the Spirit.

4. A fourth mercy that depends upon having the Son, or union with the Son, is, The gracious acceptation of all our ſervice and duties. Take an unconverted ſinner, and he may do many things in Religion; he may ſuffer much upon a religious account, and be at much coſt and expence in his profeſſion and practiſe; And the God of heaven hath no regard unto it. Herein lieth the miſery of a man out of Chriſt, that whatſoever he doth for God, is not accepted of the Lord. He may make many prayers, and loſe all his labour therein: For the cars of the God of heaven are ſhut againſt them, Iſa. 1.15. When you ſpread forth your hands, I will hide mine eyes from you: yea, when you make many prayers I will not hear. When you ſpread forth your hands] that is, Although you call upon me with never ſo much ſeeming earneſtneſs; although you ſeek after me in a ſolemn & ſeemingly affectionate maner, with your hands ſtretched out towards heaven: I will hide mine eyes from you] i. e. I will … in a way p. 227cannot endure the ſight of them. And when you multiply to pray, I will be ſo far from granting your requeſts, that I will turn away my ſelf in diſdain from you: I will not ſo much as give you the hearing. O what a ſad word is this to the ungodly! They truſt in their duties, when the Lord abhorreth them. See another Text ſetting forth their deplorable condition in this reſpect, Jer. 7.21. Thus ſaith the Lord of hoſts, the God of Iſrael, Put your burnt offerings unto your ſacrifices, and eat fleſh. It is unto the wicked he is ſpeaking, and it amounts to this. As if he had ſaid, Keep your duties to your ſelves, I will have nothing to do with them: make your beſt of your offerings, and never bring them unto me, as long as you live in your iniquities. Their burnt offerings, or Holocauſts, were wholly to be burnt; but as for their ſacrifices, the offerers themſelves might eat ſome part of them. Now ſaith God to thoſe impenitent ſinners, Take them and and eat them both; put them together, and uſe them your ſelves, make your beſt advantage of them, for I regard them not. Mark it, Theſe were coſtly duties, and in reſpect to their ſignification they were Evangelical duties: but whilſt they were ſtill in their ſins, God hath no delight in them. What courſe then ſhall a man take, that his ſacrifices may be accepted? Why, he muſt get into Chriſt, and be knit to him: for this is a mercy which floweth from union with him. Then, if he offer up his duties in the Name of Chriſt, the work is owned, and the concomitant infirmities will be paſſed over. Particularly, then his ſupplications and prayers ſhall be graciouſly anſwered: which is … p. 228given. The Lord will with-hold no good thing from him, Joh. 15.7. If ye abide in me, and my words abide in you, ye ſhall ask what ye will, and it ſhall be done unto you. O what a mercy is this, to have the King's eat? the ear of the King of kings? Your heavenly Father will deny you nothing. And for the general acceptance of all their duties of God's appointment, conſult the Text, 1 Pet. 2.5. Ye alſo as lively ſtones are built up a ſpiritual houſe, an holy Prieſthood, to offer up ſpiritual ſacrifice, acceptable to God by Jeſus Chriſt; q. d. Then your performances will be accepted through him, when ye your ſelves are built upon him, and cemented unto him. Here is another proof of the indiſpenſable neceſſity of this Union, No having the Son, and no acceptation of any duties whatſoever.

5. Another bleſſing which floweth from union with Chriſt, and is attainable only thereby, is, A title to the promiſes of the Goſpel, which concern this life, or that which is to come. And this is a matter of unſpeakable concernment: for if you would enjoy the mercies conveyed by the promiſes, you muſt have an intereſt in the promiſes. You muſt ſecure a title to them, as your heritage, and portion; and then they will prove a rich treaſury, or magazine, to furniſh you with every thing needful for life, comfort, and happineſs. There can be nothing deſired for the advancement of a mans welfare, which is not contained therein. The promiſes are the foundation on which our hope is bottomed; Indeed herein it differs from preſumption, which expects mercy from God, without a word of promiſe, to warrant the expectation thereof. But good hope through grace is built upon the word, Pſal. 119.49. Remember the word unto thy ſervant, p. 229upon which thou haſt cauſed me to hope. If a perſon entertain ſtrong hopes of mercy, and ſalvation, without a word for it, or againſt the word; that is hope of the devils cauſing: or ſuch as proceedeth from the deluſion and cozenage of his own Spirit: it will prove ſuch an hope as will make him aſhamed at length; and will be like the giving up the Ghoſt. When God cauſeth a man to hope, it is built upon the word; that is, the word of promiſe, whereby mercy is entailed upon the ſervants of the Lord. And, pray mark it Sirs, you can have no title to the promiſes, ſo as to reſt upon them, and to be able to plead them with God, and to lay hold upon them as your heritage, till you have the Son, and are knit unto Jeſus: For in him they are eſtabliſhed. They are part of the inheritance prepared for the Saints; and unleſs a perſon be married to the heir, he can lay no juſt claim to the inheritance, 2 Cor. 1.20. For in him all the promiſes of God are yea, and in him Amen, unto the glory of God by us. And therefore the promiſe is ſaid to be given through faith in Chriſt, Gal. 3.22. that is, A title to the promiſe, or the enjoyment of the mercy promiſed, is made over to a ſinner by faith in Chriſt: by that uniting grace, which joyneth us unto Chriſt.

This is the fifth ſpecial mercy depending upon union with the Son. Except you have the Son, the Mediator of the Covenant; you can have no right to the promiſes contained in the Covenant. Your title to them, doth reſult and flow from your oneneſs with him.

6. There is Union with God the Father, and an intimate acquaintance with him. Whilſt out of Chriſt, p. 230we are at a diſtance from the Father: yea, at an enmity with him. He is a conſuming fire, and we are as ſo much bryars and thornes: and it were a fearful thing to fall into the hands of the living God. But by having the Son, that diſtance is removed, and the enmity taken away, and we are knit unto God; ſo as to have fellowſhip and communion with him. As Chriſt is in the Father, and the Father in him: ſo Believers by being in Chriſt, are in the Father alſo, Joh. 17.21. That they alſo may be one in us. Not only in Jeſus the Mediator, but in the Father likewiſe, by means of their being in Jeſus. So 1 Theſs. 1.1. Unto the Church of the Theſſalonians, which is in God the Father, and in the Lord Jeſus Chriſt. It was the end of Chriſt's ſufferings in the fleſh, that he might bring ſinners unto God; and by vertue of their union with the Son they are actually brought unto him, and knit unto the Father alſo. O what a wonderful advancement is this, to ſinful duſt and aſhes! To poor deſpicable creatures, that dwell in houſes of clay! With what aſtoniſhment ſhould it fill us? What a ſpring-head of all manner of conſolation is here? Who would not be a Chriſtian? not only almoſt, but altogether? Who would not have fellowſhip, and hold a correſpondency with the Saints? For truly their fellowſhip is with the Father, and with his Son Jeſus Chriſt: as the Apoſtle mentioneth it by way of gloriation and boaſting, 1 Joh. 1.3.

This is the ſixth fundamental bleſſing. By having the Son, they have the Father alſo.

7. A Believers union with Chriſt, is the ground of all that peace and joy in the holy Ghoſt, which putteth p. 231true gladneſs into the heart, and life and ſweetneſs into every condition, and providence. The joy of the hypocrite is but for a moment, and the pleaſures of ſin are poor, empty, external pleaſures: In the midſt of laughter, the heart is in bitterneſs: they have many a ſecret griping of conſcience, that ſpoileth their mirth; and many a fearful ſurprizal upon their ſpirits, that marreth all their jollity. Let them be ſet in the midſt of their riotings and revellings, their banquettings and carowſings, amidſt all the content and pleaſure that ſin and the world can afford: and one ſerious thought of judgment to come, will overturn it wholly: one flaſh of hell in the conſcience, will put an end to their rejoycings. It will quickly befal them as it befel Belſhazzar; The appearance but of the likeneſs of a mans fingers upon the wall, made his countenance change, and his thoughts trouble him, and the joints of his loyns to be looſed, and his knees to ſmite one againſt another: and that, when he was in the top of his gallantry, and in the height of his merriment, Dan. 5.5, 6. O, thinks the poor carnal wretch, what will become of my precious and immortal ſoul? Can all theſe enjoyments deliver me from the pit of deſtruction? Who can dwell with everlaſting burnings? Iſa. 33.14. But the people of God have ſuch peace as paſſeth underſtanding: ſuch a ſweet calm and tranquillity in their ſpirits, that they can rejoyce with joy unſpeakable, even in the midſt of afflictions. The joy of the ungodly is worſe than ſorrow: It is but a fit of madneſs, proceeding from ignorance of the ſtate they are in. If they knew but their own condition, it would fill them with vexation, and horror and anguiſh of heart: But great peace have they that fear the Lord p. 232and are in Covenant with him, **Meditationes rerum divinarum voluptates ſenſus, non tantum poteſtate, ſed etiam ſuavitate ſuperant. Bacon. de ſap. Veter.nothing ſhall offend them, Pſal. 119.165. Their portion is peace, peace; that is, perfect peace, nothing but peace and ſerenity which will put gladneſs into the heart, greater than the joy of harveſt, Iſa. 26.3. And, pray, whence doth this peace ariſe? Why, originally from their union with Chriſt: All peace out of him will end in ſadneſs: it is but as the crackling of thornes under a pot. In him our conſolation is ſtored up, and given forth by vertue of our conjunction with him, Joh. 16.33. Theſe things have I ſpoken to you, that in me ye might have peace. If any of the children of God are under diſquietneſs and perplexities upon their ſpirits, it is for want of the evidences of their union with Chriſt; or through their neglect of the right improvement thereof. For here is a fountain to fill up a Believers joy, Joh. 15.11. Theſe things have I ſpoken to you, that my joy might remain with you, and that your joy might be full. What were thoſe things which Chriſt had ſpoken to them? It was the doctrine of a Believers ingrafture into him, and abiding in him; and the conſequents and concomitants thereof: in the ſormer part of that Chap. So that, no union with Chriſt, no ſolid peace or ſatisfaction in the ſoul; no true joy in the Spirit: For all manner of conſolation and revivings from him, depend upon our oneneſs with him.

8. It is a believers union with the Lord Jeſus, which giveth him deliverance from the ſting and curſe of death: and conſequentially, from the fear of that king of terrors. It is this conjunction with the Son, which maketh the laſt change, to be a comfortable p. 233and happy exchange, that altereth the nature of death, from a curſe into a bleſſing. So that a Chriſtian is able to bid it welcome, and to look it in the face with boldneſs: it being diſarmed as far as it is an enemy, and having the venom and malignity taken out of it. This is a very precious and unvaluable mercy: For it is the fear of death which keepeth ſinners all their life time, in bondage; and puts a kind of Coloquintida into every enjoyment. O death, how bitter is the remembrance of thee to a man that is at eaſe? to every impenitent ſinner? There is a terribleneſs to the unregenerate, in the apprehenſions of death, upon every account: But as it is the paſſage unto eternity, it is the greateſt of terrors, Job 18.14. Mark it, I ſay, there is a dread in the thoughts of it every way. Death may be conſidered in a threefold reſpect. 1. As it is a diſſolution, between the ſoul and the body: as it parts and ſeparates thoſe ancient friends, which have long converſed intimately together. And thus it ſtartleth a ſinner, to think of leaving his old habitation, having no better provided in the ſtead of it: But a Believer can triumph in this reſpect, and ſay with the Apoſtle, 2 Cor. 5.1. If our earthly houſe of this tabernacle were diſſolved, we have a building of God, an houſe not made with hands, eternal in the heavens. 2. If you conſider it as it is a period, and puts an end to all worldly accommodations; ſo it cannot but perplex a ſinner. The place of his habitation ſhall know him no more: he ſhall be then ſtripped and diveſted of whatever earthly comforts have been dear unto him: His heart is glewed unto the world, and what anguiſh and bitterneſs muſt it needs create, to think of being taken from all? But now a child of God hath ſomething p. 234to counterballance this loſs, even a better, and far more enduring ſubſtance, Heb. 10.34. 3. As death is a paſſage unto eternity, ſo it is dreadful indeed. O thinks the ſinner, what will become of my ſoul for ever? When I go hence and be no more upon the Land of the living, into what chains of darkneſs, what an eternal priſon muſt I be ſent, amongſt devils and damned ſpirits? But a ſincere Chriſtian can cheerfully welcom it, under this conſideration alſo. He knoweth it is but a meſſenger ſent from his heavenly Father, to conduct him home to his manſion place; and to bring him into neerer fellowſhip with his Redeemer. It puts an end to all ſin, and temptations, and troubles of every ſort; and opens a door of entrance into unſpeakable joyes that ſhall never end. O Sirs, what a priviledge is this to be able to triumph over death? It is that unto which we are ſubject every moment: **Quotidie morimur, quotidie enim demitur aliqua pars vitae: Et tunc quoque cum creſcimus, vita decreſcit—hunc ipſum quem agimus diem, cum morte dividimus. Sen. Epiſt. 24.and what is that which will ſweeten the paſſage, and remove the fears which are uſually attendant upon the contemplation of it? Why, It is our intereſt in Chriſt, and union with him. He drank that bitter cup, yea, the very dregs of it, that he might ſweeten it unto ſuch as are in him, 1 Cor. 15.53, 54, 55. O death, where i… thy ſting? O grave, where is thy victory? The ſting of death is ſin, and the ſtrength …f ſin is the Law. But thanks be to God, who giveth us the victory, through our Lord Jeſus Chriſt. Chriſt taſted an accurſed death, that it might be made a bleſſing to his members, Rev. 14.13. And I heard a vo…ce from heaven, ſaying unto me, write, Bleſſed are p. 235the dead which die in the Lord. It is not a being called Chriſtians which will render the day of death a bleſſed day; nor an outward attendance upon Chriſt: but getting into him. Bleſſed are the dead which die in the Lord.

9. A believers union with Jeſus Chriſt, is a ſure inlet unto a glorious reſurrection out of the duſt of the earth: when this corruptible ſhall put on incorruption, and this mortal ſhall put on immortality. And therefore obſerve it Sirs, Although the wicked ſhall be raiſed at the laſt day as well as the godly, yet not by the ſame means through which the godly are raiſed. The wicked ſhall be raiſed by the power of Chriſt as a Judge: but Believers ſhall riſe again by vertue of their oneneſs with Chriſt, and neer relation unto him, 1 Cor. 15.22, 23. For as in Adam all die, ſo in Chriſt ſhall all be made alive. But every man in his own order: Chriſt the firſt fruits, afterwards they that are Chriſt's at his coming. Such as ſleep in Jeſus, ſhall awake by vertue of their being in him: and thereupon their vile bodies ſhall be changed and faſhioned like to his glorious body. **Rom. 8.11. He that raiſed up Chriſt from the dead ſhall alſo quicken your mortal bodies by [or becauſe] his Spirit that dwelleth in you. Vivificari in hac ſententia ſignificat reſurrectionem glorioſam, quae ſimilis est Chriſti reſurrectioni, & propria bonis in quibus inhabitat ſpiritus. Illud autem [Propter inhabitantem ſpiritum ejus] ad Chriſtum refertur, non ad Deum. Et in hoc eſt argumenti efficacia, quia enim ſpiritus hic Dei qui in nobis habitat; etiam Chriſti eſt. Sicus Chriſtum ut homo, à Patre ſuſcitatus eſt; ita & nos ſuſcitabimur qui eundem cum Chriſto ſpiritum habemus. Tolet. in loc.Rom 8:11To which that paſſage of the Prophet Iſaiah may be fitly referred; which though it primarily be intended of outward deliverance, and the wonderful reſtauration of the Church, out of ſuch a forlorn & deſperate eſtate, as that they were as dead: yet it may extend alſo to the laſt p. 236reſurrection, of which that eminent deliverance was but a ſhadow and reſemblance, Iſa. 26.19. Thy dead men ſhall live, together with my dead body ſhall they ariſe: awake and ſing ye that dwell in the duſt, for thy dew is as the dew of herbs, and the earth ſhall give up her dead. This is another bleſſing which floweth from this fountain.

10. Our union with Chriſt Jeſus will miniſ…er boldneſs at the bar of Judgment: and cauſe us to lift up our faces without ſpot or confuſion at that great and notable day of the Lord. How will the wicked be aſhamed to look Chriſt in the face at that day, ſeeing that now they deſpiſe him, and trample his blood under their feet? ſeeing that now they ſlight his word, and contemn his Ordinances, and his people? Then the Kings, and the chief Captains, and the great men, and the mighty men, and every bondman and freeman; I mean, all impenitent ſinners of what rank or quality ſoever; Will be ready to call upon the rocks to fall upon them, and the mountains to cover them from the preſence of him that ſitteth upon the throne, and from the wrath of the Lamb. Then what would not a man give to be able to aſſure his heart before Chriſt at his appearance? and to be of the number of Chriſt's followers, that ſhall ſtand at his right hand, when the ungodly are trembling at the left? Why, It is not all the ſubſtance of a mans houſe can purch…ſe this priviledge; It is not all your prayers and tears at that day that can do it; (though you ſhould cry out your heart blood) if you are unconverted ſinners. But it depends wholly upon your union with Chriſt, 1 Joh 2.28. And noor, little children, abide in him, that when he p. 237ſhall appear, we may have confidence, and not be aſhamed before him at his coming, 1 Theſs. 4.14. For if we believe that Jeſus died and roſe again, even ſo them alſo which ſleep in Jeſus, will God bring with him. Mark it, He will ſummon the wicked before him; but ſuch as are members of his body he will bring with him; i. e. in his train and company, under his own ſhelter; and protection. Chriſt himſelf will undertake the patronage of their cauſe, and to ſilence all the accuſations of Satan, which are brought in againſt them. Well may they exult, and be glad; for it will be the day of the conſummation of their marriage with their Redeemer. If now they are eſpouſed and contracted, then they ſhall be married with the greateſt ſolemnity, in the preſence of God and of his holy Angels. Then will that viſion be moſt notably fulfilled, Rev. 21.2, 3, 4. I John ſaw the holy City, new Jeruſalem, coming downfrom God out of heaven, prepared as a bride, adorned for her husband.

This is the tenth mercy which depends upon our union with Chriſt.

11. Laſtly, It is our having the Son, or being united unto the Son which will give us actual admiſſion into the kingdom of glory: and poſſeſſion of the inheritance prepared for the Saints. When the wicked are ſent into everlaſting puniſhment, then ſhall the righteous inherit eternal life. When the ungodly are thruſt together into hell, then ſhall believers dwell in the preſence of God for ever: and drink of the rivers of pleaſures, which are at his right …and: and be made perfectly bleſſed in the fuil enjoyment of him, unto all eternity. And this by vertue of their union with the Son of God; and becauſe they are ſo neerly related unto him, p. 238Joh. 17.22. The glory which thou gaveſt me, I have given them. Who are theſe of whom our Saviour ſpeaketh? Why, ſuch as are in Chriſt, and in God the Father through Chriſt, v. 21. And again v. 24. Father I will, that they alſo whom thou haſt given me, be with me where I am, that they may behold my glory, which thou haſt given me. So that all ſorts of bleſſings are conveyed in this way: from the leading mercy of forgiveneſs of ſin, to the very conſummation of a believers happineſs. Firſt God doth unite his people unto Chriſt, and then he doth bleſs them with all ſubſequent bleſſings in Chriſt; from the acceptance of their perſons, to the very crown of righteouſneſs. So much ſhall ſuffice to be ſpoken unto the fifth general head of enquiry, touching the ſignal benefits that flow from our union with Chriſt; and for evincing the neceſſity thereof.