Sermons Preached on Romans 8

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

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

2. Here is the Union of persons, but not personal union. And here lies the difference between the Mystical Union and the Hypostatical Union: The Hypostatical Union is Personal, but not of Persons; the reason is, because in Christ there are two Natures but there is but one Person: there is this Nature and that Nature in Christ, but not this Person and that Person in Christ (as Nestorius held); there is in Christ 〈 in non-Latin alphabet 〉 but not 〈 in non-Latin alphabet 〉 , aliud & aliud but not alius & alius (as the Learned express it). Christ did not assume the Person of man but the Nature of man into his Person, Non assumpsit Hominem Personam sed Hominem in Personam. But now in the Mystical Union 'tis otherwise; there 'tis the Union of Persons but not Personal Union; this I will endeavor to clear as well as I can.

In the Mystical Union there is the Union of Persons; the Person of Christ is united to the Person of the Believer, and the Person of the Believer is united to the Person of Christ: For Faith being the uniting grace, and this faith receiving the Person of Christ, To as many as received [him], &c it must also unite to the Person of Christ. In the Marriage-Union 'tis person joined to person, and so 'tis in the Mystical Union also. How is a Believer said to be in Christ? it cannot so properly be said, that he is in the graces, or in the comforts, or in the gifts of Christ; but the meaning is, he is in the Person of Christ; so that this is an Union of Persons. For (further), this Union doth not lie only in some moral or spiritual acts, qualities, or gracious endowments, (as oneness of will, or oneness of disposition, &c. ) but it lies in the Oneness of Persons. And therefore Cyprian 's explication of this Union with Christ is not full enough; Our Union (saith he) with Christ does not mingle Persons nor confound Substances (so far very true), but it unites affections and wills; (if he meant that this was all, then 'tis conceived he came short): there is more in it than so, for there is besides this uniting of the Affections and Will, the uniting (though not the mingling ) of Persons. The Father, Son, and Spirit are one, not only in respect of Consent (as some most falsely tell us); but also in respect of Nature and Essence: Now far be it from me to say, that Christ and the Saints are one in this sense; yet withal I say, even between them there is an higher Union, than barely that of oneness of affection and will. (I say no more than what Others who write upon this Argument generally say).

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

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

• 1. I will endeavor to open the several Kinds or Branches of that Union, which is betwixt Christ and Believers.
• 2. I will give you those Scriptural Resemblances, by which 'tis shadowed and set forth.
• 3. I will give you the several Properties of it.

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

1. First there's the Mystical Union, (so we usually call it): Which may be thus described, 'It is that supernatural, spiritual, intimous Oneness and Conjunction, which is betwixt the Person of Christ and the Persons of Believers, through the Bond of the Spirit and Faith; upon which there follows mutual and reciprocal Communion▪ each with the other. If this Description be taken in pieces, it contains in it the most considerable things to be known about the Mystical Union. For

• 1. Here is the proper General Nature of it, (viz.) Oneness and Conjunction: Christ and Saints are united, how? why, in respect of that Oneness and Conjunction that is betwixt them. This the Scripture-Expressions do mainly refer to, and clearly hold forth. They are said to be in Christ, and Christ in them; they are said to dwell in Christ, and Christ in them; to abide in Christ, and Christ in them; to be one with Christ, as he is one with the Father; (the several Scriptures which speak to these things have been already cited): They are further said, to be joined to the Lord, and to be one Spirit; to be one flesh; Christ lives in them; he is the Head, they the Members; he the Root, they the Branches; he the Foundation, they the Building; he the Husband, they the Wife. All these expressions (I say), point to that Oneness and Conjunction which is betwixt Christ and Believers, in which the General Nature of the Mystical Union doth consist.
• 2. Here's the Qualities or Properties of this Union: 'tis a supernatural, spiritual, intimous Union; (to which I shall speak by and by).
• 3. Here's the Subjects of this Union, Christ and Believers: And that too is set down with this modification, the Oneness and Conjunction is betwixt the Person of Christ, and the Persons of Believers: (of which before).
• 4. Here's the Media or Vincula Unionis, the Means or Bonds of this Union, the Spirit and Faith.
• 5. Here is also the Effect or Consequent upon this Union; namely, mutual and reciprocal Communion each with the other: (This will be opened in what will follow.

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

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

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

• 1. That the Oneness of Person 'twixt Christ and the Saints (which hath been affirmed of them more than once or twice, in the opening of the matter in hand), is not to be carried further than that particular Sense and respect in which 'tis affirmed. I mean this, They are not one Person in respect of Nature, Essence, or any personal Union; only they are so in respect of that Mystical and Legal Oneness of Person that is betwixt them. And this latter Oneness is very well consistent with the different Natures of the Subjects united, though the former is not so.
• 2. That this Law-Union is only proper to Christ the Second Person. The mystical and the moral Union (in some sense) doth reach to the other Persons; for though the Saints proximately and immediately are united to Christ; yet the Union is not so terminated in him, but that through him they are united to the Father too. Therefore 'tis said Joh. 17.21. That they also may be one [in us]; ('tis not one in Me singly, but one in Us conjunctly): And the Apostle saith 1 Thes. 1.1, 2. To the Church which is [in God the Father], and in the Lord Jesus Christ: (the same you have 2 Thes. 1.1). So that Believers (in some respects) are in both, and united both to Father and Son: But as to the Law-union (arising from Suretyship and Vadimony ), that is only proper to Christ, he of all the Persons being the alone Surety for Believers.

Thirdly, There is a Moral Union between Christ and Believers: 'It is called Moral from the Bond or Ground of it, which is Love; and the word [Moral] is used, not as it stands in contradistinction to Spiritual but to Natural and Physical▪ I say, the Bond of this Union is Love, for Faith unites mystically and Love unites morally. Love is an uniting grace as well as Faith though it doth not unite in the same way: therefore 'tis said, He that dwelleth in Love, dwelleth in God, and God in him, 1 Joh. 4.16. 'It is all for union, and it produces union: take two persons who love each other, their mutual affection makes them to be One; there is a real Oneness between Friend and Friend. The Philosopher very well defined Friendship by One Soul in two Bodies, ( 〈 in non-Latin alphabet 〉 ): A Friend is but 〈 in non-Latin alphabet 〉 , alteridem, another Self. Thus 'tis in that which is before us; there is a mutual, reciprocal, hearty Love between Christ and Believers, he loves them and they love him; and by virtue of this mutual Love there is a real and close Union betwixt them. The Husband and Wife are One, not merely upon the Marriage Covenant and external Relation, but also (and chiefly) upon that Love and Affection that is betwixt them: So it is 'twixt Christ and Saints. Some therefore open this being in Christ Jesus (or Oneness with him) by Love; in respect of this Love Believers are in Christ. And so I have opened that threefold Union which is between Christ and Believers. I have a little insisted upon the two latter branches of it, but 'tis the first (the Mystical Union ) that I shall further mainly speak to; for the truth is, this is the Union which the Gospel principally sets before us.

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

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

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

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

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

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

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

I come to the Third Head the Properties of this Union: I will name these Seven:

First, 'It is a sublime Union. And that

• 1. In respect of its Nature as considered in itself. Christ and a poor Creature made one? and so made One? O what an Union is this! We have many Unions in Nature, and some very considerable; but (alas!) they all come short, and are but poor, mean low things in comparison of this. Next to the Union of the Three Persons in the Sacred Trinity, and the Hypostatical Union of the two Natures in Christ, the Mystical Union is the highest. Except but those which I have named, and all other Unions must veil to it.
• 2. 'It is sublime in respect of its rise, Original, and production. The more supernatural a thing is the more sublime it is; now this Union is purely supernatural. What can Nature be imagined to do for the bringing about of such a thing as this? O surely 'tis all of the mere Grace of God! As 'tis not Natural for the Matter of it, so neither is it so for the production and application of it. 'It is supernatural as to the Thing, and also as to the Person to whom it belongs.
• 3. 'It is sublime in respect of the high and glorious Privileges, Effects, and Consequents of it.
• 4. In respect of its mysteriousness and difficulty to be known. (Something I spoke to this at my first entrance upon this Subject). The mystical Union is a mysterious Union; so mysterious, that we had known nothing at all of it if God had not revealed it to us in the Word: And even now he hath revealed it, yet 'tis but very little that we do understand of it. That there is this Union, that's as clear as the light of the Sun, but what this Union is O that's a thing hidden and locked up from us. The Union of the Body and Soul in Man is a great mystery; there is even in that Union that which puzzles the greatest Philosophers; but the Union of Christ and the Believer, is a far greater mystery. That persons every way so distant, so divided, should yet be made mystically One, here's a mystery indeed! a mystery which no finite Understanding (Angelical or Human) can comprehend.

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

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

Fourthly, 'It is a near, intimous Union: The Persons here concerned are not only truly and really, but nearly, closely, intimately united each to the other. The Union betwixt them is so near, that there is no Union (excepting what hath been excepted) to be compared with it; so near, that we know not how to conceive of it, much less how to express it; we may borrow some light here and there from the scattered Unions of Nature, but they all (in point of nearness ) are vastly short of it. In the Text cited but now the Apostle tells us, He that is joined to the Lord is one spirit: where he opposes joining to Christ to joining to an Harlot, ( v. 16.) Of which he saith, He that is joined to an Harlot, is one body; and though this be out of the due course, yet he carries it up to the Marriage-Union, for two (saith he) shall be one flesh. But he heightens the Mystical Union with Christ, he that is joined to the Lord, is one Spirit. This is the highest Scripture which I know, for the describing of the intimousness of the spiritual Union: First the Apostle says he that is joined to the Lord: In the Greek 'tis 〈 in non-Latin alphabet 〉 , he that is glued to the Lord; 'tis the same word which is used Eph. 5.31. he shall be joined (or glued, 〈 in non-Latin alphabet 〉 ) to his wife: It speaks the Firmness and the Nearness of the Union. And then he says, he that is thus joined to the Lord is one Spirit: what an Expression is this? what could be spoken higher? to be one Spirit is much more than to be one Flesh, inasmuch as the Union of Spirits is the nearest Union that is imaginable. The Apostle opposes the spiritual conjunction 'twixt Christ and Believers, to that carnal conjunction that is 'twixt person and person; he that is joined to an Harlot is one body and one Flesh; but he that is joined to the Lord is one Spirit. Saints are not only Flesh of Christ's Flesh, and Bone of his Bone (by which phrase the heighth of the Conjugal Union is set forth, and by which the Jews used to express the greatest nearness in consanguinity ); but (which is much higher) they are one Spirit with him. 'It is not said, they have one Spirit, or that Believers are spirited as Christ was, or that they are led, acted, animated by the same Spirit that he was, (though I conceive that is the very thing intended in the expression): but the Apostle says (the better to set off the intimousness of the Union ), Christ and they are one Spirit, w ^ch is as high as anything that could be spoken. Again, Believers are so near to Christ that (in a sober sense) they may be said to be a part of him; yea, such a part of him that he (as Head and Mediator ) would not be complete without them; for as he is so considered they are his fullness: Eph. 1.23. the fullness of him that silleth all in all: ('tis spoken of the Church, the Body of Believers). Once more, the Union is so near, that they both have one and the same Name; Christ's own Name and Title is given to them. 1 Cor. 12.12. So also is Christ: the Apostle means Christ Mystical, not Christ Personal. Compare Jer. 23.6. This is the name wherewith [he] shall be called, the Lord our righteousness; with Jer. 33.16. This is the name wherewith [she] shall be called, the Lord our righteousness: (which is spoken too of the Church). The Wife upon the Marriage-Union loses her own and is called by her Husbands name; and so 'tis here: He (that is Christ) shall be called the Lord our righteousness, and She (that is the Church ) shall be called too the Lord our righteousness: here is communication of names (which speaks the nearness of the Union ). Nay, Christ and the Believer are but One ( mystically though not substantially ); and this is the highest of all. O this is a close and intimate Union indeed!

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

Sixthly, 'It is an immediate Union: Christ and the believing Soul they touch each the other (if I may so express it, and the Word encourages me so to do): there is nothing that doth intervene or interpose between Christ and it. In other unions it is not so; there is union between the head and the members yet all the members do not touch the head; the Foot is at a great distance from the head though it be united to it; all the parts of the building are united to the foundation yet they are not all contiguous to it; there is apposition but no contiguity: But now the Union which I am upon is so immediate, that every Believer touches Christ (as it were) and lies close and near to him. Which yet is not to be taken of any Physical or Local Contact but only of that which is Moral and Spiritual; not of any immodietas suppositi but only of that immedietas virtutis or unionis which is through the Spirit and Faith.

Lastly, 'It is an indissoluble Union: The knot therein is tied so fast that it shall never he again untied or loosened. Christ and Believers are so firmly joined together, that none shall ever be able to part them; all the powers of Hell with all their united strength shall never be able to disjoin or separate one Soul from Christ. As no distance of place doth hinder the Union, so no force or violence from Devils or men shall ever be able to dissolve the Union. And herein lies the peculiar, transcendent blessedness of this Union above all other Unions: They all may cease, be broken and come to nothing; the members may be separated from the head and the head from the members; the tender Husband may (and shall) be parted from the affectionate Wife; the building may be broken off from the foundation; the Soul may be divided from the Body: But the Mystical Union stands fast forever, Christ and a gracious Soul can never be separated: God hath joined them, and what he hath joined together no man shall ever put asunder. There are two abiding things in the Saints, their Unction and their Union: Their Unction abides, But the anointing which ye have received of him, abideth in you: 1 Joh. 2.27. and their Union abides, for it follows, and ye shall abide in him. Our Apostle makes his Challenge in the close of this Chapter, who shall separate us from the Love of Christ? he tells you none should ever be able to do it, ( v. 38, 39): so who shall separate us as to our Union with Christ? none shall, none can. Possibly the influences of it for some time may be suspended, but yet the Union itself is not, nay cannot be dissolved. As it was in the Hypostatical Union, for a time there was a suspending of the comforting influences of the Divine Nature to the Human, insomuch that our Savior cried out, * My God, My God, why hast thou forsaken me? yet for all this, the Union between the two Natures was not in the least abolished: So here in the Mystical Union; the sensible effects, comforts, benefits of which may sometimes be kept in and not appear; but yet the thing itself abides, and so shall abide firm and inviolable forever. 'It is an inseparable, an insuperable Union: Yea, Death itself, though that be the bane of all other Unions, shall never reach this so as to put an end or period to it.

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

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

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

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

Now to apply this Distinction! The first of these Unions is not sufficient to secure from Condemnation or to entitle to Salvation; for then (that being common and general ) all men living should be saved and none should be condemned; Even the graceless and unregenerate are men and have that very nature which Christ assumed; but is this enough for an everlasting state of happiness? Surely no! 'It is true, even this natural union is very precious and the foundation of great joy and comfort to Believers. O for such to remember, that Christ hath matched into their family, sits in Heaven in their nature, and is of the same flesh and blood with themselves; this (I say) must needs be very sweet. The Apostle speaks of it as a very great thing Heb. 2.11. He that sanctifieth and they that are sanctified are all of one. This ( 〈 in non-Latin alphabet 〉 ) admits of various interpretations; I conceive this is the best, Christ and the Saints are all of one (that is) all of one nature, of one and the same flesh and blood; for it follows ( v. 14.) Forasmuch as the children are partakers of flesh and blood, he also himself took part of the same, &c. and ( v. 16.) For verily he took not on him the nature of Angels, but he took on him the seed of Abraham. I say, this Union is matter of great comfort to Believers; but for Others, who have nothing more, than that Christ is man, and hath assumed their flesh, and is as they are and they as he, what will this avail them? What is Christ's taking our flesh if he doth not give us his spirit? what is it for him to be made like to us in our nature if we be not made like to him in his nature? Christ with the human Nature is in Heaven, and yet thousands with the human Nature are in Hell. O rest not in mere manhood though Christ be man! but get an higher, a closer, a more special Union with him, or else it will be condemnation for all that.

2. I distinguish Secondly, Union with Christ is either External and Visible, or Internal and Invisible. The First is common and general, yet not so common as the Material and Nartural Union spoken of before; for all are Men, but all are not Christians: This lies in Church-membership, the participation of Church-privileges, living under the Word and Sacraments, passing under the Baptismal Seal, making of some external profession of Religion, &c. The Second includes and supposes all this, but hath a great deal more in it; it notes real insition and implantation into Christ. This Distinction is evidently grounded upon that of our Savior Joh. 15.2. where he saith, Every branch [in me] that beareth not fruit, he taketh away: (here is the external Union, for here is a branch which bears no fruit, and yet it is in Christ, how? it must be understood in respect of Church membership, external profession, &c. ) And every branch that beareth fruit, he purgeth it, that it may bring forth more fruit: here's the internal and special Union, that which is (as was said) by real insition and implantation into Christ. Now the enquiry lies here, whether you be so in Christ as to be engrafted and implanted into him? the Former without this will signify but very little. 'It is indeed a great mercy to be a member of the Visible Church, but this (without a close and special membership with Christ ) will not secure a man's everlasting state: if it be only external conjunction with Christ here, it may for all that be eternal separation from him hereafter. What is it for the Branch to be tied or fast'ned to the Stock, if it doth not coalesce and incorporate with the Stock? what is it for a man to be in Christ's mystical Body, only as the wooden leg or eye of glass is in the natural body? (where there is apposition but no coalition or union ). Certainly when Paul here tells us There is no Condemnation to them who [are in Christ Jesus], he means such a being in him, as is more than what is external and common, or founded upon any such bottom. As particularly, such as is by mere Baptism, (I mean, when 'tis the participation of the external sign only, and there's nothing more). They therefore who open the Words by this, are too large and general. Alas! Baptism alone will not do it; there must be something more than the external badge and livery of Christianity, or else that will come short both of Union here and No-Condemnation hereafter. O how many are there who are baptized, live in the Church, are visible members thereof, who yet are far from being inwardly knit to Christ, and therefore shall perish eternally! This is to be but on the outside of the Ark, which will not save from drowning. 'It is the internal, special Union which you must look after; whether you be in Christ so as to receive life, growth, spiritual influences from him, as the branch doth from the root: (Other Unions might be alluded to). 'It is very true, that Baptism is an ingrafting Ordinance into Christ; therefore 'tis set forth by being baptized into Jesus Christ Rom. 6.3. and Gal. 3.27. you read As many of you as have been baptized, have put on Christ: and again 1 Cor. 12.13. By one spirit we are all baptized into one body: But then it must be limited to such and such subjects, and as the spirit accompanies it, working therein Faith and Regeneration. So that the matter comes to this, upon Baptism alone in the external reception of it you cannot be confident; but if you can find that you are also true Believers and regenerate persons, then you are right as to your Union, and safe as to Non Condemnation.

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

• 1. To fix your thoughts upon the double Bond of it.
• 2. To look into some trying Scriptures which lay down marks and characters about it.

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

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

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

2. Enquire about the other bond, viz. Faith. Ask yourselves in secret how the case stands as to Faith; say, O is this precious grace wrought in us? are we sincere and sound Believers? have we heartily closed with Christ according to the Gospel-offer? have we received Christ and whole Christ? is our trust, reliance, confidence, for pardon, life, salvation, grounded upon him and upon him only? do we cast ourselves upon his alone Merits, renouncing everything in ourselves? have we that Faith which is wrought by the Almighty power of God? which purifies the heart, overcomes the world, works by love, is attended with good works? is it more than a mere dogmatical or historical Faith? than such an easy, common, presumptuous, false Faith, as that which is in the generality of men? O that you would herein deal faithfully with your own Souls! let the search be deep and thorough, go to the very bottom of your deceitful hearts, bring things to an issue, be sure that you be not mistaken: if the Faith be right the Union is sure, yea, everything else is sure; but if that be unsound, do not flatter yourselves, you are not in Christ Jesus; but in the woeful state of disunion and distance from him.

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

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

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

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

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

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

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

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

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

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

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

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

1. First get the Spirit: which may be done by attendance upon the Word and by Prayer. Gal. 3.2. Received ye the Spirit by the works of the Law, or by the Hearing of Faith? (the Apostle means the Hearing of the Gospel or the Evangelical Doctrine ). The Gospel doth highly conduce to the obtaining of the Spirit, for 'tis the ministration of the Spirit 2 Cor. 3.8. Do any therefore want this Spirit? let them wait upon the Gospel dispensation and publication, and (through the Grace of God attending that Dispensation) they shall have it. Let me also recommend Prayer as an excellent means for the procuring of the Spirit. O Sirs! what will bring you into Christ but the Spirit? and what will bring the Spirit into you but Prayer? you should be praying for the Spirit, though you cannot as yet pray with the Spirit. O that you would often go to God and plead with him for the giving of it to you! Say,

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

The Uses hitherto have been General, I shall now more particularly direct myself to those who are in Christ Jesus.

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

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

2. Endeavor after a further clearness in this Union. This I would urge

• 1. With respect to the Nature of the thing.
• 2. With respect to your Personal interest in it.

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

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

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

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

4. Improve your Union with Christ. Are you in him? you should always be drawing and deriving from him: So the member doth from the head; and Christ being your head, why do you not live under more constant, more free and full derivations from him? Why is not this Union improved, as a standing cordial in and against those faintings and despondencies of Spirit, which sometimes you lie under? why is not this more pleaded with God in the midst of sad thoughts and misgivings of heart? (many other things might be instanced in). 'It is too much a truth, all other Unions are better improved than this great Mystical Union with Christ: the branch makes the best of the root, and draws from it as though it would exhaust all its life and virtue; O that we could carry it so to Jesus Christ! even to draw from him as though we would draw him dry, (if such a thing was possible). We say in Philosophy, the nearer anything comes to the first Cause, the more abundantly it doth receive from it, (as the nearer a thing is to the Sun, the more it doth participate of its light and heat ): now you Believers are very nigh to Christ in whom all fullness dwells ), you are even in him; O what full supplies of Grace should you be fetching from him upon all occasions! why should they want, or what should they want, who are not only at the fountain, but in it!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

10. Are you in Christ? know then that Union and Communion go together: and is not this full of comfort? As all communion is founded upon union, so all union terminates in communion; and the closer is the union, the fuller is the communion. Union with Christ is a very enriching thing; it interests a person in all that Christ is or hath; this is that fellowship of the Son to which the Saints are called 1 Cor. 1.9. You being in Christ, his Person is yours: you are his, and he is yours. My beloved is mine, and I am his, Cant. 2.16. Upon the Covenant relation God is yours, upon the Mystical Union Christ is yours. You being in Christ, all his Attributes are yours: his wisdom yours to guide you, his power yours to protect you, his mercy yours to pity you, his All sufficiency yours to supply you, (and so in the rest). As the Father in the Gospel once said to his Son, Son thou art ever with me, and all that I have is thine; so saith Christ to the believing Soul, thou art ever in me, all that I am or have is thine. Being in Christ, you share with him in all his Offices; hence you are Kings and Priests as he is (in a spiritual and mystical notion): Rev. 1.6. And hath made us Kings and Priests unto God. &c. 1 Pet. 2.5. Saints are styled an holy Priesthood, and ( v. 9.) a royal Priesthood. Being in Christ, you bear his name (as hath been shown), and you partake with him in his high Relations and Dignities: he's a Son of God, so are you; Joh. 20.17. I ascend to my Father, and your Father; he's heir of all things Heb. 1.2. you joint heirs with him, Rom. 8.17. Being in Christ, all his Merit is yours: his sufferings, satisfaction are as much to your advantage, as if you had suffered and satisfied in your own persons. You being in Christ, all the blessings, privileges, which he hath purchased are yours; as justification, atonement, adoption, access to God, &c. You being in Christ, that very glory which he hath, is yours: (see Rev. 3.2 • . Joh. 17.24. Luk. 22.29). You being in Christ, all the promises in him are Yea, and Amen to you, 2 Cor. 1.20. Gal. 3.29. You being in Christ, all his victories and triumphs over enemies are yours: Rev 2.26, 27. Upon Union with Christ, you have Union too with the Father and the Holy Ghost. In a word, you being Christ's, all is yours, 1 Cor. 3.21. and what can be said further? Is not all this enough for your comfort? Here's blessed communion flowing from a blessed union; here's partaking indeed of the fatness of the Olive, upon your being engrafted into it, (as 'tis Rom. 11.17.)

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

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

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