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First, In the general, for under ftanding the union betwixt the Lord Jesus Christ, and his eleét, who believe in him and
on him :
It is a spiritual union. Man and wife, by their marriageunion, become one flesh; Christ and true believers, by this union, become one fpirit, 2 Cor. xi. 17. As one foul or spirit actuates both the head and the members, in the natural body; so the onc Spirit of God dwells in Christ and the Chriftian; for, “ If any man have not the Spirit of Christ, he is none of his,” Rom. viii.
i. 9. Corporal. union is made by: contract : fu the stones in a building are, united. But this is an union of another nature. Were it possible we could eat the flesh, and drink the blood of Christ, in a corporal and carpal manner, it would profit, nothing, John vi. 63. It was not Mary's bearing him in her womb, but her believing on him, that made her a saint, Luke xi. 27, 28. 66 Ar certain. woman-faid unto him, Blessed is the womb that: bare thee, and the paps which thou haft fucked. But he said, Yea, rather: bleffed are they that, hear the word of God, and keep il.?".
4. It is a realiunion. Such is, our weakness in our present ftate, so much are we immersed in fin, that we are prone to form in our fancy, an image of every thing proposed to us : and as to * whatsoever is denied us,, we, are apt to suspect it to be but a
fiction, or what has no reality. But nothing is more real, than what is spiritual: as approaching nearest to the nature of him who is the fountain of all reality, namely, God himself. We do not fee with our eyes the union betik ixt our own soul and body ;: neither: can we represent it to ourselves truly, by. imagination, as we do sencible things : yet the reality of it is not to be doubled.. Faith is no fancy, but the fabítance of things hoped for, Hebs xi. Neither is the union: thereby nade betwixt. Christ and believers, imaginary, but most reál ::" for 'we are members of his body, of his flesh, and of his bones," Eph. V. 30.;
3. It is a mofi close and intimate union.. Believers; . regenerate persons, who fiduciously credit him, and rely on him, have put on-Christ, Gal. 111..27. If
If that be not ecough, he is in them,, John xvii:2
23. fçrmed in them, as the child in the mother's belly, „Gal. iki 19. He is the foundation, „I. Cor. ii. 11. They' are the lively stones built upon him, 1. Pet. ij..5. He is the head, and they the body, Eph. i. 22; 23. Nay, he liveth in them, as their very fouls: in their bodies, Gal. ii. 30. And what is .. more than all this, they are one in the Father, and the Son, as the Father is in Christ, and Christ in the Father, John xvii. 21..
* That they all may be one as thou the Father art in nie, and I in thee, they also may be one in us."
4. Though it is not a mere legal union, yet it is an union fostained in law. Christ as the Cautioner, the Christians as the principal debtors, are one, in the eye of the law. When the elect had run ihemselves, with the rest of mankind, in debt to the justice of God; Christ became surety for them, and paid the debt. When they believe on him, they are united to him in a fpiritual marriage union; which takes effect fo far, that what he did and suffered for them, is reckoned in law, as if they had done and suffered for themselves. Hence they are said to be " crucified with Christ," Gal. ii. 20. to Buried with bin," Col. ii. 12. Yea, “ raised up together, (namely, with Chrift) and made to fit together in heavenly places in Christ Jesus," Eph. ii. 6. In which places, saints on earth, of whom the Apostle there speaks, cannot be said to be fitting, but in the way
Ŝ, It is an indissoluble union. Once in Christ, ever in him, Having taken up his habitation in the beart, he never removes, None can untie this happy knor. Who will diffolve this union? Will he himself do it? No, he will not, we have his word for
I will not turn away from them," Jer. xxxii. 40. But, perhaps, the finner will do this mischief for himself: No he shall not ; “ They shall not depart from me, faith their God," ibid. Can devils do it.? No, unless they be stronger than Christ, and his Father too: “ Neither shall any man pluck them out of my hand,” saith our Lord; John X. 28. “And none is able to pluck them out of my Father's hand," ver. 39. But, what fay you of death, which parts husband and wife ; yea, separates the soul from the body? Will not death do it? No ; the Apostle, Ron. viii. 38, 39. is persuaded that neither death, (as terrible as it is) nor life, (as desireable as it is) nor devils, those evil angels, nor the devil's perfecuting agents, cho' they, be principalities or powers on earth ; nor evil things present, already lying on us ; nor evil things to come on us; for the height of worldly felicity, nor depth of worldly misery; nor any other creature, good or ill, “ shall be able to feparate us from the love of God, which is in Christ Jesus our Lord.” As death separated Christ's foul from his body, but could not feparate either his foul or body from his divine nature : so, tho' the faints should be separated from their nearest relations in the world, and from all their earthly enjoyments ; yea, though their fouls should be separated from their bodies, and their bodies separated in a thoufand pieces.
y are baie
their bones scattered, as when one curreth or cleaveth wood: yet soul and body, and every piece of the body, the smallest dust of it hall remain united to the Lord Christ : for even in death,
“ they sleep in Jesus,". 1 Thefl. iv. 14. Anty. “ he keepeth all What their bones,” Pal. xxxiv, 20. Union with Christ, is the grace do no de wherein we stand firm and stable, as « Mount Zion, which
Caunot be removed."
LASTLY, It is a myfterious unior. The go!pel is a doctrine
of myfteries. It discovers to us the substantial union of the w, as its three persons of the God-head, 1 John y. 7.
6. These three are one : The hypostatical union of the divine and human natures, in the person of the Lord Jesus Christ, 1 Tim. iii. 16. “God was
manifest in the filesh : And the mystical union betwixt Christ ik heb and believers ; " This is a great mystery,” also, Eph. v. 32.the time what mysteries are here ! the Head in heaven, the members the wait
on earth ; yet really united ! Christ in the believer, living in him, walking in him ; and the believer dwelling in God, putting on the Lord Jesus, eating his flesh, and drinking his blood ? this makes the faints a mystery to the world; yea, a mystery to themselves.
Secondly, I come now more particularly to speak of this 5 watt union with, and ingrafting into Jesus Chrift. And, (1.) I shall - 40. K consider the natural "Itock, which the branches are taken out o bene of. (2.) The fupernatural stock, they are ingrafted into. 4" (3.) What branches are cut off the old stock, and put into the chrit,
new. (4.) How it is done. And, Laitly, The benefits flowing from this union and ingrafting.
Carruse of the natural and supernatural Stocks, and the Branches taken
out of the former, and ingrafted into the latter.
I Let us take a view of the stock, which the branches are taken out of. The two Adams, that is, Adam and Chrift, are the two ftocks : for the fcripture speaks of these two, as if there had never been more men in the world than they, i Cor.
" The first man Adam was made a living soul, the last. Adam was made a quickning Spirit,” ver. 47. “ The first man is of the earth, earthy: the second man is the Lord from heaven.”' And the reason is, there were never any, that were not branches of one of these two; all men being either in the one stock, or in the other; for in these two forts all mankind stands divided, ver. 48. “ As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly."
of the of
The first Adam, then, is the natural ftock : on this stock are the God braoches found growing at first; which are afterwards cut off, ali bis and ingrafted into Christ. As for the fallen angels, as they had. fkorld E no relation to the fi:lt Adam, so they have none to the second. Seco
There are four things to be remembred here, (1) That all mankind (the Man Christ excepted) are naturally branehes of good. the first Adam, Rom. v. 12. By one man sin entered into the world, and death by lin: and so death passed upon all ‘men." (2) The bond which knit us unto the natural stock, was the
vill ha Covenant of works. Adam being our natural root, was made Cod laid the moral root also ; bearing all his pollerity, as, representing them in the Covenant of Works. For," by one man's disobem fupped dience, many were made finners," Rom. v. 19. Now, there
: behoved to be a peculiar relation betwixt that one nian and the many, as a foundation for imputing his sin to them. This relation did not arise from the mere patural bond betwixt him
| Wie "Fi and us, as a father to his children; for so we are related ro our immediate parents, whose lies are not thereupon imputed to us, as Adam's fin is. It behoved then to arise from a moral bond; disale red betwixt Adam and us; the bond of a Covenant, which could be no other than the Covenant of Works, wherein we are united. t him as branches to a lock. Hence. Jesus Chrift, tho? fon of Adam, Luke iii, 23, 38. was none of these branches, for: feeing he came not of Adam, in virtue of the blefling of marriage, which was given befure the fall
, (Gen. i. 28. “ Be fruitful,, and multiply," &c.) but in virtue of a special promise Wade after
. the fall, (Gen. 11. 15:
The Seed of the Woman shall bruise the serpent's head.") Adam could not represent him in a cove. nant made before his fall. (3.) As it is imposfible for a branch: to be in two stocks at once ; lo no man can be, at-one and the fame time, both in the first and second Adam. (4.) Hence it
: evidently follows, that all who are ncr ingrafted in Jasus Christ, are yet branches of the old stock ; and so partake of the nature: of the same. Now, as, to the first Adam, our natural stocks, Confider,
First, What a fock he was originally. He was a vine of the top the Lord's planting, a choice vine, a noble vine, wholly a right. feed. There was a consultation of the Trinity, at the plavting. of this vine, Gen... 26..“ Let us make man in our own image,. after our own likeness." "There was no rottenness athe heart: of it. There was fap and juice enough in it, to have nourished: all the branches, to bring forth fruit unto God. My niearing is, Adam was made able perfectly to keep the commandments of
Before ! kech for fai
prapes must Scripture is pon the na
wickednels from hell.
manner of 1
al with the
fires them ta theroscle
Silf, not for
fick ezt God which would have procured eternal life to himself and to
all his posterity: for seeing all die by Adam’s disobedience; all y as they fhould have had life, by his obedience if he had stood. Consider,
SECONDLY, What that stock now is : Ah! most unlike to 1) Tall what it was, when planted by the author and fountain of all brachbesc good. A blait from hell, and a bite with the venomous teeth tred into
of the old feipent, have made it a degenerate stock, a dead stock,
nay, a killing stock. ck, was e ust, li is á degenerate naughty stock. Therefore the Lord
God said to Adam, in that dismal day, “ Where art: thou ? Gen. iii. 9. In what condition art thou now? How art thou turned into the degenerate plant of a strange vide uoto me
e? No, the Or, where wait thou ? Why not in the place of meeting with
me? Why so long a coming? What meaneth this fearful change, The.this hiding of thyself from me? Alas! the stock is degenerate, bewirbe quite spoiled, become altogether naught and brings forth wild lated 15 grapes. Converse with the devil, is preferred to communion poredom with God. Satan is believed ; and God, who is truth-itself, moted to disbelieved. He who was the friend of God is now in confpi
racy against him. Darkness is come into the room of light;
ignorance prevails in the mind, where divine knowledge shone: tho'rl the will, somerime righteous or regular, is now turned rebel nches againft its Lord; and the whole man is in dreadful disorder.
Before I go further, let me stop and observe, Here is a mirror Be from both for faints and finners. Sinners, stand here and confider,
you are : and saints learn ye, what once ye were. Ye halbe fióners, are branches of a degenerate stock. Fruit ye may bear
indeed; but now that your vine is the vine of Sodom, your
grapes must of course be grapes of gall, Deut. xxxii. 32. The se and Scripture speaks of two forcs of fruit, which grow on the branches
upon the natural stock: and it is plain enough, they are of the nature of their degenerate stock! (1.). The wild grapes of
wickedne!s, Isa. v 2. These grow in abundance by influence Tallene from hell, See Gal. v. 19, 20, 21, At their gates are all
manner of chefe fruits both new and old. Storms come from heaven to put them back; but tbey still grow. They are struck
at with the fword of the Spirit, the word of God: conscience le gives them many a secret blow; yet they thrive.. (2.) “ Fruit
to themselves,” Hof. x, 1. What else are all the unrenewed man's acts of obedience, his reformation, foper deportment, his prayers and good works? They are all done, chiefly, for himfelf
, not for the glory of God. These fruits are like the apples of Sodom, fair to look at; but fall to alhes, when handled and