December 18

And ye in me, and I in you.—John 14:20.

THESE words express the intimate union and communion, that exists between Christ and believers. To unfold the more distinct quality of this our union to Christ, we may consider a threefold unity. Of persons in one nature; of natures in one person; of natures and persons in one quality. In the first, is one God; in the second, is one Christ; in the third, is one church. Our union to Christ is the last of these; whereby he and we are spiritually united to the making up of one mystical body. The formal reason or bond of this union is the Spirit of Christ, by which as by immortal and abiding seed, we are begotten anew unto Christ. For he being the second Adam, we are spiritually in him, and from him, as we are naturally or corruptibly in and from Adam. As Adam was the fountain of all that are naturally born, and by that means transmitted condemnation to all that are one with him; so Christ is the head of all that are spiritually born again, and by that means transmits grace and righteousness to all that are one with him.

From this union of the faithful unto Christ, doth immediately arise a communion with him in all such good things as he is pleased to communicate. These will be briefly noticed.

First. We have a communion with him in his merits, which are as fully imputed to us for justification, as if his sufferings had been by us endured, or the debt by us satisfied: as we find in the body medicines often applied to sound parts, not with relation to themselves, but to cure others which are unsound. In a distillation of rheums on the eyes, we cup and scarify the neck which was unaffected, to draw back the humor from the part distempered: even so Christ, the glorious and innocent head of a miserable and leprous body, suffered himself to be wounded and crucified; to wrestle with the wrath of his Father; to be one with a wretched people in the condition of their infirmities; as he was with his Father in the unity of divine holiness; so that, by his infirmity being joined unto us, the communion of his purity might join us unto God again. He alone, without any merit of his, suffered our punishment, that we, without any merit of ours, might obtain his grace. The pains of Christ's wounds were his, but the profit ours; the holes in his hands and side were his, but the balm which issued out, was ours; the thorns were his, but the crown was ours: in one word, the price which he paid was his, but the inheritance which he purchased, was ours. All the ignominy and agony of his cross was infinitely unbesemming so honorable a person as Christ, if it had not been necessary for so vile a sinner as man.

Secondly. We have communion with him in his life and grace, by habitual and real infusion, and inhabitation of his Spirit unto sanctification. For we are "sanctified in him," and "except we abide in him, we can not bring forth fruit." Christ comes not only with a passion, but with an unction to consecrate us to himself: except thou be a partaker as well of this, as of that; be as willing to be ruled, as redeemed by Christ; in him indeed thou art, but it is as a withered branch, in a fruitful vine: whilst thou art in him, it is to thy shame, that thou shouldst be dead, where there is such abundance of life; and the time will come, that thou shalt be cut off from him. "Every branch in me, that beareth not fruit, he taketh away."

Thirdly. We have communion with him in many privileges and dignities. But here we must distinguish of the privileges of Christ: some are personal and incommunicable; others, general and communicable. Of the former sort, are all such as belong to him, either in regard of his divine person, as to be the everlasting Son, the Word and Wisdom of his Father, the express image of his person, and brightness of his glory, the upholder of all things by the word of his power, and the like: or in regard of his office, as to be the redeemer of his church, the author and finisher of our faith, the prince of our salvation, the propitiationf or the sins of the world, the second Adam, the mediator between God and man; in which things he is alone, and there is none with him. Other privileges there are which are communicable; all which may be comprised under this general, of being "fellow-members with him" in the most glorious body and society of creatures in the world. More particularly,

1. We have communion in some sort with him in his holy unction, whereby we are consecrated to be "kings and priests," to subdue our corruptions, to conquer spiritual wickedness, to offer up the sacrifices of prayer, praises, alms, and holy services; for we are by him "a royal priesthood."

2. We have communion in his victories: "we are more than conquerors through him," because in the midst of the enemy's insults, and our own distresses, the victory is still ours. The enemy may kill us, but not overcome us, because our death is victorious. As Christ triumphed upon the cross, and had his government on his shoulders, so we rejoice in afflictions, glory in tribulations; and, in all of them, in a confluence and conspiracy of them all, we are more than conquerors.

3. We have communion with Christ in his Sonship: "What manner of love is this," saith the apostle, "that we should be called the sons of God?" From hence it comes, that we have fellowship with the Father, access and approach with confidence for all needful supplies, assurance of his care in all extremities, interest in the inheritance which he reserves for his children, confidence to be spared in all our failings, and to be accepted in all our sincere and willing services; secret debates, spiritual conferences of the heart with God, he speaking unto our spirit, by his Spirit in the word,—and we by the same Spirit, speaking to him in prayers, complaints, supplications, thanksgivings, covenants, resolutions: he kissing us with kisses of love and comfort, and we kissing him again with kisses of reverence and worship.

We see, then, what an absolute necessity lies upon us of having Christ, because with him we have all things, and can do all things: without him, we are poor, and can do nothing. And the more necessary the duty, the more sinful the neglect: especially considering that Christ withholds not himself, but is ready to meet, to prevent, to attend every heart that in truth desires him. If a man have a serious, simple, sincere will to come wholly to Christ, not to be held back from him by his dearest and closest corruptions, by the sweetest pleasures, or strongest temptations, which can allure or assault him, he may draw near to him with boldness, and assurance of acceptance.

And now if we have Christ, how careful should we be to keep him; how tender and watchful over all our behaviors towards him, lest he be grieved and depart again! Grieve not the Spirit by whom we are united to Christ. And then when he hath been a Spirit of union, to incorporate us into Christ's body, and a Spirit of unction to sanctify us with his grace, he will be a Spirit of comfort and assurance, to seal us unto the day of our full redemption.