for his seed remaineth in him; and he cannot sin, because he is born of God."* The Corinthians were adulterers, fornicators, idolaters, covetous, and extortioners, before God called them by his grace; but they were "washed, and sanctified, and justified in the name of the Lord Jesus, and by the Spirit of our God." A change will even take place in the deportment of the most moral unconverted man, as soon as he is born from above. There are no gross sins, we will suppose, from which he needs to be purified; but he will become more spiritual in his conversation, more attentive to religious and relative duties, less eager in pursuit of the world, more scrupulous in the selection of his company, more cautious in avoiding the occasions of sin and appearances of evil. The eye of an attentive and practised spectator will perceive, notwithstanding his former fair show, that even he is become a new man. But it is in the secret recesses of his breast that he will be himself deeply conscious of the spiritual revolution. He will be sensible of a new temper of mind, or a new feeling as it may be called, in the performance of his duty; for whereas it was formerly a drudgery, it will now constitute his highest pleasure. Engaged in the service of God, he will find himself in his proper element; and instead of confining himself to the narrow round of duties in which he moved, while his sole aim was to maintain a decent appearance, or to silence the clamours of conscience, he will labour to be extensively useful to others, and unweariedly active for the glory of God. The praise of man is no longer the motive which stimulates his activity; another, of a purer and more exalted kind, has assumed its place; a desire for the approbation of his Maker. A reference to God in all his thoughts and actions, a regard to his authority, and love, compounded of esteem, gratitude, and desire for his favour and presence, are the principles by which he is governed. There is a lofty elevation of sentiment and affection above the standard of nature, however carefully improved. He is still in the world, but he is no longer of it; and although he attends to its affairs, and feels joy or sorrow from its changes, he gives the decided and habitual preference to nobler objects, and, like the ancient sojourners in Canaan, whose faith we are exhorted to follow, declares plainly, that he is seeking a country, even a heavenly one.‡ Regeneration is specifically the same in all who are the subjects of it; a spiritual change, the transformation of the soul into the image of God: "That which is born of the Spirit, is spirit." But, although every regenerated person is a new creature, and possesses all the constituent parts of the new nature, it is not necessary to maintain that, to all, the same measure of grace is communicated. They may differ from each other as children do at their natural birth, some of whom are much more lively and vigorous than others. Even at the commencement, God, according to his sovereign pleasure, may give more ample knowledge, stronger faith, and all the other virtues in a maturer state, to this man than to that. But there is no difference in respect of their state; the same work has been performed in them all, and they are all partakers of "that one Spirit." A change from darkness to light, and from sin to holiness, is necessary, not only to those who, having been educated in a false religion, must adopt new views and principles of action before they can be received into the communion of the church, and to those who, having lived long in the practice of vice, and acquired depraved habits, must reform before they can be acknowledged as Christians, but to all the descendants of Adam, whatever may have been their external advantages, and their previous character. No opinion is more unscriptural, than that there are some men who do not need to be regenerated. They may be well instructed in the principles of religion, and may be devout † 1 Cor. vi, 11, Heb. xi. 13-16. § John iii. 6. 1 John iii. 9. and virtuous in the estimation of the world; they may observe divine ordinances, be just in their dealings, sober in their personal deportment, and distinguished by their deeds of beneficence. Such, however, were the Pharisees, whom our Saviour condemned with severity; and it was in reference to them, and to other persons who resemble them, that he reminded us that the outside of the cnp may be clean, while within it is full of impurity. Human nature is the same in all men, although it is subject to various modifications from education, and temper, and the circumstances in which individuals are placed. Whether gentle or fierce, placable or unmerciful, licentious or temperate, selfish or benevolent, it is, according to the testimony of Scripture, carnal, alienated from God, and full of enmity against his law. The mildest and most amiable of mankind, therefore, stands in need of regenerating grace; and if he has not experienced its influence, is only a nominal Christian. With the aid of external advantages, he himself may change his conduct, but Divine grace alone can change his heart. Strange as this doctrine may seem to those who have studied the writings of philosophers more than the Bible, and mortifying as it is to our pride, it is unquestionably true. Our Lord made no exception when he said, "Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God."* It is worthy of attention, that these words were addressed to a man who had received the circumcision of the flesh, had been brought up in the true religion, and was of so respectable a character, that he had been elevated to the rank of a ruler of the Jews. Hence it follows, that no man can be a disciple of Christ, unless he have undergone this spiritual change: "If any man be in Christ Jesus, he is a new creature ;" but, "if any man have not the Spirit of Christ, he is none of his."+ The change effected in the souls of men by regenerating grace, is the foundation of all their subsequent attainments in religion. I mean, that they are effects or consequences of it, as the growth of a vegetable, the rising of the stem, the formation of the buds and flowers, the opening of the leaves and blossoms, and the concoction of the fruit, are the effects or consequences of the living principle in the seed. Hence an apostle, having represented true Christians as the circumcision, or the regenerated, proceeds to state, that " they worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." To the performance of certain functions, certain powers are necessary; and there are properties belonging to one nature which no man expects to find in another. An animal without wings could not fly, without legs could not walk, without eyes could not see, without intellect could not understand. We never look for the peculiar properties of one species of animals in another; we never look, for example, for speech and reasoning among brutes. All the actions of a living being, and all its improvements, bear a relation to the nature originally given to it by its Maker. These things are obvious, not only to philosophers, but to every person of common sense; yet, although just reasoning requires that we should transfer them to religion, men often proceed in a different manner. Religion manifestly implies a different train of sentiments, and feelings, and actions, from those which are brought into operation by the ordinary business of life. Yet many imagine that, because man has understanding, and will, and affections, is capable of managing his worldly affairs, and of performing the duties incumbent upon him as a member of society, he is fully qualified to answer the demands of religion, and requires only to have his attention directed to it, and to be roused to the exercise of his powers. It is taken for granted, that religion is one of the original principles of our nature, which it is sufficient to direct and strengthen by discipline. It is supposed that men have a natural capacity or disposition † 2 Cor. v. 17. + Rom. viii. 9. § Phil. iii. 3 • John iii. 5. for religion, and may be trained to habits of piety and virtue by external means. Amidst these speculations, the doctrine of human depravity is forgotten or denied, and hence it is not considered that, to attempt to educe religion from our nature as it is, is as absurd as to attempt to elicit the operations of intellect from an irrational animal. Holy actions must proceed from holy principles, and these must be created in the soul, which, since the fall, is barren of all good. Men must be regenerated before they can make progress in religion, or perform a single action which the Searcher of hearts will approve. There are two states, in either of which every man is, the one carnal, and the other spiritual; and his actions correspond to his state. The knowledge of a carnal man, is a cold light glimmering in his mind; his prayers are the service of the lips, or have only such animation as they derive from his natural fears and hopes; his praises are equally defective; his hearing of the Gospel is without faith, and his communicating without penitence and love; his obedience is a form without the substance. Every thing is the reverse in the case of the spiritual man; into whose duties, at least when his frame is good, there are infused the energies of a heart sanctified and moved by the spirit of grace. He prays and praises, and does all things in the Holy Ghost; he makes advances in holiness, and "his path is as the shining light, which shineth more and more unto the perfect day."* These two states are essentially different; there is not a single point in which they meet, or touch each other. They are both predicable of human beings; but while the natural endowments of their respective subjects are the same in kind, their moral qualities are of opposite classes. The one is represented as in a state of non-existence, the other is in a state of being; and the change which has been effected upon the latter is called a creation. In the one state, men are dead, like those who are lying in the grave; in the other, they are alive, like those who were re-animated by our Saviour in the land of Judea, or like the saints at the last day, who will exchange corruption for incorruption. There may be an error in the conclusion which individuals draw with respect to themselves, and, from various causes, they may be unable to ascertain their own character with exactness; but between those who have, and those who have not, experienced regenerating grace, there is a radical distinction, and by the omniscient Judge they are never confounded. "We know that we are of God, and that the whole world lieth in wickedness." LECTURE LXVII. ON THE UNION OF BELIEVERS TO CHRIST. Union of Believers to Christ formed in Regeneration-Its Nature illustrated-It is real; spiritual; without confusion of persons; and indissoluble-Its Effects. THE design of God in calling sinners by his word and spirit, is to bring them to himself by Jesus Christ, who is the only mediator between God and men, "the way, the truth, and the life." As it is for his sake that God bestows the blessings of salvation upon us, so, according to his constitution, they can be enjoyed only in a state of connexion with him. This connexion, which is formed in regeneration, it shall be the business of the present lecture to explain. There are two kinds of union between Christ and his people-a legal union, and a spiritual, or, as it is sometimes called, a mystical union. The reason of the latter denomination is, that the union is obscure or mysterious; but the term is not discriminative, because there are other unions to which it may be applied with equal propriety, as the union of the three persons in the Godhead, and the union of the two natures of our Saviour. Notwithstanding, however, the generality of the term, its meaning is understood in theology, and it may continue to be used as custom has defined and limited it. The legal union is that which was formed between Christ and his people, when he was appointed their federal head. It is a union in law, in consequence of which he represented them, and was responsible for them; and the benefit of his transactions redounds to them. It may be illustrated by the case of suretyship among men. A relation is formed between a surety and the person for whom he engages, by which they are thus far considered as one, that the surety is liable for the debt which the other has contracted, and his payment is held as the payment of the debtor, who is ipso facto absolved from all obligation to the creditor. A similar connexion was established between our Redeemer and those who are given to him by his Father. He became answerable for them to the justice of God; and it was stipulated that, on account of his satisfaction to its demands, they should receive the pardon of their sins. Neither could their sins have been imputed to him, nor could his righteousness have been imputed to them, if they had not been one in the eye of the law. But something farther was necessary to the actual enjoyment of the benefits of his representation. God, on whose sovereign will the whole economy of grace is founded, had determined not only that his Son should sustain the character of their surety, but that a real, as well as a legal, relation should take place between them, as the foundation of communion with him in the blessings of his purchase. It was his will that, as they were one in law, they should be also one morally or spiritually; that his merit and grace might be imparted to them, as the holy oil poured on the head of Aaron descended to the skirts of his garments. There are many passages of Scripture in which this connexion with Christ is represented as the foundation of our fellowship with him in spiritual and heavenly blessings. Thus, it is said that, as we were "chosen in him," so we are accepted in the beloved;" that in him we "obtain an inheritance," and in him "are sealed with the holy spirit of promise;" that the church is his body, "and that we are baptized into Christ;""that we are all buried with him in baptism," "and are planted in the likeness of his death and resurreetion; that we are crucified with him," and "live with him," and that "he lives in us;" and that the earnest desire of every believer is to be found in him. These, and many similar expressions, denote a close relation between the Saviour and his genuine disciples; a relation more intimate than any which may be formed by external bonds. 66 This will be more evident, if we attend to some of the similitudes by which it is illustrated in Scripture. It is compared to the union between a tree and its branches, which constitute one whole, and possess the same principle of vegetable life: "I am the vine, ye are the branches. He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing." It is compared to the union between the building and the foundation by which it is supported: "To whom coming as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as living Gal. i. 20. • Eph. i. 4, 6, 11, 13. Col. i. 24. Rom. vi. 3, 4. Col. ii. 12. Rom. vi. 5, 6, 8 stones are built up a spiritual house."*-It is compared to the union between husband and wife, who are one in the eye of the law, and have a mutual interest in the person and property of each other: "For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery; but I speak concerning Christ and the church;"t that is there is a relation between Christ and the church, of which marriage is a figure. This similitude occurs in the fortyfifth Psalm, where our Saviour is represented as the king, and the church as the queen, standing at his right hand, in gold of Ophir.-It is compared to the connexion of the head and the members of the body, which receive life and nourishment from the head, and are directed and governed by it. "But speaking the truth in love, we may grow up into him in all things, which is the head, even Christ: from whom the whole body, fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love." In these similitudes, not only is there a representation of the union of Christ and believers, and of the communion which takes place between them, but it is imported, that he is the primary source of their life, and strength, and perfection. There are three great unions mentioned in Scripture, which are totally different in kind, and should therefore be carefully distinguished. The first is the union of the persons of the Trinity; but, although the union of which we are now speaking, is compared to it in the following words of our Saviour's prayer, "that they all may be one, as thou, Father, art in me, and I in thee, that they also may be one in us," yet it is only a general resemblance, consisting in the unity of the members of the body of Christ. The persons of the Godhead have one numerical essence; whereas Christ and believers, in respect of nature, are distinct individuals. The second great union is that which subsists between the two natures of our Redeemer. They are not blended together, but are so closely conjoined, that there is only one person of Christ, and it may be said with truth, that the man is God, and God is man. But there is no such union between him and his people. And this leads me to remark, that the mystical union does not consist in community of essence, or in oneness of person, but in a close relation between different persons. It may be illustrated, but not fully, by the union between a chief or leader, and his faithful and devoted followers, who, although distinct individuals, are engaged in the same pursuits, and are animated by the same spirit, or by the same sentiments and feelings. It is not fully illustrated, I say, by this, or by any other comparison of a similar kind. Thus, it would be a great mistake to suppose that there is no closer relation between Jesus Christ and his church, than that which subsists between a king and his subjects. This is the only relation which some persons admit. He gives his word, and ordinances, and laws to his people, and they acknowledge his right to govern them, and obey him. But although it should be added, that they feel all the warmth of a sincere attachment to him, yet, according to this opinion, he would be only the political head of the church; and the difference between its relation to him, and that of subjects to their sovereign, would consist solely in the nature of the sentiments and feelings of his followers, which are of a religious kind, and in the superior value of the benefits which they expect to receive from him. The doctrine of Scripture is, that he is the head, not only of government, but of influence; that the ties which connect him and his people are invisible and spiritual; and that the conjunction is so intimate, that he lives in them, and they live in him. | John xvii. 21 1 Pet ii. 4, 6. Eph. v. 31, 32. Ps. xlv. 9. § Eph. iv. 15, 16. |