humble dependence upon Christ for new supplies of grace, must still be the source of your persevering obedience. Go on, then, to trust in him, and you will find that he will not fail your expectations, you will find that his grace is sufficient for you. But do not deceive yourself with an imagination of your trusting in Christ amidst a course of sinful negligence and inactivity. Remember that good works are of indispensable obligation, and of absolute necessity, in the respects before mentioned. You must not only trust in Christ to fulfil his good pleasure in you, but you must live to him, in the exercise of that grace and strength which you derive from him. In an humble confidence in his sanctifying and quickening influences, you must take heed to yourself, and keep your soul with all diligence; you must see to it that your heart be right with God; that you "delight in the law of the Lord after the inward man;" that you maintain a strict watch over your affections as well as conversation; that you neglect no known duty toward God or man ; that you carefully improve your time, and other talents committed to your trust; and endeavour, in a constant course, to maintain a holy, humble, fruitful, and thankful life. And remember, that one instance of good works which God requires of you, is a daily repentance of your sinful defects, and a daily mourning after a further progress in holiness. After an espousal to Christ by faith, this is the way, and the only way, of comfort here and happiness hereafter.

That I might set this important point in as clear a light as possible, I have laboured to represent it in different views; and thereby have necessarily run

into some repetitions, for which I depend upon your candour. Now, that the Lord would bless my endeavours for your best good, is the prayer of,

Yours, &c.

LETTER XVII.

THE NATURE OF THE BELIEVER'S UNION TO CHRIST BRIEFLY EXPLAINED, AND THE NECESSITY OF IT ASSERTED AND DEFENDED.

SIR,

If you mean no more by your "ignorance of the nature of that union to Christ, which I so often mentioned," but that you cannot form any adequate idea of this incomprehensible mystery, it is nothing wonderful. There are multitudes of things, whose existence you are most intimately acquainted with, yet of whose special manner of existence you can have no idea. You have no reason, therefore, to doubt of the believer's union to Christ, because you do not understand the mode of it, any more than you have to doubt of the union of your soul and body, because you do not understand the mode of it. It is a sufficient confirmation of the truth of this doctrine, that it is revealed in the word of God. It is sufficient, for our present imperfect state, to know so much of the nature of this union as God has been pleased to reveal in the blessed oracles of truth. It is your mistake to suppose, that "our divines do but occasionally mention

this doctrine, but do not pretend to explain it." Numbers of divines have written well upon the delightful subject; though, I confess, it is too little considered by many of our practical writers, as it ought to be considered, as being the foundation of both our practice. and hope. Were it more distinctly considered, more particularly explained, and more frequently insisted upon, improved, and applied, both from the pulpit and the press, than it is, it would be a probable means to check the growth of those dangerous errors which prevail among us; and to give men a deeper sense of the necessity of experimental, vital piety, in order to a well-grounded hope of the favour of God. You have therefore reason to desire "a just, plain, and familiar view of this doctrine." And I shall endeavour, according to your desire, in as plain and easy a manner as I can, to give a brief and distinct answer to your several questions.

Your first question is, "What is the nature of that union to Christ which the Scriptures speak of, and what are we to understand by it?"

In answer to this question, it may be proper, in the first place, to give you a brief view of the various representations of this union in the word of God; and from thence proceed to take some notice of the special nature of it, as it is represented in the Scrip

tures.

It is sometimes represented in Scripture by the strongest expressions that human language can admit, and even compared to the union between God the Father and God the Son. Thus, John xvii. 11, 21, 22, 23. "Holy Father, keep through

thine own name those whom thou hast given me, that they may be one, as we are. That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us. That they may be one, even as we are one. I in them, and thou in me, that they may be made perfect in one." This union is sometimes represented in Scripture by lively metaphors and resemblances.

It is compared to the union of a vine and its branches. Thus, John xv. 4, 5. "Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, and 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 of our meat and drink with our bodies. Thus, John vi. 56, 57. "He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father; so he that eateth me, even he shall live by me."

It is frequently compared to the union of the body to the head. Thus, Eph. iv. 15, 16. " But speaking the truth in love, 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.”

It is sometimes compared to the conjugal union. Thus, Eph. v. 23, 30. "For the husband is the

head of the wife, even as Christ is the head of the church, and he is the Saviour of the body. For we are members of his body, of his flesh, and of his bones." Rom. vii. 4." Wherefore, my brethren, ye also are become dead to the law by the body of Christ, that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God."

It is likewise compared to the union of a building, whereof Christ is considered as the foundation, or chief corner-stone. Thus, 1 Pet. ii. 4, 5, 6. "To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief corner-stone, elect, precious."

I might add, that this union is sometimes represented in Scripture by an identity or sameness of spirit. Thus, 1 Cor. vi. 17. "He that is joined unto the Lord is one spirit."

It is sometimes represented by an identity of body. Thus, 1 Cor. xii. 12, 27. "For as the body is one, and hath many members; and all the members of that body being many, are one body; so also is Christ. Now ye are the body of Christ, and members in particular."

It is also represented by an identity of interest. Matt. xxv. 40. "Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." Christ and