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Our subject relating to the experience of genuine Christians may,

upon the grace of They ascribe the

4. Help us in forming a judgment of our real state toward God. Believers "are not under the law, but under grace;" i. e. in a gracious, not in a legal state. Their principles and motives are gracious and not carnal. They live Christ, not upon self-sufficiency. whole of salvation to grace, and exclude all works of their own in the point of justification with God. Boasting is no article in their creed, and they oppose its intrusion into their hearts and conversation. "Not unto us." Is it then thus with ourselves? What is our state? What our principles and aims? Upon what resources do we live? What is our glory? Does grace reign within us and by us? If we are under the law, we are under sin, and exposed to the curse, Gal. iii. 10; but if under grace, sin shall have no dominion over us, nor wrath fall upon us, for he who has the Son has life, and because he lives such shall live also.

5. How glorious the freedom of the children of God! They are no longer in bondage to the law; no longer prisoners of justice; no longer the servants of sin; being made free by the Son of God, they are free indeed. Stand fast, therefore, in the liberty wherewith Christ has made you free, and be not entangled with any yoke of bondage. Ye have been called unto liberty, only use it not as a cloak of lasciviousness, but by love serve one another.

SERMON XI.

For he that is joined unto the Lord is one spirit.—1 Cor. vi. 17.

In treating upon the doctrine of unions, that is, the relations subsisting between two or more objects, if we would proceed accurately, we must distinguish between that which is virtual and that which is actual. By a virtual union is meant, that which consists rather in effects, than in the consent and the formal uniting of the parties interested. This we may illustrate by things natural, civil, and theological.

By things natural: we enter a field, and see a hundred grains of corn growing on one stem, and we are told that these were all in one single grain which was sown. This could not be the case formally considered, as there was no one ear then existing. How then are we to understand it? They were, virtually considered, in the grain sown.

Politically, representatives or delegates virtually represent the parties on whose behalf they appear, or by whom they are delegated; insomuch, that what they do is considered as the act and engage

ments of the others, though so far from real union in any particular act or resolution, they may entertain different views and dispositions.

In theology, examine Heb. vii. 9, 10, where the apostle is proving the abolition of the Aaronical priesthood, and the succession of a superior order. How does he proceed? By remarking that Levi, who received tithes under the Mosaic dispensation, paid tithes in Abraham, for he was in the loins of his father when Melchisedek met him. Now Levi, who was the third son of Jacob, did not actually exist till 162 years after that transaction. How then could he pay tithes to Melchisedek? by a virtual union with his great-grandfather Abraham. It is in this view we all have sinned in Adam.

"A thousand new-born babes are dead,

By fatal union to their head."

It is in this view all the heirs of salvation (embracing distant generations) were viewed in Christ, and so true believers are said to be "seated with him in the heavenly places," Ephes. ii. 6. He, as their head, forerunner, and representative, being in the possession of bliss and glory. We apprehend such passages of the holy word cannot receive a just explanation without adverting to this virtual union. Moreover, this also obviates an objection which has been raised against being injured by the sin of Adam, or being benefited by the obedience of Christ. This virtual and covenant union with Christ makes way for that actual union which is

our present subject. Our Lord says,

"Other sheep

I have which are not of this fold, them also I must bring," John x. 16. His, before bringing, by virtue of the covenant of grace or redemption, and therefore he must really bring them to himself, and his fold; they must actually be united to him, and every one so joined to the Lord is one spirit. I shall consider,

I. The reality of such a union.

II. Notice its nature and properties.

I. The truth or reality of such an union.

It

may be proper for me to premise, and for you to remember, that our admission of any thing as a fact must be in consequence of satisfactory evidence, and that the sources of evidence vary according to the nature of the thing to be confirmed; consequently, as the doctrine before us is peculiar to revelation, the evidence must be sought in the sacred writings. The light of nature and human science cannot conduct us beyond the possibility; but Divine truth is the source of satisfaction. With this blessed book of God open before us, we shall nourish our faith in this doctrine, by considering its plain declarations, its metaphorical representations, and the practical exhortations founded upon the admission of this truth.

Among the plain declarations, consult 1 Cor. i. 30, "But of him, are ye in Christ Jesus." John xvii. 23, "I in them, and thou in me, that they may be made perfect in one." 2 Cor. xiii. 5, "Christ is in you, except ye be reprobates." 1 John iii. 24,

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