God considered simply as such. That there was such a connection antecedent to vital union, is evident from the following considerations. They were chosen in Christ, and given to him; in covenant he represented them as a federal head. He became a surety for them, and on their behalf was made under the law, in consequence of which there was a legal connection of union established between him and them. The substitution of his person under the law in their stead, was the ground of the imputation of their sins to him, and of his obedience for them. What he did, and ene dured, would have had no efficacy in their favour, had they not been personally interested in him. Their sins could not have been done away by the sacrifice of himself, had he not given himself for them in particular, or died in their stead. But/. as their kinsman Redeemer he ransomed them from death, and as the head of the church, he became the Saviour of the body. Thus was he related to his chosen, as their head of representation, and as their surety, by his gracious engagements and condescending substitution of his person in their law place; and by his performing for them, what was required of them, He became The Lord their righteousness, and by his death he procured on their behalf an eternal exemption from deserved punishment, and a legal title to everlasting bliss. In consequence of this union,

the elect were intrusted to his care, and were preserved in Christ Jesus, and therefore called to be saints. By virtue of the aforesaid connection, they are said to be his sheep, whom he must bring; for of all that the father hath given him, he will lose none and from thence ariseth the propriety of the apostle's language in Eph. ii. 4, 6. God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, and hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Now as this virtual union does not supersede vital, or render it unnecessary, but is the secret source from whence it flows, why then should the godly quarrel one with another about what is so evidently consistent? Though fruit be only found in the branches, yet the root is surely not unprofitable, seeing from thence the sap of the tree proceeds. According to this simile we may observe, what the scripture calls Bringing forth fruit unto God, can only be expected among professors of religion, who are in Christ as visible branches. But even amongst them, there will no fruit be found without sap or living nourishment; and there can be no vital nourishment, but in consequence of union with the root. As none ever imagine there is no connection between the root and branches of a tree till blossoms appear, why then should any think

there is no connection between Christ the root of the righteous, and his people, before the appearance of grace? It is owing to the appearance of gracious dispositions, that a relation to Christ is discovered, or claimable by any person whatever : nevertheless, the union or relation in the last sense in which we have been speaking, does not then commence. If there was no previous secret connection with Christ, from whence did grace proceed to the soul? It must have a source or original cause. The apostle observes all spiritual blessings were given us in Christ; Eph. i. 3. If Christ was intrusted with all spiritual blessings to communicate to his people, then no spiritual blessing is ever possessed, but what flows from him; and if so, there must be a prior connection with him. Believers have reason gratefully to acknowledge that they all have received out of his fulness, grace for grace; John i. 16. To the hesitating soul we would recommend a close consideration of the apostle's query; What hast thou, that thou didst not receive? 1 Cor. iv. 7.

The doctrine of union between Christ and his church, is of a nature so copious, that no one metaphor can properly represent it; therefore in the scriptures we meet with various similitudes, tending to illustrate the important subject. Christ is frequently compared to a foundation, on which his people are built; but that conveying only the

idea of support, therefore he is compared to a root, by which the idea of influence is likewise illustrated. But though branches are influenced, and rendered fruitful, in consequence of conveyed nourishment, yet christian activity is not thereby properly represented: to supply this defect, Christ and his people are farther illustrated by the union subsisting between head and members. But though the idea of activity is thereby conveyed, there is still a material defect, for the relation between these is quite involuntary. Had it been otherwise the head might possibly have chose better feet, or better hands, and had they been the subjects of distinct volition, they would probably have chose to have been in union with a better head; therefore to supply the deficiency of the above simile, and to include the idea of mutual choice and social endearments, Christ and his church are compared to husband and wife. If then we are in such near and close connection with the blessed Jesus, as the scriptures assert, and by so many significant similitudes illustrate his own people to be, let us frequently think of, and bless God for, that sovereign and inseparable love which constituted the relation. It is all of God, as is devoutly acknowledged by that sweet singer in our British Israel, the late Dr. Watts, who of the father's love and choice thus speaks:

Christ be my first elect he said,

Then chose our souls in Christ our head;

Nor shall our souls be thence remov'd,
Till he forgets his first belov'd.

As there are unhappy differences among the professors of religion about union to Christ, so in like manner are they subject to cast stumbling-blocks in each other's way, respecting, fifthly,

RELATION TO GOD.

For the removal of which, and the purpose of reconciliation, let us consider on what relation to God is founded. That relation in which God's people stand unto himself distinct from others, according to the scripture, arises from adoption and regeneration. Adoption is a taking those into the relation of sons, and treating them as such who are not so by nature. Now God's people were all by nature aliens: but by adopting grace were by him considered as his children. Again his people are all his children by birth, being born again, they possess, or partake of his nature, as it consisteth in righteousness and true holiness, and so bear his image. Adoption constitutes relation, but does not convey likeness of nature; but regeneration does both. Adoption is before, or antecedent to regeneration, for there is no propriety in supposing those