natural union between the soul and the body, and that is, their reciprocal action on one another: It is plain, one would think, that the body being void of all thought and perception, cannot be the proper efficient cause of these things in the inind, however it may be the occasion of them: whereas the Son of God can by a proper efficiency produce in the soul what effects he pleases, of a nature far transcending those occasioned by the body: This may help to shew how many advantages the spiritual union has above the natural, And as to the actions of the soul on the body and bodily objects; what are bodily motions considered in themselves, to the actions of the spiritual life, the most excellent the rational nature is capable of?

If it be objected, that good men do not feel this quickening union, and are not conscious of it, it is certain, that, as to some, this is not always true. Besides, men do not feel that general influence that preserves to them health and strength of body, and soundness of mind. Men, when they perform bodily actions, do not feel the motions of the muscles, and other internal motions that are absolutely necessary to these actions; no wonder therefore they should not be always conscious in a clear and distinct manner of the grace that strengthens them in spiritual actions.

If distance of place be made an objection against this union, it should be considered it does not hinder vital union in other cases; the remotest members or branches partake of the same spirit or life that is in the head or root as really as these that are nearest. Local distance is not sufficient to hinder vital union, and local conjunction is not sufficient to constitute it. Thus, in the human body, when a member putrifies, so that the spirit in a man withdraws its influence from it, (having neither any feeling of it, nor giving any life or motion to it) it remains as if it were no more a part of the body, though locally joined to the other members. The same may be said of a withered branch. But what chiefly refutes the objection mentioned, is the omnipresence of the divine nature: Though it is useful to observe likewise, that it is not

nearness of place, but the participation of one quickening principle that constitutes vital union even in natural objects. Before concluding this subject, perhaps, it may not be amiss to consider, whether this union does not illustrate the uniformity of God's works, and whether it be not very agreeable to the other discoveries we have of divine wisdom in the order and symmetry of the universe: It seems to be no small part of that order and beauty, that the various works of God, greater and lesser, are united together into so many different systems, harmoniously joined, and variously related to one another, so as each part contributes to the perfection of the whole. In effect, the great system of the world seems to be almost entirely made up of other subordinate systems of various sorts and sizes. When such sorts of union in visible things contribute so much to the perfection of the corporeal system, it is strange any should be so prejudiced against that intimate union in the intellectual system that the gospel insists on so much. When there are so many kinds of intimate union among the inferior works of God, should it appear to be unlikely that there is any among his more excellent works? Surely men would have other thoughts, if they took care to consider the majesty and grace that is in the great ideas the scripture gives of that august fabric, that temple of living stones, 1 Pet. ii. 5. Eph. ii. 20. (of which the Redemer is the chief corner stone) compactly built together for offering sacrifices of eternal praise to the adorable architect of the world: that blessed family of purified souls in heaven and earth, Eph. iii. 15. that assembly of the first-born, Heb. xii. 23. that body which is so fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, making increase of the body to the edifying of itself in love, Eph. iv. 16.

It is easy to see how agreeable this doctrine of the mystical union is to the goodness of God, since it is so conducive to the comfort of them that love him. For what can be more so, than that the meanest redeem

ed sinner can look upon himself as invested with these noble characters of being a child of God, a member of Christ, a temple of the Holy Ghost?

Man naturally loves honour and dignity; and, indeed, ambition to be great, if it were directed to right objects, would, instead of being a vice, be a cardinal virtue. Man is naturally a sociable, as well as an aspiring creature: these joint inclinations make men love to be incorporated in societies that have dignity annexed to them. The subject we are treating contains all the attractives that can reasonably affect one that loves society; it is made up of the choice of all other societies, contains all the true heroes that ever were, and comprehends the flower of the universe. The meanest member is promoted at the same time to a near relation to the infinite Creator, and to all the best of his creatures: allied to the spirits made perfect in heaven, Heb. xii. 23. and to the excellent ones of the earth; Psalm xvi. 3. he can claim kindred to the patriarchs, Heb. xi. and prophets, and martyrs, and apostles, and all the other excellent persons, who adorned this world, and of whom it was not worthy, Heb. xi. 38. though they be in heaven and he on earth, one spirit animates them both. Surely it is industrious stu pidity, if one contemplate such a society, without being enamoured with it; and all other society, or solitude is only so far valuable as it is subservient to it: a society headed by infinite perfection, cemented by eternal love, adorned with undecaying grace, supplied out of all-sufficient bliss, entitled to the inheritance of all things, Rev. xxi. 7. and guarded by omnipotence a society as ancient as the world, but more durable; and to whose interest the world and all that is in it are subservient: a society joined together by the strictest bands, where there is no interfering of interests, but one common interest, and where at last there will be no opposition of tempers or sentiments; when its members, now many of them scattered far and near, but still united to their head, shall one day, have a glad universal meeting in an eternal temple never to part, and where they shall celebrate a jubilee of inconceiv

I

able extacy and transport, without mixture, without interruption, and, which crowns all without end.

VIII. The Redeemer's union with his people, illustrates his intercession for them: for what more agree. able to the most perfect order than that the petitions of the members should be strengthened by the pleading of their head? Since their holy desires are excited by his grace, put up in his name, and granted for his sake; whether is it more reasonable to think, that, being at God's right hand, he stands by without concerning himself in his people's desires that come up before the throne, or that he seconds them and procures acceptance ?

If it be objected, that his intercession is superfluous, because the Father can bestow all blessings without it, and is of himself inclined to bestow them: it should be observed, that if the objection had any force in it, it would infer that God makes use of no intermediate causes or means, for effects that he can produce inmediately himself; and that it is not agreeable to his will, that blessings should be asked from him, which he is before-hand inclined to grant. The reverse of this is clear from experience and reason, as well as from scripture. The scripture says, that Job's friends were commanded of God, to cause Job pray for them, for favours which he was before-hand resolved to grant. Surely this way of acting is agreeable to the best order of things, though we should not know all the reasons of it. There is a vast difference no doubt between Christ's intercession and men's prayers; yet the one illustrates the other, if it were carefully considered.

Christ's sacrifice and obedience on earth were transient things: their effects are permanent and lasting to all ages: they continue still to be the meritorious cause of all spiritual blessings; if I may so speak, they are still contemplated as such by the Father, and why should it seem strange that they are still represented as such by the Son, in a way of pleading suitable to his interest in God, to his care for his people, and to the virtue of his merits &

Let us consider what may be certainly inferred from Christ's affection for his people, and his knowledge of their wants. Since he loves them constantly, he continually desires that God should grant them these blessings they stand in need of, and apply for. Since he sees all their wants, and knows all their petitions, these desires in him are not merely general but particular. Since it is for his merits that blessings are granted, it is on that account he continually desires them and is not this intercession, unless it should be supposed that he does not represent these desires to the Father, though he be at his right hand, and though he hear him always ?

: