Use 1. To help us to conceive of the mystery of union. Some men fancy that as soon as we are united to Christ we are actually glorified in this life. It is true Christ is equally united to them upon earth as to them in heaven ; he that reigneth with the church triumphant fighteth with the church militant ; but there is a difierence in the degree of influence and dispensation. In the blessings that he con- ferreth upon them, he respects their different condition, and poureth out of his own fulness as they are able to bear. The reason of this difierent influence is, because they are conveyed to us voluntarily, not by necessity : Phil. ii. 13, ' It is God which worketh in you, both to will and to do, of his good pleasure.' He gives more or less comfort, grace, joy, as he pleaseth ; his grace floweth into his members, not by a necessity of nature, but according to his own pleasure. Give him leave to handle his mystical body as he handled his natural body. His natural body grew by degrees, and the capacity of his human soul was enlarged by degrees, else how could he ' increase in wisdom as well as stature ' ? Luke ii. 40. There was a perfect union between the divine and human nature at first, yet the divine nature manifested itself by degrees, not in such a latitude in childhood as in grown age. So though there is a perfect union between Christ and the soul at first conversion, yet the influence of grace and comfort is given out according to the measure of our capacity. All believers upon earth are united to Christ, yet all have not a like degree of manifestation and influence. As all the members of the body are united to the same head, and animated by the same soul, yet all the members grow according to the measure of a part ; we cannot expect a finger should be as big as an arm. So all that are united to Christ receive influences according to their capacities ; those that are glorified, glorious influences ; those that are militant, influences proper to their state.
Use 2. It serveth to quicken those that are united to Christ to look for greater things than they do yet enjoy : John i. 50, ' Thou shalt see greater things than these ; ' another manner of union and com-
60 SERMONS UPON JOHN xvii. [Ser. XXXVIIT.
munion with God through Christ. There is a mighty difference between our communion with God here and there. The saints in heaven have union with God by sight, as the saints on earth by faith : 2 Cor. V. 7, ' For we walk by faith, not by sight ; ' and faith cannot go so high as feehng and fruition. Now we are unfit for converse with God, because of our blindness and darkness, as men of weak parts are not fit company for the strong. But then our faculties are more enlarged. Grace regulates the faculty, but it doth not alter and change the faculty. God's communications are more full and free, and we are more receptive. Here we have dark souls and weak bodies ; the old bottles would break if filled with the new wine of glory. At Christ's transfiguration, 'the disciples were astonished, and fell on their faces,' Mat. xvii. 6 ; but in heaven, the sight of Christ's glory will be ravishing, no terror. Here we are amazed at the sight of an angel ; but there is a perfect suitableness between us and God, and therefore a more perfect union and communion. God more delighteth in the saints, as having more of his image ; and the saints more delight in God, as being freed from sin. God loveth to look on what he hath made when he hath raised a worm to such an excellency. It is there continued without interruption ; here our communion with God is sweet, but short, it cometh by glimpses ; but there it is for ever and ever, not only in regard of duration, but con- tinuance without ceasing. The Spirit of God came on Samson at times. In heaven there is nothing to divert us from the sight of God ; we are withdrawn from all other objects, that we may study him alone without weariness
Use 3. It directeth us in what order we should seek these things ; first grace, then glory : Ps. Ixxxiv. 11, 'The Lord will give grace and glory;' Ps. Ixxiii. 24, 'Thou shalt guide me with thy counsel, and afterwards receive me to glory ;' Eph. v. 26, 27, ' That he might sanctify and cleanse it by the washing of water, by the word, that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish.' Here the first lineaments are drawn by the Spirit of sanctification, whilst the soul remaineth in the body, as a pledge of a more perfect state : ' God hath called us to glory and virtue,' 2 Peter i. 3. As they were to go through the temple of virtue to the temple of honour.
4. Observe, there is no privilege which we have but what Christ enjoyed first. Christ had it all, and from him we have it ; he was the purchaser and the natural heir ; it is in us at the second-hand ; we are elected, sanctified, glorified in and through him. Whatever is in us that are members, it is in our head first ; first God, then Christ as mediator, and then we. All good is first in Christ, he receiveth it, and conveyeth it. We ascend ; why ? because he ascended first ; we sit in heavenly places, because he did first.