The Mystical Union of Believers with Christ, Treatise · Chapter 3

The Mystical Union of Believers with Christ · Treatise · Chapter 3

p. 31CHAP. III. Union with Chriſt diſtinguiſhed, and the branches of the diſtinction explicated.

HAving laid down theſe things by way of Introduction, let us now proceed to the Explication of the matter it ſelf. The queſtion is this.

Qu. What are we to underſtand by a perſons Ʋnion with the Lord Jeſus? Or, How may a man be ſaid to be united unto the Son, and ſo to have the Son?

Anſ. To this Queſtion I ſhall anſwer two ways, by

1. Distinction.

2. Deſcription.

1. By way of Diſtinction. Our Lord Jeſus himfelf, in the Sermons which he preached, hath made mention of a twofold union with him: or of two ways how men and women may be in him. 1. By way of viſible Profeſſion, or external adbaeſion only; as a dead branch or ſprig is in the Tree, though it nothing partake of the ſap derived from the root: as a glaſs eye or wooden leg is in the body, though they do not partake of life with the body, in any degree whatſoever. 2. By way of ſpiritual ingrafture, and implantation; when they are in Chriſt ſo as to be quickned by Chriſt, and receive nouriſhment from him: as a living fruit-bearing ſlip or ſience is ingraffed into the ſtock. This diſtinction you have, John 15.1, 2. I am the true vine, and my father is the husbandman: Every branch in me that beareth not fruit he taketh away; and every branch that beareth fruit, he purgeth it, that it may bring forth. p. 32more fruit. Which words are a parable, wherein, 1. Chriſt compareth himſelf to a Vine; and it is a very pat compariſon, both in regard of the mear … neſs and lowneſs of his outward appearance, having no form and comelineſs that he ſhould be deſired in that reſpect: as the vine is the moſt deſplicable, in outward view, among ſt the Trees of the garden. And in regard of his real worth and excellency; although the vine hath no beautiful ſhape, yet it is a very uſeful and excellent plant: ſo the Lord Jeſus is the chiefeſt of ten thouſands, he is indeed a plant of renown. But principally Chriſt is here reſembled to a vine, in regard of the ſuſtentation of the branches, and the juicy influence that from him is imparted unto the branches: it is by Chriſt they are upheld, and by communications from him they are maintained. 2. God the father is likened to the Husbandman; by whom the vine is planted and dreſſed; by commiſſion from whom Chriſt was ſent upon his work, and furniſhed with all things requiſite thereunto, and by whom perſons are graffed into him. 3. And perſons in the viſible Churches are ſignified by the branches in the Vine: Of which, ſaith our Saviour, there are two ſorts; ſome that are dead and withered, and others which are living and bring forth fruit. And both of them may be ſaid to be in him; the one ſort by way of profeſſion, the other by way of ſpiritual implantation. Every branch in me that beareth not fruit, &c. I will open this diſtinction, in each of the members of it.

1. There is Union with Chriſt, or a being in Chriſt by way of common Profeſſion, or outward adhaerence only: when yet they have no ſaving intereſt in him, or benefit by him. Thus all that own p. 33the Chriſtian Religion, and have a ſhew of godlineſs are in him; though perhaps they have nothing of the life and ſubſtance of godlineſs. They are ſaid to be in his Kingdom, in the Church which is his Body; and out of that Kingdom they ſhall be gathered and caſt into Hell, Mat. 13.41. The Son of man ſhall ſend forth his Angels, and they ſhall gather out of his Kingdom all things that offend, Regnum Christi 1. Oecumenieum. Oeconomicuin.and them which do iniquity; (not only out of the world in general, but out of the viſible Church, the Mediators Kingdom) and ſhall caſt them into a furnace of fire, there ſhall be weeping and gnaſhing of teeth. Statim parebunt Chriſto ſummo Judici meſſores, & Eccleſiae purgatores; tollent enim è regno Chriſti omnia offendicula. Marl. in loc.As carnal Profeſſors are ſaid to be ſanctified through Chriſt, ſo in a like ſence it may be ſaid they are in Chriſt. You read expreſly of their being ſanctified by the blood of the Covenant, who yet drew back unto perdition, and trampled that blood under their feet, Heb. 10.29. Of how much ſorer puniſhment, ſuppoſe ye, ſhall he be thought worthy of, who hath troden under foot the Son of God, and hath counted the blood of the Covenant, wherewith he was ſanctified, an unholy thing? i.e. There is a ſanctification to the purifying of the fleſh, and a ſanctification to the purifying of the conſcience from dead works, to ſerve the living God, Heb. 9.13, 14. The ſanctification external to the purifying of the fleſh conſiſteth in the mans ſeparation from the world, and dedication unto God's ſervice by calling and Covenant, common to all the members of the viſible Church, &c. Dickſ.Heb 9:13Heb 9:14whereby he was ſeparated and ſet apart from the Heathen, and worſhippers of falſe gods; and taken amongſt the profeſſed people and ſervants of Chriſt: this I take to be the genuine p. 34import of the place; for it is an evident alluſion to the blood of the Sacrifice, ſprinkled on the whole body of the Iſraelites, whereby they were ſanctified and ſet apart unto the Lord; or as a token of their covenanting with the Lord: although with many of them God was not well-pleaſed, they continued weltring in their ſins, under the power of their unbelief and other wickedneſſes, notwithſtanding. Now as they are ſanctified by Chriſt, ſo in a like ſence it may be ſaid they are in him: they belong to him, as his diſciples and followers by way of profeſſion. See Joh. 6.66.

Concerning which Union with Chriſt, by way of common profeſſion, or external adhaeſion only, I will intreat you to mind theſe four Poſitions.

1. Poſition. 1. The principal bonds or ligaments whereby this union is made up, by which perſons are thus knit unto Chriſt, do mainly conſiſt of four things.

1. An approbation or acknowledgment of the doctrines of Chriſtianity.

2. An external ſubjection to the Ordinances of Chriſt.

3. Some common workings upon their hearts and ſpirits.

4. A meaſure of reformation in their lives and converſations.

Let us a little touch upon them ſeverally.

1. The firſt bond of this Union, by way of external adhaeſion, is an approbation and acknowledgment of the doctrines of Chriſtianity; ſo as to aſſent unto the truth, and confeſs (at leaſt) the goodneſs and excellency of them: ſo as to cloſe with them, p. 35in oppoſition to all contrary ways of Religion. It is not enough to the eſtabliſhment of this Union, that a man doth hear the word of Chriſt; ſo may a Heathen do, out of curioſity; ſo may a Jew or Mahometan, to blaſpheme and cavil: but at leaſt there muſt be ſome kind of reception and approbation of the word. Thus the carnal Profeſſors of whom the Apoſtle maketh mention (for of ſuch he ſpeaketh under the name of Jew's) Rom. 2.17, 18, 21. It was this which made them Jews outwardly; See Rev. 2. …. The Chriſtians were at firſt reckoned by the Heathen as Jews. vid. Suet. in vita Claud. Judaeos imgulſore Chriſto aſſidue tumultuantes Roma expulic. So that the Chriſtians ſeem to have go…e under that name, and to ha… been baniſhed with them by the decree mentioned, Act. 18.2.Rev 2Acts 18:2though they were no ſavingly inſtructed, nor taught the truth as it is in Jeſus; yet they had ſome knowledge of the mind of God, and were convinced of the truth and excellency of the Law of the Lord; ſo as to ſubſcribe to it, and to own and approve it as ſuch. This made them Chriſt's people at large, by way of profeſſion. And this muſt needs be one of the ligatures of that Union; for ſuch as avowedly reject the fundamental doctrines of Chriſtianity, are not ſo much as Chriſt's ſeeming friends; but open enemies to his crown and dignity.

2. There muſt be an external ſubjection to the Ordinances of Chriſt: ſo as to afford their preſence at them, and outward compliance with them, and attendance upon them. For Sirs, Goſpel Ordinances are the badges of Chriſt's followers, Sacramenta, ut & alia inſti uta divina, ſunt figna pioteſtativa fidei.as well as means to convey his grace into their p. 36ſouls. And if a people belong to him at all, they muſt at leaſt wear his livery. So that when perſons live in the open neglect, or contempt of the Ordinances and Inſtitutions of the Lord Jeſus, or think they are arrived at ſo high a pitch as to be above Ordinances; they do thereby declare themſelves, to be ſo far from the truth of grace, that they are not arrived to a ſerious proſeſſion. Above Ordinances, and below Chriſtianity. Such have not ſo much as Chriſt's livery upon them; for this is one of the bonds of a common union. Thus Simon Magus was baptized into Chriſt, and for a while held fellowſhip with the Diſciples, and ſo in a ſort did belong to Chriſt; till afterwards he apoſtatized and diſcovered his rottenneſs, Act. 8.13. So far the loweſt rank of hypocrites ordinarily go. It is true, they have no ſpiritual communion or fellowſhip with Chriſt in his Ordinances: but they are many times pretty-conſtant in attendance upon Ordinances. So thoſe carnal Iſraelites, whom God owneth in this reſpect to be his people, Iſa. 58, 1.2. And therefore the Apoſtle calls men off, from truſting in this, to mind the grace of Regeneration, and Converſion upon their hearts: for theſe priviledges avail not to a ſaving union with Chriſt, but a new creature, Gal. 6.15.

3. There is uſually ſome common workings upon their hearts and ſpirits: as now, convictions in the conſcience of the evil of ſin, ſometimes an inclination upon their ſouls to give up themſelves to be the Lords: only a beloved luſt hindereth the performance of it. Poſſibly many common graces of the Spirit are conferred upon them, in which reſpect they are ſaid to be made partakers of the holy Ghoſt: for ſo far a carnal Profeſſor may arrive, p. 37Heb. 6.4, 5. The holy Ghoſt may ſtrive with a profeſſed enemy to the Kingdom of Chriſt; There are ſome Converts external from the world to the Church, who yet ſtick in their naturals; and are not in the ſenſe of ſin fled unto Chriſt for refuge, nor converted from nature to ſaving grace. Dic…ſ.but when he ſhall moreover work ſome remarkable effects upon a ſinner; as terrors in apprehenſion of the wrath of God, deſires to be ſheltered under the wings of Chriſt, that he may eſcape that wrath; ſo that he joyneth himſelf outwardly to his people, then he becometh a ſeeming friend, though he proceed no further.

4. The laſt bond which I ſhall mention, of this common union with Chriſt, is ſome degrees of reformation in the life and practiſe. When perſons live and lie weltering in groſs pollutions of the world, they do apparently belong unto the world: they do openly proclaim themſelves to be the very children of the devil. If a man belong to Chriſt but by profeſſion, there muſt be ſome meaſure of reformation wrought: there muſt be an actual abſtaining from thoſe wickedneſſes whereby the name of Chriſtian is openly contradicted. As real holineſs and cloſs walking with God is eſſential to the being of a Diſciple indeed: ſo a cleanſing of the outſide of the cup and platter (as our Saviour calleth it) is required to make a man a Diſciple but in appearance. And thus far they commonly go, 2 Pet. 2.20, 21, 22. They retained their doggiſh and ſwiniſh nature ſtill, as is evident from their Apoſtacy, v. 12. The dog is turned to his vomit again, and the ſow that was waſhed, to her wallowing in the mire: and yet they eſcaped the pollutions of the world, and that through the knowledge of the Lord and Saviour p. 38Jeſus Chriſt, v. 20. Although the doctrines of the Goſpel had not a ſaving effect upon their ſouls, yet they had a real effect: though their natures were not transformed, yet their lives in ſome particulars were reformed: their converſations were cleanſed from groſs and ſcandalous abominations. That's the firſt Poſition touching this matter.

2. Poſ. 2. It is a very great priviledge and mercy, conſidered in it ſelf, for a man or woman to be taken thus neer unto Jeſus Chriſt, and in this ſenſe to be united to him; namely, by way of external adhaeſion. To be ſeparated from the Heathen to be his people, and to be made to differ from the profane world and the notoriouſly wicked; who do avow their ſins openly in the face of men, and declare themſelves ſubjects unto the prince of darkneſs. Though it be not the beſt of priviledges, yet it is a great priviledge; though it be not a mercy to be reſted in, yet it is a mercy thankfully to be acknowledged: it is no way to be ſlighted and undervalued. The Apoſtle ſpeaketh of it as ſuch, Rom. 3.1, 2. What advantage hath the Jew? or what profit is there of circumciſion? that is, what benefit doth ariſe by being a member of the Church of Chriſt? what profit is it to be a Jew outwardly, a Diſciple by profeſſion? into which relation circumciſion did give them ſolemn entrance, it was the Ordinance for initiation. Is this nothing? or is it a priviledge of a low nature? No, in no wiſe, ſaith the Apoſtle, do not thus eſteem it. It is an eminent mercy, there is much advantage by it every way.

You will ſay, wherein lieth the advantage of being thus in Chriſt? Anſw. In four things eſpecially.

p. 391. Chiefly and primarily, becauſe hereupon they are ſet under the means of grace, and tenders of ſalvation. They have eternal life ſet before their ſouls, and upon the terms of the Goſpel offered unto them. Hereby they do enjoy the word of Chriſt, the Oracles of God; and the Ordinances, which are the places wherein the Lord Jeſus himſelf is to be found of them that ſeek him: and which are the conduit-pipes through which he doth uſe to convey ſpiritual grace and bleſſings, to ſuch as thirſt after them. The remainders of the light of nature are enough to leave a ſinner inexcuſable in his condemnation, when he doth not live up to that light; but they can proceed no further, they can make no diſcoveries of the path of ſalvation: But now perſons in the viſible Church have theſe things revealed before their eyes: they have Chriſt ſet forth that they may know him: and his excellencies diſplayed that they may love him. So that it is a merciful priviledge in this reſpect; Nay, if the fault be not in themſelves, it may bring them to Chriſt in a ſaving way, Pſal. 147.19, 20. He ſheweth his word unto Jacob, his Statutes and his Judgments unto Iſrael. He hath not dealt ſo with any Nation, and as for his Judgments they have not known them. Praiſe ye the Lord. q. d. Here is matter of praiſe and abundant thankſgiving. See alſo Rom. 9.4. and Ezek. 20.11, 12.

2. Hereby perſons do enjoy communion with ſuch as are real Saints, and ſervants of Chriſt in ſincerity: which may be of excellent uſe to provoke them to emulation, and ſo to ſave their ſouls. They have the benefit of the ſociety of the godly, to be an incouragement unto them to ſerve the Lord indeed: and the advantage of their example, p. 40as a copy for imitation. Multum reſert quibuſcum vixeris.They are under their counſel for admonition; and many times partakers of their provoking conferences, to incite and ſtir them up to become ſuch as they are. They have a ſhare in their inſpection and watchfulneſs over them, whereby oftentimes they are reſtrained and kept in due bounds. And ſo it is a ſignal mercy in this reſpect. As by fellowſhip with the wicked, and contracting friendſhip with them, men learn their wayes, and get a ſnare unto their ſouls: ſo by communion with the Saints, perſons are in a capacity of learning their ways, and ſaving their ſouls, Pſal. 141.4, 5. Let the righteous ſmite me, it ſhall be a kindneſs, and let him reprove me, it ſhall be an excellent oyl, which ſhall not break my head: Nihil tutius amico monitore.that is, (by an uſual Mei… ſis) it will abundantly tend to my ſpiritual good, and to the promoting and carrying on my eternal welfare. As coals are kindled by other burning coals: ſo are the ungodly many times by hearty counſel, and holy walking, and the like, made inſtrumental to quicken and inflame ſuch as have fellowſhip with them, Jam. 5.19.

3. From hence it is that they do in a ſort partake of that ſpecial care which God taketh of his Church: and receive ſome drops of thoſe bleſſings which Chriſt doth ſhowr down upon his Church. You know, that although God by a general providence doth mind and govern the whole creation [he feeds the ravens when they cry, and gives meat to the beaſts of the field] yet he hath a ſpecial inſpection into the affairs of his Church: he maketh peculiar proviſion for them, reſerving his dainties p. 41in ſtore for them. Now by this external adhaeſion unto Chriſt, and being in the viſible Church, a perſon may have a ſhare in thoſe mercies; and the out-skirts of thoſe bleſſings may fall down upon their heads. As one that is but a ſojourner in a family, and no ſtated fixed member of it, may taſte of many good things, which the good man of the houſe prepared for his own children. And therefore a people are ſaid upon this kind of neerneſs, to have God himſelf nigh unto them: that is, to be under his ſpecial care, even the body of the people, though multitudes of them went no further than profeſſion, Pſal. 148.14. The children of Iſrael a people neer unto him. Deut. 4.7. For what Nation is there ſo great, that hath God ſo nigh unto them, as the Lord our God is, in all that we call upon him for? And it ſeemeth to be mentioned as a priviledge of the whole viſible Church. Iſa. 4.5. That the Lord will create upon every dwelling place of mount Zion, and upon her aſſemblies [upon the Church of Chriſt, whereof Zion was a type, and upon all the particular Congregations thereof] a cloud and ſmoke by day, and the ſhining of a flaming fire by night. The meaning is this, God will in a ſpecial manner be a guide unto them, and undertake for their ſafeguard and protection: He will lead them and preſerve them, as he did the children of Iſrael in their travels out of Egypt, when he went before them in a cloud by day, and in a pillar of fire by night. So, Iſa. 31.5. As birds flying, ſo will the Lord of hoſts defend Jeruſalem, defending alſo he will deliver it, and paſſing over he will preſerve it. As birds flying] that is, ſwiftly and ſpeedily, at the cry of his people he will come as in an inſtant, before the adverſaries are aware. Or as a bird doth hover over p. 42the neſt to preſerve her young ones, ſo will the Lord watch over his people to ſecure and deliver them. Theſe and ſuch promiſes are made to the Church in general, and even carnal Profeſſors, by vertue of their ſtation in the Church, may have a ſhare in this ſecurity & theſe deliverances. As when the godly joyn in confederacy with the wicked, they may be made to ſmart under the judgments that are ſent upon the wicked: ſo Profeſſors by their fellowſhip with the godly, may taſte of the bleſſings imparted unto them.

4. It is a great priviledge, becauſe hereby men are often reſtrained from venting many corruptions that otherwiſe would have prevailed: & from turning aſide into ſuch ſins and abominations wherein others wallow. And ſo they are prevented and kept from contracting much guilt which otherwiſe would be contracted by them. And this is no ſmall advantage. Reſtraining grace is a mercy, though ſanctifying grace is an higher. And God doth make uſe of this neerneſs to Chriſt, as a reſtraint or bridle to ſtop ſinners in their carier: hereby they are purged from their old ſins. 2 Pet. 1.9. That's the ſecond Poſition.

3. Poſition. 3. When men and women are only thus united unto Chriſt, by way of viſible profeſſion or external adhaeſion, though they may abide with him for a time, and ſeemingly cleave unto him; yet at laſt there will be made a ſeparation betwixt them; and this union will be diſſolved and broken aſunder. As it is a diſſoluble Union for the nature of it, Quomodo ergo Zizania ſunt in regno Dei, & Putres piſces in reti Evangelico, carena veste nuptiali in nuptiis Chriſti: ita in Chricto eſt qui non ſert fructum, nomine tenus ſtilicer, & ſecundam externam … tantum, non antem ver… fi…e. Quare telluntur iſti tandem, & velut reſecti arefactique pelunites gebennae addiciottur. Bucer.ſo in the event it will actually be diſſolved, ſooner or later, p. 43by one means or another. When a ſoul is in Chriſt by a ſpiritual implantation, he ſhall never be parted from Chriſt; but this common union will be broken, and the cords of it ſnapt aſunder. If a dead branch ſtick to the Vine for a ſeaſon, yet at length the Gardiner cometh with his pruning-knife and catteth it away. This is the very Metaphor whereby the diſſolving of this Union is ſet forth, John 15.2. Every branch in me, that beareth not fruit, he taketh away. i.e. he cuts off with his pruning-hook, and caſteth them into the fire. If they do not live through the vine, they ſhall have no further being in the vine.

And there are three principal ways, how this ſeparation is made, or this ſort of union is diſſolved.

1. By their Apoſtacy and drawing back from the profeſſion of the Faith, in days of tribulation and trial: for they are the uſual ſeaſons wherein carnal Profeſſors diſcover themſelves. When God doth exerciſe his Church under diſcriminating providences, as ſore afflictions and perſecutions for the truths ſake, then it appeareth who are his indeed, and friends unfeigned to the truth. Cum exurimur perſecuti… …ardare, tunc probamur de fidei tonore. Tertul.Then the living branches ſtick faſt, and ſuch as are dead fall off and periſh. For this Sirs, is one end which God aimeth at, by bringing his Church into diſtreſs; not as if he took pleaſure in their ſmart and grief, but to p. 44pare off their exuberancies, and that ſuch as are approved may be made manifeſt. Then hypocrites moſtly unſtrip themſelves of their covering, and are diſcovered to be what they are, Mat. 13.21. When tribulation or perſecution ariſeth becauſe of the word, by and by they are offended. Mark it, They were only united to Chriſt by external adhaeſion: & when the winter cometh, and the froſt nippeth them, they wither and fall away. In this ſenſe we hold falling away from grace, and apoſtarizing from the faith, Amici ob utilitatem una cum utilitate diſſolvuntur; namnon ſui mutuo erant, amici, ſed utilitatis.that is, from common grace, and the profeſſion o… of the Faith. This may ſerve to direct you how to judge of Apoſtates, and backſliders: either they fall but partially, and God in due time will reſtore, and bring them back by weeping croſs: or if they depart totally and finally from Chriſt. The reaſon is, becauſe they were but dead branches in Chriſt, and ſo they drop off.

2. This common union is diſſolved, by the execution of the ſpiritual judgments of God upon their ſouls: by giving them up to themſelves, and delivering them over to the will of Satan. When perſons continue long unprofitable in the Church; under the Ordinances, and are not ſpiritualized nor bettered by them; God is provoked thereby to withdraw the very ſtrivings of his Spirit from ſuch; and to let looſe the reins of their corruptions, which formerly were kept under; to give them up to vile affections, and a reprobate mind, that they may make it appear to whom they really belong: even to the God of this world, the ſpirit that ruleth in the children of diſobedience. You p. 45read that thus he dealt with the Heathen, for not living up to the dictates of the light of nature, Rom. 1.24, 26, 28, 29. Much more may it be feared, when perſons abuſe the light of the Goſpel, and receive the grace of God therein manifeſted in vain, or turn it into wantonneſs. For as it is, Heb. 6.7, 8. The earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dreſſed, receiveth bleſſing from God. But that which beareth thorns and bryars, is rejected, and is nigh unto curſing, whoſe end is to be burned. By the earth underſtand the ſouls of men and women, likened to the earth, for their natural ſtupidity. O earth, earth, earth, hear the word of the Lord: 2. Becauſe of their tendency downwards unto earthly things: But in this place eſpecially, becauſe of the ſouls activity and fructifying vertue, it will bring forth ſomething either good or evil. By the rain that cometh oft upon this earth, is meant, the doctrines of the word, which fall as the rain, and diſtil as the dew upon the face of the ground, for the watering thereof. Now, that earth which drinks in this rain, and beareth thorns and bryars [i. e. if they live ſtill in their ſins, defiled with their abominations, and are not ſuch as walk anſwerably in ſome meaſure to the means they are under] is nigh unto curſing [unto this ſpiritual curſe of being given up to themſelves, to commit iniquity with greedineſs, whereby they are ſealed up to deſtruction: to the curſe of barrenneſs, Never fruit grow upon theſe ſouls any more. See alſo, Hoſ. 4.17. and Pſal. 81.8, 11, 12. This ſhould have a mighty influence upon us, to make us watchful over our hearts, that we be not barren or unfruitful in the vineyard of Chriſt.

p. 463. This Union will be certainly and ſolemnly diſſolved, by pronouncing the ſentence of eternal judgment. If the hypocriſie of ſuch be not diſcovered until the laſt, then it will be made known in the face of all the world. Chriſt will then rend them from him, however they may hope to ſhelter themſelves under his wings. Then the Lord will judge between cattle and cattle, between one branch and another, Mat. 13.49, 50. At the end of the world, the Angels ſhall come, and ſever the wicked from among the juſt, and ſhall caſt them into the furnace of fire. Mark it, They ſhall be then ſevered from amongſt the juſt; intimating that now they are together as tares and wheat in the ſame field, as good fiſh and bad in the ſame net, as living branches and dead in the ſame vine: but then the wicked ſhall be removed from their ſtation, and caſt into hell. That's the third Poſition. That this Union with Chriſt will ſooner or later be diſſolved.

4. Poſ. 4. The ſtate and condition of ſuch perſons as are thus united to Chriſt, by way of external adhaerence only, and do not aſpire nor preſs after a further intimacy with him, and a neerer conjunction; that do not improve this priviledge that they may be indeed, what they profeſs to be, is a very wretched eſtate, and a miſerable condition. It is worſe than the condition of open enemies to Chriſt; ſuch as are groſly ignorant of the truths of the Goſpel, and that never profeſſed to be his ſervants. The Scripture calleth it a wretched and miſerable condition: that is, very wretched, exceeding, miſerable. God doth hate them with a perfect hatred, and loath them with a full abhorrence and deteſtation, Rev. 3.16.17. So then, becauſe thou art p. 47luke-warm, and neither hot no cold [neither a ſincere Profeſſor of Religion, nor a profeſſed enemy to Religion; neither faithful to Chriſt, nor an open adverſary againſt Chriſt] I will ſpue thee out of my mouth. Becauſe thou ſayeſt, I am rich and increaſed in goods, and have need of nothing, and knoweſt not that thou art wretched, and miſerable, and poor, and blind, and naked. Better for ſuch carnal Profeſſors, that continue in that eſtate, and reſt contented therewith, without getting higher; I ſay, better for them they had never known the way of righteouſneſs, then to take up their reſt in this common union; and not to improve it to a purſuance after a more inward conjunction with Chriſt, 2 Pet. 2.21. The ſadneſs and deplorableneſs of their condition will appear in theſe four particulars.

1. Becauſe they do thereby put themſelves into the greateſt unlikelihood, and incapacity of being ever ſavingly wrought upon, of any that live where the word of Chriſt is publiſhed: and the glad tidings of Salvation are made known to the children of men. There is more hopes of the converſion of the moſt debauched wretches, that live in a profeſſed ſubjection to the devil, than of thoſe who have long continued only carnal Profeſſors. As when they apoſtatize they do uſually become the moſt bitter enemies of Chriſt; ſo it is the hardeſt thing to draw them effectually unto Chriſt. This is none other doctrine than our Saviour hath taught, Mat. 21.31. Verily I ſay unto you, that the publicans and barlots go into the kingdom of God, before you. They go into the Kingdom of God] that is, they are eaſier prevailed upon, to ſubject themſelves to Chriſt's government: it is a harder thing to work upon your ſouls, than upon p. 48theirs: there is more probability of their being converted, than of yours. Who were theſe to whom Chriſt ſpeaks? Why, they were the chief Prieſts and Scribes and Elders, men that were thought to be ſome bodies in the Church, that were had in great eſtimation of the Church, that ſeemed to be pillars in compariſon; that made a fair ſhew; but reſted therein, as being ſtrangers to the life and power of godlineſs. Mind it, ſaith Chriſt, I ſay unto you; verily I ſay unto you; q. d. It is an undoubted truth, let it ſink deep into your hearts, that publicans and the harlots [the vileſt of people] go into the Kingdom of God before you. It will ſeem no wonder, that ſuch are in the greateſt unlikelihood of being ſavingly wrought upon, if you mind theſe three Conſiderations.

1. Conſider, That theſe dead branches in Chriſt, or carnal Profeſſors, do commonly thereupon maintain a good opinion of themſelves; and get a ſtrong confidence thereby, that their eſtate is good. They think themſelves well enough already, and therefore will not eaſily be perſwaded to look after a ſaving intereſt in the Redeemer: becauſe they ſuppoſe their intereſt is already ſecured. Initium eſt ſalutis notitia peccati. Egregiè hoc mihi videtur dixiſſe Epicurus. Nam qui peccare ſe neſcit, corrigi non vult. Deprehendas te oportet, antequam emendes. Sen. Epiſt. 28.And be ſure of this, that nothing is a greater hindrance of a ſinners deliverance out of an eſtate of wrath, than a ſtrong confidence that he is in a good eſtate, Prov. 26.12. Seeſt thou a man wiſe in his own conceit? there is more hope of a fool than of him. It may well bear this interpretation. Seeſt thou an unregenerate perſon that is righteous in his own eyes? [for by p. 49wiſdom all along is meant righteouſneſs and holineſs, that is true wiſdom; the fear of the Lord is the beginning of wiſdom] There is more hope of a fool; that is, of one that is plainly and openly a wicked perſon: for he is the fool in Solomons account. Kings are wont to have their fools, and Solomon was a great King, and his fool is the ungodly, that provoketh the Lord to wrath, and neglects to provide for eternity, and ſelleth his ſoul for a trifle. So Mat. 9.12. They that be whole need not the Phyſitian; that is, Such as have a good opinion of themſelves, do not ſee their need of Chriſt's righteouſneſs; they will not hunger and thirſt after it, as being full already. **Quid nos decipimus? Non eſt extainſecus malum noſtrum: intra nos eſt, in viſceribus ipſis ſedet. Et ideo difficulter ad ſanitatem pervenimus, quia nos agrotare neſcimus. Son. Epiſt. 50.There is a double work required to the converſion of ſuch, firſt to empty them of ſelf, and then to drive them unto the Saviour: firſt to make them ſenſible of their ſickneſs, and then to quicken them to ſeek a remedy: firſt to convince them of their damnable eſtate, and then to cauſe them to flee from the wrath to come. And the firſt is a matter of very great difficulty.

2. Conſider, That ſuch as are in Chriſt by viſible profeſſion only, are moſt likely to have their conſciences ſeared as with an hot iron: ſo that thoſe awakening truths which ſerve to rouſe up other ſinners, produce little or no effect upon their ſouls. By continuance in ſin under the preaching of the World, and conſtant attendance upon Ordinances, men become Sermon-proof, and Prayer-proof, Sacrament-proof, and Affliction-proof. Scarcely p. 50the hotteſt fire will melt ſuch obdurate ſpirits. As it is reported of them that live neer the Cataracts of Nilus, by continual hearing thoſe dreadful ſounds, they become deaf and ſtupid: Primo importabile, proceſſu temporis grave, paulo poſt leve, poſtea placet & ſuave eſt: ad extremum quod erat importabile ad faciendum eſt impoſſibile ad continendum. Bern.ſo it befalleth theſe hypocrites; by conſtant hearing of Goſpel-truths, and not regarding them, their ſpirits at length become dead, ſtark dead, twice dead, as it is expreſſed, Jude 12. Before they were dead in ſin, and now they are dead in ſecurity likewiſe: To their natural hardneſs is added a contracted hardneſs. And who are they of whom the Apoſtle ſpeaketh? why, ſuch as are clouds without water: that is, who make a ſhew of Godlineſs, but have nothing of the ſubſtance: who have the form, without the power of it. To them the word of the Lord proveth an obdurating word: that maketh their hearts fat, and their ears heavy, and ſhutteth their eyes, leſt they ſhould ſee with their eyes and hear with their ears, and underſtand with their heart, and convert and be healed, Iſa. 6.9, 10.

3. Conſider withal, That God is uſually provoked by ſuch mens barrenneſs and unproficiency, utterly to depart away from them, and ſo to bind them over unavoidably to condemnation: to ſwear in his wrath, that they ſhall never enter into reſt, Heb. 3.10, 11. So that he will deal with them no further, in order to their repentance and ſalvation. For this is the very method of Gods diſpenſations of this nature, firſt men reſiſt the Spirit, which he ſent to knock at the door of their hearts, and then he calleth away his Spirit from them, Gen. 6.3. Firſt, p. 51they neglect to hearken to the grace of God, that ſhould lead them to repentance, and ſo he will wait to be gracious no further: but ſealeth them up in a ſtate of impenitence. Firſt, they will not believe, and God ſweareth they ſhall never believe, Joh. 12.39, 40.

2. The condition of theſe unfruitful branches in Chriſt, is miſerable above that of others, in reſpect of the intolerableneſs of the damnation that will befal, and the ſore torments that will be inflicted upon ſuch. All ungodly ſinners will be puniſhed everlaſtingly, but ſuch as ſeemed to cleave unto Chriſt, but yet ſerved the devil, will be puniſhed moſt ſeverely, and made to drink of the dregs of the cup of God's indignation: as ſinning againſt moſt light, Goſpel-light, and under means of grace denied to others: which are the main aggravations of ſin. To them is reſerved the myſt of darkneſs for ever; Genitivus reflexus ſuper nominativum ſingularem importat eminentiam. Ut coeli coelorum. i.e. Altiſſimi. Et ſic in Synenimis ut iniquitas peccati; i. e. maxime peccaminoſa. Sic caligo tenebrarum; i. e. denſiſſima.that is, the groſſeſt darkneſs and ſoreſt deſtruction, 2 Pet. 2.17. You know, our Lord Chriſt pronounceth the moſt terrible woes on this account, Mat. 11.21, 22, 23. Wo to thee Chorazin, wo to thee Bethſaida, for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago in ſackcloth and aſhes. But I ſay unto you, it ſhall be more tolerable for Tyre and Sidon, at the day of judgment, than for you. And thou Capernaum, which art exalted to heaven; ſhalt be brought down to hell, &c. that is, becauſe thou art highly advanced in ſpiritual priviledges, and haſt p. 52not improved them, thou ſhalt be deſtroyed with double deſtruction, and made utterly deſolate. For as our Lord Jeſus elſewhere concludes, This is the condemnation, that men live in ſin under Goſpel-light; light is come into the world, and men love darkneſs rather than light, Joh. 3.19.

And beſides, I might have added, that the torments of ſuch will be the greater, becauſe of the reproach and ſcandal which they bring upon Chriſt, and his ways. As they diſhonour him actively by their own tranſgreſſions, ſo they give occaſion to others to ſpeak evil of him, and his ſervice. For will wicked profane wretches be ready to ſay, when they ſee the haltings and hypocriſie of theſe carnal Profeſſors: Lo, theſe are your Saints, that would be accounted more preciſe than others: Here is their Religion, and ſuch they are all of them, and the like. It is becauſe of the blots and blemiſhes of theſe counterfeit Chriſtians that the name of Chriſt is blaſphemed, Rom. 2.24. compared with Ezek. 36.20, 23.

3. Their condition is ſad, becauſe of their more than ordinary inexcuſableneſs in their eternal damnation. They will have no manner of Apology, or defence, to make for themſelves; their mouths will be ſtopped to purpoſe: for indeed they are condemned of themſelves. May Chriſt ſay unto them, if my ſervice were evil, why did you call your ſelves may ſervants, and go under my name, and liſt your ſelves into my family? and if it be excellent indeed, why did not you ſerve me in truth and in ſincerity? Mat. 22.12. When the King came in to ſee the gueſts, he ſaw there a man which had not on a wedding garment: And he ſaith unto him, Friend, how cameſt thou in hither, not having p. 53a wedding garment? and he was ſpeechleſs; q. d. Why didſt thou aſſociate thy ſelf with ſuch company, if thou wert reſolved to continue in thy filthineſs? what an impudent wretch art thou, to enter thy ſelf into my houſhold, and family, unleſs thou wert purpoſed to ſubject to the Laws and Diſcipline thereof? How couldeſt thou for ſhame rank thy ſelfe amongſt believers, whilſt thou lieſt polluted in thine impurity? foreign quaſi capiſtro injecto obmutuit.And he was ſpeechleſs; he was muzzled, as the word ſignifieth: he had not a word to ſay in his own defence: his own conſcience ſilenced him. For as the Apoſtle argueth, If the light of nature will render the Heathen inexcuſable, and leave them without apology in the day of judgment, how much more inexcuſable are thoſe, who are brought within the pale of the viſible Church of Chriſt, and yet will not have that man to reign over them? that call themſelves Chriſtians, and partake of the priviledges of Chriſtianity, and yet ſerve the devil, and are of his Synagogue? Rom. 1.20. compared with Chap. 2.1.

4. Their eſtate is ſad, bedanſe of that vexation and horror, which the very reflection up on this thing will bring to their ſpirits everlaſtingly. How will the worm of conſcience gnaw upon their hearts, from this very conſideration? and the hypocritical wretches be ready to fear out their own bowels? When, they ſhall bethink themſelves, they were ſo neer to Chriſt, and yet fell ſhort of ſalvation by him: that then took poſſibly a great deal of pains in the outward part of Religion, to go on in a round of duties, & yet for want of truth and integrity in the inward parts, muſt loſe the benefit p. 54of all that ever they did: that they were not far off from the kingdom of God, and for want of going further, muſt periſh amongſt the devils and damned for ever; and make their bed in hell According to that in Luk. 13.28. There ſhall be weaping and gnaſhing of teeth, when ye ſhall ſee Abraham, and Iſaac, and Jacob, and all the Prophets in the Kingdom of God, and you your ſelves thruſt out. So much more will it bring vexation and anguiſh upon a mans ſpirit, when he ſhall ſee ſuch an acquaintance of his got to heaven, that perhaps fate in the ſame ſeat with him, who was wont to meet at the ſame religious exerciſes with him, and himſelf excluded. When he ſhall find ſuch an one received into Abrahams boſom that poſſibly ſhe fat outſtript in commons gifts and qualifications; a poor brokenhearted ſinner whom he was a… to deſpiſe, and himſelf t…ruſt into the chains of …arkneſs amongſt dogs, and forcer…rs, and whoremongers, amongſt profeſſed Atheiſts, and the profaneſt of men. What bitterneſs will this bring to a mans thoughts▪ O my friends, think of this betimes, ere it be too late: and the Lord a waken your hearts, that you may not reſt on this ſide of a ſaving Ʋnion with the Lord Jeſus.

So much for the firſt branch of the diſtinction, viz. An Union with Chriſt by way of commo… profeſſion, or exce…nal adh…ſion only.

2. There is an Union, or Oncheſs with Jeſu… Chriſt, my ſpiritual implantation, and ingrature. When a perſon is in him, ſo as to receive life and nouriſhment from him; as a quick fruit-bearing graff is in the ſtock: as a living member is in the body, and united unto the head. When a ſoul is not only ſet upon the foundation, but is alſo cemented p. 55to it, by the cement of ſpecial grace: the peculiar work of the ſpirit of holineſs. When he is a lively ſtone built upon the living foundation, as the holy Ghoſt expreſſeth it, 1 Pet. 2.4, 5. 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. It is this ſort of union which the Scripture mentioneth, as ſo great a myſtery; and to which eternal life and ſalvation is annexed. He that [thus] hath the Son hath life. And peace be to all them that are [thus] in Chriſt Jeſus, 1 Pet. 5.14. This is it which we are enquiring into, wherein the nature of it conſiſteth, which I ſhall now enter upon the unfolding of, in the ſecond anſwer to the queſtion propounded, By way of deſcription.