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O N 
 
 Union to Chrift. 
 
 Beiag the 
 
 SUBSTANCE 
 
 O F 
 
 Several SERMONS. 
 
 By the late Reverend 
 
 Mr. WILLIAM BAGSHAW, 
 
 Minifter of the Gofpcl. 
 
 i Jo. jr. I %. He that hath the Son, hath Life ; 
 but he that hath not the Son, hath not Life. 
 
 LOUDON: 
 
 Printed for Nevil Simmons, Bookfeller 
 in $beffieU t Torkfirre, 1703. 
 
 u- ■" «- - 
 
» ' 
 
To the Honoured 
 
 John White, Efq; 
 
 SIR, 
 
 THE Reverend Author of the fol- 
 lowing Difcourfes, having cho- 
 fen you for their Patron, in an E- 
 piftle Dedicatory written a litrle be- 
 fore his deceafe, but (ince unhappily, 
 (oft, the Publifhers thought they cou'd 
 not, in Juftice, Infcribe them to any 
 other. 
 
 Your ferious Concern for the Ii> 
 terefts of common Chriftianity, with- 
 out refpefl tq Parties as fuch, and 
 
 Your zealous afferting the Li- 
 berties of Mankind, and the Rights 
 of your Native Country, when they 
 were in the greateft danger, gave 
 you a large (hare in his Efteem which 
 was Increas'd by your particular re- 
 gard to thefe Parts, where his Life 
 and Labours were moftly fpenr, and 
 we're, no doubt, the Motives that in- 
 due'd him to that choice. 
 
 Thefe noble Qualities muft needs 
 Intitle you to the Prayers of all thofe 
 that |ove God and their Country, as 
 they did to his, part of whofe Re- 
 Hiains are now humbly prefemed to 
 A % your 
 
The Epiftls Dedicatory. 
 
 your view, which we are affur'd will 
 nor be the lefs acceptable, becaufe 
 the Subject is of uriivcrfai Concern- 
 ment, and generally agreed upon. 
 
 And where any thing of Contro- 
 verfy occurs, he is careful not ro de- 
 part from the doctrinal Articles of 
 the EfhbliuYd Church, whereof you 
 3re a worthy Member. 
 
 We hope the pregnant Hints con- 
 tained in them, may be vaflly Im- 
 proved in your mind, and may be fer- 
 viceable to promote real Chriftianity 
 in the World. 
 
 This was certainly the defign of 
 their Author, and is the fincere de- 
 fire of Us, who, how unworthy foe- 
 ver, are entered into his Labours, and 
 are under many Obligations to Im- 
 plore the Divine Bleiling on your 
 Self, and on your worthy Family^ 
 which wefhall continually do, who 
 are, 
 
 ffonoured Sir* 
 
 Tour very humble Servants, 
 
 Dec.i%tL 
 
 [70.2,. 
 
 John Aftie* 
 James Clegg^ 
 
THE 
 
 PREFACE 
 
 THESE ESSAYS arefompofthe 
 Rellcjues of One, who having la- 
 bour d much and long in ChriFf s 
 Vineyard, is lately enter d into his Heft. 
 His undijjembhd Zeal for the Honour 
 of the Redeemer ', and the Good of Souls j 
 his Diligence and Fidelity in fulfilling 
 his Miniftry, and the Exemplary Holi- 
 nefs, Meeknefs, Humility, Veaceablenefs 
 and Moderation wherewith he adorn d 
 it, procured him fuch a Rejpecl from the 
 Sober and Pious of all Denominations^ 
 that it may be rationally hop d nothing 
 will be unacceptable, which bears his 
 NAME. 
 
 Tho he was very careful to prefs 
 Moral Duties, ( the foameful negleH 
 whereof among thofe that pretend to be 
 Religious, cant be too bitterly bewail* d) 
 yet he was mofi folicitous to make known 
 the My fiery of the Gofpsl, and to preach 
 the unfearchable Richer of Chrifi, beingEp\b}£ 
 fully fat isfied, that unlefs Men be cloath'd 
 with his Right eoufnefs, and animated 
 by his Spirit, their higheft Attainments, 
 and mofi fplendid VerformanctSy will 
 have tk?m jhort of Heaven, 
 
 A % The 
 
./■ The Preface. 
 
 The DoBrim of Union to Chrift 
 was, in his account, ofgreatefilmportanee, 
 #pd this indue' d him not only to infijl 
 largely on it in many Sermons to them 
 that -were his peculiar Charge^ but to draw 
 up the Subftance of thofe Sermons in the 
 enfuing Treat ife, that, after his decea/e, 
 they might have them always in rpmem- 
 hranct. 
 
 Ihat there is a real intimate Union 
 
 hetwixt the Lord Jefus, and all fincere 
 
 Christians, cant be deny d by any that 
 
 are acquainted with the Writings of the 
 
 New Teftament j wh'ch exprefly ajjefft, 
 
 that the* with refpetl to his bodiht pre- 
 
 fence he s in the higheft Heavens, will re- 
 
 &&S3 umainihtrz until the times of Reftitution 
 
 of all thingr, ; Jhs alfo with his DifcU 
 
 pies here on Earth ; yea, hes faid to be 
 
 to abide and dwellin them, and they to 
 
 he Fart a kersfand abide in him. 
 
 ~.„ r ' This Union being one of thofe deep 
 
 mlJs Itittbwg*' of God, which is not difcernabte 
 
 oicbriji in without the Spirit is yet in Scripture, iU 
 
 Quarto, p. Juff rated by many Similitudes, which the 
 
 4< * a * following Vages take Notice of: But it 
 
 'muft be acknowledged, that they do none 
 
 of them fufficiently exprefs it ','for ( as a 
 
 Biftip Pa* learned Prtlatt very well ob(er<ves)itsfar 
 
 Tr/ck'sMen- beyond all forts of Union, whether Moral, 
 
 f* Mjfita. Natural, or Artificial, which the World 
 
 affords example of 
 
 The 
 
The Preface. 
 
 'f7:e great Bonds of Union between 
 thrift, and real Chriftians, are on his 
 fart, the holy Spirit, whereby the Image 
 ofChrift, the divine Nature is form' d in 
 * em, and on theirs Faith ; of which Grace 
 I know no fuller Defcripticn than that 
 which is given us by an excellent Divine, Mr.-Mi/fci 
 who left the World not long after tjeAu- &fo ?* 
 thor of this Dijcourfe, and for whom he c *^ *? 
 had (defervedly) a very great Value. It ^ j / 
 is (fays he) fucb an AJJent to the Truths 
 laid down in Scripture concerning Cbrift t 
 en J he account of Divine Authority re- 
 vealing them, and fucb a Confent to him 
 thereupon as Prophet, Vritft and King, 
 together with (uch a reliance on his Me- 
 rits, as is productive of universal ftncerz 
 Obedience both in Heart and Life, 
 
 All the incomparable Blefjmgs fur- 
 chased by the Son of God, art apply d te 
 Believers upon their Union to him. They 
 haveCommimion with him in his Merits, 
 which are as fully imputed to them fir 
 Juftifcation, as if his Sufferings had 
 beenindurd, and the Debt fatisfied by 
 them - y in his Life and Graces, by the dai- 
 ly influences of his Spirit, whereby thef 
 are enabled to refifi Temptations, and per- 
 fect holinefs -> and to conclude, in his Dig- 
 nity and Kingdom f, they are now j aid to 
 fit in Heavenly places in Chrift Jefus t 
 and it is promised, that hereafter they 
 frail fit down on bis Throne with him. ' 
 
 Tfo 
 
The Preface. 
 
 The /olid tifcful Matter contain d in 
 ibis pefihumotts Piece, will ( no doubt ) 
 commend it to the perufal offirious Chri- 
 fiians, whofe Edification its worthy Au- 
 thor was always more defireus to promote* 
 than to gratify the Curiofity of thofe who 
 have itching Ears. 
 
 May thofe among whom he was fo 
 many Tears fixd* make it evident that 
 they have profited by his Minifiry • and 
 may all into whofe Hands this Tracl Jhall 
 come* find a Blejjing attending their rea-* 
 ding of it. May they that have^been 
 without Chrift he brought to an Acquain- 
 tance with, and obtain a faving Interefi 
 in him -* and may they that are already 
 far takers of him* follow after a nearer 
 Conformity to him* till they arrive at the 
 happy ft ate* where they Jhall be ever with 
 him* and ferfeclly like him* feeing him 
 as he is. This is the hearty and earnefi 
 Reque/l* of the unworthiefi of thofe that 
 fervt him in the Goftel* 
 
 1SSATS 
 
ESSAYS 
 
 O N 
 
 Union to Chrijl. 
 
 MARK IX. 41. 
 
 Or are 
 >Becaufe ye belong to Cbrlfi. Ck-iJ}\. 
 
 HOUGH none can be too * 7 *' 
 much forChriftian Unity, it 
 is poilibie ( yea vifible ) that 
 fome good Men may be too Even Dr. 
 rigid in prefling afort of Uniformity. Fuller 
 Had not John, one of Chrift's choice ^*Jf 
 Difciples, joined with fome others 
 that iflued out a Prohibition, againft 
 fome that were well employed, but 
 kept not their Company, nor walked 
 in every Step, , by their Reed and 
 Rule : And doth not our dear Lord 
 give fuch a Decifion and Determina- 
 tion in this Cafe, as would have 
 been of excellent advantage, to the 
 B Church, 
 
% Effays <w Union to Chrifl* 
 
 See the Church, in rhe like Cafe ? O that it 
 
 %U*U?' had takcn pIace in fome lateRe5 S n s * f 
 tbeNoL wou ^ r *ot Sin on fome hands, and 
 trnformifr. Sufferings on others, have been pre- 
 fix a Con. venred ? Have not I ( and my bet- 
 famifi. tfTS ) rea f on to fubfcribe to the Say- 
 ing (and Writing ) of a famous Di- 
 
 ham " vine ' °^ C ^ e or * ner Nation ? Then is 
 theConftitution (as are theCannonsJ 
 
 Philip, i. °f a Church mod defirable, when no 
 
 1 8, truly good Practice is Difcouraged, 
 
 nor any truly good Minifter Sufpend- 
 ed, or Silenced. 
 
 If our Brethren (as we are bound 
 to count and call 'em ) be not as to 
 
 vet. 40. tne Great Things of God's Law, and 
 Glorious Things of his Gofpel againft 
 us, tho' in fome things called Indif- 
 ferent 3 they cannot fee with our 
 Eyes,nor exprefs themfelves by way of 
 affenting or confenting to our words : 
 Are they not on our fide?Doth not the 
 Verfe wherein my Text is found, 
 befpeak Encouragement of, and Re- 
 fpeft to, Perfons on account of their 
 Piety , tho' they be not wholly of 
 our Party ? Becaufe they are fol- 
 lowers of Chrift, tho' they do not 
 quite follow us. 
 
 I fliall premife for Explication of 
 my Text, 
 
 i. That the belonging to Chrift 
 mentioned in it , is of a peculiar 
 
 Nature, 
 
£fays on Unicn to Chrtfl, 
 
 % 
 
 Nature, noting an Inclofure, not a s " Wil. 
 
 fon'f, or 
 Symp- 
 fon's DU 
 
 tfionary . 
 
 Common. 
 
 i. That the Original, as hath 
 been hinted, well bears this Inter- 
 pretation , being Chrift's , or of 
 Chrift. 
 
 3. That thereby fpecial Relation to 
 Chrift is pointed ar. 
 
 4. That it is in fuch Relation to 
 Chrift that Union to him doth no 
 little confiftj and thence I recommend 
 this Point of Doctrine : 
 
 „ They that have fpecial Union ro 
 „Chrift^do efpeciaily bc!ong,and have 
 „ near Relation to Chrift. 
 
 Are they not fo his as none befides J ^ Ht * tf 
 'em are ? 
 
 Do not they that otherwife differ 
 agree in this, That it is a diftingui/h- 
 ing Relation to Chrift that is known 
 ( or called ) by the Name of Union, 
 to him : And accordingly, one who 
 exccM'd , as in other thing?, fo in See ^ 0N 
 acutenefs, hath thus defcribed it : It ^J^Jv 
 is that Relation to Chrift, whereby Atncfius. 
 Perfons are intirled to the Blcilings 
 laid up in him. And did not a Synod 
 in the other England fpeak of ic as 
 that fpiritual Relation to Chrift* 
 whereby Chriftians have fhc Poffeffion 
 of the Divine Life, and Right to its 
 Privileges ? What ? 
 
 B % 
 
 1. Ar? 
 
4 % EJJ a J s w Union to Chrifl* 
 
 i. -Are not Stones in a Building 
 i Pet. 2.4. j^n'd to the Foundation ? 
 John 1 j. 2. Aren^t the Branches allied to 
 j. 2, &c the Vine in which they are ? 
 w«r 4 11' y Are not the Members fo allied 
 20# to their Head ? 
 
 i>. Ja- 4. Is not the Wife joined in a near 
 
 comb, Mr. Relation to her Husband ? 
 
 SsteT* Now > ifs well known, thatWor- 
 
 man. thics have (worthily) treated on 
 
 that Union, under thofe Refem- 
 
 ' blances ; and doth not our Blefled 
 
 Saviour point hereat ? When he point- 
 
 eth at his Choice ( and chofenj ones. 
 
 Matth. 
 12.50. 
 
 Beheld my Brother s^ and Sifter^ and 
 Mother, 
 
 Far be it from me to deny ( 01 
 queftion) that lincere Chriilians are 
 related to every Perfon in the God- 
 John 20. head. Is not God the Father their 
 17.14. 10*. Father ? Is not God the Holy Spirit 
 their Comforter ? Bur, is it not 
 through Chrift that fuch Relation 
 comes, and becomes the privilege of 
 fallen Man? Is not he in fome refpedt 
 firft (and moft ) allied to them ? Did 
 Heb. 2. - he not vouchfafe to partake of ( and 
 *4« 18. take into perfonal Union with him- 
 felf) tfeeir Nature? Do we not rightly 
 affirm, that they are not only rela- 
 ted to him as God, for fo all Crea- 
 tures 
 
Ejfayi on Union to Chri/t. $ 
 
 tures are, being made by him : But 
 they alfo (land in Relation to him 
 as God-Man, and Mediator between 
 God and Man, fo as none that are 
 not in him are ( or can be ) related 
 to him. 
 
 i. Were they not (before the JoFin 17. 
 World was ) peculiarly given to him ? 2. 6.9.&C. 
 Doth he not fpeak of, and own 'em 
 under that Notion? Were they not See Revet. 
 that Seed, about whofe Redemption, But S^sok 
 that raft Covenant, carrying that Ti- 
 tle, the Fore-runner and Foundation 
 of the New Covenant , ufually fee 
 forth by the Name of the Covenant if a -. IO 
 of Grace, which palled between the 
 Divine Perfons was tranfa&ed ? Did 
 not he undertake to make his Soul 
 with his Body an Offering for Sin, 
 that he might fee his Seed. 
 
 2. Had he not a fpecial Eye on, 
 fand refpeft toj them, in the price p , 
 he paid, and purchafe that he made ? p 
 Are they not a dearly purchafed pof- 
 feflion ? Whatever is ( or can be ) 
 faid for a General Redemption , 
 wherein no plain Text of Scripture 
 fhall be gain-faid by me y Sure I am, 
 that he laid down his Life ( in a way , hn ie# 
 of EminencyJ for his Sheep, and IJp 
 that there are thofe that are redeemed Revet. <?. 
 from among Men, out of every Kin- 7.8,9.14. 
 dred, Tongue, and Nation. 3 ' 4 * 
 
 B 2 As 
 
6 Ejfo)'* on U**** to Chri/f. 
 
 ;. As the hand of his Merit was 
 
 (fo as it was not for others ) ftretch- 
 
 ed out for 'em, he procuring for 'em 
 
 -•iteoufnefs, fo Faith, whereby 
 
 x Pet i r ^ c * s apprehended, 2nd applied , fo 
 ' is the hand of his Spirit in an hid- 
 den fand yet eTectual) way pat out 
 on their behalf, and in 'em. Are 
 Phil 5.12. they not tint apprehended by him, 
 Job 44. that fo they may apprehend him? 
 Drawn , that they may come to 
 him. 
 
 And here I will Inftance in a tenent, 
 that I find he'd by one whofe Memory 
 Dr. Col- is precious, that what he ftileth Urn- 
 lings, on is leading to, and making way 
 for that which is moft ftridtly Union, 
 that Chrift is fir ft his Peoples, before 
 they are his. Ifuppofe, his meaning 
 was, that the Hok' Soirir Javeth the 
 firft hold on the Soul, ar ieaft in or- 
 der of Nature, before it by Faith can 
 lay hold on God, undoubted iy, the 
 Old Path which is the good way is 
 fafe. As to Order of time, the com- 
 pleating of this Union is at one and 
 the fame hour : Tho' we own the 
 Holy Spirit to be the principal, Faith 
 is alfo a real Bond, Band, Qr Lega- 
 'ment of this Union. If any fay, that 
 the Holy Spirit is a Soveraign ( or as 
 fome fpeak a Foreign J Agent, pre- 
 paring the Soul, yet here's a Dome- 
 flick 
 
Effays on Union to Chrift. J 
 
 ftick pollening it by the Faith he 
 works in it. Clear it is, they that 
 are Spiritually United, are fpecialiy 
 Related to Chrift. This Union, and 
 the Faith that compleateth ir, is thro' 
 •his Blood, and it is by his Strength. 
 The United are as his Chofen, and 
 Redeemed, fo his Called ones. 
 
 It will (now ) fall for mine hand 
 to apply my felf to Application • and 
 the firft Ufe, is an Uk of for for) 
 Information. 
 
 The Firft Branch is : There is, 
 ( certainly there is) a great and gra- 
 cious Change wrought on ( and in ) 
 every Soul that is united to Chrift. 
 
 i. A great one: For naturally Eph.2.12. 
 every Son and Daughter of Adam % x°t tc - 
 is without, and feparate from Chrift, Eph.2.13. 
 and fo Chriftlefs. Is not fuch an one 
 in the old and bad Root, in the firft 
 JrJam, afar off from himj and too 
 willing to be fo ? Now the tran- 
 ilating of fuch an one from the King- Col. r.13, 
 dom of Darknefs into the Kingdom 
 of God's dear Son , can be no lefs 
 than an Argument (and effect J of 
 Divine Power 3 who, fhort of the 
 Almighty, can open the Eyes of the 
 fpiritually Blind ? Or make the Will 
 willing to forfake all that it may 
 Cleave to Chrift ? Is not this fpiritual g p k 2t h 
 
 t J rai- 
 
8 Ejjays on Union to Chrift* 
 
 raifing of the Dead fin Sins and 
 TrefpaiTes ) proper to Jehovah ? 
 
 And 2d. Well may this Change 
 have the adjunct ( and property ) of 
 Ezek. iC. Gracious. Are not they that cannot 
 make themfelves nigh to ( and one 
 with ) Chrift, utterly unworthy that 
 he fhould do this Work, in ( and for) 
 *em ? Who are they, or what was 
 there in their Father's Houfes, that 
 Pb them that were in their Blood, it 
 fhould be faid, Live? That they fhould 
 not only have Chrift {landing and 
 knocking at their Doors, but withal 
 Rev.3. 20. opening, and coming in to 'em, by 
 John 14, his Spirit, to abide and fup with 'em. 
 The 2d Branch is. Their way is 
 Folly ( extreme Folly ) O that they 
 fee it to be fo ! who continue (land- 
 ing off ( and keeping at a diftance ) 
 from Chrift. Had not they rather 
 hold Communion with their bale 
 Lulls, than with this Blciled Lord ? 
 Are not their Pride, Senfuality, and 
 Worldiinefs in greater requeft with 
 Tit. 5.3. 'em than he is ? 
 
 May they give me leave to pofe 
 them, and may they weigh this ? 
 i Sam. 1. Are not lowerRelationsinhigh 
 
 18.18/ va j ue w j t h thoufands? Who would 
 not count it an honour, to ftand re- 
 lated to a Nobleman, or a Prince ? 
 Efpecialiy if the fpecial Relation 
 
 of 
 
Ejfays on Urn on to Chrtft; 9 
 
 of a Son, or Son is Law be thought 
 of? 
 
 2. Is it not a Wonder of Won- 
 ders that ever the Lord Jefus will 
 be pleas'd to take any finful Sinner 
 into fpecial Relation feven Union) 
 to himfelf ? Did he not in order 
 thereunto, ftoop from Heaven to the 
 Womb, and from thence to the 
 Crofs ? Did not the Perfonal Union 
 of our Nature to him pave fas well as 
 
 open) the Way for the Myftical U- Pftl. *n< 
 nion of our Perfons to him ? Was *>J 6 - 
 ever ftoop fo low as this of Infinite *^° 3 ' f * 
 to Finite ? 
 
 3. What can any propound to 
 themfelves, in feeking (and fuing) 
 for other Relation's, that is worthy to • 
 be compared for named the fame 
 day) with relation to Chrift ? 
 
 1. Is Honour taking, as it is with 
 the Ambitious ? What Honour 
 comes within any degree of Com- Pfal. 149. 
 parifon with the Honour of being in uIt - 
 Union with Chrift? "This Honour 
 
 " have all his Saints : Are not all his 
 " Subje£ts Kings ? Are they not 
 crown'd with Grace, and (hall they 
 not be fo with Glory hereafter ? 
 
 2. Is Pleafure alluring? As with 
 the Creatures of Pleafure it is ? What 
 can any Delights relifti, as to the 
 Perfons that have any Spiritual Sen- 
 
 fes, 
 
IO* EJfays on Union to Chrift. 
 
 fes, particularly of rafting, wfcich 
 are like thofe that are in (and with,) 
 Chrift ? Are not thofe moft delici- 
 ous, becaufe they are moft pure, and 
 prov. 3. ipiritual and abiding ? Are not all 
 17. the ways of Wifdom (of Chrift who 
 
 is Wifdorn) ways of pleafantnefs. 
 3. Is gain (or profit J winning ? 
 Pfal. 4.6. As, alas! there are many that fay 
 who will fhew m any f profitable) 
 pL'i , good? Is not Chrift unto his, Gain, 
 2I) * *' even in the Iofs of Life ? Are not o- 
 7,i. ther things as Drofs and Dung in 
 comparifon of him ? 
 
 Again, If Perfons be Rccufants (or 
 
 fleighters) and undervaluers of near 
 
 Relation to Chrift, have they any 
 
 one good ground or bottom on 
 
 which rhey can ftand before God ? 
 
 What will they plead ? Surely, not 
 
 tSTio 4. t ^ ie ^ r unrighteoufnefs, and will the 
 
 * Plea of their own Righteoufnefs that 
 
 Philip. 3. are n ot found in him avail ? 
 
 ' 9 * Lajtly y Will it not be too lare to 
 
 wifh they had hearkned to Motions 
 
 Matth. t made about coming into this ReJa- 
 
 2 j, 10. t ' 10n ^ when the Flames of Wrath are 
 
 about 'em, ftings of Confcience 
 
 within, and the Lord Jefus (wham 
 
 they refus'd) hath paft the Sentence 
 
 of Condemnation upon, and againft 
 
 *em, which he will not revoke, or 
 
 alter ? 
 
 The 
 
Effays on Union to Ckrift. i i 
 
 The Second Ufe is of, and for aCor.ii^ 
 
 Examination, Try we, Prove we, our V 
 felves. Are we of Ch rift's near Re* 
 lations? Do we fo belong to him 
 as to have Union to him. 
 
 i. In general, are we true through 
 (and found) Believers ; it is by o- 
 thers obferved, that in Holy Writ, 
 when we read of Faith, we read of 
 it as receiving and relying on Chrift, j . j. lx< 
 and as tying and joining us to him, 
 as a band on our part ? And do we 
 not read of his dwelling in the 
 Hearts of Perions thereby? i. Do E . 
 we (with clearnefs and fixed nefs) af- j 7 / ^ 
 fent to the Truths of Chrift ? 2. Do 
 we freely (and fully) accept of and 
 embrace the Perfon of Chrift ? 
 
 3. Do we fwith our weighty) lean 
 on the Arm and ftrength of Chrift. 
 
 4. Are we yielding Obedience 
 
 nnd fubmitting to the Scepter and c ant g. *. 
 Kingdom, with the Laws of Chrift ? 2 Cor. 10. 
 
 To defcerd to other particulars, 4* 
 Ask we our Souls. 
 
 1. Are we in good earned for * ,2 1° 
 Crucifying the Flefli, with the Af- 
 fections and Lufts thereof? Are not 
 they fo that are fo Chrifts, as to be- 
 long to him, and be united to him ? 
 Would we put Sin, our fpecial Sins* 
 yea, and inward Inclinations towards 
 Sin to Death ? Arc we Volunteers in 
 
 this 
 
ti Effays on Union to Chrift . 
 
 this good Caufe, and Fight ? Are we 
 willing to endure that anguifh that 
 Gal. a. 20. ufually attends Sins, Death ? Is it our 
 manner, and in our defireand delign, 
 to fetch fin-flaying Venue from 
 Chrift, and his Crofs ? 
 Rom. S. 2 - Have we the Spirit of Chrift 
 9. fo as to have and receive a new 
 
 i Cor. 2, and excellent Spirit from Chrift ? 
 ,Q ' Do our Souls breach after thofe mea- 
 
 fures of Chrift's Spirit, who receiv- 
 ed not rhe Spirit in fand by) Mea- 
 fure which we have nor yet at- 
 tained ? Are we in our Willies for 
 Eph. 5. being filled therewith ? Are we for 
 imitating and following of Chrift in 
 the low (yet high J way of Humili- 
 ty? The plain and open way of 
 Sincerity ? Surely they have the ho- 
 ly Spirit, that are by him and join- 
 ed to Chrift. 
 
 The Third Ufe, is a Word of Ex- 
 hortation. 
 
 Be we excited not to take reft to 
 our felves, or give reft to God, till 
 we (tend nearly related to Chrift, 
 what Relation foever we have hi- 
 therto ftood in. 
 
 The Firft Rule for our Direction 
 is, See we to our forrow, (and the 
 breaking of our Hearts) that Sin o- 
 riginal and adtual hath fee us at 
 the greateft remove and diftance 
 
 from 
 
Epp on Union to Chrijl. *) 
 
 from Chrift ? Are we not Enemies CoIof , 
 to (and not only Aliens from) him? ai* 
 Do not our Hearts anfwer theirs, 
 as Faces anfwer one another in a 
 Glafs, who will not come unto Jo. s- 4® : 
 Chriil, that they may have Life? 
 
 The Second Direction is, To far- 
 ther our Sorrow, and render it more 
 full and flowing. Confider we how 
 great our lofs (together with our 
 Sin) hath been in (landing off from 
 Chrift fo long, and putting him to 
 complain that he hath all the Day Rom. i*> 
 long (yea, Days without number,) aK 
 waited on gainfaying ones that have 
 refifted his Miniftery and moving In- 
 treaties? 
 
 The Third Direction comes : Far 
 fand farj be it horn us, to be fo 
 daring and prdurnptuous as to put 
 it on a Trial. How we can at the 
 laft D^y anfwer for reie&ing him, 
 and the fair free Oilers and tenders 
 of Grace made by him ? Can our R ev el. & 
 Hands be ftrong, or our Hearts en- the Uttti* 
 dure, if in this State he charge this * nd - 
 Sin upon us ? Shall we not to our 
 Conf ufion feel the force of his Arm, 
 that would not fee for regard,) the 
 love of his Heart. 
 
 The Laft Direction fliallbe: Now, 2 Cor. 6. 
 now, whiJft it is to Day, before the l> -• 
 Door of Hope is fliut cry we, * 3 ' 
 
 and 
 
14 Eflays on Union to Chrtfl. 
 
 and engage we all Holy Cryers ro 
 
 join with us, and for us. That God 
 
 Would perfwade our Hearts fo as to 
 
 prevail on 'em, thar we may fay ro 
 
 Chrift after the manner that Ruth 
 
 faid to Naomi) We'll take our Lot 
 
 with thee, and cleave with full pur- 
 
 pofe of Heart to thee. Plead we 
 
 thus -y our unworthinefs thou canfl 
 
 remit, remove, and our defire to be 
 
 united ro thee, had its rife from 
 
 thee. 
 
 a . The Second Branch of the Exhor- 
 
 * tation bendeth towards thofe good 
 
 Men fand Women,) that do peculiarly 
 
 belong to him. 
 
 fcolof. i. Study (and Labour) they to walk 
 
 4o * worthy of and futably to fuch a 
 
 prime Privilege ; Doth not Dignity 
 
 Jo. 6. $7. befpeak Duty ? Should not Blood 
 
 Royal run in the Veins of all true 
 
 Royalties, and retainers to the King 
 
 of Kings? The all and ever blefled 
 
 Lord Jefus ? 
 
 Should they alfo go away from 
 
 Nehem. him ? Should fuch Men as they flee 
 
 S. 11- upon Approaches and Affaults of his 
 
 and their Enemies ? His they are, 
 
 and him they ought with all their 
 
 Might to fervej had they a Thou- 
 
 fand Hearts fhould they no* all be 
 
 T . at his Beck? Should they not adorn 
 
 uu 2.10. Wg D p^i ne in all things ? 
 
 This 
 
Effays on Union to Chriji. i J 
 
 This Do&rine doth in the clofe 
 (and God doth by it) fpeak com- 
 fortably to thofe whofe Relation to 
 Chrift is Eminent, and efpecially if 
 it be (to them) Evident, 
 
 i. In the want for removal) of 
 lower (tho dear) Relations. 
 
 i. Under the prefence and feel- 
 ing of fore Oppreffions. 
 
 3. In the Face and Appearance of 
 not a few nor fniall difincourage- 
 ments 
 
 1. Will not the Lord Jefus have 
 an Eye to, and care of you, will he 
 forfake for not flick) to you ? 
 
 2. Do not thefe grand benefits wait 
 on him, and for you? 
 
 i. Justification of our Perfons. 
 a. Sandtification of your Natures, 
 
 3. Audience of fand Anfwer to) 
 your Prayers. 
 
 4. Acceptance or your other Ser- 
 vices. 
 
 5. Perfeveranee'in Grace, during 
 the Prefent State. 
 
 6. Glorification and BlefTednefs in 
 the future State, which will be with- 
 out End, 
 
 Oi 
 
1 6 
 
 On the Resemblances [or Simi- 
 litudes ) whereby the Union 
 between Chrifl^ and Chrifli- 
 ans are fet forth. 
 
 (JFirft) On that between the Foun- 
 dation and a Building. 
 
 i P E T. i. 4, £. 
 
 Unto whom coining as to a living flow— 
 Te al/o as lively fiones are built «/>v — 
 
 See Dr. CJHould it not be with the Heart 
 Hill. iJ that is touched with the Grace 
 of God, as 'tis with the Needle 
 that is touched with the Loadftone ? 
 Should it not be ftill in Motion ? 
 Should it not tend Chrift-wards, as 
 that doth Northwards "> Is not the Or- 
 der iflued out in the TVxt/or a Belie- 
 vers conftant, continual coming un- 
 
 Sn tQ the Lord Jefus? Doth n0C the 
 
 i/Totf-sf^t- Participle point at (and out) a con- 
 
 ftfw. ' tinual coming ? It is not my Ddign 
 continues t0 teac h on t hj s Text, as largely as 
 
 bisPolus. ic woul< i wel * warrant me: I am 
 ' (here) mainly to infift on. 
 
 This 
 
tijfiys on Union to Chrijt. 1 7, 
 
 This Do&rine : The Union be- 
 tween Chrift and finCerc Chiiftians is 
 Compared to that betwixt the Foun- 
 tlation, and the Strufture ( or Stones ) 
 built thereon. 
 
 Are not he and they coupled and 16. 2 & 
 joyn'd together ? Are they not as a see the 
 Fabrick cemented to him ? Is he not M * r & in * 
 the Rock of Ages ? On whom Cor 
 which ) in all Ages ( the truly call'd } 
 Catholick Church hath been, is, and 
 /hall be bottomed ? Hath he nor the 
 Very Name of a Foundation, and of Ifa.*8.i& 
 the Head Corner Stone ? Is not rhe ve ' 5 > ?• 
 Church his Houfe, and his Temple? [^^ 
 When we read of the 1 2 Foundati- 
 ons, of the City of God, and of the . 
 Foundation of the Prophets and Apo- sfJ*£L* 0t 
 files, we are not to conftrue thofe Bain*/ ad 
 Phrafes, as if they referr'd to any loca. 
 meer Mens Perfons, but to that Do- 'Cor-3.1i 
 ftrine of Chrift, which they rdtight 
 and held forth Other Foundations 
 can no Man lay, lave this that's now 
 laid before us. 
 
 I ftiall (as my betters have done,) 
 take f and give) notice, that this 
 fimilitude is like to divers others, 
 that hold not in all particulars. 
 
 Clear it is, 1 . In a common Ma* 
 terial Building the Foundation is 
 (and lies) below : But Ghrift the 
 Foundation, on which the drift ians 
 
 C (who 
 
1 3 £ * Unto* to Ckrili. 
 
 ( who cooftkute the Chard] ) build, 
 is i abo- 
 
 Head. 
 
 Pfal. iiS. F - ? 
 
 4: i.] -rHov. rhtheFoun- 
 
 C 
 
 bar, : r 
 
 u s (b 
 
 StQltt 
 
 A; it, :'. ..: att- 
 
 bl Cafe 1: oeciaily ) 
 
 iq be Fou :h and 
 
 bears up the Bui;; 2nd by con- 
 fequence confemc 3p- 
 
 pofiiion. 
 
 And id, Have Be- 
 
 lievers fuppc. 
 w * m uph 'C?.:[[:' Arethr 
 
 dy (as they have reaf 
 
 GaLs.t©. u ^ ^ e holy ^pofl 
 
 ttfte, fatf Cbrift Irvitb in us. 
 fctjnfc i pared to Glaffes vfk'r 
 
 Garna]. a Foot , that cannot ftasd fafe in 
 ( _ • ) an hand tha: 'em ? 
 
 Is u not O'.v : of his 
 
 Paffion, and to the Virtue of 
 HrCdEon ( chereon founded ) 
 to tts efficacious Workings or' 
 
 Spirit, 
 
Effays 072 Union to Qhrifl. 19 
 
 Spirit, that they (land ('and hold) 
 their ground ? 
 
 2. Is ic not by Power ifTiied out 
 from him, that all the head and op- 
 pofition that is made again ft 'em, by pr a j 10 g 
 their three Grand Enemies, the De- tbsUfi 
 vil, the World, and the Flefh, is made **r£. 
 void, is born and broken down, that 
 their Enemies fierce aflaulcs upon and Roro. g. . 
 againft 'em are thofe of the Waves Matth.ill 
 of the Sea again ft a Rock ? They 18, 
 break thcrnfelves, but cannot break 
 1 he Rock, the very Gates of Hell (hall 
 rOt prevail againft 'em. 
 
 I am aware, there is another Ex- 
 position of the Text 3 but, the ordi- 
 nary Glofs is a true one, the Judges 
 ufed to fir, and the Centinels to ftand 
 in the Gates and Cities 3 and certain- 
 ly, neither the Policy nor the Power 
 of the Man fha!l overthrow the City r 
 of God. Is not the Mount of Hoii- pr r2 *' tl 
 nefs as Mount Z <w, that cannot be fo 
 moved as to be removed ? 
 
 O that this Doctrine may have a 
 due Application ! 
 
 The Firft Ufe ftiall be ( as often it 
 is ) for Information. 
 
 And the 1 ft Branch thereof is:There 
 is ('and there cannot but be) forae 
 degree of Conformity between Chrift, 
 and true Chriftians. Ah ! ah I how ftom. 1 
 fad and finful is the Nonconformity *$. 
 C % that 
 
%o £JT a J s en Union to Chrifl. 
 
 that is found in man> counted 
 through Conformifts, to the Rules 
 of their feveral Parties ? It mult needs 
 be, that this fpiritual Building fhould 
 referable much ( yea and excel ) that 
 of lower Buildings. 
 
 Now is it not an Evidence that 
 comes down to Reafon, yea to Senfe ? 
 As the Foundation of a Palace ( yea 
 of a Cottage ) doth fupport the one, 
 and the other, fo it is a Meafure and 
 Rule bv which the Builder doth 
 therein proceed. Are not the Stones 
 joined to it, commenfurate and 
 proportionable thereunto ? Oh that 
 this Word had its due weight ! 
 
 Do not many look for Salvation 
 by Chrift, who do not at all look af- 
 ter conformity to him ? As if they 
 could prove themfelves to be prede- 
 ftinate that are not conformable to 
 the Image of God's Son ? Or as if 
 i Pet 4. the State of Glory belonged to thofe 
 **• that have not the Spirit of Glory. 
 
 I with, and from Holy Writ write 
 Phil 2. s- in an arguing way. 
 
 1 . Should not the fame Mind, yea 
 ( and Arfedtion ) be in the Saints that 
 was in their Saviour ? Should they 
 not judge of Perfons, (and ThingsJ 
 as he doth ? 
 
 Should 
 
Effays onUtiion to Chrtfl. zx 
 
 Should not their Minds be lowly, 
 and yet heavenly, as his was? Should SV"* 0,8 ' 
 not their Eyes be much ( as his was ) Heb - 10 * *• 
 at doing his Fathers Will , and de- 
 igning and fetting forth his Father's 
 Glory ? 
 
 And fhould not their Affe£Hons 
 carry a likenefs to his, and run in the E P^- $• 
 fame Channel that his did, and do? m^.. 
 Should they not love and hate, de- 
 light and diilike, in imitation of 
 fuch a blefled Pattern ? Should not 
 that ftir up hearty Grief, and holy 
 Anger in them, that did fo in him ? 
 
 Should not their walk, way, or 
 courfe of Life be ( as near as poflible ) r Jo. 2. 6. 
 in that ftate, in the track, Path, and E P*J- *• *• 
 Step, wherein he hath trod and gone t^r'the 
 before 'em ? w d. 
 
 Particularly, 1. Should they not 
 walk after him in love, in a found 
 Senfe dwelling in love, as to God, fo 
 to Men on God's Account, love of 
 well-wifliing to bad Men, and love 
 of complacency as to good Men ? 
 Should nor this facred Fire flame and 
 break out iri them as it did in him, in 
 a readinefs both to give, and for- 
 give ? 
 
 2. Should not their way be (as &Cor.7.r. 
 
 his was ) clean and pure, lying clear 
 
 out of the too common Road of all 
 
 filthinefs, even that of Spirit ? Should 
 
 C 3 any 
 
%z EJfays on Union to Chrifi. 
 
 any fpot for (train) of Covetoaf- 
 nefs, Pride, Envy, Malice, or Wrath 
 be found on ( or in ] km ? Was not 
 the Lord jc fus ac the greateft remove 
 from thtfe ? 
 
 3. Should not their walking ftill 
 3g s I0 ' have working, or doing good attend- 
 Jo. 9. 4. ing it? Did not your Saviour go 
 
 about doing good ? Working the 
 Work of hi.fn that lent him whilft 
 his Day laded ? Did he (land or lye 
 any part for hour J of it idle ? Di4 
 he not apply himfelr to work pro- 
 per work, and the whole of the 
 G*n.i2.2. work at fuch a time cut out for 
 Hsek. him ? Did not this Son of Righte- 
 34- 2- oufnefs ftill ihine and fend fonh pro- 
 fitable as well as 'pleafant Rays ? Should 
 not they be for being fas well as ha- 
 ving ) a BlelTing ? 
 
 4. Should they not be for fuller re- 
 fembling him, being conformable to 
 
 Gal. 2, 20. him in his Death ?- Being (fo far) 
 J hlI -3< ! °- crucified With him, dying to Sin; 
 as he died for it, and that voluntari- 
 ly, gradually, daily, being willing to 
 have the Sword of the Spirit run into 
 its very heart, and taking away its 
 Epf1.tf.15. Life, fiiould they not have prepared 
 ^^J' hearts to receive the Shots and Darts 
 md MrT* °f Perfecutions ? Are they real Saints 
 BalL that are not habitually martyrs ? 
 
 $< 
 
 Should 
 
liffays on Union to Chrift. x J 
 
 jfi, Should they not be defirous to Rom. 6. 
 have fellowfhip with him (as they *> +> 5- 
 are capable ) in his Eftate of Exalta- 
 tion? Should they not fliew that they Phil.3.10. 
 are rifen with Chrift ? Should not Col. 3. 1, 
 rheir Hearts be where their Head is ? 
 "And they have their Converfation in p^ 
 Heaven as to their Minds and Con- 
 templations, and as to their Wills and 
 Affections? Should thofe lie grove- j nte ]] e- 
 ling on the Earth, as do theirs on ft ua iitir, 
 whom the Curie of the Serpent is ? lee Dr. 
 Should they not ftill be on theAfcen- Whitcfc- 
 dant feeking the things that are coat ' 
 above ? 
 
 Before I proceed to the id Branch 
 of this Ufe, that which I have faid 
 under the firft furnifhtth us with 
 Matter for Lamentation, and be it . 
 written fas it may be fpoken ) for 
 a Lamentation ! How do they abound 
 that are as to this ? To wit, Confor- 
 mity to, and Refemblance of Chrift, 
 Nonconformists ? O that many that Rom, 3, 
 are known ( and do fufFer ) as being 13. 
 fo denominated, did not ( as to that ) 
 fall ftort of the Glory of God? Or, 
 as one glofTed on that Phrafe, of a 
 frame, temper, and tendency where- 
 in they may humbly glory before 
 God ? 
 
 4 
 
 Dg 
 
14 Epjs on Union to Chrift. 
 
 Do not the moft ( and too many of 
 £p&4. n,thofe that in their own Looks, and 
 |.3,*5«i&Y, not in them only'ftand as among the 
 bcft ) lagg and lie behind, not com- 
 ing up to the grand Pattern and 
 Samplar ? As through the fupplies 
 of and from the holy Spirit they 
 might do ? As to the Commonalty, 
 and loofer fort of Profeflbrs, how 
 unlike to Chrift do jhey look ? How 
 little do they look, and third after 
 likenefs to him ? 
 
 And now way is made for the id 
 Branch of the ill Ufe, which runs as 
 followeth : 
 
 z. Wc may learn how meet it ap- 
 pears., as ordinary it is, that the 
 Lord fliould exert and put forth on 
 Jo. 16. 7, thofe grown Perfons on whom he 
 *> 9- worketh favjngly, a Work of that 
 Grace w,hich we call preparing? Is 
 it not the way ($nd manner) of the 
 holy Spirit to be a convincer, in or- 
 der to his being an uniter ? Doth he 
 Jer. 4« 4- not take perfons off from their fandy 
 bottoms, thgt fo they may be furely 
 bottomed on the living (and life-gi- 
 ving) Foundation? 
 
 Is it the manner of Mafons, in 
 lower Buildings, to lay Stones as they 
 are taken out of the Quarry, without 
 gny hewing and polifhing into the 
 Structures, they are to raife, efpeciaily 
 
 if 
 
Ejfays on Union to Chrifl: *> 
 
 *f any of 'em be defigned for a Tem- 
 ple, or Houfe, wherein God is to be 
 publickly worshipped. 
 
 Had not Solomon the wife, before * King* 
 he engaged in building the (lately ** ,J ' 
 Temple, his hewers of Stone in the 
 Mountains, and his Preparers of the 
 Timber that was to be ufed therein 
 nearer home ? Tho* its far from me 
 to prefcribe to God, and fet down 
 to what degree the fallow Ground 
 of the Heart is to be broken up. 
 
 I will not feem to limit the holy 
 One of Jfraely he hath hte Preroga- 
 tives j ytt I may ask, Are Men or 
 Women whilft in their meer ( not 
 pure ) Naturals , meet Stones to lie 
 ( or be laid ) in the Spiritual Houfe 
 and Temple of God ? Arc they not 
 far from that ? Arc they precious, 
 fmooth, and pleafant Stones ? Are 
 they not very rugged , unhewen, Zec.7. u, 
 and hard to be hewen, too like to S" MrSv 
 an Adamant Stone, which they tell Marfhal. 
 us, refifteth both the Fire , and the 
 Hammer ? 
 
 It is a very great Point, and, as I 
 judge, well handled, as by many 
 others, fo by a late great weighty Mr. Not* 
 and weighing Divine of the other ton * 
 England^ that in ordinary there are 
 certain preparatory Works (or Work- 
 ings) that interpoie (and come be- 
 tween) 
 
%6 EJfays on Union to Chrift. 
 
 tween ) the carnal reft of the Soul in 
 Sin, and the effectual Calling of ir 
 Mr* into a ftate of Union to Ch rift, and 
 Ifctchel. 3 not her of that England hath lament- 
 ed this, that nor a few Profeffors reft 
 in a not through (but imperfect) 
 Work, firft of the Law, and then of 
 theGofpeL 
 
 I do not gain fay a choice Divine, 
 who faith that all ought, and are 
 bound to come to Chrift, to whom 
 he giveth aGofpel-call; oranorher, 
 who faith, if perfons feel their abfo- 
 lute need ef him, they fhould not 
 make the pretence of their being 
 not fufficiently humbled, a real Apo- 
 logy ( or Excufe ) for their (landing 
 otf front him : But I am fully fatis- 
 fied in what is alfo faid, Man natu- 
 rally ( fince his Nature is defiled ) 
 is not a Subject fit or difpofed to re- 
 ceive Chrift immediately. Some Work 
 of the renewing Spirit, leadeth and 
 tendeth thereunto. Some Convicti- 
 ons are fif not morally yet) naturally 
 S«* Mr. requisite in the Cafe. Perfons will 
 Wood- not come unto Chrift, till in fuch a 
 bridge. wa y he come unto and into them ? 
 1 L Can it rationally ( efpeciallv fpritu- 
 
 |oh.5.4*-. a [i 7 ) be expedted, they fhould be 
 converted, that were never convin- 
 ced I 
 
 Be 
 
Effays on Union to Qhrift. %y 
 
 Be the following Points (and 
 Particulars well ( and thoroughly ) 
 weighed ? 
 
 i . Is not Man's Underftanding wo- 
 fully benighted ? Doth not Darknefs g , - 
 ( yea, grofs and affedied Darknefs ) ■ ' * 
 cover the Face of his Soul, till a 
 Light from Heaven break forth and 
 fhine upon it ? 
 
 Is he not willingly ( yea wilfully ) 
 Ignonant ? Doth he not clofe (and pfaI - 82 -5 
 /hut) his Eyes upon (and againft) 
 the Light of the Gofpel that fliineth 
 fair (and Broad ) round about him ? 
 Till the Spirit of God hath in fome 
 awake-night-work (and way ) dealt A ^ s 2£ - 
 with him, drawing by a powerful " 7 
 way the veil from before Ids Eyes, 
 and fixt 'em on the lefs pleafing Sub- 
 ject his own vilenefs and filthinefs. 
 Will he enter into (or feriouily offer 
 at) the Path of Life? 
 
 2. Are not Perfons naturally fad 
 afleep on-the Bed of frcurity ? Hath 
 not a deep flumber fallen on and 
 feized 'em ? Which (alas! ) doth pof- 
 fefs and rule 'em ? Was not the Apo- 
 ftle Paul alive without the Law, Rom, 
 (that is a right underftanding and n. 8, 7, 
 applying of the Law ) till the Com- 3 » $ 
 naandment came,and that in and with 
 the Authority of the Commander, to 
 bis Conscience ? Did Sin revive as to 
 
 his 
 
i8 EJfays on Union to Chrift. 
 
 his fenfe, or be die as to felf-confi- 
 dence ? Have not Perfons pleating 
 
 Judg. »7- (tho vain) Dreams, that all is well, 
 and God will certainly do 'em good ? 
 Uttering a loud ( tho' falfe ) cry : to 
 
 iTheC w \ ti Peace, Peace! Will thefe fettle 
 
 ** J * right, whilft not a whit fhaken? 
 
 3. Are not the Wills of Perfons na- 
 turally wrong fet? 
 
 1. Is not Sin deeply feated in 'em ? 
 Ate they not as Epbraim was joined 
 
 Hof* 17- (yea verily glued ) to Idols? At 
 leaft to fome one or other Idol. Is 
 there not a fin that doth eafily befet 
 *em , as a long daggling Garment 
 doth one that fhould travel ? Is not 
 
 Heb.13.1. their very inward part Wickednefs ? 
 Are not their hearts fet in 'em to do 
 
 Pfal. s-9> Evil ? Hath not (in their chief love 
 and delight ? Is it not as a fweet bit 
 under their Tongae,which they chew 
 on? Do they not greedily drink Ini- 
 quity, as the thirfty drink Water ? 
 2. Are they not alienated from 
 Eph.4. 1$. the Life of God ? Yea, utter Ene- 
 mies thereunto ? Do they not chufe 
 Jer. j. 13. the Gifterns , the broken Cifterns 
 which will hold no Wacer * To the 
 negle<Sing^( yea refufing ) the Foun- 
 tain of Living Waters ? As to living 
 on, in, and unto God, taking him 
 for their Treafure, and fubmitting 
 to him as their Ruler, Is it not really 
 
 above 
 
Ejjays on Union to Chrift. i§ 
 
 above their natural Defires[? Even as Stt Mf4 
 it is above the brute Creature to de- Sym- 
 (ire to live a rational Life ? monds. 
 
 Now, till by Convidtion, Com- j cr 2 J9% 
 pun&ion and Humiliation God hath Ezck. 3$, 
 embittered Sin, and the Evil of it to atf. 3** 
 'em , can it well be expedtcd that 
 trky fhould come into the count 
 of leavers and loathers of it ? Till 
 their falfe refts are difturbed, and 
 they in a fort driven out of 'em, 
 can it be thought they will make 
 God their refting place? And fayr 
 from their Hearts thine we are, and 
 thee we will ferve ? 
 
 How great Caufe have they to 
 Fear, that they did never yet com- 
 mence Converts, nor took the degree 
 of fan&ifying Grace, that were ne- 
 ver pricked ar, or In (and to) their A&s %. 
 Hearts? Nor are at all (as yet J ac- 37- 
 quainted with thofe Griefs and Fears 
 that are fin ordinary) fteps to or to- Gradus ad 
 wards Converfon, tho' they be "™* M; * 
 not fteps and degrees in it. 
 
 How can they perfwade them- 
 felves that they have received the 
 Spirit of Adoption, that are utter ^°^ *• 
 Strangers to the Spirit of Bondage ,J * 
 to Fear? Was not J/JW's way to 
 the Land of Promife through the 
 Wildernefc ? Doth not the Lord fay, 
 he will bring his Church into the 
 
 Wilder** 
 
%o £fays on Union to Chrift* 
 
 Hof * Wildernefs, and there fpeak to heir 
 
 i 4 , \f. Heart, as feme render the Words, or 
 ( as our Tranflation runs ) fpeak 
 comfortably to her ? May I rot (at 
 lead) allude to that Text, The valley 
 of Achor {or trouble) foall be {and is) 
 given toperfovs for a door of hope. 
 
 Are they as yet Children of Light 
 by Grace, that never yet faw (or 
 felt) themfelves to be what ail that de- 
 rive from Adam, arc (in the ordinary 
 
 Eph. a. 3- way) Children of Wrath by Nature? 
 Did the Prodigal in earned (and 
 
 Luke iy. t0 p Ur p f e ) think of going to his 
 Father) till he had firfl come to him- 
 fdf? To know to what evils for 
 Sin, the evil of his Sin had redue'd 
 him, and that all the other means 
 he had ufed would not be ufeful to 
 him. 
 
 Is it good for us, with good Au- 
 thors to obferve, that God doth (u- 
 fually) in his Works proceed metho- 
 dically? Is it not in Grace as it is 
 in Nature? Where there is not a 
 patting from one extream to ano- 
 ther, but the paflage is by degrees? 
 Is there not a dawning and break- 
 ing forth of the Light in the Morn- 
 ing, before the Mid or Noon- Day ? 
 Are not Clouds feen before bleffed 
 ftowers (or fliowers of bkfiing) fall ? 
 
 Do 
 
Ejjays oh Union to Chrift. 3IJ 
 
 Do not Pangs precede the Natural 
 Birth ? 
 
 Do the Fifh- whole need (or defire) 
 the Phyfician ? Are the righteous Mattfu 
 in their own (and it may be in others) 9 * Ia% 
 Eyes, that were never convine'd of 
 their Natural unrighteoufnefs, or the 
 deficiency and iufufficiency of their 
 own Righteoufnefs, fuch as He near- 
 eft to (and faireft for) the Call o(K*-'l 
 Chrift ? Are not the broken-heart- j^l ui 
 ed under the promife *df being $, , 
 bound up? 
 
 And now I call my beft Readers 
 to Confult with their own (and o- 
 thers,) Experiences. Do not they 
 keep Pace )and run Parallel) with 
 Scriptural Rules and Examples ? Have 
 they not found that they faw (and 
 felt) themfeives in the worft fand 
 fafeft) of Servitudes and Bondages, 
 before Chrift as a Deliverer w r as 
 precious in their Efteem, and theit 
 Honour ? 
 
 According to hints before given 8 
 I do not prefcribe to the Almighty, 
 nor would have any one in whofo 
 Life the Fruits of Grace do appear, 
 to Queftion whether the Seeds were 
 fown in *em, yet thofe of Years 
 that were never under poiifhings 
 will (and that not without Caufe) 
 Queftion whether, they be not as 
 soramon Stones ? The 
 
3§ EJfays on Union toChrifl. 
 
 The Third Inference is. There ap* 
 peareth ro me (and many that are 
 juftly preferr'd to and before me) 
 no (hew or colour of a Reafon, why 
 fome new Methodifts who feemed 
 to think that Wit (if not Wifdoin) 
 is to die with 'em, who were apt 
 enough to appropriate and impro- 
 priate to their Party, confiderably 
 great, the title of the Church, fliould 
 fall fo out with (and fo fouly on J 
 their Brethren, that fpeak ( and 
 write) for that aft of Faith which 
 goeth under the Notion (and Name) 
 of Recumbence, Reliance, or Affi- 
 ance, in order to the Juftification of 
 a Sinner, in the High-Court of Hea- 
 ven, and the quieting of the lower 
 one of Confcience. We will not 
 wifh a Wifter on their Tongues, nor 
 the Having of their Pens, who fpeak- 
 ing of fuch as defcribe and exercife 
 that aft of Faith, by refting and re- 
 lying on Chrift and his Righteouf- 
 nefs call fuch lubberly Saints: Yet 
 fomc that favour not railing Accu- 
 fctions will pray that the Lord 
 would (if not rebuke,) reftrain *em 
 and inftruft 'em better. 
 
 Doth not my Doftrine fairly (and 
 without any forcing of it) lead me 
 to enter an Apology, and Plea for 
 our old Protectant Divines, that held 
 
 faft 
 
Effays on Union to Qhrifl. 3 3 
 
 fail the Form of found Words, and 
 wrote for fuch Recumbence " and 
 Reliance. 
 
 Do not the upper Stones in a 
 building in their way reft (and Jay 
 their weightj on the Foundation? 
 
 And whereas fome faid as Obje- 
 fters againft this Doctrine, that it 
 tendeth to bring in Prefumption in- 
 to the room fand place) of Faith : 
 Do we not, fay they, read of thofe 
 that leaned on the Lord, and yet Ho p ; 
 lived and lay in Oifences that came Ir . " ' 
 up ro Abominations ? Do not very 
 wicked Perfons fay, they rely on 
 Chrift for Salvation ? 
 
 I Anfwer^ 1. It is one thing right- 
 ly to lean on Chrift, and another to 
 fay confidently we lean on him. 
 
 2. I Grant, there may be a lean- 
 ing on the Lord in a way of Pre- 
 fumption ; yet chat proveth not that 
 there is not one that floweth from 
 unfeigned Faith. Tho' fome may 
 fancy a Refemblance betwixt 'em, 
 they are different, and may be di- 
 ftinguiflied. 
 
 3. That recumbence and refting A8um fi. 
 on Chrift, which choice Divines call dei pro- 
 the mod proper Act of Faith, or as P n ^ 
 ones Phrafe is the formal A£t, where- mT4m ' ' 
 by it layeth (and keepethj fait hold 
 
 on Chrift) acd on the Righteoufnefs, 
 D con- 
 
34 Ejfays on Union to Chrift. 
 
 con filling in his actively- paflive O 
 bedience, whence floweth the im- 
 putation of* it, for the luftifying of a 
 Penitent Believer, hath divers ,pro~ 
 Totocae- perries which render it Heavenly 
 * 0# wide and diftant from prefuming. 
 
 i. Is it not the A& of a convin- 
 ced humbled Soul ? Of the Sinner 
 that is as heavy laden in the Senfe 
 of Sin, fo weary of feeking relief 
 Math, i r. jn fand from) it felf, and carnal 
 a8 * Confidence, and in that way cometh 
 
 to Chrift for Chrift, and Life with 
 (and from) him. 
 
 i. Is it not the AS of a Soul that 
 hath fo feen the Lord Jefus Chrift, 
 £?• W. and the fulnefs that dwelleth in him, 
 y * and fo highly approveth of the De- 
 vice and Deligri of faving loft Sin- 
 ners through him ; that 
 
 i. It difclaimeth and renounceth 
 all other means of attaining that 
 Righteoufnefs, which is to be plead- 
 ed as anfwering the Law and fa- 
 tisfying the Juftice of God, and lb 
 r hlJl « l' juftifying thofe that in their former 
 y>7} State were ungodly, and have yet 
 remains of ungodlinefs in 'em. It 
 difclaimeth the coverings that are 
 not of God's Spirir, as too fcanty, 
 fhort and narrow as to hiding it's 
 mkednefs, 
 
 •3fe 2. If 
 
Efays on Union to Qhrift* 3 J 
 
 1. It betakes it felf to Chrift* not 
 Onely as a fheher from Wrath, but 
 alfo as a Saviour from Sin ? It goes, . 
 runs (yea flies J for Refuge to the 
 Hope fet before k 3 io that tome of see Dr. 
 great name defcribe Faich as the Owen. 
 Sight of a Penitent Sinner unto the 
 Mercy of God in Chrift, and judge 
 that the Defcriprion is to be prefer- 
 red before divers others. 
 
 3. It acquiefceth in and is fatisfi- J h. 6.67, 
 ed with Chrift, feeking no further, 68. 
 faying, to whom ftiall I go, Chrift 
 
 hath the Words of eternal Life, and 
 hath wrought out for me, and 
 brought to me a cornpleat juftifying 
 Righteoufriefs. 
 
 4. Is not this reding on Chrift a&s j ; 
 joined to and with receiving him as a 2, 23. 
 a Prophet, and Prince ? And reiign- 
 
 ing it felf to him to be taugh* and 
 ruled by him ? 
 
 I add, 1. This relying A 61 hath 
 (if I may not call it an habit) a Prin- 
 ciple and Seed of Holinefs at the 
 root of it. It is not only the Souls g se Dr 
 ufing Chrift in a time of need and Bolton, 
 ftraits, but its Inclination is to a- 
 bide in and with him, to makes its 
 daily Food, and not only (at times) 
 its Cardial . 
 
 D % a. I' m. 
 
i Tim 
 
 5- 
 
 jude 20. 
 
 James 
 
 2. 
 
 Dr. Ar- 
 row- 
 Cmith 
 Ta& fac. 
 Heb. 6. r. 
 
 1 1. 
 
 Tit. 
 
 1. 1. 
 
 2. It is an unfeigned (and not a 
 "counterfeit,) Truftj and as we read 
 of mod Holy Faith which agreeth to 
 the Gra^e whereby we Believe, as 
 well as the Dodirine which is believ- 
 ed, fo this A£fc of Reliance is of an 
 Holy Nature. It's accompanied with 
 Holinefs in the Root, and ' fwallow- 
 cd with the Fruits thereof. It is 
 the Aft not of a dead but of a living 
 f and working,) Faith, will not what 
 I have faid (or written J fhow that 
 this believing hath no kind (ox co- 
 lour,) of prefuming in it ; and that 
 the Point 1 am on may to thofe 
 that are of a weaker Capacity be 
 moie cleav'd. 
 
 r. I (hall diftinguifh fas my bet- 
 ters have done) of the feveral forts 
 of Faith, which is thus forced. 
 
 i. # There is what as ftiled the 
 Faith of Principles., a fhorter in the 
 Epiftle to the Hebrews, and a larger in 
 the Creed called the Apoftks. 
 
 1 . There is alfo a Faith that goes 
 under the name of the Faith of Mi- 
 racles ; upon the exerting of that 
 and Prayer, God (in divers Cafes) 
 wrought what was purely miraculous, 
 Men being Moral Agents therein, 
 and faid to be done by their hands. 
 
 3. There is the Faith of God's E- 
 kft, that to which Perfons were or- 
 dained 
 
Effays en Union toCbrijI. 37 
 
 dained from Eternity; to which A ^ s T „ 
 ihey are chofen and called in time, 4 g, 
 whereby Chrift dweileth in their 
 Hearts : And are there not feveral 
 A&s of the Faith Jaft named. There 
 is the alien ting and a(Turt«g A&, as 
 well as the relying A£t. Concern- 
 ing the former, I do (zs they J de- 
 termine. That the Faith of Princi- 
 ples is found in all the Regene- 
 rate that are of Years, though not 
 in them only. And that the Faith 
 of Miracles hath not been found in 
 all, or moft of them, if only in 
 them. 
 
 And as for the third fort j all of 
 mature Age, that are faithful have 
 it, and none others have fo 5 and as 
 to the latter diftin&ion, concerning 
 the A6ts of Faith, I acquiefcein what 
 Worthies affirm. 
 
 Ailent to the Truths of Chrift is A£b 8. 
 given by, the Regenerate, y^t is com- 15,23. 
 mon to them with others. Simon J 2! ^es a 
 Magus did fo Believe, and. doth not 
 Satan fo ? Affurance of Intereft in 
 Chrift none fave the Regenerate 
 reach ; but do all 'em do To ? Or 
 do any of 'em fin ordinary) do fo Pfal. 30.6. 
 at all times ? Do not fome whofe *&■ 8. 17- 
 Day is cleareft find that a Cloud * 0, I0 * 
 may arife ? He or fhe that feareth 
 the Lord, and obeyeth the voice of 
 D 3 his 
 
3 2 EJfays en Union to Chrifl, 
 
 his Servant, may walk in Darknefs 
 and be under Defertion. But recum- 
 bence and refting on Chrift (as for 
 other Bleifings ib for J unification J! 
 fuch as I have been pleading for is 
 found in all the faithful, and only 
 Dr. Bol- in them. This is ftiled the EfTential 
 ton. condiment as one of the other may 
 be an Antecedent, and the other a 
 confequenr of Believing to the faving 
 of the Soul. 
 
 Be this well weighed I There are fe- 
 vera! Scriptural Phrafes, efpeciallyin 
 the Old Teftament, that relate to 
 Faith, and favour the Notion, i. e. 
 (thofe that I prefer before my felf 
 pr 1 have appeared for.) 
 
 the iaji A Principal one is trufting in God 
 37. 3, $, and Chrift, who is fo ; a Second, Is 
 7. $s- * 2 - leaning on him ; a Third, Cafting the 
 Cant. 8. B urc }en on him ; a Fourth, Devolv- 
 ing and rolling ones felf upon him, 
 • all which imply retiring to him. 
 . If enquiry be ? what is the fpecial 
 Objedl of this A<S of Faith, or on 
 what for whomj doth it roll and 
 reft the Soul ? Doth not my Text and 
 the Doctrine grounded on it lpeak 
 to that Point ? He that is the Foun- 
 dation and living Stone is refted on. 
 Chriil h the aidequate Objedt of 
 Faith j as it is juftifying, or the Me- 
 dium and Means of Juftification. As 
 
 Chrift 
 
 J 
 
Effays on Union to Chrtft. 39 
 
 Chrift confider'd in his Perfona! Ex- 
 cellencies, is the Object of Lore his 
 Perfon confidered together with his 
 Office of Mediation as crucified and 
 fatisfying Divine Juftice, and as the 
 great Ordinance for recovery of loft 
 Sinners, is a fpecial Object of jufti- 
 fying Faith: Is he not plainly and 
 pofitivdy afferted to be fo ? 
 
 i. In rhofe places in which Be- Joh. 6. *% 
 lieving in, or into Chrift is com- 3°- 
 manded. 
 
 z. In chofe places in which fuch ' J oh - 3- 
 believing layeth under the promife * 3 ' 
 of Life. 
 
 I add, i- Doth he not Preach him- Joh.^.i6. 
 felf asfuch? ZV. ht 
 
 i. Doth not his Father propound j h i 4 .tf. 
 him as fuch? What can the con- 3.16. 
 vinced humbled Soul reft on fhort of 
 him ? Who fave he hath born Heb. 4. 
 the Wrath of God from them?^^ 
 Who fave he hath anfwer'd the de- *"' 
 mands of Juftice on their behalf? 
 Who fave he hath merited the Fa- 
 vour for them ? Who fave he can 
 give them boldnefs in their Ap- 
 proaches to him, or in his approach- 
 ing by Death to them. If any fay, 
 doth not Faith rely on the Grace of 
 God the Father, and on the Promifes 
 jaade by him? 
 
 P 4 \ ^ 
 
40 
 
 Compo- 
 nenda 
 
 hand ap- 
 ponenda. 
 
 JO. I. 12. 
 
 Effays en Union to Chrift. 
 
 I fay, Thefe things are to be com- 
 peted with, not oppofed to one a- 
 notherj can they that look well 
 at the glorious Work of Redemp- 
 tion , overlook that rich Grace 
 which fets forth the Redeemer $ and 
 do not they that Jook aright at the 
 Promifes, look at 'em as the Ground 
 on which they go to Chrift, as the 
 CJlafles through which they fee him, 
 as the Chariots wherein they 2re car- 
 ried up to him, and as Channels 
 thro* which Grace is conveyed to 
 them? I am now free to utter an 
 hearty Wifti or two. 
 
 j. Q! that they on the one hand, 
 whofe Temptations lie towards pre- 
 fumption, would confider that in vain 
 they do pretend to reft on Chrift, 
 who never yet were willing to re- 
 ceive him as he is offer'd in the Gof- 
 pel. Can they reft on him that are 
 not in him ? Nor indeed defire to 
 be ? Being not inwardly concerned 
 about it. Q how dangerous (and 
 damnable) is their Condition ? Who 
 lay that ftrefs on Chrift, that he ne- 
 ver warranted them to do? They 
 trull he'll Save 'em in their Sins, and 
 fave 'em the labour of their giving 
 ihemfelveS; up to, ferve him in a way 
 ofSerioufnefs, as if his. Death right- 
 ly applied was not the Spring of Ho- 
 
 lineis 
 
EJfays on Union to Chrift; 41 
 
 linefs in the hearts and lives of the Ap- 
 pliers. Are not his purchafed ones Tit. a. 12.' 
 to be peculiar ones ? May he hew 
 thefe Perfons their falfe confidence, 
 and beat it down- • 
 
 i.O that they ( on the other hand ) 
 whofe (ins appear to 'em in frightful 
 Colours, that arc tempted becaufe of 
 the greatnefs of their Maladies to 
 turn their backs on (and run away 
 from) the Soveraign Remedy provided 
 for 'em, would weigh as well as view 
 what hath been prefented to 'em I 
 
 Tho' they cannot ( as yet ) allure 
 their hearts that they are in Chrift, 
 nor rid themfelves of fears, left 
 it Should be prefumption in 'em, to 
 lay hold on and claim to him j yet 
 whilft they dare not deny that they 
 roul their Souls on him, and long as 
 for pardons, fb for power and puri- 
 fying from him ; de firing Grace as 
 the beginning of Glory, and are re- 
 folved to caft themfelves into his 
 Arms, to live and die there. 
 
 Chear they ! Chear they ! And O 
 that God would chear them ! Will 
 this firm Foundation fail 'em ? Will 
 it not bear all the weight (2nd ftrefs ) Pf° v -3-> 
 they lay on it ? 
 
 If any fay, that none can truly 
 fay, they truft in Chrift, fave fuch 
 as are affured they have received him. 
 
 I write, 
 
qz Ejfiys oh Union to Qhrifl. 
 
 I write, that trufting doth fometimes 
 denote the very a& of leaning on 
 him, and fometiines the effedt there- 
 of: In the Objection the latter Ac- 
 ceptation is refpe&ed. 
 
 The id ufe of the Doftrine fhal! 
 PfaL 12$. be in a word of Exhortation. And 
 e,2, tec ' u is firft directed to all that will 
 vouchfafe to caft their Eyes thereon. 
 Be they excited with all within 'em 
 to praife God's holy Name , that 
 Lines are fallen to 'em in the Terri- 
 tories (and Tents) of Proteftants* 
 Are they not far off and in that part of 
 the univerfal Church that leads and 
 guides *em to the fure ( and fole y 
 Foundation, and teacheth them to 
 bottom themfelves (and all their 
 Faith ) and Hope, as to Eternals 
 thereon ? 
 
 Can they of and for Rome clear 
 and defend the Do&rine in this 
 I&28. 10, Point ? As one of 'em ftands charged 
 with mifapplying and perverting the 
 Text of the Prophet Ifaiab , that is 
 quoted in one of the Verfes follow- 
 ing that of the Text, concerning the 
 Lord's laying a Foundation-Stone to 
 the Pope. It's well known, that they 
 do ordinarily mifapply that famous 
 Phrale about Chrift building his 
 Church on a Rock, as if he there- 
 in firft pointed at St, feter , and af- 
 ter 
 
Effays on Union to Chrifl, 43 
 
 ter him, at every Succcffor of his in 
 the Roman See, Seat and Chair. 
 
 Bur, 1. That Apoftle was far from 
 being able to fuftain, eftablifh, and 
 bear up the truly-called Catholick 
 Church. 
 
 1. Was he not a meer Man ? And 
 fo unable to fatisfy the Juftice of 
 God ? 
 
 And, 2. A frail mortal Man, and 
 fo could not abide with Men for 
 ever ? 
 
 And, 3. A finfulMan by his own 
 Confetlion, and fo himfelf needed Luk. 23. 
 a Supporter. Is it nor evident thai 3». 3*- 
 he had quite funk, had not he that is s ' 
 the Foundation upheld him ? 
 
 4. He was fo far from taking to Mat. 14. 
 himfelf the honour of being the3°>3'* 
 Foundation, that, as hath been hint- 
 ed, he gives the Glory toChrift, and iPct.2.$= 
 proclaims him as fuch. 
 
 tf any bearing the Protefrant Name 
 do fuppofe what others of 'em can- 
 not grant, that the Text might have 
 fome reference to Peter : Hqw comes 
 the Pope to ftand related to it ? Is 
 there a Word (ox Syllable^ thatfig- 
 nifieth, that he or his See are in the 
 leaft intended in it ? 
 
 They have not ( that we know of) 
 yet proved from one place of Scrip- 
 ture that ever Teter was at K&me^ much 
 
 kfs 
 
44 EJfiy* cn tf*™* f0 Cbriff. 
 
 lefs that he fate there as Pope ; and 
 leaft of all that what was his privi- 
 lege as an Apoftle, was to defcend 
 and be derived down to every fuc- 
 ceeding Pope ; yea, or to any one 
 of 'em. 
 
 I add, i. The Church of the New 
 ( tho' diftinguifhed ) is not divided 
 
 Aa$ 15 9. from that f the oid> Do noc both 
 
 fall under the Name of one true uni- 
 verfal Church ? Do they fo widely 
 differ, that one that is the latter had 
 fuch a Foundation as the other, and 
 former Bad not ? Now, will any that 
 lay not afide the ufe of their Reafon, 
 fay, that the Church of the Old Te- 
 {lament ( or Jews ) was founded on 
 the Pope. 
 
 2. Many Popes ( as many Papifts 
 have acknowledged ) have been far 
 from being living Members of the 
 Church ; being rather Monfters than 
 Men, Apoftatical, not Apoftolical • 
 Was Chrift's Church founded upon 
 fuch. 
 
 The manner of the Romanifts is 
 to cry aloud , The Fathers, ( the 
 Fathers ) are all of our part, and 
 party. 
 
 But have not our Modern Divines 
 See Dr. faid, wrote, and proved, that not* a 
 Barrow, few of thofe Ancients ( fo calledj did 
 expound that Text in Matthew, nei- 
 ther 
 
Ejjays on Union to Chrift. 45" 
 
 ther of the Perfon of any Pope, nor 
 yet of Peters Perfon, but of the Faith 
 or Confeilion of Chrift that Peter de- 
 clared. Is ic not faid , upon this 
 Rock will I Build, not on thee ? It 
 is not faid, Thou art the Rock. In 
 the Greek the Words for Peter and 
 the Rock do differ -> They are not 
 of one Gender. 
 
 It may be, and is urged (tho* Pe» 
 ter was not, and tho' a Pope is not ) 
 a primary Foundation of the Church, 
 he was, and the Pope is, a fecondary 
 Foundation of it. 
 
 Hereunto it is readily (and as to 
 me fatisfyingly ) anfwered. 
 
 1 . Tho' the Church hath only one 
 perfonal Foundation ; yet if a Do- 
 <Srinal Foundation come into the 
 Queftion to be difcourfed of, that is 
 the true Script urai Do6lrine,in which 
 Chrift the perfonal Foundation is ex- 
 hibited, and held forth ; we do not 
 deny that Peter was fuch a fort and 
 kind of Foundation. He preached A£hi. 3} 
 (and proved) Chrift to be fuch, but 
 then we affirm conftantly, that there , 
 
 were twelve fuch Foundations the Rev « ai ^ 
 Apoftles of the Lamb, and the Pro- * 4 ' 
 phets are fpoken of, as being in that 
 refpeft a Foundation. And is not 
 every faithful Minifter ( tho' not oi 
 the fame degree yet) in truth, and 
 
 ac- 
 
4^ Effays on Union to Chrift. 
 
 according to bis Ability and Capaci- 
 ty, a declarer of Chrift as the Foun«* 
 dation. 
 
 i. I am not, nor are thofe that 
 are Worthies, ( which I pretend not 
 to be ) free in any fenfe that borders 
 upon Popery to grant, that the 
 Church hath a Secondary Foundati- 
 on. Can a proper Foundation be 
 multiplied , or be any more than 
 one ? 
 
 I ask, Doth not the pure Prote- 
 ftant Do&rine excel herein, in hold- 
 ing forth Chtift ? 
 
 i. As the only Foundation as to 
 the Do&rine which the Ministers 
 Ur. Cra- teach, and People iearn, an excellent 
 dock from w r j ter quoteth a Paragraph out of 
 ling- ooe that m his day could not be 
 worth, charg'd with Nonconformity run^ 
 ning thus, The Bible, the Bible : I 
 fay, the Bible only is the Religion of 
 Proteftants: I cannot find any reft 
 for the fole of my Feet, but upon 
 this Rock. There is no fufficient cer- 
 tainty but of the Scripture only, for . 
 any confiderable Man to build on 3 
 with moie of the like tendency. 
 Now, was it not the care and dc- 
 * Cor.2.2. fire ef ?au i f0 preaCfl Chrift, and to 
 
 know nothing, and preach as if he 
 knew ooihirg iave JefusChriit, and 
 
 what 
 
Ejjays on Union to Chrlji. qj 
 
 ■ "»» 
 
 what related to him ? And is it not 
 commended as a Study becoming a 
 Gofpel- preacher, that every Dodtrine Bow j e f 
 delivered, and every Inference drawn Paft or ; 
 from it may fome way or other have Evang. 
 its Eye and Afpeft upon Jefus Chrift. 
 Is not he that's called the Word of 
 God, the Marrow, Sum, and Sub- J°- *• 3$* 
 fiance of the Written Word, or Scrip- 
 ture of Truth ? Is not the Truth Eph. 4 . ar. 1 
 beft Learned, that is foas it is in Je- PhiU.21, 
 fus ? And doth not the Knowledge 
 of People fo far excel, as it is con- 
 ducible to their living on, in ( and 
 unto; Chrift ? 
 
 2. Chrift is held forth by the beft 
 Minifters, as the only Foundation of 
 the Juftification of a Sinner before 
 God, as bringing in Everlafting Righ- Dan; 9; 
 teoufnefsjandfurnifliing the poor hum- 
 bled, brokenhearted offender with it. 
 Are not they of Rome for joining 
 their own Righteoufnefs to that of 
 Chrift in that Cafe : As if his Robes Roal 
 without their Rags would not be a l0 »4* 
 compleat Covering ? Are they not 
 for fetting and keeping one Foot on 
 the Land, and mixing their Water 
 with Chrift's Blood ? We plead for 
 Inherent Righteoufnefs, but dare noc 
 give it the place of Imputed. 
 
 j, Chrift 
 
48 £JT a y s cn Union t° Chrift. 
 
 Exod. 20. 5. Chrift is held forth ( among us) 
 as the only Foundation as to Religi- 
 ous Worfhip, whereof God is ten- 
 der, and about which he is jealous, 
 not pleafed with the Jeaft wrong 
 a Cor. 1. look, or touching of the Ark. Are 
 a, 3. the Romanifts afraid of fwerving 
 from the Simplicity, PJainnefs, and 
 Unmixednefs therein ? Witnefs their 
 Additions, and Traditions. 
 4. Chrift is preached in our Af- 
 Mat 28. feniblies , as the Foundation as to 
 19, 20. Church-Government, and Difcipline. 
 We are for all the Officers that can 
 prove their Inftitution (and Appoint- 
 ment,) to be Heaven-born, and not for 
 others - y and for Laws and Cannons 
 Rev. in that can abide trying and meafuring 
 ij *. by the Golden Reed, the Law Can- 
 non, or Rule of holy Writ. Doth 
 it not fall for his hand to give Laws, 
 that can giv< influence by 'em, and 
 hearts to comply with 'em ? 
 
 And fo, $. Chrift is held forth as 
 p , .- the Foundation as to fpiritual Strength 
 4 ' 13 " and Power, for Performance of Du- 
 ty, Chriftians fay after ( and with ) 
 the Holy Apoftle, We live , and yet not 
 we, but Chrift livetb in us. He gives 
 Gal. 2.20. an( j guides our fpiritual Life. Our 
 Works are wrought in God j he 
 wor^eth in us as the power of wil- 
 ling, to the acT: of willing that which 
 
 is 
 
FJftys on Union to. Chrift. «j9 
 
 is fpiritualJy good. How much ( at Velle non 
 leaftj many Romariifts, and their f° ] "™, pof * 
 ways of reaching, lead Men away p/ward; 
 from Chrift into their fufficiency. Phil. 2.1 a, 
 How much under the praife of Na< '3» 2 4- 
 ture, and what they cry up as Free- 
 will, to the darkening and detra&ing 
 from the Honour or Free- grace, is 
 apparent. 
 
 6. Chrift is with us held forth as 
 the fole Foundation, if accefs to God, R 
 and acceptance with him, be theEp^'/jJ*. 
 Subjeft treated on : Bat do not they 
 that are for Rome join others as Me- 
 diators, both as to admiflion into the 
 prefence of God, and acceptation 
 when they ( as to the performance of 
 Duty ) depart from him ? 
 
 Be it added, We preach Chrift as 
 the Foundation of all Grace , yea, 
 and Glory, that is expedted from 
 God. We call all Perfons to come !&.??> 
 to him, hungry and thirfty, to fetch l > *• 
 all from Chrift, and not to dream of 
 bringing any thing to him. When 
 we are to buy of him 'tis to be with- 
 out Money, or Price. Is it thus 
 with Papifts ? Merit is by them more 
 than enough fpoke of, and for. 
 
 If any fay, Do all Proteftants lire 
 up to fuch Principles, or do they ge- 
 nerally do fo ? 
 
 E Here 
 
5^ EJfays cn Union to Chrift. 
 
 Here I can utter good wifhes,when 
 I conceive many Lamentations. 
 
 i. O that many that bear thePro- 
 teftant Name were more true to the 
 Tit. i.ie. tvuc ^^ligion, and an honour to ir, 
 PhiLi.27. as it is an honour to them ! 
 
 i. O that they had Hearrs (and 
 
 Lives ) more fluted to the Faith pro- 
 
 iftc i. fciTed by 'em, and were delivered up 
 
 «k up. t0 t ^ e Doirrioes delivered to 'cm ! 
 
 Rom. 6. ? q that when they Qwn Chri fl' s 
 
 Minders, they only called Chrift 
 Matter ; remembring, that they on- 
 Mat. 23. lyftrine as Stars, and drop as Clouds; 
 ,0 - and that they (rill came to hear what 
 
 he the Lord doth in the Miniftry fay 
 to 'em ! 
 
 4.O that when Doctrine is brought 
 to 'em, they with good Bereans 
 ASts 17. brought it to the Teft, to try its con- 
 11 fonancyto the Rule of Fail h and Life! 
 
 ^. O that as to the Matter of Ju- 
 ftification they preferred their Loyal- 
 ty to Chrift, not iiifFering anything 
 to go as joint Purchafers with him. 
 
 6. O that they may be truly ten- 
 ia Cor. der as to rhe Point ( and Parts ) of 
 11.2,3. Worfhip, and the Ufages annexed 
 
 and appointed as appendants to it I 
 
 7. O that they may be for being 
 cleanfed from ail filthinefs both of 
 
 % C° r 7 1. Flefh and Spirit, and may be for per- 
 fecting holinek in the Fear of God I 
 
 O 
 
E(fays on Union to Chrift. $ \ 
 
 8. O that all along as to refitting Rom. n> 
 Sin, performing Duty, and exercifing ^j. f 
 Grace, they may bear in Mind, 
 that they bear nor , but the Root 
 Chrift , may be Exalted in ( and 
 by) 'em. 
 
 The next Branch of the Exhortati- 
 on is (alfo) dirtied to us all in 
 General. May we fuifer it ? 
 
 Put we it to the Queftion, and on 
 a fair and throughly Impartial TryaJ, 
 Whether we as yet are as Men to the 
 Living Stone, and are as lively Stones 
 built thereon ? Is Chrift f the Foun- 
 dation ) ours ? To be fure, all of thofe 
 that profefs to be fo^ are not fo. Are ,* .« 
 there not Buildings of this fort that theUmt 
 have no bottoms, fave fandy ones ? mi t 
 And will not a windy ftormy time 
 prove this ? 
 
 To move us more to^xamine (and a £ ofa 
 prove) our felvcs and ftate, be it 13.5. 
 well weighed ! 
 
 1. If we be truly (and rightly) 
 built and bottomed , exacl: fearching 
 cannot at all damage us ; but if the 
 Coafts ( or Sky ) be any whit ckar, 
 and we from under the power of 
 Melancholy, it will much advantage 
 us. We fhall not then need, as to 
 our Perfons, to over- fear thofe black 
 and difmal days, that have long fand 
 juftly ) been feared ? Our Hcrufc 
 
 E % thac 
 
fz EJfays on Union to Chrijf. 
 
 that is on the firm Rock will abide ; 
 Ifa. 3j. v/e may make our Souls to enjoy 
 3» 4i &c- good, and in the day of Profperity, 
 Eccl.2.14- j-ejoj^e \ n thebeft manner. 
 
 7 ' ,4 ' 1. If any of us be not ( as we 
 
 mould be) rightly bottomed, it is 
 
 2. Cor. bef! for us to know it. It was fa id to 
 
 *3- S* others, Know you net your own felves? 
 
 Have we much acquaintance abroad, 
 
 Pncftac and continued Strangers at home. Is 
 
 J^ cfl ^ not the Cafe within the reach ( and 
 
 compafs ) of a Cure, and fhall we 
 
 not be nearer it, if we come under 
 
 Convictions that we want it ? And 
 
 the higher any of us build if it be 
 
 upon Sand, the more dangerous is 
 
 £0 minus our (landing, and the more dreadful 
 
 magi?* w ^ our feN De - Are not ^ e carna l- 
 fecuri. ty fecure at the greateft diftance from 
 fafety ? 
 
 3. It is to us of very fad fignification, 
 
 3f in this Cafe, we decline ( and neg- 
 
 N left ) tryal. Do not they who are 
 
 founds leaft fear fearching ? Will he 
 
 whole Gold is good (and full weight) 
 
 fhun either the Teft or the Balance ? 
 
 If we fhun the mining and difcover'- 
 
 ing light, do we not give others, yea 
 
 John 3« ( and our felves ) caufe to fear, that 
 
 l 9> 20. we are unc j er t he power of ( and in 
 
 love with ) inward, and in the way 
 
 to outward, and fo to Eternal Dark- 
 
 nefs. 
 
 lam 
 
E flays en Union to Chrtft. 53 
 
 I am now for the Motives found 
 in the foregoing Pages, to lay down 
 means , that may be helpful to us in 
 trying our State. 
 
 And, r. Be we fare, we confuk 
 with the Scripture of Truth, which Dan IO 
 is as a Golden Reed to (and for) 2 i. 
 meafure your inward condition, 
 Find we there, and fetch we thence, 
 the Marks and Signs we try our (elves 
 by ? Is not this Light of a difcover- 
 ing Nature ? Was not this one of the , j y §| i* 
 ends for which God's Word became 
 Scripture, that we might know our 
 States ? 
 
 2. Lay we our Lives, Heaits, an<| 
 Frame clofe to Scriptural Rules and 
 Notes, and diftinguifhing Marks, that 
 we may better fee how they agree 
 thereunto. Whether they anfwer 
 them as Wax fealed doth the Engra- 
 ving or the Seal? Do Impreflions 
 anfwer fuch Expreflions ? 
 
 2. Humbly (and Earneftly) im- 
 plore we the Aids ( and Enlight- 
 nings ) of the Holy Spirit. Is it not 
 among the Offices ( and Operations ) 
 of the Holy Spirit to lead us both - . 
 into Truth, and into our felves? May , Cor, 2! 
 he fhine into our Souls, and on the l2 . 
 good things that are in any of us, the 
 things that are given to us of God. 
 Plead we ? that we are on our Duty, 
 E 3 and 
 
54 Effays on Union toChri/l 9 
 
 Frov. and undoubtedly he that goes about 
 
 ??• h this inwatd Work, is to go alone, to 
 retire, and Teparate himfelf, and to 
 take fufficient and feafonable time 
 for it. As for Marks ( and Signs ) 
 ca(l we our Minds fwith our Eyes) 
 on the Text and Context, asking our 
 Souls. 
 
 i. Can we give fome account 
 what we have felt about the Lord's 
 
 Hof. & 5. nan ^ being on us, in order to the 
 hfnvlng and pol/fljing us , by the 
 Mouths , Pens , or Miniftry of his 
 Prophets, predictive, or inftru&ive, 
 that fo we might be as Stones fquared 
 to lay on the founding Foundation ? 
 Have we had experience of Con- 
 viction and Contrition ? Have we 
 feen and felt our need of coming un- 
 der the Hammer of the Word ? To 
 
 Jer.23.29- have together with the breaking of 
 our Hearts for fin, the breaking 'em 
 off from carnal and felf-confidence. 
 
 2. Are we laid any whit clofe r#, 
 and even cn } the Foundation ? You 
 
 poj.2.6,7. know, Building Stones are fo. Are 
 we in our whole Sou !s, (and the de- 
 fires and defigns thereof ) joined to 
 Chrift, and a whole and undivided 
 
 puM* Chrift ? Do we receive Jefus Chrift 
 the Lord ? Are tore knit in our At 
 fe&ions to him ? Are we of his Spi- 
 rit and Temper ? Do we breath that 
 
 we 
 
Effays on Union to Chrifl. f$ 
 
 we may be nearer him, and that we 
 may dwell on him. 
 
 3. Are we (in ourpurpofe) for 
 coming on all occafions ( and at all 
 times ) to him ? Are not Stones in the j ,- - 
 Spiritual Building moving ones} Are 
 wefenfible that we are liable to Dead- 
 
 nefs ? And that without frefli and 
 adlual Grace , we cannot make a li- 
 ving on our Faith, or maintain a vi- 
 gorous Exercife thereof. 
 
 4. Are we in fome meafure (would 
 v/e be in a greater meafure ) lively 
 Stones , in the management of Du- 
 ties, Prayer in particular? And Exer- 
 cife of Grace of love eminently, and 
 fo for being communicative accord- 
 ing to the Nature of Goodnefs? Are 
 we for refilling Temptarions, and 
 firft Motions to Evil ? 
 
 And LaftIy,Ho w are we and would 
 we be affe£ted towards the Building, , 
 and the true regular Stones that lie ^ II *' 
 thereon with us ? Are not living 
 Stones affedtionate ? Do we love the 
 Catholick Church ( truly fo called ? ) 1 Cor. 
 Are we of Catholick Principles? Are I2 » **• 
 we afraid of Schifm, that is fo in the 
 Eye of the Scripture ? Do they that 
 lie in God's bofom, lie in ours alfo ? 
 Do we love moft (and beft ) thofe 
 Pans and Members of the Church 1 Jo. j. r. 
 
 E 4 that 
 
£ 6 Ejjays on Union to Chrifl. 
 
 that are pureft, and yet truly love 
 every true, tho' weak Chriftian ? 
 
 The next part of the Exhortation 
 is to thofe that are not built on Chrift. 
 Blefs they not themfelves in their 
 Hearts till they are fo. 
 
 i. See they, that they have not 
 yet come under the Hammer ? Do 
 not their Hearts keep up a regard 
 to Come Iniquity, that is their own ? 
 Do they not decline the way that 
 leads to Chrift ? Are they not averfe 
 to him, and his Offices ? 
 
 %. Sorrow they inwardly ( and 
 Gal 4. 4. deeply ) for their Condition ? What 
 5 . ,3, hearts have we,may they fay,till Grief 
 enter and pierce 'em? Did not Chrift 
 at a dear rate make way for their 
 coming and being built on him? Did 
 he not join their Nature to his Per- 
 fon, and come under a Curfe that 
 they might come into a Capacity of 
 partaking of the Blefiing ? 
 
 3. Give they way to due fears, 
 left their Souls and Bodies fhould be 
 parted before Chrift and their Souls 
 be united, and confequently, they 
 
 bhtthis. £ at j ea f c j h eai v t hat doom go depart 
 from me* &C 
 
 4. In humble and earneft Prayer, 
 wait they on the Lord, that he that 
 laid the bleffed Foundation would 
 bkfs them in laying them on it, ac» 
 
 knpw~ 
 
Ejjays on Union to Chnff: 57 
 
 knowledging their unablenefs to do 
 It themfelves, and unworthinefs that 
 he fhould do it for 'em. 
 
 The laft Word istothofe that are 
 built on the living Stone, fliew they 
 that really they are fo. 
 
 1. Prize they this St one that they can- f Pet % t 
 not over- prize. Is not it every way *> s. 
 precious, 1. As Eledt, and chofen, 
 by his Father for his Chrift. 2. As 
 tried a&ively and pafiively ; as, 5. An 
 Eben-Ezery a Stone of help in all 
 times of need. 4. A firm, folid and Zech. 7, 
 Ming Stone. 5. A Stone in (and 9- 
 on) which there are Seven Eyes, 6. 
 A Stone 'that to thofe that have 
 found him out, turn all into true 
 pure Gold. 
 
 May the faithful be afraid of (tum- 
 bling at this Stone, of being in any 
 Cafe offended in (and with) him 
 grieving, that fo many judge mean- 
 ly of his Perfon, refufe his Yoke, di- 
 viding his Benefits. 
 
 May they come to him, and to his 
 Father rhro* him as in humble Suppli- 
 cations^ in holy Ejaculations and fe- 
 rious Meditations ! May they come 
 to him in Grace till they come to be 
 With hiin in Glory, Wprld with- 
 out end. 
 
 This mean Writer having touch- 
 ed on the Myftical Union, that is 
 *#' ' between 
 
5 8 Ejfays on Union to Chrifl. 
 
 •between Chrifl: and thofe that are 
 Chrift's in General. 
 
 And having (with what con- 
 venient brevity could be) treated, 
 frm particularly on the Similitude (and 
 i Pet. 2. Refemblance) that this Union bears 
 4- to a Foundation, and the Stones laid 
 
 thereon. 
 
 With dependance on Divine Af- 
 liftance, a Second Companion ufed 
 in Scripture referring thereunto, ly- 
 eth (and is to be laid) before the 
 Candid and Courteous Reader, to 
 Wit, that between 
 
 The Vine and the Branches, from 
 
 J O H N xv. j. 
 
 lam the Vine : ye are the Branches. 
 
 Mr. 
 
 A Worthy to whom God gave 
 an excellent Ability ("and Skill) 
 fonr* in expounding Scripture did wellob- 
 ferve, that there is no neceflity of a 
 ftridt enquiry, what gave the rife to 
 Chrift's ufing the Comparifon infift- 
 ed on ; fave his holy Will, guided 
 by his infinite Wifdom. Some have 
 conjedlured it might be from his fee- 
 ing a Vine through (or on) a Win- 
 / dow. It's known, that he took oc- 
 
 cafion 
 
Ejjays on. Union to Chrifl. S9 
 
 eafion from Temporals to raife his J°- 4- 34, 
 Hearers Minds to Spirituals. |*' I0 Ia 
 
 That which is counted more Ma- & c . 
 terial, than fuch enquiry is, is to 
 view (and weigh) and obferve what 
 the drift, Defign, (and fcope) is for 
 which it is uied ; and of that we 
 may be more fatisfied through the 
 handling of this Doctrine. 
 
 The Union between Chrifl: and 
 fincere Chrifl ians doth refemble that 
 between the Vine and its Branches. 
 
 All they that are confiderace will 
 confider the Phrafe as figurative $ 
 for litteralJy, Chrift is no more a 
 Vine, than he is a Door, (nor are 
 Believers in the firft Sence of the 
 Word Branches) tho' he is pleafed 
 toftile himfelffo. 
 
 It is not my manner to put a 
 ftrain (or ftretch) upon Metaphors, 
 nor force 'em, when they have free- 
 ly gone with me one Mile, to go 
 with me twain. But, I doubt nor, Q ua tuo? 
 my dear Brethren, >in the Miniftry pedibus. 
 (and Chriftianity) will agree with 
 me, that if the Similitude will not 
 (as fome Phrafe it J run on all four, 
 it will go readily, and hold in the 
 Three following Refpedta 
 
 i . Is not the Branch very clofely 
 and intimately joined to the Vine ? 
 Doth it only adhtre 3 or is it only 
 
 tied 
 
6q EJfays on Union to Chrifl. 
 
 tied to it ? It doth inhere, and is 
 engrafted into it ; which diftin&ioia 
 may give fome Light to thofe that 
 are in the Dark, as to what is writ- 
 ten ('and to be read) in the Verfe 
 Jo. i$. j. that is joined to that of my Text, 
 where mention is made of a Branch 
 in Chrift that beareth not Fruit. 
 May not they be in the Lord by out- 
 ward Profcifion, and fo vifibly Mem- 
 bers of him, and in Communion 
 with a reforming Congregation^ 
 who are not in the Poffeflion of him, 
 nor in the neareft way related to, 
 Rom him ? Are they all Ifrael that are of 
 <j. ' ■ ' Ijreal ? Is not Chrift nearer to true 
 Intimior Chriftians than they are to them- 
 infimo felves, or their Souls to their Bo- 
 noftra dies ? Is not their Conjunftion to 
 Jo. 14.10 ri ^ m ' compared to (and with,) this 
 11, ii. * Conjun&iori to his Father, and doth 
 not he intimate that this may fafli 
 under their Knowledge ? 
 
 X, Hath not the Branch as to its 
 ufefulnefs and fruitfulnefs (i( we 
 fpeak of fecond Caufes) its whole 
 dependance on the Vine ? Sever and 
 feparate it from the Vine, and is it 
 pf any confiderable ferviceablnefs ? 
 Can it bear fo much (or if you will 
 fo little) as one Grape except it a- 
 hide therein ? And doth not this hold 
 as to Chriftians ? Witqefs our Savi- 
 ours Words j as Modern Divines af- 
 ter 
 
£fays on Union to Chrift. 6l 
 
 ter one of the Antients glofs there- Fr077 , Att< 
 on, he faith not without or fevered ftin# 
 from me, Te can do no great things^ or ^/$\ 
 only feme little - y but is it not faid ex- 
 prefly, Te can do nothing, that is no~ 
 thing that is Spiritual, and will be ac- 
 ceptable. 
 
 3. DO not the Branches that are 
 really (and rightly) engrafted into 
 the Vine, find it a Root of fweet 
 fruitfulnefs ? Are noble Vines barren 
 ones ? Is it not this excellency that 
 renders them amiable? When they 
 bear right kindly Grapes, are not 
 the Owners and Gardiners expecta- 
 tions anfwered? Doth not this hold Ifo.s-w 
 as to fincere Chriftians united to } n '^ 10 * 
 Chrift, being not only almoft but al- 
 together luch ? Is not the Root of 
 David, in fand unto) them the Rooc 
 of fpecial (and Spiritual) Fruits, 
 fuch choice ones as are in Scripture 
 fet down, Fruits of Rightecufnefs ? Is 
 not the holy Spirit the neareft Au- ^/ I1,f * |, » 
 thor of them, the Spirit of Chrift? 21 * ** 
 Have we not divers of them expref- 
 fed in one place ? And are they not 
 called his Fruit, in the lingular 
 Number? Do they not (as to the 
 habit) go together ? Do we not read 
 in fo many Words, that herein jg 
 God glorified, when abidersin Chrift 
 bring forth good Fruit and ftorc 
 
 of 
 
6i Efays on Union to Qhrifio 
 
 t of it. Without further opening the 
 
 Jo. 1$. g. rj) ^rine, I proceed to apply it, and 
 that y firft by way of Caution. 
 
 The firft Branch whereof is : Be- 
 ware we of imagining that the U- 
 nion between Chrift and Chriftians is 
 Natural in the Senfe that that between 
 the Vine and it's Branches is fo. I 
 
 Ur Stcd- ^° not ^ en y> r ^ at a Wortn y hath 
 man p . " ^d && Union Natural ; but, that 
 123. is in rcfpedt of the Divine Nature 
 
 the attendant and confequent there- 
 of} and a Natural Spiritualnefs is 
 Phil. 1 fometimes fpoken of. I alfo know 
 ao. that the Phrafe of natural Branches 
 
 ftom. 11. is applied to thofe that were Jews 
 **' by Nature ; but this hath reference 
 
 to an Ecclcfiaflical (not a purely Spi- 
 ritual) State, which appears by their 
 being broken off} but Spiritual U- 
 nion is both as to its Rife and Effedts 
 fupernaturah 
 
 The id Branch of this firft Ufe 
 is: 1. The Branches may (and will) 
 grow from (and on) the Fine, that 
 are nor engrafted, but all that grow 
 up into the blefled Head the Lord Je- 
 l? tl S< fus Chrift, are firft engrafted into 
 him, that they may abide in him. 
 
 The id Ufe is of and for Informa- 
 tion. The firft Branch is : It is the 
 near (and great) Concern of all that 
 name the Name of Chrift, to fee that 
 
 they 
 
Ejfays on Union to Chrifl. 6y 
 
 they be genuine Branches, and have 
 known (and felt.J 
 
 i . What Spiritual engrafting is , 
 and that their Fruit-bearing be a 
 Fruit (and fo proof) thereof? What Mztth.?i 
 if a Branch look promifingly, and 21, 22, 
 have fome Buds, but wholly wants &c - 
 clutters of Grapes hanging thereon 5 
 will this fecure and fave it from the 
 Pruning-hand, and cutting off? 
 
 a. What if fome called Chriftians 
 are as Branches that are full of Leaves, 
 but are void of Fruit ? Have long y lt r ; 
 Tongues and fliort Arms, and are ulc. 
 not as Chriftians of Old were for Magna ; 
 living and not barely fpeaking great vmmus * 
 things, having a voice like the voice Luke # 
 of Jacob, but hands too like the e, 9. 
 hands of Efau ? Are they in a ftate 
 of San&ification, and fo of begun 
 Salvation ? 
 
 But the main Ufe I intend to 
 make, is an Ufe of Exhortation. The 
 firft Part whereof is : Put we the Cafe 
 upon a fair iffueand txi^bave we real 
 Union to Cbrift ? Are we really engraft- a Q Qt , j|j 
 ed into him ? O ! that Perfons were s« 
 more willing to Examine themfelves, 
 to Prove their own felves , and to 
 know whether Chrift be in them, and 
 they be in Chrift. Peor I flia^ pre- 
 fent on this Occafion Marks; r. Ex- 
 clusive, a, Such as are not Conclu- 
 sive. 
 
64 EJfays on Union to Chrift. 
 
 five. 3. Such as are Inclufive. 4; 
 Such as are Adequate, and even ones. 
 Marks of the firft fort, which are 
 on many, and are Proofs that they 
 are not yet united to Chrift $ are, 
 
 1. Their continuing in their for- 
 mer Union to (and Communioft 
 with,) their former flejhfy, worldly^ 
 ttom t ? an ^ devilijh Lufts. If he that was 
 I3 . filthy is filthy ftill, if he on whom 
 
 Gal. jr. the Cuffe of the Serpent was, be 
 **• fo accurfed ftill, if Duft be his 
 
 Food, and Gold as his God j if when 
 open Idolaters have their Idols of Sil- 
 ver, he makes Silver his Idol, fetting 
 it up in his Heart $ if Wrath, Fury, 
 Strife, Lying, Swearing be his way, 
 which carry the very Face of the De- 
 vil in them, can fuch have the Face 
 (and Front) to fay that the Spirit of 
 Chrift dwelleth in *em, or that he 
 16. 14. himfelf dwelleth in 'em ? Are not 
 '9- they in their prefent State in his Eye 
 
 AS abominable Branches ? 
 
 Xi Another fignificant Sign that is 
 too common (and rife) is an inward 
 grudgy hatred and hearty ill-will to- 
 wards the Members of Chrifi, efpe- 
 cially to thofe that raoft refembk 
 him, and in wvc Speeches and Acti- 
 ons, #nd (as far as Men can fee) in 
 their Spirits are mofr like him. Are 
 they not fore Eyes which the Light 
 
 of 
 
Effays on Union to Chrifi. 6f 
 
 of (and from) Heaven offendeth ? I 
 do not deny, but the wind of Temp- 
 tation may rife fo high (and blow 
 fo hard) that for the time, gracious 
 Chriftians like Branches for Boughs) 
 of the fame Tree may clafli with and 
 ftrike one another ; but I deny, that * Jo. s- *: 
 there is a Spirit of Malice or a to- 4- a°- *U 
 tal want of a Spirit of Love, as to 
 the truly godly or to true Godlinefs, 
 Do they love him that begetteth, 
 that loath thofe that are begotten of 
 him ? Can they think they Love the 
 Faith that is not feen, that have an 
 utter Enmity to the Brethren that 
 fall under fighr? Is not he that is 
 Born of the Spirit maligned by him, 
 that is Born (and doth walk) after the 
 the Flefh ? Have not the Members of Ga * a # 
 the Myftical as well as thofe r hat are * 9 * 
 Members of the Body Natural Uni- 
 on one to another, as all of them 
 have to their Head ? Are they not 
 joined in Love ? 
 
 And now the id fort of Marks 
 come to be pointed at, they are good* 
 ^yet they are not good enough, and 
 fo notGonclufive, that Perfons ftand 
 in the neareft Relation (and Union) 
 to Chrifr. 
 
 One, and the ift is : Being or 
 growing (as is judged) fome nearer 
 10 the bleffed Vine than fome others 
 
 F d^ 
 
66 EJJ^ays on Union to Chrift. 
 
 do. May not a fruiriefs Branch bor- 
 der on, and be placed near the Na- 
 tural Vine, that is not in it? May 
 not fome cry, Lord ! Lord .' that 
 yield no hearty Subnotion to, nor do 
 the will of Chrift ? And lobe vet- far 
 Rom. a. f rom t h e Kingdom of Heaven ? Have 
 2°Tim not many a Form of Knowledge 
 5. ' ' (yea of Godlinefs) that are Srrangeis 
 to Chrift, and the Power of both ? 
 What is it to bear and name the 
 Name of Chrift, to wear the. Vizard 
 of Chrift, yea, or to partake of plau- 
 Gal 2 (ible Parts (and Gifts) from Chrift, 
 a©/ if Perfons live not in him, and he 
 in them. 
 
 The ad Sign of that fort is: Be- 
 ing joined in a reforming and pu- 
 * rer Church, as to the Conftitution 
 Mattfi.*?. an ^ outward order thereof j and 
 See on this with a Society of Wife Virgins that 
 Dr. ( fometimes ) are found obfei ving 
 Holmes. £) a ys and Duties that lie above and 
 out of the common Road. May not a 
 Branch that is dry and dead, &c. feem 
 as found as divers that are frefli and 
 flourifhing ? How many have been 
 in Bapiifm entred in the vifible Bo- 
 dy of Chrift that were never yet 
 inwardly engrafted into Chrift him- 
 Heb. io. felf? May not their Hearts be un- 
 32. >2. purified, whofe Bodies have been 
 waflied with pure Water ? May not 
 
 they 
 
EJfays on Union to Chrifl. 6j 
 
 they proceed often to fit at the ho- p 
 ly table, in whofe Souls ChriQ is jj^j 
 not fet up ? May they not receive the haud pa- 
 Bread of the Lord, who do not re- nem De- 
 ceive the Bread which is the Lord ? w ,ni ". 
 Will not fome plead they have eaten atc 
 ( yea, and drank) in Chrift's Prefence, -f 
 
 to whom he will fay, depart from 
 me, I never knew you to be mine 
 as they that are mod mine are, by 
 way of fpecial Spiritual Relation and * 
 
 Union to me. 
 
 Some touches are now to be gi- Fpfi, j, 
 ven on thofe Marks ftiled Inclufive. l8 - 
 They that have them have no room 
 left for their qucftiOmng (and doubt- 
 ing) that they have Union to Chrift. 
 
 The former I fhall Inftance in, is 
 being fmore then many who yet 
 are united to him) filled with the 
 holy Spirit. I think, in my laft 
 Words, I have prevented that Obje- 
 ction- Can Perfons fill themfelves 
 therewith ? And for a fuller Anfwer* 
 be it noted. 
 
 i . They may ufe means who wair* 
 that God would make the means and 
 the ufe of it effectual. 
 
 4. The truly fandlified having in 
 3 em an habit Cor principle,) of Ho- 
 linefs have mo/e power to wait, and 
 lie fairer for being tilled then others, if 
 
 P'"4 ft 
 
62 EJifays on Union to Chrifl. 
 
 it be enquired of what Spirit is a 
 
 fulnefs ddirable ? 
 
 The An fiver is, i. A fulnefs of the 
 
 renewed Spirit*, a fuuher partaking 
 
 of a Divine Nature. 
 i Pet. r. 2 * ^ fulnefs" of rhe renewing Spi- 
 4. rUj the 3d, Perfon (or fubfiftentj in 
 
 the Godhead j who certainly dwell- 
 
 eih in a real (tho' by us lefs known) 
 S« tit manner in the gracious, and abid- 
 
 filter ef k w ** l ^ e ^vace r ^ at • ne nai ^ 
 wrought in 'em 3 to cherifh, preferve, 
 
 and at laft 10 perfedt it. He is theirs 
 in a peculiar Relation, and they have 
 his fpecLil (and familiar) communi- 
 cating Prefence. 
 ? . . The Word tranflated filled, may 
 
 Cri? fac. b e rendred compleated -, and imply- 
 eth, having Wants and Vacuities Fup- 
 plied. 
 
 Undoubtedly , they have within 
 them the faireft (and fulleft) Eviden- 
 ces of their being united to Chrift* 
 *whom the holy Spirit fo filleth, 
 , p 1. Thar they have in 'em the full 
 
 l t 6 Number of thofe Graces, that are 
 the Fruit of the Spirit, even the 
 whole holy Chorus (or Quire) men.' 
 tion'd by the holy Apoftle, wherein 
 Faith doth lead, and there follow 
 (and are added to) it Vertue, which 
 takcrh in diligence in doing ; and 
 together with it Courage and Pati- 
 ence 
 
Ejlays on Union to Chrift. $9 
 
 ence in fuffering, unto which, is ad- 
 ded Knowledge of a ever pure and 
 practical Nature and to that Godli- 
 nefs, &c. 
 
 1. When Perfons are on the grow- 
 ing hand, as to further degrees and 
 mtafures of Graces; increasing with 
 the increafes of God, and in their 
 fpiritual State and Suture being as Colof. i< 
 rooted, fo built upon Chrift. Arc l 9- 7- 
 not thefe Branches of renown ? So 
 are they top Branches. 
 
 Who in the 3d place abound in 
 the work and exercife of Grace - y 
 ftretching out the hand of Faith, 
 lengthening the line of long fuffer- 
 ing,flaming forth in the fire of Love. 
 
 The 4th Particular I /hall Inftancc 
 in, is attaining and enjoying thofe 
 Comforts of the Spirit, that the ex- 
 cellent and eminent in Grace are of- 
 ten acquainted with in fo much that 
 melody is made in their Hearts and 
 manifcfled by their Mouths, by their 
 Singing Pfalms, Hymns and Spiritual £ P h *•: 
 Songs. ,9 ' 
 
 The nearer any come to making 
 their calling and eledtion fure, the 
 more they reach a moderate Heart- 
 upholding f tho' not an abfolutely 
 full) affurance, the more the holy 
 Spirit witnefleth cp (and with J their Rom 8 
 Spirits, that they are the Sons (and j$ f , 7 / 
 F 3 Daugh- 
 
76 Ejfays en Union to Cbrift. 
 
 Daughters) of God, the more they 
 walk in the light of God's reconciled 
 Countenance, the more evident it is 
 they are engrafted into Chrilt ? May 
 Ffal. 63- no iM ^ T k he made of this Branch of 
 i], the ufe ? May not thofe Prophane 
 
 ones, what form foever they affe6t, 
 biefs themfcl/es in their Hearts 
 and State, whill they are Strangers 
 to, and Scoffersat thefe things ? May 
 the doubting and drooping bear in 
 mind that a Pattern not a Standard 
 is prefented to 'em ; Holy are they 
 who breath fand pant) after more 
 perfections. 
 
 Another Mark or Sign of ingraft- 
 Jon-'S- 'jog j nro Cbrill is braring much 
 
 Fruit, and therein gl n*ifying God 
 the Father, doth not Chrift fay that 
 thereby Perfons mail be (that is ma- 
 nifefted and made evident that they 
 arej his Difciples j not only inititated 
 fand emred) into his School, in or- 
 der to Learning, but adiual and e- 
 minent Learners of a higher Clafs 
 ('and Form) than many others are. ■ 
 Certainly, they are not in Chrift 
 that are fruidefs, or that bear not 
 good Fruit. But when Perfons are 
 filled with the Fruits of Righteouf- 
 nefs, when Branches, Plants and 
 Boughs are verily cloggd (and la- 
 den] 
 
Ejjays on Union to Cbrijt. ji 
 
 Jen^ with right Grapes, it is very 
 fignificanr. 
 
 Are not they Trees of Righteouf- 
 nels over topping others, tall Cedars 
 in the Lord's Labanon who rcfemble Revel. 22. 
 that Tree of Life, prefented to Di- 1, 2. 
 vine John in Vifion, that bear twelve 
 manner of Fruits, and yielded her 
 Fruit every Month. 
 
 . Do fuch Chriftians prove that as 
 Moralitfshold a Connexion, (or Con- 
 catenation) of Moral Venue, fo there 
 is really fuch a Conjunction (and 
 Harmony) of Spiritual Grace $ and 
 fo give a Commentary on that Text 
 I have fometimes touched on, where 
 divers Graces are fu forth under jhe 
 notion of Fruit in the lingular Num- 
 ber. Is not fuch Grace refembled to 
 a Golden Chain, wherein there are 
 various Links ? And have not the 
 excellent of the Earth obferved that Qbadiab 
 Grace, may have feveral Names gi- Sedgwick, 
 ven to it, according to its feveral 
 Workings, 
 
 1. Is it not called Godly, Sorrow, 1 Cor. 7. 
 as itfoftneth the Heart. 9> 10 - 
 
 2. Hath it not the name of Re- 
 pentance, as it turneth the Heart ^j* I3 * 
 from Sin. ' 
 
 And 3d, That of Humility ; as it 
 abafeth it, and caufeth ftriking with 
 a low fail, 
 
 F 4 "And 
 
7* EjftyS on Union to Chrijl. 
 
 tti'o m. ^ nc * 4*' *^at °^ Pal * ence > a * 
 R, A. & upholds and bear up in Duty 
 
 under a Burden of pxnal Evils. 
 Idem. Anc) 5 th, Contentment; as it fa- 
 
 tisfieth rf»e Heart in want of a fuller 
 
 Portion of prefent Goods. 
 
 I will (a fmlej point at the Text 
 
 lately pointed at. 
 
 1. As Grace caufeth the Soul to 
 cleave to God as its Treafure, and 
 AH-fufficient, is it not ftiled Love ? 
 
 2. As it enlargeth the Soul to- 
 wards him, and folaceth it in him, 
 is it not termed joy ? 
 
 3. As it layeth, allayeth and Dre- 
 venteth ftorms (and difturbancesj in 
 the Soul, is not its name Peace ? 
 
 4: As it ftrengthens it to hold out 
 under continual trials, is it not Long 
 Suffering ? " 
 
 y, As it renders. Perfons courte- 
 ous, obliging, and of a winning 
 Temper, is it not Gentlenefs ? 
 
 d. As it is attended with Benefi- 
 cence (and Communications/ is it 
 hot Good nefs? 
 
 7. As it bringeth to and bottora- 
 eth on, and goes to the Father thro* 
 Ghrift, is it not Faith ? 
 
 8. As it tempereth, compofeth 
 $nd cooleth the Spirit, isjit not na- 
 sr.ei Mcekneis? 
 
 j. As 
 
Bfays on Union to Chrift. >j 
 
 9. As it moderateth it with re- 
 ference to fenfitive Gratifications, its 
 Name is Temperance undoubtedly, 
 the more any Exercife thefe Graces 
 in a joint way , and are as Trees pjy Jt Js 
 planted by the Rivers of Waters 
 bringing forth Fruit abundantly, 
 timely, and kindly, even in its feafon, 
 the lefs room they leave for que* 
 fiioning whether they be of the 
 choicer fort of Branches in and of 
 the nobleft Vine. ( Alas ! ) Many are 
 little concern'd about thefe great 
 Concerns. 
 
 And now it falls for mine Hand, 
 and Pen, to fet down fome of thofe 
 Notes ( and Marks ) of Union ( and 
 Engrafting into ) Chrift, which pafs 
 under the Name ( and Notion ) of 
 v adequate, and even ones, ail fo united 
 and engrafted have 'em, and none 
 iave they have 'em. 
 
 The firft and main Quere (hall be, 
 1. Have I and my Reader known, 
 what that is that Divines call an 
 Abfciflion, which in order of Na- 
 ture leads to the Infition under my 
 Confidtration. Is not the Graft cut 
 off from one Tree, that it may be 
 put into (and joined with) ano- 
 ther ? Do we not read of cutting off 
 from the Oliye-Tree, which is wild R om ,g, 
 by Nature , in order to Crafting 2U #,/ 
 
 (con- 
 
74 Effays oh Union t* Cbrifi'. 
 
 (contrary to Nature) into the good 
 Olive-Tree ? Are not former Unions 
 to Sin broken, that the myftical Spi- 
 ritual Union to Chrift may be ef- 
 fected ? O that this was well thought 
 of! I fear, I fear, not a few that 
 conceit themfelves to be in rhe new 
 Stock, are yet really in the old. Is 
 not this a prevailing and pernicious, 
 Deceit ? Many make account they 
 are Branches in the true Noble Vine, 
 who yet are the degenerate Plants 
 of a ftrange Vine ? 
 
 May thefe Propofals be put to our 
 Conferences. 
 
 i. Have we feen to (and with) 
 our forrow, that in our meer natu- 
 rals we are like Wildings of the 
 Wood, Branches of that withered 
 evil Vine, and that corrupt Stock, , 
 old fallen Adam ? Doth not this ap- 
 pear in ( and by ) the fower, putrid, 
 Demt. 32. rotten Grapes that we have born, and 
 **• ( alas!) do yet bear? Are not our 
 
 Branches as thofe of Sodom, and our 
 Grapes as thofe of Gomorrah ? 
 
 2. Were we ever (are we yet) 
 willing that the convincing Spirit 
 of God, by the grofs Knife of the 
 Law, and withal by the Engrafting 
 Inftrument of the Gofpel , . that 
 Confidences fhould be cut into, our 
 GorruptiQns, and the Spripg thereof 
 
 dif- 
 
Effayf on Union to Cbrifl. 7 J 
 
 difcovered, and our carnal confidences 
 let and caft out. 
 
 Often doch that faying occur to _ /r . M ^ f 
 my mind fand fometimes fall from MltchcL 
 my Mouth ) which we have under 
 the hand of a rouzing Preacher in 
 the other England, Many perifli 
 through want of through Humiliati- 
 on by the Law, and an imperfe<3 
 Work of the Gofpel. 
 
 Are not they planted into the 
 likenefs of Chrift's Death, in the Rom.& 
 mortifying of the Old Man, who 5, 6. 
 are tranfplanted into that of his Re- £" *g£ 
 furre&ion, walking in newnefs of ,£ this 
 Life? 
 
 * The Second Queftion to be put to 
 our Souls is, 
 
 Are we in our inward Defires, and 
 conftant Endeavours, in order to our 
 fruitfulnefs, for abiding in the All- T 
 bleffed Vine the Lord Jefus Chrift ? Is j0, u ss ' 
 any one of the hypocritical Tribe 
 fo ? What fay our Hearts ? Would 
 we not willingly ( much lefs wilful- 
 ly ) depart from him, nor fo provoke 
 him, as that he fhould depart from 
 us ? Would we keep clofe to him, 
 and be much found in the ways 
 wherein heufeth to meet his People ? 
 Would we (and in a fort do we ) 
 deave and ftick to him ? Are we loth Ifi, $ p 
 that any thing fliould come between 
 
 us 
 
y6 Etfays oh Union to Cbrijl* 
 
 tbHtffr us and him, tho' it pafs under the 
 name of Self-righteoufnels ? 
 The Third Enquiry is, 
 Are we giving unto Chrift the Glo- 
 ry of that Fruit which we bear ? If 
 the Branches of the Vine had a 
 Tongue, and an Underftanding to 
 guide it, would they not fay, Not 
 Pfcl. u$. unt0 us? j^qj umo US) be the G|ory 
 
 *' * of all the Grapes that are on, and 
 gathered from us ? And doth not the 
 gracious Chriftian exprefs himfelf on 
 
 GaL a. 10. *^' ls w ^ e * I l* ve * an ^ ) ft mt ■£ but 
 Chrift that liveth in me, would it not 
 
 be Sacrilege if I fiiould put any ho- 
 nour due to Chrift into mine own 
 Purfe 3 and not pay it ail to Chrift ? 
 B Shall I not bear in mind, that I bear 
 
 is!?" "' noc the ble(]fed Roor > but hc beareth 
 me ? Should I be high-minded ? 
 Should I not fear (that God grant,) 
 that the ufe I have enlarged on may 
 not to many become unufeful ! If 
 the foregoing Sheets on this Subjeft 
 fliould pafs the Prefs, I d:fire that the 
 Reader of them, and this, may view 
 ( and weigh ) the Motives and Means 
 there extant, in order to the TryaJ 
 of Perfons, whether they be built 
 on Chrift 5 and I doubt not, they 
 will find 'em moving , and helping 
 'cm when trying the Truth of their 
 Engrafting into Chijft. As to that 
 
 Point, 
 
EJJays on Union to Cbrift. 77 
 
 Point, an excellent Writer hath writ- : *** \ 
 
 ten like himfelf, excellently, though Stedmia. 
 
 I fear the Book is not in many hands, 
 
 and I withal fear, that fundry would 
 
 fay ( if it was fo , as is ufual) they 
 
 truft all is well, and their State good ; 
 
 but try they do not, try they will f Jo.3.«tf 
 
 not, try they dare not. 
 
 And now I will apply my felf, and 
 mine Exhortation to thofe who are 
 not as yet Branches of it, and in the 
 True Vine j reft they not -> blefs they 
 not themfelves in their Hearts, or 
 State, nor promife they themfelves 
 Peace or Safety, till they really are 
 fo. 
 
 Confider they 1. That Fruit (as 
 they count it) which they bear 
 whilft not in this Vine, will not prove 
 Fruit to Perfe&ion, either of Since- 
 rity in this State, or Felicity in the &>*•*•'* 
 future. What Branches foever grow 
 not on this Root of Jefs, they will 
 certainly wither and be unfruitful. 
 
 2. That Fruit which is not towards 
 Perfection, will not be to Salvation. 
 What is the hope of the Hypocrite 
 ( or unfound Profeffor ) or where 
 will it be when God taketh away his J° b *7- 
 Soul ? Will it not prove as the Spi- 8 > *- 
 ders web, which with the Beefom of 
 Death will be fwept down, and as 
 the giving up the Ghoft when Life is 
 mgft expected? 3, Is 
 
78 Ejfays on Union to Chrift. 
 
 Lufc *1- 5. Is not the Sentence of cutting 
 
 Mature. J QWn paft . a J fea Jy Qn j he ft ranch5 
 
 whofe Fruit is not of the right Stamp ? 
 If it continue fo to the end, will not 
 this be being cut and caft off, and 
 being caft into Heli-fire, what is not 
 for. bearing is for burning ? 
 
 4. How much is a Caution in this 
 Cafe better than a Prefumption ? 
 
 Prov. 23. What Comparifon lies there between 
 
 17- 28.14. a facred Fear, and a finful Fearlefnefs, 
 and Security ? Hath not God bleffed 
 rhofe that fear always, with a fear 
 that is Filial ? And are not they 
 Curfed that do the Work of the 
 Lord negligently ? Even this, of 
 ftudying to know their State. 
 
 ?. It will not be long f atfurtheft) 
 it may be fhorter ( and fooner ) than 
 fecure Perfons are willing to think, 
 before they will be tried through and 
 
 Gal. $.7. trough, by a clear Light, and by 
 him who is Light, who cannot be 
 
 Jer.17.xo. deceived ? Doth he not fearch the 
 Heart, and try the Reins, and hidden 
 Parts ? The feeming fairnefs of Fruit 
 cannot hide from his Eyes the real 
 falfcnefs of it. 
 
 Prefcriptions or Directions come 
 next,may they come (and be brought) 
 to the Hearts of the concerned ! 
 
 1. May Perfons fee and feel what 
 unmeetnefs there is in 'em to be 
 
 Branches 
 
E[fays on Union to Chrijt* '%$ 
 
 Branches in the nobkft Vine! Still 
 in things fome way like* there is 
 fomething of unlikenefs ; .and is there 
 not a Diifimilitude between Natural 
 and Spiritual Engrafting? Is it the 
 manner of Gardiners to grafc fur able 
 (and fit) Branches into a Stock? 
 
 But what is there of meetnefs in na- 
 tural Perfons forfpititualEhgrafting ? 
 Are not they unregenerate dry dead . 
 
 dege'neratt,yea abominable Branches? E P d « 2 ' H 
 Here their Mother's brought 'em 
 forth j here .fhe brought 'em forth 
 that bare 'em. Doth not SouUheal- 
 ing begin at a fight and-fenfe of 
 Soul-wounds ? 
 
 And fo, 2. May Perfons then 
 conclude that they cannot graft 
 themfelves into the Vine on which I 
 am treating of ? Tho' fome may tell 
 'em they are not dead, but ileeping, 
 or at worft, but half dead, and by 
 ftirringthey may bring themfelves 
 to Life* 
 
 The Scripture reprefents 'em other- £ph. 2; ^; 
 wife, as wholly dead, and that in Col. 2,13. 
 Sins, and Trefpafles, in the Plural 
 Number y and Reafon (ruled by Re- 
 ligion) will- be ready to argue y Can 
 the Dead raife ( and revive ) them- 
 felves ? If Perfons when habitually in j ^ , - ~; 
 him, cannot actually aft without 
 him, or iaflusace from him - 7 How 
 
 ftould 
 
So EJJkys on Union to Cbrtft. 
 
 fliould they that arc quite out of him 
 Rom.y.6. engraft or implant thcmfelves into 
 him ? Are they not without ftrength 
 of a fpiritual Nature ? Are they fat 
 ficient as of themfeives to think one 
 a C0T.3.J. good thought ? How inefficient then 
 as to this matter ? 
 
 $. May not the concerned Dream 
 of a Merit of Congruity, which 
 the Romanics cry up ! Nor too much 
 Build on that by fome celebrated 
 Ficient Word , To him that doth what in 
 quod in him and his power lieth ( where 
 leeft. Hveth the unregenerate Perfon that 
 goes that length ?) God is bound to 
 give more ( even faving ) Grace,when 
 it's (aid, To him that hath ^ull he gi- 
 ven^ is it not understood of him chat 
 Mtc 13. hath ( and ufeth ) the firft Graced 
 la - I own, common general ( or as a 
 
 Great Man (tiled it neceffary ) Grace 
 is Grace, and is to be ufed ; yet effi- 
 cacious determining Grace is to be 
 implored. He who lieth and waiteth 
 in Ordinances, as the impotent Man 
 did at the Pool of Bet-nfda, needeth 
 an hand (even the beft and higheft 
 hand ) to put him into it, in o der 
 to his thorough healir.g. Are they 
 humbled to this day, who are not 
 convinced, that it is free and (ove- 
 raign Grace that is to fave 'cm, and 
 do not cry out, we are utterly un- 
 worthy 
 
EJJay s on Union to Chrifi. 8 1 
 
 worthy thou fliould'ft join us to thy 
 Son ? 
 
 4. May Perfons be free, that God 
 fhould take his own way, and ufe 
 his own method, in and to this fpi- 
 ritual Engrafting and Implanting, 
 tho* to Flefh and Blood, and Senfe, 
 it appears left grateful ! What is 
 fmarting in comparifon of periflring. 
 As the Lord is wife, fo he ceafeth 
 not to be compatfionate, and tender 
 towards thofe that are under Con- 
 vidtions, and Compunctions. 
 
 One cried out t Lord cut here, Hie feca. 
 and burn there, fo that thou wilt 
 fave me from Everlafting Burnings. 
 Grief and Fear have fharp Points ; yet 
 being prick'd in Cand to) the Heart ^ J2 
 with 'em, may lead to Converfion, 
 which is the ready way to Salva- 
 tion. 
 
 5. May they be far from being 
 fond of any other Unions, or Rela- 
 tions, they (land in! Which may any £ P ha *"* 
 way ( or in any degree ) hinder (qi 
 weaken) their Deiires, or Endea- 
 vours, after that blefTed Union on 
 which our Treatife runs. 
 
 6. May they cry, and gee others Zech - "• 
 to cry with and for 'em, and in 1 *' 
 that way wait for the Etfufion and 
 Pouring out of the Spirit of God> 
 
 and of Grace on 'em, which is the 
 G prin« 
 
Zz EJfays cn t7ni$n to Chrifl. 
 
 principal Bond (and tyej of this 
 Union ! And the immediate En- 
 gpfter of Branches into the Bleffed 
 Vine. Put they forth fas far as it 
 will reach ) the hand of General 
 Grace ; and long they that they may 
 receive the Gift of Special Grace .' 
 
 7. If any of "em be fp far wrought 
 on, that they make great moan, that 
 they have fo little breathing after this 
 Union, I judge it, tfieir proper Work 
 (and Duty ) to fpread their cafe be- 
 fore the Lord, and tell him (what he 
 knoweth ) that their Cafe is fo much 
 the fadder on that account. And O 
 that none of 'em fit down and reft i» 
 it. O that their leading and follow- 
 ing ( their fit ft and laftj Thoughts, 
 may be on this Subject! Othattheir 
 loud' and earned, as well as daijy 
 Thoughts may be. How bfefled are 
 they , that are Branches united to 
 JefusChrift! 
 
 Do not I who know too ihtle, 
 know, that if a Prophet or Apoftle 
 was writing, God alone could tran- 
 fcribe it on your Hearts, with whom 
 I have laft been treating ? But if he 
 vouchfafe to breath on in ( and 
 through/ thefe Lines, they will be 
 life-giving, the good Lord blefs 
 
 The 
 
one 
 
 Effays on Union to Qhrift. 83 
 
 The Remainder of the Application 
 Will be applkd to thofe that are found 
 Believers, andfo are already Engraft- 
 ed into Chrift. Queftionlefs, there 
 are LefTons ( proper LefTons ) for 
 them to learn. The Teacher of 
 Hearts, and their Teacher, teach 
 'em to profit / 
 
 The firft Branch of the Exhortati- 
 on bends towards them, in order to 
 the guickening of 'cm to the fe~ 
 rious ftudy, and the nature and tran- 
 fcendency of the Vine, 
 
 And before I take another ftep, Though 
 I enquire, Have we not caufe to blefs S.pytofil 
 God that the Scripture doth fo a- «*'«*• 
 bound with flmilirudts ? And with 
 fuch of 'em as refer to Chrift ? When 
 we can fee fo little of him in one 
 Glafs, doth it not prefent to us 
 many, that we may have the fairer 
 and fullet view of him. 
 
 ii Is not he who is -(tiled a Vine in 
 more place-, of Holy Writ than one 2ecfi.3. 
 filled a Branch, the Branch, the \ Righ- &• **• 
 icons Branch ; being fo, as God the 
 Father's Servant, and having that for 
 his Name. 
 
 Is it not agreed on good hands* 
 that he hath that Title with refpedt to 
 his Humane Nature ? He according Rom.£> 
 to the Fle/h proceeding from 
 Patriarchs, being the OrF-fpring 
 
 G z David* 
 
84 ^Jf a J 5 on Union to Chrift. 
 
 Davids the Seed of the Woman ? 
 When the Family of David was as 
 was his Tabernacle, much fallen, and 
 the Stock obfcure , dry , and wi- 
 , thered. Did not ( on a fudden ) this 
 Branch and Sciens fpring from it. 
 
 But, 2. A little longer I fliall infift 
 on the comparifon that lieth next us. 
 A Modern Divine from an Ancient, 
 and (germed a Father) obferveth, 
 
 i. That the Vim is not fown, but 
 planted. This Vine riling from the 
 Vine y being according to the Creed 
 See Mr. (call'd Athanafian) Light of Lightjvery 
 Vertue. God of very God; not created, but 
 ( in a way beyond our conceiving ) 
 begotten of the Father , that he might 
 to and for us, bring forth Fruit, 
 was planted in the Earth, conceived 
 of the Virgin Mary, becoming what 
 he was not, though continuing what 
 he was. 
 
 2. Tho' the Vine feems not fo 
 lovely, as it is not for heighth fo 
 lofty, as the Cedar, fo ftrong as the 
 • Oak, nor fo fair as the Palm, or Fir- 
 Tree j and when he appeared in the 
 Fle/h, he appear'd not in Grandeur, 
 but as a tender Plant, and as a Root 
 I&.S3'M-out of a dry Ground, whofe come- 
 linefs and defirablenefs appeared not 
 to the Many ; yet, 
 
 i. It 
 
EJfays on Union to Chrift. 8£ 
 
 i. It harh a more honourable * 
 Name than other Trees, and hath 
 not Chrift a Name above every Name 
 that is created ? Is he not of the high- 
 eft Pedigree ? When he the firft be- j| c j, lt 
 gotten was brought into the World, 
 were not all the Angels of God to 
 wor/hip him I 
 
 2. Doth not the Vine abound with 
 fap and inward Vertue, bearing and 
 nouriftiing many Branches, giving 
 large Shoots,growing much when yet 
 tender, and lending forth Fruit foon 
 after its being planted ? 
 
 Did not our Saviour early grow in 
 favour both with God and Man ? Is 
 he not full of Divine Virtue? Doth ^ ke2 * 
 nor all fulnefs dwell in him, and do coi. 1. 19. 
 not thofe that are his of his fulnefs Jo. 1, 14. 
 receive Grace upon Grace , Begin- *^ 
 nings and Increafes of Grace ? 
 
 3 . The Vine is bound up and tyed j 
 and if it be bruifed it will bleed, and 
 weep. Was not Chrift more ways 
 than one (one reckons fevenj bound ? 
 
 And when hefaw the hardnefs of the f^ v ^e : 
 Jews Hearts, which was very inju- 
 rious to him , did not his Grief 
 break out of his Eyes ? 
 
 4. It hath been faid, that the 
 Fruit of the Vine dropt into dim 
 Eyes tendeth to clear 'em j and that 
 no Tongue caa fufficiently fee forth 
 
 G 3 the 
 
So" Efftys on Union to Chrifl* 
 
 'the Vermes of the Vine ; and is there 
 an/ flich fpiritual Eye-falve as Chriil 
 can furnifh us with, or who Can (to 
 the full) d clare his Vertuoufnefs. 
 
 I own , that th re are difparities 
 to be. found in this Metaphor which 
 others mention, but it is out of my 
 Road to do ir. 
 
 Are we not in our Words ( and 
 Thoughts) to remove all moral weak- 
 nefles from him 5 and to afcribe all 
 fpiritual Excellencies to him ? Doth 
 he not in Sacrednefs, in Dignities, 
 In Fragrancy, Acceptablenefs, Fruit- 
 fulnefs, Cheeringnefs , and Medici- 
 mlnefs excel the Excellent, that are 
 on the Earth, and the moft perfedt 
 Spirits that are in Heaven ? 
 
 And now in the Second place, ha- 
 ving cali'd on my Reader (yea and 
 on my feif ) »o ftudy the noblenefs of 
 this Vine, 1 give a fecond Call, to the 
 ftudying of the Excellency of thofe 
 Branches that being in him, are alfq 
 as noble Vines ; in whom are found 
 as much, fo choice Fruit': Being 
 Whilft in this lower (late ( tho' as the 
 Vine, not free from weaknefs , and 
 (landing in need of Supporters 3 yet) 
 really, 
 
 1. Very pleafant to thofe that have 
 Acquaintance with ( and Experience 
 Ffal 16,3. of) lpiritual Pkafares. 
 
 2, Very 
 
'Ejfays on Union to Chrtft. 87 
 
 2. Very precious in the beftEyes, Cant. a. a. 
 and unto the belt Hearts, as Lillies, 
 
 and Pearls of great price. 
 
 3 . Very Cheering , to thofe of 
 doubting ( and drooping ) Spirits, 
 
 by comparing Notes, communicating P£ 66. 16 
 Experiences, and maintaining Reli- 
 gious Conferences , with 'cm , and 
 writing Confolatory Letters to 'em. 
 
 4. Very flexible, and ready to re- Pf-HM- 
 ceive good Counfels, yea neceflary ***• "•*• 
 Admonitions , [g that a little Child 
 
 with Scripture L^ght may lead 'em. 
 
 5. Very goal zt adminiftring fuch p r ov. 19, 
 Phylical Rules ( and Receipts ) as the ai> 
 difeafed wounded Souls do need, tho' 
 
 they do not deGre 'em. 
 
 I own, that all the Branches that 
 are in Chrift do not in thefe refpedts 
 come up to the Rule, O that fundry Mic. 7. 4- 
 (of whom we would fain hope well ) 
 were not too often like Thorns, 
 Brambles, and Bryars ! 
 
 I will now point at fome (and but 
 fome ) of thofe Fruits and fruitful 
 Branches, on which I write CHOICE, - 
 in Great Letters, 
 
 1. Maintaining truly-called un- 
 dernefs of Confdence. I do not mean 
 fearing where no Ground of Fear ?&!* H«J j 
 is, or nourifhing reafonlefs Scruples^ 
 but a due fear of tranfgrefiing in any 
 thing, even in things for the matter 
 
 G 4 9 f 
 
8 8 Ejjays on Union to ChriJ?. 
 
 of 'em lawful ; and in difputed doubt- 
 Licltisde- ful Cafes, keeping on the furer fide; 
 £\ m * s - left they harden or otherwife wound 
 it, 13. ^ cir Spirits. 
 
 2. Learning to bear a juft ( tho* 
 fharp) Reproof thankfully, yea whea 
 
 Pfal. 141. Iefs deferved patiently. Sins may ly 
 
 fjjA ol y too near us to be difcerned by us, 
 
 T**' and thofe counted leffer ones may 
 
 make way for greater, and many 
 
 hurt us more, by undue Praits, than 
 
 due Chiding. 
 
 3. Being loth to leave (or part 
 with ) an Ordinance , till we have 
 mti with the Lord in it. Should not 
 
 1 F$. a. 2. i m p r0 vements anfwer Enjoyments ? 
 Is not growth in Grace defirable ? 
 
 4. Being fpecial Husbanders (and 
 careful Redeemers ) cf time , and the 
 Seafons of Grace thereon, being loth 
 
 Eph. %. to be chargable with not doing, or 
 *4> i?- niif-doing, or not doing the proper 
 Work, or whole Work of the Day. 
 See Mr. Have not fome when at the Door of 
 Sam Ja- Eternity mournfully cryed, Call time 
 comb again! Call time again ! 
 
 <w this. ^ Rg p wg nQt ^ f Q as fQ ta fa u y 
 
 with mean and low Attainments in 
 Religion. Is not Perfection enjoined 
 and to be prefled towards? Is not our 
 good together with God's Honour 
 Hcb. 6. 1. concern'd therein ? 
 
 Sixth* Con- 
 
EJfaiS on Union to Christ: if 
 
 Sixth, Contrive (and caft ) how 
 we way be the greatefi blijjings in 
 cur places and Generations, others 
 profit and our own Comfort Jie at 
 (lake; Men were to be (God is,) 
 tender as to Fruit-Trees. 
 
 Seventhly, Defire we to tafte (as P&l- 34* 
 well as fee) that the Lord is good*' 
 and gracious in the good things 
 which his Providence brings forth, 
 and his Promifes hold forth, will not 
 this ? 
 
 i. Fortifie us againft Temptations 
 to defpair ? 
 
 And id, Quiet us in Wants that 
 are prefling, and under Rods that arc 
 fmarting ? 
 
 Eighthly, When we prize Affii- 
 ranee, highly hlefs we God for AJJiftance 
 and Recumbence* 
 
 r. May not the Iarte*r be ftronger, See Dr. 
 if the former be fweeter? Colling* * 
 
 v How many words of God fpeak H °f- 2, 4- 
 comfortably (and to the Hearts^ of 
 true and honeft Trufters ? 
 
 Ninthly, Be we deeply comfajfio- ™il. 3* , 
 nate as to Sufferers for Right eoufnefs, ^* 
 fo to Sinners, that falasj live and 
 delight in Unrighteoufnefs * 
 
 i. Will it be thus with thofe that 
 love the Lord in Sincerity ? 4 
 
 2. If it be not thus, how is our ^ laJ ' I * 1 - 
 Charity difcoverable ? 
 
 Tentbly^ 
 
EJfays on Union to £ht\ 
 
 Tenth!)-, Have we (and /hew we) 
 c great efteem of (and Value for,) 
 true Friends to our Son!;. 
 
 i. O the great rarity and fcarciiy 
 of fuch ! 
 jr Have not they the Tongues of 
 
 the Earned to fpeak holy and vvhol- 
 fome -Vords to usr 
 
 a Cor. 4. £ ; fi ^ l€W we (and weigh 
 
 th Ufl. we J things zvith reference to Eter- 
 nity. 
 
 1. Are things below conn _:b!e 
 to 'em ? 
 
 2. We are not far from, w^ 
 be near to it ? 
 
 pc a1 .. Tivdfthly, Look we at ourfehjesa- 
 
 Strangers and Pilgrims. 
 
 1. Will not this ("under God ) mo- 
 derate fears, &c. 
 
 And id, Put as on preparing for 
 our Change." 
 
 I have more Dire&ions at hand 5 
 but O that thefe were followed by 
 my felf and others! If any fay, Do 
 you live up to 'em ? 
 
 Anf. 1 I wifhed even aow, that 
 [ may do fb, 
 -, 2. I can rruety fay, as a better 
 Man did, 1 have fought what I have 
 not found ; and defire to live v and 
 die) one of the Generation of right- 
 ly called Seekers. 
 
 I have (herej only room for two 
 
 Words, 
 
Effays on Union to Chrift. 9 1 
 
 Words j one is, if vve have any Evi- 
 dence that we are in the true and 
 higheR Vine, as Branches that are 
 engrafted into him. Give we (live 
 we) thanks to Chrift the Vine, and j j, # 2 ^ l3 
 to his Father the Husbandman, " 
 Chrift as Mediator was planted and 
 is fupporttd by him. He alfo looks 
 to the Branches ; and doth by Words 
 and Rods prune and purge 'cm that 
 they may be more fruitful. 
 
 The 2d is, Know we, 1. Our eh- ? C( *r- in- 
 grafting is purely an Iffue of free IO * 
 rich Grace ; corrupt Nature is no 
 Friend (but an utter Enemy) to it. 
 
 2. Differencing Grace will beat- 2 q ot t 
 tended and (wallowed with all forts 3. 
 
 of Spiritual Bleffings ? 
 
 3. Tho' Satan, and all that a& un- 
 der him, ufe their skill and ftrength 
 to tranfplant the Plants, and cut off 
 
 the engrafted Branches, their pre- p^jj. ,. ^ 
 ferving and perfevering are fecured Heb! 7. 
 by the Covenant of Rede option, and *8. 
 Interceflion of Chrift. Frc ; Me^- 
 rit flow Juftification and Adoption - 9 
 and from his Spirit Sanetification 
 and Confolation. It may be expedt- 
 ed feeiag right Branches do grow, I 
 ihould treat on growth in Grace, 
 but if God fo favour, that will be 
 fpoken of (and to) under another 
 fmall Traft on the Union treated of, 
 
 m 
 
9* Effays on Union to Chrifi* 
 
 the Third Point {or Particular) is 
 now to be confiderd y concerning 
 the Refemblance that Union to 
 Chrifl bears to that of the Union 
 between the Head of the Natural 
 Body and the Members of it. 
 
 The Text to be treated on is, 
 EPH. IV. i S . 
 Which Is the Head, evm Chrifl. 
 
 DOTH not unity when joined 
 with purity much tend to the 
 Churches Commendation ? Doth not 
 this together with Holinefs become 
 God's Houfe ? Doth not this carry 
 Fleafure with it, as well as Profit, e- 
 ven to admiration ? To unity and u- 
 nanimity (I fay not to abfolute Uni- 
 formity,) the Apoftle is ufing and ur- 
 ging perfwafives in this Chapter, and 
 fliould not that he very prevalent, 
 wherein he fheweth, that notwith- 
 (landing lefler differences which fin- 
 cere Christians may have, they agree 
 in a great and fubftantial [even fold 
 Union. 
 
 --* . 
 
 i i. Are 
 
 t • • • 
 
EJJays on Union to Chrift. 93 
 
 1. Are not the faithful one my- *ph- 4-3> 
 ftical and fpiiitual Body ? pjj* 
 
 2. Are they not animated and in- 
 fpired by the fame holy Spirit ? 
 
 3. Are they not begotten and cal- 
 led to one lively hope of Heaven ? 
 
 4. Are they not under one and the j U( j e .1 
 fame Lord, even the Lord Chrift ? 
 
 £. Is not the Do&rine of Faith 
 held by 'em that was once (Tor 
 all) deliver'd to the Saints ? And is 
 not the Grace of Faith in 'em of 
 one kind, tho' not in the fame de- 
 gree ? 
 
 6. Are not they all inwardly as lCor j 
 well as outwardly Baptized, having 13 . 
 their Hearts fprinkled from an evil 
 Confcience, as well as their Bodies 
 wafhed in and with pure Water. 
 
 7. Is not the true God who is one 
 
 as to the Effence ( tho' three as to fub- 5 r 
 fifter\cej the God and Father of them Clark's 
 all ? Should this fevenfold Cord be Analyfis, 
 eafily broken ? Doth not the Apoftle 
 (at large) argue from the Neceffity 
 as well as the Equity and congraity 
 of the thing ? And is there not a 
 Reafon for it touched in the Text ? 
 Doth not the unity of Chrift tend 
 to their growth in Grace, and into 
 Chrift the Fountain of Grace ? That 
 they may have more intimate Com- 
 munion with him on Earth, and in 
 
 the 
 
94 Efays on Union to Chrift, 
 
 the-moft immediate (and fully fads- 
 fying) Communion with him (for e- 
 vet) in HeaVen ?■ 
 
 The main end of my pitching on 
 this Text, was, that I might Honour 
 the Lord, and help his in profecuting 
 a Subjcdt I am on touching this Do- 
 €lrinew 
 
 The Union between Chrift and 
 fincere Chriftians is refembled to 
 (and by), that that is between the 
 Head and the Members of the Natu- 
 ral and Humane Body. 
 
 If any ftart this Obje&ion, that 
 the word Church is not in this Text 
 exprefledj and fo the Doftrine is 
 made fo large f and broadj that the 
 Text will not bear it. 
 
 The Anfwer is at hand ; i.Whas 
 is not expreffed is evidently implied. 
 Is he not the "Head of:' all particular 
 Saints, that are true living Church- 
 Members ? Who belides them are 
 growers up into him, and that in all 
 things ? 
 Eph. j.23. 2. What is only (tho' clearly) im- 
 plied in this Text, is as plainly and 
 exprefly fet forth in divers other 
 \ Texts, as Words can do it. Doth 
 ' not he that wifely and needfully runs 
 read, that he is the Head of hi- 
 Body, and that this Body is the 
 Church, that as the Husband is die 
 
 Head 
 
Ejfays on Union to Chrift. jy 
 
 Head of his Wife, fo is Chrift the iCor.iT. 
 
 Head of the Church y and that as the 3 * 
 Head of every Man is Chrift, fo Chrift 
 is the Head of the Church. 
 
 3. Hath not this been the Senfe 
 of the Church in all Ages, even, the 
 pritno-pnmhive Church ? Is not one 
 of the mod ancient among the An- 
 cients, by many called Fathers, quo- 
 ted from, this, that he is the Head Ignatius 
 of the E!t& Church, of the Church 
 of the faved, the Members whereof 
 were chofen before time, and are 
 effe&ually called in time, the Con- 
 gregation that confifteth of the truly 
 fanctified and holy ones* 
 
 I am aware, there is a new Noti- J, & 
 on fas my betters call it) that the 
 primary Defign (and intention) of 
 our bkffed Saviour was not to fave 
 particular Perfons, fave with refpedl 
 to a Society, gathered by himfelf in 
 the form of a Body Politick • fo, 
 that he purpofed to fave particular 
 Men and Women only fecondariJy, 
 and on Account of their being in- 
 corporated in fuch a Church, as they 
 are maintaining, even a Catholick vi- 
 fible Church. 
 
 Hath not a late Worthy, fuffici- * tml* 
 ently batter'd and baffled this Noti- *j**£ 
 . on ? And (hewed that the quite con- W oith" 
 trary is sh$ Truth ; to wit, that 
 
 Chrift 
 
5 6 Effays en Uvon to Chrifl. 
 
 Chrilt firft aimed at the Salvation of 
 particular Christians, and batfeon- 
 dariJy, of the Church, that is made ' 
 up of 'em. 
 
 May his Arguments grounded on 
 
 unfore'd Scriptures and back'd with 
 
 the force of ftrong Reafon be weight, 
 
 his Senfe (if not his Words) 1 fhaJI 
 
 produce. 
 
 f i. Have all individual fincere 
 
 x Jo. |. chriflians all Qualifications that are 
 
 Rom. a. abfolutdy neccflarv to Salvation, an- 
 
 ijo. 3. tecedently r "^ible Church-ftare? 
 
 J 4- And as fuch, ai ' moft compleat 
 
 and perfect Memb of a Vilible 
 
 Church, they, {'and n^ bat they) 
 
 are the proper and full M ben of 
 
 the Church ConfideVd as vifible. 
 
 Doth not what one calls the Funda- 
 
 Rom, 10. mental Dodfcrine run thus, He that 
 
 t, $.&c. leljrugtbi and not he that is joined 
 
 to {and with) the "jifible Ckserch^jhall be 
 
 faved. 
 
 2. May not Perfons be in a falva- 
 ble State, or in the path of Life - y 
 and road to Glory, before they are 
 joined in Society with a Church ? 
 May not one that was an Heathen 
 and afar of, be by Graces ErEc^cy 
 J«n}«s 2. mac ^ e aa altogether Chriftian, or 
 found Believer, before fo jain'd ? 
 And is he not (thereupon,) a Child 
 of Grace, and Heir to Glory ? And 
 
Effays on Union to Cbrifl. 97 
 
 may not one that a Church ejeft- 
 cth out of the Communion be ftill 
 a real Convert ; and have real Com- 
 munion with Chrift, and not pe- 
 ri fh, as doth a Member or part cut 
 oft from the Natural Body ? 
 
 Be it noted, That he who appear- 
 ed in one of the moft folemn pub- 
 lick Aflemblies in England, as the 
 Mouth of thofe that drive on the te- 
 nent which I cannot hold. His 
 Difcourfe appears for fuch a Church 
 as he ftileth a Body Politick, which 
 holds mainly fif not only J concern* 
 ing a Church vifible 5 and his words 
 run (whatever his thoughts were and 
 are,) • as if it was the more excel-* 
 
 * lent firft and primary Priviledge, to 
 1 be in Church order, than to be fted- 
 c faft (and built up,) in the moft holy 
 
 * Faith, or (take it in other Words) to 
 
 * be a vifible Member of a Political 
 1 Church, then to be a real living 
 4 lively Member of the Lord Jefus 
 k Chrift. 
 
 Having r.en^ved this rub out- of 
 mine own (and my Readers) way, I 
 will (God willing,) proceed to prove, 
 that as Chrift is the Head of the 
 whole Churchy and the Head ever 
 all things and Ferfons, with reference 
 to the good of the Church, he is 
 according to the DocTxioe I am 
 
 H teach- 
 
 
98 EJfays on Union to Chrifl. 
 
 Eph 1.22. te 5 c hi n gin a peculiar way, the Head 
 of every hncercChriftian. 
 
 Ar.d 1. Is he not fo in point of 
 Dignity, Honour, and Preheminence? 
 Even the Head of a dead P56lure is 
 above the Body thereof, and the 
 Head of a living Man over- toppeth 
 Prov. 12. h* s other Members. Tho' every found 
 26. Believer is a Perfon of Quality fand 
 
 Honour ) dignified excellent, yea, 
 noble, the Lord Chrift in all things 
 hath, as the Scripture phrafeth, the 
 Col. 1. 18. 'Prehemincnce. Whar are the beft 
 of us to him that is beft of all, yea, 
 f Cor. 15. All in All ? Hath not God the Fa- 
 ther put all things under him conli- 
 der'd as Mediator, fave himfelf? 
 Though of the bleffed Virgin, and 
 of holy Stephen, it is faid that flie 
 and he was full of Grace ; and fo 
 highly favoured, yea, and may be 
 underftood of inherent Grace in a 
 comparative Senfe; yet, it is in Chrift 
 that there is that which is ftiled all 
 fulnefsy and that it dwells in him. 
 
 z. Is not Chrift the Head of the 
 Chrift ian, in refpedt of that Gui- 
 dance he affordeth to him, and the 
 direction, that fuch an one re- 
 ceiveth from him ? Is not that of 
 Ifa. 9. 6, a Counfeliour one of his Royal Ti- 
 f 3 * j 4 73 ' ties ? Are they not guided by his 
 119. 24. Council ? Are not his Councils their 
 
 Coun- 
 
EJfays on Union to Chrift. 99 
 
 Counfellors, or the Men of their 
 Councils ? Doth not the hand of his 
 Spirit lead them (as unto, fo into) 
 Truth ? Shewing them the inward joj,. IO \ 
 Beauties and Glory of it, and doth 13. 
 he not lead them in the way Ever lad- 
 ing ? The way that ends in everlaft- 
 ing Bleffednefs. How many are the 
 Perfons and things that tend to their 
 milleading,and is it not from Heaven, jf a ^ 
 and from him, that they hear a 20,21* 
 voice behind them, faying, This is 
 the way} 
 
 3. The Metaphor (or Similitude) 
 holds with and in refpeft to influ- 
 ence. Is not Vertue conveighed 
 from (and by) the Head in the Na- 
 tural Body, to every Member, even 
 the foot or the loweft part thereof? 
 If the Head cannot fay to the Foot, 
 I have no need of thee ; furely, the , Cor> |4 ; 
 Foot cannot ufe thofe words to ai. 
 the Head, and can we eaiily e- 
 numerate the many and bleflcd In- 
 fluences that the faithful Soul hath 
 from Chrift ? To Inflance in fome of Eph: 4« 
 them. l6 ' 
 
 1. Doth not fuch a Soul know 
 what eniightning Influences are, be- 
 ing rifen from the Dead ? Doth not Eph. $> 
 Chrift give Light, fuch as was late- 1* 
 ly pointed at. 
 
 H 1 a. Doth 
 
ioo Ejf a y s on Union to Chriff. 
 
 r . Doth not that Soul experience 
 Pfal. 119. enlivening Influences? And is not 
 50, ttrs its Comfort in Affliction, his 
 
 Word quickeneth it, and puts vigour 
 into it ? 
 Mai. 4.1. 3- Are not healing Influences de- 
 rived from hina, to one in that good 
 Circumftance ? Alas ! the Soul is fub- 
 jedl to divers Difeafes and Wounds* 
 but doth not the Sun of Righteouf- 
 nefs arife on it with healing in its 
 Wings, or fpreading Rays ? 
 
 In codem. Anc * 4- * c comes under enlarging 
 Influences^ Doth it not go forth, 
 enjoying ( and ufing) Liberty of the 
 belt fort ? Freedom from the vaffal- 
 lage of Sin, and in the Exercife of 
 Divine Service, truly fo called* 
 
 5. Are there not alfo (if not fo- 
 lacingj fupporting Influences upon 
 it ? Is it not enabled to hold on in 
 Heavens Way, with a Burden on its 
 Back, which is the true Notion of 
 
 See ft. Patience ? I ftill aifeft patting much 
 
 Prince'* °* m Y Sermons into Application ; 
 
 among and as to the Do6h*ine I am on, may 
 
 Preacher*. \\ be applied. 
 
 1. by way of Information. And 
 the 1 ft nference is, Surely every true 
 Chriftian hath the Spirit of Chrift fa 
 as to be pofTeffed of him, animated 
 and a£ted by him, Is not the Scrip- 
 cute full as to this, that if any Man 
 
 have 
 
Ejfays on Union to Chrift. \Q\ 
 
 have not the Spirit of Chrifr, he is 
 none of his ? That is by fpecial Re- Rom. 8.9. 
 jation (and Union,) to him. Is not 
 the fame Soul and Spirit in the Head 
 and Members of the Body Natural ? 
 I readily grant, that Chrift was a- 
 nointed with this Oyl above his Fel- 
 lows and Members both extend vely 
 and intenfivdy. They have a Mea- pfal 45 -; 
 fure of the fame Spirit, tho* not near Heb. 1 $* 
 the fame meafure of the Spirit that 
 was (in and on) him. O that they 
 who make the Spirit either matter of ■*** 
 meer Pretence, or of feorn (and ridi- 
 cule) did Confider this ! 
 
 The id Inference is, without Con- 
 troverfie , there is a Conformity 
 betwixt Chrift and fincere Chriftians. 
 Is there not fo between the Head and 
 Members of the Body of Man ? Were 
 it otherwife that the Body was quite 
 unlike the Head, would we not call ^ 
 
 it a Monfter, and not a Man ? Re- Dan - a * 
 fembling the Image which was (in 3I * 3 
 a Dream) repreierjted to Nebuchad- 
 nezzar ? Is it not a thing worthy of a 
 Remark, and as fuch taken Notice 
 of by Antient (and ModernJ Di- 
 vines ? The Son of God ailuraed the 
 Humane Nature, that the Sons and 
 Daughters of Men might be made 
 partakers of a Divine Nature. He par- 
 takethoftheirFIefh,and they partake 
 
 Hz of 
 
co J EjBty* on Union to Ch rift'. 
 
 of his Spirit. But (alas, alas!,) how 
 
 unlike are many to Jefus Chrift ? 
 
 Intimicr The 3d Inferer.ee is. As the Uni- 
 
 intimo on between Chrift and Chriftians is a 
 
 noflro. true a nd rea ] ( not a meer ^^1^ 
 
 and imaginary one) it is a moft near 
 and intimate^ a mvfterious and lefs 
 
 Eph. $, expreflibie one. Who among my 
 Readers can give a punctual and Sa- 
 t : s^ a&ory Accouut as to the way and 
 manner of the Union that is between 
 the Hud and Members of his own 
 Body ? Surely, then when he that 
 
 Heb.a.ir. (anftifieth, and they that are fancli- 
 fied are all of one, this is a great 
 Myftery ; Death can and will break 
 the Union between rhe Soul and 
 Bxly; but can it diflblve that be- 
 twixt Chrift and the Church, either 
 as to Soul or Body ? 
 
 The 4th Inference. They that are 
 united to Chrift as their Soul's Head, 
 as the Members of the Natural Bo- 
 dy, are by Nerves and Sinews 
 to its Head, have at hand Matter as 
 of thankfulness fo of tt'ender. 
 
 For, r. As in their meer (I by 
 not pure but impure) Naturals, are 
 they not Members of the Old, and 
 
 * on M- 1 ft, Adam, of Adum the Firft, for 
 
 x: " (and through Sin) accurs'd. Are 
 
 they not in Scripture called Adam ? 
 Hath ir not long been laid wc 
 
 were 
 
Effays on Union to Chrifl. 103 
 
 were all that one Man ? Or thac one Hof.rf. 7^ 
 Man reprefented us all ; and fo is not tnthe m * r 
 the World of meer Men guilry be- *' n ' 
 fore God. 
 
 2. Did nor the beft of meer Men 
 derive as Guilt, fo Filth from their 
 (firft, through their next J Parents? 
 As there is a fullncfs of Evil in Sin, 
 is there not a fullntfs of Sin in every pf a j. ji.5. 
 Son and Daughter of fallen Adam ? 
 May not every one fee caufe to cry 
 our, I am unclean ! I am unclean ! 
 
 Doth there not remain in the con- 
 verted a Law of ( and in ) their Rom . 
 Members, rebelling againil that of 23, i\', 
 their Minds ? Do we not hear this 
 fad moan made ? How are the 
 Powers and Faculties of our Souls 
 maimed, yea, as to fpiritaals, Slain? 
 How are our Underftandings be- 
 nighted ? Do we not feel ( as well as 
 read ) of the Lulls of the Flefti, and 
 of the Mind, of vile Affections ? Are 
 not our Eyes apt to wander ? Our 
 Ears Inlets of Vanity ? Our Hands Rom * 6 - 
 Inftruments of Iniquity to Iniquity. 
 Our Feet fwifc to run away from 
 God ? Hath not God united any that 
 were fuch to himfelf, who of them- 
 felves did not defire to have their 
 Cafe altered, or bettered ? 
 
 H 4 Again. 
 
Again ; Was noc the Lord Jef 
 G* . 4. 4. Ghrift in : do the making th 
 FJ- ten 0:" dristAMM made ur 
 
 the Law, as under tt rep:, lb 
 
 under the Penalty of if ? Yea made a 
 Curie that 1 it be made blef- 
 
 fing blelTed. Did not he offer 
 
 himfelf yea his Soul ) 2n Ofering 
 ■' ir.d Sacrifice] :":: bis People C.z r 
 t not be Sacrifices to Di- 
 uice ? And hath 
 he not taken their whole Man into 
 hi; db ice : .:a'.:i: ::- 
 
 Tfc Inference. 1 "r.rir Cafe is a 
 
 ::::-. 3DC 
 a; willingly, yea. 
 ~ : : at a diftance from an.: ££ 
 
 united to Cttrifl Would the Mem- 
 s of the pararal Body flourish, 
 (yea or E were 
 
 2na ted from their Head : Will 
 
 Cbrift be a Saviour, if he be noc an 
 H:js :d 'em : If he be not an HczJ 
 ; :r ment, will he be fo in Ir - 
 ftkntts : Shall they 1 1 
 tb.ic : ra, that have not far n£ 
 
 Influences ? 
 
 T - c ft h I d : eience. On e reafon Kes 
 
 Epfc- r - pretrv ready, why the :r-e and pure 
 
 Cnurcn is called the F«iZ*/} " 
 
 C&vi, tho 1 he is the Churchis Fȣ- 
 
 *0 by way of Communication, She 
 
 -1 9 b his by way of Reception ? He is 
 
 vom- 
 
Effays on Union to Chrift. 10? 
 
 compleat as a Son, that is not fo as an 
 Head without his Members. Are not 
 his true Subjects an honour to their 
 King ? 
 
 The 7th Inference. Certainly the 
 Lord Jefus Chrift hath ( and will 
 have ) a fpedal Infpedtion of, and re- 
 gard to, his Faithful and Peculiar Peo- 
 ple. Doth not the natural Head take 
 care of ( for ) its Body ? Will not this; 
 bleffed Head look to every one as if 
 there was but one to look to ? Will 
 he not fee to their outward Profperity, 
 and inward Prefervation ? Will helfa.9. n, 
 fuffer any fo to hurry as to deftroy 
 'em? 
 
 The 8th Inference. There fliould 
 be great care that there be in thofe 
 that call ( and count ) themfelves 
 Members of Chrift, thofe Joints (and 
 Bands ) whereby they may receive 
 nourifhment from their fiead ■ Are 
 there not in the Body natural Nerves, 
 Sinews, Joynts, and Bands, whereby [ E PM-*£ 
 the Nutriment of it is promoted ? 
 Now, in the Body fpiritual (or my- 
 ftical ) is there not ufe of ( and need 
 for ) Joynts and Bands that are 
 finable? Are not found Believers 
 jdin'd as by Faith to Chrift, fo by 
 Love to one another ? See they that 
 these be in 'em, 
 
 i. The 
 
lo6 Bffays on Union t§ Qhrift* 
 
 i. The Faith which is i. Self- 
 emptying j taking them off their own 
 bottoms. 
 
 i. Clofing with, and keeping 'em 
 near to Chrift. 
 
 3. Purifying their Hands and 
 Hearts. 
 
 A8si$.9. 4* Suftaining under Preflures and 
 Grievances. 
 
 5;. Fructifying and Promoting 
 Real and Royal Hoiinefs. 
 
 And, 2. That love be to all the 
 real Saints ( on account of their be- 
 ing fo ) reaching down to the weak- 
 er ( and lower ) of *em. 
 
 And fo the 9th Inference is,There's 
 good ground, yea, great neceflity,that 
 they who are of Cbrifs myfikal 
 Body fhould hold, and hold faft, f and 
 clot) to their Head , which fome 
 that we read of did not. May this 
 
 ColofT 2. k e fa keeping off from damnable Er- 
 
 j$>. rors, and divers difturbing and de- 
 
 flroying Vices! Do not thofe ob- 
 ftru£t that conftant Communion that 
 fhould be between him and his. In 
 the Body natural, Nature is at ex- 
 
 Ephi-i. 16 P ence continually, and fhould it not 
 afrefti be fupplied, Man would foon 
 fail. It may eafily ( and well ) be ap- 
 plied as to the Point we are on. 
 
 The 
 
Effays on Union to Chrift. iqj 
 
 The i oth Inference f the Do&rine 
 of the Perfeverance of real Saints, p^j , $ 
 (or truly fan&ified Perfons) is well 
 (and firmly J bottomed. Is there 
 danger of drowning ( tho' a Perfon 
 be doufed) whilft the Head holds 
 above water ? Is not a Chriftian's CoJ 2 
 fpiritual Life hid, with (and in ) See Dr. 
 Chrift, as in point of fecrecy, fo in HilL 
 point of fafety ? Tho' the firjt Head 
 Adam was< broken, to the break- j .tf. 39, 
 ing off of his Members, will this Se- 
 cond Head lofe any Perfon, yea, or 
 any thing ? 
 
 The nth Inference. An account 
 may be given, why there are dif- 
 ferent States ( and Statures ) of true 
 Chriftians. Is every Member in the 
 natural Body equal ? Or is not the 
 Foot a Member thereof, tho' it (tend 
 ( and be fet) loweft ? Doth theHW 
 influence every part of the Body e T i Cor. u. 
 qually, when it doth it really ? Are *9- ■ 
 all in the Church Officers ? Are all j Jo2 I2 * 
 the Members equal as to their Free- ' 3 * 
 dom from Pain, and flourifliing in 
 Piety ? 
 
 The nth Inference- They ( tho" 
 Profeflbrs ) that are altogether as dry 
 (and dead ) Members are nor (pi- 
 ritualfy united to Chrift. Do we not 
 truly affirm, that many are outward- 
 ly in Ghrijfs rnjfiical Body, and ac- 
 cordingly 
 
I ©8 B0ay% en Union to Cbri 
 
 cordingly faid to be in Chriil ks 
 iJo.i.i9.BeaJ^ but their Barrennefs, their 
 S«S*v> Barrennefs, is big with this Conclu- 
 Ufiick f 1Qn ^ t ^ e y are noc ir.grjfttd mio him, 
 Jeancs. an j f Q nQt ^.^ ; ; -.;„^ Mtmbars 
 
 of him. ( What is a Wood leg, tho* 
 eyed and faftned t d the natural Bod'. 
 Are they not compared to Hai. 
 Nails, yea, to Botches, called Excre- 
 ments in the Body of a Man y 
 by their unfruitfulnefs are evidently 
 out of a State of Un-.on to, and Com- 
 munion with, the Lord Jcfus, and fo 
 with the Father in ( and through ) 
 him. 
 
 The i;th Inference. Would the 
 Papifts ( whofe loud Cry is to Rime^ 
 to Kcmt | open their Eyes ( which I 
 pray God to open) they might eafily 
 fee their being by this Dodtrine con- 
 futed, as to other of their Tenents, fo 
 as-xo tkeir holding that outward Con- 
 formity eo their Church, ar.d to their 
 Pope(th; pretended Head chereof) 
 doth conftkute Perfons Members of 
 the true Church, and confrquently 
 of Chriit , What a corrupt Body 
 Hurrsno %vou ]d they make (and join to ) him > 
 caFlCi ' Even ioining an Horie's Head to a 
 H - Body. How is the Rev, 
 
 nn Svna^ro^ue departed from the Sim- 
 
 2 Cor. -;. . o 9 m r m 
 
 u : phcity that is in Chnit, in the Do- 
 ctrine, Worfhip, Discipline, and Go- 
 vern- 
 
Ejfays on Union to Chrift. iop 
 
 vernment of Chrift ? Doth not the 
 Lord call it Babylon I And all that are 
 his to come but of it ? Should dead r qv . 18.4, 
 parts be joined to this ever-living 
 Head ? Will he own one fuch ? 
 
 The 14th Inference. It's no won- Phil.r.33. 
 der, Saints (that are Saints indeed ) Jo- *7- a 4* 
 defire to be in Heaven ; and that 
 Chrift doth defire ( yea will ) that 
 they may be there with him. 
 
 Are not the Head and Members of 
 the natural Body in this happy, that 
 they are fo near ? And have not Chri- 
 ftians in former Ages ( and in ours ) 
 ufed this Phrafe in their Addrefles to 
 Chrift? Lord / we cannot get fand 
 keep ) fo near thee as we would be, 
 vvhilft we live, and fo we are more 
 willing to dye, that We may be neat 
 thee,yea> be with thee. 
 
 The 19th Inference. It's a dange- 
 rous thing, and (in a Scripture fenfe) 
 a deadly fin in perfons, to bear a 
 deadly hatred, and to be open ( or 
 under-hand ) Adverfaries to any 
 faithful Perfon, yea, to the weakeft (if 
 true ) Member of Chrift. What if 
 they cannot fee with others Eyes, or 
 own their Additaments to Divine 
 Appointments? What. if fome choice 
 Trees ftand a little out of their Row, 
 muft Imprifonment, Banifiiment, yea, 
 Death be determined for 'em? Were |£^ 
 
 it 
 
no EJfays on Union to Chrifl. 
 
 Matrh. it not lefs evil , if a Milftone were 
 l*' 6 s hung about their Neck, and they 
 ^ 9 ' drowned in the Sea, than that they 
 Luke 17. ftould offend one of God's little ones? 
 1, 2. If they that ftumble at the precious 
 Martb. Stone fliall be broken, will not they 
 a,# 44 ' on whom it falls on ( in a way of op- 
 portion) be ground to powder. 
 p p I cannot think, that the Author 
 
 hath honoured the excellent Ortho- 
 dox Dr. Barlow^ by reprefenting him 
 as treading in fteps of Dr. Lamfiugh % 
 1 in commending Juftices for their fe~ 
 
 * verity, and exciting to a more cruel 
 
 * ufage of Diffenting Minifters,and fo 
 'to the damage of precious Souls. 
 
 The 1 6th Inference. They tho' 
 bearing the Chriftian (yea, and with- 
 al the Proteftant ) Name , the ten- 
 dency of whofe Tenents is to render 
 it queftionable, Whether Chrift fliall 
 have a mjftical Body, or Church of 
 thefaved, are in the thoughts of me 
 (and my betters) ( in that) Erroneous 
 and Faulty. 
 See his In his day, famous Dr. ?re(ton plea- 
 
 tdfe. fed even King James the Firft, with 
 this Paflage in his Sermon, " That the 
 44 Learned Men I have pointed at re- 
 u fembled the King of Kings to King 
 m Ahafuerusy who would fain have fa- 
 u ved Daniel^ fetting his heart on dc- 
 
 Phil.2.13. * liveripg him, but could not. Is not 
 
 the 
 
•Effays on Union to Chrifi. lit 
 
 the free diftinguiftiing Grace of God 
 efficacious ? Should not they that fo 
 flirty plead for Mens liberty ( as they P£ 110.3, 
 call it ) to refufe Grace, allow God 
 his liberty to confer it. 
 
 After this Ufe of Information^ ftall 
 follow one of Examination. May all 
 that will vouchfafe to caft their Eyes 
 on thefe Lines, withal caft their Minds 
 inwards, upon the prefent ftate, atfd 
 frame of their Souls ! Are they uni- 
 ted to Chrifl as their Head? And 
 that they may refolve themfelves, 
 Enquire, 
 
 1 . Are they truly ( and greatly ) 
 fenfible of the diflionour that hath 
 been ( and is ) done to their Head ? 
 Are their Hands and Tongues for Phil. 3.19. 
 faving their Head from Blows, and 
 Reproaches, caft on, and directed 
 againit him. 
 
 1. Are they for attending to his 
 Dictates, as well as waiting for his Rev. 14.44 
 Influences ? Would they follow him 
 wherefoerer he goes and leads 'em ? 
 In Service to, and Suffering for him, 
 if called to it. 
 
 3. Do thy fympathize with thofe 
 that are Sufferers in his caufe? Do they 
 bear 'em before him in Prayers? And 
 therein ftcw, that they are on ( yea Amos ^ 
 in ) their Hearts ? How many are 10 Mic. 7, $, 
 far from grieving for the Affli&ions of 
 
 7#i 
 
tix Effays on Union to Qhrift. 
 
 Jofephy that they infult and triumph 
 therein. > 
 
 4. Do they chide their heart s^ when 
 they feel ( and find ) 'fw backward to^ 
 Rom* 12. and Jlothful in the Service of him ? Even 
 * 1. the inward and excellent, and more 
 
 oppofed Parts ( and a&s ) of it. Do 
 they fay Hearts / Other Servants are 
 and come at a Beck, it will bring 
 them into their Matter's prefence. 
 What mean thefe drawings back from 
 
 Cant. r.4. k* m ? Have y° u tnat l° ve that is in 
 his Spoufe, who beg'd that flie might 
 be under his Drawings, fo as to run 
 after him ? 
 
 3* How (land they afFe&ed towards 
 c thofe that are their fellow ( and joint ) 
 
 1 or * la * Members ? Have not the Members of 
 the natural Body a tendernefs for one 
 another ? Doth that order take place 
 in my Readers, which is iffued out, 
 ( and Authorized) in the former Epi- 
 
 1 ThefT. ftle tQ t h e TheJJalonians. 
 
 *' * 4 * 1. Do they warn thofe of 'em, that 
 
 are ( as the Margin rendreth ) difor- 
 
 derly ? And as good Perfons in fome 
 
 Inftances may be ( fo far ) unruly ? 
 
 i\ Do they fwhat in 'em liethj 
 
 1 ThefT com f orc tne feeble-minded, the nar- 
 
 s * I4 ' row, fhort, and weak-foul'd, and fpi- 
 rited, and therein imitate him, who 
 is their Head ? Do they fay as their 
 
 Ifa. 1. 35. Lord doth to thofe that are of timo- 
 rous 
 
Effays on Union to Qhrift. n£ 
 
 rous ( and fearful ) hearts, fear not 
 fo often, without ( and beyond ) jufl 
 Catafe and Reafon. 
 
 3. Do they fupport the weak in 
 Body and Mind ? And put their 
 Hands and Arms under 'emPWhereas, 
 by many they are thrown as to the 
 Walls 5 and have Vinegar poured 
 into their Wounds. Do they confi- 
 der that tho' their weaknefles are no 
 part of their goodnefs, they are in- 
 cident to them that are good ; and 
 ihe (lengthening of the hands, that . 
 hang down, called lifting 'em up, is Heb. 13. 
 highly pleafing to their Head. **• 
 
 4. Have they the Spirit of Chrifi ? 
 This is ( efpecially ) ( and with the 
 greater! diligence) to be enquired af- 
 ter. An bint hath been ; and (if God 
 fee meet ) an enlargement may be 
 on this Subject, Here I do little mora- 
 then ask : Hath he proceeded with 
 us ( who proceedeth from the other 
 Perfons in the Godhead ) in rhe or- 
 dinary method of his dealing with 
 thofe that he unites to Chrift ? Hath 
 he fo reproved (or as choice Wri- 
 ters read it convinced ) us of Sin, in 
 
 our felves, that we, ( as tofetting us J°- 16. 7; 
 right in the Eye of God's Law) ut- |\^- 
 terly renounce confidence i*; Self-righ- thetlt'tsr 
 teoufnefs, and has he in fuoh Colours **</, 
 ( and Splendour ) reprefented to us 
 I Chrift's 
 
114 EJfays on Union to Chrift. 
 
 Chris's Rig^teoufnefs, that we glory 
 in k, as glorious j raking away ail 
 Iniquiry as ro the guilt of it, anfwer- 
 ing all Objections rhac our Ene- 
 
 Rom 3. m * cS can ( on l ^ 2t ^ COiC ) ra ^ e a " 
 
 33, 34- g a ' r ft it, and us. 
 
 Confider i\xy 1. Things at the 
 vaftcft diftance are capable of being 
 
 Pfal. 139. infpireu ( ai d adted ) by one and the 
 fame Immerife and Omniprtfeni Spi*, 
 rit. Is not he that is in rkll, as to 
 the Dif, lays of his Juftice, and in 
 • Heaven, as to the fuller Manifefta- 
 tions of his Gloty; in the Hearts oi 
 
 confibulat his peculiar People? Doth he not 
 fatten 'em to Chritt, and difchar^e 
 
 Jo. 14.16. the Office of another Comforter and 
 Counfcllor to 'cm ? 
 
 And fo 2. The Spirit of Chrift is 
 called Chriii's Vicar, and doth fup- 
 ply the want of his bod. ly prefence, 
 and with (and in) that Dodtrine, 
 doth he not ofer and adminifkr a 
 Choice and ftrong Cordial to 'em ? 
 Their Union is not only a Moral, 
 Political (or as ^ may after others 
 fay ) a Legal one, but a myftica! arid 
 purely fpiritual one. He hath fuch a 
 Jo. 14.21. wa y ^ communicating, himfelf his 
 mind, and love to 'em, as others may 
 hear fomcthing of it j but fee little 
 or nothing at all of it, 
 
 The 
 
Bjjays on Union to Chrifl. tTf 
 
 The next Ufe is foi confutation of 
 the Pomaniftswho have if not found, 
 framed, in their fancies, another Head 
 of the Church, and its lively Mem- 
 bers diflindt from ( yea oppofite to ) 
 Chriit called Antichrift in borh Senfes, 
 pretending to be the Vicar of Chrift, 
 and being really an oppofer of 
 him. 
 
 i . When the A poftle doth in more 
 places than one enumerate the Offi- 
 cers of Chi i ft, in his Church, had ic 
 not look'd like unraithfulnefs in him, 
 if he had dropt and kft out the chief 
 and aniverOl Officer and Governor, 
 as they cdunf and call their Pope, had 
 he been of Chart's appointing. 
 
 If they fay this is only a Negative 
 Argument, 
 
 I fay i. Tho' as to matter of Fa£l 
 fuch a Negative is not cogent, that 
 might be done which is not (aid or 
 fpoke- of. 
 
 Yet 2. In matters of Fairh, and in 
 fo great a matte r s Papiits make this, 
 the Argument is ftrong. We lay, as 
 did an Ancient, we believe not, be- Nonttre. 
 caufe we read not. demus, 
 
 And 3. Have we not in Scripture a **•- 
 flat politive denial of the Pope's 
 Headlhipi 
 
 t % t* Is§ 
 
Ii6 EjT a y s cn Union to Chrift. 
 
 i. Is not the Lord Jefus in my 
 Text held forth as the Head ? That 
 is the only true proper Head of the 
 Church. 
 
 2. Are not the very higheft of 
 Church Officers forbidden afFe&ing 
 and exercifing any kind (or degree^) 
 of abfolute Church-Authority. 
 
 Proteftants deny not i. Paflors of 
 particular Congregations. 
 
 Nor, 2. That Princes in a found 
 fenfe are civil Rulers, and fo far Heads 
 ever Perfons and Caufes of an Eccle- 
 fiaftic Nature. 
 
 But the Pope's Headftiip over the 
 Univerfal Church they deny and 
 difclaim. 
 
 i. h~the true Church a Monfter? 
 Hath its Body two proper Heads? 
 
 2. Doth not the Pope prove him- 
 fclf to be an Ufurper. 
 
 i. In his making Laws that are 
 immediately to bind Confcience. 
 
 2. In difpenfing with, over-ruling 
 and eroding Laws that are Divine. 
 
 3. This alfo ferves for Correction 
 and Reprehenfion of thofe that keep 
 their distance from, and are not at all 
 willing , to come ( and be ) near to 
 Chrift. 
 
 Some have adventured to glofs on 
 
 that Phrafe ( and Name ) of Virgins, 
 
 Cant $.8, q U j ce differently from the Notion of 
 
 it 
 
Ejfays on Union to Chrift. xij 
 
 it in other parts of Scripture ; yea, 
 and in that very Book , that there 
 are Virgins without number, coy 
 Souls, whotho' moved, are not won 
 by Chrift. Whatever becomes of that 
 glofs, fuch Recufants abound. 
 
 And 4. They ought to be reproved 
 (and that fliarply) and cuttingly, 
 who fit in the [eat of the Scorners j 
 who laugh and flout at the very men- et7r6, J° - 
 tion of Union to Chrift, and at them *""' 
 that give the beft Evidence of their 
 being united to him. Such were 
 foreteen ( and alas ! ) too many fuch 
 are both feen, and heard, at this day. 
 Thefe,if they repent not,by the Light 
 ( if I may fay there is any Light ) in 
 Hell-fire, and by the flames, may fee 
 that the hotteft of Hell is before 'em, 
 and the wideft Separation from Chrift 
 will befal 'em. Mat. aj; 
 
 I here, take leave , between this 41, 
 and the next Ufe to utter an hearty 
 and earned wifh, that fuch as arc 
 concerned in the mentioned Repre- 
 hentions, wojild (without delay,) be- 
 think themfelves, and not take up * Kings 
 their Reft ( or fet down their Staves ) ' 47% 
 on this fide this Canaan^ a real Royal 
 Union to the Lord Jefus. Can they 
 without terrors ( even diftradting 
 ones ) think of being barr'd out of 
 Heaven, yea, all hopes of it, and 1 **'** 14 ' 
 I $ dwelling 
 
1 1 8 Ejfays on Umcn to Chrift. 
 
 d : * with a confumingfire as all 
 that are Chriitleis muft do ? O that 
 whjltj v t door of Hope is open, and 
 the day pf Grace iaikth, they would 
 be ac unreft, till Chrilt as their Head 
 be their Reft, and they as his Mem- 
 bers uctive daily and defirable in- 
 fluences from him, both as to Grace 
 and Comfort. 
 
 Now not unfitly followeth an 
 Ufe ( and Word ) of Exhortation, 
 which fhall mainly be diredted to 
 thole who not only in their Heads 
 and Tenents, or Opinions, but in 
 their Hearts, Affections, and whole 
 Courfe and Conversations, own the 
 Headship of the Lord Jefus Chrift j 
 who, 
 
 i. Tho* they avoid (and abhor) 
 all Sedition and Tumultuous oppoii- 
 tion of lawful Authority, are very 
 tender as to compliance with any 
 Dent 4.2. Officers , ( and Orders ) in Matters 
 I2 -3 2 - and Manners of Divine Worship 
 which are not currant Coin, or can- 
 not fliew, tha: they bear, the Stamp 
 of Chrift. 
 
 Is it not within the 2d of the ten 
 Exod. 20. great Words, or Commands,that God 
 Deuc - 5 ftleth himfclf the j.aious God ? And 
 tho' in our Thoughts we are tore- 
 move all fuch imperfections from 
 him, as attend jealouiy in Men and 
 
 Women j 
 
Bjfays on Union to Chrifl. 119 
 
 Women \ yet we are from Scripture 
 informed, that Variances and Look- 
 ings ( yea, dancings ) toward Egyft> 
 or SodorXthdve been witnelTed againft. 
 O that Latitudinarians had more cha- 
 rity for Difciplinarians. 
 
 And 2.rho' they ftill fee! a weight, 
 and have caufe ro bewail the Sin that 
 doih eafily befet 'em ; yet they hold 
 on fand out) running the Race that ,2 ' 
 
 is fet before 'em ; looking and fixing ' 
 their Eyes and Minds on the bleffed 
 Jefus , they are afraid , having put 
 their Hands to Chrift's Plow to look 
 back ; they have ( as they are bound . 
 to have) a Remembrance of the ftiort 7^ I? ' 
 ( but yet ftrift) Older, Remember Lot's job 17. 
 Wife y they fhew themfelves to be of 9. 
 the number and nature of the Righ- Pr °v«4' 
 teous, that hold on their way towards ,8 ' 
 Heaven, tho* there are rubs in their 
 way, yea, Lions in it ; yea, they 
 defire to be every day ftronger and 
 ftronger j and they wait at the foot 
 of the promife of renewal of ftrength *£ 3, 4°- 
 tofuchaswaitonGod. tbtU t- 
 
 1. Pray they humkly and heartily, 
 yea, ( and that daily) for the Enlarge- 
 ment of Chrift's Church, and for the 
 fuller Union among the Parts and 
 Members thereof ; and the adding 
 to her of fuch as (hall be faved, may p( a j I3? 
 
 I 4 they Si 6.'i 12 .i 
 
Yio EJfays en Union to Chrift, 
 
 they evidence that they prefer jfera- 
 falem above all Earthly Joys / 
 
 2. Blefs they God for the Office 
 and Employ of the Gofpel Miniftry. 
 
 i pet. 2.2. * s ijL not through the fincere Milk of 
 2 Cor. 4. God's Word drawn out in thofe 
 7- Breafts, that they are nourifhed ? Can 
 
 Exod. 4. t jj e y not better underftand God, 
 when fpeaking by Men ? 
 
 3 . Go they to God with the Glo- 
 ry of their being brought for made,) 
 nigh unto Chrift ; who was Paul, or 
 Apollo, or Cephas? Or who (and 
 
 * Cor ; 3 * what J are the beft Minifters of this 
 
 a Cor.s.y. Day ? Are tne y anv more than In- 
 ftrnments that God ufeth ? The Effi- 
 ciency of good is from him, and 
 him only, 
 And fo 4. Reft they,an'd depend they 
 
 PfaUj. on fa m f Qr a jj Spiritual Advantages, 
 
 may their Eyes be ftili lifted up (tho* 
 fome have fcoffed at that) may they 
 be ever upwards (if we fpeak of Ha- 
 bit uainefs) to the Lord / as the Lord 
 their ftrength, yea, and the very 
 Life of their Souls. 
 
 $. Pity they* thofe that ftand off 
 from, and flight this blefled Union ; 
 was not this once their own finful 
 Phil 3» and fad Cafe ? Whilft (alas'! ) they 
 *9° even dote of other Unions, not wor- 
 
 thy to be named when this is /and 
 make not out for (but make light 
 
 of" 
 
ES ays on Union to Chrift. I % t 
 
 of) this; Do not they forfake their j 0I1<l2 ; 
 own Mercies, ("that which on accep- s. 
 tance had been their own J and neg- Hcb. a; 3. 
 left great Salvation ? 
 
 6. Be they for obeying the Order pph.4.1;. 
 about growing up in all things in 
 (and into) their Head. 
 
 Be it confider'd ! as it is known ! 
 that of growth as to NaWe, (or 
 Natural Inclinations,) Perfons fpeak 
 of a growth from outward Additi- 
 on, when it is not from an inward 
 Principle; yet certainly that is moft 
 properly growth which arifeth from 
 Life. And it is not a Notion to be 
 defpifed, that we have under the 
 hand of a late Worthy (a Worthy 
 indeed) that there is a growth of Venning- 
 Continnance in honeft Chriftians $ 
 who do lefs exprefs and (it may be 
 lefs experience) a growth of encreafe 
 here, j About growth 1 can only hint, 
 what is found on the concluding 
 Page. 
 
 O that many Profeffors gave many 
 (and good Proofs) that they mind- 
 ed Spiritual growth ! which yet they 
 may not do, who may have fome 
 defire to difcover growth in Gifts 
 that may recommend them to Men j 
 fuch as, 1 ft Speculative Knowledge. Rom. 8. 
 id, Modifli and brisk Difcoarfe -, ^\ 
 yea, 3d, Fluency in Prayer, whereas • 
 
 there 
 
ii z Ejf a y s on Union to Chrifi. 
 
 their Hearts (and Confciences) may 
 tell 'em. 
 
 i. They have not the crufhingof 
 the firft Motions to Sin in. defign ; 
 nor, 2d, Pei fevering in all forts of 
 Duties with all Degrees of Dili- 
 gence ; nor 3d, The exercife of di- 
 vers Graces in order to their en- 
 creafe. 
 Heb. 10. q r j^ ar t h c g r0W th of the fincere 
 
 Col. a. 2. was more extenfive, and even, even 
 in all things. 
 
 1. As to fuller aflurance of un- 
 derftanding. 
 
 2. As to better ftrengrhening and 
 furniftiing of their Memories. 
 
 3. As to more true tendernefs of 
 Confcience. 
 
 4. As to firmer fixing of their 
 Wills. And, 
 
 5:. The higher railing of Affe- 
 ctions 
 
 O that it influenced as all the 
 Powers of their Spirits, fovyithal all 
 i Pet'f.v c ^ e Graces of God's Spirit, by his 
 Pf. 128:1. hand freely given us. 
 Phil. 4. 4. To wit, 1. The Rooting one of 
 Gal. 4 . 18. Humility. 
 
 5 & 2t The BalIancin S one of Fear - 
 
 3. The Bearing one of Patience. 
 
 4. The Adtive one of Love. 
 
 5. The Railing one of Joy. 
 
 6. The 
 
EJJays on Union to Chrift* \iy 
 
 6. The Flaming one of Zeal. 
 
 7. The Mother-grace of Faith, to 
 be a Nurfe to the other Graces. 
 
 O that this growing up may be in 
 f and into J their bhjjtd Head I 
 
 1. In their clearer Apprehenfions 
 of him. 
 
 i. Their firmer Adherence to 
 him. 
 
 3 . Their continual Dependence on 
 him. 
 
 4. The nearer Refemblance of 
 him. 
 
 £. The further fetching from him. jAnS-sw 
 
 And O that with reference here- Dr. Hill 
 unto, they did fpeak (and follow,} 
 the Truth in Love 5 or as one of the 
 Excellent exprefs'd it, did Truth ic 
 in Love. 
 
 The laft fpeaks (as God doth by it) 
 to them that are really in detire, f and 
 defignj fox pra&ifing the laft Di- 
 rection. 
 
 Is not Chrift in refpe<3 of this 
 Headfhip to be confidered, as God- f^^p*. 
 Man ? Are not all the Properties r *lMs. 
 of his Headfhip to be found in his 
 whole Perfon ? Some, in refpeft of 
 the one Nature, and fome in ref- 
 peft of the other. Whatever fa- 
 vouring of weaknefs is found in in- q^ 
 ferior Heads, is not to be found in 
 
 this, 
 
• Vx~4 Effays on Union to Chrift. 
 
 this, in whom all Perfections of an 
 Head meet ? Do not his Members 
 live in him, arid he in them ? Is he 
 not afflidted in all their Afflictions, 
 
 A&S7.34. being called the Afflictions of Chrift ? 
 Can they not do all things ( they 
 are called to) through him their 
 
 Col 1.14. ftrength. Is he not their Prieft, 
 Prophet , and Prince ? Will he not 
 furnifli them with all Graces, and 
 fandtify Providences and Ordinan- 
 ces to them? Shall any of 'em be 
 quite rent, and plucked from him ? 
 
«f 
 
 A 4th Resemblance y whereby 
 the Union between Chrifl and 
 Christians is fet forth. 
 
 z COR. xi. t. 
 
 I have effoufedyoU) to one Husband* 
 
 HO W lightly foever fomc look 
 on Gofpel-Minifters 3 yet is he 
 pleafcd to caft an Eye (and Afpeft) 
 of Honour on 'em ; witnefs, divers 
 of the Titles ( in Scriprure ) given to 
 'em. Even the Title of Servants to J?J£ f '£ 
 the glorious Majefly of Heaven and regnarc 
 Earth is truly Royal. Are they not a.Pet.i.ii 
 ( if the defcending Line be refpedted ) * n f linc * 
 Principals of his peculiar Flock 9 JcnteT 
 Watchmen over his City $ Fathers of 
 his Children, and Helpers of their 
 
 Joy? 
 
 Are they not Stars in his Right- 
 hand ? Are they not according to my f 
 Text, Friends of the Bridegroom y e ? sKin&s** 
 believing Souls 5 yea, in a lort Proxy- I3 . J^f 
 Husbands ? Do they not wooe in or- 
 der to wedding a Match for the Son ^ 2e . , 
 of God , the one arid only proper 
 
 Huf- 
 
i ifi Elfay s on Union to Chrift* 
 
 See Dr. Husband of the pure Church, and 
 
 Colling*. ner true Members. And fo 
 
 J°- 3- 29. The Do ft rine is . The jj n i on tnat 
 
 is between Chrift and fincere Chri* 
 ftians, is compared to that between 
 the Husband and Wife. 
 
 Is if not often written ( and to be 
 read of) as a Marriage Union. 
 
 1. Was it not forefeen and fore-, 
 ^fliewed as fuch in the Old Tefta- 
 
 mem ? 
 
 2. How often is the Church of the 
 * Canti- San&irkd in * one Book called his 
 ties. Spoufe. 
 
 3. Is not one of the Pfalms on that 
 famhlm account ^d a Marriage Song ? 
 pfai. +f. 4 Do not the Prophets mention 
 Hof! a his Betrothing, and her Efpoufals ? 
 '9> 20. Again $ how plain and full as to 
 jcr. 2. a. t kj s - s cnG ^ ew f t ftament, wherein 
 
 we may run and read of being mar- 
 
 »«~ *ied to Chrift,of the Bride the Lamb's 
 Kom. 7.4. c . ' 
 
 Cam.2.i5. And in the holy Supper, Doth not 
 the Lord fay (yea, and fealj to the 
 faithful, that they are his beloved, 
 as they do a counterpart that he is 
 theirs ? 
 
 If any fay, we have read, that this 
 Marriage is not confummate ( and 
 com pleat ) on this fide Heaven - y I 
 dare fay, thofe Writers will fay with 
 me, that tho' the top Stone is laid in 
 
 the 
 
EJfays on Union to Christ 1%7 
 
 the Chriftians Glorification, as the 
 Ground-work was in Chad's Incar- 
 nation, fo there is an a&ual Union 
 when Perfons are efFe&ually calkd. 
 
 1 might enlarge on the imooth 
 running of this Similitude - y but ha- 
 ving Application mainly in mine Eye 
 ai d A in.', 1 will contradt in the Do- 
 6til 1 p nr, hinting 
 
 i. T! -a ibe spiritual Union is, as 
 is theCoijugaJ, founded fand bot- 1J0.4.19; 
 torrud) in v, , the iov- or Chrift 
 as leading;, and love included in' the 
 Faiih of the Ghriilian, a? ioiioving. 
 Doth nor Chrift draw Sinners with 
 Cords of Jovirg-kindnefs to him- Hof 11.4? 
 fejfj Indeed, the love of ail the Per- Gen. 24.8, 
 fons in the Godhead is feen fas well 
 as fhewed ) in driving on and mak- 
 ing this happy Match. 
 
 1.' As to the firft Perfon, God the 
 Father, is not fpoken of the King Mat. 22; 
 that made a Match for his Son. If *> *,&&\ 
 it be faid that in that Parable, there J ef * 3 ' 3 * 
 is no mention of a Spoufe or Bride. 
 Divines take fand give,) notice of 
 a twofold Efpoufalj the former is 
 that of the nature of all Men, the 
 latter of particular Men and Wo-^ ear *| wl 
 men, that were Objects of Electing *fc tc f u 
 Love, 
 
 It's 
 
Ii8 E[fays on Union to Chrijl. 
 
 It's thought, that firft, the former 
 
 Jo. 1. 14. is underftood in that Parable (which 
 fome (Hie) the Perfonal, as others do 
 the Natural Marriage, being that of 
 the Son of God to and with the Flefh j 
 ( or humane Nature ) Wss not this 
 love to a wonder ? That he that was 
 ( and is) God fliould accept of, and 
 motion and promote this Match, and 
 in the myftical Marriage on which I 
 am treating ? Is not the heart ( and 
 
 » ^ hand) of God the Father very deep ? 
 
 1 jo 4. 8. * s he not on both fides as a Father ? 
 Did he not give his Son as for, fo to 
 fave Sinners ? And did he not give his 
 chofen ones to his Son ? Was not 
 this done in his decree ? And is it 
 not done over again in the Execution 
 of it ? What could move him fo to 
 love, fave his love ? 
 
 Again ; Is not the AfFeSion ('and 
 Adlion ) of the Holy Spirit eminent 
 
 Set the ( an( j evident ) in this Cafe ? 
 
 UflTcf '" D ^ not ^ e J°* n c ^ e numane 
 
 Nature to the Son of God, and match 
 
 em in the Bride-Chamber of the 
 Virgin's Womb ? 
 
 2. Doth he not ftrive with Sinners, 
 
 when he brea'- 3 the matter to 'em a- 
 
 Gal. 5.22.. b out ,ji atC hi n g with Chrift ? And is 
 
 noc that Faith whereby they give 
 their confent to him a Fruit of the 
 Spirit ? 
 
 And 
 
Ejfays on Union to Cbrijf. lip 
 
 And 3. The Sons love to whom 
 Perfons are firft uniced and married, 
 is ( and was ic not ) written in the 
 Red -Letters of his Heart and Life- 
 blood by which he bought, and the Ezefc. 
 Power by which he wins Souls ? 16.8. 
 
 In the Second place , Both thefe 
 forts of Marriage ( and Union ) are 
 dependent on ( and (truck up by ) 
 mutual Covenant and Confent. Is 
 not that of the EfTence of Marriage ? 
 Did not \frad ( or Judah ) become 
 the Lords by ftipulation, or entring 
 into Covenant with him, and in this 
 refpedt the (imilitude I am on is pre- 
 ferred before the other I was be- 
 fore on. 
 
 For, 1. Tho the Foundation of * c ef j CU f g 
 Building afford fup fort , it doth not grow Herle w 
 to it. this. 
 
 i* Tho* the Vine afford both thefe to 
 the Branches y yet not Senfe and Mo- 
 tion. 
 
 3. Tho 9 the Head fupply the Alem- 
 hers of the Body, with all the Three, 
 yet it doth fo out of neceffuy, and not in 
 the noble way of confent. Would not 
 fome Heads {if they might ) chufe foun- 
 der Feet, as would alfo fome Feet better 
 Heads ? 
 
 But the Husband arid Wife ( if an- » ^ 
 fwering their Name ) chufe one another 7. 37, ' 
 freely •, and doth n$t Chrift declare his Hof.3- j, 
 
 K eonfeni 
 
130 £JI a ys on Union to Chrift. 
 
 confent to the true Belie-very both in bis 
 Word, and by his Spirit ? To be fure, he 
 doth, where ( and whcnfoever ) he ob- 
 tains the confent cf a Sinner j fo that 
 our concern is, to lock at homeland fee 
 that our confent is of the right Stamp. 
 
 Jo. 12.41. Tsit not well obferv'd ? Oh that the 
 
 Mat.8.r9. Obfervation may be well improved! 
 
 J° b 34- Conferring to match with Chrift 
 may be counterfeited ; and there 
 may be a fhew of confent , that 
 ftrikes not the fpiritual Marriage up. 
 
 Are not fome faid to believe in 
 Chrift, and fo had a feeming freenefs 
 for him , that were not fixed, and 
 emboldened to own him ? May not 
 fome (like the awakened Scribe) bid 
 fairer that do not buy the Pearl of 
 
 Mat. 5.19, price, and others appear that are not 
 
 aa. chufers of him ? 
 
 Be it known and confidered ! That 
 
 Quoad confent to Chrift that will be faving, 
 objeCta. is tQ ^ real and rfght 
 
 1, As to the Object, it muft-be of 
 the true (and not a fancied ) Chrift, 
 So is not theirs, who are for com- 
 pounding him, with that which he 
 See Gale w jjj not m j Xt Chrift alone with- 
 Ma* 10 put an addition will not fatisfy 
 j 7 , 'em. Did not he that Complemented 
 
 Chrift highly depart from him fet 
 wcIaokw. round with forrows,becaufehe could. 
 jiot prevail with him to ftand below 
 
 his 
 
Mffays onUmon to Qhrifl, i 3 1 
 
 his worldly Inrereft ? Would he (heJobio.iti 
 would not ) have his Eftate at Chrift^ j^ 3 * 
 difpofal. Hath not the moft refined 14. 4 * 
 (and furtheft reaching J Hypocrite an 
 Idol in his Heart, a Tweet bit under 
 his Tongue, fome ill haunt, luft, or 
 inordinate defire, that is a Rival to 
 Chrift, Chrift is in fome Requeft, as 
 to ftilling Confeience, and procuring 
 Happinefs ; but fome darln g Sin T , 
 runs away with the Affe&idns; at '**' 
 beft Duties and Gifts rob him of his 
 Honour. 
 
 2. They are alfo herein chargeable 
 that are for dividing Chrift, or a di- 
 vided Chrift. Are they not for fome 
 of his Portion bur hot his Perfon ? Is 
 not their love a mercenary one? They Vix quae- 
 are for being faVed from the Wrath * itaCh "- 
 to come, but are they for counting te r\jh™-~ 
 Communion with him ( at prtfent ) ft U m. 
 a lower Heaven ? Are they not for 
 parting his Offices, and the blefiingsjo.tf. i.fc 
 that come by him. 
 
 Do they receive Chrift as he offer- 
 ed (as beft of all) yea, as to the &,*/,/«* 
 Communion and Conveyance as All Bar- 
 
 in all? roughs..' 
 
 Again ; Confentin this grandCafe, q°^ i 
 fliould be right as to the Subject As Subje» 
 a whole Chrift is to be received, the ftum. 
 whoJe heart is to receive him, parti- J«v-3 jjft 
 K % cularly 
 
13^ EJfey s on Union to Chrift. 
 
 cularly the Will ( the Man of Man ) 
 fliould have no ( main ) defect in it. 
 
 i. Should it not be a true and fin- 
 g]c> and not a deceitful or double 
 
 Pfal. is s. w *^* ^n neart » an ^ an neart m one 
 Hof. io.i. Perfon is not acceptable j O that ma- 
 ny were not divided between Con- 
 victions of, and Affections to, Sin ? 
 Giving a feeming confent to Chrift, 
 and a real one to Luft. 
 Pf a ].63.g. »• Should it not be a full and re- 
 Job 66. folute, and not a faint (or half) 
 *7- Will ? Should it not be at a point to 
 
 follow the Lamb whitherfoever he 
 goes, and leads ? Tho' in the face of 
 Storms, and in hot and fliarp Service. 
 Among the pieces of the Chriftian 
 £ph. 6. Armour, is there found a Back- 
 Heb. 10. piece? Should a Chriftian go ( or 
 A look ) back ? 
 
 3. Should it not be a free and rea- 
 dy, ( and not a meer forced and con- 
 ftrained) Will ? Are not God's Peo- 
 ple willing in the day of his Power ? 
 Are not Voluntiers his choiceft Ser- 
 vants ? 
 Jer.s.4,5. 4. Is it not to be as a regular, fo 
 Dejjre- a prefent Will, a confent upon the In- 
 &nU ' ftant, and not put off? Is a promife 
 ( or purpofe ) of a Marriage, a real 
 Marriage ? Should not the Soul fay, 
 
 Num. *?. at f anc * ^ rom ) *kis time Lord I thou 
 xt. arc and fnalc be my Guide and Go- 
 vernor? 
 
Effays on Union to Chrift. % 3 } 
 
 vernor. O the Treachery of ( and 
 in ) the heart. 
 
 Which fairh, i . When Death comes, 
 Chrift will be a defirable Husband, 
 but during Life, I am for other Hus- 
 bands. 
 
 2. Chrift is defirable as he is Peace M « c 
 in time of Trouble ; but not as gi- 
 ving Grace, whilft it is a Calm. 
 
 3. Chrift is defirable at 3 confide- j oba2 
 rable diftance ; but not as drawing \ u 
 nigh with Sin-fubduing , and Squj- 
 ruling Power. May there be as to 
 
 this no either denying or delaying 
 this Match. 
 
 The good Lord help in Applicati- 
 on of this Point ! 
 
 The Fir ft Ufe is ( as ufuallyj fir 
 Doftrim, or Information, 
 
 And the Firft Branch thereof is. 
 The Point that hath been often point- 
 ed at, doth afrefti prefent it felf to 
 us j to wit, very near or clofe is a 
 found ( yea, every found ) Believer 
 joyned to the Lord Jefus. Among 
 near Relations, is there any fo near 
 as the Bofom ones ? Friends are near, 
 Children are nearer, are they not 
 part of our felves ? But doth not the 
 Scripture fpeak of a Man's Wife as a 
 Man's felf, a fecond felf, felf-united, 
 and not only multiplied ? Hath not 
 a Widow the Title of defolate ? Doth 
 
 K 3 fte 
 
134 Effays on Union to Chrift. 
 
 t Tim. fhe not want that of her felf, by' 
 
 f-4r which fhe mjch ( if not moft ) va- 
 
 laedherfelf? But, (till the Union I 
 
 am treating on being fpiritual , is 
 
 nearer on that account 3 fo that there 
 
 is all reafon for Chriftians being 
 
 P&1- »4'7: counted next to God. 
 
 ^ The Second Branch is : An account 
 
 Winney ** es near ' wn y kveral high Titles are 
 
 en it. given to the pure Members of the 
 
 Gen. 5-2* true Church. 
 
 As the fir ft Man and Woman were 
 ? Cor. it. caLd Adam, are not Chrift and Chri- 
 ft 7- ftians called Chrift ? Is there not a 
 Chrift .myftical as well as Perfonal ? 
 He is called Solomon. Is not /he cal- 
 led the Shulamite Ms fhe not alkd 
 by and ' after him who is the 'Lord 
 Jer. 23.60 our Righteoufnefs. • Are nOtHusband 
 33- itf and Wife Name- fakes ? And is fhe 
 not herein dignified ? i 
 
 The third Branch is: Sincere Chri- 
 ftians are divorced from (and have 
 put away ) the Husbands, to which 
 ihey did once ftand related, there is 
 nothing of Polygamy, or having more. 
 Husbands at once. 
 
 1. Are they not as to Love and Al- 
 
 . - hwance feparated from their Sins, elpe- 
 
 r4rf Cially their Special '-Sin? So that they 
 
 Sialic. are not as formerly under its power - y 
 
 particularly its irritating provoking 
 
 power. Doth the Law in them ( as 
 
 it 
 
FJfays on Union to Chrift* 13 j 
 
 it doth in others ) ftregthen Sin ? Are Rom. 7. 
 ffoien Waters fweeteft to 'em ? Are 3» 4- 
 they lothefr to forbear what God doth $6 or ' ' *' 
 forbid ? Do they fee and keep up Hof. 14.8, 
 Idols in their hearts, or not fay, get 
 ye hence ? 
 
 2. Are they not fur keeping under and Mar. 16* 
 bounding (yea, utterly denying) Self, 2 *' 
 
 as hlndring their fo How ingCfovlix? Arc 
 they not jealous, left Self- will, Self- 
 love , Self-ends, or Self-dependence ta^I** 
 fhould encroach on the Intereft of 
 drift? Do ihey not know, that if £ m . aI ° 
 they do only love drift for them- j£™ p n f °, 
 {dvts, they love themfelves, and not 
 drift ? Did not one well pray, From 
 that ill Mm my [elf Good Lord deli- 
 ver me. Should not the bent of our 
 Souls be againft leaning unduly 
 on Self wifdom, Righteoufnefs, and 
 Strength ? 
 
 3. Are they not againfi continuing ~ 
 wedded to the World} Are they not 7 . ao ." 
 for ufing it as a Servant, and not be- 30/31! 
 ing abufed by it as their Matter ? <*al. 1 -4* 
 Had not the Woman cloathed with Re ^j 
 the Sun and the Moon under her 
 
 Feet ? Are they of, tho' in the World? 
 Are they not afraid of being entan- 
 gled when employed in it ? 
 
 4. Is not the League that was between 
 
 them and the Law broken ? Are they G *j* 2,r 9* 
 not ia a fort dead to it ? Is it not f Cor 
 
 K 4, dead 9 * 21. 
 
x$6 EJJays on Union to Chrifl. 
 
 dead as to them? It's true, they 
 are not Ant mmm am, not againft ( nor 
 without refpe&to) the Moral Law, 
 as a Rule of Life. Is it not by the 
 haad of Grace written in their hearts, 
 fo that it may be read in their ways ? 
 Are they not under the Law to 
 Chrift ? Do they not delight in it as 
 a Dire&ory ? Is not this the Lan- 
 
 ^h^al § ua o e ^ ^ir ^ ou ' s ? O that we 
 *^' could touch with it, in every point as 
 ftrait Lines do ! 
 
 But, i. They are freed from the 
 
 rigour of the Law, or from it 2s a 
 
 Covenant of Works. Is it to them 
 
 Rom. 6. as j t j s t0 t hofe that are quite ( and 
 
 Gal. 5.23. <3 u i et ) under it, even as the poor 
 
 %y(Ti.i. and pure Israelites were under the 
 
 r Tim. Egyptian Task-mafters, that did work 
 
 f'-'f* and received Stripes ? Shall they be 
 
 condemned for not fulfilling it ? And 
 
 do they expeft to be kved for that 
 
 Obedience they yiefd to ic ? When 
 
 they haye done all, Is not Chrift as 
 
 farisfying Divine Juftice Jean'd on by 
 
 'em? 
 
 And confequentiy, in the fecond 
 
 Rom.7, glace, they are freed from bringing 
 
 *• 2 » 3 4- forth Fruit to the Law or Firft Co- 
 t^oL 3. 11. venam# ^re t ^ e y noc ( j n ^js re (l 
 
 peft ) for burying Mojes} Is not their 
 Fruit brought to Chrift ? Do they 
 £0* pwn his Righteoufnefc as the 
 
 matter 
 
Effays on Union to Chrift. 137 
 
 matter and ground of their Juftifica- 
 tion with them. Is not one Chrift, 
 All both as to prefenting 'em righ- 
 teous to God, and as their fanftifier 
 by his Spirit. 
 
 O that many did not give too 
 great proofs that they yet (tend in a 
 Marriage-Relation to the Law, and 
 are not joined to Chrift ? 
 
 1. Are they not rather (by frights) 
 driven to Duty, than drawn ro it g°1 "* 
 by the Cords of a Man, the Bands of & c [ 
 Love ? Do they not fhew themfelvcs 
 Children of the Bond- woman by the 
 fervilenefs of their Fear and Obe- 
 dience ? 
 
 2. Do aot thefe Perfons fet up Galatica- 
 the Duty they do by the more gene- mur [aid 
 ral afliftance of Grace, and the Got Luther, 
 pel in the place of Chrift ? Are not 
 
 their Services in part owned as their 
 Saviour ? Do they not Judaize and 
 Galatize. 
 
 3. Do they not make their exter- Gal. j. 4. 
 nal Righteous a CQver for their Un~ Mai * *** 
 righteoufnefs. *?• 
 
 The 4th Branch of thefirftUfe is, 
 Sincere Chriftians are Perfons of Ho- 
 nour. Upon their being precious in 
 God's fight, are they not honoura- 
 ble ? If this matchlefc March will not Ift. 4;. 4. 
 ennoble Perfons what will? Doth Rad ."? 
 not the Husband's Honour reach his mam •* 
 
 Wife ? 
 
* 3 8 iffilyf on Umo-4 to Chrift. 
 
 Wife ? Is fne nor brightned through 
 i Sam. Beams from I ink 
 
 18.26. himfelf advanced through matching 
 into SatiVs Family ? But, what 
 one ofSauPs Daughters unto God's 
 only Son ? If a Itttfe low Room in 
 his Houfe be Preferment-, what is be- 
 ing taken into his Bed ? 
 <**&&• But it may be faid, Are not Go. 
 
 #Gfr^ ^ eqr ^^ W **^ n^v °^ *" ma ^ ac ~ 
 ,j. '** count 3 yea, accounted the c 
 
 fcouring of all things, fit for 
 Dung Care. 
 ^ I Anfwer r. This is but in the Ev 
 
 1 Jo« 3- 1- p t ^ e y| n ^ World. that fee no Beauty 
 
 in Chrift. 
 
 rCor.^.r. -• ^00 c ^ ren *hc fan&ified mifcar- 
 
 Mat. 16. ry, and carry like other Men, being 
 
 *h overtaken with Palfrons, and in too 
 
 many refpe&s carnal, to their own, 
 
 and to the Gofpe/s Dishonour , and 
 
 the World looks at their dark fide. 
 
 Bur it's enough, that the Spoufe 
 
 of Chrift is fair ( and is extoll'd ) in 
 
 •" the efte^m of God, and of the mod 
 
 valuable Men. Are they not unto 
 
 God as Hs Jewels ? And do not his 
 
 Servants write on 'em as thofe of 
 
 M T whom the World is not worthy ? 
 
 l6 a [I] And before I part with this Head, 
 
 may the Lord ufe it as a point to 
 
 Hcb.u. pierce my Reader's Hearts? If our 
 
 3&. Sovereign the Fougtain of Earthly 
 
 Ho- 
 
EJfays on Union to Chrift. 139 
 
 Honour had employed me, to treat 
 Perfons about their Preferment in 
 the World, I ftiould be hearkened 
 to ? Saul thought his capacity of « Sam.21. 
 promoting his Courtiers ifeould oblige 7> * 
 'em to him. How is it, that in this 
 treating I am likely to meet with 
 Slighters and Recufants ? 
 
 1 . Are many willing to fcrfake their 
 Fathers Houfe , I mean (as did the p f a '«4^ 
 Pfalmift ) that of Adam* they will I0 ' ! 
 not for Chrift leave their pretended 
 Fortrefs, 
 
 1, They are not for refting in the Hof. 3. 3. 
 love of the beft Husband 3 they admit Pf- 2 - 2 >3- 
 of Rivals. 
 
 3. They like not being under his 
 Yoke^ tho' it be lin'd with love. Doth 
 it not grate on their Necks ? O that 
 they confidered, that ill-wills and 
 lufts keep 'em from honour j and 
 whilftnpt married to Chrift, are they 
 not vile*Perfons ? Sons of the Earth, 
 and Heirs of Hell. 
 
 And fa the 5th Inference is; Their 
 Folly is manifeft to all considerate 
 Perfons, O that it was fo to them- 
 felves ! That are finfully coy, ftand- 
 ing off, and refufing to match -with 
 'Chrift. He muft go further on theJ -*- 11 
 Row,, they are of the mind of thofe 
 Jews % iYat flmt their Hearts on Chrift. 
 Is not this cheif fad Cafe ? 
 
 i. Of 
 
140 EJfoys on Union to Qhrifl, 
 
 Aaostf.r. i. Ofthofe that take nor this main 
 matter to heart, as their main Con- 
 cern ; They are in Zkn t but are at 
 eafe, and u rider a wo:. 
 
 2. They have not yet conceiv'd 
 any deep forrow, that its natural to 
 difpofe of their Hearts and Affe&ions 
 
 If r ^ e wron S wa y- Other Lords ( and 
 
 Husbands ) have Dominion over 'em ; 
 
 Hof.*.6 ; 7. [hey have \ 01J ed Strangers^ and after 
 them they will go. Should not they 
 part at the weeping Crofs. 
 
 Ter 2 ji- 3* ^ 10 * ^ un< ^ r V are feemingly un- 
 jT" " * der fome wifhings to be called by 
 Ifa. 4. i. Chrift's Name, and have his Dowry - y 
 i Sam. j 4- a nd as Saul once faid, He had obeyed 
 ,3# the Lord, they may think they have 
 
 received Chrift ; but he that is All- 
 knowing, Jcnows it is not as a good 
 Wife receives her Husband. 
 
 i. As was hinted, They do not 
 SfeBrown ta ke, and betake themfelves to him 
 ? * h "' $ only. It was forefeen and forefaid 
 then when Gofpel- grace flowed forth, 
 Ifa. a. ii. th e Lord alone fhould be exalted. 
 63.3. Tho' good Works as Friends of the 
 Bridegroom do attend on Chrift, Are 
 they to enter with him into the 
 Bride-chamber of Justification ? Ashe 
 only trode the Wine-prefs of his 
 See Pearfe Father's Wrath, and made faiisfadii- 
 •n this, on to his Father's Juftice, tie*)l ad- 
 mit of no /harers in the glory here- 
 of, 
 
Effays on Union to Chrift. 141 
 
 of, or to go ioint-purchafer with 
 him. As the pretended Mother faid 
 to the true, Let it be neither mine or Rom. 9. 
 thine, but let us divide it, they fay in t ^ d Unn ' 
 the cafe, Did not the Jews and Ga- lo * 3 
 latians (tumble at this Stone ? 
 
 r. If any of 'em are for receiv- 
 ing Chrift only on fearch, they may 
 find they do not receive him wholly. 
 Do their hearts fay, to this great 
 Prophet, Prince, and Pried ? Do thou 
 teach us, rule us, as well as fave 
 us. 
 
 3. They do not receive him as the 
 Gift of the pure, free, and compre- 
 henfive Gift , with a quite emptied J<M- »°- 
 hand ? Thty are for prefenting to l ^'V) l 'a 
 him fome little confideration , and /t? e 
 bringing fome Money in their Sacks 
 Mouths. Are they free to buy with- 
 out price ? And to come to him, and 
 
 own him, as one that experts not 
 to receive, but to be received, and 
 to have no Sparks of theirs fet by him 
 the Sun ? 
 
 4. They do not receive Chrift ab- 
 foiutely or without refervation, or 
 exception, and with an entire refig- 
 nation of themfelves to him. Do they 
 not inwardly fay, and cry, In this 
 one thing [fare us y and that it is an ~ 
 hard faying, that not an hoof is to 5^3. 
 be left behind > Are not their Ears 
 
 bored, 
 
r 4 x £JT a y s on Union to Chrift* 
 
 bored , and they the refolved Ser- 
 vants of fome Iniquity ? 
 
 5. They confent not (if called 
 thereto ) to take up Chrift' s Crofs* 
 
 Exod.21. anc * carr y '* a ^ er n i m * They will 
 
 6. not ftand by him, and his Caufe in 
 
 Rev. 14.4. the face of Dangers. 
 
 Now that ( if God willing ) they 
 may fee they ftand in their own 
 light, and forfake their own mercy, 
 Let me challenge 'em to produce the 
 Reafons I denied an Anfwer to thefe 
 Queftions. 
 
 1. Will they fay they like not 
 Chrift's Perfon, and fo ftand off? 
 I fay § why do they not ? Can they 
 
 Can. $.ult. think any Perfon below him fo futa- 
 
 Kal.45.2. ble and aimable ? 
 
 1 . Will Beauty enamour 'em ? Is 
 he not altogether fair ? 
 
 Prov.$.i4; 2. Have they a favour for Virtue ? 
 Here, ( it is clear ) as Light is in 
 the Sun. 
 
 If 3. Are they for Wealth and Ho- 
 
 ' 4 °* 4 ' nour ? Is not Chrift the Fountain of 
 them ? 
 
 4. Do they look for kindnefs and 
 tendernefs? Is not Chrift as to that a 
 None-fuch ? Let them bethink them- 
 felves , what can they affedl ( that 
 good is ) chat Chrift is nor. Hath 
 not Chrift led in love ? And is it not 
 faid Love is the Whetftone to Love? 
 
 Why 
 
Ejfays on Union to Qhrifjt: 1^3 
 
 Why mould, not they pledge him 
 that hath drank a deep Cup of love 
 to them ? Can a full meafure of 
 Chi -ift's love be taken ? 
 
 Did not his love appear .higheft, Quovi- ' 
 when he ftooped loweft ; what elfe Jioreo 
 brought: him- down from the Throne charior, 
 to the Footftool, to the Womb, to 
 the Cratch or Manger, to the Crofs, 
 to the Grave, and in a found fenfe 
 to Hell ? 
 
 2. Will they fay, tho' they have a 
 value for Chi ift's Perfon j yet can 
 they not prevail with their Wills to 
 match with him, his Terms and Pro- 
 pofals pleafe 'em not. 
 
 Anfwer, Do you not ■? Why do 
 you not $ Sure I am they are like- 
 able. 
 
 1. Is it not a wonder (all things p^ 
 conudered ) he will come upon 5> & * 3l 
 terms with you ? Do you not ftand 
 before him under the guilt of Sin, Ezek. 10- 
 yea, and in Filth as Breakers of the a >3>4« 
 Law and Firft Covenant, and as ut- 
 terly averfe to the Second ? Are you 
 not yet in your Blood ? What Prince 
 makes fuit to Rebels ? 
 
 l. Do you not know that he could Ffkltf.s* 
 take a fhorter Cut with you ; cut- Ifa - 2 7» 
 ting you afunder, and glorifying his 3 > 4 ' 
 juftice in your ruin. Could the 
 
 ftoutei* 
 
1 44 Effays on Union to Qbrifl. 
 
 ftouteft among you (land, before one 
 Bbw of his Wrath ? 
 
 p£l.ft.3. 3- Can any addition be made to 
 him (or to his Efflntial Glory) by 
 
 tft. >7- your confenting to him ? Doth your 
 
 3>> goodnefs when bed extend to him ? 
 
 Pfal j. Can Light be added to this Fountain 
 of Light ? 
 
 4. None that think worthily ( and 
 well ) of him can conceive that he 
 that is fo full of gracioufnefs, and fo 
 free Sinners fliould tafte of it, will 
 make any Terms that make not for 
 
 Hof - * 3- his Glory, and their beft Good. I 
 put you to give an Inftance, orraife 
 an Objection in the Cafe. 
 
 If any Ocj £t; If we be for him, 
 we muft be confined, and be for no 
 other. 
 
 Anfwer, 1. Is not this the very 
 Law of Marriage. 
 
 2. To prevent miftakts, be it 
 noted, 
 
 1. Tho' you are only to own Chrifi 
 as Mediator, you are to be for all the 
 
 a Cor. tht Perfons in the Godhead, as your Trea- 
 
 Ufi ftrft. fure, they are undivided as in Effence, 
 fo in A&in^s. The Love of the Fa- 
 ther, and Communion of the Spirit 
 is with Chrift's Grace. 
 
 1, Tho' you are to own none in 
 
 1 Jo. 1 > %• Co-ordination (or Competition ) with 
 
 Cbrift % you may be for my good ?tr- 
 
 [on 
 
Mffays en Union to Chrift. 14^ 
 
 fin ( or Thing ) in fubordlnation and Re- 
 ference to him j will he not allow you Mat. 19^ 
 the Ufe and Comfort of lower things that a 1 . 
 he feeth bed for you ? You are only 
 to deny 'era comparatively, or con- 
 ditionally. It is not as reprefenting 
 the Epicure j but according to his 
 Wifdom ( who was its Eldeft Son ) Ecclef. 1, 
 that he fpeaks of it, as good to be the up. 
 cheerful in the ufe of fuch things. 
 
 3. Is there not enough in Chrift 
 to fatisfy the fpiritual ( yea, the ra- 
 tional ) defire ? Doth not all ful- . 
 nefs dwell in him ? If thou looked: 
 up for Light as cheering, Is not Chrift i *;** 1 " 5 
 the Morning Star? If thou lookeft 9 * 
 
 down for Supply, Is not he as to Hag. a. y 
 Subftantiajs the Bread and Water of 
 Life j if to Plants, is not he the Vine $ 
 if to Men, is not he the Prince. 
 
 If any dare fand do) Objedl, 
 They are wedded already either to j a $ *v 
 what is ^unlawful, or to fomething 1 Pet! 2:! 
 lawful, unlawfully, and they are not *$ 
 free to break their League. 
 
 Anfwer, 1. By what Warrant hare 
 you fo given your felves, to any Per- 
 ion or Thing, on this fide Chrift ? 
 Your Affe&ions are not your own, QuoWar* 
 nor to be difpofed of at your plea- rant0 - 
 fure ? Hath not Chrift the firft and !w r / s 
 beft right xo *em ? m ** 
 
 Is 
 
146 Ejjays on Union to Chrifl. 
 
 1. Is it not an errand ftiame, yon 
 fhould offer fuch a Plea ? Are other 
 Fellow (hips ro be preferred before, 
 or to be named the fame day with 
 that of Chrift ? Are yon fo fet on 
 fenfual Pleafures, as for 'em to deny 
 Chrift ? 
 
 r. Is not this a brutifh thing ? Do 
 fuch defires become you as Men ? 
 
 th\ r /S. 4 ' 2 - D ^ y° u ever ** n< ^ ' em near &* 
 
 tisfying ? Have they not had a bit- 
 ter farewel ? Are you for worldly 
 Luke 16 Wea kh * an ^ m 2kirig the Earth or 
 11, 12. what's Earthly your Treafure ? 
 
 1. Is not this to prefer deceitful 
 Riches before true ? Shadows before 
 Subftance j Tranfitories before Du- 
 rables 3 and what is anothers before 
 
 Fio 23.?. w ^ at ma y ^ y° urs - 
 
 2. Is not a Day coming, May it 
 not be near ? When Riches will not 
 profit, but fly away. 
 
 3. If Chrift call you to part with 
 any thing, will he not fupply the 
 want of it ? 
 
 Mat.i*s. If (till it be Objefted, if I match 
 with Chrift, he will govern me, my 
 Husband will be my Head. 
 
 Anfwer, Very true : And is there 
 any Colour of unreafonablenefe in 
 this? 
 
 a. Arc 
 
EJJays on Union to Chrift. 147 
 
 1. Are not all that are in the place * c °r. ir 
 of Husbands placed above ? 3 * 
 
 2. Hath not Chrift all Claims and 
 Rights to Rule over thee ? Did not Jo. 1.1,2. 
 his Word Create, and his Blood Re- 
 deem thee ? Was thou not Baptized 
 
 into his Name ? 
 
 3. Is not Chrift's Government the Mar. a*, 
 beft and eafeft in the World ? ao * 
 
 For, 1 . Are not all his Laws writ^ 
 ten in Love, and not in Blood ? 
 
 2. When thou art to keep a con- l Jo. 5- V 
 tinual Watch, Is it not againft deadly 
 Enemies ? 
 
 2. If thou art to pluck out a Right Mat. 5, 
 Eye, Is it not that thou may ft fee the 2 9> 3°* 
 way to Heaven? Is not mortifying 
 Sin fweet , but fatisfying it impof. 
 fiblc ? 
 
 4. If he fliould call thee forth to 
 Seal the truth with thy Blood, Hath 
 not Martyrdom been counted a Crown^ 
 find Chains as Honours ? 
 
 I add j Is it not God's manner 
 where he hath given Laws, to give phil.1.14. 
 Hearts ( and Strength ) to obey 'em j 
 and when he makes Burthens hea- 
 vier, to make Backs ftronger, and 
 to give fuffering Graces in fuffering 
 Seafons ? 
 
 To fhut up this Branch of the life, 
 and to render it more ufeful, I add, 
 
 L % 1. If 
 
148 Effays on Union to Chrift. 
 
 Mat. 23. 1, If any embrace not this Hus- 
 37- band> will they not know ( to their 
 
 forrow ) that he offer'd himfclf to 
 'em ? Will not that Word then cur* 
 How often would I have gathered you ? 
 Did I not ftand at your Doors, and 
 Lnk.13.7. knock, and made fuit to you, thrice 
 three years ? Had not Chrift in thefc 
 ways come in to 'em, they had had 
 lefs Sin. 
 
 2. Will not he force 'em to own 
 him as a Judge, whom they were not 
 free to own as an Husband ? Muft 
 not they ftand at the Throne of Judg- 
 ment, that would not kneel at the 
 Throne of Grace ? And can they 
 a C01. 5. poflibly (land right at, and in Judg- 
 ,0 * ment ? Will not Mercy it felf rife up 
 
 in Judgment againft 'em ? Will not 
 this lay 'em under the heavieft ftrokes 
 ('and punifhments) who flighted 
 Chrift ? 
 Hcb. 10. For, 3. Will it not then be made 
 ^' out ( and evident ) to all the World, 
 
 and to themfelves, that it was on 
 foor and weak (yea, hafe ) Grounds* 
 that they were Recufants ? How will 
 the Fig-leaves wherewith they co- 
 Mat. 8. V ercd themfelves fall off ? Will they 
 ** u t- not b. provtd to be of the Spirit of 
 thzG6,darenes,th$L preferred the Swine 
 before Chriit, 
 
 4' May 
 
E flays on Union to Cbrzfl. *49 
 
 4. May not a time come during 
 the time of this Life, wherein the Mic. *.* 
 Prefence, Counfd, and Comfort of this 
 Husband will be better than a thou- 
 fand Worlds ? It's fear'd Storms are 
 not far off, if they fall, what wife 
 Man will not value a flielter ? And Eph ^, 4 , 
 will not this l>cft Husband be the very pf a j. t . - 
 
 beft. „ T7r . th§u 'r 
 
 The 6th Branch of the 1 ft Ule is, 
 The Union that is betwixt Chrift and 
 Chriflians is, ( tho' not a Perfonal 
 Union ) yet an Union of Perlons. 
 Are not fome for driving down this 
 Doftrine, that allow no Union be- 
 tween them, fave what they call 
 Operation? 
 
 I have hinted that I am far from ^^ 
 affirming that Chriftians are fo one Noftol > 
 with Chrift, as to be Chnft, or m this, 
 Chrifted, one and the fame every 
 way with him. By this way, they 
 fliould have done, and fuffer'd all that 
 he did. Is it not fair for them to be 
 Redeemed ? Redeemers, they can- (;«*.*.$ 
 not be. 
 
 But tho' the Husband and Wife 
 continue two diftinft Pcrfons in Mar- 
 riage, they gite their Perfons, and 
 not only their Affe&ions one to the 
 other. And doth not ChrifVs Spoufe 
 fpeak of her belo&d as hers, and of 
 herfelf, as his? Have not Chriftians 
 IL 3 Union, 
 
Iff Effays on Union to Chrifl. 
 
 Union ro Chrift, as God-Man ? Is he 
 m their Husband, as he is their 
 Head , according to both Natures 
 And what a Breaft , yea , WeJI of 
 
 Rom. j. Conlolanon is this, that they are uni- 
 
 18,, 9 . ad to him as Man ? 
 
 m u „ ,-'• °" c c 'pab!e of fufferine: an ^ 
 ǣȥ. a futahle fufierer on Man's bS. ^ 
 2. One that knoweth (from Ex 
 penence ) what temptation is, and" 
 i Tim. 3. luccounng the tempted 
 
 '** U? - k K?? C thz I ? n ( and wi " ) treat 
 familiarly and friendly beine their 
 near Kinfman. S neir 
 
 Eph.-a. 6. 4- One that in their nature hath 
 taken pofTeffion of Heaven for 'em 
 they being already rifen with him' 
 and /hall be furely raifed by him • 
 and that they are married to him' 
 Col. 3 . ,. that is God, their Comfort israis'd' 
 Eph.y. i. i. Hath he not anfwered the de- 
 mands of God's Law ( and Juftice ) 
 for em ? ' ' 
 
 If<J3.» 3. ;2. Is he not able and willine to 
 
 bear Divine Wrath oiF from em ? 
 Heb.o.i 4 3. Is he not meet to appear in 
 *-H-7.*s- Heaven, on behalf of 'em f 
 
 . 4. Will he not without fail f u h- 
 *em? ^ their ^ emks under 
 
 5. Will he not (-as he eaflly can ) 
 
 make Application his Grace to 
 
 «m? 
 
 6. He 
 
EJfays on Union to Chrift. \ j \ 
 
 6. He is, tho' in Heaven, gra- 
 cioufly prefent with them on Earth, 
 and in that he is God Man , his 
 mediating between God and Man is 
 moft futable and fufficient ; he equal- A/ a t. a$. 
 ly allied to both, reconcileth both. 20, 
 How fweet is the Conjun&ionof his 
 Natures and Offices. 
 
 Is it not a prime privilege that the 
 whole Perfon of a Believer is mar- 
 ried to Chrift ? The Body (landing 
 in that Relation, the Soul the proper 
 Confenter, doth it for the Bo- 
 dy ? Is there not a Reprefentation 
 hereof at the Lord's Table ? Where 
 his Fle/h is ( fpirituafry ) fed on and 
 they in their Bodies Sacramentally 
 partake of him. 
 
 The 7th Branch of this Ufe is ? N 
 Certainly in every true Believer,there 
 is a real and cordial Love to Chrift, 
 as to his Laws, and the Benefits that 
 come "by him, fo to his Perfon ; and 
 as Faith, fo Love doth refpeft his Q n< ,. 
 mediatorial Office $ That which I 
 drive at, is afferting that the upright 
 love him, and not his Gifts and 
 Loaves only. Are they not much 
 taken with the Excellencies that arc 
 in, and not only advantages by him, 
 Doth not the good Wife's love pitch 
 on her Husband's Perfon, thaten- 
 dow'd her, and not only on her Dow- 
 
 L 4 ty? 
 
i f % EJfays on Union to Chrift. 
 
 % Pet. a.7. ty ? Is not Chrift ( and not only his 
 Bounty ) precious to them that be* 
 lieve ? Otherwife their love would 
 rather be mercenary than pure, they 
 
 rtL " would love themfelves more than 
 him. Doth not this love evidence 
 irfelf? 
 
 1. By their high and endearing 
 Efteem of him ? Is he not in their 
 
 Eph the *^ es ( wnen r *§ nt an ^ c * ear ) a N° ne - 
 hjt Verfe. fuch, far more than any other belo- 
 ved ? Doth not the Spoufe begin her 
 Cant. $. Love-fong thus? Let him kifs mejvith- 
 30,11.1.1. out naming him % as if all knew whom 
 (he meant* 
 
 %. By their hearty defires after him, 
 
 Hag. 2.7. i s h e not ca n e d the Defire ( or defi- 
 
 rable and defired one ) of all Nations, 
 
 of the faithful in 'em. When their 
 
 Hearts are what they would have 
 
 'em, Are they not ready to break for 
 
 pral.4a.1- the longing they have to him ? D®th 
 
 **• *• not their defiring take the degree of 
 
 thirfting ? Do they not cry, Owhen 
 
 wilt thou come unto us ? And when 
 
 fliall we come and appear before thee ? 
 
 phit r. ^re t ^ e y nor ^vvillirig to depart that 
 
 they may be with him ? 
 
 3. Their love breaks out through 
 their delight in him, and his fpecial 
 prefcnee. Do not their hearts bum 
 within 'cm , when in Sermons he 
 
 fpea& 
 
Effays on Union to Chrijt. l $ J 
 
 fpcaks to 'em, and leap for joy when Luke 14, 
 in prayer he anfwers them ? 3 ** 
 
 The 8th Branch of the Ufe is : 
 Chriftians in their thoughts of their 
 love of Chrift, fiiould rife up to won- 
 dring, O the dimenfions of it .' Will 
 God dwell on the Earth, and match £ph.3»**» 
 with its Sons, and Daughters? O ad- * 9t 
 mirable / 
 
 1. Is it not a great kindnefs when . f . 
 God will take Perfonsinto, or with- fft'a.'ij- 
 in, his outward or Church-Covenant ? 31, j*. 
 And be their bttr other as to their vifible 
 State? Is not the Mountain of thePfeI.i47- 
 Lord's Houfe fet on the top of the 
 Mountains ? Are not great , yea, 
 glorious things fpoken of the Jews 
 
 as a vifible Church ? Was not the love 
 that brought 'em into that State pure- 
 ly free ? Did they not lie nearer to 
 ( and fairer for ) Grace than other 
 Nations ? Is not the Lord's Walk now 
 in the midft of Gandlefticks. 
 
 2. How much higher is their Dig- ■ a * *' 
 nity, and God's Bounty, when Per- R om ^ 
 fons are fpritually effoufed to, and in- Hof.i. 19. 
 terefied in Chrift, that are Ifrael, If 
 raelites indeed - y who fo give them- 
 
 felves to Chrift, that they tafte as Pfal. 113, 
 well as fee that the Lord is gracious, *> 7- 
 and that his loving-kindnefs is better 
 than Life. 
 
 1. Is 
 
I f 4 EJT a y s m U»t° n to Qhrifl. 
 
 i . Is not he that takes 'em into this 
 
 State the mod High, and his (loops 
 
 low ? 
 
 2. Are not his Father and Spirit 
 
 Phil, a. one * n Efface with him, and con- 
 
 % t 7. defcending with him to them ? 
 
 The id Ufe is for Reproof and 
 Confutation of Error. The Men 
 that cry fo loud, to Rome^ to R&me^ 
 may run and read, that they are far 
 Sponfus wrong in their cafting difparagement 
 scckfm. on the Dodtrine and Union treated 
 on Doth not the Pope in their Books 
 (land not only as the Fountain and 
 Head, but withal as the Husband of 
 the Catholick Church ? As if /he had 
 two Husbands, or as if Chriftians 
 were married to a mortal, that they 
 do not know, nor are known to him, 
 if we fpeak of the moft ( and beft ) of 
 Vir). Bleffcd Pau!> of more worth than 
 
 i i!* l * f ° 00 ° tnat are counted Peer's Sue- 
 ceffors, wooed for Chrift, and not 
 himfelf, as a Friend to the Bride- 
 groom, not the Bridegroom, that we 
 may not think he only injureth 
 Chrift in afluming his Title, be it 
 known he ufurpeth the Thing and 
 Power implied in it. 
 
 H r i. Doth he not claim the Autho- 
 
 Hoi.a.i. r j tyan( j supremacy over the Church 
 that appertains to Chrift ? Doth he 
 
 Jo. 3. 2Q, not fuffer Mea to ftile him a Vice- 
 * Chrift, 
 
Ejfays on Union to Chrift. 15$ 
 
 Chrift even when ( diflemblingly ) he 
 calls himfelf the Servanc of Servants? 
 Is the higheft Office in the Church 
 any more than a Miniftry ? 
 
 2. Doth he not take on him. the 
 Exercife of fuch A&s as are peculiar 
 and proper to Chrift I 
 
 1. Doth he not give out Laws of 
 his own making, that lhall imme- 
 diately bind the Confcience ? 
 
 2. Doth he not apparently crofs 
 Chrift in the Difpenfations and In- 
 dulgences he grantech ? 
 
 Again ; Doth not my Do&rine 
 confute the Opinion and Pra&ice of 
 the Romanifts, who put great difho- 
 nour on the Church's Husband,when 
 they teach their Profelites to be Ido- 
 laters, and fo fpirituaHy Adulterers, 
 in carrying that Worfhip to others, 
 and fo giving 'em the Glory that is 
 due to him only ? 
 
 1, Are they .not for worship- 
 ping Angels, when they Confe- 
 crate Churches, and diredl Prayers 
 to 'em ? 
 
 2. Are they not juftly charged 
 with adoring Saints departed , efpe- 
 cially the Virgin Mary ? In vain (and 
 without truth ) they plead that they 
 only pray that Saints would pray for 
 8 em. Do not fundry of their Ex- 
 preflions exprefs thus much f 
 
 x. Do 
 
l$6 EJfays on Union to Chrift. 
 
 3. Do they not only give Worftiip 
 to departed Saints, but to lifdefs 
 Images ? Particularly to that of the 
 CroS both Material and Aerial ? 
 
 4. Do they not kneel before ( and 
 fo worfhip) the Confecrated Bread 
 concerning which they pretend their 
 Prieft can make their Maker, and 
 then the People eat him. Notwith- 
 ftanding all their Cobwebs, and nice 
 Diftin&ions , Are they not rightly 
 charged. 
 
 i. With learning the way of the 
 Heathen ? 
 
 a. With being in fome points more 
 Heathenifti than they ? 
 
 The 3d Ufe is for Reprehenfion 
 Cant.Mo. or Correction of Vice. And I now 
 come with a Rod of Reproof to 
 thofe that come not into this bleffed 
 Relation, nor defire to do fo. That 
 many are not yet in Marriage united 
 to Chrift is apparent. 
 
 m?u*. *• From their want °f love to 
 
 Ignatius, him. Is not he his Spoufe's beft be- 
 loved ? Did not the Old Difciple call 
 him his Love. I will not aver 
 that drift's Name was written in 
 Letters of Gold on his Heart j but I 
 mult fay, if upright Perfons were 
 opened , Chrift would be found in 
 their Bofoms. With what face for 
 front) can fome fay they love 
 Chrift? 1. How 
 
Bffays on Union to Cbrift. if 7 
 
 i. How or whence is it that their Pfal.n^ 
 Eyes and Minds are not more on him, 97 * 
 even on bis day ? 
 
 . 2. How is it that their Difcourfes ja: 
 of him are not more frequent, fer- 34 . ' 
 vent, and pleafant ? 
 
 3. Are not they intimate with thofe 
 that defpife and difhonour him, yea, 
 of their number? If their Clofets 
 
 and Houfes, could fpealc, would they p^ * 
 not proclaim their difregard of feim ? 
 
 4. Doth it ( in the lead ) favour 
 of love to Chrift, that they fo little 
 love the habitation of his Houfe, 
 and the place where his Honour in 
 
 a peculiar way dwelieth ? How little ^ 1 
 
 do they attend in and on the Signs of 
 
 his pretence ? How little for not at 
 
 all ) do they delire to fee, feel, and 
 
 find his fpecial prefence, in the ufc 
 
 of thofe Signs ? 
 
 Farther it appears, That not a few 
 are at this day averfe to matching 
 with Chrift. 
 
 1. Are they not throughly, ( and 
 fo over) pleafed with their Relation *«k.3S< 
 they have flood in to other things t 3* 
 Do not their Hearts go , yea run, 
 after their Covetoufnels even in time 
 of Publick Worfhip ? Are they not 
 Ambitious and Voluptuous? Are they 
 not for fetting down their Staves £ 
 This is their Reft i Do they not cry 
 
 indeed 
 
158 EJfays on Union to Chrift. 
 
 indeed as one did in words, the mif- 
 chief is, we muft dye, and fo have 
 fmall mind ro be with Chrift ? 
 z. Do they fee any taking or 
 Ctnt 5. enamouring Beauty in his Perfon or 
 10. Precepts ? Is he in their Eyes a Perfon 
 
 Gil. 1.16. of Quality or Excellency ? Do they 
 not in thek hearts fay, as fome of their 
 Rank did to Chrift's Spoufe, What is 
 thy beloved more than another belo- 
 ved ? Have they yet feen their King 
 in his Beauty and Glory ? Is Chrift 
 by the Holy Spirit Revealed to ( and 
 in ) 'em ? Are they defirous to take 
 a fairer and fuller view of him ? 
 
 j» Are they at all free to take the 
 Yoke of Chrift on 'em, as that offer- 
 vice, fo that of fuftering ? Did they 
 ever yet count what it might coft 
 them to be Chriftians? Were they 
 ever yet perfuadable in this Cafe ? 
 Alas .' They are in a vain Dream,that 
 Chrift is theirs, they fay they truft, 
 but never yet tryed ; they prefume 
 ™ "' they (hall be faved by his Merit, tho* 
 Luk. 14 they be not fandlified by his Spirit. 
 18, 19- Have they any liking of the Ltflbn of 
 felf denial , or thar of following 
 Chrift fully. 
 
 4, Have they a warm heart for 
 thofe that have given good Evi- 
 dence that they are united to Chrift ? 
 *pkx. 1 j. Have they not (at the bottom ) fome 
 
 pique 
 
EJfays on Union to Chrift: Ifji 
 
 pique (or quarrel ) againft 'em? iPet.a.' 
 Will they allow them to be Saints, I7 ' 
 becaufe they are not finlefs ? Do they 
 love the whole Brotherhood ? Even 
 thofe that bear God's Image tho' (not 
 in all Modes) theirs ? Do they not 
 ftrike at Religion, through ftie Pro- *&♦ ll Q 
 feffors fide ? That this Reproof may 
 reach the Confcience of the reproved, 
 I pofe 'em. 
 
 i. Do not fuch Proteftants, Recu- 
 fants, crofs the Royal Law and Got Roai^.i^ 
 pel ? Yea, do they not fly in the face 
 of both, and are thorough Children 
 of Difobedience ? 
 
 2. Doth not their difobedince af- 
 front the whole Trinity, or Trin-Uni- 
 ty.O that God would perfuade j^>to 
 to dwell in the Tents of Shem> and 
 finfully coy Souls to clofe with the 
 Offers that are made 'em ? 
 
 Is it not a Wonder ( yea Miracle ) 
 of Meccy that after fuch affronts his 
 Treaty fas to Marriage) is not bro- Rcv . $ 
 ken off, fpeak truly. * 3 ' ■ 
 
 i. Have not you, with whom I 
 am dealing, often turn'd a deaf Ear 
 on the Lord, giving him no anfwer 
 at all ? Would you deal fo with an _ : : ' 
 Enemy I Q*f*M 
 
 i. Have 
 
i (Jo Effays on Union to Chrifl. 
 
 Prov. ft *• Have you not fometimes given 
 *°- him a dilatory anfwer you would 
 
 not yield yet ? 
 
 3. Moftly, Hath he not had from 
 you a flat denial ? 
 
 4. Can you , if you fliew your 
 felves Men, ( and reafonable ) think 
 that thefe tenders will be always, or 
 long made to you ? Will he (till (land 
 at the door that you keep flwt a- 
 gainft him ? Doth not his (landing 
 
 %** Mr. P oint out as his prelent patience, lo 
 
 Crefwick. his readinefs to depart ? Will not the 
 
 door of Grace and Hope be flwt, and 
 
 how terribly will he appear as a 
 
 Judge who is refufed as an Husband ? 
 
 It is yet a Summers day, wherein 
 
 frov.io.s y° u ma F g atner trie bed Fruits, but a 
 
 ' Winter may be at hand. If you 
 
 think you have made a League with 
 
 Death, and that it will flay your 
 
 leifure, cannot God foon break both 
 
 - that League and you ? What may a 
 
 PfoV.i^i day Cyca, an hour ) bring forth. 
 
 You read of one that dies in his 
 
 full flrength. Doth not many an 
 
 one do fo ? At how many Doors may 
 
 it enter ? May it not be at one you 
 
 do not dream of? And if at Death 
 
 you be found among the Dead in 
 
 Sins, will not woe, woe, woe, be to 
 
 you for ever and ever? 
 
 Again 3 
 
Ejfeys on Union to Qhrift* l6l 
 
 Again ; On what ground do you 
 expedt or hope to ftaitd when you 
 are to (land at Chi i it's Tribunal ? 
 What will be your Plea ? Can you 
 poflibly defend ( or colourably ex- 
 cuft ) your R ecu fancy ? 
 
 i . Will you plead rhar you were 
 Righteous ( if not of) in your felves, R ev - 
 and fo needed not to match wiih 17. 
 Ghrift, that in and with him you 
 might have juftifying-righteoufnef?, 
 how eafily and fully will ye becon- 
 futed, even by your own Confidences, 
 when that Book is opened, black jobo. 30* 
 Lines will appear ? Will not your 31. 
 own Cloaths be ready to abhor 
 you ? 
 
 2. Will you plead, that you did 
 not hear of, or were not capable of 
 underftanding the Offers ( or Over- 
 tures ) that Chrift made to you ? 
 Will not his Minifters witnefs againft 
 you ? Will not he prove that his 
 Gofpelwas plain? 
 
 3. Will you plead, that Chrift's 
 Propofals were unreasonable ? That "eb.9.27, 
 hath been proved falfe. 
 
 I ask, 1. Is there any hope you ***• 33, 
 fliould ftay Judgment ? Xhat cannot I4j I5, 
 be, nor God's Statutes. 
 
 2. Can you endure (o much as to 
 think of enduring the Execution 
 thereof ? 
 
 M At 
 
1 6z Effays on Union to Chrifl. 
 
 At Death, when your Souls lie 
 Vagula. quivering on your Lips, and you cry, 
 as did one, we rauft not live, and we 
 dare not die $ and are faying, Ah ! 
 poor wandring Soul, where muft thy 
 lodging then be ? It will be fad, to 
 think, you are going to God to have 
 your State and Cafe determined, and 
 fear the determining will be againft 
 you immediately upon your diffolu- 
 tion, what a ftuiek will your Souls 
 give, when they fee the Infernal Pit 
 and themfelves ready to be thrown 
 into it ? 
 
 i. Will not this be more bitter 
 than a thoufand Deaths, that had you 
 matched with Chrift ? On that Great 
 Day, you had received a free pardon 
 of Sin, and a full open Declaration of 
 it j but as if they were fcafd in a Bag, 
 they will then with all their height- 
 Ming Circumftances be produced and 
 prov'd againft 'em. 
 A£ls 3. 2 vyju not tn j s a [f g r eaten your 
 
 Job 14.17. forcow? Had you accepted Chrift, 
 you muft then havefuten down with 
 Abraham^ Ifaac , &c. at their Feaft, 
 and have drank of whole Rivers of 
 Pleafure $ whereas you will be de- 
 nied, yea, and exiled from the fight 
 of God, and bis blejfed making pre- 
 fence. 
 
 It 
 
Ejfays on Union to Chrifl. 1 63 
 
 It may be you may be as the foolifli Luk. 12. 
 Virgins prefumpruous, and think of *£* x 3- 
 comirrg toHeaV:n-gates, and knock, Mac a ^ 
 expe&ingadmittanccsyoii will be put 
 to cry woe is to us, the Door h fhur. 
 From what happinefs are we fallen ? 
 Into what intolerable Torments muft: 
 we be caft ? Muft not our Souls ihat 
 would not entertain Cnrift b fent 
 to dwell with the Devil? Wc would 
 not abide the (liken Yoke of his Com- 
 mands, and Kiuft abide the iron one 
 of his everlafting wrath- 
 
 At the Great Day , when ( and 
 where) all muft ftand before God, * Cor * 5 * 
 can you ftand right.? Will not your Mat. 2?. 
 place be on the Left-hand , and Luk. 14. 
 Chrift's Voice be depart from me ? As *J- l6t a J« 
 your Souls have before felt the ftrokes v! ac ' 23 * 
 of the Almighty, your Bodies alfo Mark 9, 
 muft lhare therein. And do not ima- 44. 4 8 - 
 gine, that it will lefTen your torment, 
 that many will fare as you do. Will 
 not it be rendred more tormenting ? 
 Will not the Devil and his Angels 
 ( with joy ) add to your forrow ? 
 And will not every power in, and 
 part of it have a fenfe thereof. 
 
 1. Will not your Minds find that 
 with your Knowledge forrow will be 
 incteas'd ? 
 
 M ft ft. Will 
 
i^4 Ejfays on Union to Chrijl. 
 
 i. Will not your Memories fug- 
 ged; to yov, bow often Chrift would 
 have gathered you, and how wilful- 
 ly and refolutelv you ftood off ? 
 
 3. Will not your Conferences ( on 
 that fcore ) lafh you, and he as a 
 Worm not dying, but growing ? 
 
 4. Will not your Affli&ions add 
 to your Terror ? Love and Joy will 
 have no place , when wailing and 
 trembling, and indignation againft 
 your felves will continue. 
 
 And will not this aggravate all ? 
 Eternity ! Eternity .' If you think I 
 infill too long on Mount Eval, and 
 am too much a Son of Thunder, af- 
 fure your felves, I have fearched 
 mine heart, and find love at the bot- 
 tom of it- I am only an Herald, 
 denouncing War againit you as war- 
 ring with God j Imoft delight in be- 
 ing an Ambaffador to befeech you to 
 be reconcif d to God. 
 
 Andfo the 4th and laft Ufe is for 
 InftruSion in Righteoufnefs. 
 
 The Fir ft Branch is: Learn we to. 
 fearch our felves, and that with fe- 
 Cant (J. rioafnefs and fuppiieations. Are we 
 *> 9 * married to Chrift, or are we not ? 
 There's a place in Scripture that 
 fpeaks of many Qaerks, more Con- 
 cubines and Virgins without number. 
 Some apply thefirft word to reform- 
 ing 
 
Ejjays on Union to Chrift. id? 
 
 ing Congregations. The fecond to 
 the Members ; thereby all thac I am 
 acquainted with hold, that as 'Con- 
 cubines were counted fecondary 
 Wives, here they denote true, tho' 
 not fo full and powerful Chriilians ° y Mat. aj. 
 and tho' Virgins in Scripture have 
 ufually a good name, fave where fome 
 are named foolifli, here fome ( and 
 but fome ) conftrue 'em of finfully 
 coy Souls, that ( tho' wooed ) will 
 not be won by ( and to ) Chrift. 
 Whatever becomes of this Interpre- 
 tation, its a fad truth, Recufants a- 
 bound. Are not we of that number ? 
 Have we yielded to Chrift ? 
 
 I will firft lay down Marks exclu- 
 five j if they be on us, we are ftan- ^j^ Vo 7 ' 
 ders oif and out. a9> ' 
 
 The i ft. Is not prizing him and 
 his Blood, but counting both com- 
 mon things. 
 
 The 2d is, Not taking pleafurein 
 Mufings on him, and in his Com- 
 pany, Council, and Communications, 
 reftirig if not without Ordinances, 
 yet without Influences. 
 
 The 2d is, Wilfully provoking 
 Chrift ( at leaft ) being without fear 
 of offending him, Marks inclufive : 
 Such as evidence perfons to be as 
 Queens, honourable and command- 
 ing, are, 
 
 M 3 i. Being 
 
l66 EjT a y s on Union to Cbrift. 
 
 i. Being admitted and received 
 into more inward and fweet Com- 
 munion with the Lord, being taken 
 into his Banquetting-houfe, and ha- 
 Cant. 2.4. Ylr 'o ^s Love as their Honour. 
 
 2. Being Royally attended with a 
 Train of Graces, that break out(vi- 
 iibly ) and ( with honour ) propor- 
 tionably. 
 
 3. Having great Rule of (and over) 
 tru mf Ives, reducing their Actions, 
 Expreifions, yea, and Thoughts (and 
 Difpofitions ) in Obedience to Chrift. 
 And now positive ( by fome called 
 adequate and even ) Marks are be- 
 fore us. As fome were to produce 
 Tokens of their Virginity , may we 
 of our Marriage. 
 
 Th Mtrtyr *• Are We ( as t0 r ^ e m2 * n ^ ent 
 
 crr d y and refolution of our hearts) for 
 
 None but refting in the love of Chrift, not ad- 
 
 Chnfh mitting any Perfon or Thing as a 
 
 Corrival or Competitor with him, 
 
 write we on this. 
 
 1. The Hypocrites may fliew or 
 make a mew of much love, and fay 
 Aftso*. tnac -hey would in an evil day be 
 13 45 ' iheltered by him ; yet ft ,11 fome Li ft 
 over-tops his Intereft, they will not 
 allow him the bed room, nor with 
 the wife Merchanr fell all to procure 
 this Pearl : Their Eyes are fixed on 
 fomeflefli-pleafmgjOr felf*advancing. 
 
 % % Tho* 
 
Effays on Union to Chrift. 167 
 
 2. Tho' fome among the fanfti- Rev. 2. 
 fied find lefs fburifhings, and more * % ^ 
 dealings of their Jove; yet in their 33,34. 
 fettled deliberate thoughts and choice, 
 they are for him, and no other as their 
 Treafure, other Sheaves bow to his. 
 
 A id diftinguifliing Mark is : Be- 
 ing in the main Courfe and Current 
 of Life, ftudious to pleafe Chrift, and 
 approve our felves to him, and ftand 
 right in his favour. 
 
 1. Tho' Hypocrites may' perform 
 External Services, they have (till fome 
 felf-end. 
 
 And 2. Tho' true Chriftians come Hab.*.i£. 
 not up to Rule, their Eyes are ftill u 01 ; 1,10, 
 upon, and unto their Redeemer. 
 
 The Second Branch of the laft Ufe 
 is, now to follow, and it runs thus. 
 They who never were in earneft con- 
 cerned about being married to Chrift, 
 fhould be fo now forthwith. All are 
 not called to a lower Marriage ; and 
 fome have fet Virginity too high, 
 which may be honourable and' ad- 
 vantageous to Religion $ but to this 
 myftical Marriage all have a clear and 
 loud Call. 
 
 Moving Motives to it are, 
 
 1. Prime Privileges are proper 
 to it, 
 
 M4 1. Upon 
 
i68 Effaysyn Union to Chrijl* 
 
 Eph.3.i7- i. Upon Marriage will follow Co- 
 Cant, n. habitation, yea, Inhabitation, dwel- 
 ling under one Roof with you in 
 one another. 
 
 2. There will be an he aling of the 
 Soul's pifeafes. Is not the Spoufe's 
 Husband her Phyfician, and a mod 
 Ittofc4.i4. compa(Tionate one ? Having made a 
 Medicine or Plaifter of his Blood, 
 will he not apply by his Spirit ? Will 
 he not foften, quicken, and prevent 
 Relapfes ? 
 
 j. Will there not be a fubduing of 
 Enemies ? Will Chrift fee his Spoufe 
 always trodden down, and abufed, 
 and not appear for her ? 
 
 /lie. 7- if. 4* w *'l £ kere not ^ e a fuftaining 
 
 and upholding under Burthens? Will 
 he not put under his Everlafting 
 Arms? 
 
 $. Will there not be a fweetning 
 of bitternefs by the Tree of Life ? 
 mit.?3- 6 Will not Chrift concern him- 
 felf in all his Spoule's Concerns ? 
 
 A Second Motive is : There's an 
 abfolute indifpenfable neceffity of 
 matching in this Cafe. 
 
 Sxra£c- I# As t0 the efca P in S Eternal 
 ikfara. Wrath* Salvation is not out of the 
 
 pure Church. 
 
 2. As to acceptance of Holy Ser* 
 
 vkes 3 his Spoufe's Voi€e is fweer. 
 
 Now, 
 
Effays on Union to drift. 169 
 
 Now, come in means, T „ . .^ 
 
 i. May the unmarried be willing Cant. 5.1. 
 to know the Truth, and work of their 
 Natural State. Doch not the Spirit's 
 Convincing Work kad to Chrift? 
 Alas ! many will not fee (or feel) 
 their Sin?, by their Ill-will. 
 
 2. May they fet themfelves (when Aft. 2.37: 
 they can) under good Spokejmen, and !$•«. 
 Wooers fer Chrift \ Doth he not Work 
 moft by the beft Hands ? Are not Prov. n. 
 Wifemen winners of Souls ? Doth 3°- 
 not Traveling tend to Births ? 
 
 2. May they ftudy the incompa- Gal 4.1*. 
 rable endearing excellency of this Hus- 
 band ? 
 
 1. Is any other to be compared 
 for Dignity? Who is higher than 
 the higheft ? 
 
 2. Is any other All-fufficient, able *&• 9- & 
 and willing to fave to the utter- 
 moft? 
 
 3. Can any other fo fuitthe Cafe Cant, s- 
 of guilty, filthy, helplefs Sinners ? IO - 
 
 4. Who is to be compar'd for Heb.7. 
 bounty and free giving, that gave 24- s- *< 
 himfelf? 
 
 5. Is he (can he be; in theleaft Rom \ 
 defeftive as to faithfulnefs ? k**9* 
 
 6. Is he not the abiding, undying, 
 exchanging Husband ? 
 
 7. Hath he any poor (ox equal) 
 in CompafiioA $nd Tcndernefs * Is 
 
 he . 
 
*70 Ejfays on Union to Chrift. 
 
 he not in all Parts and Points com- 
 pleat ? 
 
 that mine Hearers (and Rea- 
 ders) had his Perfections more in 
 their Eyes, Minds and Mufings ! 
 Could they then be Content to be and 
 go without him ? 
 
 The 4th Means is : Perfons ftiould 
 be at one forthwith, and on the pre- 
 fenr, to renounce and difclaim their 
 Sins and Self-confidence 5 Doth not 
 this. Union fuppofe a Separation ? 
 
 Laftly^ There is to be a waiting 
 on f and for) the holy Spirit of God, 
 that he would fweetly incline, and 
 P&J.65.4. fo over power the Soul, and its Af- 
 fections, as that Chrift may be em- 
 braced. If the Soul of a Sinner ap- 
 proach to, fo as to abide with the 
 Lord, this is from a blelTed Caufe, 
 and effectual (and not a common) 
 Call. 
 
 1 much fear, many ate not fin- 
 cere in this Matter, nor folicitous 
 about it i and I have lefs hopes that 
 
 . they are married to Chrift., that 
 have not out of refpeft to God's Ho- 
 nour, a Fear, leaft they ftiould not 
 receive hirn^heartily and wholly. 
 
 A 3d Branch of this Ufeis; They 
 that are under great Griefs (and 
 Fears) becaufe of God's Wrath, and 
 cannot be eafily (if at all) pet fwa- 
 
 ded, 
 
Efays on Union to Chrift. iji 
 
 ded, that tho' (now J they confent 
 to Chrift, he will accept 'em, and 
 take 'em into fo near a Relation 
 and Union to himfelf as Maniage. 
 Learn they this needful Leffon, when 
 through Grace they are willing, his 
 willingnefs is out ofQueftion for 
 their Satisfadtion ; Confult they his 
 Word, the Word of the King, and 
 obferve they, 
 
 1. The freenefs of the Invitations Mat -* •*** 
 which he ufeth. 
 
 2. How moving the Expoftulati- lfa.$$. t 
 ons that are ufed with 'em. 2. 
 
 And 3. The ftridt Injunctions he ij .& 
 layeth on them, would he not be 23. ' 
 obeyed and anfwer'd, and prevail Jo- 6- *9$ 
 by his Precepts ? 3°- 
 
 Again, 2. Take they into their Jo. 1. 14. 
 Thoughts what he hath done. Did 
 (and do not) his Actions aloud fpeak 
 his Inclinations ? 
 
 1. Did he noc become Man, that J . 17. <g 
 he might become an Husband to 
 
 Man ? Did he not lay afide his ma- 
 nifeftive Glory, to put his Glory on 
 Man ? 
 
 2. Did he not (in his own Per- j^| at 2 -; 
 fon) treat with, and wooe Sinners? 37. ' 
 
 3. pid he not take on himfelf 
 their Sin (as to Guilt, and obliging to 
 vindicative Puniifhment) and make 
 himfelf a Curfe, that he might make 
 
 over 
 
i*7* Effays on Union to Chrift. 
 
 over hisBlefling? And thus I am 
 led ro the 3d Head, 
 1 Pet. 2. Which is, Meditate they on his 
 a 4 . fore Suffering for Sinners? Doth not 
 
 jGal. 3. 12. his Blood, and offering his Soul, con- 
 I& tt-i* fi rm w hat I affirm ? Was not his 
 a ' 3 * whole Life, a Life of Sorrow ? Tho' 
 at Death he drank deepeft of the 
 r . bitter Cup ; and was he not in (traits 
 
 £jf e I2 ' till he had done it ? Did he not 
 throw himftlf into a Sea of Griefs, 
 that he might fave doubting, droop- 
 ing, fand it may be fadly duck'd 
 Souls) from drowning ? Will they not 
 hear what all I have Written fpeaks? 
 The Lord fatisfie them when I am 
 not able to do it ? 
 
 For further Proof that he who 
 purchafed this Privilege for Sinners, 
 when unwilling, is free, that the 
 willing (yea defiringj tho' great Sin- 
 ners ftiould enjoy it, be what follow- 
 eth well weighed. 
 Revel. 22. 1. Hath it not order'd that the 
 «7. Gofpcl fhould run in comprehenfive 
 
 Horn. 10. Terms? 
 
 i. Doth he except againft any fort 
 of Sinners ? And fay, he will not on 
 their Confent, match with them ? 
 Are not offers made to fuch, as fay, 
 rtieir Names have been, 
 
 i.Scorncrs. 
 
Ejfays on Union to Chriftr 17J 
 
 i. Scorners. 
 
 2. Rebels. 
 
 3. Apoftates and Backfliders ? Are p f0 v. *: 
 not all thefe within the hearing of ^ 
 
 his Call ? And even called by Name. ™-«»-' 
 
 4. Doth he except againft any j ej ! ^ 
 kind or degree of £in as unpardon- 
 able, which the Guilty can'repent of? 
 
 1. Tho'Sins be numerous, yea, in- 
 ttumberable. Matth.i*; 
 
 2. Tho' they have been accented, 3I * 
 and aggravated, and red as ScarL-r. 
 
 3. Tho' they have taken the de- 
 gree of Abomination, yea, of Btaf if*. ^ # ^ y 
 phcmies ; fuch as give ihemfelves to *• 18. ' - 
 him fhall receive Forgivenefs. 
 
 I again ask : As in this Treatife I 
 may have before done 3 Are not Pro- Jer. ^ 
 pofals moft Equitable and Honou- 
 rable ? 
 
 What doth he require of thee, O 
 Man ! 
 
 1. That can Profit him ? Or, 
 
 2. That tends not to his declara : 
 
 tive Glory, and thy beftgood? Pfal.itf.aj 
 
 3. For what he is not ready to 
 
 give ftrength to fuch as feel theftficah&< 
 want of it? 8. 
 
 And 4. What (if done in finceri- 
 ty) he will accept notwithftandingj uvatqu j 
 Imperfection ? jubct, 
 
 ?. Hath he not eftabli/hcd an 
 Office in his Church, for the en- 
 dear^ 
 
174 Bjfays on Ur)on to Chrifi. 
 
 a Cor. 8. endearing of himfelf to Sinners, and 
 i2. engaging'em to bimfclf ? And tho* 
 
 sCw.y. Shncrs have ft ^od ojt long (very 
 *$> 20 * long) if rficy w ; U (now J come in, 
 he openerh his Arms (and Heart) 
 Rev. 5.20. to 'em ; and he doth this, tho' he 
 forefeeth that many will abufe his 
 Grace, and turn it into Wantonnefs. 
 The good Lord prevail with fuch 
 as are of a to ) to fearful Heai t,and fay 
 Ik ,, (with ErTV<5t) to 'em, Fear not fo 
 3, 4 . much. Behold, mine open Sides, and 
 through 'em, my Soui p^t the Fin- 
 ger of your Frith into "em. Be- not 
 Faithlefs, but Believing 
 
 No vileru-fs of ' iuh. no blacknefs 
 of Heart, nbgoil f Lir., fhall 
 
 put in a ^ar to mine exceeding a- 
 bundant Love and Grace. 
 
 Be it add^d, >n what Grounds 
 
 would doubting di oopi ng Sjuis fet 
 
 theii Fo Scripture doth 
 
 not fet b n ? 
 
 Jo. 1. 14. J. Hath not Cbrift For 'cm ail ful- 
 
 Col. 1. 19. n ^ s of GraCe ? 
 
 Omnino ij Is not his Grace purdy and ful- 
 
 gratuica. \y free ? 
 
 Eoh 1 6 1- T s it not his defign to Magnifie 
 
 * ' his Grace ? 
 
 4. Doth not his magnifying his 
 
 Grace, tend co the raanifeftation of 
 
 his Glory ? 
 
 5, Should 
 
Effays on Union to Chrijl. iy$ 
 
 5. Should any Fear the full mani- 
 fefting of Chrift's Glory? 
 
 The 4th Branch of this Ufe, hath 
 its Eye: on thofe that are entred in- 
 to a Marriage Covenant ; and fo have 
 that Union to Chrifi, treated on. May ic 
 be in their Hearts defire (and defign) 
 to walk Worthy, (I mean only a 
 Worthinefs of Meetnefs) of this great 
 Favour and Honour vouchfafed to 
 them. 
 
 1. May they humbly , and yet highly 
 
 Glory in this Relation. Is not this a PW1« 3« $3 
 part of the Character of the true Cir- 
 cumeftion, or really fan&ified to Re- 
 joice (to glorying) in Chrift Jefus. 
 
 2. May they yield, as a loving anal 
 free, fo a full Satisfaction to this their 
 
 Husband ! 
 
 1. Inward, in Mind and AfFe&ion, 
 
 2. Outward, in Obedience, Active 
 and PaiTive. 
 
 3. May they adorn this Relation by 
 
 their demeaning themselves 3 wearing, Titus 2 1 ' 
 I. The Vail of Humility. . xo. 
 
 And 2. The Rare Jewels of Jufiice^ 
 
 Purity, and Charity. 
 
 May they Long {and Labour) that 0- 
 
 thers (effecially their- Relations) may be 
 
 brought into this near (and dear) Re~ 
 
 ktfioml 
 
 i I 
 
 Th* 
 
1 76 Eff.iV en Union to Ckri/f* 
 
 The concluding word is for (and 
 toj the Ccmfcrr of fuch as take thefe 
 Co an (els. 
 
 1. In Csft tftrcuilzsj will their 
 H labfem bimfetf from them? 
 
 Or kt 'em fink under 'em ? 
 
 1. In c \ n of a Dear 
 
 J^mtUf Bmtkdmi^ {tail they not Ex- 
 perience that Chrift hath the Natur§ 
 (as w c J as the Name) of an Hw- 
 
 3 b Cj/< cf Dtrth ; doth not he 
 live fir ever, and becaufe he lives, 
 they (ball do fo, and their Death 
 fall be the Dm U eternal Life. 
 _ 4. In the Cafe cf Judgment-, will 
 
 J° i-f ! 9' ftoc t heir Husband be a merciful 
 Judge to 'em ? 
 
 O thai other Words : O that thefc 
 may take Hace! The Advantages 
 t; ow ALirridge tc Ck-iji, are nei- 
 
 ther few nor fmalL Among 'em, are 
 thefe 
 
 1. Will no: this Husband direct and 
 Ifi.9.6. { m} 
 
 4,4 1. Will he rx: FnuS W? Wii! 
 
 rot this Bridegroom's Power be their 
 1 \ W;;» ht nOL ffreadbis Skirts 
 
 And for 3. Trcvfcn; rather tban 
 the .fail, Angels, Shall not the 
 
 frfal 34, b$lj A*g*h fad 'em ? 
 
 4. Shall 
 
Effays oh Union to Chrzft. iff 
 
 4. Shad not their Debts be defray- 1 Jo. 1. r 
 ed? Is not he rejponfible ? Rev '• T 
 
 5. Shall they nor be freed from Ar- Jo. i6. a4 , 
 re/?/ £7 f/j>e /.*m/ ? Is he not their 
 
 Surety ? Do not Divines write of a 
 Legal Union, tho' I have much point- 
 ed at the Myftical? 
 
 6. Shall not their regular Suits be Heb. 7: 
 heard and an fiver d} Will this Hus- 22. 
 band turn rhe deaf Ear on his Spouft ? 
 
 7. Shall not their other Services be Cant^** 
 accepted ? Shall not a Cup of cold Wa- 
 ter meet with a welcome ? 
 
 N Co* 
 
*7& Bfjciys en Urn on to Chrijt. 
 
 Concerning the Principal Bond 
 jf Union to Chnji. 
 
 R O M. viii. 9. 
 
 Hew if any Man have net the Spirit 
 of Chrifri he is none of his. 
 
 w 
 
 E fiiall (eafily) grant that ho- 
 ly Paul had fuch a Spirit of 
 -difcerning, as we pretend not to; 
 and fo might fee into the inward 
 Parts (and States J of the believing 
 Romans : A fid accordingly {^y (or 
 wrire) to 'em, Ye are not in the 
 Fkfh (or meerly Carnal) rot under 
 the Rule of the Old Man^ but in the 
 Spirit j and we find the learned 
 teaching us, that the If found in my 
 Text, was a word of Arguing or 
 Confirmation, and not a word of 
 doubting or hefitation ; and is by 
 fome of them rendred forafmuch, 
 Quando- or feeing that the Spirit dwells in 
 quidem. you. Yet, I am aware that an ho- 
 noured Interpreter conceives, that 
 Dixon. ? au l fp ea ks thus of 'em, from the 
 Judgment of Charity, and not of 
 Certainty, and would have 'em to 
 
 ufe 
 
EJfays on Union to Chrifl. 179 
 
 ufe Caution and Examination in the 
 Cafe, intimated in the Phrafe, if fo 
 be. But, whatever Doubts may arife 
 about that Particle, he doth in the 
 words (we have moll to do with ) 
 give us ground to lay it down as an 
 undoubted Truth and * 
 
 DoBrine. Union to Chrifl- is can fed 
 and effected by the Spirit of Cbrifi, or, 
 The Holy Spirit is one of the Bands 
 whereby Perfons are United to Chrifi. Primarja 
 Did not he excel who filled it the ^^^ 
 principal Band in that Union, where- n , r nt ius. * 
 by the Bleffed Saviour, and the be- 
 lieving Soul do touch j and 'tis faid 
 the word rendred Bands as to its 
 Root denotes touching. Bands mud 
 needs b$, where there is an Union of -. 
 thing and t king, of Perfon and Verfon. tQn 
 Another Band there is, whereon we Dr.Ja* 
 may touch ; but the leading-place comb, 
 belongs to the Spirit. J f it be faid, 
 the truth is only taught implicitly ; 
 yet this Rule obtains in expounding 
 Scripture under Negatives, Pofitivcs 
 are couched and contained. 
 
 The Text is one of thofe Propofi- Seemrthy 
 tions, ftiled Hypothetical (orSuppo- £ y - r n PoIe ' 
 fitive. ) It conhfteth of Two Parts. " 
 
 1. An Antecedent by way of Sup- 
 pofition. 
 
 ^ 1*. 
 
 N a 2* A 
 
i8o mf a y s cn Union to Ch rifts 
 
 2. A Consequent by way of Po- 
 fitive, and as it holds, from the re- 
 moving of the Antecedent, to the 
 removing of the Confequent, it alfo 
 holds from the affirming of the Con- 
 . fequent, to the affirming of what is in 
 the Antecedent. He that is Chrift's 
 ( that is, united to- him ) hath his Spi- 
 rit. 
 
 r. By being thrift s y is meant being 
 a true living Member of Chrifl, which 
 comes to one, with having Union to 
 him. 
 Polus.Dr. And, 2. By having the Spirit is 
 Jaeomb. meant having him fo as that he dwells 
 in a Perfon, as the Inhabitant doth in 
 his Habitation^ having him fo, as to 
 be animated and a«Sed by him, ha- 
 ving him as the Fountain (and Spring) 
 of fpiritual Life and Strength. 
 See Revd. It's well noted, that what is called 
 Stedtnan. the Spirits dwelling in Perfons, in one 
 Verfe, is called, Chrift in them in ano- 
 ther j which inrimateth, that it is by 
 that S fir it , that Chrift abideth in 'em % 
 and it was by him that he firft poflef- 
 fed them. 
 
 And as the Point is held out in a 
 Eph. i. Negative way in this Text, its held 
 the iafi. f ort h more pj am ]y ( anc j pofuively ) 
 
 in other Texts. 
 
 i, Is 
 
Effays on Union to Chrift. 1 8 1 
 
 i. Is it not faid of the faithful at ^eholy 
 Ephefus^ chic they were an Habitation B * rnes - 
 ef God, which impUeth Union to him 
 by (and through) the Sfsrst t his i Jo. 3.24. 
 Operation^ and Efficiency. 4- 2 3* 
 
 2. Is it not exprelly expreffed, that 
 Perfons know that the Lord abideth n^ r * 
 ( and dwelleth ) in them, and they 
 in him , which denoteth the moft 
 near, inward, intimate Communion 
 with him,and fo all imaginable Union 
 to him j b.caufe he hath given 'em 
 of his Spirit. 
 
 It is true, the giving of the Spirit is Idem ' 
 there brought in as an Evidence of 
 their Union to the Lord • yet, thence 
 it is ftrongly reafoned, that he is the 
 Efficient of it. 
 
 It is a noted Saying of one of the Tertul- 
 Ancients, the Spirit doth join and !cu n \ Cona 
 button us to Chrift: • and that Mo- U at ' 
 dern Divine, who is defcrvedly reck- 
 oned among the firft three, hath in B^»A 
 an accurate Treatife written^ that the UflierV 
 Band of the my fiscal Union betwixt j^ 1 *" 
 Chrift and us , is on his part, th?.t 
 quickning Spirit • which being in 
 him as the Head, is from him dirfu- 
 fed to ( and for ) the Spiritual ani- 
 mation ( and enlivening ) of thofe 
 that are true Members of him. 
 
 N 2 If 
 
iSz Effays on Union to Ck rift. 
 
 If any expert a farther demon ftra- 
 tion ( or confirmation ) of the Poinr, 
 whatever they msy have other, I 
 (here ) only ftand on two Proofs. 
 
 The Firft is, To caufe and effect 
 the Unk?j of a Perfon to Cbrifi falls 
 for fand can agree to ) no lower 
 hand than that of the Holy Ghofr. 
 As hath been hinted, Union to Chrifi 
 fnppofeth a feparation from fin, and 
 felf-confidence. Now, who fnort of 
 him that is Almighty can make this 
 . Separation ? Seeing love to fin, and 
 
 Luk.9.23. { can j n g on f e j£ j s natural to Man. 
 
 Doth not fin feafily befet Perfons ? 
 . Doth it not dwell ( and iule ) in 
 'em ? Can that Faith that is the o- 
 ther Band of the myfiical Union^ be 
 wrought by anyone lave the Infinite 
 one. 
 
 The Second is , It falls very fitly 
 for the hand of the Holy Sprit to ac* 
 complifii ( and bring about ) this 
 Union. Is not he called, as the Sprit 
 of Chrifi , fo of God the Father ? 
 Doth he not proceed from both, not 
 only as Perfon, but alfo as to the Of- 
 fice, as to applying and bringing 
 home to the Soul the Grace intend- 
 ed by the one, and obtained by the 
 other. 
 
 It's 
 
Bffays on Uniqn to Chr'tfl. 1 8 J 
 
 It's a great truth deliver 'd by a Le-blank. 
 great hand, that the Scripture in de- 
 livering the Doclrine of the Trinity, 
 . intenderh to open fin ther to us the 
 eat Matter (and Myftery) of Re- 
 demption , concerning which, the 
 purpife is peculiarly attributed to the 
 •ft Perfon, a* the Purchafe is to the 
 Second, and the immediate ciofeft 
 applying thereof to the Holy Spirit-, 
 Is not he ( as to order ) and doth he 
 not as to that, come neareft to us. ^cuteHoU 
 I am (now,) come to what I moft hnwortti. 
 defired , and defigned, i. e* jifpli- 
 c at Ion, 
 
 And the firfi Ufe is of and for In- 
 formation, 
 
 The Firft Branch is : The faving of 
 loft Man is. a great Work, and to 
 Man impoilible. Is it not a new Crea- 
 tion ? And do not the Workings of 
 all the Perfons in the Godhead, y^ 
 and^all the Divine Attributes appear 
 in it, more than in the Old Crea- 
 don ? Is it not wrought without 
 Man's ailifting, and againft Man's re- c 
 filling ? Was not Man worfe than ,™c"i- ?J 
 nothing ? nrnit. 
 
 The Second Branch is ; Their Cir- P- 2 n- 
 cumftances are very fad and finful, Co1, x * al * 
 that are willingly deftitute of the /ft- 
 ly Spirit, and fo have no fpecial Rela- 
 tion, and Union to Chrift, m » 
 
 N 4 I grant, 
 
184 EJfi)' s on Union to Chrift. 
 
 Jude 19. I grant, fome thac yet are not 
 choice, may bechofen Veills. E : 
 &ion may obtain where yet it hath 
 not; Grace may be in God's pur- 
 pofe to ( and for ) the ungracious. 
 Jc. 10. 16. This may chear many hearts as it 
 A&s 9.16. doth me their poor Teacher. 
 tTito-i-9- r. It is a tin tor any of you to be- 
 ton. ° r " ti evc y° u are not Elefted, this is not 
 Revealed. 
 
 2. All that live (as you do J un- 
 der the plain preaching of the Gof- 
 peh aie under a Miniiterial hope, 
 Elation hath its Courfe among 
 fuch. 
 
 Having premifed r u is, I (hall (be w 
 that none that ixeCbrijFs are void of 
 his Spirit. It is not laid, If you have 
 Theophy- not the ; but if a e have 
 
 U&. noz tne c r r;r> From this fudden 
 
 change or' the Perfon fomc ( calLd 
 Fathers ) comeSured, that the Apo- 
 ftle was tender of galling the Chri- 
 ftian Rmbsmsj and afraid, they fboold 
 fuipedt him of harfnly judging 'em, 
 and fo delivers the Doctrine more 
 generally. 
 
 All Reverence to their Gray Hairs 
 paid, I humbly conceive that one 
 reafon of its running in General 
 Terms, was, to fhew that the truth 
 therein taught is not of limited 
 large) concern - } reaching Profeflbrs 
 
 of 
 
Effays on Union to Chrifl. i#$- 
 
 of every Nation, and in every Place 
 and Condition. 
 
 Be it known, and considered ! s Dr 
 
 i. Tho' Perfons were bom of godly ruckney. 
 Parents, except they be born of the 
 Sfir'tt , whatever outward Church- 
 Privileges they may have, they w ant 
 a Divine Nature, a Seed, and Prin- 
 ciple of fpiritual Life , Breath , and 
 Motion. 
 
 2. Of what avail ( as to Salvation ) 
 will it be if Perfons be baptized J°- 3-3- 5- 
 with Water^ if they be not fo by the 
 Holy Ghoft, and by him too entrcd in- 
 to (and joined untoj/the myftical s p et . 3# 
 Body of Cbrift. zj. 
 
 They who in other things differ, in c 
 this agree, that the Bapiifm that J 3 
 faves is not the putting away the s**»w- 
 filth of the Flefli, but the anfwer of a *»'»g Fen- 
 good Confcience. Tho' it be a Seal ner - 
 fct to the New Covenant, all receive 
 not the BleiTing of it, nor are made 
 living Members of Chrift by it. Ic Cor 
 doth fuppofe ( and confirm ) Rege- If St <j. 
 Deration, but doth not abfolutely AQss.ij. 
 ( or ordinarily ) caufe and convey ir, 10 - 47- 
 without being baptized by the Spirif, 
 Can (or Will; Perfons 
 i. Crucify one Lull * Or, 
 2. Carry on any fpiritual Service, 
 How many have had their Bodies 
 wafted with pure Water, whufe 
 
 Hearts 
 
1 26 £jT a y s on Union to Chrift. 
 
 Hearts were never fprinkJed from an 
 evil Confcience. Are they not to 
 truly good Works reprobate, with- 
 out skill or wifl. 
 
 zlti 2 - If the Hearts of Perfons be not 
 
 tbeUfi. for anfwering Baptifmal Engage- 
 ments, and their Lives ordered futa- 
 AhQKwi. bly to 'em through the Spirits In- 
 fluences, Will it not heighten their 
 fin here, and their fuffering hereaf- 
 Amos3.a. ter ? Will nor the not ufe ( andmuch 
 tzekg. 5. niore the abufe ) of that Water, caufe 
 the flames of Wrath to kindle foon- 
 er, and burn hotter. 
 j Pet 2 * Again j What if Duties perform- 
 £ph.6?xii ec * * n the Church, Houfe, or Clo- 
 fet, have not the Spirit of God for then- 
 Principle, if his fweet Breathings do 
 • not perfume 'em, Will they be ac- 
 cepted ? 
 
 Further, What if Perfons outgo 
 many in Parts, and Gifts, as to pray- 
 ing, yea, and preaching, if the Holy 
 Spirit have not fhew'd him the infide 
 fand glory) of truth, and drawn out 
 3 c ? r ; 9 * their very Souls, yea, and Faith, and 
 the Up. Hope in 'em ; whatever they may 
 conduce to others Edification, will 
 they iffue in their Salvation ? 
 
 And if Perfons fo qualified, may 
 be without the Holy Spirit and Union, 
 with what face can they fay, they 
 have that Spirit and Union to Chrift. 
 
 1. Whofc 
 
Effays on Union to Chrift. 1 87 
 
 1. Whofe Lives are among the J0V3& 
 unclean, who wallow in the mire of i 4 \ 
 filtbi?tefs of Spirit, contemplative im- j^J l *' 
 purity, if not open viienefs. mar the 
 
 Or they, 2. Who if they do not f^- 
 drink unto drunkennefs, love ( and ™ tu . f * 
 ufe ) to lit wi f h thofe that do fo, and Contents, 
 therein crofs the Ruks of Nature, 
 and its Vote. 
 
 Or they, 3. Who are Children of 
 Wrath actively, full of fury, whofe 
 heart-burnings the Sun goes down E ?^; 4 * 
 on, Evening after Evening.' 2 '*'* 
 
 Or they, 4. Who are mainly of a £ re f c ; t 
 craving covetous humour, their love amor . 
 of Wealth increafing with it , yea, 
 and proceeding to Oppreffion ; 
 others have the Spirit of pride. JC a ; *' 
 
 To fliut up this Inference : If Per- 
 fons want God's Spirit , and fo be 
 Chriftlefs,have they any hope (worth 
 having) of Heaven ? Have they any 
 fence again!! Condemnation ? And 
 if God's Wrath kindle (tho* but a 
 little ) are they not far from blefled- f 
 nefs, and in "Hell's Mouth ? They are ;£)'£ 
 by plain Sayings ( and Sentences ) of See Dr. 
 Scripture, (hut ( and barr'd ) out of Ham- 
 it, wanting as a right to, fo a capa- mond - 
 city, of enjoying it. I ftill fay, would 
 Heaven be Heaven to themu Do we 
 
 not 
 
i88 Ejjays on Union to Chrifl. 
 
 J Pet 4, not read of the Spirit of Glory > as fit- 
 
 74 * ting For the flate of it ? 
 
 The 3d Branch of the firft Ufe is : 
 They who carry about (. and in 'em ) 
 good proofs of their Union to Chrift y 
 are bound very highly to love the 
 
 Rom. 1 j- Spirit ofchrid. Did not the Apoftle 
 
 30. when arguing very earneftly, he ar- 
 
 gues from the Love of the Spirit ? 
 Great is his love to ail the fan&ified, 
 and great love mould they return to 
 him , the firft for his Excellencies, 
 further for his Offices , all full of 
 Grace. 
 
 For, i. Had he not been often 
 ( and highly ) affronted ( and vexed) 
 by 'em ? Did they not too too long 
 
 Ifa.03.10. fljght his Calls, and flight his Invitati- 
 ons, and fend him away as fadned ? 
 That yet hefhouid work on 'em, and 
 join'emtoChrift. 
 
 2. How many others hath he paf- 
 fed by when he pitched on them as 
 the Subjects (and Objects,) of this 
 
 Hof.4. *7- xj n \ on ? Are not many lefs united to 
 fin and felf ? Are they not as Ephraim 
 was, joyned (yea glued) to their 
 Idols? And hath not the Spirit faid, 
 Let 'em alone, at fartheft they came 
 but towards Chrift. 
 
 3. When he did caufe this blejfed 
 Union , did not the Work favour 
 Tweedy, ( and ftrongly ) of his hand? 
 
 Did 
 
Effays on Union to Chrift. 189 
 
 Did he not fhine on ( and into ) their 
 
 Heads and Hearts, fo that they faw 
 
 Chrift as a None-fuch, as one they 
 
 did want and wifti for ? Did not this 
 
 King appear in his Beauty ? Was not Hof. 11,4? 
 
 the thraldom of their Wills remo- pf.no. 5. 
 
 ved, and- the freedom of 'em prefcr- 
 
 ved ? Were they not with Cords of ViQticI 
 
 Love,and conquering Delights drawn d . elea ** 
 
 to him, in the face of Difcourage- tlone * 
 
 ments. 
 
 4. Now they are united to Chrifi % 
 how many ways beyond their counr 
 doth he appear to (and for ) 'em, and 
 that in Endearings, at fome of which 
 I fliall point ? 
 
 1. Doth he not make his abide -with 
 9 em, and chufe their Hearts for his 
 Houfe and Temple ? Witnefs the Rom. Bl 
 words next before my Text, where **> 
 
 he fpeaks of his indwelling in 'em, 
 which denoteth a fpecial, gracious, J 0, f * 
 familiar conftant prefence which his * 
 Houfe will furni/h. 
 
 2. Doth he nor make clear and 
 
 choice Revelations to \m ? Have they 1 J Q,2 * 2 2i 
 not an Undtion from the Holy One, 
 that teacheth 'em the beft things, fo 
 that they are led into Divine Truth ? 
 3 .Doth he not perform to them the 
 Office of a Remembrancer, when their 
 frail Memories have loft what their Jq» i6*%\ 
 
 Minds 
 
I jO Efoys cn t T mon to Chrift. 
 
 J0.14. 26. Minds had received • he brings forth 
 
 the truth and Weight of things. 
 
 Doth he not, as the Spirit of 
 
 See Dr. 2Jj*i excite and quicken" em> and blow 
 
 ^ wen ' p die Sparks that were ready tody ? 
 
 ..So that the feeble became as David, 
 
 and did run without wearinefs. 
 
 Zee. i2$- v Doth he not afford to fome of 
 
 Iia- 'em his witneffng and fealing Spirit, 
 
 i. z ,/? ' and h ftied abroad pure love in their 
 
 ^/T't^' Hearts, the fenfe whereof is fweet- 
 5,0, 10. > 
 
 ning. 
 
 And fo, 6. Doth he not to fuch of 
 
 'em fhew himfelf according to his 
 
 Title a ( yea, the ) Comforter ? Ad- 
 
 Jo.167,8. miniUjing Cordials, and ftrongCon- 
 
 foiations in times of fainting. 
 
 Several Cafes referring to the Holy 
 Spirit call for handling, 
 
 The Firft is, How are i»t to order 
 (and direct) cur Love to him ? 
 
 Anfwer, 1 . We are not in oar 
 
 f J c 5 7 Thoughts to divide him from the other 
 
 Terfons in the Godhead. All the Three 
 
 are one Divine EiTence and Love to 
 
 'em is to be United. 
 
 Yet 2. We are to diftinguifti him 
 from the Father and Son, in our Ap- 
 prcheniions , and exercis'd Affecti- 
 ons. 
 
 It's laid down, as a great truth 
 
 -Mr.Sttong h y a £ reat Divine ' and ro be re " 
 ceived and improved " Under the 
 
 M Covenant 
 
EJfais on Union to Chrift: 19 1 
 
 tc Covenant of Works , the whole 
 lc Trinity was engaged, arid did 
 u work j yet were there not then as 
 " now fuch peculiar Works appro- 
 " priared .to every Perfon : But in 
 " that of Grace, tho' God confider- 
 <c ed eiTentially Works all in all > 
 " there is a fpecial appropriation of 
 " fundry Aftings, fome to one Per- 
 " fon, and fome to another. All 
 " concur by way of c , yet are 
 
 41 fome things iaid eminently .to be 
 " done by one of 'cm. 
 
 Thus the Holy Spirit, as he was pe- 
 culiarly the Bond of Union between 
 the Godhead, and Manhood of Chrift^ 
 he is fo of that that is between 
 Chrifi and Cbrifiiansy and as fuch to 
 be owned. 
 
 TJoe Second Cafe is : On what grounds • 
 jhould our love to the Hlj Spirit be 
 raifed. 
 
 To what hath been hinted, I add, 
 x . We are to eye and mufe on 
 him as a Divine Per/on, as very God y 
 and not as fome Secinians fancy, on- 
 ly a vertue and power from God. yj s ^ e j 
 
 For, 1. Is not his being fuch a nonDeus. 
 Perfon evidenced from his Perfonal Mat. a8. 
 Attributes, and Actions ? And his '9> 20< 
 being placed in the fame Rank witk 
 the other Perfons in the Form of 
 
 Baptifau 
 
19* Effays on Union to Chrift. 
 
 Baptifm, as well as from his being 
 named God and Jehovah. 
 A&s y. Is not he vei T God, to whom Im- 
 
 3, 4- menfity ( or Omniprefence ) Eterni- 
 ty and Everlaftingnefs, with infinite 
 Unuerftr: 3Jng and Omnifcience, are 
 afcrib.d 
 
 Farther , for the Keightning of 
 See team, our Love u this Perform be it con- 
 r^PooI, ficlejred ! 
 
 ^Eft- f Qpjfo not h e come to us in the 
 
 Se* C r>. Name, and with the Love of the 
 
 Owen, other Perfbtts:, and in how many 
 
 and greai Inftarxes his love is to be 
 
 fecn. 
 
 i. Was not his hand at the Cove- 
 nant of Redemption, and this prov'd 
 
 I(a.'6r. i. ^ rom ^ 1S ^ c nt oa thrift , and 
 retting on him as Mediator, and pro- 
 ceeding to cdl Perfons through 
 him ? 
 
 2. Have we not the Holy Scriptures 
 
 M writing of Z7»io» fo Chrifi under his 
 
 *jfc./ij?.' band. 
 
 £, Is it not owing to him that we 
 a Pet. i. give our Hearts (with our Hands) 
 
 Zech. i2. Xomm - 
 
 io . 4. Are we not W i# fi>e w/*jr ei/cr- 
 
 1 Pet. 4. lafting by him ? 
 
 *4* $. Will 11 not fall fot his hand to 
 
 put the Crown of Glory on our Heads ? 
 
 The 
 
£ fays on Union to thrtfl, 193 
 
 The Third Cafe is : In what proofs 
 {amoug others) is love to the Spirit 
 fiiewed ? 
 
 Anfw. i.; In being much afraid ro 
 grieve his Ferfcn, Or provoke him as a £ 1 
 grieved Perfon , to cairy ftrangely § ee ft.} 0, 
 whiJft we rdt in bare Ordinances and Spurftow 
 Outfides. , 
 
 1. In taking great care, that his „ Yh& 
 Motions againft bin, and to God's 5. 19, 
 Service be not quenched. 
 
 3. In ftrong Reflutiens ( through R ev 2 ? 
 Grace ) that his' Miniftry fhall not be Veniat 
 nfifted, verbum ; 
 
 • 4/ In valuing and fubmitting to Jf eni Spi- 
 Scripture, that is by his lnfpiration y 
 becaufe it is fa 
 
 5. In breathing after Ccmunionwith 
 hiniy in holy Initiations, and Ordi- 
 nances. 
 
 6. In giving themfdves up to his 
 Guidance and Government, that they ? 9 or ° ' 
 
 ,, • , . ' /*//, and 
 
 may walk in him. the ia ^ 
 
 I hope on reading what is written, 
 fundry will meet wi&ihumblings^ that 
 their hearts are not more inflamed 
 with Love to the Holy Spirit. As for - 
 thofe that are not inwardly concerned 
 in it, their Cafe calls for Lamenta- 
 tion. 
 I now caftie to a Word of Exhor~> 
 
 fatten. tiJOl 
 
 O the 
 
1 9 4 Eff*y s on Union to Chrifl. 
 
 The Firft Branch whereof is gene- 
 ral, and directed to us all. 
 
 Be we ftirred up to put it on a fair 
 IJJUe (and Trial) whether thisbleffed 
 
 GaL 10 Scnc * or unitw Z Spirit hath yet aftual- 
 
 4 ' ' \y taken hold on our Souls. Hath the 
 
 Holy Gboft that formed Cbrift in the 
 
 Womb, alfo formed him in our Heads 
 
 and Hearts. 
 
 To move us to try, and engage 
 Heavens help therein, 
 
 Be it well weighed ! i. Many are 
 26? ' chalk'd up as Fools for their vain 
 trufting their own Hearts, which na- 
 turally are far from being true or 
 good. As the impure Gnofticks ( and 
 Mountanifts) call'd themfelves Spi- 
 v ritual ones. As to the former Jude is to 
 
 ,0 « ft r ik C) fo at this day many will not 
 down with ir, that they are fpiri- 
 tualiz'd and increas'd in goodntfs, 
 but pofe 'em ftri&ly about the Wed- 
 Mat. 22. ding garment,and they are Speechlels. 
 And 1. They may conclude, that 
 their concluding in the Affirmative 
 is groundlefs. 
 
 Who 1. are yet walkers after the 
 
 Rom. 8. Flefl), and fulfilling the Lufts thereof. 
 
 13- Hath the Flefli its full poffeflion ( and 
 
 CaM-io*- dominion,) in the Spirits Territories ? 
 
 Will he leave the Members of Chrift 
 
 as ioofe and impure as he found 'em ? 
 
 and this is the predicament. 
 
 2. Of 
 
EJJays on Union to Chrlfi. 19 j 
 
 , 1. Or thofe that are purfuing the Valde 
 World with might and main, and are P ro j*ft* 
 content (as Luther was not) with it,as 
 their Poi tion. Doth not the Spirit of 1 Cor. 
 God ftand diftinguiflied from that of *• la - 
 the World ? Good Perfons are for 
 ufing, not enjoying, are ferv'd by, 
 and not Slaves to it. 
 
 3. Are they by the Spirit united to 
 Cbriftfhat do ordinarily negledt fpiri- 
 tual Duties, and always the exercife 
 of fpiritual Graces in the ufe of 'em - 9 
 whofeClofets and Houfes are without 
 the fweet Breathings of Prayer and G . 
 Praife ? Whofe Souls are deftitute of 2 *. 2S . 
 love, joy , and other Fruits of the 
 Spirit. 
 
 4. Have they the uniting prefence 
 ( and power ) of the Spirit, that have 
 not left off to droll on, and feoff at y ude 
 his Operations -> particularly at pray- aI , 
 ing in ( and by ) the Spirit, and at Eph.6.18 
 fuch Perfons as experience what 
 
 they exprefs about this. 
 
 And now that none may deceive 
 themfelves with Signs not fully fig* 
 nificant. 
 
 1. The Spirit may have done in 
 Perfons fome Things, that he ufeth 
 to do in fitting Perfons for Chrift, 
 and yet not have effedted this Union, 
 may have been a Spirit of Bondage to om ' * f 
 Fear, where he is not a Sprit of Jdop- ' 
 
 O ^ tion. 
 
 20. 
 
 15 
 
196 Ejfays en Union to Chrift. 
 
 tion. Sundry may with Felix trem- 
 ble, and be fhaicen chat fettle not on 
 the Rock of Ages. 
 
 And fo, i. There may be in fun- 
 dry fojnefeemingand promifing Mo- 
 tions and Aitections towards chrift, 
 that fit down fhort of Union to him. 
 May they not have fears left they be 
 damnd, and grieve that he hath not 
 conferr'd on 'em more plaufible Gifts, 
 and a defin of fome of his Benefits.and 
 may they not have Hopes of Heaven 
 of fome fort, and fo love for loaves, 
 Heb 6. 2nd joy in fome fudden flames. 
 5,4> And now I prefent to my Reader 
 
 Luke j. 8. f UG h Character ifticks, as none fave 
 the united to' Chrift by the Holy Spirit, 
 have, and as none that are fo united 
 are at a want of. 
 
 1. The fo united have it in their 
 tie fire (and deiign) to hear chri/Ts 
 Image. 
 
 1. Arethey not for being fpiritual? 
 
 Is not Grace the Child cali'd after its 
 
 1 Cor. 2. father Spirit ? Spiritual may fome- 
 
 , 4 . times be applied to Chriftians of an 
 
 Gal. 6. 1. higher Form, but here it denotes 
 
 truenefs. And are not they fpiritual 
 
 in their Judgmeitts and Apfrehenfions^ 
 
 tho* they delire more ? 
 
 1. Doth not God appear to 'em in 
 Br. 15. 1 1. fome degree Glorious and Wonder- 
 ful ? 
 
 a. Is 
 
Effays en Union to Chr/ft. 19 J 
 
 1: Is nor Sin fhew'd to 'em as ex- Rom. 7. 
 cecding finful, eroding God's Laws ? J 3- 
 
 3. Is not Chrift in their Eyes a 
 None-fuch,' when they fee that he is Can. 5.10. 
 the chiefeft among 10000. 
 
 4. Do they not difcern a Beauty 
 in Holineis, when their proficiency 
 in it anfwereth not their defires. 
 
 I will not ( here) engage in that 
 Philofophick difpute, whether the 
 Will at all time follows the laft Dictate 
 of the Underftanding ; tho' I own 
 my felf to be like-minded with thofe 
 that hold the Spirit fhines more clear- 
 ly ( and illuftriouily ) into their Un- R 
 derihndings, whom he joineth to I2 2 ] 
 Chrift, than into theirs that conti- 
 nue Chriftlefs. 
 
 Accordingly we read of fome trans- 
 formed and renewed in the Spirit of 
 their Minds, and of the Spirit's be- , 
 inga Spirit of Revelation, and the t p sf.i% 
 greai danger fand damage) of thotf- 
 iands is, in feeing they do not fo fee, as 
 to perceive : They are at art ntter want 
 of fpkitual difcerning • they do not 
 receive Divine things divinely; and.. f 
 fo we will offer atdiftinguifhingfpi- a6 
 ritual Knowledge from what is 1 Cor. 2, 
 not fo. *4- 
 
 Premifing this : That Knowledge 
 
 ("even of the Scriptures ) may not 
 
 be fpkitual, that is natural, and lite- 
 
 O 3 rak 
 
\ 
 
 198 j Effiiys on Union to Chrijt. 
 
 Jo, 6. 44. ral, there is a Revelation of theLet- 
 47 ' ter, and that is literal, and not fpi- 
 
 ritual. 
 
 The Queftion is about the laft (and 
 beft ) fort, how ( or wherein ) it cx- 
 celleth. 
 
 And the 1 ft Anfwer is : Spiritual 
 Knowledge hath an higher Springy flow- 
 ing from the Gift, Grace , and 
 Work of God the Father, through 
 the Son, by the Spirit. 
 
 2. The Spiritual Knowledge is with 
 
 much more clearness, and perfpicuitj. The 
 
 Spiritual Man judgeth things, as ha- 
 
 r ving feen into the Nature and Rea- 
 
 J OF. 2. ^g ^ > em ^ Ij^k y^ Qjjjgyg 
 
 only read and hear. He hath 
 learned of the Father Objedts are 
 more clear to him. Others Eyes 
 are dim, and they have only a twi- 
 light, not knowing how to approve 
 Ifa. 3 j. the things that are excellent and dif- 
 4> s> $• ferent, tho' they reach not the Vifion 
 ftdpi&v. fh 3t i s beatifick, yea, fpiritual. For, 
 Col. 1. 10. 1 .More then others they difcern the 
 Jo. 16.13. infide and beauty of truth, as one 
 within a richly furnifhed Room feeth 
 what one without cannot. 
 
 And 2. They fee more the ten- 
 dency of truths being as Rays that 
 
 i2lm. 3. l ea< * U P r P l ^ e S° D > and Father and 
 
 the l*fi 9 Fountain of Lights. Is not the whole 
 
 Scripture-Doftrine according to god- 
 
 iinefs* 
 
EJfiys on Union to ChriJI. ip 9 
 
 Jinefs, and the great Myfteries there- 
 in (Hied the Myflery of GodJinefc ? 
 Do not Divine Truths conduce to 
 take Men off from their own bot- 
 toms, and bottom 'emonChrift? 
 
 Again j Spiritual Knowledge bath 
 more of clearnefs , hath ( by Confe- 
 quence) more of furenefs, what in 
 others is only conjecluring is in them 
 concluding ; the Gofpel comes to them * " n *• 
 not in word only, but power alfo. 
 Did not the fincere Converts at Sa- 
 maria, when they heard Chrift, and 
 not only heard of him, when they 
 had feeling and tafting of his words, c °l- *• *• 
 as well as hearing, admit of a doubt 
 of his being the true Mefliah ? Had 
 they not affurance ofunderftanding? 
 In the next place, the more fpiri- 
 tual Knowledge is, the more efficacy it 
 hath, commanding the Heart aud Life t 
 being as Sun-light full of Venue. 
 
 And, 1. Hath it not an humbling 
 effetl ? Doth not the Filth in a Room 
 mod appear, when more light breaks , Cof 
 into it ? I am aware that it is (aid, 8. 2 , 
 Knowledge puffeth up, but that holds 
 only concerning that, that is merely 
 in the Brain, not favouring of the 
 facred fan&ifying Spirit. Is not the 
 Shadow fliorteft, when the Sun rifeth 1 h 
 higheft? When Job's Eyes faw the 6,7 . 
 JLord, did not felf-abhorrence follow. 
 
 O 4 a. Is 
 
2.00 E{f a y s on Union to Chrift* 
 
 i. Is not fuch Knowledge fieefet 
 in affection end the love of truth , re- 
 ceiv'd with the love thereof ? Dorh 
 not the Heart together with the 
 Head take it in , through want 
 
 *rhefE whereof many are perverted, and 
 
 $. to, penfh. 
 
 3 . Transforming and Reform iug fol- . 
 lows , where f pi ritual Knowledge 
 leads, as natural Light expels Dark- 
 nefs, fpiritual expelleth Vice. This 
 
 * Cor 3. l *S ht ( and 6 S ht ) is > as clear , fo 
 
 7g o ' cleanfing. It is the Light of Life. 
 If any think they need nocbe felici- 
 tous in this Affair, 'tis fad, lad. The 
 upright may bewail their want of 
 Illumination, deny not that, for this 
 
 Dt , Spur . they mourn. 
 
 ft ow ; Another Mark upon and in the 
 
 fpirituaUy joined to Chrifi is in their 
 Thoughts, which feel the force and in- 
 fluence thereof, manifeft this. 
 And, i. In Scriptures are they not 
 
 Mai. 3.16 defcribedby their chinking on God's 
 • .';' ' Name ? 
 
 2. Will not God at the Laft and 
 Great Day judge the Secrets an<$ 
 Thoughts of Perform? 
 
 3. Are not Thoughts the im'tne- 
 Rom2 ' ,5, diate Iffue of the Heart ,/liewiog 
 
 it is ? 
 
 •'••4. Ifev* 
 
Effays on Union to Chrift. 20 I 
 
 4. Have not Expreffions and Acti- 
 ons a dependence on Thoughts, as 
 Fruits immediately grow on the 
 Boughs of a Tree ? | 
 
 5. Is there not an impoffibilky of, 
 Mens counterfeiting Thoughts , as 
 they may Words and Deeds ? Were 
 thefe good in Joafis, or Jehojadas 
 days ? 
 
 May we about our Thoughts make 
 diligent Enquiry, 
 
 1. What are our inward Thoughts 
 that ly neareft our Hearts, agreeing 
 
 with our wifties? Some had Thoughts pfa. 49. 
 that their Houfes mould continue for u> '3- 
 ever. 
 
 2. What are invited Thoughts, 
 tho* fome far from good may be in- 
 truding? What Thoughts lodge in, 
 
 and not only pafs through us. pfai, 104, 
 
 3. What are in our ordinary 34. '39.* 
 Courfe , our firft and Morning l8 » f 9- 
 Thoughts to which we fet ( and keep,) 
 
 open our Hearts ? Are we and they 
 with God ? 
 
 The Enquiry hath run about 
 Thoughts in General, it is not un- 
 meet to enquire Particularly. 
 
 1. Are we (in the delign of our Pfal. 1.3. 
 Souls ) for multiplying good Thoughts ? 8 - *> 3- 
 Do our Purpcrfes walk into thofe 
 large Fields the Works and Words of 
 
 ■ God, . 
 
Xo£ Effays on Union to Qhr'tfi, 
 
 God, to gather choice Fruits and 
 Thoughts. 
 
 2. Are we for improving God's 
 PfW.tiG. Tbougks that we may fpeak and do 
 59 ' well ? Did not David's Thoughts 
 
 rend to the turning of his Feet p 
 God? 
 
 3. Are we on God's Holy Day great 
 ufers of y and deligbters in y holy and ho- 
 
 I&.J8.13. tumble thoughts of God ? 
 
 SeeRevJ. As ^Thought s y in which goodnefs 
 Cafe. is not. 
 
 1. Are we kindly bumbled for thofe 
 Prov. 31. that are pad ? To prevent being 
 Tcor 11 j^ged by God, Do we judge our 
 3 ^ ' ' felves ? 
 
 2. Are we very defirous (and ftu- 
 dious) to prevent fuch Thoughts for 
 the future ? Counting thofe vain that 
 are fo finally, tho* not materially, 
 
 Ffid no b^S nor re ^ erre ^ to God's Glory ? 
 
 113." ' Do we go to Ghrift, and in his 
 Name to his Father for help ? And 
 prize and prepare for Heaven where 
 vain Thoughts come not. 
 
 The laft Note or Mark of Union 
 to Cbrift by the Spirit, is dtfiring to 
 have further and fuller Communications 
 cf and from the Spirit. Have they 
 nim in truth , that would not have 
 greater meafures of hira ? 
 
 To 
 
Ejjays on Union to Chrift. 203 
 
 To convince Perfons that are at a 
 ftint and (top, I offer what is next. 
 
 1. Did not the Spoufe of Chrift 
 (brought into that near Relation to 
 the Spirit by his influence ) much de- £ ant 
 fire that the North-wind might a- the Uft. 
 wake, and the South-wind blow on a. $. 
 her Garden, that her Spices might 
 flow forth ? Is it doubted whether 
 her fuit was for various influences of 
 the Spirit, which is elfewhere com- 
 pared to Wind ? Doth (he not defire 
 that he would ftay her with Flagons, 
 and Comfort, herewith to cure her 
 hopeful Sicknefs $ which being of 
 love, would be to Life, and not to 
 Death. Doth not Chrift's Bride with 
 and by the Spirit fay to Chrift, Come, R 
 come, with fuller Difplays of thy love ,. 
 and glory. 
 
 1. Can they that have this Holy 
 Spirit be ignorant, that as yet they 
 have but a meafure comparative, 
 but a fmaller meafure thereof, Was , 
 it not the Prerogative of Chrift not **' 3 * 33j 
 to receive him in meafure ** 
 
 3. Do they not know that a lar- 
 ger meafure of the Spirit is needful, 
 and needed by "em I 
 
 1. Have they not Corruptions to 
 fubdue ? 
 
 And, i. Temptations to refift ? 
 
 3. Duties 
 
If 
 :t04 EJPw* ** Urn* to Chrifi. 
 
 Rom. 8. 3. Ducks to perform. 
 
 *** 4. Graces to exercife wherein his 
 
 help is needed. 
 
 5. Are they not fatisfied that lar- 
 
 z gcr meafures of the Spirit are excel- 
 
 lent* as well as neceflary ? Are they 
 pot as Rivers .of living Water, as the 
 beft Wine* as facred Fire ? 
 
 Jo- 7. 3?. 6. Is it not evident, that as the 
 
 3S- Lord Jefus is full of the Spirit, he is 
 
 free ..to communicate larger meafures 
 or it to wanters , that are well- 
 wiiners ? Is not his fulnefs that of a 
 flowing Fountain of Beauty ? Doth 
 any one among the Hypocrites right- 
 ly defire fuch meafures ? 
 
 i; Have Hypocrites a deep Soiil- 
 affii&ing fenfe of Original Sin ? 
 3 a. Are they williug the hand of 
 the Sprit fhould be on their fpecial 
 Sin? 
 
 %. Are they defirous from him to 
 partake of a Divine Nature and 
 Life? 
 
 If it be ask-d, Cannot an Hypo- 
 crite defire Grace, and a fooli/h Vir- 
 gin Oyl. 
 
 Anfw. If he defire Grace in gene- 
 ral, it's only as a Bridge from Hell. 
 
 John s^ Jm He cannot defire Grace, that 
 Cod may have the honour of it* 
 
 1. He 
 
ts en Union to Lfrr?Jt K 20 J 
 
 2. He cannot defire all forts of it j S«Fen- 
 ro wit, ner m «■ 
 
 1. Rooting Graces y fuch as Humi- 
 lity, and Self-denial. 
 
 2. Ralfing Graces y which Faith, 
 Hope, Love, and Joy are. 
 
 3. Spreading Graces y in which 
 Count are Charity and Loving-kind- 
 nefs. 
 
 4. He cannot defire Grate ( as the 
 matter) in a gracious manner. a £ or . ~ 4 
 
 1. Not Vehemently , or Earneftly, n. 
 
 as the hungry do Food. Pfal.27.4* 
 
 2. Not Atlwely, andlnduftrioufly, 
 fo as to ufe the beft means to at- 
 tain it. 
 
 3 . Not Jbfoluteljy fo as to difcard 
 what is contrary to it. Numb. 
 
 4. Not upon the prefent y he would 2 3- I0 - 
 not dy, he will live without it. And 
 
 if fome doubting drooping ones fay* 
 we are at a want of good defires : 
 I fay, Be you afraid of bearing falfe 
 witnefs againft your felves. If your 
 defires were not for, and after the Ho- 
 ly Sfirit* How ( or whence ) is it ? 
 1 . That you fo grieve if he withdraw 
 
 &VT \ r l- , ■ ,■ m '-5°^ 
 
 And, 2. Set Jo high a price on his Cant. 4, 
 
 Communications to you. th* l*ft- 
 
 3. That yeu are fo afraid of fecref * l^' 
 
 fins, left he be ftrangt to you. 119.1*1, 
 
 4. That 
 
205 EJfoy 5 cn Union to Qhrifl % 
 
 4. That you cannot reft cut of, nor 
 yet dare reft in Ordinances, in which 
 he afeth to meet you. Have you no 
 thirft for him, (peak true} or Jec 
 things be heard fpeaking. 
 
 A Grand Cafe now comes under 
 Consideration- Who are they that have 
 a large meafure of the Spirit ? 
 
 Anfwer, 1. They who not only 
 HkJ. 1 19- efcape the open polluted™ fs of the World, 
 1,3,12 but withal, dcteft inward, and thought- 
 defilements. 
 
 1. They that are ready in many 
 
 Cafes to deny themfelves , and part 
 
 with their own right, not only for 
 
 Gen.ij-*- Peace fake, but chiefly for God's 
 
 Numb. (^ e# A Balaam may poffibly ufe 
 
 A malo goodly words 3 but God knew there 
 
 homine was an aw ( and force ) on him.Who 
 
 me ipfo. heartily prayeth as did Luther, to be 
 
 faved from himfelf ; fo that felf-wili, 
 
 felf feeking, felf-advancing, and felf- 
 
 ends are watch'd againft, lave from a 
 
 good meafure of the Spirit ? 
 
 Gen. $.14. 3- Walking more evenly (and uni- 
 
 Gen. 9. formly ) than many that yet are in the 
 
 Txx. 2. 10. £ oac | co Heaven ; refembline Enoch. 
 
 Such ™- 
 
 were 
 
 the Lord an( * &°*by having their whole Con- 
 Wharcon, verfacion , becoming and adorning 
 0*mS*t theGofpelj fothac a Friend cannot 
 
 niflio" - &®f find a flaW *" ' Qm ' 
 
 4- Glo- 
 
Ejffay s on Union to Chrifl: i<>7 
 
 4. Glorifying God by exercifing Faith 
 in the midft of many and great dif- 
 couragements prefcnted co fenfe. 
 Herein Abraham /hew'd himfelf a Fa- 
 ther of the Faithful , believing in R om . 4 ; 
 Hope againft Hope, and that Lofles ao. & c . 
 fhali iffue in Gain. Ver. 28. 
 
 5. Being mighty m Vrayer, the ge- Gen 
 nuine Seed of Jacob ; who as a Prince 2 g. 
 
 tiad Power with God, when pray- Job 1$. j.' 
 ings are D2ck'd with pleadings , as &**- 49- 
 were Luther's. 22 > a 3- 
 
 6. Holding up ( and out J under con* 
 tinued Afflictions by Submijfwn - y and 
 being as was Jojeph^vthoie bow abode 
 in itsftrength, lofing nothing in the 
 fire, fave their Drofs. 
 
 7. Having a fpecial command of ? tov - *7« 
 ( and over ) their Spirits and Pafions j * 7, ,6 * 32- 
 fhewing all Meeknejs to all Men (even 
 
 the provoking,) not eafily kindling, 
 and not long flaming. 
 
 8. Standing in 3 as fafi Friends in 
 Heaven^ for thofe through whom their 
 Glory on Earth hath been eclipfed , and 
 clouded. How did oppofed Samuel 
 intercede on behalf even of Saul. 
 
 9. Having an high efteem of 
 
 God's Ordinances when purely dif- Pfaf. 41. 
 penfed } and accordingly attending a5 - 6 h 
 in 'em, and yet living on him as a 
 little Sanctuary if driven from the 
 
 great 
 
to8 Effays on Union to Chrift* 
 
 great one. Was it nor thus with the 
 Man after God's heart ? 
 
 I o. Being eminently fet on ( and ap- 
 pearing readily in their places ) for 
 Reformation, as of their Hearts, and 
 in their Houfes, fo in the Churches and 
 Congregations of God's People. Did not 
 a Chron. Jofiab when young, overtop* many 
 3+' 3 * that were ancient, and not ill affedt- 
 ed ? By his good will, all Ifrael fhould 
 have been faved, and the God of 
 Ifrael worfhipped in Spirit and Truth. 
 ii. Acting (more than many) for 
 i Cor. God, and yet letting the Crown and 
 t$. 10. Glory of all that is a&ed on the Head 
 of Free- grace, working as if Heaven 
 was to be earned ( and had ) that 
 way ; and yet owning Chrift, and 
 what he hath done and fuffered as 
 meriting it. 
 irim.4.8. 11. Doing what fervice they are 
 capable of doing for God on Earth -, 
 and yet loving the coming of Chrift, 
 and longing to be admitted to, and 
 poifefled of, that Glory that is to be 
 had with him in Heaven. 
 
 The Second Branch of Exhortation 
 bendeth towards thofe who as fit an 
 not by the Spirit united to Chrift. 
 
 Be they Exhorted (and Excited) 
 to pray (and cry} for the Spirit, in 
 order to the effecting ( and caufing ) 
 this Union, 
 
 ' Some 
 
EJfays on Union to Chrifl. top 
 
 Some may Objeft ( as formerly ) 
 can we without or (fave in and by) 
 the Spirit, pray for the Spirit ? 
 
 Unto what was before anfwered, 
 as to this, I now add, 
 
 i . It is clear, They that have not ^f at> 7> 
 the Spirit are bound to ask him. n. 
 
 i. Are there not encouragements 
 given to Askers ? 
 
 3. They who Cannot pray from 
 fpecial Grace, may from a common 
 Gift. 
 
 O that God would fet all ( that 
 fliall read ) on their beft way of pray- 
 ing f or h m > ar| d ltl fubferviency 
 thereunto, 
 
 1. May they that have not the 
 Spirit be willing to fee that it's fo 
 with 'em. Is it not a miftake that 
 he is had, where he is wanting ? A 
 
 very common one f Do not molt that Rev. 3. 17. 
 are poor in Spirituals, conceit they 
 are rich that way ? Is not Self-love 
 natural, and doth it not fo blind 
 Men that they'll not believe the 
 Truth. 
 
 2. Is not this miftake a leading 
 (and in great danger to be a ruining) 
 miftake. Hence is that Texr, ( and 
 Sermons on 'em ) are fo much mif- 
 conftrued , and mifapplkd. They Eze ^ J * 
 offer at the Duties of the Regenerate, |/ ''-.. 
 
 P whofc ' *' 
 
aio £Jf a y s on Union to Chrifl. 
 
 whofe firft and proper work is to 
 look to the truth of their Regene- 
 ration. 
 
 i. May they fee that Chrift's Spi- 
 rit is not in 'em. 
 
 i. Who do not ftudy to fliew forth 
 the Praifes and Vertues of Chrift, 
 1 Pet ' 2 ' 5 ' not being humble, meek, pure, &c. 
 as he was ? 
 
 2. Who have not warm Hearts 
 towards thofe whofe faces are to- 
 wards him j feeking ( if they cannot 
 Jer.20.10. £ nc j) f au j ts j n) atj( j gladly taking up 
 
 evil Reports againft \m. 
 
 Next 5 May Ferjons be more on their 
 
 Knees, and in their Prayers for the Spirit 
 
 as the Uniter to Chrifi. May they give 
 
 Jo.167,8. way to him as a convincer of their fin 
 
 and mifery. 
 
 i. Is not the Guilt of Adam's firft 
 Eph. 2. 2. Soul tranfgrelfion bound on 'em? Are 
 they not liable to Death for the 
 Breach of the Covenant of Works ? 
 
 i. Doth not Sin, the Sin of their 
 Natures reign in their Mortal Bodies, 
 Rom. 8 2. an( ^ I mm ortal Souls ? Hath it not the 
 ftrength of a Law ? 
 
 3. If their adtual Trangreflions (and 
 particularly their Sins of Omiflion ) 
 were fet in order before 'em, would 
 they not be as a vaft and frightful 
 Army appearing Innumerable* 
 
 Pfal. ?o. 
 
 SI, 23, 
 
 4. HoW 
 
£ffays on Union to Chrift. tit 
 
 4. How many* and great have the 
 heightenings and aggravations of 
 their offendings been ? Have they 
 not broke their Baptifmal Bond ? 
 Have they not rebelled- againft the a> i# 3, 
 Light, fpurned at God the Father's 
 Bowels? Trampled on the Sons Blood, 
 
 and gone too near doing defpite to 
 the Holy Spirit, and been as Tranf- 
 greffors, fo Tempters. B h , 
 
 5. May they alfo fee that in their 
 prefent Circumftances, 
 
 1. No condition of Life is farci- 
 fied, or truly ( and throughly ) fweet 
 to 'em. Doth not their Profperity 
 tend to their Perifhing ? And their 
 Sun-fhine nourifn Weeds ? And are 
 not their CrofTes Curfcs ? Drawing 
 out impatience and murmurs. 
 
 2. No Service, tho' for the Mat- frov.ija 
 ter good are unaccepted, their Cries '** * 7 ' *° 
 are Howling*. 
 
 3. tio hopes have they of ar- 
 riving at Heaven, or efcaping the 
 Damnation of Hell. 
 
 If God by his Grace hath wrought 
 his Work, there's hope,they'U pray fir 
 the Spirit. 
 
 1 .Mournfully ,crying out, O wretch- 
 ed ones that we are ; O the Guilt 
 and Filth we lie under/ O that our 
 Hearts were as Springs of godly for- 
 
 P i fovvi 
 
xix EJT a J s on Union to Chrift. 
 
 Rom. 7. row, and our Heads as Fountains, 
 
 **• of Waters, and our Eyes of Tears. 
 
 Jam. 4. ^ Self-judgingly ; not counting 
 
 themftlves worthy of 'he lead Crum, 
 
 (or drop ) of common mercy ; and 
 
 3 2 - furely then mod unworthy of fo high 
 
 Mat. 8.8. a Gift (and Benefit J as the Holy 
 
 Spirit. 
 
 3. Pleadingly 5 ufing fuch Argu- 
 ments as are fitted for 'em. May they 
 take words, and fay, 
 
 " Lord ! It is true, and feelingly 
 " confeffed, that there is in us no- 
 " thing like Merit, but much of de- 
 " merit. Shall the Sun of Righte- 
 u oufnefs arife on fuch Dunghifs ? 
 " Or the Holy Spirit' be poured on 
 r ct fuch dry Ground? Give us leave 
 
 a^'atl'ac. " t0 &y> thy favour is freely fiiewed, 
 u not to defervers, but to needers - y 
 " and the unworthy are Objects of 
 w thy Grace. 
 
 " Let us Experience this ! 
 " 2. Lord ! tho' do we not de- 
 " ferve this Blefiing, we are fure, we 
 " defire, and on the bed fearch of 
 " our hearts, we find, that we would 
 " defire thy Spirit's prefence, aifift- 
 "®ance, and thereby Union toChrid, 
 " that fo we may be fitter for, and 
 " freer in thy Work aiiigned to us.- 
 " If thou indeed gived us Grace to 
 
 <c defire, 
 
 23,24*25. 
 
Ejjays on Union to Chrift. 213 
 
 u defire, wilt thou not give us the p" tia ?. 
 « Grace dcfired? *g£* 
 
 3. Lord thy Providence did or- pfai. 14$. 
 u der, that we fhould (when Infants) 16.1479- 
 " come under die Ordinance of 
 " Baptifm, tho' then could not de- 
 <l fire it, will not thy Grace give us 
 " the Grand benefit of Baptifm, now* 
 " we do defire it ? On our Parents 
 " prefenting us to thee , our 
 
 Bodies were wafhed in Water, 
 " wilt thou not on our prefenting 
 " our felves ( and fuits ) to thee, 
 " afford us the Holy Spirit, which 
 " was by that Water reprefented ? 
 
 But fome one may ( with a fad 
 heart J fay, 
 
 I know there is a promife of the 
 effujion ( and pouring out of the Holy 
 Spirit) even upon the Houfe ofjudah, 
 &c. But I dare lay no Claim to it. 
 
 Are not all the Promifes made in 
 Chrift, and to thofe that are in him, 
 I much queftion whether that good 
 Cafe be mine. 
 
 To fuch an one I fay, 
 
 1. There are, as our Divines ('that 
 kept the Road ) faid , Absolute , as 
 well as Conditional Promifes. To be 
 fure, there are unto Chrift on behalf 
 of the Ele6t, Promifes of Grace, as there 
 are to the converted Promifes to Grace. 
 If thou canft not prove thy right to 
 P 3 the 
 
xi4 Eflays on Union to Chrift. 
 
 the latter, thou may'ft have an inte- 
 refl: in the former. 
 
 1. So exceeding rich is FreeGrace y 
 
 Mr.Howe. t ^ iac a P r ^~ cnt Worthy ( worthily ) 
 
 wrote, 
 Pfal 33 5"- Unpromifed Mercies flow on evert 
 fide. 
 
 Is not the whole Earth full of the 
 
 goodnefs of the Lord ? Is not his 
 
 Goodnefs as great, as when it was 
 
 £ ^ proclaimed ( and cauftd to pafs ) be- 
 
 ' fore Mofes ? Hath he changed his 
 
 Name ? Or will he change it ? And 
 
 If may not they warrantably truft in the 
 
 ' 5 ° I0 ' Name that doubt of a Title to the 
 
 Promife. 
 
 If, according to the Exprefllon of 
 the late great Divine, what fome call 
 abfolute Promifes, be called Prophe- 
 cies of Events, they are from the 
 great love of God ; and where hath 
 he faid, the bleficd Event fhall not 
 fall on them that waiteth for it ? 
 But more than one may fay, 
 We have grieve dtheVerfor^and quench- 
 ed the Motions cf the Holy Spirit. 
 
 Is there any hope we mould be 
 made partakers of his bUJJid prefence y 
 i2raIO - 2 > a nd influence* 
 
 Anfw. If your cafe be as you re- 
 prefent ( and (late) it, Humiliation 
 of a deep degree is called for from 
 you 3 but if you find your hearts 
 
 humbled, 
 
Effays on Union to Qhrifl. %i$ 
 
 humbled, you muft nor give way to 
 their being ( to excefs ) difcouraged. 
 Is not God's Sftrtt a free one, free to 
 vifir thofe that have carried it un- 
 kindly, and untowardly towards 
 him. 
 
 In the Name of Chrifi, who is All- ^ 
 worthy , go to his Father for the 
 Spirit. 
 
 Shall you be denied , if you be 
 loth to be fo ? As for thofe that have 
 the Holy Spirit^ and Union to Chrifi by 
 bim, eiteem, embrace, and improve 
 all opportunities for their being more 
 filled with him : And may the Ap- 
 pendix to this Difcourfe have in re- 
 foresee to them a Blefling attending 
 their viewing and weighing it. 
 
 May thofe who will vouchfafe to 
 caft their Eyes here, who joyn with 
 others ( in a Gof pel-way) at ( and in) t Cor |Q 
 that Ordinance, which is called, The ,$. 
 Communion ; and doth to the prepared 
 Receivers feal their Union to ( and in- 
 tereft in ) Chrifi , well weigh my 
 Doctrine. I fuppofe, they are fet- 
 tled in this belief, that the Holy Or- 
 dinances are as the Chariots, where- 
 by the Holy Spirit carries up to Hea- 
 ven j fo the Channels through which 
 he conveys Grace to 'em from Hea- 
 ven j and among thofe Ordinances, the 
 Miniftryofthe Word, and the admini- 
 P 4 firing 
 
2 1 6 EJf a y s on Union to Chrift* 
 
 firing of the Holy S 'tipper , ohtain a prime 
 place. In this they agree* that they 
 both are ( as fome fpeakj Vehicles, 
 and Means that the Spirit makes ufe 
 of j yet the word Audible, or pre- 
 fenting it fclf to the Ear, in this dif- 
 fered} from that vifible, that is repre- 
 fented to the Eye. 
 
 i. It is directed to, and intended 
 Mat. 28. f or ^ a || f ons f Perfons, even fuch as 
 
 Rev\2.7. are without the Churches Pale. 
 
 2. It is a great Inftrument of the 
 
 Rom. io. fi f ft Converfion of Sinners, as well 
 
 12,13,14. as it is (alfo) for Confirmation of 
 
 v .. Saints, that may expedt the latter 
 
 Thefes nam'd great benefit by it. 
 
 Salmur. 3 . The underftanding of the word, 
 
 doih no^ depend on the Lord's Supper, 
 
 the Great Seal fet to it, as that doth 
 
 on the word, and fo tp the word is a 
 
 precedency given. 
 
 Rom. 1, But, on the other hand, to the 
 
 16. Lord's Supper doth that belong. It 
 
 hath ftill the word going before, and 
 
 all along with it 3 and confequently 
 
 canieth a double Blefling with (and 
 
 in ) its Adminiftration. 
 
 1. Doth it not proclaim 35 the 
 
 great goodnefs of the Lord, fo His 
 
 great good will, and willingnefs, that 
 
 his People fhould be certified thereof, 
 
 i fatisfied therewith ; and that 
 
 by 
 
Effays on Union to Chrift. xiy 
 
 by two immutable things wherein it Heb. o*. 
 is impoffible God fliould fail. 
 
 2. Doth not God ( at his Holy Ta- 
 ble) come to his People, feverally, 
 and particularly ? Is not Chrift Sacra- 
 ment ally given as to all that Communi- 
 cate, fo to every one of 'em that doth 
 it aright ? "Not only is he (as the bra- 
 zen Serpent was ) lifted up before all ; 
 but as the Blood of the Pafchal 
 Lamb was fprinkled on the Door, fo 
 i is bis Blood fprinkled on the Heart 
 of every true Ifraelite. 
 
 Farther, here, the Eye, which ufu- 
 ally doth affedt the Heart more than 
 the Ear, is much exercifed; Here, 
 the tafte is gratified, the Wine which 
 doth reprelentChrift's precious Blood 
 is drunk. And here let me point to i Cor. 12. 
 that Text, where we read ofChriftians J 3- 
 Drinking ( and not only fupping ) 
 into one Sfirit ; choice Divines not 
 without good ground judge refpedt vicJ j! Sv- 
 is had to the Lord's Supper, as in the Critic, 
 foregoing words Baptilm is refpefted. Cceci ipfi 
 An acute Divine hath faid, that he Videre 
 may be feen with lefs than half an ppflunt- 
 lye. Amyralda 
 
 Is the Obfervation lefs obfervable, 1 Cor. u. 
 becaufe ufed by many, that what is a 4* a S> 2 ^ 
 taken into the Body doth nourifli, 
 and work more than what is only ap- 
 plied to it 3 and at the Lord's Supper 
 
 Chrift 
 
xi 8 Ejfays w Union to Chrift, 
 
 Chrift is ( Sacramentally ) taken into 
 the Bodies of Chriftians. 
 
 A great Divine hath faid, that to 
 Lc-Biank. ^ Q prepared Communicant God is 
 
 bound ( at leaft to his own faithful- 
 ne(s ) to communicate his Spirit- 
 
 If any good Perfon complain that 
 this is not felt. 
 
 PfaJ. 10. j j t concerneth the Perfon to try, 
 whether there was not fome fpecial 
 defeat in preparation for the Ordi- 
 nance. 
 
 i . Was there due Self-fear ching ? 
 2. Serious meditating. 
 
 ~ C° r - g t Importunate crying. 
 
 ' 3 * *' 2. It is alfo of concernment, when 
 
 fuch a Perfon is before God, in the 
 Ordinance, for the future, to waif 
 through (and from) the Spirit, there 
 may be a frefh acting of divers 
 
 Ei C a8*2 Graces - 
 
 ,29. ^ ^ Winy the Eye of Knowledge be 
 
 well opened. 
 
 2. May the hand of Faith be much 
 
 Heb.ii.tf. ftretched out. 
 
 3. May the Hearts de fires be en- 
 larged. For, 
 
 1 . The Spirits mortifying Work* 
 
 2. TheSpirits vivifying and quicken- 
 Kom.8.13. ingwork ', particularly of love toGod, 
 
 ' and hope of Grace and Glory from him. 
 
Effays on Union to Chrift. tijl 
 
 May the Communicant think, what 
 Sin is moft to be fubdued ; what want 
 rnoft to be fupplyed ; what Promife 
 is moft finable to fuch an ones ftate. 
 
 And I doubt not, Peace will be 
 on thofe that regard thefe things in 
 due time, if it be notatprefent felt. 
 
 Oh 
 
^^0 Effays on Union to Qhrift. 
 
 Os Dei. 
 
 S** Pool. 
 &c. 
 
 Inhabi- 
 tante efc 
 caufe 
 Corrobo- 
 rationis. 
 
 On Faithy as the other Band (or 
 Tyey of Union to Chrifi. 
 
 E P H. iii. 17. 
 
 That Chrifi may dwell in your Hearts 
 by Faitk. 
 
 IT S ufually faid, as the Minifter 
 is the Mouth of God to People, 
 he is the Mouth of People to God. 
 Clear it is, as St. Paul was a power- 
 ful Preacher j fo he was a Fervent 
 Prayer. Do we not find him ( in 
 the Text and Context) on his Knees ? 
 And in his Prayers to the Father of 
 Lights (and Mercies) that as he 
 would give his (lengthening Grace, 
 fo in order to it, he would - give 
 them Union to Chrifi. For as the 
 Learned teach, the giving mention'd 
 in the foregoing Verfe, hath not on- 
 ly relation to what follows in that, 
 but to what is found in this Verfe. 
 
 And as the principal Petition is y 
 that the Evhefians might have the 
 Holy Spirit, as an inward Strengthened' j 
 fo as a Requeft fecondihg that, comes, 
 this, That they may have Chrifi as an 
 indweller y or abiding inhabitcr, 
 
 Hath, 
 
Ejfays on Union to Chrift. zxi 
 
 Hath not every Word in this , 
 Prayer its wejght ? . 
 
 i . The Grace prayed for is Faith. 
 
 And i. This Faith is fpoke of as 
 referring to its prime Objeft, Chrift. 
 
 And 3. Chrift is mention'd as 
 fetch'd into, and abiding in the 
 Heart, by the means (and MiniftryJ 
 of Faith. 
 
 Several Doftrines may be drawn 
 out of the Text, but mine Eyes is 
 on this Doctrine. By Faith, Perfcns 
 are bound, tied and united to chrift • 
 Or, Faith is one of the Bonds of the 
 Spiritual {or My ft teal) Union. We 
 will firft fee, what a firm Foundation 
 the Text is for this. 
 
 Doth not Inhabitation (which is , j ,. 
 more then Cohabitation ) imply, 16. 
 Union} What Expreflion can be more 
 exprefTive of Union, than that of his 
 dwelling (not only with) but in 
 Perfons, in thofe inner rooms, their j 
 Souls ? And is not this indwelling by men tum 
 Faith ? I deny not, that the Apo- & con- 
 ftle fpeaks of, and prays for, the ftantiam 
 continuance (and increafej of Faith, ^ op 
 and confequently for the perfecting 
 Prefence of Chrift *, fuch a Pretence 
 as is accompanied with the com- 
 pleating of his Work in (and for) 
 his People j he defired the VefTels of 
 their Souls might be enlarged, that 
 
 more 
 
tzz EJfays on Union t9 Chrift. 
 
 more of the Water of Life might be' 
 . jaken in 'em. 
 
 And is not the Inference as eafie 
 and genuine, as it is ftrong ? Doth 
 not Faith that gives farther Commu- 
 nion with Faiths give the fir ft Uni- 
 on to him ? As it keeps Chrift in, 
 fo doth it not let him into the Soul ? 
 And now we will take fome cog- 
 nifance how this Detfrine is proved 
 and confirmed in (and fromj other 
 Texts: What lefs cannot be figni- 
 
 { oh/6*. 40. fed> when (and where) it is faid in 
 ide tan- fo many Words. 
 
 gitur. It xhat Believers do clearly fee 
 
 t ret. 2. chfi ^ and behdd £ Wkh diligencc ) 
 
 and evidence the Glory of Chrift. Is 
 there not an Union between the Eye 
 and its Objeft ? The Underftanding 
 and what is understood. 
 
 The Eye enlightned with the 
 Beams of the Sun, doth in a fort 
 touch it > fo doth the Heart that hath 
 Spiritual Light from the Sun of 
 Righteoufnefs, fpiritually touch him j 
 accordingly one of the Antients.is 
 brought in, Eprefling himfelf, That 
 Chrift and Faith Touch ; and a Mo- 
 dern nobler Writer thus writeth, 
 " Chrift is with him that believeth 
 lt intelle&ualiy (or through the ex- 
 p " ercifeofhis apprehending Power.) 
 
 L \ 2. Are not perfonsfaid by Faith 
 
 u 
 
Efays on Union to Chrift. tx j 
 
 to come to* Chrift, yea, to continue com- $ ee Man- 
 ing to him, as the Participle im- *™ "* 
 plies j and that as a living Stone, on J . 6. 37. 
 which they are huilt. Faith is often Rouzing 
 fpoken of, as the Soul's Foot ; and Shepherd, 
 by it (as one that was famous in 
 both Englands NotesJ the whole Soul 
 comes to (and for) a whole Saviour. 
 Doth it not come to him as the 
 Center , where ( and wherein ) it Cant. 8. 
 refteth? Doth not this imply Union? *• - 
 
 3. Is not Faith's a&ing defcribed £,„ 
 as a leaning on Chrift ? Its noted by 
 one, whofe Memory is precious, that 
 the Words by which the grand AH 
 
 of Faith is fet forth in both Tefta- 
 mems, dorh import rowling, reft ing 
 and relying on Chrift, and isnot^ * 1, 2 ' 
 Union to Chrift thereby pointed at ? 
 
 4. Is not Believing in Chrift ftiled 
 a receiving of him, not only of his 
 Do&iine, but of his Perfon ; a re- 
 ceiving hhn into their Hearts, and 
 
 not their Heads only ; Doth nor Gal. j. 
 this denote Union? 26.27. 
 
 5. Are not Believers in Chrift, faid ^°?' /? 13, 
 to put on Chrift ? And exhorted fo to * e ** ' 
 do ? Do they not put him on as a 
 
 Royal Robe (and covering,) where- 
 by their Sins, Defedts, and Defor- 
 mities are hid from the Eyes of a- 
 venging Juftice ? And they dealt 
 with as Righteous ? Can this figni- 
 fie lefs then Union ? 6, Are 
 
2.24 Effays on Union to Qhrzfi. 
 
 J 0, *'• 6. Are not Believers (before the 
 Lord's Supper was inftituted) [aid to 
 feed on Chrift, to eat his Flefi, and 
 drink bis Blood? Yea, to find him 
 Meat and Drink indeed. Hereupon 
 (one called a Father,) called Faith an 
 imelledtual Mouth, now are not a 
 Man and his Meat united ? Doth it 
 not turn into his Subftance. The ex- 
 cellent Being at an Accord in thefe 
 things: In the Dodtrinal part of 
 this Difcouife, I ftiall only touch on 
 two (kings j to wit, 
 
 i. What kind of Faith is honour- 
 ed with the Office of Uniting to 
 Chrift ? 
 
 2. How Divine Wifdom appeareth 
 in affigning that Office to it ? 
 
 The i. was from another Text 
 treated on} here take touches. 
 A &- 8 ' And i. The Faith that brings 
 
 Jimes 2. Chrift and Chriftians fo near , goes 
 19. further than that which is ufually 
 
 called Hiftorical , or Dogmatical j 
 and doth more than yield Tome cre- 
 dit to his word 3 did not 5. Magus y 
 doth not Satan fo Believe. 
 And 2 . It needs not go fo far one 
 Th^Splech way, as did that which is called mira- 
 is indifi' culous* It muii not be expected, that 
 mite. it avail to the opening of the Eyes 
 
 of the Blind, the Ears of the Deaf, or 
 the Graves of the Dead. 
 
 But 
 
Ejfays on Union to Chrift. iz$ 
 
 But 3. This Faith which is un- 2 Tim r 
 feigned, and the Faith of God's E- 15, 
 left, is (in this CafeJ fo a band, that 
 it is alfo an hand, by which Chrifi is 
 laid hold of ; and hath it not been 
 faid, this Hand hath three Fingers 
 in it. 
 
 The 1 ft is Knowledge 5 hath it 
 not (according to a Note formerly 
 ufed) the Nature of an Eye ? And 
 is not this Eye open ? Doth not 
 this Eagle-ey'd Grace look at the 
 whole revealed Word ? Did not an Teitul- 
 Ancient fay to an Oppofer, haft lian ' 
 thou Refpedt to our Faith, receive 
 the Scripture that makes it ? And as 
 the Eye of the Archer that is on the 
 whole Butt, is peculiarly on the 
 white in it ; fo Faith that Eyes all R * v - Col- 
 the Word of God, doth peculiarly ve1. 
 Eye the Word that is God, Chrift 
 as Crucified, and the Promife of Life 
 through 4rim. 
 
 A zd Finger is a firm ajjent unto CJem. A* 
 the Truths and Glory of the Gofpel, lexand. 
 and its Revelations ; Faith is fully 
 perfwaded that Chrift is as reprefent- 
 ed able and willing fuce. 
 
 The 3d (and longed) Finger of ^'?* n * 
 Faith, is acceptance, which takes in Chriftum 
 AQurance. The found Believer free- imus, 
 ly (and fully) embraceth Chrift, as 
 he is offered in the Gofpel - 7 to reach 
 
 Q^ and 
 
ii6 Effays on Union to Chrift, 
 
 and rule, and not only to fave ; and' 
 relieth on him, to do all for him 
 as Mediator to (and vvkhj his Fa- 
 ther. 
 
 Cant ? * n ^ lort * *• ^he siting Faith di- 
 
 10.8,9. fcerneth that Chrifi is worthy ofiti 
 
 Reception. 
 
 And 1. Is for advancing him, and 
 
 him only, as the fatisfer of God, and 
 
 Saviour of Man. 
 
 3. Is for giving up the rule of the 
 
 Heart (and Life) to him. And hath 
 
 it not a fitnefs for its uniting Office ? 
 
 Seeing, 
 
 Math. ii. *• fr M * n i ts Nature,* Self-emptying 
 5, G>v*ce. Doth it leave a Man any Foot 
 
 ( or Ground,) of his own to (land 
 on before God ? Is it not attend- 
 ded with Poverty of Spirit ? Do not 
 fuch poor receive the Gofpel ? Be- 
 ing Gofpelized ? Is not Faith faid to 
 be raifed on the ruins of Self- 
 confidence ? Is not fuch aft Heart- 
 readieft to receive Chrift ? Seeing, 
 2. Faith is for exerting and put- 
 jf m * l' s ting forth feveral Afts, that anfwer 
 ,. j, ' the feveral Offices which Chrifi exe- 
 cuted. 
 
 Doth it not refpedt him as Chrifi, 
 that maketh attonement by his 
 Blood, and fo puts out an del of Re- 
 cumbence, and owns him as the great 
 Fropbet, and fo hearkens to him with 
 
 Diligence* 
 
£Jfays on Union to Chrifl. i%y 
 
 Diligence, and Votes for his Kingly 
 Government, and fo \S Obedient to him, 
 Is not Faiths Cry, none but Chrifl, and 
 all ofChrift ? And is it not fit to be the 
 Grace of Union? 
 
 The good Lord help us to make 
 a good application I And thar, 
 
 i. In laying down Inferences of ., 
 
 Truth. 
 
 The i. whereof, The Grace of Dr Bo j, 
 Faith is an Excellent (yea Royal) ton, 
 Grace y of its Royalty, a Worthy 
 wrote excellently. 
 . Here, take we (and the Lord give 
 a Blefling with) thefe Hints. 
 
 i. Is it not an Heart enohling Idem. 
 Grace? Doth it not fee the Poflel- 
 for of it in high (yea in Heavenly) Eph. a.& 
 places ? Seeing it fets him in Chrift 
 who fas to Human Nature being his 
 Head) is fo placed ? Is not a Man v - « B m 
 of Faith farther above a meer Na- ainum. 
 tural Man, then fuch a Man is a- 
 bove a Brute ? Or then a Star of 
 Heaven is above a Clod of Earth ? 
 His Perfon and Performances, his 
 Principles and Practices, his Poflefli- 
 ons and Reverfions excel. 
 
 For 2. Is it not an Heart-enriching James 3. 
 Grace ? Enriching the whole Soul, 5 ' 
 yea Man ; doth it lay claim to, and 
 hold on the Heir of all things, who 
 was the Natural Heir of them, as he 
 
2,1 8 E]f*y s cn Union to Chrifl. 
 
 Hcb. i. 3. is God • and doth become the con- 
 
 ftituted Heir thereof as Mediator. 
 
 S:*bSr. Is not Chrifl all and in all? Is he 
 
 Strong. not t he San the Real Pearl? Is 
 
 C0L3.11. not r ^ e white Stone the Heavenly 
 
 Inheritance given into Faith's Hand ? 
 
 3. Is not Faiib an Heart-fecuring 
 
 Grace ? Doth it not build the Soul 
 
 on the Rock of Ages, a fare and fa- 
 
 If, 26. 4. VlD g bottom? Doth it not inflate 
 
 the Soul in Promifes and Privileges 
 
 that fence it againft the inordinate 
 
 Fears of Men, yea of Devils ? Of 
 
 Wants and PrefTures, of Death, Judg- 
 
 1.*-. 1. anc * p ^ ea ^ ns Jntereft in Chrift a- 
 
 Rom. 8. gainft all Accufcrs and Accufations ? 
 
 * ' ■"-'■ 1 . Is it not an Hi. irt -clearing Grace ? 
 
 Rom. 8. £ Ven ^jjgjj m2 ny Charges are drawn 
 
 ' U P againft a Chrifiian will it not 
 anfwer to 'em all : It is Chrift that 
 died, and that I have clofed with 5 
 who anfwereth, 
 
 1. All the Charges and Demands 
 of wronged Juftice, by his righting 
 it. 
 
 2. Of a violated Law, by his ful- 
 filling it. 
 
 3. Of a clamorous Confcience, ha- 
 ving paciried God, whofe Deputy 
 he is. 
 
 4* Of Satan, Sin not bciag com- 
 mitted 
 
Effays on Union to Chrifl. 2*19 
 
 mined againft him, and being re- 
 mitted- without him. 
 
 Doth not Faith fhew the Soul an Heb * * : 
 AU- Sufficient Surety, to take off all 2 
 Debts and Demands? Whofe Pay- 
 ment is accepted for the Debtor. 
 
 The id Inference is : Some Ac- 
 count may be had fand learn'd ) 
 from this Do&rine, why Faith is 
 called (and placed) as the Firfjt Grace, 
 Doth not an Apoftle mention it as 
 leading the Quire ? Tho' Know- 
 led ge is a Gift, yet when it goes 
 before Faith, it is not a faving Grace. 2 Pet. r. 
 Can there be any throughly right 5> 6 - 
 Fruit that grows not on the Tree of 
 Life? On the Root ofjefle? Are 
 any through Branches of that Root 
 (or Tree) that are Faithlefs ? 
 
 i- If we fpeak of the Order of 
 Worth is not Faith fas to its Office) 
 a Queen. 
 
 And 2. If we fpeak as to Order of 
 Nature ; hath not Faith fome Prece- 
 dency ? 
 
 And 3. As to Order of Exercife , 
 hath it not a Prerogative ? Are not 
 the Afts of other Graces, called Eli- 
 cite, the Imperate A6ts of Faith ? 
 
 The 3d Inference is : An Heart of jjcb, 3. 
 Unbelief is rightly called an Evil I? .'* 
 Heart. Doth it (if not cut, yet keep 
 off) from Jefus Chiift ? And fo is 
 
 Q^3 faid 
 
% jo Ejfap on Union to Chrift. 
 
 faid to depart from the living God ? . 
 Is not the Heart wherein it Reigns, 
 ihut and barred againft him ? Was 
 it not in the firft Sin of Man, and 
 at the Foot of all former Sins ? O ! 
 that many were convinced of, and 
 converted from Drunken nefs, Un- 
 cleannefs, Cheating, Reviling, &c. 
 But fome who may fay to their E- 
 nemies, which of you convince th us 
 Jo. 3. the of thefe Enormities? May yei be 
 .'*/ Children of Wrath, becaufe Unbe- 
 
 lief Reigns in 'em. 
 
 I am aware two dangers may 
 arife in my Readers, 
 
 1. On the right Hand 3 The doubt- 
 ing drooping Chriftian, becaufe he 
 reacheth not Affurance, (che top of 
 Faith,) and feels ftirrings of Unbeiief 
 may conclude he is Faithkfs and 10 
 Chriftlefs. 
 
 Whereas, tho* fome primitive Pro- 
 tectants (in oppofition to Papifts) and 
 from their own fvveet inward Sence, 
 inight hold that full Affurance was 
 of the Effcnce of Faith 5 and tho* a 
 twofold Certainty doth certainly at- 
 tend the Faith that is faving ; a Cer- 
 tainty of the Gbjedl believ'd in, and 
 of Eveqt to the through Believer. 
 2 Tim. 2. 1* The Word of God is fare. 
 J9- .And 2. By it eternal Life (in the 
 
 Jf 3 " Iffue) is made fure to the Belkver 3 but 
 
 un- 
 
E flays on Union to Qhrifl. 231 
 
 undoubtedly they may be in Chrift, 
 by Faith, that are not fatisfied 
 of their being fo by Affurance 5 tho' 
 they are certainly juftified, they may 
 be under fome uncertainty about 
 it. 
 
 That Faith way be true, where Af- 
 furance is not full) is thus argued, 
 
 i- The former is the Foundation 
 of the Jatter, and muft be laid be- 
 fore there can be a proceeding to 
 build on; doth not the Being of a ijoh. $. 
 thing precede the feeing of it? Muft *}i . 
 not a Perfon firft be in Chrift, who \^ m ' u 
 would know that he is fo? 
 
 z. Believing fftridtly taken) is a 
 direct A6t of the Soul j whereby it 
 makes out to, and takes in Chrift ; 
 Affurance is a Refleftive Aft, the T , 
 Soul in it looks backwards, and in- * • * *' 
 wards, and feeth whar's done and 2 rim. 1. 
 wrought, and that Chrift is with- 12. 
 in it. 
 
 3. Affurance is feated in the Un- Colof. 2. 
 derftanding, and difcovers the Soul's 2. 
 good Eftate ; whereas, Faith is much 
 
 an A61 of the Will, choofing Chrift 
 on which its Eftate becomes good. 
 
 4. Affurance much refpedleth a Pfcl. n<?« 
 Ropofition; fuch is, he that hath 3- 
 Faith fhall have Life : The Penitent 
 
 ihali be pardon d, and is grounded 
 
 on Evidence, that Faith and Repen- 
 
 Q^ 4 tance 
 
X3 1 EJF a y s on Union to- Chrift. 
 
 tance are in a Perfon ; but Faith as- 
 uniting, refpe&eth the Perfon of 
 Chrift 7 and that as exercifing his 
 Mediatorial Office. Is it not dill cal- 
 
 1 To < ra. ^ ^ a ^ tn * n ( or ml °) him ? 
 
 On this are Enlargements in other 
 Ta& Sac. Papers, and fo I addrefs my felf and 
 Speech to thofe that make juft Com- 
 plaints of the weaknefs of their Faith, 
 but do thence juftly infer, that thej§ 
 are in the State, and under the Reign 
 of Unbelief, 
 
 As Unbelief may be, and often is, 
 in them, in whom it fhall not be final , 
 fo it may be ( and is ) in thofe in 
 whom it is not total. Have not his 
 Mark 9. words(with many)«iuch refpe6t,who 
 H« faid to our Saviour , Lord* I believe 9 
 
 yet with Tears faid (that favoured of 
 Humiliation ) Lord^ help my unbeliefs 
 or as poor I us'd to glofs on it, againft 
 the Remains of Unbelief. 
 
 I add, 1. There may be true and 
 prong Faith, where there is great 
 fighting and oppofition made againft 
 it. May not the Pirate fet on well 
 fraught and furnifhed Ships ; yea, 
 Luk.23ol will he not fooneft fet atfuch when 
 i*» the empty and worthlefs ones may 
 
 pafs fafe and finging. Pid not "Peter* 
 an eminent Difciple and Apoftle (yea, 
 in Rowiffa Calendars , the Prince of 
 the Apoftles) know, by fe<3 experi- 
 ence, 
 
Effays on Union to Chri/f. 13 3 
 
 ence, what Satan's fierce Aflaults, 
 fubtle Devices, and Stratagems are, 
 Satan fought to winnow him ? 
 
 2. There may be as truth, (o 
 ftrength in Faiths that yet at a particu- D e liq*ia. 
 Jar time fand on a particular cafe) 
 
 may flag and faint. May not Bo- 
 dies that are ( for the main ) ftrong, 
 healthful, and vigorous, be fubje£t 
 to Swoons, and Fainting. Did not 
 the Faith of the Father of the Faith- 
 ful oftner than once, in a particular 
 Tryal, give out and decline ? 
 
 3. There may be by faith a teal 
 Clofure with the Perfon of Chrift, where 
 the Heart of a Perfon may fail him, 
 as to applying this ( or that ) pro* 
 mife of Grace and Glory, made in 
 ( and through ) him. Did not the 
 fweet Pfalmift of Ifrael flee from, and 
 
 refufe Comfort, when he fhould have Pf.73.2,3. 
 faften'd on it. 
 
 •4. Faith may aEl with conjiderable 
 ftnngth in one way, and as to fome 
 afts, when it is lefs adtive in other 
 ways, and a6ls. May it not ( as hath if a . jo. 10. 
 been hinted ) rely ftrongly, when and 
 where it doth not ajfure fweetly ? 
 
 May it not appear and work with Job 42. 
 power in a deep humbling of the *>**• 
 heart, when it is not fo efficacious in 
 railing or ravifliing it ? 
 
 May 
 
%l ; 4 £jfoys m Union to Chrift. 
 
 May I not (after my fetters) write 
 on this ? Unbelief doth mo ft hazard the 
 Soul that is leaf fenfibk of it, or doth 
 leaft forrow for it, where the fdnfe of 
 and forrow for it is a ftream fo ftrong, 
 that it Carries the Soul out of it,to the 
 
 Heb 12 bleffed Jefus, as the Author and Fi- 
 
 i, 2 .' 3 . " ni/her of Faith, and that for this 
 end, that it may be enabled in the 
 way of believing to glorify him, to 
 crucify*fin, and manage Divine Ser- 
 vice fpiritually, and acceptably : The 
 cafe of fuch aPerfon hath no little of 
 choicenefs and defirablenefs in it. O 
 that among the many that will yet 
 hear me , there were more that 
 reached this pirch ! - 
 
 But now I mufl addrefs my felf to 
 thofe that are under fuch a Deceit, 
 which if not difcovered, will be 
 their Deftrudtion. Do they not pre- 
 fume, that they believe ? And are 
 they not by prefuming, kept from 
 believing ? 
 
 Are they not ( and that wilfully) 
 under divers grofs miftakes ? 
 
 i. Do they not take up with 
 
 Rom. io. fome Notional Knowledge inftead of 
 
 **•- Faith ? Whereas, 
 
 iCor.s.r. f yf, at re ft ct h in the Brain, this 
 
 reacheth the Heart : That in ordinary 
 puffeth up, and this ftill abafeth, and 
 
 kcepetr) 
 
Ejfays on Union to Qhrtfl. 235- 
 
 keepeth the Soul in an humble low 
 frame. 
 
 Again ; They take up with being 
 fas is ufually faid) Orthodox, of 
 the true Opinion ( and Side) in fome 
 controverted ( and debated ) Points. 
 Whereas Opinion is only a wavering Q u Hfo. 
 inconftant, and unfettled thing, unto conffcms. 
 which many are inclined by their Jo- 4- *•• 
 Education, and by Tradition, from 
 their Fathers ; fpeaking no little in the 
 Language of the Woman of Samaria. 
 Our Fathers worfltipped in this Moun± 
 tain. They held this Do&rine, and 
 we will hold it fail. Alas ! They 
 may really have found Heads, in 
 whom (incerity of Heart is not found. 
 They may hold fome truths that are Ro 
 deftkute and void of the love of the Jg 0m ' '' 
 truth ; yea , that hoid it down and ^t^W 
 under, and as a Prifoncr, in the pra- 
 ctice of unrighteoufnefs. 
 
 Is not the Faith that hath Scripture 
 for its Rule, and Salvation for its end^ r - 
 a Grace of great and good firmmfs ? 7 g 
 
 Are not Perfons rooted and 
 grounded in ic ? As it was created 
 by infufing, and infufed in creating, 
 hath it not in it an intire love to that 
 word that was the Seed, and is as the 
 Food, fo the Guide of it ? Doth it 
 not lay a Law on the Perfon that is 
 the fubjeft of it, to hold on in the 
 
 Path 
 
z$6 EJfays on Union to Chrift. 
 
 Path of Life ? O that too many did 
 not (land juftly charged with refting 
 in a loofe, wild, conjectural, or (if 
 confident) yet groundlefs Perfuafion, 
 that they are the Favourites of Hea- 
 ven, and that they know that God 
 
 Judg. 17. will do 'em good, tho' their con- 
 
 ulf. clufion is built on as weak Premiffes, 
 
 as was that of fuperftitious Micah. 
 
 But, that they are in the count of 
 Unbelievers, appeareth, 
 • For, 1 . That aflent they give to the 
 Do&rine of Chrift is rather Tradi- 
 tional^ as was before hinted ) than 
 Scriptural ; refembling that of the 
 Samaritans^hWd'they did only from 
 
 I the Woman hear of Chrift, and did 
 
 4 : not themfelves hear him ; rather 
 confuted , than clear; rather com- 
 mon, than fpecial - y forced than free ; 
 faint, than firm. However, it hath 
 not a confent of the right Stamp ac- 
 companying it. 
 For,i.Their Wills are not at a Point 
 
 Jcr. 3. 10. t0 declare for Chrift, to lift them- 
 felves under him , and engage in 
 earned, and without referves in his 
 Caufe, and on his Side. Do they 
 chufe his Perfon as a None-fuch, or 
 rely on his Righteoufnefs as a So- 
 veraign remedy, for the putting a- 
 way their Sins, and prefentirtg 'em 
 without Spot that ftiall be feen by 
 
 God's 
 
Effays on Union to Chrifl. 137 
 
 God's avenging Eye, at God's high 
 and ftrift Tribunal Do they own 
 and honour the Lord as their Ruler, 
 as well as their -Owner and Bene- 
 factor ? Are high Thoughts ( and , £ on 
 Imaginations) broughr low, and feeri 10.4. 
 in their being obedient to , and 
 fwayed by, his Scepter. 
 
 Of Unbelief as reigning in 'em, 
 there are fuch Evidences as fol- 
 low : 
 
 1. Have they before feen ( or do 
 they yet fee,) Sin in its finfulnefs, and 
 hatefulnefs, as in Scripture if is pre- 
 fented to the Eye of Faith ? Did they 
 ever fee as the fulnefs of Evil, that is 
 in Sin, fo the fulnefs of Sin that is 
 in themfelves ? Is it not as a Leprofy, s« Le- : 
 that as it doth infedl, fo it doth Blank, 
 overfpread 'em ? Do not Excellent Heb.tf.i«, 
 Divines hold that in an ordinary way, 
 Convidlion of Sin is fuch an ante- 
 cedent to-faving Faith, that one of 
 the firft thirty ( if not the firft three ) 
 doth define ( or defcribe ) it as the 
 flight of a convinced Sinner to Chrift, 
 as the Hope, or Obje& of Hope, 
 for thofe that are at a want of a Re- 
 fuge ? 1C 
 
 1. Have they not high towring^ **'*• 
 
 Thoughts and Conceits of themfelvestDo 
 they not vainly (and vain-glorioufly) 
 imagine, that they have a price in 
 
 their 
 
2,38 Effays on Union to Qhrift. 
 
 their Hands, Money in the Mouth of 
 theirSacks,or Souls,whereby they can 
 procure ( or purchafe ) for ("and \o) 
 themfelves a Righteoufnefs in and for 
 which they may be juftified , and 
 ftrength whereby they can go thro' 
 the Duties that attend, and the Dif- 
 ficulties that oppofe San&ification ; 
 and thus unduly fctting up and efta- 
 
 Rom ^lift, ( or m3 ^ e to ftanc ^ ) their own 
 10.4. Righteoufnefs, they fubmit not to 
 that of God. 
 
 Now this is not only different from, 
 
 but quite contrary to, the Nature and 
 
 [fecial Office of Faith 3 which that it 
 
 may be an open, is an empty hand j 
 
 and were it not fo, was it not fit to re- 
 
 iTjy.i,*. ceiveChrift, in order to the receivers 
 
 beingjuftified.lt is readily owned,that 
 
 theFairh that is faving, is not folirary, 
 
 but of an a&ive Nature, working in 
 
 love, and by love j but when Chrift 
 
 So even Dr. is confider'd as a Gift, as the Gift of 
 
 Clifford. Go^ the free,full comprehenfive Gift 
 
 of God ; is not the confideration of 
 
 Faith as a Receiver very confiderablc 
 
 and proper ? 
 
 3. Have they not few ( if any ) 
 deliberate invited delightful thoughts of 
 God ? Can they fay and prove as did 
 Pfal. 104. j) av 'rf y t h a t their meditation ( or de- 
 signed mufing ) of God, is fweet to 
 
 'em $ 
 
EJfays on Union to Chrifi; ijji 
 
 'em ; or that their Souls are ( or 
 long to be ) filled and fausfied as with 
 marrow and fatnefs, when rhey re- 
 member him on their Beds ? Cer- 
 tainly the Faith that uniteth toChrift, 
 on feeing , viewing , and weighing 
 that Chrift is very God-man, the 
 Glory of his Godhead fhining on Pe- 
 nitents through the veil of his Man- 
 hood j and through him feeing the ,Pct • , •• , 
 glorious Face ( and Grace ) of his 
 Father, by the fpecial Illumination 
 of the Spirit, cannot but tend to the 
 Soul's folace, and to refine and raife 
 its thoughts. 
 
 Is it not now high time, that I 
 ( here ) hint, what hath been elfe- 
 where more enlarged on; to wit, 
 that Unbelief is rightly called ( and 
 counted ) a raoft finful Sin ? 
 
 i . Is it not an inward and heart 
 Sin? Doth it not (immediately J de- 
 file a Man in that part which is the 
 moft ( and beft ) of Man? We have «*•*»* 
 before took notice of the Text, that 
 tells us of the heart of unbelief, and 
 that as an evil ( a very evil ) one j 
 and it was by a Reverend Divine 
 well noted* that inward fins are more £»•. Spur* 
 eafily admitted , and more hardly " ow * 
 ejefted, or cured ? As to thefe, Ex- 
 amples of thofe that efcapt \m* being 
 unfeen, are uniraitable, 
 
 And> 
 
*4° Effays on Union to Chrijl. 
 
 And, 2. Doth not this Sin ( as the 
 laft quoted Text implieth ) carry the 
 heart farther than ordinary from the 
 living God, from Chrift who is fo ? 
 Is it not ( as the Greek word inti- 
 mateth ) an Apoftafy from him ? He 
 that by it is a Recufant as to the Son 
 
 Heb.3.12. of God, doth thereby diflervice and 
 diflionour to all the Perfons in the 
 Godhead. 
 
 2. Is not this fin a Mother of Sins 
 and Abominations, a Root (in, where 
 
 Pf. 78.22. many and (great) provocations are 
 fpoken of Is not this mentioned as 
 being at the Foot , and being the 
 Fountain of 'em ? Is it not becaufe 
 Faith hath not taken Chrift into the 
 Heart, that worldly proud wrathful 
 Thoughts have fuch lodging within 
 it ? Did perfons look more to Jefus, 
 they would more look up from other 
 
 „ . things that are contrary to him. 
 
 dw&ku 4- Is not this . Sin as t0 th . ofe who 
 live where we do ( in the times and 
 
 under the fhines of the Gofpel ) in- 
 
 excufablc ? 
 
 On what plea will Infidels ("among 
 
 us) infift ? Do they not very fre- 
 
 A &*4- quently hear of, and may they not 
 «*#■»- fce? 
 
 1, That they are under an abfo- 
 
 Col. 1.15. Ime need of Cbrip. 
 2.9. 
 
 a. That 
 
£ flays on Union to Chrift. 241 
 
 1. That with ( and in ) him there Heb. 7. 
 is an All-fuffickncy. 2 4> 2 J« 
 
 3. That the invitations he gives 'cm 
 to come to him are many, and are 
 indefinite , and are earneft, back'd 
 with moving Motives ? Drawn from 
 
 the danger of refufing, and benefits If 55.1,1. 
 by receiving him. 
 
 4. That there is a fpecial Law gi- 1^.3.23. 
 ven out for their believing. 
 
 1. An Exprefs as well as Royal j a <$. 29t 
 Law. 30. 
 
 2. A Law on which his Grace, 
 (together with his Authority ) i&Jo&if* 
 written in Great Letteis. 7 * 5 J# 
 
 3. A Law of Love, and Liberty, 
 the moft defirable Law, that can be 
 given to fallen Man. 
 
 Laftly, Doth not this Sin fatten un- 
 der all other Sins ? Jo- 3- d* 
 
 The 4th Inference is , without l *^' 
 doubt, Satan will (hew himfelf Satan, 
 an Advetfary, by his utmoft endea- 
 vours to keep Perfons from having 
 and exercifing the Grace of Faith. 
 As there is no Obedience, that God 
 loveth better, there is none that the 
 Devil (and Mans naughty heart) 
 oppofe more. 
 
 He whofe Name is, The Enemy, 
 or envious one, is fo knowing as to 
 know, thatwhilft Perfons are kept 
 out of the Faith, Chrift is kept out of 
 
 R their 
 
z^i Effays on Union to Chrijf. 
 
 their hearts. Doth not the Apoftle- 
 mention thefe two words as being 
 
 2 Cor. one in fenfe, and fignification ? Bc- 
 
 J M- ing in the Faith, and Chrift's being 
 in a Perfon. 
 
 i. By Satan's ill-will Perfons fhall 
 want the plain and powerful 
 preaching ( and Preachers ) of the 
 Word of Faith. Did not holy Vaul 
 ( that heavenly Teacher ) find him- 
 felf way-laid, when he was to go to 
 Places, and People, in ( and for ) the 
 
 Rev 2 1© Work of the Miniftry ? Is not Satan's 
 
 ' Vote for cafting Minifters into Pri- 
 
 fon, and filencing 'em ? He knoweth 
 
 that God's ordinary way to their 
 
 Rom. io. j^ earts j s by ^ arK j through ) their 
 
 Ears ; and as he works by means, 
 hisrnanner is to work by the mod 
 likely means ; and doth not the Holy 
 Spirit ufe to work by thofe in whom 
 he hath wrought Grace. 
 
 i. The People fit as God's People 
 fit, under a clear and affectionate 
 Preacher ; yet if Satan have his 
 Will, they (hail be fo over bufy 
 about the World , and immer- 
 fed in Worldly Affairs ( and 
 Thoughts ) that they fhall not make 
 Confcience of preparing for, or trem- 
 bling at, or watching after, the hear- 
 Lulc.8. * n § °f God's Holy Word. How 
 12,13. much 
 
E flays on Union to Cbri/l. 243 
 
 much of the Seed that is fown- falls 
 as among Thorns (vexing Cares) that 
 choak it ? 
 
 3. As to thofe that do frequently 
 
 hear and do it not without feme Af- E ze jj , 4 
 fedtion, ( as the Hearers refembled to 2, 3,4. ' 
 and by the ftony Ground are faid to 
 do) the Devil hath on 'em this great 
 defign, that fome Sin /hall be referv'd, 
 and fpared, and perfons /hall come 
 before Preachers, as fome came be- 
 fore the Prophet, with Idols in their 
 Hearts. And rill Chrift throw thefe 
 down, he doth not (he will not) 
 take his dwelling ( and lodging ) 
 There. As the Prince of Preachers R * A1 J e y»« 
 1 noted, fundry will tell of their freft 
 1 refrefhings, from the Prefence of the 
 
 * Lord, but alas ! their old Lufts have 
 4 their old Power, their old Sore is ftill 
 
 * running; they are ftill as high- 
 bearing, as froward, as vain and 
 ■ jovial as ever. Doth not this fignify 
 that Chrift hath not yet entred their 
 Hearts, nor hath Faith opened thofe 
 inner Doors to him ? 
 
 4. Satan when Perfons hear moft, 
 
 and with the moft approving Dili- &n.S*& 
 gence, will be holding his black 
 hand before their Eyes, to prevent 
 their feeing the King in bis Beauty 
 and Glory? 
 
 R * Dolb 
 
Cant.5.10. Doth not Chrift to (and in) 
 the Eye of Faith appear a Non- 
 fuch, as one in whom there is every 
 thing that is defirable, and nothing 
 which is not fo, to thofe that lift 
 up the everlafting Gates of their 
 Hearts, to (and for) him? So that 
 as one of the Ancients phrafe it, it is 
 ViMce w i t h an overcoming delight that 
 £?!?*■ Chi ift is entertained 1 but Satan is an 
 utter Enemy to any feeing, that is of 
 a fpiritual nature and tendency. 
 The 5th Inference is, An account 
 a Cor. 4. tnay.be readily rendred, why (and 
 3, 4. how ) perfons are fo often laid to be 
 « nm „, juftified by Faith j and that Faith is 
 J To\ ?. counted to 'em for Righteoulnefs, 
 4. 3. * and they are accepted and dealt with 
 as Righteous ; and will be fo efteemed 
 at the Judgment-feat of God. Are 
 they not by Faith made (as myfttcally 
 fo really ) one with Chrift ? And 
 from Union to him doth flowCom- 
 PM1 1 munion with him. When once he 
 is their Lord, he rauft needs be their 
 Righteoufnefs. As the Cien engraft- 
 ed in the Stock becomes one with it, 
 or (to ufe a Scriptural comparifon ) 
 as the wild Olive-Tree being graffed 
 Rom. n. into the true and right Olive, par- 
 i7>iM* taketh of the Root and Fatnefs 
 thereof, fo thrqugh Faith are per- 
 fons Joined to the Perfon of Chrift 
 
 an< 
 
Effays on Union to Chrift* 245" 
 
 and do partake of the Privileges con- 
 ferr'd with him. As for that thred- 
 bare Obje&ion of the Papifts, it's 
 quite out of Doors ; to wit, How 
 can Chriftiansbe juftified by (or for) 
 the Righteoufnefs of Chrift ? What 
 fay they ? Can one Man's Food nou- 
 rish another ? Or one Mans Ray- 
 mem Cloath another ? They confi- 
 der not that by Faith, Chrift and 
 Chriftians are fpiritually (and legal- 
 ly) united and he is theirs, and the 
 Righteoufnefs which is his, as to the 
 Subjedt of it, is theirs, to fuch effefts 
 (and purpofes) as were agreed be- 
 tween his Father and him ; particu- 
 larly in reference to their Juftifica- 
 tion; Divines of good note, do note, 
 That ( as the Name fo ) the Nature Terq; 
 of a furety, even in humane Laws, <j uat . e "» 
 implies fuch a Relation between the \{&' 727 
 Surety and the Debtor, that his pay- See on this 
 ments anfwereth for the other, famous 
 Thrice happy are they that have this Dr «Owen. 
 furety engaged for 'em. 
 
 Rules of Duty are new to be joint* 
 ed at. 
 
 The Firft of 'em is : They who 
 have not Faith, fliouid not have reft 
 in a faithlefs State. Whilft they are 
 Faithlefs, are they not Chriftlefs ? 
 That all Men have not Faith, is the 2 rhefl i 
 exprefs Word of God. Doth this 3 ' a 
 R 3 Herb 
 
246 BJfays on Union to Qhrift. 
 
 Herb of Grace grow in every Gar- 
 den, thai it doth net in fundry, is 
 enough evidently evident. 
 
 Have they the Faith that uniteth tQ 
 Chrift, that have not in the midft 
 and clofe of Duties as well as at 
 
 1 Pet. 2 7. otrier ttmes, high thoughts of Chrift? 
 ' Is it not faid in fo many words, that 
 
 T v unto them that believe, Chrift is pre- 
 
 ^: 11 ' cious unto them indefinitely , and 
 
 univerfally. Is not he their Honour ? 
 
 p. .. ^ ^ Do* not they rejoice unto fome de- 
 l ' 3 ' 3 ' gxcQ of glorying in him? When 
 they fee him not as theirs, they fee 
 him as excellent. 
 
 1. Do they rightly believe, that 
 do not ftudy and ftrive to livefuita- 
 
 Jo. is- b|y t o their Faith ? Are not the 
 Branches that are in Chrift, bearing 
 ones ? Hath not Faith Leah's fruitful 
 Womb, as well as Rachel's fair Eyes ? 
 Is not that truly charged as a falfe one, 
 that faith ofChrift,that will let him be 
 divided, that looks only at hisPrieft- 
 hood, overlooking him as Prophet 
 and Prince. 
 
 Now follow Motives for Confide- 
 rations ) to quicken Perfons to look 
 Jong, and labour for fuch a Faith as 
 will . bring in Chrift , to. inhabit 
 In v em. 
 
 Be 
 
Effays on Union to Cbrifi. zqy 
 
 Be it confidered in general ! Un- 
 to fuch as want fuch a Faith as is, 
 ( as from fo with ) power, as to 
 any fpecial benefit by him, it is as if 
 Chrift had not been : Of what avail 2 T fo£ 2t 
 will the mod Soveraign remedy be, u. 
 if it be not applied ? Tho* the Sun 
 of Righteoufnefs arife with healing 
 in his Wings (and Beams ) what 
 doth this iignify unto thofe that have ♦ 
 ( and keep ) their Eyes clofed ? May 
 this have the thoughts it deferves. 
 As there is no other Name under A6fcs4.11. 
 Heaven whereby Perfons may be fa- 
 ved, fave that of Chrift ; fo there is 
 no way under Heaven whereby per- 
 fons can apply Chrift to themfelves, 
 fave by found believing. 
 
 More particularly, 1. Except Chrift 
 be received into the Heart by Faith, Re v.3- 20, 
 there is no hope, that any one fhould 
 be received into Heaven y except he 
 dwell i» us here, there is no hope 
 we fhould dwell with him hereafter. 
 Is not Chrift our Hope, the Author, J rtm.i.'i. 
 the Objedt, the Foundation of our Hcb6 '*' 
 Hope ? And is he fo to us, if we are j ,- y 
 without, and fevered from him. 
 
 2. If Chrift dwell not in Mens 
 Hearts here, they muft expeft to 
 dwell ( where it's dreadful dwelling) 
 even with everlafting Burnings here- K 
 after ? Is not he that is in a ftate of . ' 33 1 * h 
 
 R 4 Un^ *' 5 * 
 
148 EJfoys on Unhn to Chrift. 
 
 Unbelief under a Sentence of Death ? 
 And except a change pafs on him, is 
 there any thing like hope, that the 
 Execution thereof will be avoided ? 
 
 For, 1 . Can Mens hearts endure^ fir 
 their hands be ftrong in the day when God 
 comes to deal with \m in a way of ' Vin- 
 dictive Jufiice ? 
 
 2. Can they endure to think of having 
 Chrifi to fit at Judge of % tm , who 
 have refufed to receive him as a whole 
 Saviour, of ( and to) 'em? Is not 
 the wrath of the Lamb frightful to 
 thofe that do not follow him ? 
 
 3. Will not this Judge at the Judg- 
 ment-day be altogether inexorable} Will 
 intreaties avail, when the Door is 
 fhut ? 
 
 4. Will any that are found faith- 
 lefs, and out of Chrifi at that day> be 
 able to hold up their heads ?-Or have 
 any Pleas to ftand ? Will it not be 
 proved to thdr Face, and in the 
 World's Face ? That he did as freely 
 offer him f elf to them, and as fairly fet 
 himfelf before them, as others ? And 
 when they kept their hearts fhut on 
 him, Did they not open 'em to Per- 
 fons (and Things) not worthy to be 
 named the fame day with him ? 
 Were not their Souls like that Inn, 
 where there was no room for him ? 
 
 But 
 
 Mark 
 
 16,6. 
 
 Jo. 3. the 
 
 Uji. 
 
 Heb. 10. 
 
 31. 
 
 Ezek. 14. 
 
 22. 
 
 Rev. 6. 
 
 tin latter 
 
 tn.i. 
 
 Mat. 2 5. 
 
 II. 12. 
 
Effays on Union to Qhrifl. 249 
 
 But Strangers and Enemies to him 
 had free Entertainment. 
 
 From Motives^ I proceed to Means. 
 That they who have not obtained pre- 
 cious Fait ^ may do fi. 
 
 
 1. May their Eyes be opened, to 
 fee, and being opened, may they affett 
 their hearts with forrow^ that in their 
 hearts, are as other Weeds and Seeds : 
 fo Unbelief hath a Seat, Throne, and 
 deep rooting therein. O what was 
 it worth ? To know, that the Holy 
 Spirit hath entred Mens Souls, and 
 been a Reprorer ( and Convincer ) 
 that they are not only chargable with -j - **• 1- 
 fin in the general, but particularly t9 ' 
 with not believing in Chrift ( or into 
 him. ) Alas! To this Duty of be- Caufa 
 lieving, the natural heart hath no lit- P*oxima 
 tie Enmity. Perfons that hear ( and Bo S a n. 
 read,) of Chrift will not come unto - 
 Chrift, tho* thereon they might have * ' *• 4 ° 
 Life j whatever is pretended (or real J 
 in the cafe of cannor, will not is the 
 neareft caufe of Infidelity. This is 
 no fmall part (or piece) of the Curfe 
 of the Law, the oppofuion Perfons &* ***** 
 carry to the bleffednefs of the Gof- No "on; 
 pel. Ah .' Ah .' What naughty hearts 
 have we, that can like the Law bet- 
 ter than the Gofpel, and any com- 
 mand 
 
2JO 
 
 Epb. 2. 8. 
 i. 19. 
 Phil. 1.29. 
 
 DfcTuck- 
 
 3*. 
 
 jo. 5. in 
 initio. 
 
 Horn. to. 
 3. 
 
 Effays on Union to Chrtjl, 
 
 mand of the Gofpel, better than ti$ 
 great one of believing ? 
 
 2. May Perfons be at one, That 
 Faith is not of themfelves, nor can it be 
 had,except it be given^nor can it be given 
 by any lower hand than that of God ? Is 
 there not an exceeding great power 
 put forth in them that believe. It's 
 noted by a late eminent Profeffor,that 
 the Original Words are Emphatic, 
 there is a torrent of Eloquence in 
 'em. As there is a natural jmpo- 
 tency as to keeping the Law, there 
 is a moral one as to receiving the 
 Gofpel -, and are we not as unwor- 
 thy that God lliould work Faith in 
 us, as we are unable to work it in our 
 felves ? 
 
 3. May they that feel they do want 
 Faiths and cannot work it in them- 
 felves, lay the?n[elves low \ in the way, 
 •wherein they may mojl hope that God 
 will work it in, and give it to 'em ! 
 May they lie at the Pool that cannot 
 heal themfelves, nor make the Wa- 
 ters healing, nor put themfelves in- 
 to 'em. 
 
 Is not God's Word difpenfed ac- 
 cording to his Will, the Word of 
 Faith j not only the Objeft, Rule, 
 and Meafure, but withal the Inftru- 
 ment and Means of it ? Is not Chrift 
 herein difplayed, and Hearers Eyes 
 
 anointed. 
 
Ejfays on Union to Chrift. £51 
 
 anqinted, and Hearts (as was Lydias) A£b 16. 
 opened. '*• 
 
 4. May they Ask ( and in an ar- 
 guing way Wait ) thatGod would grant 
 ? em his Son, and heftow the Sprit ( and 
 Grace ) of Faith on *em. 
 
 " Pleading thus : 
 
 " 1. Lord! Thou haft made Be- 
 " lieving our Duty : O makes us able ' J° 3i*3. 
 " to perform it. J°* 6 P' 
 
 " 2. Lord ! We are capable of 
 " Grace, that is enabling - 7 deny us 
 " not the Enjoyment of ir. 
 
 " 3. Lord ! If thou wilt give us 
 lt this Grace, we fliall give back the 
 " Glory of it to thee. 
 
 " 4. Lord ! A believing Heart is Rom - * 
 u in thy Promife -, Let it be in my 2 °' 
 
 U Breaft ' Ezek 16 
 
 M 5. Lord ! Thou haft given 2 " 3 
 
 iC Grace to defire ir, wilt thou not 
 
 " give the Grace defired ? r . . 
 
 P 6. Lord ! Thy Son hath pur- ndtSt 
 u chafed Grace for Millions, May I defiderat* 
 * fhare in his Purchafe. 
 
 O how loth fhould I be to take 
 my leave of my Reader, till this be 
 left upon his Spirit, that tho* Chrift's 
 Death was fufficient to fave the whole 
 World, yea, a World of Worlds ; 
 yet he will not fave any that live $ 0evm 
 (and dyvour of him. The Faith Mr, p aw * 
 that Popi/h Writers arc muck for is fo n , 
 
 only 
 
nfz Fffays on Union to Chrift. 
 
 only general ; but the Proteftant (and 
 Scriptural) Faith to Salvation, is 
 Particular and Applicatory. Tho' 
 every Believer cannot make that Ap- 
 SeeDr. plication of Chrift which fome call 
 Spurftow. Axiomatical, whereby he allures him- 
 felf that Chrift is his ; yet doth he 
 make that Application that is real ; 
 he doth fly to Chrift, that he may be 
 his j he rolls himfelf and the con- 
 cerns of his Soul on Chrift ; refolv- 
 ing to live to him, being afTured 
 that never any died the Second 
 Death, that died in Chrift's Arms. 
 
 It is thus faid, that many look to 
 be faved by a Chrift that is wholly 
 without 'em, and in no fenfe within 
 ? em ; but tho' fome fpeak dange- 
 roufly of a Chrift within 'em, and 
 flightingly of him that . fuffered at 
 Jerufakm , and cry up the Light 
 within 'em, as the Chrift. 
 
 Yet, muft we not through their 
 abufe of a good Word, be driven 
 from all good ufe of it. 
 „ „ , If we fpeak of the matter ( or me- 
 
 he? Revet. . r \ c r r\-r 
 
 Wood- ntonous caule ) or our Juftincation ; 
 
 bridge, for that, we muft go quite out of our 
 felves, unto that fatisfaclion which 
 the Son of God in our Nature hath 
 made ; and (o unto that ever- 
 lafting Righteoufnefs, which flows 
 from what he hath done ancj fuller 'd 
 
 for 
 
Effays on Union to Chrift. ^Sl 
 
 for us j but, without us ; and fo it 
 muft needs be, feeing it was, when 
 we were not, fave in the intention 
 and decree of God. 
 
 Bleffed Paul, when he fuppofed that p^j . 
 the Law and Juftice of God would 8, 9, 10. 
 make fearch for him, was all for be- ?^ Rmm ^ 
 ing found in a Righteoufnefs , that A - B a r fi € " 
 was not his own, originally and fub- 
 jedlively. 
 
 But, where any Verfons are in Chrifb ~ ^ 
 for Jufiification, chrifi is alfo in them Io . 
 for SanBifcation* Is he not fo in. 'em 1 Cor. 1. 
 as to Rule in 'em i For, where the 3°- 
 Heart is his Houfe, is it not alfo his 
 Throne ? Except he that is God> 
 who is prefent every where by his 
 Power, be prefent ( and powerful,} 
 in ( and by ) his fpecial Grace, our 
 State (and Frame J is not right. Do 
 we not read of Chrift in (and not Col. x,a 7* 
 only among ) us the hope of Glo- 
 ry ? 
 
 The Laft Branch of theUfe bend- 
 eth towards thofe that are faithful, 
 and fo in Chrift. 
 
 1. Blefs they the Lord ! And let all 1 Cor.4^ 
 that is within \m fraife his Name, for 
 this holy Privilege j who hath made 
 'ena to differ, as from the prophane 
 
 World, 
 
2, J4 EJF a y s m Union t0 Chrfff. 
 
 World, fo from the Hypocrites in 
 the Church ? Creating Faith in 'em, 
 when others have known no fuch 
 new Creation. What have they that 
 they have not received ? And from 
 what hand did they receive it favc 
 from that of Free- grace ? Is not their 
 Faith as a middle link of ( and in ) 
 the Golden Chain of Salvation ? A 
 Fruit of Ele&ion, and an earnefc of 
 Glorification ? 
 
 1. Mourn they, that they have not 
 more livd up to the Grace of God mani- 
 fefied to, ( and magnified towards ) 7 em • 
 who among the choice and chofen 
 Society of Chriftians on Earth, 
 walks up to this ; That God the Fa- 
 ther hath not only given his own 
 only begotten Son for 'em , but 
 withal given him unto and into 
 'em ? Is not Chrift which Faith re- 
 ceiveth, The Gift of God, the moft 
 Jo. 4. io. no j)j e9 comprchenfive, and convey- 
 Kom.s.s2 - ngGifi: . whatj that is good in it 
 
 felf, and that he feeth belt for them, 
 will he not give together with him ? 
 How thankfully ,watchfully,and fruit- 
 fully ,ftiould they have walked ? Have 
 1Pet3.1i t h e y not done fo ? 
 
 2. Go 
 
Ejffays on Union to Christ: ajj 
 
 3. Go they in a daily Exercifr of 
 Faith to the Lord Jefus, and ( through 
 him ) to God the Father, that through 
 the Holy Spirit, they may be made a meet 
 habitation for himfelf \ and furnifhed E p f, 2 
 accordingly, both with Graces and the up] 
 Comforts. 
 
 1. Should not the Heart in whkJ* If*. $7. 
 the Lord Chrifi dwelletb , be one of is- 66> a» 
 the mofi humble and lowly ones ? Hath Auftin. 
 it not long been faid, He that dwel- 
 
 Jeth in the higheft Heavens, dwel- 
 leth alfo in the loweft Hearts ? Hath 
 not he that is mod High chofen the 
 moft low in their own Eyes to in- 
 habit in. 
 
 2. Should not the Hearts in which pftl. 93; 
 the Lord Jefus dwelleth be moft clean { b* Up. 
 Hearts ? Doth not Holinefs become 
 God's Houfe for ever ? Now > do 
 
 they humbly defire the Lord to make 
 ( and keep ) his own Rooms neat 
 and fweet ? Will it not be for his 
 Honour. 
 
 The Concluding Word is of Com- 
 fort to thofe that have by Faith pe- 
 culiar Relation and Union to Chrifi. 
 Cheat they ! Chear they ! 
 
 1. Is it not he himfelf, and not R t 
 only benefit by him, that they par- *° m ' 
 take of 
 
 a. Doth 
 
±^6 Effays on Union to Qhrifl* 
 
 2. Doth not hit dwelling in 'em 
 imply ? 
 
 i. As his Trefence^ fo his Efficacy, 
 Will he not Work where he dweU 
 letb ? 
 
 2. As his Trefence , fo his Verma- 
 nence - y Can he be turned cut of % or 
 will he defert bis dwelling ? 
 
 .fla* 
 
 <■- - ■ — » ■ 
 
E (f ays on Union to Chrijf. 1^7 
 
 Having treated as ol r Union to Chriji 
 in General, and of Particular Re- 
 femblances unto which Holy Scri- 
 pture prefenteth k to us * as aU 
 fo of the two Tyes (or Bands) 
 thereof: It feemeth meet, thac 
 [owe of the Charaflerijlicks, or 
 diflinguifhing Marks of it be 
 pointed at. 
 
 One is written (and to be read) in, 
 
 GAL. v* 24. 
 
 They that are Chrift's y have cruifieJ tht 
 Flejhy 'with the affections and lufis. 
 
 HO W far out are they ? Who 
 fay, that the Saints that are in 
 the Earth are no way the Excellent ? 
 Have they not^ ( do they not ) more 
 than others, 
 
 1. Witnefs the Context, where 
 the Fruit of the Spirit is fet forth, not 
 only as fwect, but as abundant ; Love 
 and Joy leading to Peace, &c. 
 
 S Wi?^ 
 
2j8 Ejjays on Union to Chrifl. 
 
 2. Wirnefs the Text; wherein as 
 
 a proof that there lieth no Law a- 
 
 gainft the upright , it is affirmed, 
 
 thev have crucified the Flefh, &c. 
 
 Po1us The Subject of the Text is; That 
 
 membra *ty{ are Q-orip s^ that is efpecially re- 
 
 Chrifti. rainers, and related to Mm, fo as to 
 
 be Members cf, and ffirited by him : 
 
 In a word, Tbcy that h we real Union 
 
 te hi?n. 
 
 z. The Attribute, or that that is 
 predicated of thefe Perfons is, 
 
 They have crucified the Flejh> &C. 
 They are not only engaged to do it, 
 in and by their Baptifm -, but they 
 have begun to do it actually and ef- 
 fectually, according to that folemn 
 Engagement. TheirSinis (by faith) 
 ede- nailec * co tne Crofs, in oruer to its 
 bent. killing ; tbo' it is not yet quite dead, 
 Caepe- it hath received its deaths Wound, 
 rantldem. i t ake it as a thing granted on all 
 good hands, that here by crucifying, 
 we are to underftand Mortification, 
 or putting Sin to Death ; which is in 
 fuch a manner as doth refembie cru- 
 Browno» cifying, and hath refpe& t« the Cru-. 
 Jo. 14. 6. cjfixion of ChriO: 5 fo that the 
 
 - Doctrine is, Mortification is our 
 Mark) Sign, ( or proof) of Union to 
 Chrifl. Ave not they that are Chrift's, 
 in the way, and on the work of Sin- 
 llaying ? Have we not as to this the 
 
 \ Ex- 
 
Ejfays on Union to Chrifl. >?9 
 
 Expreflion , and therein the Expe- 
 rience of bkffed Vault Whofe words Gal. 2. 20, 
 Were, 7 am, crucified with Chrijl, not 
 only interefled in , but influenced 
 from Chrilr, as Crucified. By ver- vide 
 tue of mine Unkn to htm , I Jjav$ Dickfo- 
 Crucified my Corrupt Inclinations, num, 
 
 In handling this DcBrim^ I frail 
 touch on the Nature of Mortification^ ■ 
 as reprefented under the Name and 
 Notion of Crucifying. And be it 
 known, That the Learned teach us to 
 diftinguifti and confider it. 
 
 1. Paifively, as it lieth in a dead- 
 nefs of the whole Man, in order to 
 things unlawful, and to inordinate 
 love of lawful lower things. 
 
 2. A ftively, as it implies an a&ual, 
 a&ive, and fincere oppolite to Sin, 
 where and when the Root, together c , ar I^ 
 with the Branches are ftruck at, and * 
 a due weanednefs from Creature- 
 comforts, is in goodearnelt endea- 
 voured j and of this latter doth my 
 Text fpeak. 
 
 I have elfewhere, tho' not in Prints 
 enlarged on divers things ; where- 
 on in thefe Sheets I can only give 
 hints. 
 
 ' As to the Negative, i . Mortify- 
 ing Sia reaeheth not to the Nullifying /KHor- 
 it. The Ax is laid therein to the tdti ' 
 
 S 1 Rooe 
 
i6o £fays on Union to Chrifl. 
 
 Root of bitternefs, yet it is not 
 pluck'd up. 
 i Cor. y. lt Mortification doth not require a 
 s °' 31 ' difufe (or difclaiming) of Meat, 
 Drink, or Marriage : Perfons in the 
 ufe of thefe irtuft be for honouring of 
 God. 
 
 And now to fpealk to the Pofi- 
 
 tive. 
 
 u i. Mortifying Sin is much more 
 
 Hof 7.4.6. t k an abftaining from, and reftraining 
 
 the open afts of it. A Baker's Oven 
 
 is hot when flames appear not. 
 
 For, 1 . Some are not in (and by) 
 the Conftitution of Body inclined to 
 fome Vices. Much Drink will not 
 down with 'em, they are not Cho- 
 lerick. 
 
 1. Some Sins (as to their Exercife) 
 lie crofs to others : As Prodigality and 
 Covetoufnefs. 
 
 3. Some are out of harm's-way, 
 fo as not to know others Tempta- 
 tions. 
 
 4. Some confult their own Ho- 
 nour, that regard not the Honour 
 of God. 
 
 2. Mortifying Sin is more than now 
 1 Sam.14. 2 rtd then getting fome feeming Ma- 
 
 Ciw*wV ** ery om ic > Fitsdf Abftinenceand 
 w;f / Chaftity, Senfualifts may know. 
 
 1 S«m. 
 
 **•*• 4. True 
 
Effhys on Union to Chri/f. %6t 
 
 3. True Mortification doth fliew 
 ( and difference ) it from Baftard- 
 kinds of it. 
 
 1. From that of thePhilofophers, K^Rey. 
 or meer Moralifts, who fought with ncr# 
 foine Weapons of their own , but 
 
 knew nothing of being Crucified 
 with Chrift. 
 
 2. From that of the Romanifts, Eph ,.a.i«* 
 who ufe fome humane Daggers , or 
 
 at (fartheft) Aufterities,as Whippings, 
 and Pilgrimage, but not the Sword 
 of the Spirit. 
 
 3. From that of the high Antino- if a . 1 . 1%. 
 mians, who count it a vertue to be 50. uJt. 
 %ifelefs of Vice j and that God who 
 marked Job's Sin , feeth none iq 
 
 them. 
 
 4. From that of Temporaries, who 
 take a fhort fleep of Sin to be the 
 fure death of it. Saul's rage againft 
 David took a Nap, but awakened a- J I0 ' , * , 
 gain. 
 
 j. From Natural difability to ferve W«l- '<**• 
 ( or purfue ) Sin. A Child feeks not ^ |2 
 great things j in the aged defire fail- Grc«'f Ru- 
 eth ; *tis (aid, their Sins leave them, thwford. 
 and die in Peace ; no violence is us'd, 
 as there it in Mortification. 
 
 6. From fome materially good dif? 
 pofitions, and Complexional , and 
 Educational advantages appearing , jyj^ | , 
 
 S3 as 319, 
 
%6% - Effayson Union to Chrijl. 
 
 asMcekne/s,and Humblenc6,without 
 the Divine Life.; 
 K 78. 34. 7* rrorri forced Abftinence, oc- 
 cafioned through fcknefs, or fore- 
 nefi of Confcience. 
 
 An J now I wm offer at defer thing 
 'and explaining Mortifying by the phrafe 
 of Crucifying. 
 'Seevitnef*- 1. The real Mortifier Eyes theFoun- 
 fm&rown J ation TSdfor his F/orL ' 
 
 As 1. In the Covenant cf Redem- 
 
 fiion\ m which God his Father agreed 
 
 with Chriit, that on that Score his 
 
 and their Enemy fliould be trod- 
 
 Ifa. 53=10. titii under foot. 
 
 Mic.7 19. 2 » in the Covenant of Grace, one 
 
 ' Branch thereof is, God will fubdue 
 
 their Iniquities. 
 
 3. In the Death of the Crofs, the 
 
 Mediator of the Covenant, who bare 
 
 ■ ■■} Mens Sins, as to the Guilt of 'em, 
 
 iPet..2.24 t k at ^ e m jght bare 'em down, as to 
 
 the power of 'em. 
 
 Again ; The real Mortifier is no 
 i4. m ^ littcle influenced by the order from 
 
 Heaven, that Sin fhali die and not 
 
 live in him. The Jews pretended a 
 Col. 5- $. Law by which Chrift was to dy ; 
 Jo. 19. 7, chriftians have many Laws in force 
 
 for its Deatho 
 
 Far- 
 
EJpiys on. Unwn to Chrijl. 263 
 
 Farther, As \$\?.Jews cried mainly Mark 15, 
 out for the Sentence and Execution of J 3» '4* 
 Chrift, Lord! Crucify Sin, Let icbe 
 Crucified is theChriftians cry. And ft { t 2 
 they get and carry it to Chrift's 
 Crofs, in their Meditations and Ap- 
 plications 
 
 1- Fetching Arguments for taking GaT -^-H- 
 away its Life. Shall it have peace 
 that ilcw their Mafter ? 
 
 2. Fetching influences and effica- 2 Cor. $. 
 cy, he dying to procure Sin's Death. 14. 
 
 And io 1 . They that cannot ( at 
 once) remove its being, they by frefii 
 blows ab.ue its ftrength. It dicth, as 
 Chrift died, a lingiing Death. 
 
 And, 2. As Chrift's Death was ve~ 1 Cor. 0. 
 ry painful, they put their Fleih to « /r - 
 pain j they are for keeping under '* 3 r# 
 their very Bodies , that they may 
 weaken the Body of Sin, and fight 
 as Antagonifts of Old did. 
 
 And now 7 , its high time, to offer 
 at fome Proof of the Point, View- 
 ing, 
 
 1 . That none are mortified fazre thofe 
 that are united to Chrift. Is not Mor- 
 tification one of the Particulars where- 
 in Perfons have Communion with 
 Chrift ? Are they not hereby con- 
 formed to him in his Death ? Know- 
 
 S 4 ing 
 
%6^ EJT a y s on Union to Cbri/t, 
 
 ing rhe Power, as well asowningtha 
 
 Do&rine of it. 
 Phil 3.10. f . Some have 3 fight of fin, fo 
 
 hadSW, yea, and Vharaoh. 
 1 Sam. 24. %• S° m z W a y have for row from ( if 
 
 17. not for ) Sin, 'twas fo mthjudas. 
 
 Exod. 9. 3* S° me may have thought* of ceafing 
 17. their courfe of Sin y ( fo had Saul ) who 
 
 1 Samao". yet are not Chrift's, or in Chrifi: For 
 I5 ° they cannot, nor will not, 
 
 1. Hate Sin as Sin, as contrary to 
 the Law, an# Nature, and Love of 
 God. 
 
 And fo, i. Out of Hatred of it, 
 Pf. 36 4- and Love of God, fet themfehes a-? 
 gain/} all forts and (izes of Sin. 
 
 Nor, 3. Really deftgu Sins Death, 
 
 r'o *°V anC * ^ ttCr ^ u ^ n » ^ ucl1 Grapes * re ^ ot 
 
 Jj/* 1 • from them, 
 
 ^»</ »0v/ it falls for me to prove that, 
 all that are Chrifi' s are in truth, and 
 fart mortified. 
 
 1. Have they not all the Spirit of 
 Chrifi, an Indwcller, and inward Ru- 
 ler? Will he fuffer fin to keep (in 
 his) peaceable poflfeffion ? Is he not 
 the Spirit of Hojinefs, as water wafh- 
 ing, and as fire refining em ? 
 Rom. 1 . 4. lt Have they not all the Grace <f 
 PC 9 ' ,2 'o foithy that gives Entertainment, and 
 v Ph\ 17 f ets °P en the everlaiHng Doors to 
 ' him ? And is not the Work of Faith 
 
 a Work wfcb Power ? Is a faving 
 
 Faith 
 
Effays on Union to Chrift. 16 J 
 
 Faith a foiitary one ? Of Hearts pu- £ p£\3£7- 
 rifled by Faith many read ; and a Thefl.i 
 (through Grace J the truth thereof Aasi5.* 
 many feel. 
 
 I thall firft affly this Doclrine in 
 Inferences, of Truth. 
 
 The firft whereof is, The way oftht 
 Goffel) or favingS inner s by Jefus Chrift 
 is very excellent , and doth fuit with 
 the Wtfdowi, Holinefs, and Grace of 
 God* 
 
 i . Doth it not agree to Divine.Wif £™^ Dr ' 
 dom ? That together with Man*s beft 
 lie fliould joyn his own Glory, pro- 
 viding for and carrying on both ac 
 once. Doth he not in taking pcr- 
 fons into fpecial Relation, take care 
 to prevent their finful Courfe. Is he 
 not as a Coverer of their Sins, a 
 Curer and Purifier of their Souls ? 
 
 And fo, i. His Holinefs breaks out 
 in itsluftrej he redeemcth by, and E ^h. 3.10. 
 joineth (o his Son a peculiar People. Tit. a. 14. 
 Is hisSan&uary a ftielter to (and for) Luk - 2I * 
 Sin ? Arc not his Spoufe's Garments 
 Ornaments made White, in and by j . s .t. 
 Plood ? Cant.*! 
 
 And 3. Is not his Goodnefs great to la - 
 ^wonder ? That with his Son he 
 gives power and pardon, a new 
 Rate, and a new frame ; his Image, 
 
 to- 
 
t66 EJfays on Union to Chrift. 
 
 Jo. 1.12. together with his Favour - y a prime 
 
 Maty, privilege, and a pure quality j a fit- 
 
 '.?' nefs for Heaven v with a fredom from 
 
 Hell, deliverance from prefect Sin, 
 
 as well as future Wrath. 
 
 The 2d btference is, Their DoBrine 
 is to be avoided (yea, abandoned ) 
 Cvntr. to wno D y { t p en a Q a p t0 Licentioufnefs y 
 Rom, 6. anc j do not farther (but hinder) Mor- 
 tification. 
 
 And i. How faulty are Fopijh Do- 
 Brines ; to wit, 
 
 i . That of fome fins being venial, 
 
 and not deferving the death of deaths, 
 
 Mat^.i^ Qr nQC nee( jj n g Chrift's fatisfa&ion to 
 
 take 'em away J what hope is there, 
 they'll die to Sin, or not live ? 
 
 r. That of a Purgatory , or pur- 
 ging Fire, after this Life, by which 
 $*«&• they may be freed from fins, that 
 Tillotfon, werenot remitted, or throughly re- 
 pented in it. 
 
 3. That of an abfolute and large 
 Power given to their Priefts, as to 
 abfolvingand pardoning their Peo- 
 ple. 
 
 2. The Do Brines of high Antino- 
 
 mians, at which we before had a blow, 
 
 ' are here alfo to be arraigned , as 
 
 hindring Mortification, they teach- 
 
 ing' 
 
 r; That 
 
Ejfays on Union to Chrift, 267 
 
 1. That Sin in them is no£ their 
 Sin. 
 
 x. That it was actually remitted Job 10, 
 before it was committed. '*• 
 
 i 5. That Challenges and Sorrows 
 for Sin are Jegal , and not law- 
 ful. 
 
 I add, Thofe Do&rines are of an 
 ill tendency, that refemble thofe that Mat ?, 
 Chrift ftrikes at j to wit, That -the 6 >7- 
 Commandments of God are narrow, 
 and that they only bind, 
 
 1. To Bodily Exercife, or at far^« 
 theft to fuch inward ExerCifcs as lie 
 lower and nearer Men. 
 
 Or, 2. Only againft notorious 
 Crimes, Violations of the Law- of 
 Holinefs, and Righteoufhefs. 
 
 As if in the 3d place , the 3d 
 Commandment did only forbid falfe 
 fwearing,and the 6th prohibited only 
 downright killing, and the 7th only 
 grofs adfcs of uncleannefs.Will he that 
 hath fuch Principles ftrike at the 
 Head, Heart, and Life of Sin ? 
 
 The 3d Inference is , They that 
 would carry about evidences of their be- 
 ing mortified, jhould turn the edge of all 
 Providences , and Ordinances againfi 
 Sin, and be intent on Jin-flaying work, 
 that it may of pear Chrifi is in \m, and \ 
 goes m con^uirmg. 
 
 1. May 
 
#68 Epys on Union to Chrijt. 
 
 Hot ii* i. May Mercies ( even daily ones)- 
 preventing as well as refrejhing and 
 delivering, be as Cords to dfaw their 
 hearts farther from Iniquity. Who 
 fhould fin in the face of (miles, or 
 kick at bowels of kindnefs ? Adding 
 
 Ifc- ». $' Difingenuity to Difobedicnce j and 
 fighting againft God with Weapon* 
 or his own. 
 
 r. May Crops ( and Thorns ) laid in 
 their way be as Hedges, and flop their 
 
 Jer. B.6. (hayings. May burnt Children dread 
 the Fire ! May Perfons bear no like- 
 nefs to Horfes that rufh on thePikes, 
 May not the the wife buy repentance 
 dear ? 
 
 Jor. 13* 3» May they moft of all, when fitting 
 
 under the Word, or near the Table of the 
 Lord, have Sins Death in defignl Is 
 not God's Word as an Hammer and 
 Fire ? Is not the ftrength of the Lav/ 
 and G off el brought in the Lord's Suffer ? 
 And to be ufed and improved for Sin- 
 killing ? 
 
 The 4th Inference is, Many and 
 many are utterly unable to frove their 
 
 jo: 3. 19. Union toChrift. Are they not utter 
 
 *•* Strangers to th« Duty (and Graced 
 
 of Mortification. 
 
 i< Are not fome wholly and wil- 
 lingly ignorant of the true Notion and 
 Naturt of it ? Arc they not in love 
 
 with 
 
Ejjays on Union to Cbrift. \6% 
 
 with darknefs, whereas this is a Work 
 for a Child of Light? 
 
 2. Did fome among us ever feel 
 the Difficulties that ( as to Man ) At- 
 tend it ? 
 
 3. Have fundry any acquaintance P£l. tot, 
 with Cbrift, to whom it belongs, as *1*l** m 
 to furcbaje, fo to four out (and down) # * 
 Sin-mortifying Grace ? Do they run 
 
 to this Captain of Salvation, to be 
 their fecond ( or rather their firft ) in 
 fighting againft Sin, that they may 
 overcome by the Blood of the Lamb. 
 
 4. Are they much on their Knettt 
 fuing out for their Benefit ? Is not the 
 
 Holy War much managed in a fraying 
 fofture ? 
 
 The cth Inference, The DoSrine of 1 J<k t. * 
 the Gofpel is falfly charged as Patro* 
 wizing Sin, doth it not befpeak Cru- 
 cifying, and not Gratifying it ? 
 
 The 6th Inference, There is before 
 us a true Teft, whereby we may try, 
 whether we be truly United to Jefu$ 
 Cbrift. Are we in the cafe of the 
 mortified, or are we not * 
 
 O that this Toucbftone was more 
 ufed, and improved I 
 
 And this leads me to Rules of Duty* 
 
 The Firft whereof will be an En* 
 largement on the laft Head named. 
 One great Concern of ours is, to examine* 
 our /elves, whether we are Cbri(F'> and 
 
 can 
 
2,7b Efays on tjnion to Cbrift, 
 
 can prove we are fo, by our mortifying- 
 the Flefi. 
 
 I grant, i* Some maybe Cbrift's 
 
 Jo. 10.16. as "to Purchafe* who are not yet his, 
 
 as to Fofjejfion. He may have Sheep 
 
 1 that are not in the Fold, they may 
 
 be given to him that have not yet 
 
 receiv'd him. 
 
 j. - ■ i. Some are Ckrifi's as to Profcfiori* 
 
 v ' 3 ' ' that are not his as to Union* having 
 
 only his Name. 
 
 At prefent I confine my feif to that 
 Character that lies next us : Is our 
 Life that flows fromUnion to Chrifi evi- 
 dence h by the Death of Sin in us* or our 
 Death to Sin ? 
 
 And according to a method ufed 
 
 by me (and my betters) firft lay 
 
 Ipli. $. 8. riown Marks exclufive, if they be not 
 
 s. on us, we are out of Chrift, and not 
 
 among the mortified. 
 
 i . Are we fo* if we be not enlight- 
 ned ? Can this Work be done in the 
 dark ? Have we feen the extream 
 evil that is in Sin, and the eternal 
 r uage that is by it, and our too 
 great pronenefs to it ? Alas ! Sin hath 
 tuch a fhare in our love, till it ap- 
 pear in hatful colours, it will not be 
 parted with. 
 - , i. Arc they dying to fin that live in 
 
 delight ? One runs into cxcefs, ano- 
 ther 
 
EJfays oh Union to Chrift; zji 
 
 ther unto uncleannefs , a third fits in 
 the Scorner's Chair y fome are ready 
 to burft with pride, others fee their 
 Eyes bowing down to the Earth, e- 
 ven on God's Day. Is gratifying like Pra j I7< 
 mortifying? u, ia/ 
 
 3. Doth it look like Mortification, 
 when Ferfons that fliould avoid, affeel 
 appearances, and occafions of this evil ? 
 As doth the Adulterer that waits 1 for 
 the twilight, &c. 
 
 4. Are they mortifying Sin, that in- t pef.j.jA 
 ftead of delighting in, de/pife the morti- 
 fied j fo did Micha ? 
 
 5. Is any one dying to Sin, that is 
 not for living in Grace, and to Right t- 
 oufnefs ? 
 
 I am now to touch on Marks that 
 are good ; but are not ( in this cafe ) 
 Conclu five. 
 
 And, 1. A Perfon may make fome 
 Refinance of Sin, that yet comes not. 
 up to Mortification. Did not Balaam 
 refufe the Wages of Unrighteoufnefs, 
 that yet loved 'em -, Terrors may 
 fetch out cries againft Sin, that yet 
 is cleaved to. Judas in fome fort re- Num ^ 
 pented, but the mortified are a<5ied ch*p& is 
 from love to God, and are vigo- Mar *?, 
 rous and conftant, refpedting hisHo- 2 > ft) .*# 
 nour. 
 
 1. A 
 
%7% lEffays on Union to Chrijt. 
 
 i. A Perfon may refrain from feme 
 former aftings of Sin, that fits down 
 jhort of Mortification. The Flamd 
 may ceafe, when the Oyl is not neat 
 to feed. Opportunity may be want- 
 ing, when Affe&ion is not. The 
 mortified arc true Mourners, and 
 confcientious Watchers. 
 
 The third fort of Marks ( O that 
 tliey were on more of us) are ;»- 
 clujive, and argue great Mortification. 
 
 The Firft is, Rejoicing in every 
 Work (and Word) of God, that lay eth 
 H«b. 4. tne * r m °ft outward Filth before their 
 10. * Eyes, fair-fall the Crofs that hinders 
 our ftepping into a By-path; and 
 that good ( tho* fearching Sword ) 
 that is run into Sin's heart, and ex- 
 cites to Holinefs. 
 loci 2,1: Marks (tiled even , and adequate, 
 now come. Only and all the mortified 
 hear *em. 
 
 The former is, Cberi(hing inivard % 
 hearty, and heart- dee f forrow for fin^ 
 breaking up the fallow Ground, wil* 
 ling that the Plow, of Convidtion fhould 
 reach and tear up the Roots and Heart 
 of Sin, when Perfonslay we do well 
 16* i£ 2, to mourn y where lives the Hypo- 
 crite that is freely contrite ? 
 
 The 
 
£{fays on Union to Chrljl. \j$ 
 
 The latter is. Giving to God the P&f* 
 Glory of all the Vibl or ies obtained again ft lls ' r * 2i 
 Sin. Alas! The Good find fin ufurp- 
 ing and domineering, and feeking for 
 Dominion ; and when they gee any 
 Ground (or Conqucft ) they go wich 
 that Honour to God, which the Hy- 
 pocrite takes to himfeJf 
 
 The 2d Rule refers to the unmor- 
 tified y Attend they to the Duties pro- 
 per to their State. 
 
 The Firft is, Be they willing to fee 
 their State ! O that they faw they *% 
 Want the mcrtifying Sprit. 
 
 i. Have they yet feen a Myftery 
 in this part, and pra&ice of Godli- *' a;ao ' 
 nefs ; fuch is being Crucified with 
 Chrift. 
 
 1. Can they well and thankfully 
 receive Advice^ and Advifers in this 
 Affair. 
 
 The idDireflion is 3 Take they in- pf a j x * u 
 to their ferious thought s, the danger ouf 5, tf. 
 nefs and damnahlenefs of Sin 5 and by 
 confequence, the' neceffity oi their 
 being thoroughly changed. 
 
 Writing on this, 1. Asfpaciousas 
 Heaven is, there is no room for one 
 that is unmortified. Doth the Crown 
 belong to thofe that have not driven 
 lawfully ? 
 
 T 2. If 
 
574 EjJ a y s on Union to Chrifl. 
 
 a. If we be not the Death of Sin, 
 it will bring the Death of Deaths on 
 our Souls , and at laft on our Bodies 
 alfo, and that for ever. 
 
 'their 3d Duty is to prefent to them- 
 /e/w,>©r. rathe* wait that God would 
 refent to 'em, the haffineft of mortified 
 Terfcns. 
 
 1. Of the Haffimfs they fall have 
 
 in Heaven, Who on Earth can fully 
 
 fpeak ? When it's faid , they fliall 
 
 have Life, how full isthatExprefiion ? 
 
 *• O the incomparablenefs of their Life, 
 
 that live above ? Where, 
 
 Jo. x.ult. *• Union to God (to every Perfon 
 
 Rom. 8. in the Godhead) is comfleat and per- 
 
 ?3- feci. 
 
 And, 1. The fight of that Fountain 
 
 ti i /? 7 ' °f ^ ; 'f e y an ^ °f f ^ e divine Glory is 
 clear* 
 
 And, 3. The Enjoyment of Jehovah 
 is immediate. 
 
 And, 4. To make up all, all will be 
 Eternal* 
 
 But 2. Of their prefent begun hap~ 
 finefs, who can fake a thorough 
 Meafure ? 
 
 I. Having their inward Enemies 
 
 Mat. 10, under foot) they need not over-fear all 
 
 a ** outward ones. Are they not limited ? 
 
 Can they deftroy any more than the 
 
 Body ? 
 
 2, Jfe* 
 
£Jfays oh Union to Chrifl. 275 
 
 2. Having heartily engaged in God's Heb.^.y, 
 Caufe, will they not find his Grace flay- 
 ing and ftrengthening 'em ? Will not 
 God rake off the Terror, of the King 
 ofTerrors ? 
 
 2 . From their hands, whofe hands are 
 upon their Sins, Services will he well ta- „ 
 ken - y their Voice is fweiet in God's 
 Ear; their Cbatterings heard 5 their 
 Sacrifices favours. 
 
 Their 4th Duty is, To defpair of T 
 doing any thing ( to purpofe ) in this pj^i ' 
 Work, if fevered from Chrjfi. id, 11. 
 
 In Mortification Chndhns hold this 
 Head, and Communion with him, 
 and are made conformable to him ;n 
 his Death , and this Communion is 
 founded on Union. 
 
 1. Mortifying is an aci of fpUitual 
 Life, and 10 requires a living Princi- 
 ple. Can dead Things (or PerfonsJ 
 move ? Or they that have not apart 
 in the firft Reiiirredtion, die to Sin? 
 
 2. Can any mortify the Deeds of the R° m *• 
 Flejl), fave by and tiiftgh the Holy Sp- 3 " 
 
 rit ? Can it be (lain by any lower 
 -hand ? And have they this Spirit 
 that are Chriftlefs ? 
 
 3 . Mortification doth immediately pro- 
 ceed from hatred, of Sin. Is that in Rom<8 ^' 
 Hypocrites ? 
 
 T % 4. Mjr- 
 
%j6 Ejfays en Union to Chrift. 
 
 Pfal. 1 8. 4. Mort '.fie citron ft r ikes at every Sin y 
 2 > 3 * and mo ft at the darling Sin : Doth the 
 Hypocrite fo ? 
 
 The lad Duty is, To he at unreft till 
 brought to reft ( and be ) in Chrift \ in 
 the beft fenfe. 
 
 They that fiiould be content in 
 every outward Eitate, fhould not be 
 fo in a Chriftlefs ftate. Long they ! 
 Long*they ! that the Lord would take 
 their Cafe ( and Cure ) into his 
 Hand ! 
 
 1 . Leading \m into themfelves, • ac- 
 quaints 'em, That they are in a loft E~ 
 flate, in that of Simcn M.igus in the 
 Bond of Iniquity. Was not the Pro- 
 Luke 15. digaf s firft good ftep to himfelf. 
 1 7- 2 . Leading 'em cut ofthemfdves. Had 
 
 the returning Prodigal any other 
 fhift left. The two Debtors, tho' 
 one ow r ed more than the other, were 
 both unable to pay. 
 Pfal. 119. Laftly, May they wait' that Graees 
 hand would fut truth into their treache* 
 reus TVillsy and ferptade *em to embrace 
 Chrift prefentlj , honeftly^ wholly -, and 
 for ever. 
 
 This id Rule fhall be concluded 
 with Motives moving to a due regard 
 of ir. Befides thofe before- mentioned, 
 I now ( and here ) add, 
 
 1, The 
 
 8 
 
 o. 
 
Effays on Union to Chrift. 277 
 
 1. The unmortified ( if Baptized ) 
 cannot be cleared from being per- 
 jured. Were they not folemnly bound 
 ( yea, fworn ) to forfake the Devil 
 and Sin, (his Work,) fliall their Vow 
 be their Snare? 
 
 2. If they die for Sin before they 
 die to it, it will be proved they lo- 
 ved it more than Chrift. 
 
 3. Others that had only the fame 
 means ( through Grace ) exercifed 
 Mortification. 
 
 4. Can the Guilty think they can 
 hold up their Heads fand Hearts) 
 at God's Tribunal, and anfwer him 
 for harbouring his grand Enemy ? 
 Will fuch not wifh they had not 
 been born ? 
 
 The 2d Rule of Duty is: They 
 who have Evidences that they are in 
 truth ( and fo in part ) Mortified, 
 and fo have Union to chrift) ftiould 
 be for, making a Vrogrefs in Morti* 
 fication. 
 
 Andfo, 1. They fhould ftudy the 
 extent, lar£e circumference, and in- pf a I. 119. 
 fiuence of it. stf- 
 
 If any fay, Hath it anyObjeflfave 
 Sin only ? 
 
 Anfwer, is If it had not, I had 
 not faid wrong. Is not the Tranf- 
 greflion as is the tranfgreffed Com- 15. jiaj, 
 
 T 3 mand. 
 
278 Eff a y s on Union to Chriji. 
 
 mand, exceeding broad. Who can . 
 
 underftand all his Errors ? 
 ^ i. Self, as well as Sin, is to be ut- 
 
 a [ * terly denied, and fo mortified. It's 
 
 Sins Soul, and God's Oppofite. 
 Gal. 6.16, *°*i l- Are not Chriftians to be 
 i7; 18. Crucified to the World, as divided 
 
 from God, and feeding 5V//- fo that 
 
 Mortification reacheth what is Sin re- 
 
 dudtively , as well as dire&ly evil. 
 
 Nothing on this fide God, is to be 
 
 fct in the room fand place ) of 
 
 God 
 
 general, as to all lower things 
 
 Persons fhould ufe an holy indifferency, 
 -, m and not cleave too clofe to *em $ ufing 
 
 29,30,31. tnem as tf tne y u ^ c ^ em nor > on ^y 
 
 enjoying God in 'em. 
 
 Particularly, 1. As to perfonal good 
 Prov. 30. things ; an holy deadnefs lhould be. 
 5,6. 1. As to what fome call the Goods 
 
 a 3- 5". f fortune, fo Riches are called. Are 
 we not rather to far than defire abun- 
 dance ? Who would be overladen with 
 thick Clay ? 
 
 1 . As to thegW things of the Mind j 
 Jer. 9. 13, Natural Abilities, or Moral and Edu* 
 2 +> 2 5' cc.tional Improvements, thefe are not 
 
 10 be gloried in, nor valued, fave as 
 God may be ferv'd by 'em. 
 
 2. As to the good things of the Body, 
 ' V Beauty* Health, and Strength, we are 
 
 6°g ! to blefsGod for (and withj 'em, 
 
 but 
 
EJfays on Union to Chrift. 27^ 
 
 but not our felves in 'em. Are they 
 not Flowers that will fade ? 
 . 4. Even as to a good name ( which 
 is as precious Oyntment) a moni- 
 fiednefs is required, fhould we expedl 
 to pafs through diflionour and evil 
 Report, Saints did. 
 
 £. As to Vublick Privileges, Civil 
 and Ecclefiaflick, ihould be a denied* 
 nefs. 
 
 1. If God fhould cut off him that 
 fways the Scepter. 
 
 i. If the honourable Men and 
 Counfellors (hould ceafe. 
 
 3. If Navies and Armies be bro- 
 ken. 
 
 4, If the Staff of Bread be fo. 
 
 C5 If Peace be taken from the 
 Earth. 
 
 6. If Zion be ploughed up as a 
 Field. 
 
 7. If the Doors of the Sanctuary 
 be ftut on us. 
 
 8. If we fee not our Signs, yea, 
 or thofe of God's Prefence. 
 
 9. If our Teachers be removed in- 
 to Corners. 
 
 Senfible we jhould be, but on God 
 Faith is to depend. 
 
 And I add, fo we are ftill to do, 
 as to our Graces and Comforts , the _,. , 
 God of Grace and Comfort is ftill to be \ l ~ 
 leaned on* 
 
 T 4 Thejr 
 
x8o Effays on Union to Chrift. 
 
 Their 3d Duty is, To take and ufe 
 f roper means and methods ( and among 
 them , to be fatisfied that there 
 are ftrong Reafons for progrefs in 
 mortifying,) 
 
 I begin with the latter. 
 
 1 . The Cafe is a Cafe of neceffity. 
 
 For, 1. Hath not fin a being and 
 
 fefidence in the bed on Earth ? As 
 Rom. 7 the Ivy fticks t0 the Qakj or WalJj 
 
 Mluf till they fall, fo doth the Root of bit- 
 
 j Jo. i. ternefs, till Death, in Holy Livers : 
 
 the ujf. where its weakn'd, it is not ftubb'd 
 
 Rom. 7. up# 
 
 z. Where fin is in being, by its 
 ill-will, it would be ruling. Is it 
 not putting forth its venom ? Will 
 any place but the higheft ferve if. 
 
 3. So far as it is on the reigning, 
 Gal. j.17. j t j s noton t h e dying hand. 
 
 4. Except endeavours be us'd for 
 its Death, it will not die of Age. 
 
 May it not be faid it hath more 
 than 9 Lives. 
 
 1, Sometimes, the fame fin after 
 many foils (and falls) will rife again, 
 
 2. Sometimes, when one fin feems 
 to be under foot , another puts up 
 the head, 
 
 Again ; Progrefs in Mortifying is 
 a thing of excellency, rendring liker. 
 to Chrift, and honouring God. 
 
 As 
 
Effays on Union to Chrift. i8i 
 
 As for helps in ( and to ) this good 
 Progrefs : Befides what hath been 
 hinted, 
 
 i. Chriftians (Iwuld walk under abi- 
 ding apprebenjions of the evil of Sin. pf a j - r ; 
 This fhould be ever before 'em, and 3,4. 
 upon 'em. Rom. 7, 
 
 i. Doth it not provoke the Eyes J 3 * 
 of God's Glory ? Violating his Laws, r ' 2 * f * 
 Defpifing his Authority, Abufing his 
 Grace, Flying in his Face, Spurning 
 at his Bowels. 
 
 2. Hath it not done its worfl to J- ejus 
 Chrift* Viercing at his Sides , fo bis ira *3«°. 
 Soul. - _ 
 
 3. Hath it not a deadly fpite to us, xPet^.g. 
 with Satan feeking to devour our 
 
 Souls ? 
 
 A ^i Duty is ; Chriftians Jhould H . 
 maintain an holy jealoufy at every turn, l2 ',£' 
 and all times, lejl it infinuate it f elf in- 
 to 'em, and get advantage of *em. 
 
 Do we not read of its deceitful- 
 nefs, and tendency to harden Per- 
 fons ? Who hath difcover'd all the 
 crooked Windings of this Serpent ? 
 
 1. Will it not turn it felf into abun- 
 dance of forms, jhapes, and Jbews. Will 
 not Vice put on the Name and Vizard Ba« 5« 2< >> 
 of Fertue , calling it felf light and 
 good. 
 
 z. 1$ 
 
2 8 1 EJfays on Union to Qhrlfl. 
 
 a Cor. 2. i. Jsit not combind with Satan, that. 
 **• old Serpent ? Whofe Wiles, Methods, 
 
 and Devices, the obfervant are ac- 
 quainted with. Can abundance of. 
 Caution hurt any ? Had we an hun- 
 dred Eyes , and thofe open , could 
 we too well and warily look we be 
 not fnared ? 
 fieb.4.10. The 3d Duty is j Chrifiians foould 
 ufe all Ordinances in order to this good 
 end. 
 
 1 . When they go to a Sermon, may 
 
 , they defire it may ftrike through their 
 
 Loins, and divide between the Marrow 
 
 and the yoint. 
 
 Hof. 14a. 2. When they are on their knees in 
 
 Trayer, andPraife, may they reach high, 
 
 v fraying down their Sins , and giving 
 
 thanks forConcjuefts. 
 
 3. When they fit with the Kirtg at 
 
 his Table ; where as a Worthy cbfervd 
 
 the firength of the Law and Gcfpet is 
 
 drawn out again fi- Sin, may they fit on 
 
 Acme Mr. its skirts, and from Chrifi, 'as Crucified, 
 
 Blake. derive Sin- crucifying Vertue. 
 
 PiiiJ. 3- And fo ^Xhe LordChriji andhisCrofs 
 
 lo > 11 ' are f Q y e g 0ng to, in and through all Du- 
 
 1 Pet. 2. ttes y wno * n a foit naii'd it there,and 
 
 24. ' bore if, in order xo take it away, and 
 
 t Jo.3.5.8 Hiffer'd in order to its flaying. 
 
 5. -Faith is humbly (and yet boldly) 
 to claim, that as Sentence is faffed a~ 
 gaitrjiy Execution may be done on this 
 Emmy. And 
 
Effays on Union to Chrifl. 183 
 
 And there may be arguing and 
 pleading, 
 
 1. That its great malice is to God P&l. $i.$ 
 himfelf. 
 
 2. That great glory will redound 
 ro him by its Death. 
 
 Laftly, as hath often been hinted, 
 The Holy Spirit's aid (yea, and effu- Rom.8.13 
 Jion) is to be begg d and waited for and 
 called in in reference to this blejjed 
 Work. It falls fitly for his hand. 
 
 1. May he fet (and keep) ope« 
 the Eyes of our Underftendings, and 
 fix 'em againft Sin , and for God's 
 Service. 
 
 2. May he influence our Memo- 
 ries , that they may fugged the ill 
 influences it hath had on us. 
 
 3. May he keep our Confciences, 
 as we would have our Eyes kept pure, 
 and clear, and may they as fpy, fo 
 fmite and rife isp againft the firft Mo- 
 tions, and Rifings of Sin. 
 
 4. May our Wills that are much 
 our felves, be firm, and bent, and 
 refolute on God's (ide. 
 
 The Laft Rule of Duty is 3 They 
 who feel ( and fo know ) that their 
 Sin is mortifying , jhould thereupon be 
 comforted. 
 
 And certainly, in fundry this Work 
 is begun. 
 
 1. What 
 
z84 EJftys on Union U Chrlfl. 
 
 i. What day paffeth wherein they. 
 Pfal. 19. are not preffed under and for it ? 
 11, 12. ^re t h e y nor i n a f or t reftlefs, be- 
 
 th^l'al' cau fe tne y nave not attained perfect 
 Heb.4". 9. reft, and freedom from it? Andfo 
 are not arrived at the reft that re- 
 maineth for the People of God. 
 
 Do they not utter doleful Ditties, 
 and exclaim ? O wretched ones that 
 we are ( fet round and befct with 
 miferies and fins ) Is not the fin that 
 is in 'em as a Stone in the Air, as a 
 Fi/h in the Earth, out of its Ele- 
 ment ? Hath it any more reft than 
 an inmate in a Parifli ? 
 
 2. Can they not fay (and that truly) 
 
 that they not only efcape and avoid 
 
 open Pollutions , and groffer Enor- 
 
 Gal. 51. mities; but if, at 2ny time, they 
 
 chans" ^ overta ' <:£n w ^ tn a t^lt, Counted 
 
 incur- fmall, and reckoned as unavoidable 
 
 fionis. Infirmity. Do they not fall on their 
 
 Knees, or Faces, and bitterly bewail 
 
 both it and the fource and fpring of 
 
 it? And not only refolve in God's 
 
 ftrength to watch againft it ; but to 
 
 Epfc. 6. put on the whole Armour of God, 
 
 Heb.2.12. and fight for (and under) their Great 
 
 1 Sam.24. Captain. Do not their Hearts fmite 
 
 I Sam 24 em * ^ ot ^ noc l ^ Qlr Fear awa ^ en 
 j . ' ( and quicken ) 'em ? Do they not 
 
 (in the iflue) gain by their loffes ? 
 And rife by their falls, and thence- 
 forward. 
 
Ejjays on Union to Chrift. 285" 
 
 forward, take better heed to their PfaJ. 39.1* 
 ways , and fuller hold on God's 
 ftrength. 
 
 3. Are they not at one, from this 
 time forward, to keep at a greater 
 diftance from whatfoever might be 
 a temptation to 'em,or lead 'em affray 
 from the path of Holinefs and Happi- 
 nefs ? Are they not for hating the 
 
 very Garment (potted with the Flefh ? j uc j e 2 ^ 
 As one that had furfeired on Meat s^Am- 
 likes not the Difli in which it was brofe th* 
 ferv'dup j fothcy verily loath them- 2< *' 
 felves for the Abominations they are 
 chargeable with, and fly as from the 
 flames, fo from the fmoak of Sin ; 
 abstaining not only from what' is or 
 an ill quality, but withal from what A ma & 
 hath an ill colour. colorato. 
 
 4. Are not their Wills, f and not 
 only their Judgments) fet (right J 
 againft Sin ? Do they not decline, Pfal. 1 t& 
 and infome degree deteft it ? Are «*• 
 they not for the hatred of it ? That 
 
 is a {tabbing affe&ion, being abi- 
 ding, without ( allowed ) intermiffi- 
 on j and deadly, without admitting 
 thoughts of Reconciliation. 
 
 5. Are they not full in their re- 
 
 folves to maintain and hold on ( and Revel. 2^. 
 up) the fpiritual Warfare, and to and"}*. 
 keep themfelves under the great and chapters, 
 precious promifes macie to thofe that w*«w. 
 are overcoming ? 6. Do 
 
a86 EJfays on Union to Chri(i % 
 
 t Cor. 6. 6. Do they not do all they do in 
 
 "■• refilling Sin with an Eye to the Blood 
 
 and Spirit of Jefus Chrift? The one 
 as procuring, and the other as apply- 
 ing Sin's Death, (till looking for, and 
 depending on Divine Drawings and 
 
 CanM-4- Influence. 
 
 And, for their Comfort, reckon they 
 right. 
 
 i Pet. 2. i. Mortification is a prime fart of 
 
 **• Sanfiification, . and ftill hath the other 
 
 part joined with it. 
 
 Eph. i. 4. 2# Sanclijication is a confequent (and 
 effect) of eternal and free EleBlon. 
 
 Mat. 5.8. 3. Santlification will //JW and end 
 in Compleat and eternal Salvation. 
 
 Heb. 10. 4. The farther they go in this 
 
 *9> 20 * wa y of mortifying Sin, the more plea- 
 fant they will find it. Jts breaking 
 the Ice, that is moft difficult. It's 
 truly call'd a Living, and is a Life- 
 giving way. 
 
 Rom. S. Laftly, Their prefent privileges are 
 paft their counting or -pricing. They 
 fliall have what God ieeth good, and 
 evil fhali be turned into good to. 
 them. 
 
 Having fpcke {and written) of Mor- 
 tification, with a j { fecial refpeel to the 
 Abl, and in fome getieraJlj as to the Ob- 
 jetl : My Text leads me to. confider it 
 with regard to form JpecialObjeffs of 
 
 , " that 
 
Effays on Unicn to Chrift; 287 
 
 that Aft- Whereas, tho Flejh is fpo- 
 ken of as one ( as indeed it is a main 
 one ) and before the Dodtrine is laid 
 down, this Qiiere will take up fome 
 room for irs better refblution 5 to 
 wit, See Wil- 
 
 What we are here to underhand by rJ n *. 
 
 And I tfiall not attempt to enume- 
 rate all the acceptations of the Word, 
 but hint that fome are willing to or> 
 ferve the Philofophick Senfe,and Sen- 
 timents, and to conftrue it of that 
 part ( or thofe powers ) in Man, 
 whereby he is more allied to Brutes, 
 and his reafoning faculty much op- 
 pofed. 
 
 And I do not queftion, but this is 
 confiderable,when Mortification is con- 
 fidered. But I ftill afredt the Road 5 
 and by FlefJi underftand Mans finful n . 
 'Vitiated corrupted Nature* which is Rom. 7. 
 commonly called Original Sin, the Sin James t. 
 which was not abjolutely firfi y but J 4- 
 from the firft, and is to other Sins an 
 Origine or Spring ; for in the Text 
 we read of Afitclions and Lufis that 
 have their rife from it. And fo 
 
 The Do&rine is, That Mortification 
 that proves a Ferfons Union to Chrifi 
 doth much fir ike at Original Sin. It's 
 not only levelled at the Branches of 
 Evil, but at the Root of 'em. 
 
 In 
 
2.88 Effays on Union to Chrift. 
 
 In handling this DocJrine> I will " 
 propound this Method. 
 
 i. On what account ( among o- 
 thers ) this Root of htternefs is called 
 Flejb? 
 
 2. How doth it appear that Mor- 
 tification hath a full ftroke at it ? 
 
 3. After fome hints that are Ex- 
 plicatory, will (fitly) follow Appli- 
 
 • cation. 
 
 1. Original Sin, which hath (like 
 fome perfons far from good ) many 
 Names, hath this as a proper (and per- 
 tinent ) one given it. 
 6 # 1 . Is it not conveyed and propagated 
 Kt.^jtf. as the Fkjh is. Doth it not defcend 
 • 7 1-from Father to Child from our firft. 
 Qua. 5.3- an( j trough our next Parents ? That 
 which is born ( and begotten ) of 
 the Flefh is Flefft. Fallen Adam begot 
 a Sow in his own likenefs, not in God's, 
 as he at firft was created. 
 $ :e Mr. 2t it's no little atfed and exercifed 
 
 2 axre <j 6. * n C an ^ by ) tlie ^^ or ^^ /^ r ' 
 
 Roin.V- */" ^* w ' C ^ C Members whereof are 
 1 3,h> i5- by the unregenerate yielded as Wea- 
 5- 1 9- pons of unrighteoufnefs. Is not the 
 Mouth full of bitternefs, and the 
 Throat as an open Sepulcher devour- 
 ing ftrong drink, and therewith Time, 
 Strength, and Eftate, are not hands 
 put forth to Evil, and Lips ufedLafci- 
 
 vioufly, 
 
 3. Is 
 
jEffays on Union to Chrift* 289. 
 
 3. Is it not nouriJJjed by flejhly Ob- 
 jefis, as it is the nourilher of fiejhly 
 Courfes ? It's thought it beareth this 
 Title to denote, 
 
 1. It's fordidnefs and bafenefs in 
 it'sfelf. 
 
 2. It's endearednefs to fallen Man. Carml- 
 But I now come to the id Head ; chell, 
 
 which is to prove, That true Morti- 
 fication hath Union to Chrifi as it s Foot, 
 and this Flejh for it's Objetl. 
 
 1. Is not this provco (rem the Lath p ^- * r 
 gttage, and\ feeling Exprejficns and Ex- , 
 periences of the mcfi mortified Verfons 
 that are upon Record in Holy Writ. 
 
 Here inflancing in Two. 
 
 The former is, David, who it's 
 true, in his very Penitential Pfalm,^'^ 1 * 
 aggravates his great a&ual (in in the 4 * 
 matter of Uriah Thus, I have done this 
 evil in thy fight. But his confeffion 
 flops not there , Doth he not pro- 
 ceed, and is by that Stream led up 
 to theFountain the Sin hewasborn in? 
 
 The other is, the Apoftle Paul $ 
 who ( for ought appears ) was a Ci- 
 vilian, and great Moralift, before his 
 Conversion, but did not then difco- 
 ver the evil of Luft or Concupifcence. 
 But when aConvert,what a deep groan 
 doth he fetch, and what a loud Cry *^/' 9 * 
 doth he utter, on account of that, 34 ^, 
 as being a Body of Sin, 
 
 U The 
 
M)o Ejjays on Urn on to Chrift. 
 
 Rom.8.7. The id Proof of the Point is' 
 
 See the drawn ffom the full and through oppo- 
 
 Burgefs. fit Ion that the Flefly ( cr Original Sin ) 
 
 makes unto Chrift. Is not every Sin 
 
 an Enemy to him ? But is not this 
 
 Enmity ( yea, Enmities ) to him ? Is 
 
 it not truly faid, there's more con- 
 
 rrr .„ rL, trariety in it to the Image of God 
 
 The zealous f . J . a . N . . o 
 
 Gray. ( ^ n0 Chrift is) than in a thouland 
 
 actual Offences. Now it cannot be 
 
 that this mould be quiet in the heart 
 
 engaged in Mortification. 
 
 The 3d Proof is fetch' d from the 
 
 t— * primary Seat or Sub j eel of Original Sin. 
 Jam. 4. 5. f ' . -L J p , 
 
 I own this Leprovy runs all over the 
 Mat.5.19. Man, but its chief refidence is in the 
 Jer. 17. 9. s ou i )3nc | through ir,is faid to dwell in 
 us, and evils of the worft kind are 
 faid to ilTue from it. It's rendred de- 
 ceitful above all things^nd defperately 
 wicked. Now is not the Soul of 
 right Chrift's Throne ? Will he fuffer 
 a Rebel to lit ( and reign ) in it? 
 
 The next Proof I mail prefent is, 
 
 From the Principle in every one that is 
 
 Jo. 3. 3. j. entred en Mortification. Are not fuch 
 
 £ph. Cult, born again ( or from above ) of the 
 
 Ezek. 18. Spirit ? And have in 'em Faith, that 
 
 3 '* is unfeigned, and the Love of Chrift 
 
 in (incerity. Now is not the Spirit 
 
 directly oppofite to the Flefli, yea, to 
 
 all Sin ? And will it nor gradually 
 
 work it out? The 
 
EJJays on Union to Chrifl. 29 1 
 
 The laft Proof is derived from the SeeEngf. 
 Counfels and Commands directed to Fer- u 'u ' 
 jpns m order to Morttpcattpn. 
 
 1. If they have not begun it, they 
 are calf d on to make \nl new hearts, 
 
 the Duty is waiting for Grace that Col.j.y. 
 they may do it ; and that a Foun- ^'A 
 dation may be laid for mortifying 
 Work, the Old Man is put off, as 
 the New one is put on and renewed: 
 
 2. The Regenerate are ftiil ftirr'd 
 
 up to lay afide as every weight, fo „ < 
 the fin that doth eafily befet 'em, and ^ jjj.*' 1 ' 
 hath fpecial advantages again ft 'cm. Strong 
 Now tho' this may be carried to a «« &ti 
 peculiar fin, it's firft conftrued of ori- 
 ginal fin. 
 
 I fhall be as brief as I well can in Am- 
 plication , and reduce it under Two 
 Heads. 
 
 The 1 ft. By way of Information. 
 The firft Branch whereof is, Too too 
 few are etfercifed in (or acquainted with)/ 
 true Mortification^ and fo few evidence _ , 
 their Union to Chrifl. Is the Ax laid fI 
 at the Root of the Tree, and the aim 
 at Crucifying inward ill Inclinations. 
 
 1. How many bl fs themftives in 
 their efcaping grofs Pollutions : O 
 that more efcaped 'em ? Do they not 
 ling the Fharifee's felf- applauding 
 Note ? As if ic was pious not to be. 
 prophane 3 or filthinefs of Spirit doth 
 
 U % not 
 
z$i Ejfays en Union to Chrift. 
 
 not befpeak cleanfing - y or v/as not 
 the Image of the Devil ? May not* 
 the Root be alive in Winter* when 
 Leaves break not out ? I deny not 
 that outward a&s add to inward af- 
 fections of evil, being as vicious, fo 
 fcandalous. 
 2 Cor.7.1. But, are not inward (if indulged) 
 Mat. 15. Evils, very evil? 
 l 9- 1. Falling and Lying on the no- 
 
 bleft part of Man. 
 
 1. More eafily admitted. 
 And, 3 More hardly cured. 
 Again ; Divers that are at times 
 Exod. 9. brought fand forced) to their Knees, 
 Luk. 6. ne ither are in that pofture conftantly, 
 24 ' nor fetch Groans deep enough on 
 this fcore 3 witnefs,what we may run 
 and read of Tharaob, Herod , and 
 Felix. 
 
 The id Branch of the ift Uk is, 
 Tloe T>oBrhic nf Original Sin is to be 
 held fafi, and held forth, notwith- 
 ftanding fome Men of Learning have 
 made little or light of it. if we once 
 part with the Doctrine ot it, it will 
 be juft with God, to leave us with- 
 out a due fenfe of the exceeding 
 great evil that is in it. Have not 
 the Heath: ns complain'd of their 
 wrong T i.clinatioriS ? A moil fen- 
 fibfe thing ! O that Perfons more 
 ( and better ) voided to the 
 
 Holy 
 
Effays on Union to Chrift. 2.93 
 
 Holy Scripture, and to the Men of Gen - 6 - *« 
 God, Doth not thw Scripture write, 
 that the Imagination of Man's heart 
 was aFtogtihe vii y and that conti- 
 nually i Hova fu of Emphafis is e- 
 very word ? Are hearts natural . 
 now better j and as was hirted, that r. 
 none fave God can throughly fearch, 9t IO# * 
 fo as to know the heart, and that 
 Men are not afleep or half-dead, but 
 all-out dead in fin. 
 
 Of David* s fenfe I wrote even now. 
 And doth not Job cry out, Behold J"j b. 40 . 
 am vile, and fpeak as if none can be 4 , 5. 
 clean that are born of a Woman, and *s- 4*. 
 Paul in the greateft part of a whole 
 Chapter complain of this Difeafe. 
 
 To clofe up this Paragraph (or 
 part ) of the Ufe, Til appeal to the 
 Light, Sight ( and Taft ) of all truly 1 
 fpiiitual Perfbns. 
 
 1 . How or whence is it that fo ma- 
 ny vain ( yea, and worfe than vain ) 
 though s fine firlt-born of Original; 
 Sin) arife? Which we do not know 
 ever any were guilty of, and fo could 
 not be by imitation. 
 
 2, How comes this to pafs, that the 
 Hearts even of good' perfons are rea- R cm * 7 ' 
 dy to go with 'em, when they go a- 
 
 bout lower Employs ? But are apt to 
 kgg ( 2nd hang off) and draw back, 
 when what is ipiritual is called for. 
 U 3 The 
 
294 &IF a y s Dn Union to Chrifl. 
 
 The 3d Branch of the Ufe is," 
 Grace, Effectual Grace is an excellent 
 differencing thing. Whatever the 
 mis judging World judgeth,the Saints 
 
 Prov. 12. l ' a2it are i n the Earth are moreexcel- 
 -,5. lent than rheir Neighbours. Doth not 
 
 Pfal.16.3-. tkc Lilly excell Thorns, and Chrift's 
 Cant. 2.2. spoufc outfhine the common Daugh- 
 ters? 
 
 We'll a while confider this differ- 
 ence (and preference ) as exhibited 
 in my Text and Doctrine. On the one 
 hand, take the higheft readier among 
 Hypocrites. 
 
 1. If he makes the outfide of the 
 
 Platter clean ( which is much if he 
 
 Mat. 23. do f° ) y et * onie broad fpot will ap- 
 
 35,26. pear thereon ; yet . he makes not 
 
 Ezek.33. thorough-work j his infideis vile. 
 
 31 2. If he make fome pretentions, 
 
 that he is purifying his heart,as well as 
 
 cleaning his hands, that God that is 
 
 greater than hisheart,and knoweth all 
 
 things,knoweth that the fpring of his 
 
 heart hath noSalt of mortifying Grace 
 
 • . caft intoic. For, 
 
 5. Lukewarmnefs is ( at beft ) his 
 
 Temper, tho' when in Duties, he 
 
 Rev.3.17. niay fay, come, and fee my Zeal, 
 
 his heart runs moM into the outward 
 
 part of 'em, pure love to God is 
 
 wanting, 
 
 3. Still 
 
Effays on Union to Chrifl. x^y 
 
 3. Still fome Tweet bit as he counts Job ao. 
 it is under his Tongue -> fome refer- "» I2, % 
 ved Luft lies nearer his Heart than 
 drift doth, and Sdf is his Idol and 
 moil bowed to. 
 
 On the other hand 5 Take a Be- 
 liever that falls fnort, yet in his ha- Pfal. Ha- 
 bitual Frame. 8o - l6 s - 
 
 1. He is moil concerned about \\\ \ 1 
 {landing right in the higheft Court, 
 
 and Eye 7 and accordingly, 
 
 2. He bears as his heavy burthen, 
 the remaining averfenefs to Divine 
 Nature that is in him. 
 
 3. He fets (and keeps) a ftricl 
 Guard over his inward parts, and is 
 much afraid left any wrong reft 
 be given 'em, or any falfe byafs be 
 found on 'em. 
 
 4. When in Duties he comes oft 
 with applaufe, he finds a fecret fhame 
 in himfelf. 
 
 5. He* is for returning with the 
 praife of all the good he hath and 
 doth unto free rich Grace. t 
 
 /S. He ufeth thrift's Blood , to 
 cleanfe him from, and not ihelter him 
 in any impurity. 
 
 7. His Cries for taking away Sin's 
 Life, and Strength, are Cries of Grace, 
 and not meer Nature. 
 
 U 4. They 
 
i$6 EJfoys on Union to Chrifl. 
 
 They are i. Out of Choice, 
 i. Continued. 
 
 3. Earneft. 
 
 4. Join'd with Endeavours. 
 
 £. Being for quickning Grace** 
 
 6. Having refpefl ro God's Glory* 
 
 7. Prefented in Chrift's Name. 
 
 Is this the manner (and guife)of 
 any Hypocrite ? 
 
 V,T' 8 ' . Thc 4 fh Hranch of this Ufe is » 
 
 They hear a black Brand, and not the 
 
 Mark of Chrift, in whom Original Sin y 
 ( in one or other ) reigneth, and who 
 do walk after the Fleflj. Ah ! Ah ! 
 How many are found in this broad 
 wayPWho that has his fenfes fpiritual- 
 ]y exercifedjiath not a fenfe of the too 
 great pronenefs in the better fort to 
 ftep into the way of the Flefh ; but 
 not making it their main way. So it 
 it is with thofe 
 
 1. Who have the Flefh for their 
 main Principle, and from it adting 
 1. Pleafurably. 2. Vigorously. j.Con- 
 ftantly. Which is their fad Cale, who 
 make the Flefh their Guide and Go- 
 vernor, and have carnal ends and 
 aims j yea, it is thus with all who 
 do not live and walk in the Spirit. 
 
 I have not much room left : For 
 the Second Ufe will be for 
 
 Exhortation. And it fliall be firft 
 to thofe that may fee (tho' they will 
 
 not) 
 
Effays on Union to Chrift. 197 
 
 not) that they are out of Chrifi. ""BeI-uk.iS.iJ 
 they excited to look to the Work JJg^S. 
 that is hrft cut out for 'em 5 which 
 lot immediately to attempt the ex- 
 ife of Mortification, but to look 
 r Union to Chrifi. 
 If Chriftlefs Perfons make fuch at- 
 tempts, they will be ( as faint, fo ) 
 vain being only againft fome parti- 
 cular Sins, as are more difgraceful 
 to themfelves, or at fuch times as # 
 terrors are on 'em. If this Old Man Gal. **i«* 
 in my Text mentioned be Crucified, 
 it is to be with Chrift, from his power 
 in, as well as price for, us. 
 
 1 . May they therefore that never did 
 hefore now , come under conviclions of See rou- 
 OriginalSin^ and it's extreamvilenefs. *«»* She- 
 Conviction is more than meer IIlu- P* 1 ""' 
 mination , and yet m2ny have not 
 known the latter, whereas the former 
 doth apply the light , and bring it 
 down (.and home ) to the Heart and 
 Confcience, faying in efFecl, u Thou 
 " art the Man, and thy Corruption 
 " is defiling and damnable. It holds 
 and fixes the Eye and Mind thereon. 
 
 Shewing, 1. That this Sin is ex- Rom. 7, 
 ceeding finful : In it there is all the 1 3. 
 malignity that is in all actual fins 3 
 even Adulteries, Murthers, Blafphe- Mat 1$.' 
 mies, were they not conceiv'd in f * 
 this Womb ? 
 
 i* This 
 
^9 8 EJF a y s on Uni° n to Chrift. 
 
 i. This Indwelling Sin by how. 
 much it is nearer,is by fo much more 
 prejudicial. 
 
 3. This Law of Sin ufurps Au- 
 thority. 
 
 m< 
 
 4. The more it is yielded to, 
 Jer.o. 1. more imperious it is. 
 
 2. May Convictions of Sin have deep 
 Humiliations following \m ? Now that 
 is wanting. 
 * ' 1. TillPerfonscherifh it, andwifli 
 
 PftJ.n© t ^ iac l ^ n Heads were as Waters, 
 j. and their Hearts ditTolved. 
 
 And 2. Set themfclves in the Mouth 
 of Wrath, asdefcrved, being by Na- 
 ture Children thereof 5 condemned 
 as foon as quickened - y Children of 
 Phil 5 5 Wrath before brought forth to Life. 
 And, 3. Be taken off from every 
 bottom of their own, having no con- 
 fidence in the Flem as to Juftifica- 
 tion , putting away their Sins as 
 to the guilt of them. As to Sandtifi- 
 cation, taking away the Life ( and 
 ftrength ) of 'em. 
 
 3 . May they be able to wait and beg 
 
 at the Door of Hope, and Grace , that 
 
 they may feel thofe effeElual drawings 
 
 of the Father, by 'the Sprit, that ena~ 
 
 Jo. o. 44. j f j es t jf e h um };l 6 d Soul to believe. 
 
 Say they ! Plead they ! before the 
 Lord. 
 
 1. " Lord! 
 
EJfays on Union to Chrift. 2,99 
 
 1. u Lord ! Sin is as mine, fo thine 
 " utter Enemy. Thou haft made ic 
 " my Duty to toy it, afford me Abi- 
 " lity to do it. 
 
 z* " Lord ! Tho' I am mod un- jTitn.** 
 " worthy ( as ever any one was J to ij. 
 " be brought near to Chrift, Thou 
 " haft magnified thy Grace to the 
 " unworthy, may it reach my Cafe. T 
 
 The next Branch of the Exhortation ^ a * 
 is for thofe that are in Chrift 5 and 
 have ftruck at Sin's Head and Heart. 
 
 1. Maintain they, a quick and deep 
 fcnfe of their faort fallings as to Morti- 
 fication, was (in as dead as it might 
 and fhould be. How ( or whence ) 
 is it ? That, 
 
 1. Reflecting upon Sins paft can 
 polfibly be with any thing like plea- 
 fure. 
 
 2. And at times their Souls are fo ♦ 
 liftlefs , iifelefs , and comfort lefs, in 
 
 Duty. • 
 
 3. That they are not more lick of 
 Love to ( and for ) Chrift. 
 
 The 2d Direction is; Long they 
 after a great and even fenfible Growth f**}'^' 
 of Grace. 
 
 The 3d is, Tut they on ( as in this 
 Cafe is required) the Lordjefus Chrift. 
 
 If any fay, is this in our power ? 
 
 Anfw. 1. I fuppofe you are con- 
 verted, and have known the Day of p £ II0 -2- 
 
 God's 
 
300 £ffays on Union to Chrift. 
 
 a Cor. God's Power, and fure I am there 
 l2 '7- is a power in Godlinefs, Grace is 
 fufficient. 
 
 And, i. When Work is enjoined 
 iuvat y° u v he that- doth enjoyn will afiift 
 and work within you. 
 
 If any a sk> How JliaU n>e put on 
 Chrig ? 
 
 I anfwer, i. In Juftification for 
 your Cloathing, wearing the Royal 
 Robe of Ghrift's Rigi ifnefi. 
 Rev.3.18. 2. By Imitation, walking in his 
 «ph. j.i. Steps, and Strength. \ 
 1 ret. r. ^ FofSdncJificatien, being renewed 
 Eph.6!i8. lfl * and after his Image: That as one 
 Pin drives out another, Grace may 
 drive out Sin. 
 
 I add, 1 . Be they I write to much 
 exerci(ing all manner of Prayer ? 
 
 Pfal 10S ^ nc ^ 2 * ^ uc h * n exercife of the 
 t»e end. Grace of Faith, relying on God the 
 Fhil.4.13. Father, Son, and Spirit ,' for Help 
 and Victory. 
 
 There's but a little room left for 
 my touching on two great Dodtrines. 
 The former is Mortification , that 
 proves a perfon's Union to Ckrift is 
 levelled, and doth ft t ike at the Head 
 and Heart of their peculiar aifedte4 
 Sins. 
 
 Mortification (hikes at [mall and 
 
 1*1 T 4 4 &'"* Sms ' l3Ut hath a ^ bIow at 
 
 Mafter-lufis) Dalilahs, that are for 
 
 would 
 
Ejjays on Union to Chrift. 301 
 
 would be ) Darling Sins, (tiled Affe- See ze»Uus_ 
 ciions; becaufe gaining '( and win- Gray% 
 ning ) on M$ns aff0ibns. 
 
 Did not repenting Efhraim abhor w - 
 Idols to which it had been joined , 4 °',£ 
 and glued t 
 
 Did not Zacbeus, when a Convert, 
 run farther from his farmer exact- 
 ing, and David prove his upright- 
 nefs, by keeping himfelf from his 
 Iniquity ? pf Jg _v 
 
 Is it not demonftrable, that where ^ uc c«v 
 Chrift is in the heart by his Spirit, as far, aut 
 the .firfl Principle of Mortification, nullus- 
 he'll be for having the fo affe&ed (ins 
 cut off it. 
 
 For, 1. Thefe fabove others) have 
 affronted him, with his Father and 
 Spirit, robbing them of their honour, 1 Jo.3.^ 
 being Abominations , Arch-Rebels 
 intolerable. 
 
 2. Thofe where they are for exclu- 
 ding, and thrufting him out of the 
 Throne fiis proper place j to wit, the 
 higheft will not admit his reigning 
 over their Perfons. 
 
 3. Where fuch affedted fins Rule, 
 Satan's Seat is. Are not they his 
 ftrongholdj wherein he entrencheth Hof.^n.- 
 himfelf, his Works ? Will not Chrift 
 dethrone him and them ? 
 
 4, Where 
 
302, EJT a )' s on Union to Chri(t+ 
 
 i Jo. 3.5. 4. Where thofe are fpared, the" 
 Soul is fpoiled : They take away the 
 Heart, and cut the Evil. 
 
 From this Dodtrine I firft infer, 
 
 1. That none that have this Union, 
 have any through darling Sin. 
 
 I own, i. They may not be quite 
 freed from remains of Sin. 
 
 2. As their Bodies are fubjedt to 
 
 - fome peculiar Difeafes, their Souls 
 Strong, ("through their Conftitution ) may 
 
 be fo to fome peculiar (ins. 
 
 But no one Sin doth abfolutely 
 r^ign in, or hath full dominion over 
 'em, it hath not that intereft in, or 
 
 - , command that a good Prince hath. 
 
 xlTii. ?• They ^° not ^ ree ^> or fr° m 
 their hearts obey it. 
 
 2. They dare not take part or arms 
 againft God in and by it. v 
 
 Are they not refolvedly on God's 
 fide, and have it's flaying in deflre 
 and defign ? 
 
 1. Purpofely looking at it, and it's 
 om. 7. 9. oc jj ou f ne f s? j n Scripture-Glades. 
 
 2. Call in the aids of Heaven, not 
 willing to leave it with Life. - 
 
 The Second Inference is, Some 
 Perfons are under an ill Chara&er, 
 fome ill affections they affe&. 
 
 I ask, 
 
Ejffhys on Union to Chriff: 303 
 
 I ask, 1. Is there no Sin about Jer. *. & 
 which they fuffer their light to be Hof.".*. 
 bribed, that it's evil appear not. 
 
 2. Is there no Sin which they Pfal.Sa.j. 
 wifh was not fin, tho' their Know- 
 ledge be contrary. 
 
 3. Is there no Sin that makes 'em j « , 
 afraid to ftudy fome Scripture tho- 2f . ' 
 roughly, or to have fome Ufes in 
 Sermons brought clofe to 'em. 
 
 4. Is there no Sin that prefents it Prov, 4, 
 felf to 'em as pleaf arable as their up- t6 - 
 riling, or down-lying. 
 
 5. Is there no Sin that marrs ^ 
 their Services, or eats out the heart ^ ek -33? 
 of 'em when God's worfhipped. 
 
 6. Is there no fin that makes other j Sanuo- 
 fins to truckle to it, or fit by it that 27. 
 
 it may be fupreme, 
 
 7. Is there no fin that fo far car- Jer. 3. io£ 
 ries the day, that they are not at one 
 
 to take Chrift's Yoke on 'em, and to 
 give thtmfelves unrefervedly to him? 
 Tho' as to fome Particulars named, 
 fome good hearts may fmite 5 yet as pfal.n^ 
 to the laft Point, they are honeft, 30. 
 and they are grieved for all fhort- 
 fallings. 
 
 The 3d Inference, Satan will fcer- 
 tainly^) beftir himfelf, and ufe all 
 ill arts, to keep up in thofe that carry Q en , . ,, 
 the Chriftian Name, fome one ( or 
 more ) of the paffions or affectations 
 • of 
 
304 Effays on Union to Ghrijt. 
 
 of the Flefh, thereby to hold 'em in 
 his Territories. 
 
 1. Will he not perfuade 'em to 
 queftion, whether God hath faid that 
 this or that is a Sin, or that it is mor^ 
 tal. Is it not truly faid as to groffer 
 fins, he would gain Mens love, and 
 as to thefe their light. 
 
 2. Is he not for offering Occafions, 
 a Cot. 2. anc j objects leading to this fpecial 
 seeSnouh 'fin ? Howcoramon (and yetperni- 
 Gray. ciousj is this conceit they would 
 contrary n *fcape fin, and yet run on it's ap- 
 judc 23. p earance ? 
 
 The Fourth Inference is, They 
 who have good proof that lins that 
 were affected are on the dying hand, 
 have great caufe to praife God, I fe* 
 rioufly ask my Reader 
 
 1. Have you communed diligent- 
 frfcl. 4. \y with your hearts, to find out your 
 rts.51.5- fp ec i a i sin ? 
 
 2. Do you not only fhun the flame 
 but the fmoak, the ill way, but ways 
 leading to it ? 
 
 3. Do you (to your Humiliation) 
 1 Tim; r. run up the ftrong ftream to its Soul 
 * 3 ' Fountain ? 
 
 4. Do. you not only on the back 
 of falls, when Confcience is accufing, 
 but in your calmeff Seafons lay load 
 on your fpecial fins, aad your height- 
 
 Mat 17. n * n S cfrcufliftances ? 
 
 1 1. i* Is 
 
JEffays m Union to Qhrifl* ' $6$ 
 
 ifi Is it upon Prayer drawn out at 
 fome times, and furthered by fafHng 
 at other times, that you Have fome 
 victory over 'em ? 
 
 6. Are you for keeping your felves Pfal. 1 19. 
 through Grace from all, and not on- "8. 113, 
 ly one Iniquity, 
 
 7. Are you for cxercifing the 
 Grace that is contrary to your fpe- 
 cial fins ? 
 
 S. Are you for ufing all tneans, Luk. 19.1= 
 and particularly admonitions of 
 Friends againft it ? 
 
 9. Are you in Second Thoughts Ki+stf* 
 free, that God fhould take his me- JSicfeca, 
 thod, tho' ftarp, to cure you? mcurc * 
 
 10. Is Chrift with his Oofs en- 
 deared to you, as procuring Sin's* 
 flaying ? 
 
 ir. Do you return and go back 
 with the Glory of Cures, and Con- 2r*£ ml t 
 queft to God and his Grace * pi * 66,1 ^ 
 
 The 5th Inference 5 They that have 
 too often fallen , fhould no longer 
 lie in any fpecial Sin ? 
 
 If r theydo, 1. Will God hear their 
 Prayers ? 
 
 2. Can they lay claim to his beft 
 Bleilings ? And is not turning 'em A3s 3, 
 from this fin one of the chief? ■"*• 
 
 3. Will not this Sin fliutChriftout 
 of the Heart, and the Sinner out of 
 Heaven ? 
 
 X May 
 
■jptf EJfdys on Unibnte Qbrift. 
 
 MayTerfons, n; Fear; left Wrath 
 V&I26.2. fall on*em. -,- 
 139. uh. And, 2. Lie at Chrift's Feet for 
 Ezek, 36, Pardon and Power, cv • 
 
 3<J - The dth Inference is, They that 
 
 haye Union toChrlfi^ and i would have 
 it evidenced, fhould fet and keep up 
 their Watjqh. • A) \ ,, 
 
 And, ,2*, Engage God to fearch 
 them. ■> ■ I i 1 
 
 ,A;ad, 1 |j. Not reft without tender 
 GonfqiepceSi 1 ; L 
 
 And, 4. Think often of Death, as 
 the I^Or of Eternity. 
 
 .And,; 5:. Steep ilitiirSauIs in Godly 
 forfow. 
 
 ;{ Aiid, X.Anfwer teir> Hopes of 
 Heaven, ' 
 
 And, 7, Exalt Chrift highly. . 
 I TAe.Jatter Doctrine is, They -who 
 5 ^ould prove their Union to Chrift^ muft 
 be for mortifying the Lufts of the Flefh, 
 They are Objects of mortifying. 
 Gal. 5. .17. Tho' the Word rendred Lull, ad- 
 mit of a good Senfe, Do we not read 
 of the Spirit's lulling? A ilrongde- 
 fire may be good, and of good, and 
 be. better, for being -Urong jnot.fel- 
 1 Pet. «". ^ Qm the Wcrld fpeaks of fuchillde- 
 
 fires as are! here found: 
 Rom. 131 Thefe FJefhly Lujfs, are not only to 
 irfci be avoided, and kbftained frohi j not 
 
 only are we to forbear making 'pr°« 
 
 yijion 
 
Efays on Union to Chrtft. 307 
 
 vtfim for. the, Flefi , which is much 
 done by employing our Thoughts as - So the 
 Caterers for "era. 5 but we are to offer Q^cn. 
 an holy violence to 'em, to mortify, ill ' 
 Deeds in the Lufts that caufe 'em. 
 
 It is well obferv'd, that fometimes 
 Luft is fpoken of as a Mother fin, 
 and is the fame with Flefli and Cor- , 
 ruption ; but here we read of 'emas A" 1 " r ' 
 the Fleflies Daughters. So that the Eph.2. ^ 
 Do&rine is to proceed on ( and a- 
 gainft/all inordinate Affections, and 
 Defires, whether they rife from the 
 Body, or fenfitive part, or from the 
 Powers, of the, Soul as Intellectual, 
 calledddlres of the Mind. 
 
 That fuch Defires are the Objects 
 of Mortification, doth appear, 
 
 1. Are they not Sins ? Yea, fo 
 much more finfal , by how much 
 more the Heart is in 'em, and the 
 refiftance islefs that is made to "em.. 
 As in the Covenant of Grace a wil* 
 
 ling Mind goes far, Defires pafs for 2 Cor. 8, 
 Deeds ; fo t6 thofe that are under I2 - 
 the Law, ill Defires are taken for ill- ^jf" 
 Deeds, malice is murder, &c 
 
 2. Will not theintereftedinChrift 
 be for crufhing rhefe Cockatrices" in 
 the Egg ? 
 
 It's clear, r. If Detfres be not fop- 
 prefled , they'll' excise Endeavours, f™ : [\** : 
 where and when Lufts do conceive; 
 X % they'll 
 
308 Efi a y 5 w Union to Chrjflr 
 
 thcy'Jl wait for an opportunity ta 
 bring forth, they would be fulfilfd. 
 
 3. Chrift and Grace will be for fil- 
 ling the heart with good defires to 
 
 Ifa. 26. 9 P rcvent tri °k Lufts. 
 
 The Affile anon which I haften'd 
 to, I intend to reduce under one Jingle 
 Ufe. 
 
 As ever we would have evidence* 
 
 i» ^ j T that we are in Qhrifit, Be we in earneft 
 
 1 J0.-2.1tf! t0 have ill defires crujhed and crucified f 
 and that this may be done effectual- 
 ly, Set we our [elves vigor oufly again ft 
 the very firfi motions and fiirrings of 
 fin : Be we for extinguishing as the 
 Flames, fo trie Sparks thereof; and 
 »ot only thofe Lufh ftrictly called 
 Flefhly, but thofe of the Eye , and 
 Pride are to be llain. 
 
 In order hereunto, 1. Be we con- 
 
 f «r. tf. 7. vinced of what fonie ( befides Pa- 
 pifts'/ deny, that fuch Motions be- 
 fore they obtain confent are Sins, 
 tho* confent makes *em more finfui. 
 - 1. Do they not rife and fpring 
 from Man's- finfui Nature ? Doth not 
 that Fountain (end. forth thofe Wa- 
 ters ? Are they not Births of the Flefli ? 
 2. Do they not thwart God's Royal: 
 Law, in particular the 10th great 
 
 ££ e Commandment. 
 
 Baxter. lts we ^ noted, there are three 
 forts of Motions. 
 
 j. Such 
 
EJfays onUmon to Qhrifl. 3 09 
 
 1. Such as are cafl into the heart Templet 
 by Saran,ro which no Entertainment jf^bs 
 is given. • Anitbe 
 
 2. Such as rife in the Heart, \vith £-*>'* Dur- 
 which it is tickled, tho' not fully harn « 
 contented to. 
 
 3. Such as lodge Within Perfon?, 
 and are fo liked as to become pur- 
 pofes. 
 
 Now as all grant the laft are fin- 
 ful, and the firft are full of fufFering 3 
 fo if the fecond fort have not Sin in T / jeesic J m 
 •em, irs not eafy to fay what is for- lent bave« 
 bidden in the laft Commandment \ nant - 
 thofe of the third kind are forbidden 
 in all the reft. 
 
 I add, 1. Have not thefe Motions 
 an ill tendency? Or had Jefus Chrift Rom. 7. 
 anyoneof.thdm ? It's thought, wheri 7 ' 9 ' 
 the Apoflie fpeaks of Concupifcence 
 as evil ; and as that which he hac} 
 nOt known to be fc, fave by the Law 
 laid in its extent and fpirituality be- 
 fore him ; he by it meant Motions 
 of this make. 
 
 A fecond Advice is, Study we well 
 (and throughly) the great benefit offtich 
 Mortification ? 
 
 1. Will not this be a fliort (and Pnncipiis 
 fure) cut to prevent many actuaJ, ^f|j e a 
 and all aggravated Offences? Is notbert, 
 this a flitting fuch Monfters in the 
 Womb ? How fhall they come near 
 .X 2 Adul- 
 
3 iO -BJfays on Union to Chrift. 
 
 'Adultery, that cannot brook the lead 
 Motion to impurity, or they up tp 
 * ' Drunkennefs, that fear an exceffive 
 Cup?. 
 
 clearing the Cafe and State of our 
 Souls, when we are for dafhing Ba- 
 titi% Brats againft the Stones, and 
 pla king up the youngeft Spriggs of 
 the Serpentine Root. 
 
 And fo, 3 ..;Will not this conduce 
 to the weakning of the Root, when 
 the heart rifeth againft the fir ft rifings 
 of Sin ? Doth not cutting oif all, 
 Col. 3-?* even the little Members, early pro- 
 mote the Death of the Body of Sin 
 and Death ? 
 q 4. Will not this keep the Paffage 
 to Heaven open, and lay us fair for 
 Gal. $. 1 6 the fhiiesof the higheft Sun, if we 
 W, fcatter the Clouds at (and on) their 
 
 fir.ft T appearing. 
 
 The third ( and main ) Advice is, 
 Walk we in the Spirit. Is not this a 
 Scriptural (and effeclual^ means to 
 prevent fulfilling \jea ^ finings^ of 
 Lufis ? 
 
 If any ask , What walking from, 
 • and Jiving in the Spirit is ? 
 a Cef ■' •- I briefly Anfwer, i. . It is obferving 
 Gal, $.tL Gofpel-Rulesy dictated by God's Spirit. 
 And, 2, Living -in >. the exerting and ■ 
 exzrc'jing cf fever alGraw (fthe ( ^pin. 
 
 And, 
 
Effhys onUniontoQhrtfl. Iji j 
 
 And, J. Depending on, and deriving Eph. 5. 
 frejhaids, and influences from the Spirit. \*}*» Jf» , 
 
 That this laft laid down means is 
 in thema fpecial prefervacive preven- 
 tion, 
 
 Is evident, 1, Doth it nor lay Per- 
 fons under the promifes of fuch 
 Grace ? 
 
 Andj 2. Is k not in this way,' thai: 
 we are kept- and led to nip ill Fruits 
 in the bud ? 
 
 For, I. The Holy Spirit convinceth % J . itf. 7, 
 and gives the firft clear fight of the 3,9. 
 exceeding evil of fin. 
 
 And to that end,* 1. Keeps the Eye 
 and Mind fixed on God, as prefent arid 
 obfervanr of them. : 
 
 And, 3. To bring the word that for- P&I16.B, 
 bids ill Motions (with Authority) 119- n- 
 to the heart. 
 
 And, 4. To preferve in the Heart Gal.s-*** 
 and Conscience a truly called tender- 
 nefs. % 
 
 And, 5/ By Icing the Root whence 
 theFrH/Yjof holy, 1. Love. 2. Joy. 
 ^.Fear. 4. Hatred. $.Vatience. 6. Tem- 
 perance. 7. Goodnefs, 8. Faith do flow. 
 
 This applies Chrift as love embra- 
 ceth him, and Joy ftrengchens - y Ha- 
 tred ftabbs Sin , and Goodnefs in- 
 clines to compaflion to Sinners. 
 
 O that helps may be helpful to 
 hinder the rifipg or fupprefling mo- 
 tions* X 4 Helps 
 
, 3 l * 'Effay's on Union to Chrifl. 
 
 see the Helps of the firft fort are, 
 
 ru** fr x * Heart-piercing Humiliation, 
 
 i. Avoiding worldly Entanglements* 
 3. Watching againfi Idlenefs r 
 
 Mat 22 ?. 4' T)ifirufting our deceitful Spirits. . 
 f. Improving every fining of the 
 Holy S fir it. 
 i ThefC Of c ^e latter fort are thefe, 
 4.11. 1. Highly valuing intimate^ and abi- 
 
 Prov. 1%. ding feUowflrif with God. 
 
 1 ThefT? ^°' 2 * Having great and con- 
 
 1 Jo. ? . 3 . fi an ? reffetl to the honour of God. 
 1 Cop. 10. 3. Rejlftingmoft fpeedily ( and vigo* 
 3 *• roujly ) when they rife more. 
 
 Phil.^.13. 4< Cr/ ^ a l ou d fir kip from Hea- 
 ven, 
 
 Is there not in Grace an AlMTuf- 
 fieiency ? 
 
 w m i WU BBP— — » 
 
 if 
 
3*3 
 
 \A Second Mark (or Character) 
 cf Union to Christ doth lie be- 
 fore us , from that pertinent 
 Text, 
 
 In the z CO R, $. 17. 
 
 Therefore if any Man be In €hrift> be 
 is a new Creature, . 
 
 THAT the Text ftands related 
 to the Context, is evident, 
 from the therefore that is in the Front 
 of it : But about the fpecial reference 
 of it, I do not find the Learned ac- 
 cording and agreeing. 
 
 I chufe his Company, who thinks 
 that the Conclufion in this Verfe is Dfckfoji 
 inferred from what is premifcd in & Vote** 
 the 15th Verfe: Cbrift died to this end, 
 that Men might live unto him that died * j' : *' 
 and rofe again: And thereupon it 
 muft needs follow , that fuch as are 
 interefted in his Perfon,and Death,are 
 renewed Pertbns ; for without fuch 
 Renovation, they arc uncapabte of 
 living to him. «,,Co7 
 
 Other things are obfetved in thefe v ;hv 
 Words i fuch as, Streams* 
 
 i. The 
 
JI4 EJfays w Union to Chrift. 
 
 i. The Dignity. 
 
 a. The Duty of, true Chriftians. 
 
 gut I fhall here only commend to 
 my' Reader, this Okfervationy That a 
 new Creature is one Mark (and Sign) of 
 Union to Chrift. 
 
 As 'tis fuppofed that fome are in 
 Chrift, it is determined, that they that 
 are fo, have known a new Creation. 
 Is not the Connexion 'clearly point- 
 ed out. 
 
 We will ( firft ) make fome Enquiry 
 after this, new Creature, and be (at 
 prefentj brief, leaving much of that 
 Work., till we be, further on our 
 way. 
 
 It's well noted , that the Words 
 here (as well as elfe where )sendred 
 new Creature, do pointbothati an 6- 
 ble adtion, and a notable effect there- 
 of. We may very well read 'em in 
 .-the £piftle to the Galatians, ->d new 
 {$!&!$ Creation. There it's fpoken of the 
 Chrift ian Life, as here it is of the Chri- 
 ftian Liver* Is it not a new Creation, 
 m refpeQ of Gad the Author ', and a 
 pew Creature ik r effect of Man, I the 
 Suhjettofitl Grace: and a gracious 
 See Dr. Perfon may be. (idled a Creature. To 
 Manton. denote, as the truth ,. fo the great- 
 nefs of the change that is made 3 fur- 
 pairing the chaining up of fome that 
 are under fome prefent trouble and 
 
 terror ; 
 
Efays an Union to Chrijt. 3iy 
 
 terror; or the bare efcaping the 
 pollutions of the World, and- that fit 
 and pang of Goodnefs which fome 
 Temporaries find : Or that fhifting 
 Opinions (and Parties) which is the ft Q £ & 4. 
 Badge of Novelifts 3 yea, and that 
 partial alteration on which the Hy- 
 pocrite bears, himfelf high. 
 
 To this Creation , is required a 
 bringing a thing out of nothing, re- A nihilo 
 fpe&ively, to fuch a production, if ta li. 
 not abfolutely a commanding Light 2 Cor.4.^ 
 out of Darknefs, Life out of Death. 
 And this Creature is ftiled New y not 
 as to Eilence ( or Subftance ) of Soul 
 or Body, but the newnefs lies in the 
 Qualities, or Difpofttions, that are in- v\ 
 
 troduced. 
 
 It's New, 1. In oppofition to Old 
 ApprehenJions> Affettions, Principles, and 
 Fraclices, efpecially Aimes. 
 
 i. With refpedt to it's Excellency ; 
 being a Divine Nature, and the Seed 2 CofI 4> 
 of God a Regeneration. 
 
 Do not fome Refemhlances lie be- 
 tween the Second and the Firfi Creation ? 
 
 1. The firft was a compleat Work. 
 Every power of Man's Soul, and eve- 1 J°)*>$ 
 ty part of Man's Body, was owing 
 to it, and the New Creature is a New 
 Man j and hath not only fome parts 
 (and pieces) of one : Are not all 
 
 things 
 
y 
 
 316 Ejjayson Union to Chrijl. 
 
 things made New ? Mind and Co h- 
 
 icience, Will - y yea,and Body. 
 i. The firft (as to Man) carried 
 
 Life in it. Was he not made a Living 
 stthoh S<W ? And thus it is as to the New. 
 Guthry. Doth not God breath into New Crea- 
 1 Cor. 1 J* tares the Breath of Sprit ual Life ? And 
 
 this appears by their Piety, Juftiee, 
 
 and Charity, the Operations of it. 
 
 But the NewCreatmc hath far the bet* 
 
 ter of the meer Creature ; a Chrifiian 
 
 is more then Man. 
 
 i. Our being Man is from General 
 
 Qoodqefs ; our being Chriftians from 
 
 facial Grace. 
 
 z. The Firft Creation was from the 
 &e worthy Word of God ; the New one cofi his 
 tfr.Con- B i 00 ^ that is God. 
 ftantmc ^ s ^ en we are ra aintain ? d out 
 
 of the Cupboard of Providence, as 
 
 Chriftians •> cut of the Ark of the C7- 
 
 tienant, 
 
 4. The Firft Creation was marr'd> 
 Eccl. 7. fjj e New flail be made perfetl and pa- 
 
 Phil I. 6. ^fo^' 
 
 Now to prove, rhat being a New 
 
 Creature will prove a Perfons being in 
 Chrifi j and that thefe are called con- 
 vertible Terms, or Proportions, eve- 
 ry one that is a New Creature, and 
 every one (hac is in Chrift is a New 
 Creature* 
 
 Be 
 
Effays on Union to Chrifl* 317 
 
 Be it well Weighed? 1. On the R °m- i- 
 one hand, it muft needs be, that he \\\ l6 > 17 ' 
 who is changed as to his State, is alfo 
 fo as to his Frame. Hath not he in- 
 fluence fxomChrift, that hath Interest in 
 him ? Doth not the Parallel hold ? As 
 the first Adam conveyed Sin, and Death 
 to his Defcendents.The Second conveys 
 Life and Grace unto his. As the fowre 
 Grape engrafted into the good Stock, 
 partaketh of irs iweetnefs, fo the 
 Soul that was dead in Sins when uni- 
 ted toChrift, is made partaker of his 
 Holinefs. Doth not the Root of 
 David yield Sap ? Are they not live- 
 ly Stones that are built on the Living 1 Pet. 2. 
 Stone? *> s ' 
 
 i. On the other hand : When Peo- 
 ple are made over again , ate by 
 Chrift formed ( and reformed ) for 
 himfelf* to be fure, they are knit 
 ( and joined ) to him. Are they £ph. j.tw 
 not created in him ? Whence elfe Ifa ;43- 21 - 
 can their fpiiitual Life flow ? Can 'Cor. 15. 
 the Body live without Union to the c^CoIvU* 
 Soul, the Principle of Life ? Or can 
 the Soul live (fplritually ) without 
 Union to chrifl, the Fountain of the 
 beftLife; yea* Lifeitfelf? It is not 
 only from Chrift's purchafe of us, 
 but withal from his prefenCe ( and 
 power ) in ui, that we are renewed. 
 Is not he the quickening Head ? Do 
 
 any 
 
318 Effays on Union toChritf. 
 
 'any live m (and to) him fave his* 
 Members, ? 
 iThe good Lord help us in making 
 
 Application. 
 a Tim. 3* Which ftiall be i . By way of Do- 
 16. firing or Information. 
 
 The Firft Branch is, Verfons JhouU 
 
 take heed of a vain trufting, and Jhould 
 
 3. Cor. fit U P°? 1 a fi rwu s trying of their condi~ 
 
 xy 5. ticn. Do not Signs (and Marks) ferve 
 
 for this end, that perfons by laying 
 
 thefe^aad their hearts together, niay 
 
 PfaLstf. underftand how matters (land be- 
 
 s, A\-« tween God and them. Here is a 
 
 Scriptural Mark , Jlwttld we not fear ch 
 
 1 and try whether tt be on ( and in) us ? 
 
 And withai offer our felves to his 
 
 fearch, who is (aid, to be All-Eye j 
 
 and being greater than our Hearts, 
 
 knoweth all things. 
 
 r: May we not juftly fear that 
 
 many do prefume, They will fpeak, 
 
 and write on it ; that they are Men> 
 
 bers of Chrift ; rhey \ are cdled by, 
 
 his Name, and lay claim to him ? But 
 
 do nor, dare not, put the thing (fe- 
 
 riouily ) upon this lffue, whether the 
 
 Mic.3. ir - New. Creation hath yafsd upon *em^ 
 
 Kev.3.i7- Did they ever feel any thing like a 
 
 Amos 6. l seating Power in their inward Man. & 
 
 Did they ever fee their Cafe as they 
 
 are in their meer Naturals ? And that 
 
 no Tower Jhort of infinite* can fet 'em 
 
 to 
 
>£jfu9f on Union to Chrift. , Jijj 
 
 to rights ? Atasl Many that are inIo,3Va% 
 Z/aw are at eafe y they are not Self- **• 
 ekahvinants ; they affeil not, but a- 
 void trying Light. . 
 
 i. Is it not utterly a fault in fome 
 that are in Chrift, that they do not 
 take a more frequent and full view of-iXtofwb* 
 their good Ef ate? God hath afre/h s ' 
 drawn his Image on their Souls. And 
 arendt fundry chidden for not know- 
 ing their own feives, unto which 
 SelPfe arching is a requiiite. 
 
 The fecond Branch of the firft Ufe 
 is $ They ivho ate in Chtift are under the 
 highefi Obligation to the Duty ( and 
 tfibrk) ofPraife.' There is no fmail 
 iwon&ring at fome ftrange Creatures; 
 But mould we not on the New Crea- 
 ture much more write wonderful ? 
 All God's Works do praife him, in gi- j ^l' 1 ? 
 vihg occafion to his Saints to blefs 
 him. And doth not this Work eminent- 1 * 9 ' *> *• 
 ly give fuch occapons ? 
 
 If this Sign appear on (and to). 
 us, fhould not the high Praifes* of 
 God be in our Mouths ? 
 
 i. Ddtb not the New Creature (in a 
 peculiar way) entitle it [elf to God as Pp j, „ If ; 
 its Creator! Doth k nof father it felf 
 on every Verfon i in the Godhead* 
 ■ i . Doth it not call God the Father 
 a Begetter ? Are not the San&ified his 
 Workman^ , his curious Artificial 
 Work? 2, Is 
 
JIO Bffays onUrtioH to Chrift. 
 
 t Pet. 3. 1 j i notffc -tf av Qr eat tire taken out 
 of the Sons Sides, as Eve was out of 
 Adams ? Is it not created in Chrift, 
 as the procuring Caufe? Doth not 
 the New Life come from his Death ? 
 And, jo Hath not the Holy Spirit 
 Jo. 3. VS'fiich an immediate hand in this Vroducli- 
 on, that it's call'd after him, and the 
 Regenerate are faid to be born of the 
 Spirit ? Should not the newly Created 
 fay, and fing , O blejfed and glorious 
 Trin-XJnity l Thou haft peculiarly fa- 
 fliioned us : Thou, O Father, haft 
 Contrived : Thou, O Son, haft con- 
 ceived : Thou, O Spirit, haft brought 
 us forth. Thou O Father didft in- 
 tend ; Thou O Son obtain, and thou 
 O Spirit apply his Grace. 
 
 Again y Are there not upon the New 
 
 , ' Creature choice and deep Prints of 
 ' . 'the hand {and heart) of God ? Are 
 not Men when made New (as more 
 near) fo more like to God, than be- 
 fore ? Do not Rays ofWifdom,Power, 
 and Goodnefs, break forth in 'em ? 
 Do they not ( in a fort ) live the Di- 
 vine Life, that of God, from Which 
 they were alienatqtf ? Are they not 
 the beft(and only lawful) Pi&ures 
 of him that are on the Earth ? 
 
 2. Is not this New Creature created to, 
 andfbr } tnofi excellent ends and ufes ? 
 
 i.Thar 
 
Effays en Union to drift. 311 
 
 r. That Fellowjhip with the Trinity 'J - T 3 
 may be had and held ; Thar the ftiines * °'" * 
 of the face of every one of the uncrea- 
 ted creating Peribns may break out 
 on Perfons, more powerfully, and 
 fatisfyingly ; and that fpecial Graces 
 may be a<3ed by 'cm more diftindily, 
 and conftantly. 
 
 Can they that are in the Native 
 and Natural parknefs, hold Commu- 
 nion with the AlI-bK'fled Light ? Adam 
 was ftill alone, when many Brutes 
 were Created and were near him, 
 becaufe they were not Cut out and 
 fuited for converfe with him. Might 
 not Trees converfe with Beads, and 
 they with Men , rather than meer 
 Natural Men whilft fuch, with God ? 
 
 2. Again ; Is not the New Creature 
 
 made for the fpecial Service of the Tri- 2 ^or^^. 
 nlty ? Is not this Creation to Good Manlovt 
 Works, to the beft kind of 'em, to m this. 
 (hew forth the Creator's Perfections, And the 
 and Praifes ? Is not Man when New & ea * . 
 made, a Veflel of Honour, meet for p^. w |£ 
 his Maker's Ufe, and Worship ? Is 
 it not the Honour which the Saints 
 have, to Love, Fear, Truft, and joy 
 in infinite Greatnefs and Goodneis I 
 
 3. Is not this New Cr •eat ion wrought \ 
 that thereby the Subjects of it may be 
 wrought ( and fitted) for compleat and 
 eternal bhjjednefs ? Doth not God moft 
 
 Y exactly 
 
$z% £jfays on Union to Chrift. 
 
 2eph.r.i2 exa&ly ( and curioufly ) work his 
 People for this very thing. Are they 
 not renewed, that they may be glo- 
 rified ? 
 
 The third Branch of this Ufe is, 
 
 Many and many upon a due fear cb may 
 
 find they are not In Chrift. Do they 
 
 look like New Creatures ? Have they 
 
 the face (or cole iir ) of 'em ? 
 
 i. Do not fome of their number 
 glory in their fhame, boafting chey 
 have known no charge ? They won- 
 der at thofe chat Difcourfe of Con- 
 version j they never had ( nor think 
 they yet need ) a turn. They are 
 
 M fettled j 'tis on their Lees. 
 
 2**26. *» Do not fundry reft in having 
 
 6. '$, 6. fomething New, that lies more to 
 fhew ? Is it not as much as they look 
 for, if they appear clean in Mens 
 Eyes ? As if that was a true Man,that 
 was of the Painter's drawing,which 
 
 Deed all- yet is Soulefs ? As if a Plaifter on the 
 
 quid in- outward fore did cure, when the inner 
 
 tu *- ill humour is uncured. 
 
 . 3. Do not fome that fay, they are 
 
 haudvo" f° r an * nwarc * change, take up with 
 Juntas, one that goes not through ? 
 Pfal. up. 1. Their wiflies of good come not 
 *°* up to a real good will. 
 
 %. Their diflike of the evil after 
 (in, comes not up to a difplacence 
 with fmall fin, 
 
 3. They 
 
Effays on Union to Chrjfl'. 3 i 3 
 
 3. They arc not Tec againil evil 
 affections. 
 
 4. Their purpofes (as to good) are 
 faint. 
 
 Before I part with this part of the 
 Ufe, I propound thefe Queries to the 
 concerned. 
 
 Have they the Front for Face) 1 Jo. 3.1. 
 to fay, they are New Creatures ? 
 
 1. Is not the 'veil of affected igno- 
 rance before their Eyes ? Are they not 
 Darkneis , which cannot difcern 
 
 the Law's ftri&nefs, or the myfteries £ph.4.i8 ; 
 of the Gofpel. 19. 
 
 2. Is not the Stone of hardnefs ( as Zech^.fo, 
 formerly) in and on their hearts ? 
 
 Are they not infenjible of the Sin of 
 their Heart s y and Sins of their Lives ? 
 
 Are they not paft fpiritual feelings ? * . . 
 
 Are they untouched with Zions fir- 
 rows ? Do their hearts yield ? 
 
 Doth the Word of God pierce ( or en- 
 ter ) their Souls ? Or if they feem a 
 little to thaw on the top, Do they not 
 foon harden and refufe to return ? 
 
 Do Perfuafives us d in Sermons take 
 more place than a Seal on hard Wax ? j er - 
 
 Do they not ft ill refift the Mini ft ry a&s 7. $. 
 and Motions of God's Spirit ? Ifa. 6- 9» 
 
 Do they not continue under barrennefs i 10 * 
 and hearing bad Fruit ? 
 
 Do not their unruly Lufts rule in * eml 
 
 Do not runners into exceffes, keep on 
 their former courfe ? Y 2 Do 
 
3*4 mf a y 5 on Union to Chr\ff 
 
 Is not the worldling ( like the Molej 
 fiill refiing in the Earth ? 
 
 Are they not againft forgiving and 
 £ph. 4. forgetting ? Doch not the Sun go down 
 
 Gal™"' anc * r ^ e a S a ^ n on tne * r Wrath, Ma- 
 ' 4 ' 'lice, and tficternefs I 
 
 Do they not fmite with the Tongue^ 
 backbiting and ilandering haftily ? 
 
 The next Branch of the Ufe is, 
 Ministers jliould greatly defire to fee this 
 New Creation wrought in thole that hear 
 9 em. Should thtv not travel in Birth 
 that Chriil may be formed ? Was 
 not he a Man of God, that thought 
 HciBeni his Sermons coil him as much in his 
 Barnes, fpirituaiknfe, as throws do a Child- 
 bearing Woman, as to natural fenfe ? 
 What can they -defire more ( or bet- 
 ter) for 'em than their Union to Chrift, 
 proved by their being renewed? O 
 that Minifters had Paul's Spirit ! 
 The laft Branch but one is, There is 
 2. Cor. 4.4. no doubt but the Devil will ( with all 
 1 Cor. 3. within him ) eppofe and labour to ob- 
 2 * firuti perfons being New Creatures. By 
 
 his iil- will no one (hall be inChrift, 
 and he hath his Will on the unre- 
 newed. Who is able to race all the 
 Windings of this Old Serpent ? 
 
 i Cor, s. *• w iM ne not f what he can) pre- 
 
 11. ' vent fuch preaching, as tends this 
 
 way ? And have their Ears fill'd with 
 
 other Proclamations, with General 
 
 ( and 
 
Effays on Union to Chrift. jxj 
 
 (and Notional) Points, that reach 
 
 nor their Conferences. \ 
 
 t. Will he nor perfuade People to * ev ' 2IQ * 
 reft in being of fuch or fuch a Church, at * 3 * 9 * 
 and in being Zealots and Bigots fat a 
 Parry, as if that would lave 'em ? 
 
 3. Will he nor perfuade \m to 
 rake up with inefficient incident E- 
 vidences - y fuch as refraining from Mat.25.1. 
 fome grofs Vices, and having (now 
 ('and then) a fir of fading goodnefs; 
 or being in outward Communion 
 with inwardly good Verfons ? 
 
 The very laft Branch of this Ufe is, 
 There are ( bleffid be God ) there are 
 on Earthy and many cf * em, that carry 
 about \m proofs of their being in Chrift. 
 They are ( tho' not perfeft ) New 
 Creatures. What a grear change ap- 
 pears in 'em ? Is ir not faid of 'em ? 
 Is Saul alfo among the Prophets ? 
 Are not Lyons turned into L ambs ? 
 And as Doves for Chaftity , being 
 open hearted, and handed, that were 
 fordid,. May they not fee (and feel) 
 in themfelves that the Truth is in 
 'em, andGodlinefsin it's power hath 
 feiz'd and poffefs'd 'em ? 
 
 The Second Ufe is for reproof (and 
 confutation) of divers (and dangerous) 
 Errors. 
 
 The Firft is, That of thofe, who 
 
 are utterly againft perfons trying them- 
 
 Y 3 fihes, 
 
7,1 6 Effays on Union to Chrifl. 
 
 i Ep. of felvcs^ and their State , and their Scrip- 
 John. t*ral Marks, and Signs , as if his were 
 wholly legal ; whereas John the Di- 
 vine, in Ins Gofpel, and three Epiftles 
 ( that are full of it ) doth plainly in 
 his Firft Epiftle , lay down feveral 
 fuch, by which the very Spirits are 
 to be tried ; as if this hindred 
 
 ijo. 4-r-Mens looking unto Jefus , whilft 
 he puts 'em upon looking into 
 therafclves ; whereas the Right Eye 
 doth beft look, when it looks at 
 what he hath wrought for 'em, and 
 at what he doth work in 'em ; as at 
 his dying for, fo at his living in 'em. 
 Neither can it be faid ( with truth ) 
 that it doth diminifh ( or darken ) 
 the light ( and luftre) of Free Grace. 
 Is not Sanftification as well as JufH- 
 fication a fpecial Iflfue ( and Eflfeft ) of 
 it ? Writing the Law in the heart is 
 as real a Branch thereof, as not re- 
 
 Heb. 8. membring Sin fo as to condemn 
 
 * I0 ' JI - for it. 
 
 I readily own, abundance of Cau- 
 tion is requifite in the Cafe of Self trying. 
 1. A fit feafon muft be taken for it, 
 when the Candle of the Lord ihines 
 on the Tryer : When Perfons are in 
 
 Ifa.50.10. rt, e Dark f Melancholly, and in the 
 Cioud of Defertion, is it not a time 
 for trufting, and not trying ? Good 
 
 People 
 
Ejfays on Union to Qhrift. $%j 
 
 People are then toftay themfelves on 
 their God ; they are not fit to fearch. 
 
 2. They mufi be fure to ufe fuch 
 Marks as are called adequate, and even, 
 and neither to fet the Standard too 
 high, or too low. 
 
 3 . J hey muft not judge of theb Stat* 
 by this or other fit , be it more or Jefs 
 defirable, but have regard to their 
 ordinary ( and allowed ) Frame. 
 
 But when I have granted this, I 
 ftill hold, that their ordinary way is 
 that that I have directed 'em to. 
 
 I know, fome pretend they live 
 (and die,,) at the Well Head ; and 
 have the Holy Spirit's Witnefs , to 
 whom, I fay, far be it from me to 
 undervalue this Teftimony ! O that I 
 (and others J did more experierc^ 
 it / But I defire it may be noted,That 
 the witnejfing of God^s Spirit is joined ^ om - g ° 
 to, and not disjoined from, that of 
 the renewed Sprit. One who was 
 one of a thoufand, whofe being ta- 
 ken from us (as are others ) we la- 
 ment, hath let this Mantle fall among 
 us * I mean his precious ftho* fmall) 
 Treatife $ wherein his Heart is fet 
 before our Eyes , hath excellently 
 written, " That Confcience being 
 
 God's Deputy, and attending to rjo. 5, 
 u his Orders, rauft needs fpeak God's 19. ao •' 
 
 Mind 5 and he quotes Scripture, 
 Y 4 "that 
 
 «t 
 
 a 
 
Xi2 Fjfays on Union to Chrifi. 
 
 tC that fpeaks home to the point. If 
 " our Hearts and Confcienccs (deal- 
 « " ing truly) condemn us not, then 
 
 " have we confidence towards God. 
 
 To fhut up this Head (or Point,} 
 be it weli weighed ! 
 
 We have a Scripture Mark in my 
 Text) may we ■meafure our [elves by it. 
 It is a [ure ( and tried ) cne. Doth it 
 not caft thcfejhat have known nothing of 
 a change, but hold on in their ordinary 
 dull track of doing [o?ne Duties j after 
 the Life and Nature that is Divine, they 
 look not ; Doth mi the Word New Crea- 
 ture hint a confiderable change ? And 
 as for doubling drooping Souls, that call 
 in quetlicn their being changed , may 
 God §:ew *em that their Principles and 
 Aims are fpiritual. 
 
 The Second Branch of the Ufe is, 
 They are in one of the worft fort of 
 Errors. fThe Lord open their Eyes ) 
 who hold, and hold forth, that our 
 Notion of the New Creature is Phanati- 
 cal, and that [itch a Creature is our fancy 
 and ficlion , a meer Puritanical and 
 Calveniftical Imagination. 
 
 1. Doth not this Tenent tend to 
 ftrike cut, at one dafi, all true Chri- 
 ftianity , and all endeavours after it ? 
 For as there is no Salvation fave by 
 Chrift, fo there is no being in Chrift, 
 fave where there is a New Creation, 
 
 Do 
 
Ejjays on Union to Chrift. 329 
 
 Do not they lay out their labour for 
 that which is not Bread, and toil in 
 the fire to no'purpofe ; who, how- 
 ever they pretend to feek God, de- 
 fire not to find themfelves newly 1Cm „. ■ 
 Created. jo . ult. 
 
 2. Is it not a ffiritually fenfible thing 
 to thofe that have their fenfes duly ex~ 
 ercijed, that Old things in them are fa ft 
 away , and things become New ? Are 
 not the Parts, Powers, and Opera- 
 tions of their renewal next to vi- 
 fible ? 
 
 1. Are there not fomewhofe Con- »^^„ • 
 venation a thing continued and ma f e ft a con- 
 nifeftdoth manifeft their Converfion ? tinua, 
 I muft confefs thefe are too thin 
 fown j but would know of the con- 
 trary minded (and ill-affe&ed) How, 
 ( or whence ) is it that in their Con- 
 version there appears, 
 
 1. Sericufnefs mixtwith fweetnefsof 
 Spirit. 
 
 2. Self- den iednefs in their own Caufe, 
 joynd with Zeal in God's. 
 
 3. Patience, under FreJJures , and 
 f anting after the fanflifying of 'em. 
 
 4. Longings after Vurity in the Churchy 
 with love to the feace thereof. 
 
 5. Readinefs to fafs by Offences, with 
 hathnefs to carry offenfively. 
 
 6. CompaJJion to Sinner s^ with Indig« 
 nation again ft Jin* 
 
 7, Vir 
 
330 BJfays on Urn on to Chrift. 
 
 J. Diligence in their Callings^ with 
 fear of their being fnares. 
 
 8. Care to freferve a good Name % 
 with great care to keep a good Con- 
 fcience. 
 
 Are not all thefe endeavoured by 
 tnany ; by whom they are not at- 
 tained ? And if there were not Now 
 Creature^ would fuch endeavours be 
 M»t. 7- ufed? Can fuch Grapes be at all ga- 
 thered of and from Thorns ? 
 
 I add, Are there not befides thofe 
 named , fuch powers or powerful 
 Workings in many as can proceed 
 froni none fave the renewed ? As 
 take their rife from a Principle, froni 
 which they aft, with eafe , vigour, 
 freedom , and conftancy , to which 
 o:hers are Strangers. 
 
 When we fee Perfons , and they 
 feel themfelves, 
 
 i. Set againft their own Iniquity, 
 croffing, yea, crucifying natural In- 
 ?f. 18.23. clinations. 
 
 3 * 3 ' 2. Not only woo'd, but won from 
 inordinate felfifhnefs. 
 
 $. Striking with a low fail, and 
 demeaning themfelves humbly when 
 advanced outwardly. 
 
 4. Ready on good occafions to do 
 good to thofe that have difobliged 
 'cm. Can we well queftion whether 
 thefe be New Creatures? 
 
 Ex- 
 
Effays on Union to Chrifl* 331 
 
 Except Perfqns clofe their Eyes, £ph-4*4- 
 they may fee as Ndw Creatures j fo 
 that this Creation is, 
 
 1. A Noble Work ofGod y this Crea- 
 ture being peculiarly his Image and 
 Likenefs. 
 
 And fo, 2. A moft amiable Crea- pf a j. 2 ^ 2- 
 tare. Is not the Beauty of Holinefs 
 more than read of even, feen ? What 
 were the High Priefts Garments to 
 this ? 
 
 3 . In a fort, a necejjary Creature^ in 
 order to a perfon's purfuing ( and 
 attaining ) his great Ends , God's 
 Glory, and his own Happinefs. 
 
 4. A moft ufeful Creature. 
 
 £. Breathing after Perfedtion. 
 
 Shall it's Being be denied, when 
 it's Working fo excells ? 
 
 The laft Branch of the Ufe is for 
 Confutation of their Tenent, which 
 we hold to be Erroneous ; who that 
 they may praife (andraifej nature, 
 appear if not for dethroning , yet 
 for detracting from Grace. When 
 Ondry of 'em do not quite deny that 
 there is fuch a thing zsUnion toCbrij% 
 they reprefent the Lord's Work in it, 
 as not anfwering Creation. 
 
 1. Do they not fay fallen Man is 
 thereby rather laid afleep, or at moft 
 but half dead, and fo needeth not a 
 Creating Worjc, exciting will ferve 
 
 the 
 
532* m Ejfays on Union to Qhrifl. 
 
 •fJ°#f-*$- the turn, and turn him to the Lord 
 with them ; the Phrafes of a New 
 Birth, a New Creature, a Spiritual 
 Reforre&ion, are lefs iignificant Me- 
 taphors ; whereis the Scripture fers 
 forth the meer natural ( or animal ) 
 Man as lyingin evil, and under the 
 power of the evilnefs, not only dead, 
 but as buried in Sins and Trefpaffes. 
 
 2. Upon this falfe fuppofition, is 
 buiit another as falfe as it. That Man 
 is not meerly paiiive, but adlive, and 
 doth cooperate wirh God in his firft 
 Conversion, contributing thereunto, 
 not only by ufing means, but adding 
 (and putting J efficacy into 'em. So 
 lhat when we with the Orthodox 
 teach, that to irritate is proper (and 
 peculiar ) to God I Nor can any 
 . Creature concur with him in it, they 
 (in effecl:) fay, that Man hath ah 
 hand in making this noble New Crea- 
 ture ; as if Free-will was a partner 
 (and (harer) with Free- grace in the 
 forming of it. Some of 'em are of 
 Opinion, that the Corruption of Na- 
 ture ( commonly called Original Sin) 
 is but like a little fpot on the Skin, or 
 flight Wound in the Body, for which 
 there lies a cure within Man's reach, 
 
 poffe vel- j a j ( j t h ere by the hand of common (ot 
 
 veil"?" general ) Grace, the Obftruclion be- 
 Dr.Waid. ing as cafily removed fromMaa'sWill, 
 
 as 
 
Effays on Union to Chriji. 33^ 
 
 asGarlick horn the Load ftone,as if to 
 Conversion God did only give Mens 
 power of willing, that did not de- 
 termine and cauie the a£t of willing, 
 what is fpiritually good. 
 
 But my Dotlrine befriends the owner 
 and honeurer of [fecial Grace. Creati- 
 on is not only an help to, but an 
 healer of Man's WilJ: It's not bare- 
 ly a&ing it's weaknefs, but a giving ™1- 3 * 
 the free and good Will it felf, and I3 * 
 caufing the a£t of willing what is 
 beft. 
 
 It, or God in (and by) it, giveth 
 to the Ele£t to wiil and to do, the 
 Will and Work. Will meer Moral 
 fuafion (without effe£tual perfua* 
 (ion) and powerful vocation, avail 
 in this cafe? Will Arguments with- 
 out mighty Influences, quicken and 
 raife a dead Soul ? I cannot gainfay 
 him that faith , that as ftrong moti- 
 ons in frantick (and phrenetick) Bo- 
 dies , argue the weaknefs of their 
 Spirits, fo eager difputes for free- 
 will argue its natural weaknefs, and 
 unwillingnefs to give unto God the 
 Glory of his glorious Grace. 
 
 The Third Ufe is for Correction ( or 
 Reprebenfan ) of a Vice, yea, feVeral 
 Vices. 
 
 And, 1. Do not they fall (and \y) 
 under the lafh ; who whatever they 
 
 are 
 
334 Effays oh Union U Cbrift. 
 
 are in their Opinions, are not in their 
 earned endeavours and practices ex- 
 alters of differencing Grace. Their 
 heart's defire is not, that God would 
 create new hearts in 'em. 
 
 Alafs / Alas! i. Many are little 
 (if at all) concerned about Union to 
 Chrift, or true and fare figns thereof. 
 They fit as God's People (it, and hear 
 as they hear 3 but as to (landing in 
 any fpecial Relation, that is not fe- 
 rioufly thought of. 
 
 2. Others that prefumingly fay, 
 Their beloved is theirs 5 they take up 
 with Signs that are infignificanr , 
 Marks that are no way difcriminating 
 and deciding the main Point. 
 
 *. With not a few, external Re- 
 
 thfbc /»- ^& ion ( or c ^ at P art °^ ^ ea gi° n ^ tnar 
 ning' % gl ' is feen of Men ( and done that it 
 may be fo) is taken as afufficientproof- y 
 as if joining to and with a particu- 
 lar Church, was the fame with Union 
 to the Head cf the universal Church j 
 Mat. 9. as ^ a ^ ^ad God for their Father, 
 ' who cry up a vifible Church for their 
 Mother, and plead for her as the beft 
 Confti r .ated j as if all that fay within 
 the" i\ ss, WC had Abraham for our 
 Fatner , had Chrift for their Hus- 
 band. 
 
 Know we, 1. Refting in outward 
 Church-privileges is ( at mofi ) but a 
 
 Ccun~ 
 
Effays on Union to Qhrifi'. 33 J 
 
 Counterfeit of the New Creature, and 
 may be diftinguiftied from it, as Al- 
 chimy from Gold, and a Briftol Dia- 
 mond, from a true Indian one, 
 
 For, 2. The New Creature is the Soul 2 Tim.3.5 
 of Religion ; Profeflion is ( at mod ) 
 but the Body ( or indeed the Gar- 
 ment ) of ir. The one is the Power, 
 the other but the Form and Figure 
 of it. The one is Godllnefs, the o- q^ ^ 
 ther. but the bodily Exercife. Is it not 
 determined by the Holy Ghoft, that 
 both Circumcifion and Uncircumci- 
 fion are contradiftincl from the New 
 Creation , and outward adorning 
 from the hidden Man of the Heart. 
 What is a deadCarcafs, tho* ftrawed 
 with Flowers, to a living ManPWhat's 
 hearing the voice of a famous Mini- 
 fter, to hearing the voice of Chrift? 
 What is being baptized with Water, 
 to the fprinkling of the Heart from Heb * IO - 
 an evil Confcience ? What is Sacra- ^J* - 
 mental Eating and Drinking in the 
 prefence of Chrift, unto fpiritual feed- 
 ing on Chrift himfelf ? 
 
 Again $ With others it pafleth as 
 an evidence of the New Creature, that 
 they are found in fome Acls ( and Du- 
 ties ) that are ( for the matter ) good ; 
 they do what too many leave undone. 
 It may be they to fraying in the Hon /*, 
 add attendance on and in fublick, and 
 
 poifibly 
 
33,6 QIFtys on Union to Cbriji. 
 
 tuk. is.r. poflibly fome ufe Clofet Prayer ; yea, 
 can fay as the Pharifee, they f aft.. 
 
 But ftill thefe amount not to a full 
 Mark of the New Creation ; they do 
 not exceed the Righteoufnefs of the 
 
 Mar. $'. 20. Scribes and Pharifees j and God feeth 
 
 15* 8, 9. not as Man feeth, but into the fecret 
 of Mens Souls, even the Wheel with- 
 in th^VVheeI,and may fee that neither 
 the Principle, Manner, nor End of 
 fuch Perfons is right. 
 
 3. Many ( I fear very many ) per* 
 
 s Sam. 10. fuade themfelves they are newly Create d y 
 becaufe Jome one ftream of open polluti- 
 on is ( at prefent ) flopped^ and doth 
 not run io faft ( and freely ) as be- 
 fore , tho' the confequence holds 
 not. 
 
 „ r - i« God may have hedged up that 
 
 Hoi. 1. 6. e 1 « 1 1 r % 
 
 way or theirs, that they cannot find 
 the path to it $ as is elfewhere hinted, 
 they may not want affedtion, but op- 
 portunity. 
 ,_ 1. The Confiderations on which 
 
 Pfal. 78- t h e y are kept (if they do keepj from 
 
 4 * the occafions of fuch a fin may not 
 
 be of the pureft fort, being but fhame 
 and flavifli fear. 
 
 3. They may let their Affections 
 out to other Sins, and carrying on a 
 felf-defign. 
 
 That this Reproof may ftrike (and 
 fink) deeper, I propound to Second 
 Thoughts, ' 1. JVbiiji 
 
JEjfdyi cv Union to Qhfijt. 3^3 7 
 
 ■\:WhllCv Perfons reft on this fideUn ton 
 to Chrift, their pretence to It is- a difiic- £*■ : 
 
 nour to him. Would it -not be account- cap i c i. 
 ed (yea r be) z diflionoiVr, if one that 
 bad drawn an Head, fhould after that 
 in his Pi&urc join the Parts and Mem- 
 bers of a Beaft ? But it reflects more 
 on the Blefled Jefus, when they plead 
 they are Members of hirri who are 
 more unlike to him, than a Brute is 
 to a Man ? 
 
 2. If any dy that are not Nen> Crea- 
 tures, they will (in vain ) wifh a thou- 
 fand times over, that they had never 
 been r or might ceafe to be Creatures ' 7 
 and that the Mountains would fall on 
 'em; and whatever holds in Metaptiy-' 
 ficks, (this wiil hold) that it's better 
 not to be, than to be eternally mife- 
 rable. 
 
 Ah [ Ah ! How terrible is it for a „ 
 Creature to fall into the revenging hands ^ 
 of the Creator ? Yea, for a reaTbnable' 
 Creature, to know, what happinefs 
 it is to have the bkfled-making light o£ 
 God,and to be for ever banhhed from 
 it ? And for one that liv'd under 
 means of being made a New Creature \ 
 to dy under the Guilt of flighting 
 (and abuiing) the offers of Grate 
 therein. n3ni 
 
 The latter Branch of this 'Uft ^ 
 They fall under the lajl) } 'tyW { tiA\ng 
 
 2 Union 
 
3 38 Effays on Union to Chrijt. 
 
 Union to Chrift, and being NewCrea*' 
 
 Gal. 6.1& tures -> ft U: h not to walk worthy of that 
 ' Dignity. Do we not read of the Rule 
 of the New creature ? Surely it is a 
 Golden one. 
 
 If what follows have in any fore- 
 going Sheet been mentioned, the Candid 
 Reader will pity a Writer much decayed 
 in Body and Mind ; he hath fo much 
 fenfe of humane frailty, as to know the 
 befi fall Jhort of fulfilling the Duties 
 next namd that excel 3 yet what is not 
 reached, is to be reached after j to wit, 
 
 1. A fetled perfuafion of God's 
 Omniprefence, andOmnifcience. 
 
 2. A Courfe of dependence on 
 God's All-fufficiency. 
 
 3. An abiding apprehenfion of the 
 Evil that is in Sin. 
 
 4. A frequent review of paft Hi- 
 dings and backflidings. 
 
 5;. An high admiration at ( and of) 
 free rich Grace. * 
 
 6. A Commemoration of God's 
 great Mercies. 
 
 7. An owning the fliortnefs of fel£» 
 righteoufnefs. 
 
 8. An applying all the Branches 
 of Chrift's Mediation. 
 
 9. A valuing the Confolatfcwis of 
 the Holy Spirit. 
 
 1 0. An attending to bis Counfek 
 and Motions, 
 
 if.* Liviflg 
 
Efays on Union to Chrifl. 339 
 
 1 1. Living on the Promifes that 
 are true and good. 
 
 12. Abftaining from appearance 
 and occasions of evil. 
 
 13. Husbanding our own and 
 God's time weli. 
 
 14. In outftripping Heathens , 
 wherein they excelled. 
 
 1 £. Setting a Mark of Serioufnefs 
 on common Actions and Recrea- 
 tions. 
 
 16. Studying Extraordinarinefs, 
 and adorning the Gofpel in every 
 thing. 
 
 17. Contriving how our Genera- 
 tions may be molt and beft ferved. 
 
 18. Making our profiting by God's 
 Works, and Words appear. 
 
 19. Striving to be bleflings and fur- 
 therers of the publick Welfare. 
 
 20. Exercifing ( at once ) feveral 
 Graces jointly. 
 
 To wit, 1. Condefcenfion to Men, 
 without finful compliance with 'em. 
 
 2. Breathings after Heaven , and 
 judging our felves unworthy of earth- 
 ly Mercies. 
 
 2. Joyning Reverence to the Lord, 
 with Rejoicing in him. 
 
 4. Loathnefs to give, yea, or take 
 offence. 
 
 O that many truly fpiritual were not 
 Ho much carnal. 
 
 2 % 1. Do 
 
340 EJf a y s on Union to Chrffi! 
 
 i . Do not many of their inward ('yea, 
 and outward) troubles enter at the Gaps 
 in their Walk ? Do not the Kingdom 
 of God, Righteoufnefs , and Peace, 
 go hand in hand, 
 •n t z. Is not Goo 7 , and is not Religion 
 
 14.17. diflicnoured by the prophane when 
 they fay, What do thefe great Vrofefjbrs 
 do more than others, an ill Report is 
 raifed of the good ? 
 
 The Fourth and Laft Ufe which Is 
 for Inft ruclion in Right eoufnefs^ lies now 
 before us. 
 
 Learn we well divers LeJJons. 
 The Firft Branch is General , on 
 which I have found fand gathered) 
 Fruit before. Put we it on a fair 
 Tryal, and be willing to bring :t to 
 a good 1 flue. 
 
 Art we New Creatures, and thereby 
 r or do we prove cur Union to Chrifi ? 
 t|. y. To fence on one hand, They may 
 
 Ifa.35-4« be fo, that cannot give themfelves, 
 (or others) a fatisfying account of 
 the time when they firft were made 
 fo. Sc?ne are fanBlfied from (yea, in) 
 the Womb. 
 Jo. 3.8. To others the Lord comes with 
 lefs Observation, or Noife 3 we fay, 
 God's Creating Works is in an In- 
 ftant j we may more diftindlly fpeak 
 of Preparations for, and Difpofitions 
 from it, than of the Moment where- 
 in 
 
Effays on Union to Chr/Jf. 341 
 
 in it was done : We do not queftion 
 
 the planting of a Fruitful Tree, tho* 
 
 we do not know when it was fo, 
 
 • Again 3 They may be New Crea- . 
 
 tures, that are not fuch ftrong ones in pf a j. j^. 
 
 Gifts yea, or Graces 5 as foms others £ph.4- itf* 
 
 in God's Family ,( as well as Mens) all 
 
 the Children are not of one age, fta- 
 
 ture, and ftrength. Is not the Foot 
 
 ( tho' placed low ) a part of Man's 
 
 Body ? They who rejoice in the more 
 
 honourable parts of Chrift's myfticaj 
 
 Body , and defire that themfelves 
 
 ftho' weak joynts ) may make fomc 
 
 fupply to the Edifying of it, fhew 
 
 they are Created after God. 
 
 On the other hand, To beat ( and f Cor ''_ 
 keep,) off the hands of prefumptuous 2 <5. 
 Sinners from the Tree of Life. 
 
 Having enlarged el fe where, I here 
 hint, 
 
 1 . Convictions may he where no Crea- a$ J24 
 tion is. 2 $. 
 
 z. They may have fomething new in Numb.23 
 their Heads and Tongues , that are not T' > l 9* 
 New Creatures. 
 
 2. They may have great confidence^ 
 without good grounds that are not newly 
 Created. {f g ' t7 ' 
 
 Excellent fand Evident) Marks are u *' 
 viow (now) next 5 to wit, 
 
 Z 3 r, M>mhs 
 
3 42. Effdys on Umm to Qhrifl. 
 
 i Pet. 2.9. t. Mouths and Heart* full of the 
 
 high Traifes of God, that he, hath fo 
 
 vlfited *ew. 
 Rom. 7, 2 . Groanings daily under the oppo/ition 
 
 made by Old Corruption to the New 
 
 Creation. , . 
 
 3. Longing and Labouring ( through 
 grace) to be therein growing Creatures. 
 
 4. Loving all that appear New Crea* 
 i Pet 2.2. tures ^ t l y t ^eir Light (and fight) may 
 
 fomewhat differ from ours. 
 a u ? 5. Receiving thankfully due Reproof s, 
 
 for any undue demeanor. 
 Pfal. 141. & % ■Prizing and Preparing for Heaven y 
 5, 6. where New Creatures jhall be per feci 
 
 ones. 
 Phils 20. xhe Second Braneh of this Ufe, 
 \ referreth to thofe that are not renewed : 
 
 Be they excited to look after (and for ) 
 
 renewing Grace. 
 That Means may take place, let 
 
 Motives make way for 'em. 
 Col. 3 10. 1. Without this New Creation, per- 
 
 fons bear not the Ipiritual Image of 
 
 their Creator. 
 
 2. They that want this id Creati- 
 Eph. 4.24. ori) h ave g oc | tc > anfwer for the in- 
 
 fteb *i\6 W§? d° ne t0 hi m > * n marring the 
 
 beauty of the firft. 
 Ezek. iS. 3- The unrenewed cannot in any 
 3 1. thing they do, pleafc God : The Priefts 
 
 wafh'd before they offered. 
 
 4. On* 
 
Ejfays en Union to Qhrifi. 343 
 
 4. Only they that are New Crea- Heb. 12. 
 turn, can expe£t to be glorious ones. '*• 
 
 5. They that are not Veflels of re- 
 newing Mercy, will be Veffels of tor-***' 19 ' 7 *' 
 tnenting Wrath, 
 
 If any fay, obje&ing againft what 
 I have faid (or wrote. ) fs the way 
 of fallen Man in himfelf? Can we 
 any more make our felves New, than 
 we may or could make our felves ? 
 
 Anfw. 1. I have in this poor piece £ P^ r - 
 affirm'd, that this Work carries A I- I ?' 20 ' 
 mightinefs in it. 
 
 Yet, 1. Men may wait on God that 
 he would work this Work in and 
 for 'em. 
 
 3. They may (and fhould ) ufe 
 means that cannot render 'em ef- 
 feftual. 
 
 4. They that cannot give them- 
 felves Special Grace, may be putting 
 forth Common. 
 
 By the aids that God is ready to 
 afford waiters on him. 
 
 1. They may fliewthemfelvesMen, j ef 2 I9> 
 by their considering that Sin is an 
 Evil , and will be found a bitter 
 thing. 
 
 That God hath feen all their Ini- 
 quities, even the moft fecret and in- 
 ward. 
 
 That before his Eyes that is Eter- 
 nal, tjiepaftareprefem. 
 
 Z 4 a>. They 
 
< r ? They may in forne part (.and 
 4 1 fort) mourn that the Pollutionjof- th${r 
 .Nature is fo great, that no Ids than 
 arrabfolute (infinite) Power can re- 
 move the power of it. 
 
 3» -They may (as they^ ftouid) 
 tremble feaft. the thread of Life be 
 c u t. v before a ren?w}ng Work ha*lb 
 .reached 'em. 
 
 4. They may .difclaim and- deny 
 I* all power to Work it in thernfeives, 
 and all worthinefs that God fhould 
 work it in em. 
 
 5:. Tluy may wait for the Effufion 
 
 and Defcent of the Spirit of Grace antf 
 
 Luke 1 r. '^ u pp^ cat i on on » em ^ whereby they 
 
 n+ay beg that this Wqrk. may pro- 
 ceed from his bleffcd hand. 
 
 1. Mournfully, that they have been 
 (b long contented without it. 
 
 2. Importunately, as thofe that dare 
 not dfe, or cannot (well) live, if 
 they be denied if. Should they not 
 (as they can ). plead? 
 
 1. That they abfolutely neecj ir, 
 tha' they do not ( in. "the leaft.) de- 
 ferve it. 
 
 2. Thar they are capable of being 
 the Subjects of ir^ tho; they yet are 
 not fo. 
 
 3. That as it can only proceecfrfrprji 
 jJocTs Power and Grace, it will: ac- 
 crue to his Declarative Glory. 
 
 4. A3 
 
EJfays cnUhicn to Ckrift. 34$- 
 
 4. As the New Creation is in his E « k -3& 
 Power, it is put into his Promife. 2 ,27 \ 
 
 j. Thol they cannot lay claim to 
 his Promife, he out of his Prerogative 
 triay give 'em the benefit and bklfing 
 of it. O that many were come on 
 thus far I 
 
 The third part of thcUfe reffefteth 
 the united to Cbrift ( they being New 
 Creatures.) 
 
 1 . May . they long to have good Evi- 
 dences of this their good Efiate. 
 
 1- May they keep clofe to the way 
 chalked out for them to walk in \ 
 
 3 . May they he for feeling themfelves 
 to be by Divine influence flrong Crea- 
 tures ! 
 
 4. May they through the Mediation of Rom.£.i$ 
 the Son, wait for the WitneJJing IVorl^ 
 
 of the. Spirit of God. 
 
 The Exhortation now to 'em, is to 
 manifefi to Obfervers, that all things in 
 *em beeomt New. 
 
 1. That their Underftandings have f Q ot r . 
 a New Light fet up in 'cm, whereby i 4 , ij. ° 
 they (fpiritually) perceive and dis- 
 cern fpiritual things. 
 
 2. That their Memories are made 
 Repofitories ( and Records ) of Di- 
 vine Truths and Mercies. 
 
 - 3 . That their Confidences are good, 
 a§ tp State and Practice, as to Purity 
 and Peace, 
 
 4» That 
 
34*> E$*)s w Union to Chrift. 
 
 4. That the Wills are free, and finn 
 agatnft evil, and for good. 
 
 £. That their Affecrioas (Jiking 
 and difliking ) are on God's fide. 
 
 6. That their Natural and Civil 
 Actions are Tributary to Religion. 
 
 O that good hearts were more rai- 
 led in thefe good ways ! they would 
 ihen be fitter for the concluding 
 word of Consolation. Be they cheared. 
 
 i. Tho' ill Men wonder, and arc 
 ready to hoot at 'em. 
 
 2. Tho' they feel many weakneffes, 
 and much oppofition, God is for 'em, 
 
 O that my Readers would not let 
 ihis Doctrine flip ! O that I and they 
 more experienced what hath been ex- 
 preffed ! May We defirc to fee more 
 New Creatures, and rejoice in be- 
 lieving they will be glorious ones. 
 
 tamm3e>mBt=*mmm*^^m 
 
 H4~ 
 
Effays on Union to Qhrifi. j^jr 
 
 Having treated on other Points that 
 refer to thai "noble Sub) 'eft \ Union 
 to Chrift : / am willing to touch 
 ( tho it be no more than touch* 
 ing ) on fome of the Privileges 
 of thofe that $ and in fuch near 
 Relation ( and Union ) to him. 
 
 • - 
 
 And Firft of their Freedom from 
 Condemnation. From 
 
 ROM. viii. i. 
 
 There is therefore no Condemnation to 
 them that are in Chrifi Jefus. 
 
 HO W fuddenly and defirably 
 may the inward as well as out- 
 ward Frame of a Chriftian be altered ? Rom. 7, 
 Of what trouble doth the holy Apo- tht **' 
 ftle fpeak in the end of the foregoing 
 Chapter ? And yet do we not find 
 him triumphing in the ( firft and laft) 
 words of this ? The therefore in the 
 Text hath a Relative Confideration* 
 But I fliall (here) confider it ab- 
 folutely j and fo deliver it from this 
 
 Doctrine. Union to Cbrifi fets QhrU 
 films out of the reach ofGondernnttion. 
 
 And 
 
348 Effays on Union to Qhrifi, 
 
 And I mall ( firft ) offer at anfwer- 
 ing this Quere y What is Condemn 
 nation ? 
 
 And 1. The word fo Translated is 
 by fome diftinguifhed from another 
 Tranftated Judgment-^ the latter leads 
 $0 the former, and is a Caufe of that 
 Effect. 
 
 2, The Term is a Juridical (or 
 Courtf) Term, and implieth that Sin- 
 ners as Griminajs are accufed, ar- 
 raigned, and caftj in order to being 
 punifli'd. 
 
 1 . Doth it not fuppofe Guilt I 
 
 v. Include a Sentence. 
 
 And, }i Infer Suffering. 
 
 As it refers to Guilt, it's oppos'd 
 
 see Dr. to J uftlficat ion > and as to Punimment, 
 
 {ioiton. to Solvation. Doth not the Text 
 
 point at the Enjoyment of both thefe 
 
 Benefits? 
 
 The Firft Proof the Point is drawn 
 from the near Relation wherein they 
 fland to Chrift, who being united to 
 him, are Branches, Aiembers of, and 
 Efpoufed to him. Shall' they ( or any 
 of them) be broke off, or deftroyed t 
 
 The Second Proof is from the Con- 
 Rom. 8. (iteration of what Chrift hath done 
 *' 3 * and fuffer'd for 'em. 
 
 1, Hath he not fulfilled all Right eouf*. 
 Jo. 19.30. agg£ anc i obeyed the Commands of 
 
 che Law I 
 
 z, Hcnk 
 
Effays on Union to Chrijt. 349 
 
 l. Hath he not fatisfied all the Be- Mat. if,' 
 mands of injured J uftice, and paid the *** 
 uttermoft Mite ? Being on their be- 
 half a Propitiation and Atoning Sa- 
 crifice-. 
 
 I add , Hath he not by his Sprit 
 wrought in % em a Principle of Sanblifica- ijo.2,1,% 
 tion ? And fhall any in whom that 
 is, be thrown or thruft down into 
 Hell? 
 
 The Firft Ufe is of and for Caution* 
 
 The Firft Branch is, Beware we of Rom.*.n 
 thinking that becaufe the Perfons of 6- *he /*/fc 
 thofe that are in Chrift fhall not be 
 condemned 3 their Sins in themielves 
 (or in them) confidered, do not pf. I30<3 ; 
 deferVe Condemnation. Should God 
 mark Iniquities, who could ftand ? 
 
 The Second Branch is ; Tho' God 
 will not condemn 'em, their manner *? 01 ?* 7 * 
 is to condemn themfelves. Did not r^ , 
 Vaul, prefled with the weight of Sin, 10. 
 fetch a deep Groan. 
 
 The Third Branch is ; Tho* God 2 Cor. 4; 
 wfll not condemn 'cm, Satan andjll 
 Men will not ftick to accufe 'em. He 
 accufeth 'em before God, and they 
 (lander (and mifreprefent ) 'em be- 
 fore Men. 
 
 The Fourth Branch is 3 Tho' there * P«t« iM> 
 be no Condemnation of 'em, there 
 may be fharp Corre&ion of 'em. If 
 need be, or b&aufeiieed is* they may 
 
 be 
 
3 SO Jffiys oh Union to Chrifl. 
 
 t Cor. it. be in great heavinefs through many 
 
 31,32- Tryais. 
 
 The Fifth Branch is j Tho' none 
 of 'era /hall fall into Condemnation, 
 divers of 'em for other Sins, and for 
 their unwatchfulnefs may fall under 
 
 fif |g , l fears of it. Heman fuffer'd terrors. 
 
 Mat.8 12. The Sixth Branch is y Tho' none 
 that are really in Chrift fliall be con- 
 demned, many that were fo feeming- 
 ly, will be fo. Children of the King- 
 dom ( as vifible ) may be caft out. 
 
 The Second Ufe is of (and for) 
 Information. 
 
 The Firft Branch is -> Their Folly is 
 inanifeft to all wife Men ( may it be 
 
 . fo to themfelves) that (land (and flay) 
 
 Heb.2. 3. ff f rom Chrift, on what pretence 
 foever. Can they ( in this State ) 
 efcape Condemnation ? How fliall 
 they efcape ? Is it poflible ? 
 
 1. Have they not abundance of 
 
 Bi-VM- Sin ? Many Fruits with (and from) 
 the Root of bitternefs. 
 
 i. Not one of 'em is pardoned ; 
 every one is a .Debtor, and will be 
 charged on 'em. 
 
 3. Godwill not pardon but upon 
 Afts4.11. and for a fatisfaction, which lying 
 J }o.j.7 9 in Hell,cannot make. 
 
 4. Chrift's Satisfaction is applied to 
 
 none, that are out of him j from 
 
 Union is Communion, 
 
 Tht 
 
Effays on Union to Chrift. 3 $■£ 
 
 The Second Branch is j There is Rev. f4# 
 no room (or place) for fuch a Room 2 ^ 0r - *• 
 (or Place) as the Popifti Purgatory: 7> 
 There is- not one Condemnation, and 
 furely then, no fuch an one for thofc 
 Sins Chrift hath purged away. Are 
 not they blefled that die in the Lord, 
 and prefent with him when abfent 
 from the Body ? 
 
 The Third Branch is j The Doctrine 
 of the Saints Perfeverance is true, and 
 to be held faft. 
 
 They who ( through Grace ) are J a<Je *• 
 joyned to Chrift, fhall through that *' a# 
 Grace, abide in him. The Sanctified 
 by God the Father, are prefer ved by 
 the Son and Spirit. 
 
 The Third Ufe is for Exhortation. 
 They that are not in Chrift, fhould M *c.i.i* 
 not ftay out of him ; this is not to be 
 their Reft $ and therefore, R 
 
 1. Be they willing to be feparated vmi'I'* 
 from the love of Sin ( and to that 
 end, to have the Law laid clofe to 
 their Confciences, that they may die 
 to it and to felf-confidence. ) 
 
 1. Wait they to know ( and feel) y ^ 
 the efficacy of the Gofpel -> thai jl\ \\g. 
 Chrift may be revealed fas to, fo) Heb.io, 
 in 'em j and they wrought (and J*« 
 brought ) over to him. 
 
 Oh 
 
35> &J U ) S m U*bn to Chrifl. 
 
 Gk what a fearful thing will it be 
 for them to t>; condemned 'that had 
 a Saviour and Salvation offered 'em j 
 Hell torments are eafelefs, and will 
 be endlefs. 
 The Second Branch is - y They that 
 Rom. 8. are * ft Chrift, and fo out of the Gun^ 
 1,2/ /hot (and danger ) of Condemna- 
 tion, fhould, 
 
 1. Not ftep into the way of the 
 Fleih. But, 
 Gal. 5. 1 6* 2 - Walk in (and after) the Spi* 
 ar> rit. 
 
 1. Obferving his Order's* 
 
 2. Attending his Motions. 
 
 3. Depending on his influenc e. 
 O that it was fo with 'em. 
 
 The Laft Ufe is for their Comfort 
 
 Rev. z, 11I f k at are m Chwft* 
 
 Tho' they 1. Suffer in their E« 
 
 ftates. 
 
 And, 2. Be deprived of their Re- 
 lations. 
 
 And, 3. Have their Lives taken a- 
 way by Violence. 
 
 Should not this chear 'em ? 
 
 1. They (hall not lofe God's .gra- 
 cious prefe nee. 
 
 2. Thi Second Death /hall have 
 Rev. 2.1 1. no p 0Wef on (or over)-them. 
 
 Jua^ O tunc happy they / 
 beati. 
 
353 
 
 A Second Privilege of thofe united 
 to Chrift y is Inter eft in his Righ* 
 teoufnefs. 
 
 PHIL. iii. 9. 
 
 That I may be found in him, not having 
 mine own Right eoufnefs which is of 
 the Law, but that which is through 
 the Faith of Chrift. 
 
 IS it not of great ( what if I fay ) See the 
 infinite concernment to us? To great Bur- 
 think as of the Judgment of the great gefs. 
 Day, fo how we (hall then appear 
 with Comfort ? And is it not judged, 
 that the Apoftle in uttering thefe 
 Words, had his Eye ( if not on th& 
 General) on the Particular Judgment. 
 And it's clear, his heart was wholly 
 for being (then) found in Chrift, and 
 his Righteoufnefs. 
 
 From the Connexion that is be- 
 tween being in Chrift, and having 
 his Righteoufnefs, floweth this Do- 
 ctrine. 
 
 A a Union 
 
3 54 Ejfays on Union to Cbrift. 
 
 Union to Chrifi is attended with In- 
 ter eft in his Right eoufnefs. Is riot this 
 evident? Seeing, 
 
 i . Union is the Foundation of Com- 
 
 Radiis tnunion, and Communion the confequent 
 
 Mariti. of Union ? Is not the Spoufe of Chrift 
 
 Reverend upon her Marriage richly endowed ? 
 
 Norton. Dmn flie not fhine with the Rays of 
 
 fc^; 3 ' her Husband 
 
 the lafl, i. One end for which Chrifi cams 
 
 into the World, and became the great efi 
 Sufferer, was that he might be a com- 
 pleat Saviour, and furnifh Sinners with 
 a compleat Righteoufnefs. He was 
 
 Phil. 3. 3. ma< te Sin,that they might be Right- 
 eous. 
 
 %. They who had Union to ChrijL 
 have rejoiced Ceven to glorying) in 
 him. 
 
 Now this they could not w r ell have 
 done, had not he communicated fand 
 made over ) to 'em a jufiifying Righ- 
 
 Kom,B.i$ teou f ne j}^ wherein they may (land be- 
 fore God.- 
 
 The Firft Inference is, Dif- union 
 to, and Separation from, Chrifi is 
 moft dreadful thing 3 and this ill Cafe 
 
 Rom. 7-9- is their Cafe. 
 
 1 . Who have not by frights of Con- 
 fcience been feparated from grofs 
 Sins. 
 
 And* 
 
Ejjays on 'Union to Qhrifl. 3 5*5" 
 
 And io, £. Have not known a vo- 
 luntary and chufed Separation of 
 heart from inward fand fecretj Sins. 
 
 Nor, 3. Are acquainted with Se- 
 paration from unwarrantable Self- Rom.ri9 
 confidence. 
 
 Nor, 4. Have ( after humiliation) 
 dedicated themfelves to the Lord. 
 
 Know they, 1. They are under 
 the Guilt of all their unrighteouf- ^ c c 
 nefs. 
 
 2. Their own Righteoufnefs is too 
 fhort ( and narrow ) a Covering. 
 
 For, 1. It will not anfwer the de- 
 mands of Juftice, for breach of the 
 Law. 
 
 Nor, t. Will be accepted, accord- 
 ing to the Tenour of the Gofpel. • 
 
 The Second Inference is, Drooping * Cor. t. 
 dejected Souls, that dare not deny their 3°- 
 willinvnefs to come to Chrifi, or their 
 refolution to abide in {and with ) him, 
 ma J take true ( and great ) comfort. 
 The Righteoufnefs of Chrift (fofaras 
 is requifite to their fitr den and promotion*) ™ om - 10 3 
 is imputed te, and accepted for, 'em, ,» ; f « 
 
 Now v 1. This Righteoulnels is the 
 Righteoufnefs of God, and far tranf- See RevJ. 
 cends the Righteoufnefs of Adam, Norlon « 
 whilft innocent ; for that was but the 
 Righteou&efs of Man ; yea, it doth 
 
 Aai ex- 
 
2$6 EJfays cn Union, to Qhrifi" 
 
 exceed ( and excel) the Righteoufnefs 
 of Angels. 
 
 i. It is the Righteoufnefs of a Perfin 
 that is God, 
 
 And, 2. The Righteoufnefs t h.it doth 
 mo (I fleafe God. 
 
 For, 3. If* s the Righteoufnefs that 
 tends mcji to the Glory of God. 
 
 Is it not truly faid, God's Honour 
 
 A&S13. jfcfoftgh .providing ( and imputing) 
 
 ' 39 ' this Righteoufnefs, is greater than his 
 
 di/honour was by their unrighteouf- 
 
 nefs, that are ( and are found ) in 
 
 Chrifr. 
 
 Again ; The Righteoufnefs of Chrijt 
 Jo. r. 29. ' ts exceeding broad and extenfve. 
 
 1. It reacheth to all fincere Be- 
 lievers through the World. 
 
 And, 2. To the taking off, and 
 away, the Guilt of all Sins. 
 Rom. 9. 3. To the anfwering of all the De- 
 2, 3- mands of God's Law. 
 
 4.T0 the repairing of all the wrongs 
 done to his Juftice. 
 1 Pet. 2.5. 5;. To the rendring of all Services 
 
 acceptable. v 
 
 1 Cor. 15. 6. To fence againft all inordinate 
 fears of Death. 
 7. To give an undoubted Right to 
 1J0.5.M. Eternal Life. 
 
 The third Inference, Thofe teachers 
 whofe manner h to teach their hearers 
 
 to 
 
Effays on Union to Chrifi. 357 
 
 to deny ( if not to deride ) the Impu- 
 tation of Chrifi* s Right eoufnefs, and that 
 Union to Chrifi that is a ground of it, 
 may call themfelves Sons of the Church, 
 hut they are great Enemies to the true 
 ( and pure ) Members of Chrifi , the 
 Church's Head. A late learned Pre- Dr Bar- 
 late , and a prefent conformable i ow . 
 Preacher, have fet 'em forth in their m». Jenks. 
 own Colours. 
 
 The Fourth Inference j They that 
 are in Chrifi , are to be much in the 
 extrcife of Faith. Should they not Gal. 2.20. 
 be for living by Faith ? Is not the Rom. 13. 
 Righieoufnefs pointed at call'd, The thel <*fl- 
 Right -eoufnefs of Faith ? Tho* Chrift 
 wrought it , and fupplieth with it, 
 Faith receives ( and applies ) it. It's 
 compared to a Garment, tho' Faith 
 takes (or makes) never a it itch in 
 it, it hath an hand in putting it on. 
 
 The Fifth and lad Inference, That 
 Terfons may know they are in Chrifi \ 
 and have his Right eoufnefs to be the 
 matter of their Jufiification, it behoves « 
 *em to be ftill coming ( and going) to * . 
 Chrifi for farther meafures of Sancli- Phil. 3. 9, 
 fcathn y that they may experimen- *9» M- 
 tally know the Power of his Death, 
 and the Vertue of his Refurre&ion, 
 Aa ; as 
 
 t MP < -. '" 
 
as well as believe the truth of both. 
 In particular the heart of pride mould 
 be (truck at and rent ; Many may 
 be big in their own conceit, that they 
 
 have imputed who live in negleft 
 
 of inherent RighteoufnefSo 
 
 ■— camiw— nu 
 
3S9 
 
 A Third Privilege ofthofe that have 
 Union to Chrift, is hope of Hea- 
 vens Glory. 
 
 COL. i. ij. 
 
 Chrifi in you the Hvpe of Glory, 
 
 CH R I S T in you ( and not only %. Fa * da 
 Chrift among you) as fome lim ' hJ 
 tranflate ir. 
 
 The Doctrine is, Union to Chrifi 
 gives Ferfons a well-grounded Hope of 
 Glory, Of fuch an Hope the Text fpeaks. 
 Do we not ( elfewhere ) read of 
 the Lord Jefus Chrift our Hope? 
 Is he not fo ? 
 
 1. Efficiently, caufing our Hope. 
 
 2. Objectively, Hope being afted Vld. Sy- 
 on him. n°P- Crit. 
 
 3. Fundamentally, being the bot- 
 tom (and ground^ upon which Hope 
 of ( and for ) Heaven is built , by 
 thole that are in him, 
 
 That the Doctrine is found, is 
 clearly fignified, 
 
 1 . Doth not Union to Chrifi fave (and Rom ' 8 ,f ' 
 fecure ) from Hell and Wrath ? And 
 fet out of the reach of Condemna- 
 A a 4 tion, 
 
360 Ejfays cn Uvion to Chrift. 
 
 tion, a middle State between Heaven 
 
 and Hell we own nor. 
 
 - 2. Chrift the Head of thofe that tre 
 
 Tq i -7.24. J J J 
 
 J in mm is in Heaven-^ and fy all not his 
 
 living Members be where he is ? 
 Co). 1. 1 3. 3. They that are in Chrift, are 
 2 Cor. s, r m a g od degree; fitted for Glory ; 
 
 and fo all they mifs of being filC d with 
 
 it? 
 £ph. 1.14- 4. Glory is by Chrift "pur chafed for 
 
 \em ; and fhall they not have fojfejfon 
 
 ej this Purchafe ? 
 
 5. They have the Holy Spirit as the 
 
 earnejh ( and firft Fruits ) of Glcry j 
 
 c?:d jltall the Summer and Harvefi 
 
 thereof be denied [em ? 
 
 S, Have they not (in fome de- 
 pi ., . gree ) their Convcrfaticn in Heaven ? 
 
 And jh all they not have their Commemo- 
 ration and Vcrticr, there. 
 
 Any one of thefe Demonstrations 
 
 prove the Point fafficiently, Do they 
 
 not all together prove it abundantly? 
 
 - The Firft Inference is , They that 
 
 are in Chrifi are thrice ( yea, through*. 
 
 ly ) happy Per'ons. 
 
 What is the Enjoyment of all the 
 
 Kingdoms 'of the Earth , unto rhe 
 
 Hope of Heaven ? 
 
 1 . Would they fupply the Soul's 
 
 neceifity ? 
 
 . Or, 2, Suit it's large Capacity. 
 
 Or, 
 
Ejfays on Union to Chrift. ■ 361 
 
 Or, 3. Be anfwerable to its Im- 
 mortality ? 
 
 How far fliort do they fell as to P*ov. 14- 
 that ? Whereas the Glory hoped for 3 *' 
 excels the Thoughts and Hopes of it. 
 
 The Second Inference y There is a 
 Ground for what ive ready the Righ- 
 teous hath hope in his Death, when 
 he fhall no longer fee Man in the 
 Land of the Living. 
 
 Hath he not a fure expe&ation to p f aJ - *7- 
 behold the Face of God in Righteouf- tht Un ' 
 nefs. As to Pui chafe he looks to 
 Chrift as dying for him 5 as to Pre- 
 paration he looks for Chrift living in 
 him. 
 
 The third Inference j They are ( if 
 not befide, yet J not wife fur themfelves^b-I^S' 
 that can talk much of Chrift, being All 1 J -** 12, 
 in All j but are regardlefs as to having 
 him in them. It's true, he is able to 
 fave all 3 but he will not adtually 
 lave any r that at Death fhall be found 
 without (or out of J him. They who 
 reft in that ftate, have neither pro- 
 mife of, nor meetnefs for Glory. 
 
 The Fourth Inference • They that 
 are Chrift left Jhould be reftlefs, till their 
 ftate be change d y till Chrift be in their Prov.4.23 
 hearts^ fo as to rule there , as forne^f*!^- 1 " 
 carry the Text. May thefe his Lawn 
 take place. 
 
 1. Keeping 
 
3<5i Effays on Union to Chrift. 
 
 i Cor. 5. 1. Keeping their hearts dilf. 
 the fosl. gently. 
 
 2. Keeping a Watch over their 
 Mouths. 
 
 3. Abounding in the Work of the 
 
 Lord. 
 
 £ph. 4. 4. Being tender-hearted, andrea- 
 ibeian. <j v t0 gi ve an d forgive. 
 
 The Fifth Inference. They who 
 have Union to Chrift , fliould get 
 and keep Evidences thereof. 
 r To wit, 1. High prizings of the 
 
 1 Pet. 2.7. Perfonof Chrift. 
 
 2. Dailv Applications of the Righ* 
 Cant.y.io teou f„ e f s f chrift. 
 
 r t 3. A fhewing forth of the Vermes 
 
 Vial- 2.20. f. -,, .p 
 
 of Lhrijr. 
 C0I.3. 17. 4- A referring all to the Honour of 
 Chrift. 
 
 Will not this tend ro take off the 
 Terror of Death, and the Storms that 
 may forego it ? 
 
 The La ft Inference is ; They who 
 have good V roofs of their Union to Chrift, 
 jhould much eye ( and mind ) the Glory 
 that is before ' 'em. 
 
 j. Is it not the Glory of God, which 
 Rom.8.18 fa delights to give, which lies much 
 in the Enjoyment of him. 
 
 2. A Glory, that will be fhed on 
 
 ■ whrfe Soul, yea, the whole Mam 
 
 3. A 
 
Effays on Union to Chrrjt. 363 
 
 3. A Glory to be had in the Place 
 (and State) defigned for Glory, 
 
 4. A Glory in the midft (and Com- * Cor. 4. 
 pany ) of Millions that are glorified. l 7 * , . 
 
 £. /4 wMgy, weighty, yea, exceeding p y ecl " is 
 weight of Glory. New- 
 
 6, An EndlefsG/o^that will know comb^ 
 no Cefiation, or Interruption. ^thf 
 
 7. A Glory revealed in, as well as chapped 
 to, Verjons. 
 
 They fliall have ir, to their folace, 
 and fatisfaSion within 'em. 
 
 'A 
 
3^4 
 
 A Fourth Privilege is> The EoJfs 
 after Death jleeping in Jefus. 
 
 i THESS. iv. 14. 
 
 Which fleep in Jefus. ' 
 
 w 
 
 HO doubteth, whether th« 
 Sleep ( now ) before us be 
 to be conftrued, concerning that long 
 Sleep, in the low Bed of the Grave ? 
 Mortis Whereof natural Sleep is an Image 
 Imago, and Reprefentative. And I no way 
 queftion the Words under Confidera- 
 tion are fome of thole referred to in 
 the Clofe of this Chapter, with which 
 the believing TheJJalonians were to 
 v tfc i fl. comfort one another, upon the De- 
 parture of dear Chriftian Friends. 
 
 The prefent Do6trine is : The' Bo- 
 dies of the Saints continue united unto 
 Chrifiy when their Sculs are in a State 
 of Separation. They do when laid in 
 the Duft. They, fleep in Jefus 3 when 
 there is no fuch thing as the SouVs 
 fleeping. 
 
 * Two Particulars are couched in 
 this Point. 
 
 The t. is, When Death divideth be- 
 tween a Saint , Souly and Body y it doth 
 
Bffays on Union to Chrift. 36 y 
 
 mt divide either of 'em from Chrifi ; Rom. 8. 
 they are ftill both in him. 'nj"*" 
 
 And fo, 2. When the Bodies of the 
 Saints are interred, and committed to 
 the Earth, and there continue long, they 
 continue nearly allied to Jefus Chrifi. 
 
 The Truth of ihis Do&rine (hints 
 into right ( and open ) Eyes. 
 
 1 . Is not the Union of Believers to Orthod. 
 Chrifi a total Union ? Are not their Evang. 
 whole Terfons united to his Terfon, and 
 
 their Bodks Temples of his Spirit? 
 
 2. Is not the Union between him 1 Cor. 6. 
 
 and them a perpetual Union ? ll.thelafl. 
 
 Are they not betrothed , and fo 
 united to him for ever ? Others are 
 joyn'd together in Marriage , till 
 Death doth part 'em^ but 'tis not fo 
 here : This Unifin when begun jhall ne- Hof 2.10, 
 ver end. 
 
 The Firfl: Inf etwee is j There is a 
 great deal of difference between the 
 Death of a Saint, and an Unfan&iried 
 Perfon ; tho' in this they agree, they 
 both die. Is nor the wicked Man Prov - **• 
 driven away in his wickednefs ? But 32 * 
 the righteous hath hope in his Death. 
 
 The Bodies that may lie near one 
 another, lie not in the fame condi- 
 tion, and relation. Tho* the wicked 
 are faid to deep, not one of their 
 number doth ileep in Jefus, 
 
 The 
 
3 66 Effays onUnion t&Chriff. 
 
 The Second Inference is - 9 Tho' ( to 
 i Com 5. Nature) Death and the Grave ar> 
 5?, $6. pear frightful ; yet true Faith duly 
 i.theUt- exercifed can take off the Terror of 
 ter ** both 5 fo that a P*«/can fend a chal- 
 lenge to *em both. Is not Death put 
 into the Saints Inventory, as being in 
 the count of his Goods i or good 
 things ? When it's faid , All things 
 are theirs, Death is inftanced in as 
 one of 'em. Is not the Grave to the 
 united to Chrift as a Red of Reft, a 
 Bed perfumtd by his Merit that died 
 for 'em ? 
 
 And accordingly, by the AncientSj 
 their Graves were called their Dor- 
 mitories, or fleeplng Places ; and who 
 fave weak Children are afraid to be 
 got to Bed ? 
 
 The third Inference is : It behoveth 
 
 the Faithful to dedicate (as their 
 
 Souls, fo ) jjheir Bodies to Chrifr, and 
 
 1 Cor. 6. his Serviced With thefe he is to be 
 
 the laif. gi or ifj ec i Tfo an : ; om thefe Temples 
 
 R f Sacrifices are to oe presented • yea, 
 
 1 Cor. 6. tne y are t0 ^ e preferred as a Sacrifice. 
 
 Shall their Bodies fleep injefm^ and 
 
 fhould they nor when in 'em ferve ' 
 
 him ? Should they not keep their di- 
 
 ftanee from all Sin 5 particularly from 
 
 uncleannefs , which is particularly 
 
 againft the Body ? 
 
 The 
 
■j/Sfays on (Jmon to Qhrtfl. 367 
 
 The Fourth Inference ; No doubt, 
 the Souls of Believers after Death fare 
 excellently. Doth God take care of 
 the Casket? How careful fand kind,) 
 will he be to the jewel ? By that time, 
 the Eyes of their Bodies are well clofeJ^ 
 jliall not their Sails be received intoGlerj? 
 
 The Fifth Inference. The Refur- 
 re&ion of the Saints Bodies ffiould not Dan.12.2. 
 be call'd in queftion. Tho' they lleep, P&l- "7- 
 they ftiall certainly awake again. In the a ^' 
 fome parts of the Year, we think the 
 Night long, but a Morning followeth. 
 
 As the Bodies of the Wicked (hall 
 be rais'd by drift's Power, lb thofe 
 of the Godly by his love ; of J°«*- 39- 
 thofe that are given him ; he will 
 lofe nothing, no not a Body. 
 
 The Sixth Inference. It is a lawful 
 (and laudable) CuiTom to attend the 
 Bodies of Saints to their Graves, and Acts 8. r, 
 to afford 'em a Decent, tho' it be 2 » 3- 
 not a pbmpous Funeral Doth not 
 their Relation toChrift befpeak this ? 
 
 The Seventh In . They that 
 
 are out of Chrift fhould be at unrefr, 
 till they be in him out of regard to 
 their Bodies 
 
 O that they that live in Drunken- 
 nefs, Uncleannefs, ( or the like J who. £ Pk. J?- 1 * 
 are Enemies as to God, and their 
 Souls, fo to their Bodies, were awa- 
 kened, before Hell's Flames do it. 
 
 Except 
 
368 £Jfajs on Union to Chrift. 
 
 Except here they labour in Jefus*' 
 iTheff4. they fliall not fleep in him. 
 *w' I' ^aft I n f erence ls ' They who 
 
 the lafl. are Mcn of p a j t j 1# ^ave g reat rea f on 
 
 to be Men of Joy. 
 
 They may write on it, 
 i. Their very Duft will be precious 
 in God's Eyes. 
 
 z. As God will prefer ve fome re- 
 mains of their Bodies, he wilfout of 
 'em raife glorious Bodies like their 
 Saviour's both for Splendour and Mo- 
 tion* 
 
3 6? 
 
 A Fifth Privilege is, Perfeverance 
 in Grace. 
 
 i J O H N ii. n. 
 
 Ye {hall abide in bint* 
 
 ITs well noted, Thar as in the S3- Dr $ pi: 
 dy of Man there is (till a Vein ft w, 
 and an Artery, the one to carry 
 Blood, and the other to carry Spi- 
 rits 5 fo in the Body of the Scrip- 
 tures, there is (till a Precept, and a 
 Promife, the one for Duty, and the 
 other for Grace, enabling to it^ and 
 it's worthy of a Remark, as after the 
 Text,abiding in Chriit is commanded, 
 fo in the Text it is promifed , and fo 
 
 The Doctrine is, The Union of d 
 Chriftian to Chrijl ii an abiding^ lafting % 
 continuing Union. 
 
 Ddth it not excel, as i. in it's In- 
 tenfivenefs, being fo near , that he i Cor. C>, 
 that, is join'd to the Lord is one l 7- 
 Spirit. 
 
 So , i. In it's Extenfivenefs : It jl 
 
 Cbmmenceth in Time, and continued? 
 to Eternity. 
 
 Bb Con 
 
370 EfFtyS on Union to Chrift. 
 
 t Jo. 3*4 Confider we the Sincere, 
 
 1 i. As to to what is pad *, and Co 
 . they ave palled from Death to Life. 
 z. As co what is prefent ; and fo 
 there's no Condemnation to them. 
 Jo. 17. 3. 3. As ro what is future 3 and fo 
 
 they have Eternal Life. 
 J.om.8. 1. Can the real Union to Chrifi admit of 
 a DiJJolution ? 
 
 That the great Point of Perfeve- 
 rance in Chrift may be underftood, 
 and improved. 
 Jo. 15. 2. Be it confidered, 1. The Doftrine 
 proceeds concerning thofe that have 
 real (and not onlyfeeming) Union. 
 
 i. It is fuppofed, that perfeverers 
 are diligent in the ufe of means 3p- 
 
 a Pet. r. P°^ nte ^ f° r tnar cn< ^ 
 5 . 10. 3. The Dodlrine denieth not the 
 
 truly united may fall foidj y and dtcaj 
 jadly for a time. 
 
 4. This Dodhine doth not afcribe 
 
 Pfil. fi- perfcvering to the bare Nature of 
 
 the TitU. Q race considered in it lelf, much lefs 
 
 to the natural liberty (and power) 
 
 of Man's will. But it hath fuch Springs 
 
 as theft. 
 
 1. The Everlafting love of God 
 Jer. 31. j. the Father. 
 
 *P h - *:f And, z . The Purpofe and Ele&ion 
 of Grace thence flowing. 
 
 3. Their 
 
Effays oh Union to Chriji. 371 
 
 5. Their being by him peculiarly A&. 13.48 
 given to Chrift. 
 
 4. The fpedal Purchafe and Re* J°-*7-s>« 
 demption that is by him. 
 
 5:.. Their fliare and intereft in Re v. i$ t 
 Chrift's Interceffion. 3» 4- 
 
 6. The peculiar inhabiting and _ 
 influencing prefence of the Holy *™ J $ 
 Spirit. 
 
 7. Their Fellowship and Coriimu- 1 Jo. 1. 3, 
 nion with the AU-bleffed and Undi- 
 vided Trinity. 
 
 8. The fulnefsand freenefs of God's * Sam - 
 gracious Covenant. 3 ' 5 * 
 
 9. The Powerful afliftances afford- , p ett j.j. 
 ed by Grace's hand. 
 
 1 o. The Promife, ( yea, many Pro- 
 mifes) of God, that he will not leave Heb.13.y- 
 or forfake his People j nor fuffer them *** **• 
 ( totally and finally ) to forfake him, 2> 3 * 
 but will bring forth Truth and Judg- 
 ment unto Victory. 
 
 The Firft Inference is ; No other 
 Union doth match the Union of a Chri- 
 stian to chrift, tho' (as hath been 
 /hewed ) divers do refemble it. 
 
 1. The Foundation of a Build*- 
 ing may be raifed, and the Building 
 fail 
 
 2. The Branches may be broken off 
 from the Vine. 
 
 Bb 1 3- Of , 
 
^j% £jf a ys on Union to Chrifl. 
 
 y Of the fevering the Head from 
 the Members, have been fad in- 
 ftances. 
 
 4. Husbands and Wives have by 
 
 Item 8. ^ eitn De ^ n feparated. 
 
 the latur But, who or what fhall feparate 
 
 *nd- the found Believer from his Saviour ? 
 
 The Second Inference is ; It con- 
 cerns us all to be well efiablified in this 
 truth. 
 
 And, 1. Weigh we well Scriptural 
 comparifons of true Grace. 
 
 jjo.3.8,9 1. Is it not a Seed of God that re- 
 maineth ? 
 
 iTim. a. 2. A Foundation of God that 
 
 p- ftanderh fure. 
 
 Jo. 4- 14. 3 A WeI1 of Water fpringing up 
 
 to Everlafting Life. 
 
 And weigh we the Similitude?, 
 by which gracious Perfons are fet 
 forth. 
 
 r. Are they not as Trees planted 
 by the Rivers of Water, whofe Leaf 
 withers not. 
 
 \. Are they not as Mount Zion^ 
 Pfal. f . 3. which cannot be moved ? 
 
 The Third Inference is, We have 
 reafon to ftrike in with the excellent who 
 hold that Union to Chrifi is, 
 
 i. MoftReal, 
 
 %. Molt Spiritual, 
 
 j, Moft Intimate, 
 
 4. Moft 
 
EJfays on Union to Cbrijt. 373 
 
 4. Moft Efficacious. 
 
 And, 5:. That it is Immediate. 
 
 The Fourth Inference is , They that 
 have Union to Chrift may lawfully (and 
 laudably) as well as humbly, glory in 
 him, and their relation to him. 
 
 The Fifth Inference : All that are p^j 
 in Chrift , that they may Evidence 
 they are fo , fhould have many 
 thoughts (and much care) about a- 
 biding in him. 
 
 1. In Profeflion of his Truth. 
 
 f . In Exercife of their Faith. 
 
 3. In Increafes of Love, 
 
 4. In Performance of Obedience. 
 O that 1. They may be farther 
 
 divided from Sin. 
 
 And, 2. May not abide in Self- 
 righteoufnefs. 
 
 And, 3. May abide where God is 
 purely worfliipped. 
 
 x And, 4. Be for Increafing in the 
 Graces of Chrift. 
 
 And, 5. Depend on the Spirit of 
 Chrift. 
 
 The Laft Inference is : They that art 
 in Chrifi Jhould not give way to difturb- 
 ing fears of being feparated fr$m him. 
 
 1. Shall Sin reign in 'em ? 
 
 i. Shall Soul-damning Errors be- 
 witch 'em? 
 
 B b 3 3. Shall 
 
374 EJF a J s on Union to Chriji. 
 
 3. Shall Perfecution drive 'em from 
 him ? 
 
 4. Shall Death ( as to them ) keep 
 it's Sting ? 
 
 And is not a moderate aflfurance 
 attainable ? 
 
 aaonans 
 
37$ 
 
 A Sixth Privilege is , Judging 
 the World. 
 
 i COR. vi. 2. 
 
 7 he Saints Jhall judge the World. 
 
 WH O M can we inftance who 
 was of a more Gatholick Seefamom 
 f and Publick) Spirit than tbeApo- Dr ' HlIU 
 ftlePau! ? Who more pitied Sinners ? 
 Who laid down better Rules for 
 Saints ? Doth he not in the Context 
 Ihew himfelf concern'd,as abotft their 
 Grace, fo about their Peace ? And do 
 not the Sandtified ftand in need, as 
 they are travelling towards Heaven, 
 to have that Charge given 'em, fee 
 that they fall-not out by the way ? 
 Are they not too apt to differ about 
 their Civil and Temporal Concerns ? 
 And to prevent this, Doth not the 
 Lord ufe ( and urge ) an Argument 
 drawn from the Dignity conferred 
 on 'em by him ? And appeals to 
 them as a thing that*% did for might) 
 know ? They ( even they ) that were 
 Saints of the Lower Clafs (or Form) 
 fliould be Judges of the World, and 
 fliould be afhamed,to bring their Cau- 
 
 Bb 4 fes 
 
ij t 6 £jf a y s °n Union to Gbrjfit 
 
 fes and Cafes before the Men ancf 
 Magift rates that were rneer World- 
 lings. What if there was need of Re- 
 ferences , had the 1 Church no wife 
 Ifa. 6. the Men anc ^ Members fit to decide their 
 lad. Cafes and Concerns. 
 
 r. The Subject of the Text, is the 
 Saints, the truly good ( and holy ) 
 Seecj. 
 
 2. The Predicate is. They Jhall judge 
 the World. 
 
 And, 3. This may be written as a 
 proved and known Dodhine, 
 
 There fliall be a judging of the World 
 by the Saints that are in it. 
 
 I honour the Memory of that 
 & ot fi right^everend Rabbi, that was wil- 
 ling to carry this Text concerning 
 the Chriftian Magiftrate that Go4 
 would raife up j yet 'tis not clear to 
 mc, that any fuch Magiftrate hath 
 Rule over the whole World - y or that 
 they have any fuch Authority over 
 the Potentates in the higher World, 
 the Angelsj or that this anfwer'd 
 the Caic'of she then Sufferers j and 
 affert, 
 
 1. That as there wjll be the Judg- 
 Acts 17.3. menr of the Great Day. 
 
 2. As the Authoritative Judgment 
 belongs to God 3 confiderjed Effen^ 
 si ally, 
 
EJjfays on Union to Chrift. 3 ; 
 
 So, 3. Thcfxercife (and Execu- £ph 2 6, 7 
 tion ) will be in the hand of the Son 
 qf God, who is alfo Man. 
 
 So, 4. The Saints in, with, and 
 \jnder Chrift fhall have an hand (and 
 heartj in the Judgment of the wicked 
 World. 
 
 Be it well weighed I 1. As they 
 are united to Chrift, they are advan- 
 ced in and by him, raifed together, 
 'andfet at God's Right-hand ; and fo ^ . 
 what he doth, they are laid to do. f"tintt. V£ 
 
 1. As a fort of AflefTors, as are Ju^- 
 dices to the Judge at the Affiles. 
 
 2. As Approvers and Applauders of 
 the Judge's Sentence as true and 
 juft. (t 
 
 3. As Witneffes, that in their Day, 
 bore their Teftimony againft wicked- 
 nefs : Yea, and as good Examples, 
 fhewed that godlinels was attainable, 
 and practicable. 
 
 The Af plication follow eth: Which is, r Thefts 
 i. We may well affent to that, that 
 
 is affirmed, concerning the Dead in 
 
 Chrift rifing firft. • And to this, 
 
 2. There will be a bleffed Morn- 
 ing, wherein the Upright however t>ri 
 domineered over at pre(ent,fhall have * a ' 4f ' 
 Dominion. 
 
 3. Being a real Saint , is really, 
 (yea, Royally,) defirable. Who that 
 is wife, and obferves what is laid fand 
 
 proved ) 
 
378 Ejfays on Union to Chrift. 
 
 proved ) would not bear tbac Cha-- 
 radter. 
 
 4. They are daring prefumptuous 
 Men that are perfecting the Saints, 
 tho' of the lower Form, and lefs at- 
 
 *„ i?' tainers. Shall not they with Chrift 
 (in whom they are) with rejoicing 
 fit on the Bench, when their Ene- 
 mies with trembling ftand at the Bar, 
 Chrift will fay, Why did ye perfecute 9 
 ?ne? 
 
 And fo, 5. At the Great and Lad 
 Day, the face of things (yea, and 
 the heart of 'em )- will be much 
 changed, and altered. Is not fome 
 
 Mat -5; account given thereof under the 
 Handjf and from the Mouth) of our 
 blefled Lord and Saviour ? 
 
 6. The love of God to his People 
 is great to a wonder, and greatly to 
 
 irjft3.i,a be admired. Are they not in Chrift 
 high, and highly exalted in time ? 
 O what will they be in and to Eter- 
 nity ? 
 
 7. The Word I am on gives a fair 
 warning to the World , and the 
 Wicked. 
 
 • r . Can they quietly think of being 
 judged, fo as to be condemned o- 
 penly by Chrift, and all his Saints, at 
 
 Ik the Day of Doom ? 
 
 *4> '15. j *• Can they endure everlafting 
 Burnings, or the ferious profpeft 
 thereof? 3. How. 
 
Bffays on Union to Chrift. 37j 
 
 3. How dreadful will the Judge's Mat. 2 y. 
 Sentence found, when he faith, 6*^^/ 
 yi Cur fid. 
 
 4. Will not their Wilfulnefs be 
 found to be the next caufe of their 
 ftanding off from Chrift. ' 
 
 And fo, £. Will not their Con- R 
 fciences ftrike in with the Judge and y f^T 
 condemn 'em ? 
 
 May they not fleep as they have 
 done j but awake and rife up from 
 the Dead, and trie Ldrd give Light 
 and Life to 'em r ' 
 
 And now let roe adcjrefs my Self 
 ( and Speech) to the Saints that will 
 hear me. 
 
 1. Be much ( and ftri6t ) iit^elf- 
 jjudging \ and that for the Sins for " Cori 
 which the World doth not judge you 3 *> 
 for, inward and fecret Sins, for finful 
 Omiflions, for the remains of Un- 
 helief. 
 
 2. Be Jnoderate and fiber in your 
 judging others, Judge moft by Lives Mat. 3. 
 and Adtions, and be far from conclu- th ?* e & n " 
 ding that Mens hearts (and aims) are mr * s ' 
 naught \ and beware of judging that 
 
 God will never turn Perfons. 
 
 3. When you are under the Rod, 
 as you may ( with Submiifion ) de- 
 fire, that God would wait to be gra- 
 cious, aud come in his time with de- 
 liverance. 
 
L- 
 
 liverance. Be very earnefi with him to ' 
 fanclify it, and you through it. 
 
 4. Contend with none about [mall mat- 
 
 S ^'hf' UYS '' Be in Charity Wit k a ^ Men > 
 
 mtj. * * an ^ nave loving- kindnefs for ail good 
 ; Q L^ 5 . Men. 
 
 f. Have no finful familiarity , So- 
 cietjy and Compliance with the World. 
 
 6. Walk wifely to thofe that are 
 without ; Being exa£t in your de- 
 meanour. 
 
 7. Be for exalting Chrifi in Hearty 
 Lip, and .Life : Glory in him as your 
 Righteoufnefs ; Depend on him as 
 your Strength. 
 
 May real Saints diftinguifh them- 
 l* cz * *• felvAas from the prophane, fo from 
 the moft fpecious and plaufible Hy* 
 pocrites. 
 
 By r. Their cle^r apprehenfions. 
 
 %. Their railed Affections. 
 
 3. Their good ( and exemplary ) 
 Converfatiqns in Chrift. 
 
 If my poor Papers about Union 
 ihall pafs the Prefs: May the Bleifing 
 of Heaven attend the Reading ( and 
 Readers of fhefe Difgoiirfes. Amen. 
 
 £6. 
 
 I N 1 8, 
 
T H E 
 
 CONTENTS. 
 
 I. f^\F Union to Chriji in general^ 
 X^J Difc. I. Mark 9. 41.— Be* 
 caufe ye belong to me. p. 1. 
 
 II. Of the Similitudes whereby it is re- 
 prefented in Scripture 5 the Chief of 
 which* are, 
 
 I. The Union of the Foundation, and the 
 Buildings Difc. II. I Pet. 2. 4, £. 
 To "whom coming as to a lively Stone— 
 Te alfo as lively Stones are built up, 
 
 p. 16. 
 
 II. That of the Vine and its Branches, 
 Difc. Ill, Jo. i). 5. 1 am the 
 Vine, ye are the Branches, p. 5S. 
 
 III. That of the Head and Members in 
 the natural Body, Difc. IV. Eph. 
 4. 1 J. Which is the Head, even 
 Chrifl, p. 92. 
 
 IV. That of the Husband and Wife, 
 Difc. V, 2 Cor. 1 1. 2. I have 
 efpoufedyeu to one Husband, p.i 2 5 . 
 
 III. Of the Bonds of this Union. 
 
 V. On Chrifi's part, the Spirit, Difc.Vf. 
 Ro. 8. 9. If any man have not the 
 Spirit of Chrift, he is none of hi-, 
 
 p,i7& 
 IL 
 
The Contents. 
 
 II. On our fart, Faith. Difc. VII." 
 Eph. 3.17. That Chrifi may dwell 
 in your Hearts by Faith, p. 220. 
 
 IV. Of its Characlerifiicks, or diftingui- 
 fiiing Marks, Viz, 
 
 I. Mortification of Sin, Difc. VIII. 
 
 Gal- fy, 24 They that are Chrifi* s 
 
 have crucified the Flefo, with the Af- 
 
 feclions and Lufis, p. 2 5; 7. 
 
 II. An entire Renovation, Difc. IX. 
 2 Cor. 5. 17. If any Man be in 
 Chrifi he is a new Creature, p. 2 1 3 . 
 
 V. Of the Privileges annex d to, of 
 flowing from it, 
 
 I. Freedom from Condemnation J^KcX. 
 Ro. 8.1. There is therefore no Con- 
 demnation to them that are in Chrifi 
 
 J e f us > , P; J47- 
 
 II. An Intereft in Chrifi* s Righteouf- 
 
 nefs, Difc. XL Phil. 3.9. That I 
 way be found in him, not having 
 mine own Righteoufnefs which is of 
 the Law, -but that which is thro' the 
 Faith of Chrifi) p. 5 j^» 
 
 III. Hope of Heavenly Felicity, Difc. 
 Xtl. Col. 1. 27. Chrifi in you the. 
 Hofe of Glory, p. 3 £ 9 . 
 
 IV. The continued Wnion of the Bodies 
 of the Saints to Chrifi after Death. 
 Difc. XIIL 1 Their. 4. 14. Which 
 fieep injefus, ^ p. 364. 
 
 V. Terfeverance in Grace* Difc. XIV. 
 i Ja, 2. 2*, p. $6$. 
 
 VL 
 
The Contents. 
 
 VI. A Concurrence 'with Cbrifi in judg- 
 ing the World. Difc. XV. , Q)i\ 
 tf. 2.- The Saints Jhall judge tit 
 World. 
 
 ERRATA. 
 
 P3 . marg. dele or Sympfins, p. 16. for con* 
 • times r. continuis, p. 18. 1. 29. after faft 
 add but, p. 19. 1. ic. after **? add like,?. 31, 
 1,21. for /*/>/? r. bafcf, p. 35. 1. 30. add him, 
 p. 36. 1. 8. for fwallowed r. followed, I. 29. af- 
 ter miraculous add *#</, 1. 3 1. for aw^ r. are. 
 ' p. 41. 1. 4.. after Phfons add out of). i 4 . for 
 /*r off r. for, of, p.44. 1. 7.afterW?w iddTefta* 
 mmt, p. 48. J. 9. for ftfoivws r. ^jyo/, p. $0. 
 1. 19. after with r. ;/*>, p. jr. ]. 4 . a f ter „„ f 
 dele £tff, and after Ro*£ add but, 1. n. for «t 
 «ra r. wwf, p. 53. 1. 7. dele and for, p. 56. 1. 
 19. after cow/wg; add to, p. 59. 1. 4 . after /*r/» 
 add *w, p. 62. 1. 24. dele 1. p. 67. marg. for 
 the later Domini r. Dominion, p. 69. 1. 2. dele 
 w, p. 74* '• 28 -after f&# add by, 1. 31. for 
 *te r. their, p. 76. 1. 21. after/^r dele *£«*, 
 p. 77- 1. 11. dele *Y, p. 79. ]. IO# f or ^ r 
 *#*, p. 89. J. 3. after generation add »/&»/,- p. 
 91. 1. 17. for fwaUow'd 1. follow^, p. 94 . 1.7, 
 foi 'touching r. ta^/ȣ, p. 95-. ]. IO> f or y^ 
 
 r-Zw*, P- 96 1. 7- for »«g£f r. w«#W, 1. 10. 
 after £*w add not. p. 97. 1. n. after hold add 
 ?», p. 103. 1. 28. dele not, p. no. 1. 7 . after 
 /<e dele on, p 1 20. 1. 3 1. fo r / r . „ p> , 2 
 i. 1. after all add /•/*, p. 126. 1. 7. for he r 
 Gorf, p. 127. 1. 22. dele » f, and after of add 
 *s 9 p, 128, 1, lis dele the Interrogation Point. 
 
 p' 
 
ERRATA. 
 
 p. 130. marg. r. ObleElum, and dele the Qfak 
 Word, p. 141. 1. 7. after are add not, 1. 1 5. de= 
 le of, p. 142. 1. 12. for denied r. demand, p. 
 153. 1. 23. after of add 6/V, p. 157. 1. 26. for 
 their r. r/&*. p. 164. 1. 7. for growing r. gn/»r» 
 2W £? 1? r 5- X'Ebal. 1. 31. r. «a>fr, p. 166. 1. 5, 
 for Honours r. Banners, p. 167. 1. 3. for dealings 
 r. declinings, p. 169. 1. penult, for poor r. Peer, 
 p. 182. 1. 3. for (tffor r. elfewhere., 1. 27. after 
 */ r. ft> &?>, and for ?&<? r. &/x, p. 144. 1. 18. 
 to /V a&dfaid, and 1. 20. after # add but, p. 
 196. 1. 2p. r. true ones, p. 198. 1. 24. forj^<*r„ 
 yet and dele Spiritual for, p. 199. 1. 6. to hath 
 add #.<-, and 1. 7. for JW£ r./o, 1. 12. dele ?*<tf, 
 p. 200.I. 17. dele dewy #<#, and 1. 22. dele 
 wanifeft this, p. 210. 1. 21; for Soul I. foul, p. 
 226. 1. 29. for C/?/'//? r. *A* Priefti,' p. 227. 1.3 I. 
 after it add «or, p. 229. 1. penult, after /t add 
 not, p. 230. 1. ult. for but V. y#, p. 232. 1. 10. 
 fox judly r. unjujiiy, p. 238. 1. 10. r. eftablifi- 
 ing and making, p. 242. 1. 23. for *j&ey r. tho\ 
 p. 255. 1. 29. for k r. Chrifi, p. 258. ]. 5, 6. 
 for f^atf ?^ r. they that, 1. 29. for our r. om^ 
 p 259. 1. 19. r. Oppofition, p. 26*2. 1. ult. for 
 it's r. Sins, p 268. 1. 5. for jbould r. wo«/^, p. 
 171. 1. penult for refpeBing r. z"» r&>/r rcj[p## 
 /o, p. 276. 1. 4. after */// add *foy /w, 1. 13. r,; 
 acquainting, p 290. 1. 8. after to add CZ>W/? w&o 
 2V, and 1. 9. dele who is Chriflj p. 294. 1.16. for 
 yetfome r. ftW kc, p. 296. 1. 13. dele in one or 
 other, I. 19. after £«* add ?/^ /j^ 3 p. 304.I. pe- 
 nult, for your r. ftfo'rj p. 3 16. 1. 30. ?o Creature 
 add w & C&*//?, p. 320, J. 18. for his r. this, p, 
 325. 1. 23. after and add they, p. 332. 1. 8. for 
 tvilncfs r. «/// owe, and 1. 18. for irritate r. jy- 
 create, p. 333. 1. 2. for wew^ r. men the, and 3. 
 3. after willing add £«/-, p. 343. I. ult. for the 
 t. things, p, 346. 1. for the 1. their;, p, 34,7. 1. 
 23. for #/rw» r. frm it. 
 

 


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