covers either pitiable weakness, or powerful prejudice, for such inferences seem as opposite to truth, decency, and common sense, as a man would appear to be, if he undertook to prove that God is cruel because he is kind, and that those have great cause to complain who were never injured. That the

doctrine is not inimicable to christian experience, cal

but of a contrary tendency, will be shown in its proper place. What has been said I hope may tend to remove the objections against it as a revealed truth of great importance, in consequence of which, Christ and his people were so connected, that what he did was imputable to them.-But though the scriptures speak remarkably plain of the near relation subsisting between Christ and his church in consequence of electing love, yet various stumbling-blocks are frequently met with in the way of clear views of, and faith in that doctrine; for the removal of which, if God please to bless the attempt, let us briefly consider, Fourthly,

UNION TO CHRIST.

Various warm disputes have been among the people of God about union to Christ, particularly as relating to its commencement, which is thought by some to have been from everlasting; and by others not till or after believing. Though agreed in the main about its nature and duration, each

side have been pretty free, and fertile in the invention of consequences, as arising from their opponents sentiments, which perhaps are equally abborrent to both; by reason of which, many sincere inquirers after truth have been greatly discouraged, wounded in their minds, and prevented making progress in religious attainments. Some are likewise perplexed and stumbled by a third party, who differing from the other about the nature of the union, therefore deny its durability, and maintain that those who are in Christ to-day, may possibly be in hell to-morrow. Perhaps the doctrine of union with Christ may be of such a copious and complex nature, as to justify in some measure the sentiment of each, who viewing the subject in detached parts only, therefore may conclude some things are opposites which are in fact only distinct. However, so far as that may be the case with common christians, an impartial survey, or review of the subject, may have a reconciling tendency, for which purpose it should be considered, that union to Christ is of a threefold nature, which may (for the sake of keeping ideas distinct) be denominated, visible, vital, and virtual.

First, By visible, is intended a credible profession of Christ, joined with an apparent subjection to him, or an embracing his gospel, and obeying his laws. Where there appears love to Jesus, and subjection to him as a Saviour, and a Sove

reign, we are bound to consider such persons as related to him, and to love them accordingly. The apostle treating of the visible church as in union with Christ founded on profession, says, We being many are one body in Christ, and every one members one of another; Rom. xii. 5; and speaking of the churches of Judea, he adds, which were in Christ; Gal. i. 22. To be therefore in the church by a credible profession, was called a being in Christ, as in 1 Cor. xii. 12. See Gal. iii. 27; 1 Cor. xii. 13. Yet it is evident the apostle did not account all were true believers which were in Christ by profession, though he was bound in charity to hope thus of them all, till there was evidence to the contrary. The inspired penmen did not certainly know the gracious state of the persons they addressed, but had cheering hopes, and distressing fears, respecting those to whom they ministered. See Epist. to Gal. Even Jesus, who knew what was in man, generally, as a minister, addressed his own people by such terms as were descriptive of gracious dispositions; Matt. v. As many are in Christ only by a profession having a name to live, and are dead, therefore there is a striking propriety in the various ifs we meet with in scripture, when promises and encouragements are treated of, which ifs do not imply an uncertainty of a true believer's future happiness, but an uncertainty respecting who the persons are

that have believed through grace. With what jealousy does Paul speak of the Galatian churches, and of many in that of Corinth, and with what caution does Peter mention one whom he greatly valued, Sylvanus, a faithful brother, as I suppose; 2 Pet. v. 12. The visible kingdom of Christ is compared to a net which incloseth divers kinds : but the Lord who searcheth the heart, will take care of the good, and cast the bad away. Then many who were visibly in connection with Christ, who eat and drank in his presence, who were the childreu of the kingdom, and visible members of his body the church, will be cast out; so that those who are found fruitless branches in Christ, will be broken off and burned with unquenchable fire. Therefore it is granted that many who are in Christ, in the sense before mentioned, may notwithstanding lift up their eyes in hell being in torment.

Secondly, There is a vital union, or a divine connection between Christ and his people, which takes places at regeneration, when the soul is made to hear the voice of the Son of God and live, for the Son quickeneth whom he will. Hence the apostle says, I live, yet not I, but Christ which liveth in me. To live implies three things, all which in a spiritual sense every true Christian is the subject of; in consequence of Christ being their life, he is that to his church which a soul is

unto a body, with which it is vitally connected. From living union with him ariseth spiritual SENSATION, ANIMATION, PRESERVATION. They feel the burden of guilt, and are sensible of the plague of their own hearts. They are convinced of their wants and weakness, and are conscious of being in a condition both mean and miserable. They see their own deformity and Jehovah's beauty. Their ears are open to receive instruction; and the voice of God in his word, whether terrific or tender, makes deep and durable impressions on their minds. They have a taste for the things of religion, after which they hunger and thirst. To them Christ is precious: his name is an ointment poured forth, his beauty is as the olive-tree, and his smell as Lebanon; yea he is altogether lovely. All their spiritual sensations, whether painful or pleasurable, are in consequence of living union with Jesus; for prior to its commencement they were dead in sin, and destitute of every holy emotion and perception. Christian activity is entirely owing to Christ's animative influence. Through his spirit and allsufficient grace, they serve with pleasure, or suffer with patience; they strive and war against sin, and wrestle with principalities, and powers, over all which they are more than conquerors through him who hath loved them. Yea, they can do all things through Christ strengthening them, and