Now by the internal and invisible Christianity forementioned, in conjunction with that which is external, the Covenant entred into in Baptifm, is fo performed, that by it a man is internally and invifibly united to Christ, and confequently to all those who are invisibly one with him. But visible Christianity alone, is but an external performance of the Covenant entred into in Baptism; and this amounts to no more than an external and visible Union with Chrift, and with his Church as vifible. this much then we may understand wherein the difference between vifible and invifible Church memberfhip lies, and from whence it doth arife.

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Now that the internal Chriftianity which confists in an internal change in the faculties of the foul, to wit, in their apprehenfion, inclination, motions and operations in reference to their various objects of good and evil, does produce or obtain an internal and invisible Union of men with

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the Father, and with his Son Jefus Christ, will appear if we confider these things.

1. This internal Renovation of foul contains in it an Union with God by adhesion; for by it a man doth with his heart and foul, and out of judgment and choice, cleave unto the Lord: which in the fence of Scripture is a being joyned to him. He that is jogned, or he that cleaveth unto the Lord, to one fpirit; for it is rendred by both words, 1 Cor. 6. 17. And for a man firmly and refolvedly to adhere and stick to the Lord, and to the interest of his honour and glory in the world, in worshipping, loving, and obeying him, and in placing his affiance in him, as his only God and Saviour, come what will (which is his cleaving to him) is fuch a moral Union with God, as the nature of man is capable of.

2. This internal Renovation worketh an invisible Union with God, by a participation of the divine nature, as the Apostle phrafeth it, 2 Pet. I. 4.

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By which participation, men are morally united to God. For they are thereby renewed to the Image of God, in Knowledge, Righteoufnefs, and Holiness, and fo are made one Spirit, or one in fpirit with Him, according to that of the Apoftle in 1 Cor. 6. 17. He that is joyned to the Lord is one fpirit, or of one fpirit. For fo-far as fuch an one is partaker of the Divine nature by Renovation, he judgeth of good and evil, as God judgeth, and loves and hates, and defigns the fame things that he doth.

3. By this Renovation of the Inner man, men come to have the fame Spirit of God, and of Chrift, to refide and dwell in them, by which their Union with the Father and the Son, is compleated. The holy Spirit first prepares them as living Temples, or an Habitation for himfelf to dwell in, by renewing them in a lefs degree, and then comes and takes up his abode, and dwells in them, by affording them a more conftant, and more plen

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tiful influence and affistance. the fame Spirit dwelling both in Christ and in them, the Union bẹtween them becomes more intimous and more entire. Hereby we know that we dwell in him, and he in us, because he hath given us of his Spirit, 1 John 4. 13. As the Union of all the members of a natural body is not made fo much by their contiguity or clofe joyning, as by being all animated by one and the fame fpirit which is in all the parts; fo it is in the Union of the Head and Members of the Mystical Body, Chrift and the Church, and every particular Member of it; for they are united by the quickening power and influence of the fame Spirit which abides both in the head and all the members.

By what hath been faid touching the Invifible Union between Christ and his Church as Invifible, it will be eafie to difcern whence and for what reafon it is that many who are really Members of the Church as Vible, are yet no more but fuch, and not

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at all of the Church as Invisible. And it is for want of fuch an inward change of the mind and will, and all the affections of the foul, in reference to fin and duty, good and evil, as is made by a vigorous affent of the mind to the great truths of the Gospel, and the mighty motives of it, and by a ferious and frequent confideration of them, and how a mans own felf is concerned in them in point of happinefs or mifery, according as he yields up himself to be governed by them, or refuses to do fo.

I do not deny but that fach who are Members of the Church, but only as it is Visible, may yet in fome fort really affent unto the truth of what the Gospel reveals, touching Christ, his being the Son of God, and Saviour of Sinners; yea, touching the neceffity of Repentance, in order to the obtaining the pardon of Sin and Eternal Life by his fufferings. I doubt not but that thefe may in some fort believe, and undiffemblingly profefs to believe otherwife concerning

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