The mystical union of believers with Christ, or, A treatise wherein that great mystery and priviledge of the saints union with the Son of God is opened in the nature, properties, and necessity of it, the way how it is wrought, and the principal Scripture-similitudes whereby it is illustrated, together with a practical application of the whole / by Rowland Stedman ...

CHAP. VI. A natural, and a legal Union with Christ. Where∣in they severally consist. A moral Union pro∣ceeding from the former. The last Proposition explained.

1. THere is a natural Union, or Oneness be∣twixt Believers and the Lord Jesus; ari∣sing from the possession which he taketh of them, and his residence in them: whereupon they are partakers of the same heavenly and spiritual na∣ture with him; having Christ formed in them, and dwelling with them. Therefore I call it, for distin∣ctions sake, a natural Union, because herein they a∣gree in the same divine, and spiritual nature: else for the manner of its effecting, it is supernatural. This you have mentioned abundantly in the Scri∣ptures, 2 Cor. 13.5. Christ is in you, except ye be r••••∣probates; that is, If you are Christians in good earnest, such as are sound in the faith: unless you are persons unapprov∣ed ,

such as upon trial are found to deal falsely, and unfaithfully in the Covenant of God: except you are rotten at the heart, gilded metal, that will not abide the test and touchstone, you must have Christ within you. It is not enough that Christ be preached unto you, but he must be revealed in you. As the Apostle speaketh of his conversion and mission to preach the Gospel, Gal. 1.16. When it pleased God who spearated me from my mothers womb, and called me by his grace, to reveal his Son in me. Not only called me to be an Apostle, and made known Christ unto me; but also called me to the fellow∣ship of his Son Jesus Christ, revealing him in me. The bond of this Union is the Spirit of Christ, which is shed abroad in to the hearts of God's pecu∣liar people; and whereby the Lord Jesus taketh up his habitation in them. For it is the Spirit that treateth with them in Christ's name, and takes possession of them to his use and service. For hereby we know that he abideth in us, by the Spirit which be hath given us, 1 Joh. 3.24. This is the first sort of Union betwixt Christ and Believers, which we call a natural union: and it is wrought by the Spi∣rit of Christ that dwelleth in them. Concerning which, I will enlarge a little, for the better clear∣ing it to your understandings, under five Heads.

1. This dwelling of Christ in the souls of his people by his Spirit, whereupon doth arise a natu∣ral union with him, is the same thing, for substance with the positive part of the grace of regeneration: whereby the principles of holiness and new obedi∣ence are introduced into them; and the image of God is restored upon their natures. For it is here∣by that the holy Ghost maketh his entrance into

them, and fixeth his settlement with him. You know that regeneration or sanctification (take it for the first saving change, or distinguishing work, up∣on the soul) consisteth of two parts. 1. There is a privative part, or the mortification and subduing the principles and habits of sin. 2. There is a po∣sitive part, or the introduction of new principles of grace, and holiness. There is, 1. A blotting out the image of the devil. 2. Stamping upon a mans heart the divine nature again. You read of them distinctly, A taking away the heart of a stone, and giving an heart of flesh, Ezek. 11.19. There is a re∣moving of the old man, and a bringing in of the new man, which is created after God. Now Christ's being in his people by his Spirit, is the same thing, for substance, with this positive part of re∣generation. By the mortification of sin, Satan is outed of his possession of the soul: and by the im∣plantation of spiritual grace Christ enters, and ta∣keth possession of the soul; by the renewing of the holy Ghost. Thus you have it explained (for one expression there seemeth to be exegetical of the other) Ezek. 36.26, 27. A new heart will I give you, and a new spirit will I put within you. And I will take away the stony heart out of your flesh, and I will give you an heart of flesh: and I will put my Spirit within you. Mark it, by the renovation of the heart God's Spirit is said to be within us. And by the washing of regeneration the holy Ghost is said to be shed upon us abundantly, Tit. 3.5, 6. In the new birth Christ is formed in the soul, by the working of the Spirit.

2. Where Christ doth come, by the operations of his Spirit, to dwell in the hearts of his people, he doth at the same time make his entrance in their

whole persons; and take seizin and possession of all their powers and faculties unto his use and ser∣vice. The plian meaning is this; that the work of sanctification is a through-work, wrought up∣on the whole man: there is grace infused into eve∣ry part and faculty. As in the work of mortifica∣tion, all the habits of corruption are subdued; so in the work of renovation or vivification, all the seeds of holiness are introduced: the whole man is purified as Christ is pure. The common gifts of the Spirit are bestowed many times singly, and apart one from the other: but special sanctifying graces are planted together. This I lay down, that you may not deceive yourselves in this matter, by thinking Christ is in you, when you are strangers unto him. There is great proness in us to mistake upon this account; and to flatter our selves in this case: for some common workings upon the heart, to conclude that saving grace is planted in the heart. And therefore mind what I say, to prevent this self-cozenage; that where a person is cleansed sa∣vingly, and effectually, there is an universal puri∣fication of the whole man; and all the graces, in the seed of them, are infused together. As all old things pass away, so every thing is made new, 2 Cor. 5.17. The understanding is renewed with saving knowledge of the mind of God; and the will is brought into a blessed subjection to the will of God; the conscience is furnished anew with tenderness and faithfulness: the affections are renewed by be∣ing turned into their right channel, and pointed up∣on their right objects: love and delight upon God, and hatred and sorrow towards sin; and what is displeasing unto the Lord: the heart is principled anew, with sincerity and singleness; and truth put

into the inward parts: the memory is made a trea∣sury and store-house of good things; and the body is fitted to be subservient unto the soul, in wayes of holiness. Thus I might run over the several bran∣ches of this work. There is vigour and activity put into the soul, to do the will of God command∣ing; and patience to suffer, and be contented under the will of God disposing: there is the grace of mo∣deration, to guide in prosperity; and the grace of faith, to support under affliction and trouble: and the man is prepared and fitted unto every good word and work, 1 Thes. 5.23. And the very God of peace san∣ctifie you wholly; and I pray God, your whole soul, and spirit, and body be preserved blameless, unto the coming of our Lord Jesus Christ. Mark it Sirs, the work of sanctification is a very extensive and diffusive work; it leaveneth the whole man, both the inse∣rior and superior faculties of the soul; the animal and the rational powers; and the body likewise. So that it is not some slight trouble upon the con∣science for sin, or a little touch upon the affecti∣ons, or inclinations towards the Kingdom of God, that will evidence you to be sanctified; for sancti∣fication ingageth the whole man in an holy com∣pliance with the wayes of holiness, and the interest of Jesus. As a partial repentance, in the exercise of it, which striketh at some sins only, and leaveth a man in the allowance of others, is but a feigned repentance: so partial workings upon the heart, are but common workings; they will not amount to saving grace, Jer. 3.10. When Christ entereth by his Spirit into any of the children of men, he doth take possession of them wholly, and set up his re∣sidence in every part and faculty.

3. In this work of the entrance of the Spirit in∣to

to a mans soul, whereupon Christ is said to be in him, and to dwell with him, and possession is ta∣ken for his use and service; the soul of that man is altogether passive. My meaning is this, It is not in the power of any person upon the earth to plant grace in his own soul, or to confer the habits of ho∣liness upon himself: nor doth he contribute any active assistance in the performance of it; but is wholly wrought upon by the mighty power of God, and the effectual operation of the holy Ghost. We are apt to imagine, that it is in our own power to make a saving change within our selves: that we can convert and turn to God at any time, and re∣pent when we please. As Luther said (in point of merit) there is a Pope in every mans belly: so may I say in this case, there is a tang of Pelagianism in every mans heart: and hence it is they take incou∣ragement to procrastinate, and delay, in the matters of salvation, they think they can repent when they will; if it be but upon their death-bed. But Sirs, it must be a day of power that maketh you wil∣ling: A as, if God should give you up unto your selves, you would perish for ever in your unregene∣racy. The planting grace in the heart is a turning the course of corrupted nature; it is as a quickning the dead: it is a creating and infusing of how principles into a man; of which there is no∣thing in us by nature, but a contrariety and repugnancy thereunto. Eph. 2.5. Even when we were dead in sins, he hath quickned us together with Christ. And v. 10. For

we are his workmanship created in Christ Jesus unto good works. So that it is not mans free will, but God's free grace and his infinite power, by which it is wholly wrought: and to him alone doth belong the glory of it.

4. Although we are wholly passive in this work of regeneration, or planting grace into our hearts, (whereby Christ entereth into, and taketh possessi∣on of us) and we contribute no manner of active affistance therein: yet there is something required at our hands, in order to the attainment of this grace; and that we may be made partakers there∣of. This is well to be noted, that it may prevent our abuse of this doctrine, and that we may not turn the grace of God into negligence, and sloth∣fulness. For will sinners be apt to argue thus: if it be God alone by his infinite power who can im∣print grace upon our hearts, and this he doth with∣out our concurrent ass••stance; then we may fit still, and let the Lord perform his own work; if he please to convert and sanctifie us, we shall be converted; and if not, all our indeavours are to no purpose. But Sirs, this is to pervert the grace of the covenant; God forbid, there should be such cursed inferences drawn from this excellent do∣ctrine: although it tendeth to advance and mag∣nifie the free grace and power of God, yet it gives no manner of incouragement to the sloth and care∣lessne's of men. For though we are not active in the planting grace into our souls, yet there is some∣thing expected at our hands, in order to the a tain∣ment thereof. Although we cannot convert our selves, yet we are to wait upon God, that we may be converted by him: and are to attend upon the means which he hath appointed; and wherein he is

wont, to meet the souls that seek him. Although we cannot cleanse and sanctifie our own spirits, yet we are diligently to search the Scriptures, and to press arguments upon our selves from the Scri∣ptures, and to give constant attendance upon God in his Ordinances, which are the special instru∣ments he is wont to make use of, whereby to con∣vey the spirit of sanctification. And this is none other, then what God looketh for at our hands, Ezek. 36. v. 26. compared with v. 37. A new heart also I will give you, and a new spirit I will put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. But then v. 37. Thus saith the Lord God, I will yet for this be enquired of, by the house of Israel, that I may do it for them. Though we cannot mortifie and subdue our own corruptions; yet we should reason the case with our selves, and be much in expostulation with our own hearts; why we should be so vile and foolish, as to serve base lusts and corruptions, and to turn our backs upon the Lord? and though we cannot put the principles of holiness into our own souls; yet we must follow after God by prayer and sup∣plication, that he may graciously send forth the holy Ghost to plant them in us. And this seem∣eth to be one of the great ends of God, in laying his commandments upon us, though we have no strength or ability to the performance of them; that we might turn the commandment into pray∣er, and be earnest with him to work in us, what

he requireth to be within us, Jer. 31.18. Turn thou me, and I shall be turned; for thou art the Lord my God, Psal. 51.6, 7, 10. Behold thou defirest truth in the inward parts, and in the hidden parts thou shalt make me to know wisdom. Create in me a clean heart O God, and renew a right spirit within me. It is just for all the world in the case of a private man or wo∣man, as it is in the work of a Minister: It is not within the power of the most excellent Preacher in the earth to convert one soul; but it should be his care to preach such heart-searching truths, and to press upon sinners such awakening considerations, in season, and out of season, as may have a ten∣dency towards conversion: to instruct in meekness them that oppose themselves, not as it he could give them repentance, but if peradventure in the use of the means God may give them repentance, 2 Tim. 2.25, 26. So it is with sinners themselves; they can∣not bring spiritual life into their own souls; yet they may wait upon God in the duties which he hath required, and be earnest with the Lord to speak the word that their souls may live in his sight. As we are to serve God with grace, or in the exercise of grace, when it is bestowed; so we are to seek unto him for grace, that it may be con∣ferred. And pray mind it Christians, this will be e∣nough to stop the mouths of impenitent sinners, and render their plea, of inability to convert them∣selves, invalid. Why thou sinful wretch, who thus cavillest against the Lord, hast thou duly and dili∣gently set upon the discharge of that work, which God calleth for in order to conversion? That is a notable acknowledgment, Dan. 9.13. We made not our prayer before the Lord our God, that we might turn from our iniquity, and understand thy truth. If Daniel

had onely confessed that they had not turned from iniquity, might some captious sinner have been apt to say, alas we had no power, we were not able to turn of our selves; yea, but saith that holy man, we have neglected the means which God hath ap∣pointed to turn us; so put it home to thy con∣science, hast thou not resisted the Spirit whereby God hath many times striven with thee? Hast thou not neglected to study the word, or re∣strained prayer before the Lord, wherein perad∣venture he might have been found by thee? Thus I might instance in other particulars, but I pro∣ceed?

5. These principles of grace infused into the soul, in the work of Regeneration; or this image of God restored upon the soul by the Spirit, in the day of conversion, may be called Christ in us; and the Lord Jesus may be said thereby to dwell with us; and that upon a fourfold account especially. Because

• 1. This grace is derived upon the soul, out of the fulness of Christ.
• 2. Hereby we are made conformable unto Christ.
• 3. The Holy Ghost implanting it, doth act in Christs name.
• 4. Hereby we become his servants, and possession is taken of us to his use.

1. It may be called Christ in us, because the ha∣bits of grace infused into the soul are derived upon us out of Christs fulness. The whole stock of grace was put into the hands of the Mediator, and from thence it is communicated unto Gods chosen peo∣ple. When the Lord Jesus was anointed with the Spirit without measure, it was put into his hands as into a common Store-house, or Magazine, that

from thence the Elect of God might be furnished. It was put into him as into a fountain, that out of that fountain our vessels might be filled. It pleased the Father that in him should all fulness dwell, Col. ••.19. And out of his fulness we all receive, and that grace for grace, John 1.16. And therefore it is called, The Law of the Spirit of life which is in Christ Jesus, Rom. 8.2. It is in him originally, in us derivatively, be∣ing imparted to us from him.

2. Hereby Christ may be said to dwell in us, be∣cause grace doth render a man conformable to Christ. In the work of Regeneration our natures are fashioned according to his nature. As there is an answerableness between a Copy and the Orig∣nal from whence it is transcribed; there is line for line, and sentence for sentence, word for word, and letter for letter: so take the humane nature of Je∣sus Christ, as he was anointed by the Holy Ghost, and the nature of a Person sanctified; and there is a suitableness between them: there is love for love, and joy for joy, and hatred for hatred; they have the minde of Christ, and the meekness of Christ, and the long-suffering, and compassion, and gentleness of Christ, and the like. Therefore they are said to purifie themselves as he is pure, 1 John 3.3.

3. By the grace of Regeneration, the Lord Christ is said to take up his abode in us, because the Holy Ghost in that work doth act in his name: as pur∣chased by Christ, and receiving commission from him, and being sent by vertue of his Prayer and Intercession, John 16.16. I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth, whom the world cannot receive. In the transactions of the

everlasting Covenant, our Lord Jesus undertook to sanctifie, and comfort, and to quicken and sta∣blish his people; and by the Spirit of truth he doth accomplish that undertaking. By his death the Spirit was purchased, and in his name he is sent.

4. The grace of Regeneration may be stiled Christ dwelling in us, from the tendency of it; which is to bring sinners in subjection to the Government of Christ, and to make them ready to obey the Laws of Christ. Hereby we become his Servants, and possession is taken of us to his use and behoof: that we may cleave unto him, and be followers of him, Col. 3.24. For ye serve the Lord Christ, Mat. 19.28. Ye that have followed me in the Regeneration, &c. that is, in your regenerate condition, in the exer∣cise of that grace, which was bestowed upon you in your New-birth; for so it may be well under∣stood. The grace of Regeneration plucketh sinners out of the Kingdom of Satan, and seizeth on them for the service of Christ, carryeth us out to him, and maketh us obedient to his Laws and Domi∣nion. This may suffice to be spoken to the first branch of that Ʋnion, which is between Christ and Be∣lievers; or the first sort of Conjunction betwixt them.

2. There is a legal Conjunction and oneness there∣upon arising from a Believers reception of Christ, closing with him, and getting into him. Such an Union as there is between the principal Debtor and the Surety, who hath paid the debt for him, and made over that payment unto him. The Law reckoneth them as one: what payment the Surety hath made for the Debtor in his name, and firmly made over unto him, the Law accounts it as if the Debtor himself had paid it; and dischargeth him

thereupon, as if it had been his own personal Act and Deed: because of that intimate relation, or oneness, that is betwixt them in the estimation of the Law. Such an union there is between Christ and his people; and therefore we call it a legal union, because it hath a special reference unto the Law of God, which acquitteth the person thus united to Christ, by vertue of the sufferings and satisfaction of Jesus Christ; as fully and firmly, as if the party himself had suffered and satisfied. And likewise we call it a legal union, because of the analogy it beareth unto the proceedings of Law in Courts of Judicature amongst men. The bond of this union is a saving faith, whereby Believers receive Christ, and take hold on him. As by the Spirit of Rege∣neration Christ doth take hold of their souls; so by a living faith of the operation of the Spirit, they are inabled to take hold of the Lord Jesus: and so they are compacted and knit together. You know faith is set forth by such expressions, a re∣ceiving of Christ, and taking hold of him, John 1.12. But to as many as received him, to them he gave power to be the sons of God; even to them that believe on his name. Mark it, we receive Jesus Christ, and take him home to our selves, by believing on the name of our Lord Jesus Christ. As under the Law, when a man q. d. ran for refuge and protection to the Altar, he was wont to lay hold upon the horns of the Altar: so by faith a sinner betaketh himself for shelter and security unto Christ, and layeth hold upon Christ, Heb. 6.18. That we might have strong consolation, who have fled for refuge to lay hold on the hope set before us, that is, upon Jesus Christ the object of our hope, and confidence; who is set

before us in the Gospel, as the person in whom we are to trust; and upon whom to rely and place our hope. By faith we lay hold upon him: and by this laying hold on Christ a Believer is joyned unto Christ, and made one with him. By faith we are in him, and put on his righteousness, Phil. 3.9. That I may be found in him, not having mine own righteousness which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by faith. It is of God] he provided it for us: and it is made over to us, and becometh ours by faith in the Mediator. This is the Second Branch of the mutual conjunction between Christ and a Believer, and the union thereupon: the bond whereof is faith in Christ. Concerning which I will propose onely these four things to your se∣rious perusal, and meditations.

1. That the Holy Ghost in the writings of the Scri∣ptures, doth distinctly speak of a fourfold faith.

There is

• 1. An Historical Faith.
• 2. A Temporal Faith.
• 3. A Faith of Miracles.
• 4. A saving and justifying faith in Christ, which is the bond of our union with the Lord Jesus.

As this is an ordinary School-distinction, so it is a Scripture-distinction which hath its warrant from the word, and its foundation in the word of God.

1. There is an Historical Faith, whereby we be∣lieve the Scriptures, and the matters therein con∣tained to be Divine Truths, and to have proceed∣ed

from God, such a faith the Apostle sup∣posed to have been in Agrippa, in respect to the writings of the Old Testament, Acts 26.27. King Agrippa, believest thou the Prophets? I know that thou believest, q.d. I am confident thou art perswaded of the truth of those things. Agrippa being a Jew, and always conversant in Judea, could not be ignorant of the Scriptures; and Paul takes it for granted, that he who owned their Original to be of God, and that in them was discovered nothing but the truths of God. I know that thou believest, I am well assured thou darest not deny their Divine Autho∣rity. This we call an Historical Faith, because it assenteth to the truth of the History of the Bible, as it is a Narrative of things done, and containeth Predictions of things to be done: as it compre∣hends matters of fact mentioned to be performed, Doctrines asserted, Prophesies and Promises to be fulfilled, and the like. And pray mark it Sirs, this faith is diversifyed according to the different te∣stimony on which it is bottomed. If it be built upon Education, or Custom, the Opinions of Learned men, or the Traditions of our Fathers, and of the Church, and the like humane evidence; then it cannot amount no higher than to an hu∣mane faith. And it is to befeared, that the faith of the generality of people called Christians, is of this sort onely. They believe the Christian Religion to be the true Religion, and the Bible to contain

the word of God. Why? Because all their fore∣fathers were of that Religion, and they were bred and brought up in that way; such Ministers have told them so, and they see many wise men are of that minde. They have the same grounds for their belief, as Mahometans and other Idolaters have for theirs. And, as one well observeth, these are Christi∣ans rather by chance than by choice. If their lot had fallen amongst Heathens, and worshippers of stocks and stones, for the same reasons they would have been of their Religion; they would have opposed the Gospel upon the very same grounds, that now they embrace it. Divine truths may be believed by a meer humane faith, if the testimony be humane, upon which they are believed. A divine faith must be built upon a divinetestimony: when a man doth believe the word of God, from those divine Marks and Characters which are stamped upon it; from that mighty and super∣natural efficacy which it hath, whereby God doth bear witness unto his word. Thus the Apostle observeth touching the Thessalonians, that they received divine truths upon divine testimony; they received it as the ••ord of God, for it came to them not in word onely, but in power, and in the holy Ghost, and in much assu∣rance, 1 Thes. 1.5. i. e. It had such a powerful influence upon their hearts and consciences, that thereby they were assured it was of God.

2. There is a Temporary faith, which goeth a

step further than the former. When the judge∣ment is not onely convinced of the divine original and authority of the Scriptures: but those con∣victions work in some measure upon the affecti∣ons, that they are taken with the goodness and ex∣cellency of them. When the heart is carryed out in a kinde of love and liking to the Person reveal∣ing, and the Doctrines revealed; and there are some degrees of inclination towards a closure with those Doctrines: onely they are raised in them but for a fit, whist they are in a good mood (as we say) and it endureth but for a time, it cannot a∣bide the trial; when any great difficulties attend their obedience unto the word, then they cast it off: And for this reason it is called a temporary faith. Such a faith you meet with in some of the fol∣lowers of Christ, whom yet he durst not trust; for he knew they were but hypocrites, though now they followed him, yet shortly they would set a∣gainst him: when the Scene was altered, they would betray him, and of false friends become his professed enemies, John 2.23, 24. Many believed in his name, when they saw the Miracles which he did: Jesus did not commit himself unto them, because he knew all men. Such was the faith of those others mentioned as his Disciples, John 6.66. From that time many of his Disciples went back, and walked no more with him. And therefore it is observable what our Saviour spake to the Jews that believed on him, John 8.31. If ye continue in my word, then are ye ••••y Disciples indeed. Then are ye my Disciples] that is, then it will be evident that you are; then you will give undeniable proof that your faith is of the right kind, else you may 〈2 pages missing〉〈2 pages missing〉

gracious habits, the Lord Jesus taketh hold on their souls: and by putting forth this habit into act and exercise, they receive and take hold of the Lord Je∣sus, Col. 2.6. As ye have therefore received Christ Je∣sus the Lord, so walk in him, i. e. as you have be∣lieved on him, and imbraced or received him by believing. That is the first thing I would commend unto you, viz. this Scripture distinction of the sorts of faith.

2. This justifying faith hath the Lord Jesut Christ himself, for the special immediate object, with whom it closeth; and upon whom it is exercised. It is Christ himself who is primarily tendered in the offers of the Gospel, and therefore true faith, of this fort, goeth forth unto him. The special consideration under which a Believer goeth forth to Christ, in the actings of faith for justification, it is as dying and satisfying the justice of God: (and therefore usually called faith in his blood) and the great incourage∣ment whereupon a Believer is emboldened to act his faith, is the tender of the Gospel, and the pro∣mises thereof: but it is Christ himself which is the special, immediate object, upon which faith as ju∣stifying is acted, and with whom it closeth. The sinner being incouraged by the promise, doth em∣brace Christ in the promise. Hence it is commonly stiled faith in Christ, and a believing on the Lord Je∣sus Christ, Acts 20.21. I have kept back nothing that was profitable unto you, &c. testifying both to the Jews and also the Greeks, repentance towards God, and faith towards our Lord Jesus Christ. Mark it, as repen∣tance hath God for its ultimate object, it is a turn∣ing from sin, and returning unto God; even unto him: so faith hath Christ for its special object. The great fundamental act of faith, whereupon fin∣ners

are justified, is conversant about Christ, Act. 26.18. That they may receive forgiveness of sins, and an inheritance amongst them that are sanctified, by faith that is in me; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: by faith that is act∣ed upon me, [upon Jesus, for they are his words] It is by faith exerted and acted upon him, that for∣giveness of sins is conveyed: Unto that it seemeth to relate, and the other words to come in as a pa∣renthesis; as if it had been, that they may receive forgiveness of sins, by faith that is in me; and (al∣so) an inheritance amongst them that are sanctifi∣ed. It hath sometimes appeared as strange to me, to meet with descriptions of the nature of justifying faith, without so much as the mention of Jesus Christ, the object upon whom it is acted. See the process of the workings of the heart of S. Paul in believing; and how he taught in the Churches of Christ. First he was deadned as to expectation of life from the Law, the first Covenant: and then he addresseth himself for justification unto Christ, by believing on him, who is the only Mediator of the second Covenant. That Text is very full, and worthy to be wrot on our hearts in letters of gold, and as with the pen of a diamond, Gal. 2.16. Know∣ing that a man is not justified by the works of the law, but by the faith of Jesus Christ; even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law: for by the works of the law shall no flesh be justified.

3. The ultimate or compleating act of this justi∣fying faith, whereby it becometh such, is a fiducial resting or relying upon Christ, for righteousness and ac∣ceptation with the Lord: and for all the spiritual be∣nefits that follow thereupon. That which I aim at is this; That justifying faith is not absolved and

compleated, by a bare assent of the understanding; but it doth evidently include an act of the heart. With the heart man believeth unto righteousness, Rom. 10.10. If thou believest with all thine heart, Acts 8.37. And the special act of the heart is a reliance upon Christ: leaving a mans soul in his hands, upon the articles of the Covenant of grace: leaning up∣on his merits for acceptance with God: receiving him as he is offered to sinners in the Gospel; and trusting in him, for acceptance and salvation. Thus we have it explained, Eph. 1.12, 13. That we should be to the praise of his glory, who first trusted in Christ. In whom also ye trusted, after that ye heard the word of truth, the Gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy spirit of promise This is the faith both of Jew and Gentiles: We first believed, unto whom the word of salvation was first spoken; and afterwards ye also believed in Christ. What is this believing? Why, it is a trusting in Christ. First the soul heareth the word of sal∣vation promised in Christ, and assenteth to the truth of that word, and thereupon is perswaded to make his actual application unto Christ, and trust∣eth in him for salvation, Psal. 2.12. Kiss the Son, lest he be angry, and ye perish from the way: when his wrath is kindled but a little; blessed are all they that put their trust in him: q. d. There is no way of avoiding destruction from Christ, but by believing in him, resting upon him▪ they are the blessed of the Lord that put their trust in him. In∣deed there are many acts of the soul required unto this faith, and com∣prized

therein. If a man believe in Christ he must have some competent knowledge of the nature of Christ, and his mediatory office, and satisfaction: there must be a firm and lively assent to the truth of the Gospel; a sense of the evil of sin; and the ina∣bility of all other means besides the righteous∣ness of Christ, to recover the sinner out of his lost condition: But now a fiducial reliance upon Christ for salvation, is the last compleating act. For when the sinner being driven from all other refuges what∣soever, doth not only hunger and thirst after the righteousness of Christ, but actually renounceth eve∣ry thing for him, and embraceth him as his Saviour; casting his soul, and all his spiritual concernments into Christ's hands; and resting upon him alone for salvation as he is offered in the Gospel, this is a justifying and saving faith. As a self-justiciary re∣lieth upon his own righteousness; so a true belie∣ver r••steth upon Christ's righteousness. This is set forth by coming unto Christ, Mat. 11.28. Come unto me all ye that labour, and are heavy laden, and I will give you rest. Come unto me, that is, believe in me, place your hope and confidence in my righ∣teousness. The Lord Jesus in the Gospel is set forth as a propitiation; he was sent to be the Redeemer of lost sinners: Now when a person being affected with his lost estate, sensible of the wrath of God, and the insupportableness of it, and labouring un∣der the burden of sin, doth come unto Christ as such, and make use of him to that end: namely to be his Redeemer, and doth rest upon him to make atonement for his soul; this is to believe with a ju∣stifying faith, Joh. 6.35. He that cometh unto me shall never hunger, and he that believeth in me shall ne∣ver thirst. It is a looking unto Christ alone, for re∣demption

and deliverance upon his account. As the brazen Serpent was an eminent type of the Lord Jesus, Num. 21.8, 9. so the Israelites look∣ing up thereunto, did signifie our faith in Jesus, by whom our diseases are healed. When a poor sin∣ner is stung in his conscience with the fiery Serpent of the guilt of sin, and being filled with dread in apprehension of the sad consequents of it, doth look up unto Christ, as held forth upon the pole of the Gospel to be a Saviour, and doth rest upon him; expecting redemption only through his blood; here are the workings of a justifying faith, Joh. 3.14, 15. As Moses lifted up the Serpent in the wilderness, even so must the Son of man be lifted up: [by dying on the Cross; or by the publication and tender of his death and righteousness in the Go∣spel] That whosoever believeth in him should not perish, but have eternal life. This is the third particular which I intended to commend to you, for opening the nature of faith, which is the bond of our union with Jesus Christ.

4. Wherever, and in what soul soever, there is this fiducial reliance upon Christ, and his righteousness, in a saving way; there is also, as a necessary companion thereof, an universal subjection to the will of Christ, and a ready submission to his government. This I add, in the last place, to prevent (if it be possible) the abuse of this doctrine by carnal hearts; and to stop the mouth of those clamours, which are rais∣ed by some against it, and the aspersions which they cast upon this evangelical truth; as if it were not a doctrine according to godliness. Will such be ready to say, This doctrine will imbolden sin∣ners in their presumption, and vain confidence. If to believe savingly on Christ, be to rest on him for

salvation, who will not think that be doth believe? What carnal wretch will not say, that he doth re∣ly upon Christ? But mind it Sirs, it is not a thinking or saying he doth rely upon Christ, will give a man an interest in him; but when he doth rest upon him indeed, as he is propounded for a Saviour in the Gospel. And such a faith will purifie the heart, and cause the person believing to bring forth fruits of holiness, in the conversation. Else it will be an evidence that he doth but pretend thereunto, and doth not rest upon Christ in truth. For although it be not the work faith [or faith as it is a spiritual act and work] not the works of faith, that justifie a sinner in the sight of God: yet that faith which giveth him a title to the righteousness of the Me∣diator; by whom alone he can be justified, must be an operative and working faith; such as purgeth the conscience from dead works, and bringeth the soul into subjection unto Christ's Laws, and Go∣vernment. To this purpose the words of the Apo∣stle James are observable, Cap. 2.14. What doth it profit my brethren, if a man say he hath faith, and have not works? can faith save him? It is not said, though he have faith and have not works; for where there is faith in the heart, there will be new obedience in the life: but if he say that he hath it, if he be a pre∣tender to it; can such a dead, lifeless, pretended faith save him? Christ is held forth in the Gospel, not only as a Redeemer, but as a Lord and a Law∣giver: and these are inseparably connected and knit together. He that presumeth to divide between what God hath joyned together; that will accept of Jesus as a Saviour, but not as a Soveraign, doth not indeed receive the Christ of God, but an idol stamed by his own heart. Whom he doth save, he

will rule and govern, Heb. 5.9. He became the An∣thor of eternal salvation, unto all them that obeyed him. I shall not need to trouble you with controversal points, as whether faith, quà justifying [under that very notion or consideration] doth receive Christ as a Lord? This is acknowledged on both hands, that the faith which justifieth doth receive Christ in al his offices, as a Prophet to instruct and guide us in the ways of God; as a King, to exercise, rule, and dominion over us; and as a Priest, to recon∣ci••e and make intercession for us. If we come to Christ for salvation, we must take his yoke upon us, Mat. 11.28, 29. For a dividing faith is a false hypocritical faith, to whom Christ giveth re∣mission of sins, he giveth repentance also. He sa∣veth us by the washing of Regeneration, and the renew∣ing of the Holy Ghost: So that if we receive him as a Saviour, we must have him as a Sanctifier; for he saveth by sanctifying, and conducteth sinners to e∣ternal peace, by guiding their feet in the ways of peace.

Thus I have ended together, the mystical union betwixt believers and the Lord Jesus (which I mainly drove at, and intend, when I shall speak of it afterwards as the foundation of our communion with Christ, and receivings from him:) as also the sixth Proposition laid down to open the manner of the Conjunction between Christ and his people, and their oneness thereupon. There are two Pro∣positions more yet behinde, which I come now to insist upon, that I may finish my answer to the third General Head.

7. Propos. 7. From this mystical union of a Be∣liever with Christ, or being ingraffed into Christ, there doth flow another sort of union between

them, whereof love is the bond: which may be well improved as an evidence of the former, and it is usually called a moral union. Such an oneness as there is between the dearest friends, whose hearts are linked together in the bond of amity, and mu∣tual affection. We say sometimes of intimate friends, they are so nearly conjoyned as if they were but one; as if the same soul did animate both in their bodies. Deut. 13.6. Thy friend, which is as thine own soul. So are the Lord Jesus and his peculiar people knit to∣gether. He hath a very dear and inflamed af∣fection to them. He loves them that love him, Prov. 8.17. His de∣lights are with the sons of men, Prov. 8.31. And on the other hand, he is in their hearts, so as to live and die together. It is the greatest pleasure believers have in the world, to be contemplating the excellencies of Christ, and conversing with him: it is that which doth yield them the most so∣lid content and satisfaction; and they are still hun∣gry and thirsting after the further enjoyment of him: as if they could never have enough of fellow∣ship and society with him, John 21.17. Peter was grieved, because he said to him the third time, lovest thou me? And he said unto him, Lord thou knowest all things, thou knowest that I love thee. He could hardly bear it, to have his love to Christ called in question. This union is notably set forth in the Song of Solo∣mon: You have many passages for it, I will tran∣scribe a few of them. See the workings of their

hearts towards Christ, Cap. 2.3, 4, 5.6, 7. As the apple-tree amongst the trees of the Wood, so is my bel••∣ved amongst the sons: I sate under his shadow with great delight, and his fruit was sweet to my taste. He brought me to the banquetting house, and his banner over me was love. Stay me with flagons, comfort me with apples, for I am sick of love. His left hand is under my head, and his right hand doth embrace me. I charge you O ye Daughters of Jerusalem, by the Roes, and by the Hinds of the field, that ye stir not up, nor awake my love till he please: as if the Church had said, O take heed of displeasing the Lord Jesus; there is nothing will cut me so deeply to the heart, as if you despise him, and sin against him. He is the life of my life, and the strength of my soul; it is acquaintance with him that putteth sweetness into all my ac∣commodations, they would be comfortless com∣forts, were it not for Christ. I am never better then when I am in communion with him. Again, cap. 3.1, 2, 3, 4. By night on my bed I sought him when my soul loveth, I sought him, but I found him not. I will rise now and go about the City, in the streets, and in the broad wayes, I will seek him whom my soul loveth; I sought him but I found him not. The watchmen that go about the City found me, to whom I said, saw ye him whom my soul loveth? It was but a little that I passed from them, but I found him whom my soul loveth, I held him and would not let him go, till I had brought him into my Mothers house, and into the Chamber of her that conceived me: as if the soul of a believer should say, how much doth my Spirit long after Christ? My thoughts are not onely upon him by day, but my meditation is concerning him in the night season. And if he doth hide his face, I have no rest in my Spirit: I make use of all means to

recover the light of his countenance; I pray, and seek, and cry, and watch. I converse with this Christian touching the way to Christ, and I go to that Minister, to direct me in following after him. I leave no stone unturned, no means unassayed: And if I get but a glimpse of his favour, I think all my endeavours well bestowed. O how welcome is he to my soul? With what unspeakable rejoy∣cing doth it fill me? So that I can boast of Christ all the day long. How careful am I to preserve my fellowship with him, that no clouds for the future may interpose betwixt me and the beams of that Sun of righteousness? I might dwell upon the passages of this nature in that book: I will but point you to them. See the Churches as earnest pantings after Christ, as the Hart panteth after the water-brooks, cap. 8.1, 2, 3, 4. And her descrip∣tion of him, and holy exultation, upon the account of her interest in such a Lord and Husband, cap. 5.9, 10, 11, 15, Wherein the close of all is observa∣ble, v. 16. His mouth is most sweet, yea, he is altoge∣ther lovely. This is my beloved, and this is my friend, O ye Daughters of Jerusalem, q. d. He is the object matter of my whole affections; there is none in heaven but Christ, nor any thing upon the earth to be loved and desired in comparison with him. He is most worthy to be beloved: who cannot but ad∣mire such a gracious Redeemer? Do not wonder that my heart is so set upon him, for he is altoge∣ther lovely. If you knew but Christ as well as I, it would inflame your hearts in desires after him; it would even ravish your Spirits in the contempla∣tion of his beauty. Never is it possible for any to be so blessed, as those who have him for their friend.

So upon the other hand, for the affection of Christ to believers; he hath them graven upon the palms of his hands, upon the very Tables of his heart, Cant. 2.14. O my dove, that art in the clefts of the rocks, in the secret places of the stairs, let me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy countenance is comely, q. d. Thou that art despised amongst men, but highly regarded in my sight preserved by my power and righteous∣ness, which is stable as the rock, that can never be removed: I have provided secure fortifications to preserve thee, when thou art hunted and persecu∣ted on every hand: Come now, and let us con∣verse together, for therein I take pleasure. Mark it, nothing is so welcome to Jesus Christ, as the voice and countenance of his Saints: If they do but chat∣ter as a Crane or Swallow, it is as lovely Songs unto him: If they send but a sigh or a groan up to heaven, it is a re∣freshment to his Spirit: If they offer but a mite, it is a sweet oblation before him, because of the love which he bear∣eth unto them. Whereas the incense of the wick∣ed is but as dung in his sight, and the best of their sacrifices, but as the cutting off a dogs neck, or the offering of swines bloud; that is, odious and abo∣minable, such as his soul hateth. See another place to this purpose, Cap. 4.9. and so forward. Thou hast ravished my heart, my Sister, my Spouse: Thou hast ravished my heart with one of thine eyes, with one chain of thy neck. How fair is thy love, my Sister, my Spouse! How much better is thy love than wine, and the smell of thine ointments than all spices! Thy lips O

my Spouse, drop as the honey-comb; honey and milk are under thy tongue, and the smell of thy garments is like the smell of Lebanon. But I must forbear, only re∣member what was hinted in the proposition, that this intimate love between believers and Christ, may be well improved as an evidence of their in∣grafture into Christ. This moral union may be pro∣duced as a proof of the mystical union. For he that dwelleth in love, dwelleth in God, and God in him, 1 John 4.16. And that it may be of use to this end, our love to Christ, whereby we are knit to him morally, must have these four properties.

It must be

• 1. A sincere love.
• 2. A serviceable active love.
• 3. A superlative love.
• 4. A love of complacency and satis∣faction.

1. It must be a sincere and single hearted affection, without dissimulation and hypocrisie, when the heart of a Christian goeth out after Christ himself, and for himself; when our love to him is kindled by the contemplation of his own innate worth and excellencies, and the spiritual blessings which he hath purchased. There may be a kinde of love to Christ for the leaves sake, a following after him for some outward advantage. When Religion is countenanced to be amongst the servants of Christ, is a matter of honour and repute in the eyes of men, it may help to advance a mans secular inte∣rest; and many come after him moved by such considerations. But now the heart of a believer is fixed upon Christ for himself, though nothing but frowns from men should follow their cleaving un∣to him, although it were likely to bring disgrace and reproach along with it, and to expose them to

sorrows and sufferings upon every side; yet their souls are resolved to have Christ, with all the in∣cumbrances that attend the possession of him. Hereunto the promise is made, Eph. 6.24. Grace be with all them that love our Lord Jesus Christ in sincerity, i.e. in simplicity and incorrupt∣ness, having a single aim at the enjoyment of him∣self.

2. It must be a serviceable and active love, such as sets a man a doing to advance the glory of Christ, by a chearful obedience to his Commandments: that maketh him study, and contrive how to please the Lord Jesus: Such a love as restraineth from the evil of sin, whereby Christ is grieved and di∣shonored; Such as constraineth unto holiness, and causeth a man to take delight and pleasure in doing the will of Christ from the heart. The passion of love Sirs, is an active passion, that will set the whole man a work to please the party beloved: it will make him indefinite to all intents and purpo∣ses, to all sorts of services, and nothing will seem burdensome upon that account, John 14.21. He that hath my Commandments, and keepeth them (saith our Saviour) he it is that loveth me, 1 John 5.3. For this is the love of God that we keep his Command∣ments, and his Commandments are not grievous. The grace of love hath a facilitating vertue, it maketh difficult things easie; and sweetens the whole course of obedience. When a man hath a dear affection for Christ, he will do any thing, and suf∣fer any thing for his sake: he will not be afraid to own him in the face of the world, though it may

cost him all that is dear to him besides, 1 John 4.17, 18. Herein is love made perfect, that we may have boldness in the day of judgment, that is, (as I take the meaning of the Apostle to be) in the day of mans judgment; when we are called before mens tribu∣nal seats, for the profession of Christ; and requi∣red to give an account of our faith in Christ: then we that are true believers will do it boldly, we are not ashamed to own him for our Lord and Master. Why? Because we love him; and this is the top of our love, to make us stick fast unto him in times of tryal. Or this is the perfection of our love, the put∣ting it to its proper use; it was one of the ends for which this grace was planted within us, that it might cause us to abide with Christ, and not to shrink away from him when we are brought be∣fore mens judgment seats. I am the rather con∣firmed in this interpre∣tation, from the follow∣ing words, v. 18. There is no fear in love, but per∣fect love casteth out fear, as if he had said, if per∣sons love Christ sincere∣ly, (which is Evangeli∣cal perfection) if they love him really, and in good earnest, they will not be terrified with the threatnings of men: but they will acknow∣ledge him for their Ma∣ster, in the midst of an adulterous and sinful generation; and though they should be dealt with for it even as they dealt with

Christ. Why? Because they dearly love him, and that love keepeth under their carnal fear, and causeth them to go on with courage amidst all op∣positions. For many waters cannot quench love, nei∣ther can the flonds drown it, Cant. 8.7. And there∣fore when Peter had de∣nyed his Master, once and again, for fear of danger, what is the que∣stion that our Saviour puts to him, after his Resurrection? See Joh. 21.15, 16, 17. Simon Son of Jonas, lovest thou me more than these? Si∣mon Son of Jonas, lovest thou me? He said to him the third time, Simon Son of Jonas, lovest thou me? as if Christ had said, haste thou not cause to question the integrity of thy love towards me? Should not thy love have kept thee from disowning thy Lord, even in the High-Priests-Hall, though in times of danger? Is there not reason for thee to search in∣to the reality of thy love? where was it at that time, when thy carnal fear did so prevail?

3. That love of Christ, which will be evidential of our ingrafture into him, must be a superlative love. When we give the Lord Jesus the top of our affections, and the uppermost seat in our hearts: and place nothing above him, or in competition with him. When persons plead that they love Christ (and it is pity he should live, will some carnal people say, that doth not love the Lord Jesus) but they love the world better: they love the Son of

God, but they have more love for their lusts, and the pleasures of sin; this is indeed to reject and despise him. For, Mat. 10.37. He that loveth fa∣ther or mother more than me, is not worthy of me; and he that loveth son or danghter more than me, is not wor∣thy of me. Luk. 14.26. If any man come to me, and ha••e not his father, and mother, and wife, and children, and brethren, and sisters, yea and his own life also, he cannot be my disciple. If he doth not hate them] that is, if he have not a lesser affection for them, than for me; which in comparison with a greater love is a kind of hatted: if he be not ready to cast them away, even with detestation; and to trample them under his feet, when they come in competiti∣on with Christ; as we are wont to do that which we hate, and abhor; he cannot be my disciple, saith our Saviour. For a Believers love to Christ must be a superlative love: so as to account all things but loss and dung for Christ's sake, and to part with all things to win Christ. And to this purpose, you must be much in studying the worth of Christ, and be careful to get an insight into his excellency. For as in secular negotiations, men will never part with a great price for a commodity, except they know the worth of that commodity: so in spiri∣tual affairs, you will never be willing to sustain any great loss for Christ, unless you know the ex∣cellency of him. As your apprehensions of Christ's worth are, such will be your readiness to venture and lose for Christ's sake. Unless the Merchant had been acquainted with the preciousness of the pearl, he would never have sold all that he had to buy it, Mat. 13.45, 46.

4. It must be a love of complacency and satisfaction: when there is an holy acquiescence of the soul in

Christ, and a sweet contentment that ariseth from the enjoyment of Christ: When it is the joy and rejoycing of a mans heart, to be conversing with him. Else when per∣sons say they love Christ, but perhaps think not a serious thought of him, from one end of the day to the other; seldom or never have him in their me∣ditations; care little for any spiritual intercourse with him, that is but a pretended love. If a man love the Lord Jesus indeed, he will long after con∣verse with him; it will be as marrow and fatness to his soul to be in his society, Psal. 63.1, 2, 3, 8. O God thou art my God, early wil I seek thee: my soul thirsteth for thee, my flesh longeth for thee, in a dry and thirsty Land, where no water is, &c. And v. 8. My soul followeth hard after thee. It is love to Christ which maketh Belie∣vers so prize the Ordinances, wherein they are wont to meet with him: that is the reason, why they take it so heavily, to be deprived of those priviledges: and that they can hardly bear the withdrawment of his presence, but their spirits are ready to sink within them. See what effect it had upon the Spouse, Cant. 5.6. I opened to my beloved, but he had withdrawn himself, and was gone: my soul failed when he spake; that is, when he gave forth his parting words: The Spouse, at first, was not ready to open to Christ, and to give him enter∣tainment, v. 3. Why then farewel, saith Jesus, I will wait no longer; seeing you so little regard me, I will be gone immediately. O, then the soul raileth, this striketh the spirit dead, and there is no quietness to be had, till Christ be found again,

and intreated to return. It is love to Christ, that maketh it so pleasant a thing to a Believer, to re∣count his perfections, and to reckon up the glori∣ous things that he hath done. See what delight the Spouse taketh in the enumeration of them, Cant. 5.10, 11, 12, 13, 14, 15. So much for the seventh Proposition.

8. Propos. 8. The eighth and last Proposition is this. The mystical union of Believers with Christ, and all the priviledges and blessings which are the con∣sequents thereof, do originally flow from the me∣rit of the death of the Lord Jesus: which, in pur∣suance of the eternal Covenant between the Fa∣ther and himself, he suffered in their stead; and whereby he gave satisfaction to the justice of God, in their behalf. To this end he undertook to be a Mediator, and to die an accursed death in their room; and in the fulness of time he actually per∣formed it, that they in whose stead he stood might be gathered unto him, and by the Spirit and faith might be made one with him. Upon the account of this his standing in their stead, and transacting matters with the Father, for their good and benefit, some speak of an eternal Ʋnion betwixt them. Say they, In the eternal counsel of God for reconciling sinners unto himself, Christ ingaged to suffer as representing their persons, and so they are consi∣dered as one. This we may call a judicial Union (as some) or a transcendental Ʋnion. But I will not stand upon an enquiry into the fitness of these expressi∣ons. This I take to be clear, from the Scriptures of truth; That the mystical Union of Believers with Christ, wrought by the Spirit and faith (which is the matter we are treating of) and until which they are dead in sins and trespasses, and under the

wrath of God as well as others; is a fruit of Christ's undertaking to die for them, and actual perform∣ance of that undertaking. That which I drive at is this. That the Lord Jesus did not enter him∣self into an obligation to undergo the cursed death of the Cross, and in due time actually un∣dergo it, only that the elect of God might be saved if they should get into him: but that they might be brought unto Christ, and ingraffed into him, and so made parta∣kers of salvation. You shall find that their gather∣ing unto Christ, and being implanted into him is mentioned as an effect of his undertaking and suf∣fering for them. This is notably set forth in that Anti-Socinian Chapter (as I may call it) which hath broken the teeth of such as have been nibling at it, and out of which it is impossible for them, with all their subtle devices, to extricate themselves. I mean, Isa. 53. v. 10, 11, 12. Yet it pleased the Lord to bruise him, he hath put him to grief; when thou shalt make his soul an offering for sin, he shall see his seed; he shall prolong his dayes, and the pleasure of the Lord shall prosper in his hand. He shall see of the tra∣vel of his soul, and be satisfied: by his knowledge shall my righteous servant justifie many, for he shall bear their iniquities. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong: because he hath poured out his soul unto death; and he was numbred with the transgressors: and he bare the sins of many, and made intercession for transgressors.

Mark, but how abundantly this point is confirmed. Therefore shall Christ have a people gathered unto him, and a seed to serve him: because he made his soul an offering for their sins. Upon that very ac∣count, many shall be united to him, so as to be ju∣stified by him; because he bare their iniquities. Therefore he shall divide the spoil with the strong; because he poured out his soul unto death. How doth Christ divide the spoil with the strong? Why, when in the day of conversion he knittetn sinners unto himself. As Satan the strong man armed hath his company, that continue finally impenitent in their wickedness: So Christ by his Spirit doth gather a company unto himself. And whence doth this proceed? Why, it is the product of the satisfaction which he made for them. Thus it shall be, because he bare the sins of many. These are the trophies of the victo∣ry, that Christ got, by dying the death of the cross. They are ingraffed into him, because he suffered for them. Hence the grace of faith, which is the uniting grace, is said to be attained through the righteousness of Christ. As it is acted upon Christ's righteousness, so it was purchased thereby, and is given forth upon the account thereof, 2 Pet. 1.1. To them that have obtained like precious faith with us, through the righteousness of God and our Saviour Jesus Christ.

This is the last Proposition. For the clearing where∣of, and the point asserted, I will take it asunder into five heads of observation.

1. Observe. That the eternal transactions of matters between God the Father and our Lord Jesus Christ, in order to the redemption and deli∣verance of the elect, are set forth in the Scriptures, under the notion of a Covenant, that passed be∣twixt

them, for the accomplishment of that redem∣ption. As there is a Covenant made with the souls of Believers in Christ; so there was a Covenant from everlasting made with Christ: a kind of com∣pact and agreement between the Father and the Son; for the restauration of fallen sinners. This is acknowledged by most, as to the matter and substance of the thing: and I think we have it plainly eno••gh under that notion, and expression of a Covenaut, Zech. 6.12, 13. Thus speaketh the Lord of hosts, saying, Behold the man whose name is the Branch, and he shall grow up out of his place: and he shall build the temple of the Lord. Even he shall build the temple of the Lord, and he shall bear the glo∣ry: and shall sit and rule upon his throne, and he shall be a Priest upon his throne; and the counsel of peace shall be between them both. The counsel of peace] that is, the transactions in order to making peace betwixt an incensed God, and sinful men and women. Be∣tween whom shall this counsel be? why, between them both, Jehovah the Lord of Hosts, and the man whose name is the Branch; Jesus Christ who is to build the Church, and who is appointed to be the Ruler and Governour of it. So I conceive it may be understood. Or if you will have it rather to relate to the Kingly and Priestly Offices of Christ, yet it will hold nevertheless, that there was a consultation in heaven, for reconciling of the world: which Christ as King and Priest was to b••ing into execution. As there was a counsel ta∣ken touching the creation of man, between the persons in the blessed Trinity; Let us make man after our image: so there was a consultation held concerning the restauration of mankind out of their lapsed condition. Upon this account (as some

observe) Christ is called The Covenant, Isa. 49.8, 9. I will give thee for a Covenant of the people, to establish the earth, to cause to inherit the desolate heritages. That thou mayest say to the prisoners, Go forth; to them that are in darkness, shew your selves. Why for a Cove∣nant? Because God's Covenant with Believers is established in Christ; and there was a Covenant of Redemption made with Christ; upon the terms whereof he is constituted to be a Redeemer: To say to the prisoners, Go forth; to bring deliverance to the captives, and to proclaim the year of release, or Ju∣bilee, the acceptable year of the Lord, as it is, Isa. 61.1, 2.

See another Text to this purpose, Psal. 89.28. My mercy will I keep for him for evermore, and my Co∣venant shall stand fast with him. With whom? Why, with the Lord Jesus Christ, of whom David was an eminent type: for so I apprehend it must be inter∣preted, as of whom many passages in the Psalm are most clearly verified; and to whom they may very pertinently, and appositely be referred; And some passages there are, which caunot well be re∣ferred to any other. See v. 19. I have laid help upon one that is mighty. Agreeable to that of the Apostle, He is able to save unto the uttermost, Heb. 7.25. I have exalted one chosen out of the people. Which is the very title that is given to the Son of God. Behold my servant whom I uphold, mine elect [or chosen one] in whom my soul delighteth, Isa. 42.1. Again v. 20. I have found David my servant. Christ is o••en called by that name, as being the most dearly beloved of God; proceeding from the loins of David, according to the flesh; and in a special manner

typified by David, both as King and Prophet of his Church, Jer. 30.9. Hos. 3.5. Ezek. 34.23. It fol∣loweth there, With my holy oyl have I anointed him. Answerable to that of Christ, Luk. 4 18. The spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor. Again v. 27. I will make him my first born, higher than the Kings of the earth. Compare it with Heb. 1.6. Col. 1.15. And that I may not make too long a stay upon this matter, see v. 29. His seed will I make to endure for ever, and his throne as the dayes of heaven. Compared with Dan. 7.13, 14. Now saith God, I have made a Co∣venant with him: not only a Covenant of grace with the Saints in him, but a Covenant of redemption (as we call it for distinctions sake) with him: and it shall be an everlasting Covenant, wch shal not be cancelled or disanulled, it shall stand fast with him. That's the first thing to be observed.

2. In this Covenant and compact between the Father and Christ, for the redemption of sinners; the Lord Jesus undertook to put himself under the Law, and to bear the curse of the Law: to give up himself unto death, and so to carry on their salvation. In the consultation between them, it was found, that nothing else could satisfie for the wrong done by sin; and therefore there was no o∣ther way to deliver the sinners, but by the death of Christ. God the Father promised unto the Son, That if by his death satisfaction were made, then the sinners should be delivered, they should be put into Christ's hands to be saved upon those terms:

And our Lord Jesus closed with this proposal, he accepted the offer, and undertook to make satis∣faction, by dying and suffering. We have both the branches of that everlasting Covenant in the Scriptures. 1. God's promise of salvation, made to Christ, in the behalf of his children, Tit. 1.2. In hope of eternal life, which God, that cannot lye, pro∣mised before the world began. Mark it, All the pro∣mises made to Believers, are made in time; but here is a promise of salvation from eternity: And unto whom could that be made, but unto Christ, for such as should believe in him? 2. Christ's under∣taking to satisfie divine justice, by humbling himself unto the death: in that famous place, Heb. 10.5, 6, 7. quoted out of Psal. 40. Wherefore when he cometh into the world, he saith, sacrifice and offering thou wouldest not, but a body thou hast prepared me: In burnt offerings and sacrifices for sin, thou hadst no plea∣sure: Then I said, Lo I come (in the volume of the book it is written of me) to do thy will, O God. This was the way, wherein the Father would have sal∣vation wrought out, for lost sinners: and Christ taketh it upon himself to accomplish the will of God in that behalf. This is the second Observa∣tion.

3. Observe in the next place, That our Lord Jesus, in dying and satisfying the justice of God, for the sins of Believers according to what he had under∣taken, did not only die and suffer for their good and benefit; but he died in their stead, and suffer∣ed in their room; that is; he underwent that punish∣ment, which by the rigour of the Law they should have undergone; and took upon himself that curse, which in the strictness of justice would have fallen down upon their heads. Therefore it is said, The

Lord laid their iniquities upon him, Isa. 53.6. All the sins of God's elect were made to meet together, and laid upon his shoulders to bear, Rom. 5.6, 8. In due time Christ died for the ungodly. And, whilst we were sinners Christ died for us; that is, in our stead and room. We deserved to die, and God graciously spared us, and put his own Son to death in our stead, Gal. 2.20. He loved me, and gave himself for me.

4. To bring this home to our purpose, observe, That the end of Christ's undertaking thus to die, and of his actual dying in the stead and behalf of lost sinners, was that in due time they might be knit and united unto him; and so partake of the salvation which he purchased for them. So that the mystical Ʋnion of Believers with Christ, is a fruit of the fatisfaction and merit of his death for them, 2 Cor. 5.21. He was made to be sin for us; who knew no sin, that we might be made the righteousness of God in him. Therefore he died for us, that we might be implanted into him; and so made righteous on his account. And therefore mark it Sirs, Though the elect of God have no right or title to any la∣ving mercy, till they are one with Christ: yet he hath a right to this Union for them; and to all other blessings, which are the concomitants or consequents thereof. He prayeth for it on their be∣half, and upon his account it is given forth unto them, Joh. 17.20, 21. This is the fourth particular to ••••e observed, and it leadeth me to the last.

5. This satisfaction and merit of the death of Christ, although it was laid down for the benefit of such as the Father had given him, and he suffered in their stead; yet doth make no change upon them, till they are drawn unto Christ, and by the Spirit

and faith made one with him. Until this grace be wrought in them, or conferred upon them, they are still children of the wrath of God as well as others, Eph. 2.3. The wrath of God abideth on them, Joh. 3.36. They are amongst the unrighteous, which, remaining in that condition, shall not inherit the kingdom of God, 1 Cor. 6.9, 10, 11. And if we could suppose them to die before conversion, (al∣though indeed it is not to be supposed) they would perish unavoidably, even as others. And the rea∣son is this; Although Christ died in their stead, and laid down a price for purchase of their pardon, and salvation; and God the Father accepted thereof: yet it was agreed between them, in that everlast∣ing Covenant, that an order should be observed in conveying those mercies, and making them actu∣ally partakers of the benefit thereof. Which order is this, First they must be sanctified by the Spirit of Christ, and brought by faith unto him, and made one with him, and so receive salvation through his blood. For till they have the Son, they can have no life by the Son.

Thus I close my answer to the third general que∣stion propounded, concerning the manner, how this conjunction is made up; or the way wherein this Union is wrought.

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tual, and their hearts are carnal. And as the Apostle saith, 1 Cor.2.14. The natural maure∣ceiveth not the things of the Spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned.And of this sort is the grace of Union with Christ; and all the transactions hereabouts are spiritual transacti∣ons. And therefore when Christ preached this do∣ctrine unto the people, that if they would be bles∣sed by him, they must feed upon him, and become one with him, his car∣nal Disciples knew not what to make of it. This is an hard saying, who can hear it? and from that time many of his Disciples went away back, and walk∣ed no more with him, Joh.6.60, 66. That's the second property, It is a spiri∣tual Union.

3. And principally, It is an inseparable, and in∣dissoluble Union; such as shall never be broken asun∣der. When Christ and a Believer are once knit to∣gether, they shall never be parted any more. When the Lord Jesus cometh by his Spirit, and taketh up his abode in a mans soul, he maketh that soul his eternal mansion; and doth not at any time with∣draw himself from it: And when the sinner is by a living faith gotten into Christ, he shall in no case be broken off from him. A dead branch may fall off from the tree, but the living branches will abide

there for ever, 1 Joh. 2.27, 28. But the anointing which ye have received of him, abideth in you, and ye need not that any man teach you: but as the same anoint∣ing teacheth you of all things, and is truth, and is no lye: and even as it hath taught you, ye shall abide in him. And now little children abide in him, &c. As here is an exhortation pressing Believers to abide in Christ; so here is a word of promise, that they shall abide in him: and that as to both the branches of this conjunction. 1. The anointing which ye have received, abideth in you; that is, The principle of grace infused into you, which was typified by the unctions or anointings in the ceremonial Law, which was signified by the precious ointment pour∣ed upon the head of Aaron, that ran down to the skirts of his garments; this principle will prove indefectible. 2. On the other hand, ye shall abide in him, Your faith is a grace that shall not fail, nor de∣cay. This is clear from the reason that is given of the apostacy of some, That therefore they are se∣parated from Christ, because they were never spi∣ritually ingraffed into Christ, 1 John 2.19. They went out from us, but they were not of us: for if they had been of us, they would, no doubt, have continued with us. Had they been quickned by Christ's Spirit, they would never have departed from him. It is a matter (q. d.) with∣out controversie, no doubt of it.

This is usually called, The Saints perseverance. All natural unions must be dissolved; the husband must be separated from the wife, and children from the patents, and one dear friend from ano∣ther;

but here is a relation that will be everlasting. This is a point of great concernment to the com∣fort of a child of God; without which he could in no wise be assured of his safe arrival at the king∣dom of heaven. And therefore I will a little longer dwell upon this doctrine.

• 1. By shewing you the principal fou••dations, on which this inseparableness of union with Christ is bottomed.
• 2. By propounding a consideration, further to strengthen and confirm the truth of this point.
• 3. By vindication of this doctrine of perseverance, from the two grand exceptions, that are made against it.

1. For the foundations upon which this perseverance is built. Whence doth it come to pass, that a Be∣lievers union with Christ, is of such duration, and continuance; that when a man is gotten into Christ he shall abide in him, and persevere in that state unto the end? I answer, It is built especially on a sixfold foundation.

1. Upon the unchangeableness of the purpose of God concerning believers, and the never failingness of his love towards them: whereby he did elect and fore-ordain them to everlasting life, and set them apart for the eternal enjoyment of himself. This purpose of God cannot be frustrated or disappoin∣ted. His counsel shall stand, and he will perform all his pleasure: and the love of God towards his chosen is not a transient fleeting; but an everlast∣ing love. And therefore when he hath gathered a people unto Christ, he will never suffer them to be divided from him again: For that love which moved him to shew compassion upon them, and to

draw them unto his Son, is unalterable as his own nature and essence; without any variableness or sha∣dow of turning, Jer. 31.3. I have loved thee with an everlasting love. As for its original, it is from e∣verlasting; so it reacheth unto everlasting: whom he loveth indeed, he lo∣veth unto the end. This is noted as the very ground of their perseverance, 2 Tim. 2.18, 19. Who con∣cerning the truth have erred saying, The resurrection is already past, and overthrow the faith of some. Never∣theless the foundation of God standeth sure, having this seal, The Lord knoweth who are his. The foundation of God] that is, the eternal purpose, and electing love of God, upon which the salvation of the faith∣ful is built, as upon a sure ground-work: This cannot be shaken; that any of them should fall a∣way to perdition, whom God hath chosen to eter∣nal life. And the Lord knoweth who are his; q. d. It is true, the faith of some may be overthrown, who were never sound in the faith; but not a person who is the Lord's indeed, shall ever miscarry: for their perseverance is built upon a sure foundation, namely, upon the electing love of God that will ne∣ver fail.

2. The indissolubleness of this union is built, Ʋpon the nature of the Covenant made with believers; and the truth and faithfulness of God in keeping Cove∣nant with them. It is such a lasting Covenant as is confirmed with an oath, whereby the Lord hath manifested the unchangeableness of his counsel: And wherein he hath made provision for the dis∣charge and performance of the articles which are

on their part to be discharged; as well as for con∣veyance of the mercies, which he is ingaged to con∣vey thereupon. This you have often spoken of as the ground of their establishment, Isa. 54.8, 9, 10. In a little wrath I hid my face from thee, for a moment, but with ever lasting kindness I will have mercy upon thee, saith the Lord thy Redeemer. For this is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wrath with thee, nor re∣buke thee. For the mountains shall depart, and the hills shall be removed, but my kindness shall not depart from thee, neither shall the Covenant of my peace be removed, saith the Lord that hath mercy on thee. As if he had said, As sure as the day and night shall not fail, ac∣cording as I sware unto Noah after the flood; so sure my mercy shall not fail towards you, not shall ye at any hand fall short of it; for I have made it over unto you by a covenant, confirmed with an oath.

It is one remarkable difference between the word of God, and his oath; That sometimes a word of promise is made under certain exceptions and con∣ditions implyed: upon the failure whereof, God may repent of the good which he promised to do, Jer. 18.7, 9, 10. But when the Lord sweareth, he will not repent; That is a certain token of the im∣mutability of his counsel, Psal. 110.4. Heb. 6.17. Now, the perseverance of the Saints is a mercy which God hath sworn to give unto them, Luke 1.73, 74, 75. The oath which he sware to our father Abraham, that he would grant us, That we being deli∣vered out of the hands of our enemies, might serve him without fear: in holiness and righteousness before him, all the dayes of our lives. Not only that we should

be admitted into his service, but likewise abide therein unto the death. And for the freeness of the Covenant, wherein God hath graciously obliged himself, not only to perform the mercy promised; but also to assist believers with his Spirit for per∣formance of the duty required at their hands, so as not to fall short of that mercy: Take that noted place, Jer. 32.39, 40. And I will give them one heart, and one way, that they may fear me for ever, for the good of them and of their children after them. And I will make an everlasting covenant with them, that I will not turn away from them to do them good; but I will put my fear in their hearts, that they shall not depart from me.

3. The indissolveableness of the union between Believers and the Lord Jesus, is built upon the charge that is given unto Christ concerning them, and his faith∣fulness in accomplishing what he hath undertaken for them. Thus Sirs, when God the Father did put all his elect into Christ's hands, and constituted and ordained him to be a Mediator for them, it was with this express charge; That he should conduct them to glory. Not only that he should gather them unto himself, and give them spiritual life; but that he should guide them with safety to the kingdom of heaven. And this charge he undertook, John 17.2. As thou hast given him power over all flesh, that he should give eternal life, to as many as thou hast given him, Heb. 2.10. In bringing many sons to glory. Now in pursuance of this undertaking Christ doth kni•• them to himself inseparably; that he may be a faith∣ful steward of the grace of God. It is the very reason which our Saviour giveth, why no man shall pluck Believers out of his hands; because he is to give them eternal life, John 10.28. And the

Apostle Peter put much stress upon it, when he prayeth for the settlement of Believers in the faith, 1 Pet. 5.10. But the God of all grace, who hath cal∣led us into his eternal glory, by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. Here is a bundle of arguments to incourage our dependance upon God, for our abiding in Christ. There is scarcely a word but hath an emphasis upon it, to that purpose. 1. It is God that strengthens you; he that is able to do it, and is on your side: so that greater is he that is in you, than he that is in the world. All your ad∣versaries are but creatures, who labour to draw you away, but he that establisheth you is the Creator; God blessed for ever. It is God, whose wayes are perfect, that is not wont to carry on his designs by halfs, and to leave them in the mid-way, unfinish∣ed: and that cannot be disappointed in the fulfil∣ling his counsels. 2. It is the God of grace, the Au∣thor and giver of grace, and who aimeth at the magnifying of the riches of his grace in the salva∣tion of his people; and therefore will certainly ac∣complish it, and not suffer them to fall back, and perish from the right way. 3. He is the God of all grace, of strengthening, and persevering, as well as of the first converting, and sanctifying grace. 4. It is that God who hath called us, and therefore will not forsake us utterly, now we are called. To what end do you think did he bring you into fel∣lowship with himself, if he purposed afterwards to reject you, and let you perish for ever? certainly he that hath begun a good work in you, will per∣form it until the day of Christ. If whilst you were enemies he reconciled you unto himself, and took you into the bond of the Covenant with himself:

it cannot be imagined, that he will now cast you out of his favour. If when ye were dead in sins and trespasses, he quickned you; much more being quickned, ye shall be saved through his grace. 5. It is he that called you by Christ Jesus; who will un∣doubtedly carry on the work which he hath under∣taken. Indeed if God had put your happiness into your own keeping again, you might have lost it, as Adam did at the first: But he hath put it into the hands of his own Son, who is a faithful Trustee. And he hath done it to this end, that the promise might be sure to all the seed. Wherefore do ye think did God lay such a sure foundation, and build his people upon the rock, but that the wind and stormes might not overturn the building? 6. It is that God who hath called us unto glory, unto eternal glory by Christ Jesus: not only to have fellowship with him for a time here, but to sit down with him in his kingdom for ever. And how should that be attained, if he should suffer you to be separated from his Son, and to draw back unto perdition? Undoubtedly you may go to this God, with a full assurance of faith, to make you perfect, to stablish, strengthen, and settle you. That is the third founda∣tion on which the inseparableness of this Union is built.

4. It is built upon the Advocateship and intercessi∣on of our Lord Jesus, which he is making for belie∣vers at the right hand of the Father. For as he came into the world to give satisfaction for them, unto the justice of God; so he entred into heaven, by vertue of that satisfaction, to plead for mercy in their behalf: And this is one of the mercies which he pleadeth for; That they may abide in him for

ever, and may not at any time be parted from him. God the Father heareth his Son alwayes, and grant∣eth him whatever petition he maketh for his peo∣ple. And this is one of the great petitions which he presenteth; that whilst his servants are in the world, they may be kept from the evil of the world: that as they are knit to him, so they may never be divided from him, till they arrive with safety where he is, Joh. 17.15, 24. And it is noted as one of the foundations, whereupon the inde∣fectibility of a Christians faith is bottomed; and consequently of their Union with Christ, which is made up thereby, Luk. 22.31, 32. And the Lord said, Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat: But I have prayed for thee, that thy faith fail not; q. d. The great design of the devil is to root out your faith. He knoweth if that grace fail, other graces will fail with it: if your faith be gone, your union with me is dissolved and broken asunder: But for thy comfort, I assure thee of the contrary, Thought it be strongly assaulted, yet it shall never be utterly vanquished; though it may be battered, yet it shall not be wholly overcome; though it may be kept under a little, yet it shall in no wise be rooted up. Whence doth this proceed? Why, from Christ's in∣tercession, it shall not fail, for I have prayed for thee, that thy faith fail not.

5. The inseparableness of a believers union with Christ, is built upon the mighty power by which they are upheld; and whereby they are preserved in Christ: and that is the infinite, unlimited, and almighty power of God. All the power in heaven is inga∣ged in their defence. This the Apostle Peter urg∣eth

for our incouragement, 1 Pet. 1.5. Who are kept by the power of God, through faith unto salvation. As the inheritance is reserved in heaven for you, so ye are kept and preserved for it. Yea, but Satan our adversary is a roaring Lion, that seeketh to devour us; and what if he should pluck us out of the hands of our keeper? Why, saith the Apostle, Your keeper is God, the Lord of Hosts, who hath ingaged his strength for your preservation: He is able to bruise Satan under your feet. Is not he that delivered you at first out of the paw of that Lion, of strength sufficient to keep you? The work is easier in it self to keep Satan out, when he is dispossessed; than at first to cast him out of his possession; to keep sin under, when it is subdued; than at first to subdue it. Besides, God is omnipotent, there is nothing too hard for him; you have his power for your de∣fence, who is greater than all; and none can pluck you out of his hands, Joh. 10.29.

6. Lastly, it is built upon the durable nature of the new creature; or the graces of the Spirit, whereby Christ is formed in the souls of believers; and they are fashioned after his likeness. It is a seed which is of a permanent nature, 1 Joh. 3.9. Whosoever is born of God doth not commit sin, for his seed remaineth in him: neither can he sin, because he is born of God, i. e. He doth not sin allowedly, and customarily, as the wicked do; he doth not give up himself to serve his lusts; for he hath a seed within him; ano∣ther principle, which is contrary to sin, and war∣reth against it, and hath the supremacy in the Spi∣rit. But what if that seed should be lost? would he not then return with the dog to his vomit? yea, but saith the holy Ghost, It shall not be lost; for the principle of grace is a divine principle; not only

infused and put into the soul, but fast riveted into the soul. Herein it differs from the habits put into the nature of man at first: They were of divine original, but they were loseable; but when grace is restored under the second Covenant, it shall ne∣ver be lost. It is an indefectible principle, an ever∣lasting seed; If not in it self, yet in respect of the fountain whence it is derived, namely, from the Lord Jesus Christ, who hath the fulness of the Spi∣rit, and is still following his people with fresh influ∣ences thereof. Grace was poured forth into Adam, as water into a cistern or vessel; which being not care∣fully lookt to, was by the heat of temptation dried away: but it is issued forth into the hearts of Be∣lievers, as a stream that cometh from a living fountain, and is fed continually thereby: as a spring from the Ocean, whose current is never stopped, and therefore cannot be drawn dry, Joh. 7.38. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this he spake of the spirit, which they that believe on him should re∣ceive, Joh. 4.14. Whosoever shall drink of the water that I shall give him, shall never thirst: that is, Not with a thirst of emptiness and indigence; He shall thirst the more with a thirst of desire, and earnest breathings after further communications there∣of: but he shall never thirst as a person depri∣ved of it; he shall have constant, daily, and conti∣nued supplies, until his desires be swallowed up in full fruition and satisfaction: For, as it followeth, The water that I shall give him shall be in him a well of water springing up into ever lasting life. This is the first thing for the clearing of this property of our

union with Christ, to wit, the inseparableness of it, By shewing you the firm foundations whereupon it is built.

2. For the further confirmation and strengthning of this point, consider, That as for those things which are most likely, in the apprehensions of man, to make a separation and disjunction between Christ and a Believer; the holy Ghost hath expres∣ly intimated concerning them, that they shall in no case be able to do it. And therefore certainly it is an indissoluble union. For if any thing could disunite them, a man would think it should be one of these six things.

Either

• 1. The remainders of sin.
• 2. The violent assaults of the devil.
• 3. The allurements of the world.
• 4. False teachers, the devils instruments.
• 5. Troubles and persecutions, for the sake of Christ.
• 6. Death, which is the great separating providence.

1. The first thing that is most likely to disunite a Believer from the Lord Jesus, is the remainders of sin, and that by way of provocation. There are many corruptions left in the hearts of the children of God; and thereupon frequent infirmities and fail∣ings in the course of their obedience: sometimes foul miscarriages committed in their lives. For al∣though grace doth ever act like it self, (sin cannot grow upon that root) yet a gracious man doth not alwayes act like himself. Now the question may be, Will not these pollutions provoke the Lord Christ to abandon their society? Will he hold any inter∣course

and fellowship with them, that are thus de∣filed? May not they justly expect, that this should separate between them? Why mark it Sirs, sin in the godly shall never come so high, as to make a separation between them and their Redeemer. It may somewhat interrupt their communion, and hinder them from tasting that usual sweetness, that is to be tasted, in fellowship with Christ: but it shall never break asunder their union with him. For the power and dominion of sin over them when they lay we tring in their blood, would rather have hindred the making them one at first; than the presence of sin shall dissolve that union, when it is made. If Christ sent forth his Spirit to san∣ctifie them, when they were slaves of the devil, that he might dwell in them; certainly he will not utterly reject them, because of their infirmities, when they are sanctified; and become the children of God. If he had mercy upon them, when they were in the gall of bitterness, and in the bond of iniquity, and knit them unto himself; surely he will not cast them off, now they are members of his body. The Apostle presseth it as a forcible ar∣gument, Rom. 5.8, 9, 10. God commendeth his love to us, in that while we were yet sinners, Christ died for us: Much more then being now justified by his blood, we shall be saved from wrath through him. For if when we were enemies we were reconciled to God, by the death of his Son; much more being reconciled, we shall be sa∣ved by his life. As if he had said, Undoubtedly our state of enmity against God, would rather have prevented our reconciliation; than the re∣mainders of sin can now prevent our salvation. There is nothing can be imagined to come in now as an obstacle in the way of our salvation; but

would have much more proved an obstacle to im∣pede our conversion. If we were ingraffed into Christ, through the superabundant love of God, notwithstanding our former walking in a course of sin: without controversie we shall abide in Christ, he will never withdraw from us, because of some unallowed failings. And besides, remem∣ber, that when Christ married believers unto him∣self, and gave up himself unto them, he did it in judgment. He did not act rashly, and in considerate∣ly; but he knew well enough their frame, what creatures they were, to what failings they were sub∣ject, and what remainders of corruption would still abide in them, Hos. 2.19. I will betroth thee unto me in righteousness, and in judgment, and in loving kindness, and in mercies. And that promise is ob∣servable, Psal. 89.30, 31, 32. If his children forsake my law, and walk not in my judgments: if they break my statutes, and keep not my commandments; then will I visit their transgressions with the rod, and their iniquity with stripes: nevertheless my loving kindness will I not utterly take away from them, nor suffer my faithfulness to fail. Mark it, God doth own them as the children of Christ notwithstanding their ma∣nifold infirmities. Though he may correct them, in his fatherly displeasure, for their sins; yet he will never wholly forsake them: The continuance of his love being not bottomed on their absolute perfection in the faith; but upon his own faith∣fulness.

2. A second thing which is most likely, but shall not be able to prevail to dissolve this union, is, The violent assaults of the devil, by way of temptation. He is a potent and cunning adversary, and will be ready to put forth all his strength and subtlety

against the children of God; to make them lose their hold of Christ, and if it were possible to sepa∣rate betwixt them and the Lord Jesus. And this is the very ground of the despondency of poor affli∣cted spirits. When they are strongly buffetted by Satan from without, and find their lusts stirring within, they are apt to yield up the cause, and to say in their hearts, We shall one day perish by the hands of Saul: we shall never be able to hold out against this powerful assailant. But mind it Christians, Al∣though this should much excite you to watchful∣fulness, yet here is no cause of discouragement. Is Satan a potent enemy? yet he is a conquered ene∣my. That Christ who dwelleth in you, hath bro∣ken the power of hell, and brought under the prince of darkness. His temptations should quic∣ken you to run to Christ for succour, and to clasp the faster about him, and in no wise to cast off your confidence. A sincere believer in this case, should recollect himself with David, Why art thou cast down O my soul? and why art thou disquieted within me? Is not my Saviour stronger than the strong man arm∣ed? Can it be imagined that he delivered me out of the snare of the devil, that he might give me up again unto his will? Did he break in with a mighty force upon my soul, and eject the devil out of his habitation, and come and dwell in me; that afterwards he might surrender up his dwelling place to his greatest adversary? Why, Satan by being mine enemy, is Christ's enemy thereby; in whom I am, and unto whom I am closely united; and he wil never suffer him to get the victory. Although he may permit him to vex and disquiet me for a time, that my faith may be exercised, yet he will

bruise him under my feet shortly, Rom. 16.20. Mark, how he rebuketh the devil in the case of Joshua, Zech. 3.2. And the Lord said unto Satan, The Lord rebuke thee, O Satan, even the Lord who hath chosen Jerusalem rebuke thee: is not this a brand pluckt out of the fire? q.d. Have I preserved him to this time by a special preservation, that now I might deliver him into thy merciless hands? So, doth Christ pluck poor souls as firebrands out of the fire of the wrath of God, and gather them into his own kingdom; that afterwards he may give them up to the prince of darkness? Mat 16.18. Ʋpon this rock will I build my Church, and the gates of hell shall not prevail against it. The gates of bell] that is, all the power and policy, all the might and craft of the devil and his adhaerents. The gates of Ci∣ties were the places where their arms and ammuni∣tion were laid up; and there their Judges and Counsellors were wont to meet, and advise for the good of the place. So that by the gates of hell is meant, the strength and crafty machinations and devices of Satan and his instruments: they may trouble and vex the Saints of the most High, but they shall not prevail against them: not against the meanest faithful member of the Church; because they are built upon the rock. For it is not only the Church in general that is built upon that rock, but every particular Saint. Behold I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded, 1 Pet. 2.6.

3. A third particular that is most likely to dis∣unite a Believer and the Lord Jesus, is, The allure∣ments of the world. Tem∣ptations objected, (as

the Schools distinguish) the lusts of the flesh, the lusts of the eyes, and the pride of life; as the Apostle giveth us an in∣ventory of all the worlds goods, and accommodations, 1 Joh. 2.16. These were the very engines whereby our first parents were seduced: and commonly they have a great influence on the souls of their posterity. To follow after which some have made shipwrack of faith, and put a good conscience far away from them. For the pleasures of sin, they have forsaken Christ: and for earthly profit and advantage have let go the pursuit of heavenly blessings: and to get honour of men, have neglected that honour that cometh of God only. See Luk. 8.14. 2 Tim. 4.10. John 12.42, 43. But these are outside Christians, who thus forsake their station, and run away from their Master: Such as are indeed in∣graffed into Christ, will never let him go: For they have renounced these things already for his sake; when they first gave themselves unto the Lord, it was upon these terms, That they should be ready to suffer the loss of all things at his command. They find in the enjoyment of Christ more solid and substantial pleasure, than sin can minister unto its followers; and greater riches than the whole earth can afford: They account it their highest dignity and prefer∣ment to be in him, and of the number of his atten∣dants: They see that in the Covenant, which doth infinitely out-bid the world, in all that it can pro∣mise unto them that serve it. Besides, Through the

Cross of Christ the world is crucified unto Belie∣vers, and they are crucified unto it, and redeemed from it: So that it cannot have that power and prevalency over them, as upon others, Gal. 1.4. Gal. 6.14.

4. False teachers and seducers may be thought likely to dissolve this union. They have often∣times cunning artifices to deceive, and are of un∣wearied diligence to gain Proselytes, and to make them the children of hell. They are wont to come as messengers of righteousness, and transform themselves into the Apostles of Christ. They pre∣tend to high attainments, and plead the Spirit, and new light, for introducing their abominations. And may not these subtle emissaries of the devil over∣turn the faith of God's people? May not they so prevail, as to make a separation between Believers and Christ? Why Sirs, the holy Ghost hath given sufficient warrant to assure us it shall not be. They may lead captive silly, unsettled persons, who are laden with sins, and led away with divers lusts: They may beguil unstable souls, who though they have been in the School of Christ, were never taught the truth as it is in Jesus: Nay, they may possibly fly blow the souls of Christs peculiar ser∣vants with wretched errors, and taint their faith; but they shall not be able to overturn their faith: For the foundation of God stands sure, as the Apo∣stle asserteth expressly in this respect, 2 Tim. 2.18, 19. And therefore their seductions are mentio∣ned, as to deceiving the elect, with an [if it were possible] Mat. 24.24. For there shall arise false Christs and false Prophets, and shall shew great signs and won∣ders: insomuch that (if it were possible) they shall de∣ceive the very elect. Intimating that eventually it is

impossible: they are placed out of harms way, they are put through grace without the reach of their gunshot, as to a total seduction from the faith: as having an unction from the holy One, whereby they know all things, 1 Joh. 2.20. Not that this should imbolden the godly to be tampering with errors: If a man will tread upon hot coals, his feet may be burnt and scorched, though withal his life may be preserved. But this should make you the rather heedful, to stick fast unto the truth; that it may be evident you are such as they have no power over to lead aside into the error of the wicked. It is the very particular consideration which the Apostle John presseth upon Believers, why they should not hearken unto seducers, when they teach for doctrines mens inventions, and un∣couth notions of their own: Because they were sufficiently taught of Christ, and his word was a plentiful directory unto them, without the help of other additions: and because they should abide in Christ; therefore they were not to be followers of false teachers, 1 Joh. 2.26, 27.

5. Troubles and persecutions for the sake of Christ shall not be able to dissolve this union. They may seem to be providences very likely to do it: When Christians shall be dragged into prisons, and a∣bridged of their comforts, and reduced into hard∣ships and extremities; when they shall have trial of cruel mockings and reproaches, yea moreover of scourgings, and torturings in the severest man∣ner that the wicked heart of man can invent: and when all these things might be avoided, if they would but part with Christ. Will not such sore persecutions from the world, drive them back a∣gain for deliverance into the world, out of which

they were called? Do but mark, how confident the Apostle is of the contrary, Rom. 8.35, 36, 37. Who shall separate us from the love of Christ? Shall tribu∣lation, or distress, or persecution, or famine, or naked∣ness, or peril, or sword? (As it is written, for thy sake we are killed all the day long, we are acounted as sheep for the slaughter.) Nay in all these things we are more than conquerours, through him that loved us. How more than conquerours? Why, q. d. We are so far from being foiled, that we are brought off with advan∣tage: our faith is thereby fourbished, and our pa∣tience strengthened, our other graces are quickned, and our experiences increased. When conquerours get a victory over their enemies, it is seldom or ne∣ver but with some loss to themselves; but we are gainers by our troubles. Our spiritual strength is augmented, and our vigour heightened to a more intense degree, and we come purified as gold out of the fire of tribulation. So that we can glory in it; For tribulation worketh patience, and patience brings experience, and experience begetteth hope, and hope mak∣eth not ashamed, because the love of God is shed abroad in our hearts. As you have it in that climax or gra∣dation, Rom. 5.3, 4, 5.

In the winter of adversity the leaves drop off, and the withered boughs are pared away; but the living branches abide. And the reason of it is this, Because when Christ bringeth his people into di∣stress and trouble for his Name, he hath promised to stand by them, and to afford them strength suf∣ficient for their support, under those distresse••, Isa. 42.2. When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burnt; neither shall the flame kindle upon

thee. When Christ reduceth them into such straits, as they never had experience of; he will then mini∣ster to them such strength and assistance, as they never had before experience of. As sure as he is a God of faithfulness he will do it; according to that precious word, 1 Cor. 10.13. God is faithful, who will not suffer you to be tempted above that you are able: but will with the temptation also make a way to escape, that ye may be able to bear it. But may some poor disconsolate soul say, I may quickly be called into temptations and troubles, and I find no strength nor ability, O what is like to become of me at such a season? I am afraid I shall sink under the burden. Why, mind the promise, he will do it with the temptation: It is not said he will give ability before the trial; but when you are called to use it, you shall not fail of it: You shall have it time e∣nough against you have occasion to exercise it. My brethren, it is an excellent word of promise, an establishing word, if we had hearts to believe. And indeed it is according to what the Saints of God have experimentally found. How faint-hearted was Mr. Sanders in the dayes of Qu. Mary, and very doubtful of himself, till he was actually brought into sufferings? How dead-spirited was Mr. Glover, till he was reduced to the pinch? and then he could cry out, He is come, He is come. Nay how cowardly and full of fear was Moses himself, till he was ingaged in his work? as appeareth from the excuses he made to evade the imployment, Exod. 4.1, 10, 13.

6. Death it self, which is the great separating pro∣vidence, that parts between a man & all his worldly accommodations, that parts between friends and kinsfolks, between brethren & sisters, & the nearest

and dearest relations, shall not separate believers from Jesus Christ: But still they are entirely in him, even when they are dead. As it was in the death of Christ himself, though it made a separation between his bo∣dy and soul, yet it did not separate the humane nature from the divine: So it is in the death of the Saints, Though it rend the spirit from the flesh, yet it can part neither from the Son of God. The very bodies of Believers are still united unto Jesus, even when they are dead; and shall be raised up again (as I will shew you afterwards) by vertue of that conjuncti∣on. Therefore they are said to sleep in Jesus, 1 Thess. 4.14. and, Blessed are the dead that die in the Lord, Rev. 14.13. It is not said only, They that die for the Lord, but in the Lord. A man may suffer death, in some cases, for the true Religion, that never was sincere therein: But if a person die in Jesus, then he is blessed indeed. Upon the upshot of all, I may well conclude this point with that of the Apostle Paul, in answer as it were, to this question we are upon, Rom. 8.35. Who shall separate us from the love of Christ? q. d. Is a Believers union with Christ a dissolveable union, or not? Can it be broken asun∣der? Or, if you will, rather understand it by way of assertion, though delivered interrogatively: For nothing is more ordinary than for affirmative in∣terrogations to denote a vehement denial of the matter questioned. As if he had said, This union is al∣together inseparable; nothing can part betwixt a Believer and Christ. So fast are they glewed and linked together, that they shall never be divided, or broken asunder again. For saith he, v. 38, 39. I am perswaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other crea∣ture,

shall be able to separate us from the love of God, which is in Christ Jesus our Lord. That's the second thing I intended, for the confirmation of this property of a Believers union with Christ, viz. the inseparable∣ness of it.

3. A little to vindicate this point from the grand exceptions thas are made against it, I will lay down only two rules.

Rule. 1. This doctrine of the perseverance of a sincere Believer in the faith, or the inseparableness of his union with Christ, is so far in it self, from being as enemy to practical holiness and new obedience, that if rightly improved it will be a mighty incentive and provocative thereunto. It will have a powerful influ∣ence to inlarge a mans heart, to run the steps of God's commandments; and to cause him to take heed unto himself, to continue upright and unde∣filed in the way of the Lord. This assertion I main∣tain, to obviate the main cavil and objection that is made against this comfortable truth. For there is an aspersion cast upon it, as if it were not a do∣ctrine according to godliness: as if it did minister occasion to slothfulness, and carelessness, and car∣nal security. They will be ready to say, who are the opposers of this truth, if a person be in Christ, so as to be sure he shall in no case be separated from him; then they will be apt to think they may live as they list: that they may take what liberty they please, to indulge the flesh, and satisfie their lusts, and walk in a way of licentiousness; seeing whatever they do, they shall abide in a state of grace, and come safe to heaven at the last, Thus a door, say they, would be opened to all manner of wickedness. But mind it Sirs, It is a calumny falsely laid to the charge of this doctrine: For in it self, it is a strong

ar∣gument and motive unto holiness: It is a conside∣ration that may have a tendency to the mortifying sin, and awakening the Spirit, if rightly pressed on the soul: and thus it will be improved by a graci∣ous heart. 'Tis true, there is not the most wholsom herb, but a toad or spider may suck poyson from it: there is not the most heavenly doctrine, but a carnal heart will pervert it un∣to evil; especially such truths as are purely evan∣gelical, that hold forth the free grace of God, Jude 4. They turn the grace of God into lasciviousness; that is, not only the experience which they have of the grace of God, in the exercise of it, in their preservation, and affording to them means and seasons for work∣ing out their salvation: but it seemeth principally to be meant of the doctrine of the grace of God. There is no doctrine more influential in its native tendency, to the subduing of sin, and crucifying the flesh, and quickning to a closs walking with God: But ungodly men wrest it, and writhe it, to countenance their filthiness. So hath it befallen this particular point of the Saints perseverance; though in its proper causality, it will help to cleanse a man from all the filthiness of the flesh and spirit, and make him vigorously to pursue the de∣signes of holiness. See what use the Apostle Peter makes of it, 1 Pet. 1.5, 13. He had before told them, that they were elect according to the foreknow∣ledge of God, v. 2. and that this grace of election had broken forth in their regeneration from whence they had a lively hope of enjoying the inheritance pre∣pared

for the Saints, v. 3, 4. And then he doth as∣sure them that they were kept by the power of God, is the state of grace, that they might not fall short of actually possessing what they hoped for, v. y. &c. And in the close of all, he subjoyneth this exhorta∣tion, v. 13. Wherefore gird up the loyns of your minds, be sober, and hope to the end, for the grace that is to be brought unto you, at the revelation of Jesus Christ. As obedient children, not fashioning your selves according to the former lusts, in your ignorance: but as he which hath called you is holy, so be ye holy in all manner of con∣versation; q. d. If God hath graciously taken care of the concernment of your souls, will not you be diligent to advance the glory of his grace? Will not you be ashamed to sin against him, who hath in every respect dealt so bountifully with you? If the Lord has not been unmindful of securing your salvation, will not you mind his honour, and fol∣low his conduct? Should not this mightily prevail upon you, never to cast off this God, but to cleave unto him unto the end? O set diligently, and in∣dustriously, about your work; be ready and pre∣pared for all the wayes of holiness, and to continue stedfast, and unmoveable therein. Do not walk as the generality of people walk, nor as your selves have formerly walked: for God hath called you out of the world, and prepared for you a kingdom; and taketh care of your preservation, that you may come to the enjoyment of it. This is the pro∣per use of this doctrine; which will plainly appear, if you seriously weigh these four things.

1. That God hath not promised to preserve his people in the state of grace, and union with Jesus Christ, whether they be holy or no, or however they walk: But the promise is to keep them in the exercise of

grace & in the ways of holiness that so they may not be separated from him. If any represent it in another dress, it is not the Scripture doctrine of perseve∣rance; but they endeavour to cast a slurre upon it. We do not teach, that God hath ingaged to bring his people safely to heaven, let them live as they list: or, that he will keep them from falling a∣way from Christ, though they cast off the fear of the Lord, and run to all excess of riot: But God hath ingaged to inable them to live the life of the just, and to cause them to fear his Name, and through the Spirit to mortifie the deeds of the body, that so they may never draw back to perdi∣tion, 1 Pet. 1.5. Ye are kept by the power of God, through faith, unto salvation. It is not said, God will keep them by his almighty power, whether they believe or no: but he will suodue their unbe∣lief, and set their faith on work, in order to their being secured, Jer. 32.40. I will put my fear into their hearts, that they shall not depart from me. Mark, it is not said, They shall never depart from G••d, though they slight his word, and despise his Majesty, and reject the fear of his Name: But he will maintain in their hearts an holy aw, and dread of him, that so they may never be cast out of his favour.

2. Consider, That the contemplati••n of this mer∣cy, and seriously pondering it in the heart, by Be∣lievers, that God hath so knit them unto his Son, that they shall be still growing up into him, and never be separated from him, will be of notable effi∣cacy to draw forth their love back again to the Lord and to kindle is their breasts a fervent affection towards him. Which love so kindled, is a mighty quickner to o∣bedience. Love is a commanding passion, that

will set all the powers of a mans soul on work, to please the party that is beloved. It will level moun∣tains, and make rough wayes smooth, and no dif∣ficulties will deter it. What will not a man do for one whom he dearly loveth? You know what is said of Jacob, Gen. 29, 20. Although he served seven years hard service for Rachel, the drought consumed him by day, and the frost by night, and his sleep departed from his eyes; yet it was as no∣thing to him, because he loved her. Why Sirs, a pure, entire, and affectionate love to God, would cause men willingly to spend themselves in his ser∣vice: it would make them very cautious and fear∣ful lest they should dishonour him, or sin against him. Now this great priviledge of an indissoluble union with Christ, will mightily inflame the heart with affection, and stir up a person to thankfulness. Will the soul of a Believer be thus arguing with him∣self, hath the Lord Christ been pleased not only to give me a transitory glimps of his favour, (which yet was more than ever I deserved) but taken me into everlasting fellowship with him? O what shall I render to the Lord? How shall I sufficiently ex∣press my readiness to serve him? Wherein may I be instrumental to shew forth his praise? Surely I will cleave to this God as long as I live, and call upon him whilst I have a being: I will never more rebel against him, Psal. 31.23. O love the Lord all ye his Saints, for the Lord preserveth the faithful. If it be meant of temporal preservation; of how much greater force will the argument be upon the ac∣count of spiritual grace and establishment? How should a Believer say with David? Psal. 116.1, 2. I love the Lord, because he hath heard the voice of my supplications: Because he hath inclined his ear to me, I

will call upon him as long as I live. Surely, it is igno∣rance, and unacquaintedness with the workings of the Spirit in a sanctified heart, that makes men think doctrines of free grace are incouragements to sin.

3. The consideration of the inseparableness of a Believers union with Christ, should cause a Chri∣stian to entertain a holy jealousie, and suspition over his own soul; lest at any time he should draw back from the faith: That by his fixedness in the wayes of God, it may more abundantly appear, that his profession of godliness was a sincere profession. For if per∣sons are unstedfast in the Covenant of God, it will be a shrewd evidence that their hearts were not right with him. If they do not hold on their way in the practise of godliness, it will be manifest that they went no further, than the form of godliness carried them. So that the doctrine of perseverance is an awakening doctrine: It should awaken us to be watchful over our selves, and to work out our sal∣vation with fear and trembling. For then we are made partakers of Christ, if we hold fast the beginning of our confidence stedfast unto the end, Heb. 3.14. That is, then it will evidently appear, that we are partakers of him, and have a share in his death. If we sall away from Christ, it will be an undeniable token, that we were never spiritually ingraffed in∣to him.

4. A due meditating upon the inseparableness of a Believers union with the Lord Jesus, will incourage the soul of that believer in resisting, and repelling the in∣stigations of the devil; and standing fast against all sollicitations to sin. Through grace (thinks a godly man) I shall get the victory, and therefore I will stir up my strength to the fight. I see it is not in vain

to strive against the wicked one. If God should leave his children in their own hands, to stand or fall according to the exercise of their own power; then indeed their hearts might sink, and their cou∣rage might flag: But seeing God hath ingaged for my perseverance in the faith, I will wrestle with all my might, and use the utmost diligence; for it will not be in vain so to do, Psal. 27.14. Wait on the Lord, and be of good courage, and he shall streng∣then thine heart: wait I say on the Lord. Hath God promised to preserve you, then be strong in the Lord, and in the power of his might; follow hard after him, and urge him with his promise; and in his way you may expect the accomplishment of it.

This is the first rule for vindication of that pro∣perty.

Rule 2. The many counsels and warnings which Christ hath given to his people, to look well to themselves, lest they should lose their hold of him, and be separated from him; are no proof at all that they may be separated; or that their union with him may be dissolved. God's injunctions upon them to keep themselves, and his ingagement to be their keeper; do not interfere one with the other; but may well consist and stand together. And the reason is evident, Because these cautions an•• commandments, are the very means which God is pleased to make use of, for their esta∣blishment in the faith: whereby he doth fulfil his promise for their safeguard, and together with which he doth convey his Spirit into their hearts, for prevention of their apostacy. This is according to that Statute Law of the Lord of hosts, That his Spirit shall go forth in his word, and with his word, Isa. 59.21. Will some say? To what end doth God so

often warn Believers that they draw not back to destruction, if they are not liable thereunto? True, it doth suppose that they are liable to apostacy in themselves, and with∣out divine assistance would totally backslide and perish from the right way: But God hath graciously, undertaken for their preservation and abidance in Christ; and these cautions are the means for the acom∣plishment of that under∣taking; and wherewith he sends forth the holy Ghost to strengthen them, that they may abide in his Son, Joh. 17.17.

Thus I have finished my answer to the fourth head of enquiry, touching the most signal properties of a Believers union with Jesus Christ.

Notes

• Si quid habent Christi, & sincerae pietatis. Calv. Nisi forte reprobi estis, i. e. im∣probi. Marian.
• Opus hoc conversionis sive duobus effici non potest: Uno a quo fit, altero in quo fit. Deus est ••••tor sal••••is, liberum arbitrium tantum capax. Bern.

  Observetur, in primo actu ve∣luntatis, qui procedit à gratia praeveniente, voluntatem esse motam, non moventem. Aquin. prima secundae q. 111.
• S••bordinata non sunt oppo∣nenda, sed componenda. Auditio hominis irregeniti etsi conversionem non inchoat; Est camen ordmarium requisitum quod conversionem ordinariam a••tecedit; tanquam quaedam ad eam nondum existentem prae∣paratio. Wendel. Syst. majus.
• We who to flee from deser∣ved wrath, have taken our course towards Jesus; in hope to get the Salvation offered to us in him. Dicks. in loc.
• This is by some called a dogmatical faith.
• Quia testes, quibus fidem ad∣hibemus, ex lege & ordine communi, sunt homines vel Deus: idcirco sicut testimonium sic etiam fides distinguitur in humanam & divinam, prout nititur testimonio vel humano vel divino. Ames. de fid. di∣vin. verit.
• It being an impossibility that the assent to the matters of faith should rise higher, or stand firmer, than the assent to the testimony, upon which those things are believed.

  My assent to the object be∣lieved, is according to my as∣sent to the medium on which I believe it. Stillingf. Rational account. p. 112.
• ••es tum demum dicunt•••• fieri, cum inci piunt patefieri.
• Sed multum inter est, utruns ••••isque credat ipsum esse Chri∣stum, & utrum credat in Chri∣stum. Nam ipsum esse Chri∣stum & daemones crediderunt: Ille enim credit in Christum qui & sperat in Christum & diligit Christum. Aug.
• Amor non est desiderium aut appetitus, ut ab omnibus bacte∣nus traditum: Nam cum poti∣mur amatâ re, non manet ap∣petitus. Est igitur affectus, quo cum re amatá aut animur, aut unionem perpetuamus. Scalig. Exerc. 301.

  Anima est ubi amat, potiùs quam ubi animat.
• Isa. 38.14.
• Jer. 31.18, 20.
• Id propter se expeti dicitur, quod, quamvis habeat extra se commoda, sepositie quo{que} ill is ac remot is placet. Sen de Be∣nefic.
• The latter clause of the 17. v. Because as he is, so are we in this world, is rendred in the Syriack in the time past. Be∣cause as he was, so are we in this world. As if the meaning were this. Why should not we be bold to stand to the cause of Christ? If we suffer for him, it is but what he did for our sakes: We are thereby rendred conformable unto him. He was a man of sor∣rows, and acquainted with grief: and shall we not will∣ingly partake of his sufferings? Vide Marian. in loc.
• The Gnosticks (whom as some think, the Apostle here confutes) held, that Christi∣ans in danger might to save their lives deny Christ out∣wardly: Provided that they owned him in their-hearts. To confute which devillish opini∣on St. John asserts the neces∣sity of confessing Jesus, v. 15. answerable to Matth. 10.32, 33. And here he sheweth that denying Christ for fear of death was utterly inconsistent with love to him.
• Amor est delectatio cordis ali∣cujus ad aliquid, propter deside∣rium in appetendo, & gaudium perfruendo: Per desiderium cür∣rens, requiescens per gaudium.
• Haec transactio inter Deum & Christum fuit praevia quaedam applicatio redemptionis & libe∣rationis nostrae ad sponsorem no∣strum, & ad nos in ipso: Quae ad secundariam istam in nobis peragendam, rationem habet cf∣ficacis cajusdam exemplaris, ita ut illa fit hujus repraesentatio, & haec illius virtute produca∣tur. Ames. med.
• A 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dilectus, fit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qu. Amabilis.
• Quis non videt porrô illud quod dicitur in hoc versu [viz. v. 29.] non posse esse verum, nisi ad spirituale Christi regnum re∣feratur? Corporalis enim successio in stirpe Davidis, jamdudum cum regno desecit. Simeon, de Muis. in loc.
• Ad claram rei intellectionem requiritur proportio inter poten∣tiam apprehendentem & rem apprehensam.

  Intellectus assequitur scienti∣am secundum modum sui, non secundum modum objecti: Quia receptum est in recipiente per modum recipientis.
• Qualis est fames quâ cibum appetimus, qualis cibus quem appetimus, qualis vita ad quam pascimur, talis quoque est man∣ducatio, & cibi in nobis man∣sie. Atqui fames ista est spiri∣tualis, &c.
• Triticum non vapit vontus, nec arborem solida radice fun∣datam procella subvertit. Inant's paleae tempestate jactantur, in∣valide arbores turbinis inoursi∣one evertuntur. Cypr.
• Dona dei sunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 11.29. i. e. Dona illa quae proficiscuntur ex electione: ut indicant verba proximè prae∣cedentia, Secundum electionem Charissimi. Suar. de Praedest.
• Satietas ista non desiderio, sed tant••m siccitati opponitur.
• Si quod magis videtur posse nou potest, tum quod minus vi∣detur posse non poterit.
• Deus bonos non negligit cum negligit: nec obliviscitur, sed quasi obliviscitur. Ideo videtur deferere, quia non vult deseri.
• Temptations are, 1. Injected, such as the tempter darts imme∣diately into the soul. 2. Ascen∣dent, which arise from some stirred humour or inferior fa∣culty. 3. Objected, which pro∣ceed from external objects, baited and suited to the incli∣nation of the Spirit.
• Charitas quae descri potest, nunquam vera fuit. Aug.
• Hac igitur certitudo [perse∣verantiae] non potest consistere cum deliberate proposito peccan∣di, nedum tale quid causari. Piis exercitiis procreatur & conservatur; eadem etiam in∣vicem procreat, conservat, & auget. Ames. Coron.
• Verè dicitur fidelem posse à fide suâ deficere, quum scilicet in se & principiis suis intrin∣secis consideratur solis: sic enim defectui subjicitur & mutabilis existit. Deas tamen immutabili faedere spospondit se conservatu∣rum in sais faederatis principi∣um illud vitale. Hanc autem promissionem non solet exequi, nisi verbi ministerio, & simili∣bus auxilils adhibitis. Ames. Coron.