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. VIII. The indispensable necessity of Union with Christ: Proved by enumeration of the fundamental blessings, that have dependance thereon.

5. THe next question to be handled, is concern∣ing the necessity of this Union.

Qu. How doth it appear, that it is a matter of such absolute and indispensable necessity; that if we will have life from the Son, we must have the Son? or must be thus made one with our Lord Jesus? For he that hath the Son hath life, and he that hath not the Son hath not life.

Answ. For answer hereunto, I will shew you the necessity of this Union, by recounting the blessings which are conveyed hereby, and that have a necessary depen∣dance hereupon: which cannot be received by us, ex∣cept we are in Christ.

1. First then in the general, A Believers union with Christ, or being in him, is the foundation of all his communion with him, or communications of grace out of his fulness: in whatsoever doth apper∣tain either to the quickning, and comfort of our hearts here, or making us meet to partake of the inheritance of the Saints hereafter. In our Lord Jesus is stored up plentiful provision of all things, needful to conduct a sinner to glory; but it is dealt forth to them alone who are knit unto Jesus. It is imparted unto them, by vertue of their being in him. Except the branch be, and abide in the vine, it cannot partake of the s••p and fatness of the vine: so except you be implanted into Christ, you cannot

be made partakers of his grace, or of the treasures of mercy and blessings that are hid in him. It is in Christ we are compleat, Col. 2.10. that is, we have all things derived upon us to make us compleat∣ly happy, from the fulness that is in Christ; and by vertue of our oneness with Christ. The Apostle had laid down this assertion, v. 9. That in him dwel∣leth all the fulness of the Godhead bodily; i.e. essenti∣ally and substantially: Yea, but might believers say, what is that unto us? Yes, saith he, it is all for your comfort and benefit: If you are in him, you shall thereby attain from him whatsoever is requisite to make you perfectly blessed: So that you need no∣thing else, to each up any defect therein: Thus only in the general.

2. To descend unto particulars, I shall enter upon the enumeration of the several covenant-blessings, which flow from our union with the Lord Jesus. And I find there are especially 11. fundamental mer∣cies, or blessings which are communicated unto the Saints, by vertue of their being in Christ; and which have a necessary dependance thereupon.

• 1. The grace of justification in the sight of God, through the righteousness of Christ impu∣ted to us.
• 2. The grace of adoption: or our inrollment a∣mongst the number of the children of God.
• 3. The participation of the supplies of the Spirit, to guide us in our journey to the kingdom of heaven.
• 4. The gracious acceptation of our duties and performances.
• 5. A title to the promises of the Gospel, which

• concern this life, or that which is to come.
• 6. Ʋnion with the Father, and an intimate ac∣quaintance with him.
• 7. That peace and joy in the holy Ghost, which puts life and sweetness into every condi∣tion.
• 8. Deliverance from the sting of death, and con∣sequently from the fear of that king of terrors.
• 9. A glorious resurrection out of the dust of the earth.
• 10. Boldness and comfort in our appearance at the bar of judgment.
• 11. The actual possession, and enjoyment of a crown of glory.

So that, whatsoever grace or mercy is prepared for the Saints, it is dealt out unto them in this way; from their first entrance into the state of grace, to their sitting down upon the throne of glory. I will mainly enlarge upon the first and third of these, glancing only upon the rest.

1. The first blessing that I shall mention as de∣pending upon Union with Jesus Christ, is the justi∣fication of a sinner in the sight of God, upon the ac∣count of Christ's righteousness imputed to him: whereby the guilt of sin is removed, and the per∣son of the sinner is accepted as righteous with the God of heaven. Here lieth one argument of the necessity of being thus ingraffed into Christ: Be∣cause without union with him, there can be no justifica∣tion through his blood, nor clothing with his righte∣ousness for acceptance with the Lord. Our righte∣ousness for pardon and justification, is in the Lord; and we our selves must be in him, that we may partake of his righteousness: For it will signifie

nothing to us, except we are in him, Eph. 1.6. He hath made us accepted in the beloved. And v. 7. In whom we have redemption through his blood, the for∣giveness of sins, according to the riches of his grace. This is a fundamental, leading mercy, which maketh way for the conferring of other mercies. For till sin be pardon∣ed, the curse of the Law cannot be removed from the sinner: and this pardon is given forth upon the account of Christ's righteousness imputed to us; in order whereunto we must of ne∣cessity be in him. For in him we have redemption through his blood, the forgiveness of sins.

I will open to you the force of this argument, by taking it asunder into six branches, and speaking distinctly to each of them.

1. Observe, That the grace of justification in the sight of God, is made up of two parts. 1. There is forgiveness of the offences committed against the Lord. 2. Acceptation of the person offending, pronouncing him a righteous person, and receiving him into favour again as if he had never offended. This is clear from the Scriptures of truth. 1. There is an act of absolution and acquital from the guilt of sin; and freedom from the condemnation de∣deserved by sin: The desert of sin is an inseparable accident or concomi∣tant of it, that can ne∣ver be removed. It may be said of the sins of a justified person that they deserve everlasting destruction: But ju∣stification is the freeing a sinner from the guilt of his

iniquity, whereby he was actually bound over to condemnation; so that the person justified may say, Who is he that condemneth? He may read over the most dreadful passages of the Law, without being terrified; as knowing the curse is removed from over his head: his fins that brought him un∣der the curse are forgiven; and are in point of con∣demnation as if they had never been. This is to be justified; to have sin thus forgiven, and the penalty remitted, Rom. 4.5, 6, 7, 8. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man to whom God im∣puteth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are co∣vered. Blessed is the man to whom the Lord will not impute sin. Mark it, what David calleth forgiveness of sin and not imputing of iniquity, S. Paul stiles a being justified. This is expressed elsewhere by not remembring transgressions any more, Heb. 8.12. And there are three wayes how they shall not be remem∣bred any more. (1.) God will not remember them, so as to upbraid his people with their miscarriages: He will never hit them in the teeth with their sins. When the wicked seek unto him in affliction, and howl for deliverance, God doth upbraid them with their wickedness, Jer. 2.27, 28. Where are thy Gods which thou hast made thee? Let them arise, if they can save thee in the time of trouble; q. d. Why do ye come to me, seeing you hate me, and cast me off, and set up idols in your hearts? Get you to them for deliverance, for you are none of my servants. But when persons are justified, their sins shall be as if they had not been: God will welcom them into his house, and embrace them in his arms, and ne∣ver

throw it in their dish, how unkind, or unthank∣ful, or stubborn they have been formerly. See it in the return of the Prodigal, Luke 15.20, 21, 22. When he was a great way off, his father saw him, and had compassion, and ran, and fell upon his neck and kissed him. And the son said unto him, Father, I have sinned against heaven and in thy sight, and am no more worthy to be called thy son. But the father said unto his servants, bring forth the best robe and put it on him, and put a ring upon his hand, and shoes upon his feet. One would have thought, he would have fallen foul up∣on him, and said, You are well enough served to de∣part out of my family: you see what it is to think your self wiser than your father: What account can you give me of the patrimony you received? Do you think I will give you entertainment, now you have spent your sub∣stance with riotous living, and amongst harlots? Go to your sinful companions that have made a prey of you, and see what relief they will afford now in the day of your distress. But here is not a word of such langu∣age; But, welcome my dear son, he is a pleasant child, my bowels are troubled for him, I will surely have mercy upon him, Jer. 31.20. (2.) Their sins shall not be remembred so as to stop the current of God's bounty, or to with-hold good things from them. When God would have healed Israel, their sins came to remem∣brance, and put a stop to the progress of his mer∣cy, Hos. 7.1, 2. But now by the grace of pardon, this obstacle is removed out of the way, that his compassions may flow down freely upon them, Mic. 7.19, 20. (3.) He will not remember them so as to condemn them for sin, iniquity

shall not prove their ruine, Joh. 5.24. That is the first part of justification, namely, the pardon of sin. 2. There is the acceptation of the person as righteous in God's sight: pronouncing him such and dealing with him accordingly, restoring him into that favour again which he had lost by his trans∣gressions, Rom. 5. v. 16. compared with v. 19. This is the first thing I would note to shew you the force of this argument, That justification, for the ••a∣ture of it, is the gracious pardon of the sinners trans∣gressions, and acceptance of his person as righteous in God's sight.

2. In order to our partaking of this grace, of the forgiveness of sin and accep ation of our persons, we must be able to produce a perfect righteousness before the Lord, and to present and tender it unto God. And the reason is evident, from the very nature of God him∣self: He is infinitely, immutably, & inexorably just, as well as incomprehensibly gracious; And in the justification of a sinner, he doth act as a God of ju∣stice, as well as of compassion. He doth forgive iniquity in a way of righteousness, 1 Joh. 1.9. He is faithful and just to for∣give us our sins, and to cleanse us from all unrigh∣teousness. God doth not pronounce men righte∣ous when they are not; but first he maketh them righteous, and then re∣ceiveth them as such, and pronounceth them to be such. So that if a man will be justified, he must

be able to produce such a compleat righteousness, as wherewith he may stand before the justice of God. This is a matter very seriously to be weigh∣ed, because multitudes deceive themselves herein: They hope God will forgive them, because he is a God of mercy, and of unspeakable compassions: but they never consider what entertainment the ju∣stice of God will give them; nor how they shall stand before his righteousness. Why, man remember: The Lord is infinitely just, as well as merciful; and if ever thy sins be pardoned, it must be by an ad∣mirable contemperament or mixture of mercy and justice together. I will not enter upon the debate of that question, which some have ventilated, whether God in his absolute soveraignty could not have forgiven sin, meerly as an act of grace, without the sinners producing any satisfa∣ction to justice? Suffice it us to be assured, That God will not; and supposing his word and purpose, he cannot: for he is a God that cannot lie, that cannot change, or vary in his determinations. It was one of the great ends of the Gospel dispensa∣tion, that God might exalt his justice in the justifi∣cation of a sinner, Rom. 3.26.

3. The only matter of mans righteousness since the fall of Adam, wherein he can appear with com∣fort before the justice of God, and consequently whereby alone he can be justified in his sight; is the obedience and sufferings of Jesus Christ, the righ∣teousness of the Mediator: There is not any other way imaginable, how the justice of God may be satisfied, and we may have our sins pardoned in a way of justice; but by the righteousness of the Son of God. And therefore this is his name, Jehovah Tzidkennu. The Lord our righteousness, Jer. 23.6.

This is his name] that is, this is the prerogative of the Lord Jesus, a matter that appertains to him a∣lone, to be able to bring in everlasting righteous∣ness, and to make reconciliation for iniquity, Dan. 9.24. All our obedience to the Law, and the good works we can perform, throughout the whole course of our lives, can never be a sufficient righ∣teousness for us. Alas, what are they, even all out righteousnesses put together, but as a filthy rag, and as a menstrous cloth? The very imperfections and sinfull mixtures of our most spiritual duties, were enough to condemn us. It is by Christ alone, that they who believe are justified from all things, from which they cannot be justified by the Law of Moses, Act. 13.39. I will add two considera∣tions further to strengthen this particular, besides what hath been delivered, when we were speaking of the divorce of a sinner from the Law, and to take us off from resting upon a legal righte∣ousness.

1. The most eminent and choicest servants of God, that ever lived upon earth, have utterly disclaimed and disowned their own personal obedience, in the point of ju∣stification. They durst not, at any hand, put their trust in it; but knew it would be too short, and that they should miscarry for ever, if they relyed thereupon. Thus my brethren; If any persons un∣der heaven could be justified by the Law, and pro∣nounced righteous upon legal terms, that is, upon the account of their own holiness and good works; it would be such as have been most active for God, and most useful and upright in their generations, and that lived in the neerest conformity unto the Law: But even they durst not place their confidence therein, but have utterly renounced it. Take the

instance of Job, a man who had not his fellow up∣on earth, as we have assurance of it by the letters testimonial of the God of the spirits of all flesh, Job 1.8. Durst he depend on his own righteous∣ness? See how he disclaimeth it, Job 9.20. If I justifie my self, my own mouth shall condemn me if. I say I am perfect, it shall also prove me perverse. And cap. 42.6. I abhor my self, and repent in dust and ashes. Take the example of David, a man after God's own heart, who fulfilled all his wills, Act. 13.22. What saith he in this case? See Psal. 130.3, 4. If thou Lord shouldst mark iniquities, who, O Lord could stand? But there is forgiveness with thee, that thou mayest be feared. Let us descend to Daniel, a man greatly beloved, and of singular integrity; inso∣much that when the Lord doth reckon up the most noted examples of piety he is singled out as one, Ezek. 14.14. And mark how he renounceth all confidence in the flesh, and resteth only upon Christ, Dan. 9.17, 18. Cause thy face to shine upon thy sanctuary which is desolate, for the Lords sake. And v. 18. We do not present our supplications before thee, for our righteousnesses, but for thy great mercies: For he had before acknowledged, that unto them belonged confusion of face. It is true, that believers have sometimes pleaded their holiness, as an evidence of the sincerity and up∣rightness of their hearts with God, and of their interest in the promises of mercy: But they durst not appear in it before the justice of God. That is a notable passage of Nehemiah, Cap. 13.22. Re∣member me, O my God, concerning this, and spare me according to the greatness of thy mercy; q.d. Through

grace I have been serviceable to the Lord, and ex∣pect a blessing thereupon: but withal I stand in need of great mercies to cover the defects of those services.

2. Such persons as have gone about to establish their own righteousness, and attempted to be justified there∣by, have everlastingly miscarried in that attempt and fell short of heaven, and found it to be but a bro∣ken reed, that could never bear them up before the justice of God. You read of some persons that seek to come to heaven, and are not able, Luk. 13.24. And these are one sort of those persons. As such who seek it slothfully, and negligently, without striving to enter in at the strait gate; so they that seek it by their own personal righteousness, and ex∣pect to be justified thereupon. And therefore ob∣serve what the Apostle saith to the Galatians, whose hearts bankered after that way of justification, Gal. 3.4. Have ye suffered so many things in vain? if yet it be in vain; q. d. If you go on to lean upon your own righteousness, and rely not upon Christ, all your Religion is in vain. Whatever you have done or suffered will never save you from the wrath to come. This is the third thing to be observed, That it is only the righteousness of our Lord Jesus Christ, by which a sinner can be justified in the sight of God.

4. We can receive no benefit by the righteous∣ness of Christ, for justification in the sight of God; nor can we be pardoned and accepted thereupon, until that righteousness become ours, and be made over unto us. This is evident at the first view; How can we plead it with God, except we have an interest therein? What advantage can it be to us, unless it be ours? Here is the mistake of many carnal people, they hope to have their sins forgiven upon

the account of Christ's righteousness, and never en∣quire if that righteousness be theirs. Mark it Sirs, It must be yours, and made over to you, or else it will never stand you in stead. They shall reign in life by one, Jesus Christ, who receive the gift of righteous∣ness by him, Rom. 5.17. Except they receive it, it is nothing unto them. It is in it self white raiment, and beautiful and glorious apparel; but it will ne∣ver cover our nakedness, except it be put on, and we are cloathed there with, Rev. 3. v. 18. It must be made over to us, that we may be justified thereby.

5. Observe in the next place, That the way where∣in, or whereby, this righteousness of Gods provi∣ding is conveyed and made over to us, that we may receive the benefit thereof, and be justified thereby; it is by way of imputation. That is the usu∣al expression made use of in this business; and the meaning is this, God doth reckon the righteousness of Christ unto his people, as if it were their own. He doth count unto them Christ's sufferings and satisfaction, and make them partakers of the ver∣tue thereof, as if themselves had suffered and sa∣tisfied. This is the genuine and proper import of the word imputation: when that which is personal∣ly done by one, is accounted and reckoned unto another, and laid upon his score as if he had done it. Thus it is in this very case: We sinned and fell short of the glo∣ry of God, and became obnoxious to the vindi∣ctive justice of God: and the Lord Jesus Christ by his obedience and

death, hath given content and satisfaction unto di∣vine justice in our behalf: Now when God doth pardon and accept us hereupon, he doth put it upon our account; he doth reckon it or impute it unto us, as fully in respect of the benefit thereof, as if we our selves had performed it, in our own persons. This is not a notion only invented by men, but it is the way wherein the holy Ghost expresseth it, Rom. 4.6. Even as David also describeth the blessed∣ness of the man unto whom God imputeth righteousness, without works. And v. 11. That righteousness might be imputed unto them also. And therefore let me in∣treat you to mind this Scripture rule: That in order to the satisfaction of the justice of God, the sins of God's people were imputed and reckoned unto Christ; and in order to our partaking of the benefit of that satisfaction, or deliverance thereby, Christ's righteousness must be imputed and reckoned unto us. The first branch of this rule you have, Isa. 53.5, 6. He was wounded for our transgressions, he was bruised for our iniquities, &c. and the Lord laid upon him the iniquity of us all. And for the other branch of the rule, see Rom. 5.19. As by one mans disobedience many were made sin∣ners; so by the obedience of one shall many be made righteous. How did Adam's sin become ours? Why, by way of imputation. He transgressed the Cove∣nant, and did eat the forbidden fruit, and it was justly reckoned unto us. It was personally the sinful act of our first parents; but it is imputed to many, even to all of us who proceeded out of his loyns: For we were in him, not only natural, as he was the root of mankind, but also legally as he was the great Representative of mankind. In the covenant of works and the transactions thereof, Adam stood in the stead, and acted in the behalf, not only of him∣self,

but of all his posterity; and therefore his sin is reckoned unto them. Even so, saith the Apostle, After the same manner, the obedience and righte∣ousness of Christ is made over to many for justifi∣cation.

6. Observe further, to compleat this argument, in the last place, That no persons whatsoever of the chil∣dren of men can have the righteousness of Christ imputed to them, but only such as are in Christ: Such as are united to him, and made one with him; For Sirs, Ʋnion is the very ground of imputation. The sin of Adam had not been reckoned to us, nor laid to our charge, unless we had been legally and by way of representation in Adam (which is the reason, that the sins of our more immediate parents and ance∣stors are not reckoned to us, further than we per∣sonally comply with them, and follow their ex∣ample, Ezek. 18.14, 15, 16, 17.) so we cannot have the obedience of Christ made over to us and reputed as ours; but first in order of nature we must be in him. 2 Cor. 5.21. That we might be made the righteousness of God in him. Phil. 3.9. That I may be found in him, not having my own righteousness which is of the law, but that which is through the faith of Christ, even the righteousness which is of God by faith. Rom. 8.1. There is there∣fore now no condemnation to them that are in Christ Je∣sus. Unless they be in him, they are condemned: For, no union with the Son, and no justification in the sight of God, through his righteousness.

This is the first fundamental blessing which hath dependance upon union with Christ, viz. The grace of justification.

2. There is the grace of adoption, or inrollment a∣mongst the number of the children of God: whereby we are inabled to look up unto him as a Father, and have a right to all the priviledges belonging to the sons and daughters of the most High. As by the grace of conversion we are returned back a∣gain to the service of the Lord; so by adoption we are readmitted into the number of the children of God. You know, the Church of Christ is cal∣led God's houshold or family: Now, the work of conviction, and humiliation, and legal terrors bring a sinner to the door of the house: Effectuall cal∣ling and sanctification open the door for entrance into the house, and fit the sinner to live according to the laws of the family: Justification clothes him as a member of the houshold; and Adoption puts him amongst the children, Gal. 4.5. That we might re∣ceive the adoption of sons; that is, that we might be taken out of Satans family (for by nature we are of our father the devil, Joh. 8.44.) and instated into the number of God's children: This is a very precious mercy. What can a person want who hath such a father to provide for him? If earthly parents take care for their children, will not the God of heaven supply the necessities of his little ones? Shall they be in distress and will not he suc∣cour them? Mat. 6.32. With what boldness may they come to the throne of grace, and beg what∣ever they need, and be assured not to be sent a∣way empty? Now this blessed priviledge depends upon our union with Jesus Christ: As it was a mer∣cy purchased by his blood, so it is actually con∣ferred

upon those that are in him. The Lord Jesus is the natural, eternal, only begotten Son of God, who lieth in the bosom of the Father; and when we are married unto Christ, we become the chil∣dren of God also; by vertue of our conjunction with his Son, and neerness of relation unto his Son, Eph. 1.5. Having predestinated us to the adopti∣on of children, by Jesus Christ unto himself. And if you enquire when this purpose is executed, and we actually become his children? The same Apostle will resolve it, when we are in Christ. Predestination hath designed us unto this priviledge, and union with Christ doth instate us in it, Gal. 3.26. For ye are the children of God by faith in Christ Jesus; by that grace which knitteth you unto Jesus. This is a second Argument of the necessity of having the Son: For no union with Christ, no adoption of children by him. Therefore the Lord is our Father because Christ's Father, and our God because his God, we being one with him.

3. The third fundamental blessing, which I shall mention as flowing from oneness with Christ, and having a necessary dependance thereupon, is, The participation of the supplies of the Spirit of Jesus, to guide us in our journey to the kingdom of heaven. As a sinner must partake of regenerating grace from the Spirit, to put him in the way of everlast∣ing life; so he stands in need of the continued supplies of that good Spirit, to conduct and keep him in that way. Besides the first grace which bring∣eth us unto Christ, there must be fresh influence, or actual strength derived from Christ, for the assi∣stance, succour, and support of a Believer on all occasions: And this influence is imparted to us from Christ, by vertue of our being knit to him.

No union with the Son, no communication of spiritual strength and influence from the Son, Isa. 45.24. Surely shall one say, In the Lord have I righteousness and strength. In the Lord] that is, in Jesus, the Media∣tor, who is Jehovah God blessed for ever. In him] or through him, by vertue of my being in him; I have not only righteousness, but strength also; that is, actual grace to help in the times of need. It plainly relateth unto Christ, unto whom every knee shall bow, and every tongue shall swear, v. 23. Ʋpon which Text the Apostle himself is a Commenta∣t••r, Rom. 14.10, 11. I will endeavour to make this very plain to your understandings (being a matter of much weight and moment as to the life of Religion) by handling it in a way of gradation, in three steps.

1. In the first place you must remember, That a Christian is not able to keep on in his journey towards heaven, so as to arrive with safety at that everlasting Kingdom, only by the strength of habitual grace bestow∣ed upon him in his first conversion; but there must be a daily communication of further grace unto the soul, or of fresh actual strength conveyed into the soul. It is not enough that the principles of holiness be at first formed in the heart, but there must be a constant supply of fresh influence imparted to us, or else we should quickly fall short in our travel towards Canaan. As the air is not maintained in light, barely by the first rising of the Sun upon it, expel∣ling darkness out of the air, & spreading abroad his beams into it: but there must be a constant issuing forth of fresh beams from the Sun, and streamings forth of new influence into the air: else it would quickly return to its former darkness. Let but the Sun go down, or some opacous body interpose to

hinder the fresh beamings of it forth, and the air would presently become black again; notwith∣standing the first light that was put into it. Thus it is in our spiritual concernments, We cannot be main∣tained in a state of favour with God, and carried on to glory, meerly by the strength of habitual grace, p••anted at first within us, in our regenerati∣on: but there must be further grace imparted to us. The beams of the Sun of righteousness must be still issuing forth upon us fresh and fresh; or else we should quickly faulter in the working out our sal∣vation. This fresh influence of the Holy Ghost is usually called in the Schools Actual grace: And in the Scripture you have it under the name of The supplies of the spirit, Phil. 1.19. For I know that this shall turn to my salvation, through your prayer, and the supply of the Spirit of Jesus Christ. Mark it Sirs, As there is a standing stock of habi∣tual holiness put into the soul in the day of conver∣sion; so there is a constant supply given forth upon all occasions for maintaining and promoting of that stock. As there is the regenerating work of the Spirit, so there are additional incomes or supplies of the same Spirit: Which are elsewhere called The strengthenings of the Spirit, Eph. 3.16. That he would grant you according to the riches of his glory, to be strengthened with might by his Spirit in the inner man. There is the inner man, the new creature, principally seated within, the hidden man of the heart; and there is auxiliary strength shed abroad every day afresh into the inner man. This is a mat∣ter heedfully to be regarded, and that calleth for

our most serious thoughts, in the study of it; and that for three reasons.

1. Because, herein doth lie a special difference be∣tween the state of man in his primitive perfection, under the Covenant of works, and the state of believers under the Covenant of peace and recon∣ciliation: and indeed the excellency and stedfast∣ness of the latter, above the former. In the state of innocency man had a sufficient stock of holiness, and spiritual power to manage: but now in Christ there is provision made for constant supplies, to carry us on in the management thereof. Under the Covenant of works man had power to stand, if he would: but in the Covenant of grace there is fresh strength also provided, to work in us both to will and to do, Phil. 2.12, 13. There is not only a new heart, and a new spirit given to the servants of Christ, whereby they are qualified and disposed to the keeping of God's statutes: But a further actual ability is imparted unto them, whereby they are caused to walk in the way of those Statutes, Ezek. 36.26, 27.

2. From hence it many times cometh to pass, that weak Christians stand fast in those trials, wherein the stronger fall; and overcome the temptation, whereby they are foiled. Here you have a great reason of the difference, that is between one Be∣liever and another in the same case, and under the like trial. A Peter may fall foully, who is a pillar in the Church, a cedar in the Forest: and another ••••ay stand fast, in the same hour of temptation, who is in comparison but a shrub, and of low statute in the faith. How can this be? whence doth it pro∣ceed? Why, though the strong Christian hath arri∣ved at an higher pitch and degree, in respect of ha∣bitual

grace; yet resting upon himself for strength, God might justly be provoked to leave him unto himself: And he who is weaker in the faith, as to the habits of grace, yet keeping his spirit in a con∣stant dependance upon the Lord, might have more actual assistance imparted to him, so as to be inabled to hold on his way, when the o∣ther shrinks back. This is palpably apparent in the example of Peter, who was a man of great for∣wardness and courage in the cause of Christ: yet how shamefully did he deny his Master? Because trusting in his own strength, the Lord was pleased to withdraw his actual assistance, that he might learn thereafter to live in the sense of his own weakness. Thus Hezekiah fell in the business of the Embassadors of the King of Babylon, although he was a man of eminent piety: yet the Lord left him, and then corruption discovered it self, 2 Chron. 32.31. How did God leave him? Not as to the principle of habitual grace; for that is an abiding principle, never taken from a person on whom it is once conferred: But God left him, as to these fresh supplies of the spirit; he with-held from him, for that time, such efficacious assistance, as where∣by he might have vanquished the temptation: and then his deceitful heart prevailed and carried him aside.

3. This is a point which deserveth well to be studied, not only that we may be provoked thereby, to live in a constant dependance upon God for fur∣ther grace, to help in the time of need: but like∣wise, that we may be stirred up to give all the glory of 〈2 pages missing〉〈2 pages missing〉

There is Actual

• 1. Exciting grace.
• 2. Co-operating grace.
• 3. Resisting grace.
• 4. Supporting grace.
• 5. Restoring. grace.
• 6. Increasing grace.
• 7. Stablishing grace.

1. There is Exciting grace, whereby the princi∣ple of holiness is awakened, and stirred up, and put into a readiness unto that which is good. For although there are habits of grace alwayes resident in the hearts of the godly, yet those habits are not alwayes in a present aptness and preparedness unto the matters of godliness. What a listlessness and heaviness is oftentimes upon the heart of a sincere Christian? So that he hath grace to seek, when he is called to the exercise of it: he is not in a readi∣ness to bring it forth into act. And therefore we have need frequently to quicken our hearts, and to awaken and stir up the grace of God that is within us. It was the complaint of the Lord against his people, that they did not stir up themselves to take hold of him, Isa. 64.7. There needeth exciting grace and assistance, to stir us up unto practical holiness; that our loyns may be girt, and our lamps burning, and our selves [in procinctu] in a readiness to every good work; as the exhortation is, Luk. 12.35. Tit. 3.1. How much is David in prayer, that God would quicken him? Psal. 119.37. Turn away mine eyes from beholding vanity, and quicken thou me in thy way, Psal. 80.18. Quicken us, and we will call upon thy name, Psal. 86.11. Ʋnite mine heart to fear thy name; q. d. Gather the forces of my soul together, that they may conspire, as 〈…〉〈…〉

be wandring and out of the way: when I have use for them, then they are to seek: O Lord call them in, and put them into a readiness. Now this ex∣citing influence proceedeth from Christ, and is gi∣ven forth unto them that are ingraffed into him. It is he that knocketh at the door of the heart, to awaken believers out of their security; and to put them into a posture, that they may be ready to fol∣low him whithersoever he shall lead them, Cant. 5.2.

2. There is Co-operating grace, or assistance to do the will of God: whereby the new creature is set on work, and inabled to walk in the way of Gods commandments. For Sirs, herein lieth a vast diffe∣rence between the principles of sin, which are na∣turally seated in the soul, and the habits of holi∣ness which in the new birth are introduced into the soul. The principles of sin can work of themselves, without any forreign assistance to reduce them into act. If there were no devil to tempt us unto un∣godliness, the corrupt heart of man would be a tempter to it self, Jam. 1.14. and would rush on into wickedness of its own accord: But the habits of grace cannot act of themselves, there must be renewed strength imparted to set them on work, which we may fitly call co-operating grace, Psal. 119.35. Make me to go in the path of thy command∣ments, for therein do I delight. Though David had a spirit of new life within him, yet he could not actually walk in the path of God's precepts, till by an additional force he was set a going. Cant. 4.16. Awake, O North wind, and come thou South-wind, blow upon my garden, that the spices thereof may flow out. By the garden, understand a sanctified soul; and by the spices in this garden may be meant the 〈…〉〈…〉

〈…〉〈…〉 sistance of the Spirit it is educed into act. And this co-operating assistance is in Christ, and issued forth unto them that are one with him, 2 Tim. 2.1. Thon therefore, my Son, be strong in the grace that is in Christ Jesus. That is, Get assistance from him, out of his fulness, to strengthen thee to the discharge of the work of the Lord.

3. There is resisting grace, to oppose temptati∣ons unto sin, and to vanquish and overcome the assaults of the devil. Although in the first work of conversion there is a secret antipathy set up in the spirit against sin; yet if you would be actually free from the taint of it, there must be further strength to help you, in grapling with temptations unto sin. And this also is in Christ, to be communicated unto his members, Eph. 6.10. The Apostle doth exhort us to be strong in the Lord, and in the power of his might. Not to enter the lists in our own strength, but to put on the whole armour of God, that we may be able to stand against the wiles of the devil. And the spiritual combate maintained by a child of God is called The fight of faith: because sin is especially opposed by the exercise of faith, and the victory obtained through faith in Jesus; by which, fresh supplies of strength are fetcht down from him, 1 Tim. 6.12.

4. The fourth sort of actual strength is supporting grace, for the bearing such burdens as are laid up∣on us. Strength to inable us, with an holy quiet∣ness, and submission, to endure afflictions and hard∣ships,

〈…〉〈…〉 thy to suffer in his cause; and you have ability mi∣niffred to carry you through sufferings, to keep your hearts from sinking in the day of tribulation, and adversity. As you are called to suffer, so through the supplies of Christ's Spirit you are im∣powered and fortified thereunto.

5. Restoring grace, To recover us out of that deadness, into which we are apt to fall; and to call us back from those decayes unto which believers are subject. For though habitual grace shall never be quite lost, yet the vigour of it may be much a∣bated: in which respect a Believer may be said to lose his first love, Rev. 2.4. And though grace re∣main, yet in this sense it may be said to be ready to die, Rev. 3, 2. Now for the restoring of a mans soul to its former life and activity, and reviving upon the new man its ancient lustre and beauty, there must be fresh strength communicated. Which reviving strength is stored up in the Son, and given forth to them that have the Son. It is by the fresh beams of the Sun of righteousness, that the clouds are dispelled, and the mists are driven away; and the soul of a Christian is made to look forth as the morning: according as it is expressed, Cant. 6.10.

6. There is increasing grace for augmentation of the principle of holiness; that the new man may artive at his full growth and stature unto which he is appointed. And it is by grace which is in Jesus

Christ the head, and by fresh influence out of his fulness, that the body maketh increase unto the edify∣ing of it self, Eph. 4.16.

7. Lastly, establishing and confirming grace, where∣by Believers are fixed and settled unto the end. And this likewise is from Christ, by vertue of uni∣on with him. It is in Jesus Christ we are preserved, Jude 1. Being rooted in him, we become established in the faith, Col. 2.7.

So much for the third signal mercy or blessing which floweth from ingrafture into Christ, and hath de∣pendance thereupon: namely, The communication of the supplies of the Spirit.

4. A fourth mercy that depends upon having the Son, or union with the Son, is, The gracious acceptation of all our service and duties. Take an unconverted sinner, and he may do many things in Religion; he may suffer much upon a religi∣ous account, and be at much cost and expence in his profession and practise; And the God of heaven hath no regard unto it. Herein lieth the misery of a man out of Christ, that whatsoever he doth for God, is not accepted of the Lord. He may make many prayers, and lose all his labour therein: For the cars of the God of heaven are shut against them, Isa. 1.15. When you spread forth your hands, I will hide mine eyes from you: yea, when you make ma∣ny prayers I will not hear. When you spread forth your hands] that is, Although you call upon me with never so much seeming earnestness; although you seek after me in a solemn & seemingly affectio∣nate maner, with your hands stretched out towards heaven: I will hide mine eyes from you] i. e. I will 〈…〉〈…〉 in a way

cannot endure the sight of them. And when you multiply to pray, I will be so far from granting your requests, that I will turn away my self in disdain from you: I will not so much as give you the hearing. O what a sad word is this to the ungodly! They trust in their duties, when the Lord abhor∣reth them. See another Text setting forth their deplorable condition in this respect, Jer. 7.21. Thus saith the Lord of hosts, the God of Israel, Put your burnt offerings unto your sacrifices, and eat flesh. It is unto the wicked he is speaking, and it amounts to this. As if he had said, Keep your duties to your selves, I will have nothing to do with them: make your best of your offerings, and never bring them unto me, as long as you live in your iniquities. Their burnt offerings, or Holocausts, were wholly to be burnt; but as for their sacrifices, the offerers themselves might eat some part of them. Now saith God to those impenitent sinners, Take them and and eat them both; put them together, and use them your selves, make your best advantage of them, for I regard them not. Mark it, These were costly duties, and in respect to their signification they were Evangelical duties: but whilst they were still in their sins, God hath no delight in them. What course then shall a man take, that his sacrifices may be accepted? Why, he must get into Christ, and be knit to him: for this is a mercy which floweth from union with him. Then, if he offer up his duties in the Name of Christ, the work is owned, and the concomitant infirmities will be passed over. Particularly, then his supplications and prayers shall be graciously answered: which is 〈…〉〈…〉

given. The Lord will with-hold no good thing from him, Joh. 15.7. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. O what a mercy is this, to have the King's eat? the ear of the King of kings? Your heavenly Father will deny you nothing. And for the general acceptance of all their duties of God's appointment, consult the Text, 1 Pet. 2.5. Ye also as lively stones are built up a spiritual house, an holy Priesthood, to offer up spiritual sacrifice, acceptable to God by Jesus Christ; q. d. Then your performances will be accepted through him, when ye your selves are built upon him, and cemented unto him. Here is another proof of the indispens∣able necessity of this Union, No having the Son, and no acceptation of any duties whatsoever.

5. Another blessing which floweth from union with Christ, and is attainable only thereby, is, A title to the promises of the Gospel, which concern this life, or that which is to come. And this is a mat∣ter of unspeakable concernment: for if you would enjoy the mercies conveyed by the promises, you must have an interest in the promises. You must secure a title to them, as your heritage, and por∣tion; and then they will prove a rich treasury, or magazine, to furnish you with every thing needful for life, comfort, and happiness. There can be no∣thing desired for the advancement of a mans wel∣fare, which is not contained therein. The promi∣ses are the foundation on which our hope is bot∣tomed; Indeed herein it differs from presumption, which expects mercy from God, without a word of promise, to warrant the expectation thereof. But good hope through grace is built upon the word, Psal. 119.49. Remember the word unto thy ser∣vant,

upon which thou hast caused me to hope. If a person entertain strong hopes of mercy, and salva∣tion, without a word for it, or against the word; that is hope of the devils causing: or such as pro∣ceedeth from the delusion and cozenage of his own Spirit: it will prove such an hope as will make him ashamed at length; and will be like the giving up the Ghost. When God causeth a man to hope, it is built upon the word; that is, the word of pro∣mise, whereby mercy is entailed upon the servants of the Lord. And, pray mark it Sirs, you can have no title to the promises, so as to rest upon them, and to be able to plead them with God, and to lay hold upon them as your heritage, till you have the Son, and are knit unto Jesus: For in him they are established. They are part of the inheritance prepa∣red for the Saints; and unless a person be married to the heir, he can lay no just claim to the inheri∣tance, 2 Cor. 1.20. For in him all the promises of God are yea, and in him Amen, unto the glory of God by us. And therefore the promise is said to be given through faith in Christ, Gal. 3.22. that is, A title to the promise, or the enjoyment of the mercy promised, is made over to a sinner by faith in Christ: by that uniting grace, which joyneth us unto Christ.

This is the fifth special mercy depending upon union with the Son. Except you have the Son, the Mediator of the Covenant; you can have no right to the promises contained in the Covenant. Your title to them, doth result and flow from your oneness with him.

6. There is Union with God the Father, and an inti∣mate acquaintance with him. Whilst out of Christ,

we are at a distance from the Father: yea, at an enmity with him. He is a consuming fire, and we are as so much bryars and thornes: and it were a fearful thing to fall into the hands of the living God. But by having the Son, that distance is re∣moved, and the enmity taken away, and we are knit unto God; so as to have fellowship and com∣munion with him. As Christ is in the Father, and the Father in him: so Believers by being in Christ, are in the Father also, Joh. 17.21. That they also may be one in us. Not only in Jesus the Mediator, but in the Father likewise, by means of their being in Jesus. So 1 Thess. 1.1. Unto the Church of the Thessalonians, which is in God the Father, and in the Lord Jesus Christ. It was the end of Christ's sufferings in the flesh, that he might bring sinners unto God; and by vertue of their union with the Son they are actually brought unto him, and knit unto the Father also. O what a wonderful ad∣vancement is this, to sinful dust and ashes! To poor despicable creatures, that dwell in houses of clay! With what astonishment should it fill us? What a spring-head of all manner of consolation is here? Who would not be a Christian? not only almost, but altogether? Who would not have fel∣lowship, and hold a correspondency with the Saints? For truly their fellowship is with the Father, and with his Son Jesus Christ: as the Apostle men∣tioneth it by way of gloriation and boasting, 1 Joh. 1.3.

This is the sixth fundamental blessing. By having the Son, they have the Father also.

7. A Believers union with Christ, is the ground of all that peace and joy in the holy Ghost, which putteth

true gladness into the heart, and life and sweetness into every condition, and providence. The joy of the hypocrite is but for a moment, and the plea∣sures of sin are poor, empty, external pleasures: In the midst of laughter, the heart is in bitterness: they have many a secret griping of conscience, that spoileth their mirth; and many a fearful surpri∣zal upon their spirits, that marreth all their jollity. Let them be set in the midst of their riotings and revellings, their banquettings and carowsings, a∣midst all the content and pleasure that sin and the world can afford: and one serious thought of judgment to come, will overturn it wholly: one flash of hell in the conscience, will put an end to their rejoycings. It will quickly befal them as it befel Belshazzar; The appearance but of the like∣ness of a mans fingers upon the wall, made his countenance change, and his thoughts trouble him, and the joints of his loyns to be loosed, and his knees to smite one against another: and that, when he was in the top of his gallantry, and in the height of his merriment, Dan. 5.5, 6. O, thinks the poor carnal wretch, what will become of my precious and im∣mortal soul? Can all these enjoyments deliver me from the pit of destruction? Who can dwell with e∣verlasting burnings? Isa. 33.14. But the people of God have such peace as passeth understanding: such a sweet calm and tranquillity in their spirits, that they can rejoyce with joy unspeakable, even in the midst of afflictions. The joy of the ungodly is worse than sorrow: It is but a fit of madness, pro∣ceeding from ignorance of the state they are in. If they knew but their own condition, it would fill them with vexation, and horror and anguish of heart: But great peace have they that fear the Lord

and are in Covenant with him, nothing shall offend them, Psal. 119.165. Their por∣tion is peace, peace; that is, perfect peace, nothing but peace and serenity which will put gladness into the heart, greater than the joy of harvest, Isa. 26.3. And, pray, whence doth this peace arise? Why, originally from their union with Christ: All peace out of him will end in sadness: it is but as the crackling of thornes un∣der a pot. In him our consolation is stored up, and given forth by vertue of our conjunction with him, Joh. 16.33. These things have I spoken to you, that in me ye might have peace. If any of the children of God are under disquietness and perplexities upon their spirits, it is for want of the evidences of their union with Christ; or through their neglect of the right improvement thereof. For here is a fountain to fill up a Believers joy, Joh. 15.11. These things have I spoken to you, that my joy might remain with you, and that your joy might be full. What were those things which Christ had spoken to them? It was the doctrine of a Believers ingrafture into him, and abiding in him; and the consequents and conco∣mitants thereof: in the sormer part of that Chap. So that, no union with Christ, no solid peace or satisfa∣ction in the soul; no true joy in the Spirit: For all manner of consolation and revivings from him, depend upon our oneness with him.

8. It is a believers union with the Lord Jesus, which giveth him deliverance from the sting and curse of death: and consequentially, from the fear of that king of terrors. It is this conjunction with the Son, which maketh the last change, to be a com∣fortable

and happy exchange, that altereth the nature of death, from a curse into a blessing. So that a Christian is able to bid it welcome, and to look it in the face with boldness: it being disarm∣ed as far as it is an enemy, and having the venom and malignity taken out of it. This is a very pre∣cious and unvaluable mercy: For it is the fear of death which keepeth sinners all their life time, in bondage; and puts a kind of Coloquintida into eve∣ry enjoyment. O death, how bitter is the remem∣brance of thee to a man that is at ease? to every impenitent sinner? There is a terribleness to the unregenerate, in the apprehensions of death, upon every account: But as it is the passage unto eternity, it is the greatest of terrors, Job 18.14. Mark it, I say, there is a dread in the thoughts of it every way. Death may be considered in a threefold respect. 1. As it is a dissolution, between the soul and the body: as it parts and separates those ancient friends, which have long conversed intimately together. And thus it startleth a sinner, to think of leaving his old habitation, having no better provided in the stead of it: But a Believer can triumph in this re∣spect, and say with the Apostle, 2 Cor. 5.1. If our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. 2. If you consider it as it is a period, and puts an end to all worldly accommodations; so it cannot but perplex a sinner. The place of his habitation shall know him no more: he shall be then stripped and divested of whatever earthly comforts have been dear unto him: His heart is glewed unto the world, and what anguish and bit∣terness must it needs create, to think of being ta∣ken from all? But now a child of God hath some∣thing

to counterballance this loss, even a better, and far more enduring substance, Heb. 10.34. 3. As death is a passage unto eternity, so it is dreadful in∣deed. O thinks the sinner, what will become of my soul for ever? When I go hence and be no more upon the Land of the living, into what chains of darkness, what an eternal prison must I be sent, amongst devils and damned spirits? But a sincere Christian can cheerfully welcom it, under this con∣sideration also. He knoweth it is but a messenger sent from his heavenly Father, to conduct him home to his mansion place; and to bring him in∣to neerer fellowship with his Redeemer. It puts an end to all sin, and temptations, and troubles of eve∣ry sort; and opens a door of entrance into unspeak∣able joyes that shall never end. O Sirs, what a pri∣viledge is this to be able to triumph over death? It is that unto which we are subject every moment: and what is that which will sweeten the pas∣sage, and remove the fears which are usually attendant upon the con∣templation of it? Why, It is our interest in Christ, and union with him. He drank that bit∣ter cup, yea, the very dregs of it, that he might sweeten it unto such as are in him, 1 Cor. 15.53, 54, 55. O death, where i•• thy sting? O grave, where is thy victory? The sting of death is sin, and the strength ••f sin is the Law. But thanks be to God, who giveth us the victory, through our Lord Jesus Christ. Christ tasted an accursed death, that it might be made a blessing to his members, Rev. 14.13. And I heard a vo••ce from heaven, saying unto me, write, Blessed are

the dead which die in the Lord. It is not a being cal∣led Christians which will render the day of death a blessed day; nor an outward attendance upon Christ: but getting into him. Blessed are the dead which die in the Lord.

9. A believers union with Jesus Christ, is a sure inlet unto a glorious resurrection out of the dust of the earth: when this corruptible shall put on incorrup∣tion, and this mortal shall put on immortality. And therefore observe it Sirs, Although the wicked shall be raised at the last day as well as the godly, yet not by the same means through which the godly are raised. The wicked shall be raised by the power of Christ as a Judge: but Believers shall rise again by vertue of their oneness with Christ, and neer relation unto him, 1 Cor. 15.22, 23. For as in Adam all die, so in Christ shall all be made alive. But every man in his own order: Christ the first fruits, afterwards they that are Christ's at his coming. Such as sleep in Je∣sus, shall awake by vertue of their being in him: and thereupon their vile bodies shall be changed and fashioned like to his glorious body. To which that passage of the Prophet Isaiah may be fitly referred; which though it primarily be intended of outward deliverance, and the wonderful restauration of the Church, out of such a forlorn & despe∣rate estate, as that they were as dead: yet it may extend also to the last

resurrection, of which that eminent delive∣rance was but a shadow and resemblance, Isa. 26.19. Thy dead men shall live, together with my dead body shall they arise: awake and sing ye that dwell in the dust, for thy dew is as the dew of herbs, and the earth shall give up her dead. This is another bles∣sing which floweth from this fountain.

10. Our union with Christ Jesus will minis••er boldness at the bar of Judgment: and cause us to lift up our faces without spot or confusion at that great and notable day of the Lord. How will the wick∣ed be ashamed to look Christ in the face at that day, seeing that now they despise him, and trample his blood under their feet? seeing that now they slight his word, and contemn his Ordinances, and his people? Then the Kings, and the chief Captains, and the great men, and the mighty men, and every bondman and freeman; I mean, all impenitent sin∣ners of what rank or quality soever; Will be rea∣dy to call upon the rocks to fall upon them, and the moun∣tains to cover them from the presence of him that sitteth upon the throne, and from the wrath of the Lamb. Then what would not a man give to be able to assure his heart before Christ at his appearance? and to be of the number of Christ's followers, that shall stand at his right hand, when the ungodly are trembling at the left? Why, It is not all the substance of a mans house can purch••se this priviledge; It is not all your prayers and tears at that day that can do it; (though you should cry out your heart blood) if you are unconverted sinners. But it depends wholly upon your union with Christ, 1 Joh 2.28. And noor, little children, abide in him, that when he

shall appear, we may have confidence, and not be ashamed before him at his coming, 1 Thess. 4.14. For if we believe that Jesus died and rose again, even so them al∣so which sleep in Jesus, will God bring with him. Mark it, He will summon the wicked before him; but such as are members of his body he will bring with him; i. e. in his train and company, under his own shelter; and protection. Christ himself will undertake the patronage of their cause, and to si∣lence all the accusations of Satan, which are brought in against them. Well may they exult, and be glad; for it will be the day of the consumma∣tion of their marriage with their Redeemer. If now they are espoused and contracted, then they shall be married with the greatest solemnity, in the pre∣sence of God and of his holy Angels. Then will that vision be most notably fulfilled, Rev. 21.2, 3, 4. I John saw the holy City, new Jerusalem, coming downfrom God out of heaven, prepared as a bride, adorn∣ed for her husband.

This is the tenth mercy which depends upon our union with Christ.

11. Lastly, It is our having the Son, or being united unto the Son which will give us actual ad∣mission into the kingdom of glory: and possession of the inheritance prepared for the Saints. When the wicked are sent into everlasting punishment, then shall the righteous inherit eternal life. When the ungodly are thrust together into hell, then shall believers dwell in the presence of God for ever: and drink of the rivers of pleasures, which are at his right ••and: and be made perfectly blessed in the fuil enjoyment of him, unto all eternity. And this by vertue of their union with the Son of God; and because they are so neerly related unto him,

Joh. 17.22. The glory which thou gavest me, I have given them. Who are these of whom our Saviour speaketh? Why, such as are in Christ, and in God the Father through Christ, v. 21. And again v. 24. Father I will, that they also whom thou hast given me, be with me where I am, that they may behold my glory, which thou hast given me. So that all sorts of bles∣sings are conveyed in this way: from the leading mercy of forgiveness of sin, to the very consum∣mation of a believers happiness. First God doth unite his people unto Christ, and then he doth bless them with all subsequent blessings in Christ; from the acceptance of their persons, to the very crown of righteousness. So much shall suffice to be spo∣ken unto the fifth general head of enquiry, touching the signal benefits that flow from our union with Christ; and for evincing the necessity thereof.

Notes

• Doctrina justificationis est ar∣ticulus stantis aut cadentis He∣clesiae. Luth.
• Reatus vel

  • 1. Simplex
  • 2. Redundans 〈◊〉〈◊〉 personam.
• ••et in peccati reatu est luerum cessans, & damnum emergens: Ita condonatio peccati non est tantum ablativa mali, sed & collativa••oni.
• Peccata sis velantur, ut in ju∣dicio non revelentur.
• Non igitur docemus credentes sine justitiâ justificari: qualem justificationem impii, Deus pro∣nunciat esse abominationem, Prov. 17. Isa 5. Sed dicimus necesse esse ut in justificatione intercedat & interveniat justi∣tia: Et quidem non qualiscan∣que-justitia, sed talis quae in ju∣dicio Dei sufficiens & digna sit, ut justa pronuncietur ad vitam aeternam Chemn. exam. Con••. Trid.
• Meum meritum est miseratio Domini. Bern.

  Justitia nostra est indulgen∣tia tua, Domine.
• Imputari dicitur. illud alicui, quod in aliquo non inhaeret seu existit realiter, sed tamen ei ad∣scribitur, ac si in ipso realiter inhaereret & existeret: atque adeo quod in ipsum transfertur. Pet. Ravan.
• Est autem Christus justitia nostra. Sed quomodo per illam, ut alienam, possumus justificari ad vitam aeternam? Respondeo, sicut Paulus inquit, Gal. 3. Qui∣cunque in Christum baptizati estis, Christum induistis. Simul ergo ejus etiam justitiâ induti sumus. Chemn. exam. Conc. Trid.
• Spiritus subministratio est praesidium, & consolatio, & omne spiritus sancti bonum quo servamur contra omnia scanda∣la. Eras. Sacr. ex Marl.
• Sanctum opus semper inspirae in me, ut cogitem: compelle, ut faciam; suade, ut diligam: confirma me, ut te teneam: cu∣stodione, nete perdam, Aug.
• Meditationes rerum divina∣rum voluptates sensus, non tan∣tum potestate, sed etiam suavi∣tate superant. Bacon. de sap. Veter.
• Quotidie morimur, quotidie enim demitur aliqua pars vitae: Et tunc quoque cum crescimus, vita decrescit—hunc ipsum quem agimus diem, cum morte dividimus. Sen. Epist. 24.
• Rom. 8.11. He that raised up Christ from the dead shall also quicken your mortal bodies by [or because] his Spirit that dwelleth in you.

  Vivificari in hac sententia significat resurrectionem glorio∣sam, quae similis est Christi re∣surrectioni, & propria bonis in quibus inhabitat spiritus. Illud autem [Propter inhabitantem spiritum ejus] ad Christum re∣fertur, non ad Deum. Et in hoc est argumenti efficacia, quia enim spiritus hic Dei qui in no∣bis habitat; etiam Christi est. Sicus Christum ut homo, à Patre suscitatus est; ita & nos susci∣tabimur qui eundem cum Christo spiritum habemus. Tolet. in loc.