tion in the several distinctions and degrees thereof formerly, is nextly to be considered. And herein the former method must be observed; and we must shew, 1. What are the peculiar actings of the Lord Christ as to this communion. And, 2. What is the duty of the saints herein: the sum is, how we hold communion with Christ in holiness, as well as in righteousness, and that very briefly. 1. There are several acts ascribed unto the Lord Jesus in reference to this particular. As, the (1.) His interceding with the Father, by virtue of his oblation in the behalf of his, that he would bestow the Holy Spirit on them. Here I choose to enter, because, of the oblation of Christ itself, I have spoken before; otherwise, every thing is to be run up to that head, that source and spring. There lies the foundation of all spiritual mercies whatever, as afterward also shall be manifested. Now the Spirit, as unto us, a Spirit of grace, holiness, and consolation, is of the purchase of Christ. It is upon the matter, great promise of the new covenant, Ezek. xi. 19. ‘I will put a new spirit within you;' so also, chap. xxxvi. 27. Jer. xxxii. 39, 40. and in sundry other places, whereof afterward. Christ is the Mediator and surety of this new covenant;' Heb. vii. 22. 'Jesus was made surety of a better testament,' or rather covenant. A testament needs no surety. He is the undertaker on the part of God and man also; of man to give satisfaction, of God to bestow the whole grace of the promise; as chap. ix. 15. For this cause he is the Mediator of the new testament, that by means of death, for the redemption of transgressions that were under the first testament, they which are called, might receive the promise of eternal inheritance.' He both satisfied for sin, and pro-cured the promise. He procures all the love and kindness, which are the fruits of the covenant; being himself the original promise thereof; Gen. iii. 16. the whole being so 'ordered in all things, and made sure,' 2 Sam. xxiii. 5. that the residue of its effects, should all be derived from him, depend upon him, and be procured by him, that he in all things might have the pre-eminence,' Col. i. 19. according to the compact and agreement made with him; Isa. liii. 12. They are all the purchase of his blood, and therefore the Spirit also, as promised in that covenant; 1 Cor. i. 20. Now the whole fruit and purchase of his death, is made out from the Father upon his intercession. This, John xiv. 16-18. he promiseth his disciples, that he will pursue the work which he hath in hand in their behalf, and intercede with the Father for the Spirit, as a fruit of his purchase. Therefore, he tells them, that he will not pray the Father for his love unto them, because the eternal love of the Father, is not the fruit, but the fountain of his purchase; but the Spirit, that is a fruit, that, saith he, I will pray the Father for,' &c. And what Christ asketh the Father as mediator, to bestow on us, that is part of his purchase, being promised unto him upon his undertaking to do the will of God. And this is the first thing that is to be considered in the Lord Jesus, as to the communication of the Spirit of sanctification and purification (the first thing to be considered in this our communion with him); he intercedes with his Father, that he may be bestowed on us, as a fruit of his death and bloodshed in our behalf. This is the relation of the Spirit of holiness as bestowed on us, unto the mediation of Christ. He is the great 'foundation of the covenant of grace; being himself everlastingly destinated, and freely given to make a purchase of all the good things thereof. Receiving according to promise the Holy Ghost, Acts ii. 33. he sheds him abroad on his own. This faith considers, fixes on, dwells upon. For, This, seand that (2.) His prayer being granted, as the Father always hears him,' he actually sends his Spirit into the hearts of his saints, there to dwell in his stead, and to do all things for them, and in them, which he himself hath to do. condly, is the Lord Christ by faith to be eyed in, not only in respect of the first enduing of our hearts with his Holy Spirit, but also of the continual supplies of it, drawing forth, and exciting more effectual operations and actings of that indwelling Spirit. Hence, though John xiv. 16. he says, 'the Father will give them the Comforter,' because the original and sovereign dispensation is in his hand, and it is by him made out upon the intercession of Christ; yet, not being bestowed immediately on us, but (as it were) given a Psal. ii. 8. Isa. liii. 12. Psal. xi. 8-12. b Gen. iii. 15. Isa. xlii. 6. xlix. 8. Dan. ix. 24. 4 Vicariam uavare operam. Tertull. Prov. i. 23. c John xi. 42. into the hand of Christ for us, he affirms, that (as to actual collation or bestowing), he sends himself; chap. xv. 26. ‘I will send the Comforter to you, from the Father.' He receives him from his Father, and actually sends him unto his saints. So, chap. xvi. 7. 'I will send him ;' and, ver. 14, 15. he manifests how he will send him; he will furnish him with that which is his, to bestow upon them; he shall take of mine' (of that which is properly and peculiarly so, mine, as mediator, the fruit of my life and death unto holiness)' and give it unto you;' but of these things more afterward. This, then, is the second thing that the Lord Christ doth, and which is to be eyed in him; he sends his Holy Spirit into our hearts, which is the 'efficient cause of all holiness and sanctification, quickening, enlightening, purify the souls of his saints. How our union with him, with all the benefit thereon depending, floweth from this his communication of the Spirit unto us, to abide with us, and to dwell in us, I have at large felsewhere declared; where also this whole matter is more fully opened. And this is to be considered in him by faith, in reference to the Spirit itself. (3.) There is that, which we call habitual grace, that is, the fruits of the Spirit, the spirit which is born of the Spirit; John iii. 6. That which is born of, or produced by, the Holy Ghost, in the heart or soul of a man when he is regenerate, that which makes him so, is spirit; in opposition to the flesh, or that enmity which is in us by nature against God. It is faith, love, joy, hope, and the rest of the graces of the gospel, in their root or common principle. Concerning which these two things are to be observed. [1.] That though many particular graces are mentioned, yet there are not different habits or qualities in us; not several or distinct principles to answer them; but only the same habit or spiritual principle, putting forth itself in various operations or ways of working, according to the variety of the objects which it goeth forth unto, is their common principle. So that it is called and distinguished as above, rather in respect of actual exercise, with relation to its objects, than habitual inherence, it being one root which hath these many branches. e Titus iii. 56. 8 Gal. v. 17. Saint's Perseverance, chap. 8. [2.] This is that which I intend by this habit of grace. A new, gracious, spiritual life, or principle, 'created, and "bestowed on the soul, whereby it is "changed in all its faculties and affections, fitted and enabled to go forth, in the way of obedience unto every divine object that is proposed unto it, according to the mind of God. For instance; the mind can discern of spiritual things in a spiritual manner, and therein it is light, illumination. The whole soul closeth with Christ, as held forth in the promises of the gospel for righteousness and salvation, that is faith, which being the main and principal work of it, it often gives denomination unto the whole. So when it rests in God, in Christ, with delight, desire, and complacency, it is called love, being indeed the principle suiting all the faculties of our souls for spiritual and living operations, according to their natural use. Now it differs, 1st. From the Spirit dwelling in the saints; for it is a created quality. The Spirit dwells in us as a free agent in a holy habitation. This grace as a quality, remains in us, as in its own proper subject, that hath not any subsistence but therein, and is capable of being intended or restrained under great variety of degrees. p 2dly. From actual grace which is transient, this making its residence in the soul. Actual grace is an elapse of divine influence and assistance, working in and by the soul, any spiritual act or duty whatsoever, without any pre-existence unto that act or continuance after it, God working in us, both to will and to do.' But this habitual grace is always resident in us, causing the soul to be a meet principle for all those holy and spiritual operations, which by actual grace are to be performed. And 3dly. It is capable of augmentation and diminution, as was said. In some it is more large and more effectual than in others; yea, in some persons, more at one time than 1 Cor. v. 17. Ezek. xi. 19. xviii. 31. xxxvi. 26. Gal. vi. 15. Eph. ii. 15. v. 24. Col. iii. 10. 1 Pet. ii. 2. John iii. 6. Col. iii. 3, 4. Eph. ii. 1. 5. Rom. viii. 11. John v. 21. vi. 63. 1 Psal. li. 10. Eph. ii. 10. iv. 24. Col. iii. 10. 2 Cor. v. 17. m 2 Cor. iii. 6. iv. 6. Acts v. 31. Luke i. 79. John iv. 14. iii. 27. 1 Cor. ii. 12. Eph. iv. 7. Phil. i. 29. n Acts xxvi. 18. Eph. v. 8. 2 Cor. v. 17. John v. 24. 1 Cor. ii. 12. Eph. i. 18. 2 Cor. iii. 18. iv. 6. P 2 Cor. iii. 5. Psal. cxix. 36. Phil. ii. 13. another. Hence are those dyings, decays, ruins, recoveries, complaints, and rejoicings, whereof so frequent mention is made in the Scripture. on. us. 6 These things being premised, as to the nature of it, let us now consider what we are to eye in the Lord Jesus, in reference thereunto, to make an entrance into our communion with him therein, as things by him, or on his part performed. (1st.) As I said of the Spirit, so (in the first place) I say of this, it is of the purchase of Christ, and is so to be looked It is given unto us, for 'his sake to believe on him ;' Phil. i. 29. The Lord, on the behalf of Christ, for his sake, because it is purchased and procured by him for us, bestows faith, and (by same rule) all grace upon us. We are blessed with all spiritual blessings in heavenly places in him;' Eph. i. 3. in him,' that is, in and through his mediation for His oblation and intercession lie at the bottom of this dispensation. Were not grace by them procured, it would never by any one soul be enjoyed. All grace is from this fountain. In our receiving it from Christ, we must still consider what it cost him; want of this, weakens faith in its proper workings. His whole intercession is founded on his oblation; 1 John ii. 1, 2. What he purchased by his death, that (nor more, nor less as hath been often said) he intercedeth may be bestowed. And he prays that all his saints may have this grace whereof we speak; John xvii. 17. Did we continually consider all grace as the fruit of the purchase of Christ, it would be an exceeding endearment on our spirits; nor can we without this consideration, according to the tenor of the gospel, ask or expect any grace. It is no prejudice to the free grace of the Father, to look on any thing as the purchase of the Son; it was from that grace that he made that purchase; and in the receiving of grace from God, we have not communion with Christ, who is yet the treasury and storehouse of it, unless we look upon it as his purchase. He hath obtained that we should be " sanctified throughout, have life in us, be humble, holy, believing, dividing the spoil with the mighty, by destroying the works of the devil in us. a Cant. v. 2. Rev. i. 5. iii. 2, 3. iv. 17-19. Hos. xiv. 4. Psal. li. &c. Ὑπὲρ χριστοῦ u $ 1 John ii. 1, 2. |