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1. It gives the Spirit of holiness to dwell in tis ; he is made unto us fanctification, 2 Cor. i. 31. by procaring for us the Spirit of fanctification : our renewing is of the holy Ghost who is shed on us through Christ alone, Tit

. iii. 6. this the apostle mainly insults on, Rom. viii. to wit, that the prime and principal gift of fanctification that we receive from Christ, is the indwelling of the Spirit, and our following after the guidance thereof. But what concerns the Spirit in any kind, must be referred to that which I have to offer concerning our commuuion with him.

2. He gives us habitual grace: a principle of grace oppofed to the principle of luft that is in as: by nature. This is the grace that dwells iw us; makes its abode with us, which according to the distinct faculties of our souls wherein it is, or the distinct objects about which it is exercised, receiveth various appellations, being indeed all but one new principle of life. In the understanding it is light, in the will obedience, in the affections love, in all faith. So also it is differenced in respect of its operations: when it carries out the foul to rest on Christ, it is faith; when to delight in him; it is love; but still one and the fame habit of grace. And this is the fecond thing

3. Actual influence for the performanee of every fpiritual duty whatever. After the saints have both the former, yet Christ tells them that without him they can do nothing, John XV. 5. They are still in dependance upon him, for new influences of grace; or fupplies of the Spirit, they cannot live and spend upon the old stock : for every new act they must have new grace: he must work in us to will and to do of his good pleasure; Phil..ii. 13. And in


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these three thus briefly named consists that purchased grace in the point of fanctification, as to the cole lating of purity and cleanness wherein we have communion with Christ.

Thirdly, This purchased grace consists, in privileges to stand before God, and thefe are of two forts: 1. Primary. 2. Consequential: primary is adoption: the spirit of adoption: consequential, are all the favours of the gospel, which the saints alone have right unto. But of this I fhall speak when I come to the last branch of communion with the holy Ghost.

These are the things wherein we have communion with Christ, as to purchased grace in this life. Drive them up to perfection, and you have that which we call everlasting glory; perfect acceptance, perfect holiness, perfect adoption, or inheritance of sons, that's glory.

Our process now in the next place is to what I mainly intend, even the manner how we hold communion with Christ in thefe things: and that in the order laid down, as,

1. How we hold communion with him in the or bedience of his life and merit of his death, as to acą ceptance with God the Father.

2. How we hold communion with Christ in his blood, as to the Spirit of fanctification, the habits, and acts of grace.

3. How we hold communion with him as to the privileges we enjoy. Of which in the ensuing chap


c H A P.

Christopher Marthalle

in San


La hawlari How the saints hold communion with Christ as to

their acceptation with God. What is required on the part of Chrif, bereunto: in his intention. In the declaration thereof. The fun of our accep tation with God, wherein it consists. What is required on the part of believers to this communia on: and how they hold it with Christ. Some obuwie jections proposed to conhderation. Why the elect are not accepted immediately on the undertaking, and death of Christ. In what sense they are so. Chrift a common or publäck perfon. How he came to be fo. The way of our acceptation with God on that account. The second objection. The neces kity of our obedience stated, Eph. ii. 8, 9, 1o. The grounds, causes and ends of it manifested. Its proper place in the new covenant. How the

saints in particular hold communion with Christ in this purchased grace. They approve of this rightes ousness. The grounds thereof

. Reject their own. The grounds thereof

. The commutation of fin and righteoufness between Christ and believers, fome objections answered. Ommunion with Christ, in purchased grace, as

unto acceptation with God, from the obedience of his life, and efficacy of his death, is the first thing we enquire into. The discovery of what on the part of Christ, and what on our part is required thereunto (for our mutual actings, even his and ours are necessary, that we may have

fellowship and com


munion together herein,) is that which herein I intend.

1. On the part of Christ there is no more require ed but these two things. 1. That what he did, he did not for himself but for us, 2. What he suffered, he suffered not for himfelf but for us. That is, that his intention from eternity, and when he was in the world, was that all he did and suffered, was and should be for us, and our advantages as to our acceptance with God: that he still continuerh making use of what he so did and suffered, for that end and purpose, and that only. Now this is most cvident.

What he did, he did for us, and not for himself: He was made under the law, that we might receive the adoption of fons, Gal. iv. 4, 5. He was made under the law, that is, in that condition that he was obnoxious to the will and commands of it: and why was this? to what end? for himself? no; but to redeem us, is the aim of all that he did, of all his obedience: and that he did. This very intention in what he did, he acquaints us with, John xvii. 19. For their fakes I fanctify myself, that they may be fanctified through the truth; I fanctify myself, dedicate and fet myself apart to all that work I have to do. I came not to do my own will, I came to fave that which was loft, to minister, not to be miniftred unto, and to give my life a ransom, it was the testimony he bare to all he did in the world. This intendment of kis is especially to be eyedi From eternity he had thoughts of what he would do for us, and delighted himself therein.. And when he was in the world; în all he went about, he had still this thought, this is for them, and this is for them, my beloved: when he went

to be baptized, says John, I have need to come to thee, and comest thou to me? Matth. iii. 14, 15. as if he had faid, thou hast no need at all of it. But says Chrift, fuffer us now for so it becometh us to fulfil all righteousness, I do it for them why have none at all, and stand obliged unto all. , . .

2. In what he suffered, this is more clear, Dan ix. 21. Mefias shall be cut off, and not for himself: and the apostle lays down this as a nain difference between him, and the high-priest of the Jews that when they made their solemn offerings, they offered first for themselves and then for the people: but Jesus Christ offereth only for others; he had no sin and could make no facrifice for his own fin, which he had not, but only for others. He tasted death for all, Heb. ii. 9. gave his life a ransom for many, Matth. XX. 10. the iniquity of us all was made meet on him, Isa. liii. 6. be bare our fin, in his body on the tree, I Pét. i. loved his church and gave him felf for it, Eph, v. 26. Gal. ii. 20. Rom. iv. 25. Rev. ii 5, 6, Tit, il. 14. i Tim. ïi. 6. Ifa. liii. 12. John xvii. 19. But this is exceeding clear and cona feffed, that Christ in his suffering and oblation, had his intention only upon the good of his elect, and their acceptation with God; suffering for us, the just for the unjust that he might bring us to God,

Secondly, To compleat this communion on the part of Christ, it is required first that there be added to what he hath done, the gofpel tenders of that compleat righteousnefs and acceptation with God, which arifeth from his perfect obedience and sufferings. Now they are twofold, ... ?

1. Declaratory, in the conditional promises of the gospel, John vì. 37. Matth, xi. 28. He that believeth ball be saved: come to me and you shall


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