1. It gives the Spirit of holiness to dwell in us; he is made unto us fanctification, 2 Cor. i. 31. by procuring for us the Spirit of fanctification: our renewing is of the holy Ghost who is fhed on us through Chrift alone, Tit. iii. 6. this the apostle mainly inffts 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, muft 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 us by nature. This is the grace that dwells in us; makes its abode with us, which according to the diftinct faculties of our fouls wherein it is, or the diftinct 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 alfo it is differenced in refpect of its operations: when it carries out the foul to reft on Chrift, it is faith; when to delight in him, it is love; but ftill one and the fame habit of grace. And this is the fecond thing.

3- Actual influence for the performance of every fpiritual duty whatever. After the faints have both the former, yet Chrift tells them that without him they can do nothing, John xv. 5. They are ftill in dependance upon him, for new influences of grace, or fupplies of the Spirit, they cannot live and fpend 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 thefe

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these three thus briefly named confifts that purchas ed grace in the point of fanctification, as to the collating of purity and cleannefs wherein we have communion with Chrift.

Thirdly, This purchased grace confifts, in privileges to ftand before God, and thefe are of two forts: 1. Primary. 2. Confequential: primary is adoption: the spirit of adoption: confequential, are all the favours of the gofpel, which the faints alone have right unto. But of this I fhall speak when I come to the last branch of communion with the holy Ghost.

Thefe are the things wherein we have communion with Chrift, as to purchafed grace in this life. Drive them up to perfection, and you have that which we call everlafting glory; perfect acceptance, perfect holiness, perfect adoption, or inheritance of fons, that's glory.

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

1. How we hold communion with him in the obedience of his life and merit of his death, as to acceptance with God the Father.

2. How we hold communion with Chrift 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 enfuing chap

ters.

CHA P.

Christopher Marshalle

CHA P. VIII.

MD

How the faints hold communion with Chrift as to their acceptation with God. What is required on the part of Chrift, hereunto: in his intention. In the declaration thereof. The fum of our accep tation with God, wherein it confifts. What is required on the part of believers to this communi on: and how they hold it with Chrift. Some ob jections propofed to confideration. Why the elect are not accepted immediately on the undertaking and death of Christ. In what fenfe they are fo. Chrift a common or publick perfon. How he came to be fo. The way of our acceptation with God on that account. The fecond objection. The necef fity of our obedience stated, Eph. ii. 8, 9, 10. The grounds, caufes and ends of it manifefted. Its proper place in the new covenant. How the faints in particular hold communion with Chrift in this purchafed grace. They approve of this rightes eufnefs. The grounds thereof. Reject their own. The grounds thereof. The commutation of fin and righteoufnefs between Chrift and believers, fome objections answered.

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(Ommunion with Chrift, 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 Chrift, and what on our part is required thereunto (for our mutual actings, even his and ours are neceffary, that we may have fellowship and com

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

1. On the part of Chrift there is no more requir ed but these two things. 1. That what he did, he did not for himself but for us, 2. What he suffered, he fuffered 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 fuffered, was and fhould be for us, and our advantages as to our acceptance with God: that he ftill continueth making use of what he fo did and fuffered, for that end and purpose, and that only. Now this is moft evident.

What he did, he did for us, and not for himfelf: 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 intertion in what he did, he acquaints us with, John xvii. 19. For their fakes I fanctify myfelf, 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 minifter, not to be miniftred unto, and to give my life a ranfom, it was the testimony he bare to all he did in the world. This intendment of his is especially to be eyed. From eternity he had thoughts of what he would do for us, and delighted himself therein: And when he was in the world, in all he went about, he had ftill this thought, this is for them, and this is for them, my beloved: when he went

to

to be baptized, fays John, I have need to come to thee, and comeft thou to me? Matth. iii. 14, 15. as if he had faid, thou haft no need at all of it. But fays Chrift, fuffer us now for fo it becometh us to fulfil all righteoufness, I do it for them who have none at all, and stand obliged unto all.

2. In what he fuffered, this is more clear, Dan. ix. 21. Meffias fhall be cut off, and not for himfelf: and the apostle lays down this as a main difference between him, and the high-priest of the Jews that when they made their folemn offerings, they offered firft for themselves and then for the people: but Jefus Chrift offereth only for others: he had no fin and could make no facrifice for his own fin, which he had not, but only for others. He tafted death for all, Heb. ii. 9. gave his life a ransom for many, Matth. xx. 10. the iniquity of us all was made to meet on him, Ifa, liii. 6. he bare our fin, in his body on the tree, 1 Pét. i. loved his church and gave him. felf for it, Eph, v. 26. Gal. ii. 26. Rom. iv. 25. Rev. i. 5, 6. Tit. ii. 14. 1 Tim. ii. 6. Ifa. liii. 12. John xvii. 19. But this is exceeding clear and confeffed, that Chrift in his fuffering and oblation, had his intention only upon the good of his elect, and their acceptation with God; fuffering for us, the juft for the unjust that he might bring us to God.

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

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