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made out upon the intercession of Christ, yet not being bestowed immediately on us, but (as it were) given 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 faints. So chap. xiy. 7. I will send him, and ver. 14, 15. he manifefts how he will send him, he will furnith 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 afterwards. This then is the second thing that the Lord Christ doth, and which is to be eyed in him, he fends his Holy Spirit into our hearts, which is the efficient cause of all holiness and fanctification, quickening, enlightning, purifying the souls of his fainis. How our union with him, with all the benefits 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 elsewhere 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.

2. There is that, which we call habitual grace, that is, the fruits of the Spirit, the Spirit which is born of the Spirit, John iji. 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 fo, is fpirit; 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 prin

ciple. Concerning which these two things are to be observed.

1. That though many particular graces are mentioned, yet there are not different habits or qualiries in us; not several or distinct principles, to answer them; but only the fame 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,

2. This is that which I intend by this habit of grace.

- A new gracious fpiritual life, or principle, created, and bestowed on the foul, 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 įt, 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 Chrift,as held forth in the promises of the gospel for righteoufnefs 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, withi delight, desire, and complacency, it is called love, being indeed the principle fuiting all the faculties of our fouls for spiritual and living operations, according to their natural use. Now it differs,

1. From the Spirit dwelling in the saints? for it is a creared quality. The Spirit dwells in us as a free agent in an holy habitation. This grace as a quality, remains in us, as in its own proper fubject

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that hath not any subsistence but therein, and is ca pable of being intended or restrained under great variety of degrees. -- 2. From actual grace whièh is tranfient, this making its residence in the foul. A&tual grace is an elapfe of divine influence and allistance, working in and by the soul, any {piritual act or duty whatfoever, 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 refident in us, causing ihe foul to be a meet principle for all those holy and spiritual operations, which by actual grace are to be performed. And,

3. It is capable of augmentation and diminution, as was faid. In fòme it is more large and more effeétual than in others. Yea in some perfons more at one time than another: hence are chole dyings, decays, ruins, recoveries, complaints and rejoicings, whereof lo frequent mention is made in the scrip

ture.

Thefe things being premised, as to the nature of it: let us not conlider what we are to eye in the Lord Jetus, in reference hercunto, to make an entrance into our communion with him therein, aš things by him, or on his part performed.

1. As I said of the Spirit, so in the first place, I say of this, it is of the purchafe of Christ, and is. fo to be looked on, It is given unto us, for his fake to believe on him, Phil. i. 29. the Lord, on the behalf of Christ, for his fake, because it is purchased, and procured by him for us, bestows faith, and (by the faine 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. His oblation and intercession ly at the

bottom

bottom of this dispensation. Were not grace by them procured, it would never by any one foul be enjoyed. All gráce is from this fountain In our receiving it froin Christ, we must still consider whát: it cost him; want of this weakens faith in its proper workings: his whole intercession is founded on his oblation, 1 John ik 1, 2. What he purchased by his death, that (nor more, nor less as hath been often said he interceedeth may be bestowed And he prays that all his faints 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 considerarion according to the tenor of the gospel, ak 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 Store-house of it; unless we look upon it as his purchase. He hath obtained that we should be fanctified. tlrroughout, have life in us, be humble, holy, believing, dividing the fpoil: with the mighty, by destroying the works of the devil in us.

2. The Lord Christ doch actually communicate this grace unto his faints, and bestows it on them.. Of his fulness we have all receiveds, and grace for grace, John ii 16. For,

1. 'The Father actually invefts him with all the grace, whereof by compact and agreement; he hathi made a purchase (as he received the proinise of the Spirit) which is all that is of use for the bringing hais many sous to glory. It pleased the Father, the i

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in him all fulness Mould dwell, Col. i. 17. cliat he should be invested with a fulness of that grace which is needful for his people. This bimfelf calls the power of giving eternal life to his eléct, John xvii. 2. which power is not only his ability to do it, but alfo his right to do it. Hence this delivering of all things unto him by his Father, he lays as the bottom of his inviting liners unto him for refreshment. All things are delivered unto me of my Father, Mat. xi. 37. Come unto me all ge that labour and are heavy laden, and I will give you rest, ver. 28. This being the covenant of the Father with him, and his promife unto him, that upon the making his foul af offering for fit, be should see his feed, and the pleaJure of the Lord should prosper in his hand, Ifà. liii 10. and in the verses following, the pouring out of his foul unto death, and bearing the sins of many, is laid as the bottom and procuring caufe of these: things. 1. Of justification, by his knowlege he shall justify many:

2. Of fanctification; in destroying the works of the devil, ver. 11, 12. thus comes our merciful High-Priest to be the great Poffeffor of all grace, that he may give out to us according to his. own pleafure; quickning whom he will. He hathu it in him really as our Head, in that he received' not: that Spirit by measure, John iii. 34. which is the bond of union between him and us, i Cor. vi 17. whereby holding him the Head, we are filled with his fulness, Eph. i. 22, 23. Col. ii. 19. he hath it as a common perfon intrusted with it on our behalf, Rom. v. 14, 15, 16, 17. the last Adam is made unto us a quickning spirit, 1 Cor. xv. 45. He is also a treasury of this grace in a moral and law fense ; not only as it pleased the Father, that all fulness fhould dwell in him, Col. i. 19. but also because in

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