made out upon the interceffion of Chrift, yet not being bestowed immediately on us, but (as it were) given into the hand of Chrift for us, he affirms, that (as to actual collation or beftowing) he fends himself, chap. xv. 26. I will fend the Comforter to you from the Father. He receives him from his Father, and actually fends him unto his faints. Sɔ chap. xiv. 7. I will fend him, and ver. 14, 15. he manifefts how he will fend him, he will furnish him with that which is his, to beftow upon them: he fhall take of mine (of that which is properly and peculiarly fo, 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 fecond thing that the Lord Chrift 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 fouls of his faints. 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 elfewhere declared: where alfo this whole matter is more fully opened. And this is to be confidered 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 iii. 6. that which is born of, or produced by the Holy Ghoft, in the heart or foul of a man when he is regenerate, that which makes him fo, is fpirit; in oppofition 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 gofpel, in their root or common prin

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

1. That though many particular graces are mentioned, yet there are not different habits or qualities in us; not several or distinct principles, to anfwer 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 diftinguished as above, rather in refpect of actual exercife, with relation to its objects, than habitual inherence, it being one root, which hath thefe many branches.

2. This is that which I intend by this habit of grace. A new gracious fpiritual life, or principle, created, and beftowed 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 propofed unto it, according to the mind of God. For instance, The ́mind can difcern of fpiritual things in a fpiritual manner, and therein it is light, illumination. The whole foul clofeth with Chrift,as held forth in the promifes of the gofpel 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 Chrift, with delight, defire, and complacency, it is called love, being indeed the principle fuiting all the faculties. of our fouls for fpiritual and living operations, according to their natural ufe. Now it differs,

1. From the Spirit dwelling in the faints? for it is a created 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, Dd 2

that

that hath not any subsistence but therein, and is ca pable of being intended or reftrained under great variety of degrees.

2. From actual grace which is tranfient, this ma king its refidence in the foul. Actual grace is an elapfe of divine influence and afliftance, working in and by the foul, any fpiritual 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, caufing the foul to be a meet principle for all thofe holy and fpiritual operations, which by actual grace are to be performed. And,

3. It is capable of augmentation and diminution, as was faid. In fome it is more large and more effectual than in others. Yea in fome perfons more. at one time than another: hence are thole dyings, decays, ruins, recoveries, complaints and rejoicings, whereof fo frequent mention is made in the fcrip

ture.

Thefe things being premifed, as to the nature of it: let us now confider what we are to eye in the Lord Jefus, in reference hereunto, to make an entrance into our communion with him therein, as things by him, or on his part performed.

1. As I faid of the Spirit, fo in the first place, I fay of this, it is of the purchafe of Chrift, 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 fpiritual bleffings in heavenly places in him, Eph. i. 3. in him, that is, in and through his mediation for his. His oblation and interceffion ly at the

bottom

bottom of this difpenfation. Were not grace by them procured, it would never by any one foul be enjoyed. All grace is from this fountain. In our receiving it from Chrift, we must still confider what it cost him; want of this weakens faith in its proper workings: his whole interceffion is founded on his oblation, John ii. 1, 2. what he purchased by his death, that (nor more, nor lefs as hath been often faid) he interceedeth may be bestowed. And he prays that all his faints may have this grace whereof we fpeak, John xvii. 17. did we continually confider all grace as the fruit of the purchase of Chrift, it would be an exceeding endearment on our fpirits. Nor can we without this confidera-tion according to the tenor of the gospel, afk 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 Chrift, who is yet the Treafury and Store-houfe of it; unless we look upon it as his purchase. He: hath obtained that we fhould be fanctified through-out, 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 Chrift doth actually communicate this grace unto his faints, and bestows it on them.. Of his fulness we have all received, and grace for grace, John i. 16. For,

1. The Father actually invefts him with all the grace, whereof by compact and agreement, he hath made a purchafe (as he received the promife of the Spirit) which is all that is of ufe for the bringing his many fous to glory. It pleafed the Father, that

in him all fulness should dwell, Col. i. 17. that he fhould be invested with a fulness of that grace which: is needful for his people. This himfelf calls the power of giving eternal life to his elect, 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 finers unto him for refreshment. All things are delivered unto me of my Father, Mat. xi. 37. Come unto me all ye 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 an offering for fin, he should fee his feed, and the pleafure of the Lord fhould profper in his hand, Ifa. liii 10. and in the verfes following, the pouring out of his foul unto death, and bearing the fins of many, is laid as the bottom and procuring caufe of these things. 1. Of juftification, by his knowlege be shall justify many. 2. Of fanctification; in deftroying 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 hath 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, 1 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 intrafted with it on our behalf, Rom. v. 14, 15, 16, 17. the last Adam is made unto us a quickning fpirit, 1 Cor. xv. 45. He is also a treafury 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