Of Communion with God, Part 2 · Chapter 9
CHAP. IX.
Of Communion with Christ in holinesse. The severall Acts ascribed unto the Lord Christ herein. 1. His Intercession. 2. Sending of the Spirit. 3. Bestowes habituall Grace; What that is, and wherein it consists. This purchased by Christ: bestowed by him. Of actuall Grace. How the Saints hold communion with Christ in these things: manifested in sundry particulars.
OUr Communion with the Lord Jesus, as to that Grace of Sanctification, and Purification, whereof we have §. 1 made mention in the severall 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 2dly what is the Duty of the Saints herein: The summe is, how we hold Communion with Christ in Holinesse, as well as in Righteousnesse, and that very briefly.
There are severall Acts ascribed unto the Lord Jesus in reference to this particular: as, §. 2
1. His Interceding with the Father, by vertue of his Oblation in the behalfe of his, that he would bestow the Holy Spirit on them. Here I chuse to enter, because, of the oblation of Christ it selfe, I have spoken before. Otherwise every thing is to be run up to that head, that sourse and spring. There lies the foundation of all spirituall mercies whatever: as afterwards also shall be manifested: Now the Spirit, as unto us, a Spirit of Grace, Holinesse and Consolation, is of the purchase of Christ. It is upon the matter, the great promise of the New Covenant, Ezek. 11. 19. I will put a new Spirit within you: So also, Chap. 36. v. 27. Jerem. 32. 39, 40. and in sundry other places. whereof afterwards. Christ is the Mediator and Surety of this new Covenant, Heb. 7. 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. 9. 15. For this cause he is the Mediator of the New Testament, that by meanes of death, for the Redemption of Transgressions that were under the first Testament, they which are called, might receive the promise of eternall inheritance. He both satisfied for sin, and procured the promise. He procures all the Love and Kindnesse, which are the fruits of the Covenant; being himselfe the Originall promise thereof, Gen. 3. 16. The whole being so ordered in all things, and made sure, 2 Sam. 23 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 preheminence, Col. 1. 19. according to the compact and agreement made with him, Isa. 53. 12. They are all the Purchase of his blood, and therefore the Spirit also, as promised in that Covenant, 1 Cor. 1. 20. Now the whole Fruit and Purchase of his Death, is made out from the Father upon his Intercession. This Ioh. 14. 16, 17, 18. He promiseth his Disciples, that he will pursue the worke which he hath in hand in their behalfe, 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 Eternall Love of the Father, is not the Fruit, but the Fountaine 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 *Psal. 2. 8. Isa. 53. 12. Psal. 40. 8, 9, 10, 11, 12., being promised unto him upon his undertaking to doe 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 behalfe. This is the Relation of the Spirit of Holinesse as bestowed on us, unto the Mediation of Christ. He is the great *Gen. 3. 15. Isa. 42. 6. 49 8. Dan. 9. 24.foundation of the covenant of Grace; being himselfe everlastingly destinated, and freely given to make a purchase of all the good things thereof. Receiving according to promise the Holy Ghost, Acts 2. 33. he sheds him abroad on his own. This Faith considers, fixes on, dwells upon. For 2ly His Prayer being granted (as the Father allwaies hears him) He actually sends his Spirit into the Hearts of his Saints, there to dwell in his stead, and to doe all things for them, and Joh. 11. 42.in them, which He himselfe hath to doe. This Secondly is the Lord Christ by Faith to be Eyed in: and that not only in respect of the first enduing of our hearts with his Holy Spirit, but also of the continuall supplies of it, drawing forth, and exciting Vicariam navare operam. Tertull. Prov. 1. 23.more effectuall Operations and Actings of that indwelling Spirit. Hence, though Ioh. 14. 16. He says, the Father will give them the Comforter, because the Originall and Soveraigne Dispensation is in his hand, and it is by him made out upon the Intercession of Christ, yet not being bestowed immediatly on us, but (as it were) given into the hand of Christ for us, He affirmes, that (as to Actuall collation or bestowing) he sends him himselfe: Chap. 15. v. 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 Chapt. 16. 7. I will send him: and v. 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 Mediatour, the fruit of my Life and Death unto Holinesse) 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 sends his Holy Spirit into our Hearts, which is the efficient cause Titus 3. 56.of all Holinesse and Sanctification, quickening, enlightning, purifying the Soules of his Saints. 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 Saints Perseverance, cap. 8. p. 189.whole matter is more fully opened. And this is to be considered in him by faith, in reference to the Spirit its selfe.
2ly There is that, which we call Habituall Grace, that is, the §. 4 Fruits of the Spirit, the Spirit which is borne of the Spirit: Ioh. 3. 6. That which is borne of, or produced by the Holy Ghost, Gal. 5. 17.in the heart or soule 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 Gospell, in their root or common principle. Concerning which these two things are to be observed.
1. That though many particular Graces are mentioned, §. 5 yet there are not different Habits or Qualities in us; not severall or distinct principles, to answer them; but only the same Habit 2 Cor. 5. 17.or Spirituall principle, putting forth it selfe in various operations, or wayes 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 actuall exercise, with relation to its objects, then habituall Inherence, it being one Root, which hath these many Branches.
2. This is that which I intend by this Habit of Grace. A a2 Cor. 5. 17. Ezek. 11. 19. 18. 31. 36. 26. Gal. 6. 15. Ephes. 2. 15. 5. 24. Col. 3. 10. 1 Pet. 2. 2. Ioh. 3. 6.new gratious Spirituall bCol. 3. 3, 4. Ephes. 2. 1, 5. Rom. 8. 11. Ioh. 5. 21. ch. 6. 63.life, or principle, cPsal. 51. 10. Ephes. 2. 10. ch. 4. 24. Col. 3. 10. 2 Cor. 5. 17.created, and d2 Cor. 3. 6. 2 cor. 4. 6. Act. 5. 31. Luk. 1. 79. Ioh. 4. 14. Ioh. 3. 27. 1. Cor. 2. 12. Ephes. 4. 7. Phil. 1. 29.bestowed on the Soule, whereby it is eActs 26. 18. Ephes. 5. 8. 2 Cor. 5. 17. Ioh. 5. 24.changed in all its Faculties and Affections, fitted, and enabled to goe 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 discerne of f1 Cor. 2. 12. Ephes. 1. 18. 2 Cor. 3. 18. & 4. 6.Spirituall things in a Spirituall manner, and therein it is Light, Illumination. The whole soule closeth with Christ, as held forth in the Promises of the Gospell for Righteousnesse and Salvation, that is Faith: which being the maine and principall 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 soules for Spirituall and living Operations, according to their naturall use. Now it differs.
1. From the Spirit dwelling in the Saints? for it is a created Quality. The Spirit dwells in us as a Free Agent in an Holy §. 6 Habitation. This Grace as a Quality, remaines in us, as in its own proper Subject, that hath not any subsistence but therein, and is capeable of being intended or restrained under great variety of degrees.
2. From actuall Grace which is transient, this making its Residence in the soule. *2 Cor. 3. 5. Psal 119. 36. Phil. 2. 13.Actuall Grace is an Elapse of Divine Influence and Assistance, working in and by the Soul, any Spirituall Act or Duty whatsoever, without any praeexistence unto that Act or Continuance after it, God working in us, both to will and to doe. But this Habituall Grace is alwaies resident in us, causing the soule to be a meet principle for all those holy and Spirituall opperations, which by Actuall Grace are to be performed. And
3. It is capable of Augmentation and Diminution, as was Cant. 5. 2. Revel. 1. 5. 3. 2. 3. 4. 17, 18, 19. Hos. 14. 4. Psal. 51. &c.said. In some it is more large and more Effectuall then in others: Yea in some persons more at one time then another: Hence are those Dyings, Decays, Ruines, Recoverys, Complaynts and Rejoycings, whereof so frequent mention is made in the Scripture.
These things being premised, as to the nature of it: Let us §. 7 now consider what we are to Eye in the Lord Iesus, 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 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 on. It is given unto us, for his sake to believe on him: Phil. 1. 29. The Lord, on the behalfe of Christ, for his sake, because it is purchased, & procured foreign.by him for us, bestowes Faith, & (by same rule) all grace upon us. We are blessed with all spirituall blessings in Heavenly places in him, Eph. 1. 3. IN HIM, that is, in & through his Mediation for us. His Joh, 2. 1, 2.Oblation and Intercession Iye at the bottome of this dispensation. Were not Grace by them procured, it would never by any one soule be enjoyed. All Grace is from this fountaine. In our receiving it from Christ, we must still consider what it cost him; want of this weakens faith in its proper workings: Rom. 8. 32.His whole intercession is founded on his Oblation: 1 Joh. 2. 1, 2. What he purchased by his Death, that (nor more, nor lesse as hath been often said) He intercedeth may be bestowed. And he prays that all his Saints may have this Grace whereof we speake, Joh. 17. 17. Did we continually consider all Grace as the fruit of the Purchase of Christ, it would be an exceeding Endearement on our Spirits. Nor can we without this consideration according to the tenor of the Gospell, aske or exspect 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; unlesse we look upon it as his purchase. He hath obtained that we should be sanctifyed Ephes. 5. 25, 26, 27. Tit. 2. 14. Rom. 6. 4.through out, have life in us, be humble, holy, believing, dividing the spoyle with the mighty, by destroying the workes of the Divell in us.
2. The Lord Christ doth Actually Communicate this Grace unto his Saints, and bestows it on them. Of his fullnesse we have all received, and Grace for Grace, Joh. 1. 16. For
1. The Father actually invests him with all the Grace, whereof by Compact and Agreement, he hath made a purchase (as he received the promise of the Spirit) which is all that is of use for the bringing his many Sonnes to Glory. It pleased the Father, that in him all fullnesse should dwell. Col. 1. 17. That he should be invested with a Fullnesse of that grace which is needfull for his People. This himselfe calls the Power of giving Eternall Life to his Elect: John 17. 2. Which power is not only his Abilitie to doe it, but also his Right to doe it. Hence this Delivering of all things unto him by his Father, he lays as the bottome of his inviting sinners unto him for Refreshment. All things are delivered unto me of my Father Math. 11. 37. Come unto me all that labour and are heavy laden, and I will give you Rest v. 28.
This being the Covenant of the Father with him, and his promise unto him, that upon the making his soule an Offering for sinne, He should see his seed, and the pleasure of the Lord should prosper in his hand: Isa. 53. 10. and in the verses following, the powring out of his soul vntounto death, and bearing the sinnes of many, is laid as the bottome and procuring cause of these things. 1. of Justification, by his knowledge he shall justify many. 2. Of Sanctification; in destroying the workes of the Divell: v. 11. 12. Thus comes our mercifull High Priest to be the great possessor of all Grace, that he may give out to us according to his own pleasure; quickning whom he will. He hath it in him really as our Head, in that he received not that spirit by measure Joh. 3. 34. which is the bond of Union between him and us, 1 Cor. 6. 17. whereby holding him the Head, we are filled with his fullnesse Ephes. 1. 22 23. Col. 2. 19. He hath it as a Common person intrusted with it on our behalfe: Rom. 5. 14, 15, 16, 17. The last Adam is made unto us a quickning spirit, 1 Cor. 15. 45. He is also a Treasury of this Grace in a morall and law sense; not only as it pleased the Father, that all fullnesse should dwell in him, Col. 1. 19. but also because in his mediation, as hath been declared, is founded the whole dispensation of Grace.
2. Being thus actually vested with this power and priviledge and fullnesse, He designes the spirit to take of this fullnesse, and to give it unto us. He shall take of mine and shew it unto you; Joh. 16. 15. The Spirit takes of that Fullnesse that is in Christ, and in the Name of the Lord Jesus, bestows it actually on them, for whose Sanctification He is sent. Concerning the manner and Allmighty efficacy of the Spirit of Grace, whereby this is done (I meane, this actuall Collation of Grace upon his peculiar ones) more will be spoken afterwards.
3. §. 9 For Actuall Grace, or that Influence of power whereby the Saints are enabled to performe particular Duties according to the mind of God, there is not any need of further Enlargement about it. What concernes our Communion with the Lord Christ therein, holds proportion with what was spoken before.
There remaineth only one thing more to be observed concerning those things, whereof mention hath been made, and I proceed to the way whereby we carry on communion with the Lord Jesus in all these. And that is, that these things may be considered two ways.
1. In respect of their First Collation or bestowing on the Soul.
2. In respect of their Continuance and Increase, as unto the Degrees of them.
In the First sence, as to the reall Communicating of the Spirit of Grace unto the Soul, so raising it from Death unto Life, the Saints have no kind of Communion with Christ therein, but only what consists in a passive Reception of that life-giving, quickening Spirit and power. They are but as the dead bones in the Prophet, the wind blows on them, and they live: as Lazarus in the Grave, Christ calls and they come forth; the call being accompained with life, and power. This then is not that whereof particularly I speake. But it is the second in respect of further Efficacy of the Spirit, and Increase of Grace, both Habituall and Actuall, whereby we become more holy, and to be more powerfull in walking with God, have more fruite in Obedience, and successe against Temptations: And in this they hold Communion with the Lord Christ: And wherein and how they do it, shall now be declared.
1. They continually eye the Lord Jesus as the Great Joseph, §. 10 that hath the disposall of all the Granarys of the Kingdom of Heaven, committed unto him; as one in whom it hath pleased the Father to gather All things unto an Head, Ephes. 1. 10. that from him all things might be dispensed unto them. All Treasures, all fullnesse, the Spirit not by measure, are in him. And this Fullnesse in this Joseph in reference to their condition, they Eye in these Thee Particulars.
1. In the preparation unto the dispensation mentioned, in the Expiating, Parging, Purifying Efficacy of his Blood, It was a Sacrifice not only of Attonement as offered, but also of purification, as powred out. This the Apostle eminently sets forth, Heb. 9. 13. 14. For if the blood of Bulls and Goats, and the Ashes of an Heifer, sprinkling the uncleane sanctifieth to the purifying of the flesh, How much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot unto God, purge your Consciences from dead works that you may serve the Living God. This blood of his is that which answers all Typicall institutions, for carnall purification, and therefore hath a spiritually purifying, cleansing, sanctifying vertue in it selfe, as offered and powred out. Hence it is called a fountain for sinne and for uncleannesse, Zech. 13. 1. that is, for their washing and taking away. A fountaine opened, ready prepared, vertuous, efficacious in its selfe, before any be put into it: because poured out, instituted, appointed to that purpose. The Saints see that in thēselves they are still exceedingly defiled: (and indeed to have a sight of the Defilements of sinne, is a more spirituall discovery, then to have only a sence of the guilt of sinne. This follows every conviction, & is commensurate unto it; that usually only such as reveale the Purity and Holinesse of God, and all his ways.) Hereupon they cry with shame within themselves, Uncleane, Uncleane. Uncleane in their Natures, Uncleane in their Persons; Uncleane in their Conversations. All Ezek. 16. 4, 6. &c. Joh. 3. 3, 5, 5. foreign Revel. 21. 27. Heb. 1. 13.rolled in the blood of their defilements: their Hearts being by nature a very sinke, and their Lives a Dunghill. They know also, that no unclean thing shall enter into the Kingdome of God, or have place in the new Jerusalem: that God is of purer eys then to behold iniquity. They cannot endure to look on themselves, & how shall they dare to appeare in his presence? What Remedies shall they now use? Though they wash themselves with Nitre, and take them much sope, yet their iniquity will continue marked, Jerem. 2. 22. Wherewith then shall they come before the Lord? For the removall of this, I say, they looke in the first place to the purifying vertue of the blood of Christ, which is able to cleanse them from all their sinnes; 1 Joh. 1. 7. Being the Spring from whence floweth all the purifying vertue, which in the Issue will take away all their Spots and Staines; make them holy and without blemish, and (in the end) present them glorious unto himselfe, Eph. 5. 26, 27. This they dwell upon with thoughts of faith; they roll it in their minds and spirits. Here faith obtaines new life, new vigor, when a sence of vilenesse hath even overwhelmed it. Here is a fountaine opened; draw nigh and see its beauty, purity, efficacy. Here is a foundation laid of that worke, whose accomplishment we long for. One moments Communion with Christ by faith herein, is more effectuall to the purging of the soule, to the increasing of Grace, then the utmost selfe endeavours of a 1000 ages.
2. §. 11 They Eye the Blood of Christ, as the Blood of Sprinkling. Comeing to Jesus the Mediator of the new Covenant, they come to the Blood of Sprinkling Heb. 12. 24. The eying of the blood of foreign.Christ as shed, will not of its selfe take away Pollution. There is not only foreign, a shedding of Blood, without which, there is no Remission, Heb. 9. 22. but there is also foreign a sprinkling of blood, without which there is no actuall purification. This the Apostle largely describes: Heb. 9. When Moses (saith he) had spoken every precept to the People according to the Law, he tooke the blood of Calves and of Goats, with water, and scarlet wooll, & Hyssop, & sprinkled both the book and all the People, saying, this is the blood of the testament which God hath enjoyned unto you: More over, he sprinkled with blood, both the Tabernacle, & all the Vessells of the Ministry; and allmost all things are by the Law purged with blood: It was therefore necessary that the patternes of the things in the Heavens, should be purifyed with these, but the Heavenly things themselves, with better Sacrifices then these v. 19, 20, 21, 22, 23. He had formerly compared the Blood of Christ, to the blood of Sacrifices as offered in respect of the impetration and the Purchase it made; now he doth it unto that blood as sprinkled, in respect of its Aplication unto purification and holinesse. And he tells us how this sprinkling was performed, it was by dipping Hyssop in the blood of the Sacrifice, and so dashing it out upon the things and persons to be purifyed. As the Institution also was with the Paschall Lamb: Exod. 12. 12. Hence David in a sence of the pollution of sin prays, that he may be purged with Hyssop: Ps. 51. 7. For that this peculiarly respected the Uncleannesse and Defilement of sin, is evident, because there is no mention made in the Institution of any Sacrifice, (after that of the Lamb before mentioned,) of sprinkling blood with Hyssop, but only in those which respected purification of uncleannesse. As in the case of Leprosy, Levit. 14. 6. and all other defilements Numb. 19. 18. which latter indeed, is not of blood but of the water of separation, this also being eminently Typpicall of the blood of Christ, which is the Fountaine for separation for Uncleannesse. Zech. 13. 1. Now this branch of Hyssop wherein the blood of purification was prepared for the sprinkling of the uncleane, is, (unto us) the free promises of Christ. The cleasing vertue of the Blood of Christ lyes in the Promises, as the blood of Sacrifices in the Hyssop, ready to passe out unto them that draw nigh thereunto. Therefore the Apostle argueth from receiving of the Promises unto Universall Holinesse and purity. Having therefore these Promises (Dearely Beloved) let us cleanse our selves from all filthinesse of flesh and Spirit, perfecting Holinesse in the feare of the Lord, 2 Cor. 7. 1. This then the Saints doe; they eye the Blood of Christ as it is in the Promise, ready to issue out upon the Soule for the purification thereof: and thence is purging and cleansing vertue to be communicated unto them, and by the blood of Christ are they to be purged from all their sinnes, Joh. 1. 7. Thus farre as it were, this Purifying blood thus prepared and made ready is at some distance to the soule. Though it be shed to this purpose, that it might purge, cleanse, and Sanctify, though it be taken up with the bunch of Hyssop in the Promises, yet the soul may not partake of it: wherefore
3. §. 12 They look upon him, as in his own Spirit he is the only Dispenser of the Spirit, and of all Grace of Sanctification and Holinesse. They consider that upon his Intercession it is granted to him, that he shall make effectuall all the fruits of his Purchase to the Sanctification, the purifying and making glorious in Holinesse of his whole people. They know that this is actually to be accomplished by the Spirit, according to the innumerable Promises given to that Purpose. He is to sprinkle that blood upon their soules, He is to create the Holinesse in them that they long after, He is to be himselfe in them a well of water springing up to everlasting life. In this state they looke to Jesus; here faith fixes its selfe in expectation of his giving out the Spirit, for all these ends and purposes; mixing the Promises with faith and so becoming actuall partaker of all this Grace. This is their way, this their Coumunion with Christ; This is the life of Faith as to Grace and Holinesse. Blessed is the soule that is exercised therein: He shall be as a tree planted by the waters, that spreadeth forth her rootes by the River, and shall not see when heat cometh, but her leafe shall be green, and shall not be carefull in the yeare of drought, neither shall cease from yeilding fruit: Jerem 17. 18. Convinced persons who know not Christ, nor the fellowship of his sufferings, would spin an holinesse out of their own bowells: they would worke it out in their own strength. They begin it with tyring endeavours, and follow it with Vows, Dutys, Resolutions, Ingagements, Rom. 10. 14.sweating at it all the day long. Thus they continue for a season; their Hypocrisy for the most part ending in Apostacy. The Saints of God, do in the very entrance of their walking with him, reckon upon it, that they have a Threefold want.
1. Of the Spirit of Holinesse, to dwell in them.
2. Of an Habit of Holinesse, to be infused into them.
3. Of Actuall Assistance, to work all their works for them;
and that if these should continue to be wanting, they can never with all their might, power, and endeavours, performe any one act of Holinesse before the Lord. They know that of themselves they have no sufficiency; that without Christ, they can doe nothing, Joh. 15. 5.therefore they looke to him who is intrusted with a fullnesse of all these in their behalfe, and thereupon by Faith derive from him an Increase of that, whereof they stand in need. Thus I say, have the Saints communion with Christ, as to their sanctification and holinesse. From him do they receive the spirit to dwell in them; from him the new principle of Life, which is the root of all their obedience, from him have they actuall Assistance for every duty they are called unto. In waiting for, expectation and receiving of these blessings on the accounts before mentioned, do they spend their Lives and time with him. In vaine is helpe looked for from other mountaines. In vaine do men spend their strength in following after Righteousnesse, if this be wanting. Fix thy soule here! thou shalt not tary untill thou be ashamed. This is the way, the only way, to obtain full effectuall manifestations of the spirits dwelling in us; to have our hearts purified, our consciences purged, our sins mortified, our graces increased, our soules made humble, holy, zealous, believing; like to him; to have our lives fruitfull, our deaths comfortable; Let us herein abide, eying Christ by Faith, to attaine that measure of conformity to him, which is allotted unto us in this world, that when we shall see him as he is, we may be like unto him.