(\st) His fitness to save, — his being ixavog, a fit Saviour, suited to the work ; and this, I say, is from his gi^ace of union. The uniting of the natures of God and man in one person made him fit to be a Saviour to the uttermost. He lays his hand upon God, by partaking of his nature, Zech. xiii. 7 ; and he lays his hand upon us, by being partaker of our nature, Heb. ii. 14, 16: and so becomes a days-man, or umpire between both. By this means he fills up all the distance that was made by sin between God and us ; and we who were far off are made nigh in him. Upon this account it was that he had room enough in his breast to receive, and power enough in his spirit to bear, all the wrath that was prepared for us. Sin was infinite only in re- spect of the object; and punishment was infinite in respect of the subject. This ariseth from his union.
Union is the conjunction of the two natures of God and man in one person, John i. 14; Isa. ix. 6; Rom. i. 3, ix. 5. The necessary consequences whereof are, —
[1st.} The subsistence of the human nature in the person of the Son of God, having no subsistence of its own, Luke i. 35 ; 1 Tim. iii. 16.
[2dly.} Koimvia ibiu/Maruv, — that communication of attributes in the person, whereby the properties of either nature are promiscuously spoken of the person of Christ, under what name soever, of God or man, he be sjDoken of. Acts xx. 28, iii. 21.
[odly.^ The execution of his office of mediation in his single person, in respect of both natures: wherein is considerable, 6 ivspycuv, — the agent, Christ himself, God and man. He is the princvpium quo, svspyrjTiKov, — the principle that gives fife and efficacy to the whole Avork ; and then, 2dly, The prindinum quod, — that which opei'ates, which is both natures distinctly considered. 8dly. The hspyua, or bpaeriKn rrig (puffsug xlvrigtg, — the effectual working itself of each nature. And, lastly, the hipyriiJ^a, or aitaTikiaiia, — the effect produced, which ariseth from all, and relates to them all: so resolving the excellency I speak of into his personal union.
i^dly}) His fxdness to save, from the grace of communion or the effects of his union, which are free ; and consequences of it, which is all the fiirniture that he received from the Father by the unction of the Spuit, for the work of our salvation : " He is able also to save them to the uttermost that come unto God by him," Heb. vii. 25; having all fulness luito this end communicated unto him : " for it
52 OF COMMUNION WITH THE SON JESUS CHRIST.
pleased tlie Father tliat in liim should all fulness dwell," Col. i. 19; and ho received not " the Si)irit by measure," John iii. 34. And from this fulness he makes out a suitable supply unto all that are his; " grace for grace," John i. 1 6. Had it been given to him by measure, we had exhausted it.
(Sdly.) His excellency to endear, from his complete suitahleness to all the wants of the souls of men. There is no man whatever, that hath any want in reference unto the things of God, but Christ will be unto him that which he wants: I speak of those who are given him of his Father. iBhedead? ^Christ is ?i/e. l^heiveak'? Christ is the j^ower of God, and the wisdom of God. Hath he the sense of guilt upon him? Christ is complete righteousness, — " The Lord our Righteousness." Many poor creatures are sensible of their wants, bvit know not where their remedy lies. Indeed, whether it be life or light, power or joy, all is "wrapped up in him.
This, then, for the present, may suffice in general to be spoken of the personal grace of the Lord Christ: — He hath a fitness to save, having pity and ability, tenderness and power, to carry on that work to the uttermost; and a fulness to save, of redemption and sanctifi- cation, of righteousness and the Spirit ; and a suitableness to the wants of all our souls : whereby he becomes exceedingly desirable, yea, alto- gether lovely; as afterward will appear in particular. And as to this, in the first place, the saints have distinct fellowshii) with the Lord Christ ; the manner whereof shall be declared in the ensuing chapter.
Only, from this entrance that hath been made into the description of him with whom the saints have communion, some motives might be taken to stir us up thereunto; as also considerations to lay oj^en the nakedness and insufficiency of all other ways and things unto which men engage their thoughts and desires, something may be now proposed. The daughters of Jenisalem, ordinar}'^, common pro- fessors, having heard the spouse describing her Beloved, Cant. v. 10-16, etc., instantly are stirred up to seek him together with her; chap, vi. 1, " Whither is thy Beloved turned aside? that we may seek him with thee." What Paul says of them that crucified him, may be spoken of all that reject him, or refuse communion with him : " Had they known him, they would not have crucified the Lord of gloiy ; " — Did men know him, were they acquainted in any measure with him, they would not so reject the Lord of glor}^ Himself calls them "sim- ple ones," "fools," and "scorners," that desj^ise his gracious invitation, Prov. i. 22. Tliero ai-e none who despise Christ, but only they that know him not; whose eyes the god of this world hath blinded, that they should not behold his glor}'. The souls of men do naturally seek something to rest and repose themselves upon, — sometlnng to satiate 1 Col. iii. 4; 1 Cor. i. 24, 30; Jer. xxiii. 6.