(2dlij.) Being thus actually vested Avith this power, and privilege, and fulness, he designs the Spirit to take of this fulness, and to give it unto us: " He shall take of mine, and shall show it unto you," John xvi. 15. The Spirit takes of that fulness that is in Christ, and in the name of the Lord Jesus bestows it actually on them for whose sancti- fication he is sent. Concerning the manner and almighty efficacy of the Spirit of grace whereby this is done (I mean this actual collation of grace upon his peculiar ones), more will be spoken aftenvard.
{Sdly.) For actual rjrace, or tliat influence or power whereby the saints are enabled to perfonii particular dvities according to the mind of God, there is not any need of farther enlargement about it. What
OF COMMUNION V/ITH THE SON JESUS CHRIST. 203
concerns our communion with the Lord. Christ therein, holds propor- tion 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 cany on communion Avith 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 sense, as to the real 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 gi'ave ; Christ calls, and they come forth, the call being accompanied with life and power. This, then, is not that whereof particularly I speak ; but it is the second, in respect of farther eiSicacy of the Spirit and increase of grace, both habitual and actual, whereby we become more holy, and to be more powerful in walking with God, — have more fruit in obedience and success against temptations. And in this, —
2. They hold communion with the Lord Christ. And wherein and hoAv they do it, shall now be declared.
They continually eye the Lord Jesus as the great Joseph, that hath the disposal of all the granaries of the kingdom of heaven committed unto him ; as one in whom it hath pleased the Father to gather all things unto a head, Eph. i. 10, that from him all things might be dispensed unto them. All treasures, all fulness, the Spirit not by measure, are in him. And this fulness in this Joseph, in reference to their condition, they eye in these three particulars: —
(1.) In the preparation unto the dispensation mentioned, in the expiating, purging, purifying efficacy of his blood. It was a sacrifice not only of atonement, as offered, but also of purification, as poured out. This the apostle eminently sets forth, Heb. ix. 13, 14, " For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh : how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?" This blood of his is that which answers all typical institutions for carnal purification; and therefore hath a spiritually-purifying, cleansing, sanctifying virtue in itself, as offered and poured out. Hence it is called, " A fountain for sin and for uncleanness," Zech. xiii. 1 ; that is, for their washing and taking away ; — " A fountain opened;" ready prepared, virtuous, efficacious in itself,
20-4 OF COMMUNION WITH THE SON JESUS CHRIST.
before any be put into it; because poured out, instituted, appointed to that purpose. The saints see that in themselves they are still exceedingly defiled; and, indeed, to have a sight of the defilements of sin is a more spiritual discovery than to have only a sense of the guilt of sin. This follows every conviction, and is commensurate unto it; that, usually only such as reveal the purity and holiness of God and all his ways. Hereupon they cry with shame, within themselves, " Unclean, unclean," — unclean in their natures, unclean in their per- sons, unclean in their conversations; all rolled in the ^ blood of their defilements; their hearts by nature a very sink, and their lives a dunghill. They know, also, that no unclean thing shall enter into the kingdom of God, or have place in the new Jerusalem ; that God is of purer eyes than to behold iniquity. They cannot endure to-look on themselves; and how shall they dare to appear in his presence? What remedies shall they now use? " Though they wash themselves with nitre, and take them much soap, yet their iniquity will continue marked," Jer. ii. 22. Wherewith, then, shall they come before the Lord ? For the removal of this, I say, they look, in the first place, to the purif3dng virtue of the blood of Christ, which is able to cleanse them from all their sins, 1 John i. 7 ; being the spring from whence floweth all the purifying virtue, which in the issue will take away all their spots and stains, " make them holy and without blemish, and in the end present them glorious unto himself," Eph. v. 26, 27. This they dwell upon with thoughts of faith; they roll it in their minds and spirits. Here faith obtains new life, new vigour, when a sense of vileness hath even overwhelmed it. Here is a fountain opened : draw nigh, and see its beauty, purity, and efficacy. Here is a foundation laid of that work whose accompli.shment w^e long for. One moment's communion with Christ by faith herein is more effec- tual to the purging of the soul, to the increasing of grace, than the utmost self-endeavours of a thousand ages.