Part 2, Chapter 7: General Ways of the Saints Acting in Communion with the Holy Spirit

The nature of purchased grace: referred to three heads. 1. Of our acceptance with God. Two parts of it. Of the grace of sanctification. The several parts of it.

The fountain of that purchased grace, wherein the saints have communion with Christ being discovered, in the next place the nature of this grace itself may be considered. As was said, it may be referred unto three heads:

- 1. Grace of acceptance with God. - 2. Grace of sanctification from God. - 3. Grace of privileges with, and before God.

1. Of acceptance with God; out of Christ, we are in a state of alienation from God: accepted neither in our persons, nor our services. Sin makes a separation between God and us: that state, with all its consequences, and attendances, is not my business to unfold. The first issue of purchased grace, is to restore us into a state of acceptance; and this is done two ways.

1. By a removal of that for which we are refused, the cause of the enmity. 2. By a bestowing of that for which we are accepted. Not only all causes of quarrel were to be taken away, that so we should not be under displeasure; but also that was to be given unto us, that makes us the objects of God's delight and pleasure: on the account of the want whereof we are distanced from God.

1. It gives a removal of that for which we are refused. This is sin in the guilt, and all the attendances thereof. The first issue of purchased grace tends to the taking away of sin in its guilt, that it shall not bind over the soul to the wages of it, which is death.

How this is accomplished and brought about by Christ, was evidenced in the close of the foregoing chapter. It is the fruit and effect of his death for us. Guilt of sin was the only cause of our separation and distance from God, as has been said. This made us obnoxious to wrath, punishment, and the whole displeasure of God. On the account hereof, were we imprisoned under the curse of the law, and given up to the power of Satan. This is the state of our non-acceptance. By his death, Christ, bearing the curse, undergoing the punishment that was due to us, paying the ransom that was due for us, delivers us from this condition. And thus far, the death of Christ, is the sole cause of our acceptance with God; that all cause of quarrel and rejection of us, is thereby taken away: and to that end, are his sufferings reckoned to us: for being made sin for us (2 Corinthians 5:21), he is made righteousness unto us (2 Corinthians 1:31).

But yet further, this will not complete our acceptance with God. The old quarrel may be laid aside, and yet, no new friendship begun. We may be not sinners, and yet not be so far righteous, as to have a right to the kingdom of heaven. Adam had no right to life, because he was innocent, he must moreover do this, and then he shall live: he must not only have a negative righteousness, he was not guilty of anything; but also a positive righteousness, he must do all things.

This then is required in the second place to our complete acceptance, that we have not only the non-imputation of sin, but also a reckoning of righteousness. Now this we have, in the obedience of the life of Christ. This also was discovered in the last chapter. The obedience of the life of Christ was for us, is imputed to us and is our righteousness before God: by his obedience are we made righteous (Romans 5:18). On what score the obedience of faith takes place, shall be afterwards declared.

These two things then, complete our grace of acceptance; sin being removed, and righteousness bestowed, we have peace with God: are continually accepted before him. There is not anything to charge us with: that which was, is taken out of the way by Christ, and nailed to his cross; made fast there: yea publicly and legally cancelled, that it can never be admitted again as an evidence. What court among men would admit of an evidence that has been publicly cancelled, and nailed up for all to see it? So has Christ dealt with that which was against us; and not only so; but also he puts that upon us, for which we are received into favor: he makes us comely through his beauty: gives us white raiment to stand before the Lord. This is the first part of purchased grace wherein the saints have communion with Jesus Christ. In remission of sin, and imputation of righteousness does it consist: from the death of Christ, as a price, sacrifice, and a punishment; from the life of Christ spent in obedience to the law does it arise. The great product it is of the Father's righteousness, wisdom, love and grace; the great and astonishing fruit of the love and condescension of the Son: the great discovery of the Holy Ghost, in the revelation of the mystery of the gospel.

The second is grace of sanctification; he makes us not only accepted, but also acceptable. He does not only purchase love, for his saints but also makes them lovely. He came not by blood only, but by water, and blood. He does not only justify his saints from the guilt of sin, but also sanctify and wash them from the filth of sin: the first is from his life and death as a sacrifice of propitiation, this from his death as a purchase, and his life as an example. So the apostle (Hebrews 9:14), as also (Ephesians 5:26-27). Two things are eminent in this issue of purchased grace; 1. The removal of defilement; 2. The bestowing of cleanness, in actual grace.

For the first, it is also threefold; 1. The habitual cleansing of our nature. We are naturally unclean, defiled; habitually so. For who can bring a clean thing, from that which is unclean (Job 14:4). That which is born of the flesh is flesh (John 3:6). It is in the pollution of our blood that we are born (Ezekiel 16), wholly defiled and polluted. The grace of sanctification purchased by the blood of Christ removes this defilement of our nature. Such were some of you, but you are washed, you are sanctified (1 Corinthians 6:11). So also (Titus 3:3-5), he has saved us by the washing of regeneration and the renewing of the Holy Ghost. How far this original, habitual pollution is removed, need not be disputed. It is certain the soul is made fair and beautiful in the sight of God. Though the sin that does defile remains; yet its habitual defilement, is taken away. But the handling of this lies not in my aim.

2. Taking away the pollutions of all our actual transgressions: there is a defilement attending every actual sin. Our own clothes make us to be abhorred (Job 9:31). A spot, a stain, rust, wrinkle, filth, blood attends every sin. Now the blood of Jesus Christ cleanses us from all sin (1 John 1:7). Besides the defilement of our natures which he purges (Titus 1:15), he takes away the defilement of our persons by actual follies: by one offering he perfected for ever them that are sanctified: by himself he purged our sins before he sat down at the right hand of Majesty on high (Hebrews 1:3).

3. In our best duties we have defilement (Isaiah 64:6). Self, unbelief, form, drop themselves into all that we do. We may be ashamed of our choicest performances: God has promised that the saints' good works shall follow them; truly were they to be measured by the rule as they come from us, and weighed in the balance of the sanctuary, it might be well for us that they might be buried for ever: but the Lord Christ, first as our high priest bears the iniquity, the guilt and provocation which in severe justice does attend them (Exodus 28:37-38), and not only so but he washes away all their filth and defilements. He is as a refiner's fire, to purge both the sons of Levi and their offerings: adding moreover sweet incense to them that they may be accepted. Whatever is of the Spirit, of himself, of grace, that remains; whatever is of self, flesh, unbelief that is hay and stubble, that he consumes, wastes, takes away. So that the saints' good works shall meet them one day, with a changed countenance, that they shall scarce know them; that which seemed to them to be black, deformed, defiled, shall appear beautiful and glorious: they shall not be afraid of them, but rejoice to see them follow them.

And this cleansing of our natures, persons, and duties, has its whole foundation in the death of Christ. Hence our washing and purifying, our cleansing and purging is ascribed to his blood and the sprinkling thereof. Meritoriously this work is done by the shedding of the blood of Christ; efficiently by its sprinkling. The sprinkling of the blood of Christ proceeds from the communication of the Holy Ghost; which he promises to us, as purchased by him for us. He is the pure water, with which we are sprinkled from all our sins. That spirit of judgment and burning that takes away the filth and blood of the daughters of Zion. And this is the first thing in the grace of sanctification. Of which more afterwards.

2. By bestowing cleanness, as to actual grace. The blood of Christ in this purchased grace does not only take away defilement, but also it gives purity: and that also in a threefold gradation.

1. It gives the Spirit of holiness to dwell in us; he is made unto us sanctification (2 Corinthians 1:31) by procuring for us the Spirit of sanctification: our renewing is of the Holy Ghost who is shed on us through Christ alone (Titus 3:6). This the apostle mainly insists on (Romans 8), to wit, that the prime and principal gift of sanctification that we receive from Christ, is the indwelling of the Spirit, and our following after the guidance thereof. But what concerns the Spirit in any kind, must be referred to that which I have to offer concerning our communion with him.

2. He gives us habitual grace: a principle of grace opposed to the principle of lust that is in us by nature. This is the grace that dwells in us; makes its abode with us, which according to the distinct faculties of our souls wherein it is, or the distinct objects about which it is exercised, receives various appellations, being indeed all but one new principle of life. In the understanding it is light, in the will obedience, in the affections love, in all faith. So also it is differenced in respect of its operations: when it carries out the soul to rest on Christ, it is faith; when to delight in him, it is love; but still one and the same habit of grace. And this is the second thing.

3. Actual influence for the performance of every spiritual duty whatever. After the saints have both the former, yet Christ tells them that without him they can do nothing (John 15:5). They are still in dependence upon him, for new influences of grace, or supplies of the Spirit, they cannot live and spend upon the old stock: for every new act they must have new grace: he must work in us to will and to do of his good pleasure (Philippians 2:13). And in these three thus briefly named consists that purchased grace in the point of sanctification, as to the collating of purity and cleanness wherein we have communion with Christ.

Thirdly, this purchased grace consists, in privileges to stand before God, and these are of two sorts: 1. Primary. 2. Consequential. Primary is adoption: the Spirit of adoption: consequential, are all the favors of the gospel, which the saints alone have right unto. But of this I shall speak when I come to the last branch of communion with the Holy Ghost.

These are the things wherein we have communion with Christ, as to purchased grace in this life. Drive them up to perfection, and you have that which we call everlasting glory; perfect acceptance, perfect holiness, perfect adoption, or inheritance of sons, that's glory.

Our process now in the next place is to what I mainly intend, even the manner how we hold communion with Christ in these things: and that in the order laid down, as

1. How we hold communion with him in the obedience of his life and merit of his death, as to acceptance with God the Father.

2. How we hold communion with Christ in his blood, as to the Spirit of sanctification, the habits, and acts of grace.

3. How we hold communion with him as to the privileges we enjoy. Of which in the ensuing chapters.

The nature of purchased grace, considered under three headings. 1. Our acceptance with God — its two parts. The grace of sanctification and its several parts.

Having identified the fountain of purchased grace — in which believers hold communion with Christ — we can now consider the nature of that grace itself. As was said, it may be grouped under three headings:

1. The grace of acceptance with God. 2. The grace of sanctification from God. 3. The grace of privileges with and before God.

1. Acceptance with God. Apart from Christ, we are in a state of estrangement from God — accepted neither in our persons nor in our service. Sin creates a separation between God and us, and it is not my purpose here to trace out all that condition entails and involves. The first result of purchased grace is to restore us to a state of acceptance, and this is accomplished in two ways.

1. By removing what caused us to be rejected — the source of the enmity. 2. By giving us what makes us accepted. It was not enough merely to remove every cause of hostility so that we would no longer be under God's displeasure; we also had to be given what makes us the objects of His delight and pleasure — the very thing whose absence had kept us at a distance from God.

1. Purchased grace removes what caused our rejection. That is sin in its guilt, with everything that accompanies it. The first effect of purchased grace works to take away sin in its guilt, so that it no longer binds the soul to its wages, which is death.

How Christ accomplished this was shown at the close of the previous chapter. It is the fruit and effect of His death for us. The guilt of sin was the only cause of our separation and estrangement from God, as was stated. It exposed us to wrath, punishment, and the full displeasure of God. Because of it, we were held under the curse of the law and handed over to the power of Satan. That was the condition of our non-acceptance. By His death — bearing the curse, enduring the punishment due to us, and paying the ransom due for us — Christ delivers us from that condition. So Christ's death is the sole cause of our acceptance with God in this respect: every cause of hostility and rejection is removed by it. His sufferings are credited to us for exactly this purpose, for being made sin for us (2 Corinthians 5:21), He is made righteousness for us (1 Corinthians 1:30).

But this alone does not complete our acceptance with God. The old hostility may be set aside without any new friendship being established. We may be no longer sinners and still not be righteous enough to have a right to the kingdom of heaven. Adam had no right to life simply because he was innocent — he still had to do this and then live. He needed not only a negative righteousness — freedom from guilt — but also a positive righteousness: he had to fulfill all things.

So a second thing is required for our complete acceptance: not only the non-imputation of sin, but also the crediting of righteousness. This we receive in the obedience of Christ's life. This too was shown in the previous chapter. The obedience of Christ's life was offered on our behalf, is credited to us, and is our righteousness before God. By His obedience we are made righteous (Romans 5:19). The place of the obedience of faith in all this will be explained later.

These two things together complete our grace of acceptance. With sin removed and righteousness credited, we have peace with God and are continually accepted before Him. There is nothing left to charge us with. What once stood against us has been taken out of the way by Christ and nailed to His cross — legally and publicly canceled, so that it can never again be introduced as evidence against us. What court among men would accept evidence that has already been publicly canceled and put on display for all to see? That is what Christ has done with what was against us. And not only that — He also clothes us with what earns us God's favor. He makes us beautiful through His own beauty; He gives us white garments in which to stand before the Lord. This is the first part of purchased grace in which believers hold communion with Jesus Christ. It consists in the forgiveness of sins and the crediting of righteousness — arising from Christ's death as a ransom, a sacrifice, and a punishment, and from Christ's life spent in perfect obedience to the law. It is the great product of the Father's righteousness, wisdom, love, and grace; the great and breathtaking fruit of the Son's love and condescension; the great disclosure of the Holy Spirit in revealing the mystery of the gospel.

The second is the grace of sanctification. Christ does not only make His people accepted — He also makes them acceptable. He does not only purchase love for His saints — He also makes them lovely. He came not by blood only, but by water and blood. He not only justifies His saints from the guilt of sin but also sanctifies and cleanses them from its pollution. The first comes from His life and death as a sacrifice of propitiation; the second comes from His death as a purchase and His life as an example (Hebrews 9:14; Ephesians 5:26-27). Two things stand out in this aspect of purchased grace: 1. The removal of defilement; 2. The giving of purity through actual grace.

On the first point, it is also threefold. 1. The habitual cleansing of our nature. We are by nature unclean and defiled — habitually so. 'Who can bring a clean thing out of an unclean?' (Job 14:4). 'That which is born of the flesh is flesh' (John 3:6). We are born in the pollution of our nature (Ezekiel 16) — completely defiled and corrupted. The grace of sanctification purchased by the blood of Christ removes this defilement of our nature. 'Such were some of you, but you were washed, but you were sanctified' (1 Corinthians 6:11). Likewise, Titus 3:3-5: He saved us through the washing of regeneration and the renewing of the Holy Spirit. How fully this original, habitual pollution is removed need not be debated here. What is certain is that the soul is made beautiful and lovely in the sight of God. Though the sin that defiles remains, its habitual defilement is taken away. But developing this further is not my aim here.

2. Taking away the pollution of all our actual sins. There is a defilement that accompanies every actual sin. 'You would plunge me into the pit, and my own clothes would abhor me' (Job 9:31). A stain, a spot, rust, a wrinkle, filth, and blood cling to every sin. But the blood of Jesus Christ cleanses us from all sin (1 John 1:7). Beyond purging the defilement of our nature (Titus 2:14), He also removes the defilement of our persons caused by actual failures. By one offering He has perfected forever those who are being sanctified. By Himself He purged our sins before sitting down at the right hand of the Majesty on high (Hebrews 1:3).

3. Even in our best duties there is defilement (Isaiah 64:6). Self, unbelief, and mere outward form creep into everything we do. We may well be ashamed of our finest performances. God has promised that the good works of His saints will follow them — but truly, if those works were measured by the strict rule as they come from us and weighed in the balances of the sanctuary, it might be best that they were buried forever. Yet the Lord Christ, as our great High Priest, first bears the iniquity — the guilt and the offense that in strict justice attaches to them (Exodus 28:37-38) — and then He washes away all their filth and impurity. He is like a refiner's fire, purging both the sons of Levi and their offerings — and adding fragrant incense to them so they may be accepted. Whatever in our works comes from the Spirit, from His own grace, that remains; whatever comes from self, the flesh, or unbelief — that is hay and stubble — He burns away, consumes, and takes away. So the saints' good works will meet them one day with a changed appearance that they will barely recognize. What seemed black, deformed, and defiled will appear beautiful and glorious. They will not be ashamed of them but will rejoice to see them following them.

All this cleansing of our nature, our persons, and our duties has its entire foundation in the death of Christ. This is why our washing and purifying, our cleansing and purging, is attributed to His blood and its sprinkling. The work is accomplished in its merit by the shedding of Christ's blood, and applied effectively by its sprinkling. The sprinkling of Christ's blood comes through the communication of the Holy Spirit, whom Christ promises to us as something He purchased on our behalf. The Spirit is the pure water with which we are sprinkled from all our sins — the Spirit of judgment and burning who takes away the filth and blood of the daughters of Zion. This is the first aspect of the grace of sanctification, which will be explored more fully later.

2. The second aspect is the bestowing of purity through actual grace. The blood of Christ in this purchased grace does not only remove defilement — it also grants purity. This too comes in a threefold progression.

1. It gives the Spirit of holiness to dwell in us. Christ is made our sanctification (1 Corinthians 1:30) by securing for us the Spirit of sanctification. Our renewal is the work of the Holy Spirit, who is poured out on us through Christ alone (Titus 3:6). The apostle emphasizes this especially in Romans 8: the primary and chief gift of sanctification we receive from Christ is the indwelling of the Spirit, and our following of His guidance. But everything that concerns the Spirit in any way must be reserved for what I have to say about our communion with Him.

2. He gives us habitual grace — a principle of grace set in opposition to the principle of sinful desire that is in us by nature. This is the grace that dwells in us and makes its home with us. It receives various names depending on which faculty of the soul it operates in or which object it is directed toward — but in reality it is a single new principle of life. In the understanding it is light; in the will it is obedience; in the affections it is love; in all of them together it is faith. It is also distinguished by its particular operations: when it moves the soul to rest on Christ, it is faith; when to delight in Him, it is love — yet it is always one and the same habit of grace. This is the second thing.

3. There is also actual influence for the carrying out of every spiritual duty. Even after believers possess both of the former gifts, Christ tells them that apart from Him they can do nothing (John 15:5). They remain in continual dependence on Him for fresh supplies of grace. They cannot live and operate indefinitely on what they already have — for every new act they need new grace. He must work in them both to will and to work according to His good pleasure (Philippians 2:13). These three things, briefly named, constitute the purchased grace of sanctification — as it pertains to the giving of purity and cleanness — in which we hold communion with Christ.

Third, this purchased grace also includes privileges to stand before God. These are of two kinds: 1. Primary. 2. Consequential. The primary privilege is adoption — the Spirit of adoption. The consequential privileges are all the blessings of the gospel that believers alone have a right to. But I will discuss this when I come to the final aspect of our communion with the Holy Spirit.

These are the things in which we hold communion with Christ regarding purchased grace in this life. Bring them to their perfection, and you have what we call everlasting glory: perfect acceptance, perfect holiness, perfect adoption and the inheritance of sons — that is glory.

Our next step is to what I am chiefly concerned with: the manner in which we hold communion with Christ in these things — and in the order already laid out.

1. How we hold communion with Him in the obedience of His life and the merit of His death, as it concerns our acceptance with God the Father.

2. How we hold communion with Christ in His blood, as it concerns the Spirit of sanctification, the habits of grace, and the acts of grace.

3. How we hold communion with Him regarding the privileges we enjoy. These will be treated in the chapters that follow.