Of communion with Christ in holiness — The several acts ascribed unto the Lord Christ herein: 1. His intercession; 2. Sending of the Spirit; 3. Bestows habitual grace — What that is, and wherein it consists — This purchased by Christ; bestowed by him — Of actual grace — How the saints hold communion with Christ in these things; manifested in sundry particulars.
II. Our communion with the Lord Jesus as to that grace of sanctification and purification whereof we have made mention, in the several distinctions and degrees thereof, formerly, is nextly to be considered. And herein the former method must be observed; and we must show, — 1. What are the peculiar actings of the Lord Christ as to this communion; and, 2. What is the duty of the saints herein. The sum is, — How we hold communion with Christ in holiness, as well as in righteousness; and that very briefly:—
1. There are several acts ascribed unto the Lord Jesus in reference to this particular; as, —
(1.) His interceding with the Father, by virtue of his oblation in the behalf of his, that he would bestow the Holy Spirit on them. Here I choose to enter, because of the oblation of Christ itself I have spoken before; otherwise, every thing is to be run up to that head, that source and spring. There lies the foundation of all spiritual mercies whatever; as afterward also shall be manifested. Now the Spirit, as unto us a Spirit of grace, holiness, and consolation, is of the purchase of Christ. It is upon the matter, the great promise of the new covenant, Ezek. xi. 19, “I will put a new spirit within you;” so also, chap. xxxvi. 27; Jer. xxxii. 39, 40; and in sundry other places, whereof afterward. Christ is the mediator and “surety of this new covenant.” Heb. vii. 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. ix. 15, “For this cause he is the mediator of the new testament, that by means of death, for the redemption of transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.” He both satisfied for sin and procured the promise. He procures all the love and kindness which are the fruits of the covenant, being himself the original promise thereof, Gen. iii. 15; the whole being so “ordered in all things, and made sure,” 2 Sam. xxiii. 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 pre-eminence,” Col. i. 18; according to the compact and agreement made with him, Isa. liii. 12. They are all the purchase of his blood; and therefore the Spirit also, as promised in that covenant, 1 Cor. i. 30. Now, the whole fruit and purchase of his death is made out from the Father upon his intercession. This (John xiv. 16–18) he promiseth his disciples, that he will pursue the work which he hath in hand in their behalf, 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 eternal love of the Father is not the fruit but the fountain of his purchase: but the Spirit, that is a fruit; “That,” saith he, “I will pray the Father for,” etc. And what Christ asketh the Father as mediator to bestow on us, that is part of his purchase,1 being promised unto him, upon his undertaking to do 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 blood shed in our behalf. This is the relation of the Spirit of holiness, as bestowed on us, unto the mediation of Christ. He is the great 2foundation of the covenant of grace; being himself everlastingly destinated and freely given to make a purchase of all the good things thereof. Receiving, according to promise, the Holy Ghost, Acts ii. 33, he sheds him abroad on his own. This faith considers, fixes on, dwells upon. For, —
(2.) His prayer being granted, as the 3Father “hears him always,” he actually sends his Spirit into the hearts of his saints, there to dwell in his stead, and to do all things for them and in them which he himself hath to do. 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 continual supplies of it, drawing forth and exciting more effectual 4operations and actings of that indwelling Spirit. Hence, though (John xiv. 16) he says the Father will give them the Comforter, because the original and sovereign dispensation is in his hand, and it is by him made out, upon the intercession of Christ; yet, not being bestowed immediately on us, but, as it were, given into the hand of Christ for us, he affirms that (as to actual collation or bestowing) he sends him himself; chap. xv. 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, chap. xvi. 7, “I will send him.” And, verses 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 mediator, — the fruit of my life and death unto holiness), and give it unto you.” But of these things more afterward. 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 5efficient cause of all holiness and sanctification, — quickening, enlightening, purifying the souls of his saints. How our union with him, with all the benefit 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 6elsewhere declared; where also this whole matter is more fully opened. And this is to be considered in him by faith, in reference to the Spirit itself.