OF COMMUNION WITH GOD THE FATHER, SON, AND HOLY GHOST.

OF COMMUNION WITH GOD, &c.

PART 1

CHAP. 1

 

That Believers have Comnzenion with GOD.

Of the Nature of Communion in general.

 

IN the first epistle of John, chap. 1: ver. 3, the apostle assures them to whom he wrote, that the fellowship of believers is with the Father, and with his Son JESUS CHRIST. And this he does with such an unusual kind of expression as bears the force of an asseveration.

The outward appearances and condition of the saints in those days being very mean and contemptible, their leaders being accounted as the filth of this world, and as the off-scouring of all things, the inviting others to fellow-ship with them, and a participation of the precious things which they enjoyed, seems to have been exposed to many contrary reasonings and objections. What benefit was there in communion with them Was it any thing else but to be,sharers in troubles, reproaches, all manner, of evils

To prevent, or remove these and the like exceptions, the apostle gives them, to whom he wrote, to know, and that with some earnestness of expression, that, notwithstanding all the disadvantages their fellowship lay under, yet in truth it was, and would be found to be, very honor-able, glorious, and desirable: for " truly," says he, " our fellowship is with the Father, and with his Son JESUS CHRIST." This being asserted by the apostle, we may boldly follow him with our affirmation, viz. That the saints of GOD have communion with him.

By nature, since the entrance of sin, no man has any communion with GOD. He is light, we are darkness; and what communion has light with darkness He is life, we are dead; he is love, we are enmity; and what agreement can there be between us Men in such a condition, having neither CHRIST, nor hope, nor GOD in the world; " being alienated from the life of GOD through the ignorance that was in them." Now, " two cannot walk together unless they be agreed." Whilst there is this distance between GOD and man, there is no walking together for them in any fellowship or communion. Our first interest in GOD was so lost by sin that there was left to us (in ourselves) no possibility of a recovery. As we had deprived ourselves of all power for a return, so GOD had not revealed any way of access unto himself. Not any work that GOD had made, not any attribute that he had revealed, could give the least light into such a dispensation.

The manifestation of grace and pardoning mercy, which is the only door of entrance into any such communion, is not committed unto any but unto him alone in whom it is, by whom that grace and mercy was purchased, through whom it is dispensed, who reveals it from the bosom of the Father. Hence this communion with GOD is not in express terms mentioned in the Old Testament. The thing itself is found there; but the clear light of it, and the boldness of faith in it, is discovered in the gospel, and by the Spirit administered therein. By that Spirit we have this liberty. Abraham was the friend of GOD; David a man after his own heart; Enoch walked with him; all enjoying this communion for the substance of it: but the way into the holiest was not yet made manifest whilst the first tabernacle was standing, Heb. 9: S. Though they had communion with GOD, yet they had not a boldness and confidence in that communion. This follows the entrance of our High-Priest into the most holy place, Heb. 4: 16; 10: 19. The vail also was upon them, that they had not freedom and liberty in their access to GOD, 2 Cor. 3: 15, 16, &c. But now in CHRIST we have " boldness and access with confidence to GOD." This boldness and access with confidence the saints of old were not acquainted with. By JESUS CHRIST alone then, on all considerations, is this distance taken away; " He has consecrated for us a new and living way," (the old being quite shut up,) " through the vail, that is to say his flesh," Heb. 10: 2O; and " through him we have an access by one Spirit unto the Father," Eph. H. 18, " We, who sometimes were afar off, are made nigh by the blood of CHRIST, for he is our peace." Upon this new foundation, by this new and living way, are sinners admitted to’communion with GOD. And truly for sinners to have fellowship with the infinitely holy GOD is an astonishing dispensation. To speak a little of it in general, communion relates to things and persons. A joint participation in any thing whatever, good or evil, duty or enjoyment, nature or actions, gives this denomination. A common interest in the same nature gives all men a fellowship or communion therein. Of the elect it is said, Heb. 2: 14, " These children partook of," or had fellow-ship with the rest of the world, " in flesh and blood;" the same common nature with the rest of mankind. There is also a communion as to state and condition, whether it be good or evil; and this either in things internal and spiritual, such as the communion of saints among them-selves, or in respect of outward things; so was it with CHRIST and the two thieves, as to one condition. Our communion with GOD is not comprised in any of these kinds; of some of them it is exclusive. The infinite disparity between GOD and man made the great philospher conclude, That there could be no friendship between them. Some distance in the. persons holding friendship he could allow, but that between GOD and man, in his apprehension, left no place for it. Another says, indeed, That there is " communitas homini cum Deo," a certain "fellowship between GOD and man. But the general intercourse of Providence is all he apprehended. Some arose to higher expressions, but they understood nothing whereof they spoke. This knowledge is hid in CHRIST. It is too wonderful for nature, as sinful and corrupted. Terror and apprehensions of death at the presence of GOD, is all that it guides unto. But we have, as was said, a new foundation, with a new discovery of this privilege.

Our communion with GOD consisteth in his communication of himself to us, with our return unto him of that which he requires and accepteth, flowing from that union which in JESUS CHRIST we have with him. And it is twofold; 1. perfect and complete, in the full fruition of. his glory, and total giving up ourselves to him; resting in him as our utmost end, which we shall enjoy when we see him as he is 2. initial and incomplete, in the first fruits and dawning of that perfection which we have here in grace.

It is of that mutual communication in giving and receiving, after a most holy and spiritual manner, which is between GOD and the saints, while they walk together in a covenant of peace, ratified in the blood of JESUS, whereof we are to treat. And this we shall do, if GOD permit. In the mean time, praying the GOD and Father of our Lord JESUS CHRIST, who has of the riches of his grace recovered us from a state of enmity, into a condition of communion and fellowship with himself, that both he that writes, and they that read the words of this mercy, may have such a taste of his sweetness and excellencies therein, as to be stirred up to a farther longing after the fullness of his salvation, and the eternal fruition of him in glory.

 

 

CHAP. 2

That the Saints have this Communion distinctly, with the Father, Son, and Spirit.

 

That the saints have communion with GOD has been declared. The manner how this communion is carried on, and the matter wherein it does consist, comes next under consideration. For the first, in respect of the distinct persons of the Godhead; with whom they have this fellowship, it is either distinct and peculiar, or else, obtained and exercised jointly, and common. That the saints have distinct communion with the Father, and the Son, and the Holy Spirit; that is, distinctly with the Father, and distinctly with the Son, and distinctly with the Holy Spirit; and in what this distinct communion does consist, must in the first place be made manifest.

1 John 5: 7, the apostle tells us, " There' are three that bear witness in heaven, the Father, the Word, and the Spirit." In heaven they are, and bear witness to us. And what is it they bear witness to Unto the Sonship of CHRIST, and salvation of believers through his blood. Of the carrying on of that, both by blood and water, justification and sanctification, is he there treating. Now how do they bear witness hereto Even as three, as three distinct witnesses. When GOD witnesseth concerning our salvation, surely it is incumbent on us to receive his testimony. And as he beareth witness, so are we to receive it. Now this is done distinctly. The Father beareth witness, the Son beareth witness, and the Holy Spirit beareth witness; for they are three distinct witnesses. So then are we to receive their several testimonies; and in doing so we have communion with them severally; for in this giving and receiving testimony consists no small part of our fellowship with GOD.

1 Cor. 12: 4-6, the apostle, speaking of the distribution of gifts and graces unto the saints, ascribes them distinctly in respect of their communication unto the distinct Persons. "There are diversities of gifts, but the same Spirit." The one and self-same Spirit is the Holy Ghost, ver. 12: "And there are differences of administrations, but the same Lord;" the same Lord JESUS, ver. 3: "And there are diversities of operations, but it is the same GOD," &c. even the Father, Ephes. 4: 6. So graces and gifts are bestowed, and so are they received. And not only in the emanation of grace from GOD, and the illapses of the Spirit on us, but also in all our approaches to GOD, is the same distinction observed: For " through CHRIST we have an access by one Spirit unto the Father," Eph. 2: 18. The persons being herein considered as engaged distinctly in the accomplishment of the will of GOD.

Sometimes indeed there is express mention made only of the Father and the Son, 1 John 1: 3; "Our fellowship is with the Father and with his Son JESUS CHRIST." The particle and is both distinguishing and uniting. Also, John 14: 23, " If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him." It is in this communion, wherein Father and Son do make their abode with the soul. Sometimes the Son only is spoken of, 1 Cor. 1: 9, " GOD is faithful, by whom ye were called unto the fellowship of his Son JESUS CHRIST our Lord." And Rev. 3: 2O, " If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." Sometimes the Spirit alone is mentioned, 2 Cor. 13: 14, " The grace of the Lord JESUS CHRIST, and the love of GOD, and the communion of the Holy Ghost be with you all." This distinct communion then of the saints with the Father, Son, and Spirit, is veryplain in the Scripture, but yet it may admit of farther demonstration.

The way, then, on the part of the saints, whereby in CHRIST they enjoy communion with GOD, includes all the spiritual actings and outgoings of their souls in those graces and ways wherein both the moral and instituted worship of GOD does consist. Faith, love, trust, joy, are the natural or moral worship of GOD, whereby those in whom they are have communion with him. Now these are either immediately acted on GOD, and not tied to any outward means, or else they are drawn forth in solemn prayer and praise, according to that way which he has appointed. That the Scripture does distinctly assign all these unto the Father, Son, and Spirit; manifesting that the saints do, in all of them, respect each Person respectively, is that I shall farther declare by particular instances.

1. For the Father: Faith, love, obedience are distinctly yielded by the saints to him, and he is peculiarly manifested in those ways as acting towards them, which should stir them up thereto. He beareth witness of his Son, 1 John 5: 9, " This is the witness of GOD which he has testified of his Son." In his bearing witness, he is an object of belief. When he gives testimony, he is to be received in it by faith. And this is affirmed, ver. 1O, " He that believeth on the Son of GOD has the witness in himself." To believe on the Son of GOD in this place, is to receive the Lord CHRIST as the Son, the Son given unto us for all the ends of the Father's love, upon the Father's testimony: and therefore therein is faith immediately acted on the Father. The like also is said of love, 1 John 2: 15; " If any man love the world, the love of the Father is not in him." That is, the love which we bear to him, not that which we receive from him. The Father is here placed as the object of our love, in opposition to the world, which takes up our affections. The Father denotes the object, not the efficient cause of the love inquired after. And this love of him as a Father is that which he calls his honor, Mal. 1: 6.

Farther, these graces, as acted in prayer and praise, and as clothed with instituted worship, are peculiarly directed unto him. We call on the Father, 1 Pet. 1: 17; Eph. 3: 14, 15, "For this cause I bow my knees unto the Father of our Lord JESUS CHRIST, of whom the whole family in heaven and earth is named." Bowing the knee comprizeth the whole worship of GOD, both that which is moral, and those peculiar ways of carrying it on which are appointed. Isai. xlv. 23, "Unto me," says the Lord, "every knee shall bow, and every tongue shall swear:" which, ver. 24, 25, he declareth to consist in their acknowledging of him for " righteousness and strength." The workings then of the Spirit of grace in that duty are distinctly directed to the Father as such, as the Father of our Lord JESUS CHRIST. And therefore the same apostle does in another place expressly distinguish the Father and the Son in directing his supplications, 1 Thess. 11, " GOD himself, even our Father, and our Lord JESUS CHRIST, direct our way unto you." The like precedent also have you of thanksgiving, Eph. 1: 3, 4, " Blessed be the Father of our Lord and Savior JESUS CHRIST." I shall not add those very many places wherein the several particulars that concur to that whole Divine worship, wherein the saints do hold communion with GOD, are distinctly directed to the Person of the Father.

2. It is so also in reference to the Son, John 14: 1, "You believe in GOD," says CHRIST, "believe also in me." Believe also, act faith distinctly on me; faith Divine, supernatural; that faith whereby you believe in GOD, that is, the Father. Yea, the distinct affixing of faith, affiance, and confidence on the Lord JESUS CHRIST, the Son of GOD, as the Son of GOD, is most frequently pressed. "He that believeth on him is not condemned, John 3: 18. He that believeth on the Son has eternal life," ver. 36. The foundation of the whole is laid, John 5: 23: "That all men should honor the Son, even as they honor the Father; he that honoreth not the Son, honoreth not the Father which sent him." For love, I shall only add that solemn apostolical benediction, Eph. 6: 24, "Grace be with all them that love our Lord JESUS CHRIST in sincerity." That is, with Divine love, the love of religious worship; which is the only incorrupt love of the Lord JESUS.

Further, that faith, hope, and love, in all manner of obedience and appointed worship, are peculiarly due from the saints, and distinctly directed unto the Son, is abundantly manifested from that solemn doxology, Rev. 1: 5, 6, " Unto him that loved us, and washed us from our sins in his own blood, and has made us kings and priests unto GOD and his Father, to him be glory and dominion for ever and ever. Amen." Which yet is set forth with more glory, chap. 5: 8, "The four living creatures, and the four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints:" and, ver. 13, 14, " Every creature which is in heaven, and on earth, and under the earth, and such as are in the sea, and all that are in them, heard I, saying, Blessing, honor, glory, and power be unto him that sitteth on the throne, and unto the Lamb for ever and ever." The Father and the Son, he that sits upon the throne, and the Lamb, are held out jointly, yet distinctly, as the adequate object of all Divine worship and honor, for ever and ever. And therefore Stephen, in his solemn dying invocation, fixeth his faith and hope distinctly on him, Acts 7: 59, 6O, " Lord JESUS, receive my spirit; and, Lord, lay not this sin to their charge!" for he knew that the Son of man had power to forgive sins also. And this - worship of the Lord JESUS, the apostle makes the discriminating character of the saints, 1 Cor. 1: 2, " With all (says he,) that in every place call upon the name of JESUS CHRIST our Lord, both theirs and ours;" that is, with all the saints of GOD. And invocation generally comprises they whole worship of GOD. This then is the due of our Mediator, as GOD, as the Son.

3. Thus also it is in reference to the Holy Spirit. The great sin of unbelief is still described as an opposition to, and a resisting of that Holy Spirit. And you have distinct mention of the love of the Spirit, Rom. 15: 3O. The apostle also peculiarly directs his supplication to him in that solemn benediction, 2 Cor. 13: 14, " The grace of our Lord JESUS CHRIST, the love of GOD, and the communion of the Holy Spirit be with you." All such benedictions are originally' supplications. He is likewise en-titled unto all instituted worship, from the appointment of the administration of baptism in his name, Matt. 28: I8.

Now of the things which have been delivered, this is the sum. There is no grace whereby our souls go forth unto GOD, no act of Divine worship yielded unto him, no duty or obedience performed, but they are distinctly directed unto Father, Son, and Spirit. But by these, and such ways as these, do we hold communion with GOD: and therefore we have that communion distinctly.

4. This also may further appear, if we consider how distinctly the persons of the Deity are revealed to act in the communication of those good things, wherein the saints have communion with GOD. As all the spiritual ascendings of their souls are assigned unto them respectively, so all the internal communications of GOD to them are held out in such a distribution, as points at distinct fountains. Now this is declared two ways.

(1.) When the same thing is at the same time ascribed jointly and yet distinctly to all the persons in the Deity. So are grace and peace, Rev. 1: 4, 5, " Grace be unto you, and peace from him, which is, and which was, and which is to come, and from the seven spirits which are before his throne, and from JESUS CHRIST, who is the faithful witness." The seven spirits before the throne are the Holy Spirit of GOD, considered as the fountain of every perfect gift and dispensation. All are here joined together, and yet all mentioned as distinguished in their communication of grace and peace unto the saints.

(2.) When the same thing is attributed severally unto each person. There is indeed no gracious influence from above of light, life, love, or grace upon our hearts, but proceeds in such a dispensation. I shall give only one instance, which is very comprehensive; and this is teaching. The teaching of GOD is the real communication of every particular emanation from himself unto the saints. That promise, "They shall be all taught of GOD," en-wraps in itself the whole mystery of grace, as to its actual dispensation unto us, so far as we may be made real possessors of it. Now this is assigned, 1. Unto the Father. The accomplishment of that promise is peculiarly referred to him. John 6: 45, " It is written in the prophets, And they shall be all taught of GOD. Every man therefore who has heard and learned of the Father, cometh unto me." This teaching, whereby we are translated from death unto life, brought unto CHRIST, unto a participation of life and love in him, is of and from the Father. Him we hear, of him we learn, by him we are brought unto union and communion with the Lord JESUS. This is his drawing us, his begetting us anew of his own will, by his own Spirit. In which work he employs the ministers of the gospel, Acts 26: 18. 2. Unto the Son. The Father proclaims him from heaven to be the great Teacher, in that solemn charge to hear him, which came once and again from the excellent glory, "This is my beloved Son, hear him." The whole of his prophetical, and no small part of his kingly office consists in this teaching. Herein is he said to draw men unto him, as the Father is said to do in his teaching, John 12: 32, which he does with such efficacy, that the dead hear his voice and live. The teaching of the Son is a life-giving teaching; an effectual influence of light, whereby he shines into darkness; a communication of life, quickening the dead; an opening of blind eyes, and changing of hard hearts; a pouring out of the Spirit, with all the fruits thereof. Hence he claims it as his privilege to be the sole Master, Matt. 23: 1O, " One is your Master, which is CHRIST." 3. To the Spirit. John 14: 26, " The Comforter, he shall teach you all things;" and " the anointing which you have received," says the apostle, "abideth in you, and you need not that any man teach you, but as the same anointing teacheth you of all things, and is truth, and is no lie; and even as it has taught you, ye shall abide in him," 1 John 2: 27. That teaching unction, which is truth itself, is only the Holy Spirit of GOD, so that he teacheth also; being given unto us, " that we may know the things that are freely given to us of GOD," 1 Cor. 2: 12.

It remaineth only to intimate wherein this distinction lies, and what is the ground thereof. Now this is that the Father does it by the way of original authority; the Son by the way of communicating from a purchased treasury; the Holy Spirit, by the way of immediate efficacy. (1.) The Father communicateth all grace by the way of original authority. " He quickeneth whom he will," John 5: 21: " Of his own will begat he us," Jam. 1: 18. Life-giving power is, in respect of original authority, in-vested in the Father by the way of eminency; and there-fore, in sending the quickening Spirit, CHRIST is said to do it from the Father, or the Father himself to do it. " But the Comforter, the Holy Spirit, whom the Father will send," John 14: 26. "But when the Comforter is come, whom I will send from the Father," John 15: 26. Though he be always said himself to send on another account, John 16: 7. (2.) The Son, by the way of taking out of a purchased treasury. " Of hisfulness do we all receive, and grace for grace," John 1: 16. And whence is this fullness " It pleased the Father that in him allfulness should dwell," Col. 1: 19. And upon what account he has the dispensation of that fullness to him committed, you may see, Phil. 2: 8-11. " When you shall make his soul an offering for sin, he shall pro-long his days, and the pleasure of the Lord shall prospering his hand. He shall see of the travail of his soul and be satisfied: by his knowledge shall my righteous servant justify many, for he shall bear their iniquities," Isaiah liii. 1O, 11. And with thisfulness he has also authority for the communication of it, John _v. 25, 26, Matt. 28: 18. (3.) The Spirit does it by the way of immediate efficacy, Rom. 8: 11, " But if the Spirit of him that raised up JESUS from the dead, dwell in you, he that raised up CHRIST from the dead shall also quicken your mortal bodies by his Spirit that dwells in you." Here are all three comprized, with their’distinct concurrence unto our quickening. Here is the Father's authoritative quickening, " He raised CHRIST from the dead, and he shall quicken you:" and the Son's mediatory quickening, for it is done in the death of CHRIST: and the Spirit's immediate efficacy, he shall do it "by the Spirit that dwells in you."

 

CHAP. 3

Of the distinct Communion which Believers have with the Father.

 

HAVING proved that there is a distinct communion in respect of the Father, Son, and Spirit; it remains that it be farther cleared wherein the saints peculiarly hold this communion with the several Persons; which also I shall do after the premising some observations necessary to be previously considered. And they are these that follow.

1. When I assign any thing as peculiar, wherein we distinctly hold communion with any person, I do not exclude the other persons from communion with the soul in the very same thing. Only this I say, principally, immediately, and by the way of eminency, we have such a communion with some one person; and therein with the others, secondarily, and by way of consequence On that foundation.

2. There is a concurrence of the operations of the whole Deity in that dispensation, wherein each person concurs to the work of our salvation, unto every act of our communion with each person. Look by what act soever we hold communion with any person, there is an influence from every person to the putting forth of that act. As suppose it to be the act of faith. It is bestowed on us by the Father: " It is not of ourselves, it is the gift of GOD," Eph. 2: 8. It is the Father that revealeth the gospel, and CHRIST therein, Matt. 11: 25. And it is: purchased for us by the Son: " It is given unto you for CHRIST's sake to believe on him," Phil. 1: 29. In him are we blessed with spiritual blessings, Eph. 1: 3. He be-stows on us, and increases faith in us, Luke 17: 5. And it is wrought in us by the Spirit: he administers that exceeding greatness of his power which he exerciseth, towards them that believe, "according to the working of his mighty power; which he wrought in CHRIST, when he raised him up from the dead," Eph. 1: 19, 2O, Rom. 8: 11.

3. When I assign any particular thing wherein we hold communion with any person, I do not do it exclusively unto other mediums of communion; but only by the way of inducing a special and eminent instance, for the manifestation of the former general assertion. Otherwise there is no grace or duty wherein we have not communion with GOD in the way described. In every thing, wherein we are made partakers of the Divine nature, there is a communication between GOD and us. So near are we unto him in CHRIST.

These observations premised, I come now to declare what it is, wherein peculiarly the saints have communion with the Father: and this is love. Free, undeserved, and eternal love. This the Father peculiarly fixes upon the saints. This they are immediately to eye in him, to receive of him, and to make such returns thereof as he is delighted with. This is the great discovery of the gospel. For, whereas the Father, as the fountain of the Deity, is not known any other way but as full of indignation against sin, nor can the sons of men have any other thoughts of him. Here he is now revealed peculiarly as love, the manifestation whereof is the peculiar work of the gospel, Titus 3: 4.

(1.) 1 John 4: 8, " GOD is love." That the name of GOD is here taken personally, and for the person of the Father, not essentially, is evident from ver. 9, where he is distinguished from his only-begotten Son, whom he sends into the world. Now, says he, the Father is love, that is, not only of an infinitely gracious and loving nature, but also one that eminently and peculiarly dispenseth himself unto us in free love. The apostle sets it forth in the following verses; this is love, ver. 9. This is that which I would have you take notice of in him, that he displays love unto you, in sending his only-begotten Son into the world, that you might live through him. So also, ver. 1O, " He loved us, and sent his Son to be the propitiation for our sins." And that this is peculiarly to be eyed in him, the Holy Ghost plainly declares, in making it antecedent to the sending of CHRIST, and all mercies and benefits by him received. This love, I say, is antecedent to the purchase of CHRIST, although the whole fruit thereof be made ours thereby.

(2.) So in that distribution made by the apostle in his solemn parting benediction, 2 Cor. 13: 13, " The grace of our Lord JESUS CHRIST, the love of GOD, and the fellowship of the Holy Ghost, be with you." Ascribing sundry things to the distinct persons, it is love that he peculiarly assigns to the Father. And the fellowship of the Spirit is mentioned with the grace of CHRIST, and the love of GOD, because it is by the Spirit alone that we have fellowship with CHRIST in grace, and with the Father in love.

(3.) John 16: 26, 27, said' our Savior, " I say not unto you, that I will pray the Father for you; for the Father himself loves you:" but how is this, that our Savior says, chap. 16: 16, " I say not that I will pray the Father for you," when he says plainly, " I will pray the Father for you" The disciples, with all the gracious words of their Master, were fully convinced of his tender affection; as also, that he would not forget them, when bodily he was gone from them; but now all their thoughts are concerning the Father, what respect he had towards them. Says our Savior, take no care of that, nay, impose not upon me, the procuring the Father's love for you, but know that this is his peculiar respect towards you, "He himself loves you." It is true indeed, (and I told you,) that " I will pray the Father to send you the Spirit, the Comforter," and with him all the gracious fruits of his love; but yet, in the point of love itself, there is no need of any intercession for that, for the Father himself loves you; be satisfied of that, that you may be no more troubled about it.

(4.) Nay, whereas there is a twofold Divine love, a love of good pleasure, and a love of friendship and approbation, they are both peculiarly assigned to the Father in an eminent manner: the former, John 3: 16, " GOD so loved the world, that he sent," &c. that is, with the love of his purpose and good pleasure, his determinate will of doing good. This is distinctly ascribed to him, being laid down as the cause of his sending his Son. So Rom. 9: 11, 12, Eph. 1: 4, 5, 2 Thess. 2: 13, 14, 1 John 4: 8, 9. And John 14: 23, there is mention of that other kind, of love whereof we speak. "If any man love me," says CHRIST, "he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him." The love of friendship and approbation is here eminently ascribed to him; says CHRIST, "we will come," even Father and Son, to such a one, and dwell with him, that is, by the Spirit; but yet he would have us take notice, that in point of love, the Father has a peculiar prerogative; "My Father will love slim."

(5.) Yea, and as this love is peculiarly to be eyed in him, so it is the fountain of all following gracious dispensations. Thus the apostle sets it forth, Titus 3: 4,

"After that the kindness and love of GOD our Savior toward man appeared." It is of the Father of whom he speaks; for, ver. 6, he tells us, that he " sheds that love upon us abundantly, through JESUS CHRIST our Savior." And this love he makes the hinge upon which the great alteration of the saints does turn: for, says he, ver. 3, " We ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another." All out of order, and vile, whence then is our recovery The whole rise of it is from this love of GOD, flowing out by the ways there described. For "when the kindness and love of GOD appeared," that is, in the fruits of it, then did this alteration ensue. To secure us hereof, there is not any thing that has a loving and tender nature, which GOD has not compared himself to.

I shall not need to add any more proofs; this is that which is demonstrated. There is love in the person of the Father peculiarly to the saints, wherein he does hold communion with them. Now to complete this communion with the Father in love, two things are required of believers. That they receive it of him: and that they make suitable return to him.

(1.) That they receive it. Communion consists in giving and receiving. Until the love of the Father be received, we have no communion with him therein. How then is this love of the Father to be received, so as to hold fellowship with him I answer, by faith. The receiving of it is the believing it. It is true, there is not an immediate acting of faith upon the Father, but by the Son. " He is the way, the truth, and the life, no man cometh unto the Father but by him," John 14: 6. He is "the merciful High-Priest over the house of GOD," by whom we have access to the throne of grace. But when through CHRIST we have an access unto the Father, we then behold his glory also, and see his love. We are then to eye it, to believe, to receive it, as in him; the issues and fruits thereof being through CHRIST alone.. Though there be no light for us, but in the beams, yet we may by the beams see the sun, which is the fountain of it. Though all our refreshment actually he in the streams, yet by them we are led up to the fountain. Would believers exercise themselves herein, they would find it a matter of no small spiritual improvement in their walking with GOD.

Many dark and disturbing. thoughts are apt to arise in this matter. Few can carry up their hearts to this heighth to rest their souls in the love of the Father; they live below it, in the troublesome region of hopes and fears, storms, and clouds. All here is serene and quiet. But how to attain to this they know not. This is the will of GOD, that he should be always eyed as benign, kind, tender, loving; and that peculiarly as the Father, as the great Fountain of all gracious communications. This is that which CHRIST came to reveal, even GOD as a Father, John 1: 18. That name which he declares to those who are given him out of the world, John 17: 6. And this is that which he effectually leads us to by him-self, as he is the only way of going to GOD as a Father, John 14: 5, 6, that is, as love. And by doing so he gives us the rest which he promises. For the love of the Father is the only rest of the soul. It is true, we do not this in the first. instant of believing. We believe in GOD through CHRIST, 1 Pet. 1: 21. Faith seeks out rest for the soul. This is presented to it by CHRIST, the Mediator, as the only procuring cause. Here it abides not, but by CHRIST it has an access to the Father, Eph. 2: 18, into his love, finds out that he is love, as having a design of love towards us, all cause of anger being taken away. The soul being thus by faith, through CHRIST, brought into the bosom of GOD, into a spiritual perception and sense of his love, there reposes itself. And this is the first thing the saints do in their communion with the Father.

(2.) For that suitable return which is required, this also chiefly consisteth in love. GOD loves that he may be beloved. When he comes to command the return of his love, he says, " My son, give the thy heart." This is the return that he demandeth. When the soul sees GOD in his dispensation of love, to be infinitely lovely, and loving, rests upon and delights in him as such, then has it communion with him in love. This is love, that GOD loves us first, and then we love him again.

That this communion with the Father in love may be made the more clear, I shall show, 1. Wherein this love of GOD to us, and our love to him agree: and 2. Wherein they differ.

1. They agree in two things.

(1.) That they are each a love of rest and complacency. The love of GOD is so, Zeph. 3: 17, " The Lord, thy GOD in the midst of thee is mighty: he will save, he will rejoice over thee with joy, he will rest in his love, he will joy over thee with singing." Both these things are here assigned unto GOD in his love; rest and delight. " He rejoiceth with singing," as one that is fully satisfied in that object he has fixed his love on. Here are two words used to express the delight and joy that GOD has in his love; * The first denotes the inward affection; and to set out the intenseness hereof, it is said, he shall do it, *, in gladness; to have joy of heart in gladness, is the highest expression of delight in love. The latter word denotes the outward demonstrations of it ,*, seems to be formed of it. It is to exult in outward demonstrations of internal delight and joy. To leap as men overcome with some joyful surprisal. And therefore GOD is said to do this, r2, with a joyful sound, or singing. To rejoice with gladness of heart, to exult with singing, argues the greatest delight and complacency possible.

The return that the saints make to him, holds some analogy with his love in this; for it is a love also of rest and delight. " Return to thy rest, O my soul," says

David, Psalm cxvi. 7. He makes GOD his rest; that is, the object in whom his soul does rest, without seeking further for a more desirable object: " Whom have I," says he, " in heaven but thee, and there is none upon earth that I desire besides thee," Psalm lxxiii. 25. Thus the soul gathers in itself from all its wanderings, from all other beloveds, to rest in GOD alone, to satiate and content itself in him, choosing the Father for his present and eternal rest. And this also with delight. "Thy loving-kindness," says the Psalmist, " is better than life, therefore will I praise thee," Psalm lxiii. 3. Than life, =Inn, before lives. I will not deny, but life in a single consideration sometimes is so expressed; but always emphatically; so that the whole life, with all the concernments of it, are thereby intended. Supposing himself in the jaws of death; dropping into the grave, through innumerable troubles, yet he found more sweetness in GOD, than in a long life, under its best and most noble considerations.

(2.) The mutual love of GOD and the saints agree in this, that the way of communicating the fruits of these loves, is only in CHRIST. The Father communicates no love to us but through CHRIST: and we make no return of love to him but through CHRIST. He is the treasure wherein the Father disposeth all the riches of his grace; and he is.. the priest, into whose hands we put all the offerings, that we return unto the Father.

The Father loves us, and " blesses us with all spiritual blessings in heavenly places in CHRIST," Eph. L 3, 4. From this love he sheds, or pours out the Holy Spirit richly upon us, through JESUS CHRIST our Savior, Titus 3: 6. In the pouring out of his love, there is not one drop falls apart from the Lord CHRIST. The holy anointing oil was all poured on the head of Aaron, Psalm cxxxiii. 2, and thence went down to the skirts of his clothing. Love is first poured out on CHRIST; and from hint it drops as the dew of Hermon upon the souls of his saints. Though the love of the Father's good pleasure have its foundation in his mere grace, yet its accomplishment is only in CHRIST. All the fruits of it are first given to him; and it is in him only that they are dispensed to us. So that though the saints see an infinite ocean of love in the bosom of the Father, yet they are not to look for one drop from him, but what comes through CHRIST.

Our returns also are all in him and by him. And well it is with us that it is so. What lame and blind sacrifices should we otherwise present to GOD He bears the iniquities of our offerings, and he adds incense unto our prayers. Our love is fixed on the Father, but it is conveyed to him through the Son of his love. He is the only way for our graces, as well as our persons to go to GOD; through him passes all our desire, our delight, our complacency, our obedience. In these two things there is some resemblance between that mutual love of the Father, and the saints.

2. There are sundry things wherein they differ.

(1.) The love of GOD is a love of bounty, our love to him is a love of duty. The love of the Father is such a love as carries him out to do good and great things for us. His love lies at the bottom of all dispensations to-wards us. And we scarce any where find any mention of it, but it is held out as the cause and fountain of some free gift flowing from it. He loves us, and sends his Son to die for us; he loves us, and blesses us with all spiritual blessings; he loves us, and chastiseth us. A love like that of the heavens to the earth, when being full of rain, they pour forth showers to make it fruitful; as the sea communicates his waters to the rivers by the way of bounty out of his own fullness; they return unto it only what they receive from it.

Our love unto GOD is a love of duty: the love of a child. His love descends upon us in bounty and fruitfulness; our love ascends unto him in duty and thankfulness. He adds to us by his love, we nothing to him by ours. It is indeed made up of these four things. 1. Rest, 2. Delight, 3. Reverence, 4. Obedience. By these do we hold communion with the Father in his love.

(2.) They differ in this, the love of the Father to us is an antecedent love, our love to him is a consequent love. The love of the Father to us is an antecedent love, and that in two respects. 1. It is antecedent in respect of our love, 1 John 4: 1O, " Herein is love, not that we loved GOD, but that he loved us first." His love goes before ours. The father loves the child, when the child knows not the father; much less loves him. Yea, we are by nature, Rom. 1: 3O, haters of GOD. He is, in his own nature, a lover of men; and surely all mutual love, between him and us must begin on his part. 2. In respect of all other causes of love whatever. It goes not only before our love, but also any thing in us that is lovely. Rom. 5: 8, " GOD commends his love towards us, in that whilst we were yet sinners, CHRIST died for us." Not only his love, but the eminent fruit thereof, is exercised towards us as sinners. The very mention of that removes all causes, all moving occasions of love whatever. Yet as such, have we the commendation of the Father's love unto us by a most signal testimony. Not only when we have done no good, but when we are in our blood, does he love us. Not because we are better than others; but because himself is infinitely good.

Now our love is consequential in both these regards: 1. In respect of the love of GOD. Never did creature turn his affections towards GOD, if the heart of GOD were not first set upon him. 2. In respect of sufficient causes of love. GOD must be revealed unto us as lovely and desirable, as a suitable object to the soul to set up its rest upon, before we can bear any love unto him. The saints, in this sense, do not love GOD for nothing, but for that excellency, loveliness, and desirableness that is in him.

 

CHAP. 4

Inferences from the former Doctrine.

 

HAVING thus discovered the nature of that communion which we have with the Father, it remaineth that we give some exhortations to it, and directions in it.

First, Then this is a duty wherein Christians are but little exercised, namely, in holding communion with the Father in love. Unacquaintedness with our mercies, our privileges, is our sin, as well as our trouble. We hearken not to the voice of the Spirit, which is given us, that we may know the things that are freely bestowed on us of GOD. This makes us go heavily, when we might rejoice; and to be weak, where we might be strong in the Lord. How few of the saints are experimentally acquainted with this privilege! Let us then,

1. Eye the Father as love; look on him as one most kind and tender. Let us look on him by faith, as one that has had thoughts of kindness towards us from ever-lasting. It is a misapprehension of GOD, that makes ally run from him, who have the least breathing wrought in them after him. They that know thee will put their trust in thee. Man cannot abide with GOD in spiritual meditations. GOD loses souls' company by their want of this insight into his love. They fix their thoughts only on his terrible majesty, and so their spirits are not endeared. Would a soul continually eye his tenderness and compassion, his thoughts of kindness that have been from of old, it could not bear an hour's absence from him; whereas now perhaps it cannot watch with him one hour. Let then this be the saints first notion of the Father, as one full of free love towards them. Let their hearts and thoughts be filled with breaking through all discouragements that he in the way. To raise them hereunto, let them consider,

(1.) Whose love it is It is the love of him who is in himself all-sufficient, infinitely satiated with himself and his own glorious excellencies. Who has no need to go forth with his love unto others, nor to seek an object of it without himself. There might be rest with delight and complacency to eternity. He had his Son also, his eternal wisdom, to rejoice and delight himself in from all eternity, Prov. 8: 3O. This might take up and satiate the whole delight of the Father: but he will love his saints also. And it is a love wherein he seeks not his own satisfaction only, but our good also. The love of a GOD, the love of a Father, whose proper outgoings are kindness and bounty.

(2.) What kind of love it is And it is, 1. Eternal. It was fixed on us before the foundation of the world; before we were, or had done the least good; then were his thoughts upon us, then was his delight in us. It was from eternity that he laid in his own bosom a design to effect our happiness. The very thoughts of this is enough to make all that is within us like the babe in the womb of Elizabeth to leap for joy. A sense of it cannot but prostrate our souls to the lowest abasement of an humble, holy reverence, and make us rejoice before him with trembling. 2. Free. He loves us because he will; there was, there is nothing in us for which we should be beloved. Did we deserve his love, it must go less in its valuation. Things of due debt are seldom the matter of thankfulness; but this is merely of grace. Let, I say, the soul frequently eye the love of the Father, and that under these considerations. 1. So eye it as to receive it; unless this be added, all is in vain as to any communion with GOD. We do not hold communion with him in any thing until it be received by faith. This then is that which I would provoke the saints to, even to believe this love of GOD for themselves; believe that such is the heart of the Father towards them, accept of his witness herein. His love is not ours until it be so received. Continually then exercise faith on GOD, as love to thee, as embracing thee with free love. 2. Let it have its proper efficacy upon thy heart, in returns of love to him again. So shall we walk in the light of GOD's countenance, and hold holy communion with our Father all the day long. Let us not deal unkindly with him, and return him slighting for his good will. Let there not be such an heart in us as to deal so unthankfully with our GOD.

Now to further us in this duty, and constant practice of it, I shall add one or two considerations.

1. It is exceeding acceptable to GOD even our Father, that we should thus hold communion with him in his love; that he may be received into our souls, as one full of love, tenderness, and kindness towards us. Flesh and blood is apt to have hard thoughts of him; to think he is always angry, yea, implacable: that it is not for poor creatures to draw nigh to him; that nothing in the world is more desirable than never to come into his pre-. sence: " I knew you vast an austere man," says the evil servant in the gospel. Now there is not any thing more grievous to the Lord than such thoughts as these. It is exceeding grievous to the Spirit of GOD, to be so slandered by those he dearly loves. How does he expostulate this with Sion " What iniquity have you seen in me" says he; "have I been a wilderness unto you, or a land of darkness Sion has said, the Lord has for-gotten me, and my GOD has forsaken me." The Lord has taken nothing worse at the hands of his than such hard thoughts of him, knowing full well what fruit this bitter root is like to bear; what alienation of heart, what drawings back, what unbelief How unwilling is a child to come into the presence of an angry father Consider then this in the first place. Receiving of the Father as he holds out love to the soul, is exceeding acceptable unto him.

2. This will be exceeding effectual to endear thy soul unto GOD, to cause thee to delight in him, and to make thy abode with him. Many saints have no greater burden in their lives than that their hearts do not constantly delight in GOD; that there is still an indisposedness of spirit to close walking with him. What is at the bottom of this distemper It is their unskilfulness in this duty, even of holding communion with the Father in love. So much as we see of the love of GOD, so much shall we delight in him, and no more. Every other discovery of GOD without this, will but make the soul flee from him. But if the heart be once much taken. up with this, the eminency of the Father's love, it cannot choose but be overpowered, conquered, and endeared unto him. Sit down a little at the fountain, and you will quickly have a further discovery of the sweetness of the streams. You who have run from him will not be able, after a while, to keep at a distance for a moment.

To make some farther improvement of this truth. It will discover unto us the eminency and privilege of the saints of GOD. What low thoughts soever the sons of men may have of them, they have meat to eat that the world knows not of; they have close communion and fellowship with the Father; they deal with him in the interchange of love. Men are generally esteemed according to the company they keep. It is an honor to stand in the presence of princes, though but as servants. What honor then have all the saints, to stand with boldness in the presence of the Father, there to enjoy his bosom-love Whilst others have their fellowship with SATAN, and their own lusts, "whose GOD is their belly, and whose glory is in their shame, who mind earthly things;" they have this sweet communion with the Father.

Moreover, what a safe and sweet retreat is here for the saints, in all the scorns, reproaches, scandals, misrepresentations which they undergo in the world. When a child is abused abroad in the streets by strangers, he runs with speed to the bosom of his father; there he makes his complaint, and is comforted. In all the hard censures which we meet with in the streets of the world, we may run to our Father and be comforted. " As one whom his mother comforts, so will I comfort you," says the Lord, Isai. lxvi. 13. So that the soul may say, If I have hatred in the world, I will go where I am sure of love: though all others are hard to me, yet my Father is tender, and-full of compassion: I will go to him, and satisfy myself in him. Here I am accounted vile, frowned on, and rejected; but I have honor and love with him, whose kindness is better than life itself. There I shall have all things in the fountain which others have but in the drops: there is in my Father's love every thing desirable: there is the sweetness of all mercies, and that fully and durably.

Evidently, then, real Christians are least understood of any men in the world. If they say, Come and have fellowship with us, are not men ready to say, Why, what are you A sorry company of seditious, factious persons. Be it known unto you, that we despise your fellowship; when we intend to leave fellowship with all honest men, then will we come to you. But, alas! how are men mistaken " Truly, their fellowship is with the Father." Let men think of it as they please, they have close, spiritual, heavenly refreshings in the mutual communication of love with the Father himself. How they are generally misconceived, the apostle declares, 2 Cor. 6: 8, 9, 1O: "As deceivers, and yet true; as unknown, and yet well known; as dying, and behold we live; as chastened, and not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing all things," And as it is thus in general, so in no one thing more than this, that they are looked on as poor, low, despicable persons; when indeed they are the only great and noble personages in the world. Consider the company they keep, it is with the Father, who is so glorious; the merchandise they trade in, it is love: what so precious " Doubtless they are the excellent on the earth," Psal. 16: 3.

Now then if these things arc so, What manner of men; ought we to be, in all manner of holy conversation Even our GOD is a consuming fire. What communion is there between light and darkness Shall sin and lust dwell in those thoughts which receive and carry out love from and to the Father. Holiness becometh his presence for ever. An unclean spirit cannot draw nigh unto him; an unholy heart can make no abode with him. A lewd person will not desire to hold fellowship with a sober man; and will a man of vain and foolish imaginations hold communion with the most holy GOD There is not any consideration of this love but it is a powerful motive to holiness. " Ephraim says, What have I to do any more with idols" when in GOD he finds salvation. Communion with the Father is wholly inconsistent with loose walking. " If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth," 1 John 1: 6. He that says, " I know him," I have communion with him, " and keepeth not his commandments, is a liar, and the truth is not in him," ch. 2: 4. The specious and glorious pretence made to an acquaintance with the Father, without holiness and obedience to his commandments, serves only to prove the pretenders to be liars. The love of the world and of the Father dwell not together.

And if this be so, how many that go under the name of Christians, come short of the truth of it How unacquainted are the generality with the mystery of this communion Do not many very evidently hold communion with their lusts and with the world, and yet would be thought to have a portion among them that are sanctified They have neither new name nor white stone, and yet would be called the people of the Most High. May it not be said of many of them, rather that GOD is not in all their thoughts, than that they have communion with him The Lord open the eyes of men, that they may see and know that walking with GOD is a matter not of form, but of power.

 

END OF VOL. 10