Communion - Learning to let the Lord heal us
1 Amens
The way and means, then, on the part of the saints, whereby in Christ they enjoy communion with God, are all the spiritual and holy actings [19] and outgoings of their souls in those graces, and by those ways, wherein both the moral and instituted worship of God doth consist. Faith, love, trust, joy, etc., 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 ways or means outwardly manifesting themselves; or else they are farther drawn forth, in solemn prayer and praises, according unto that way which he hath appointed. That the Scripture doth distinctly assign all these unto the Father, Son, and Spirit, — manifesting that the saints do, in all of them, both as they are purely and nakedly moral, and as farther clothed with instituted worship, respect each person respectively, — is that which, to give light to the assertion in hand, I shall farther declare by particular instances:— 1. For the Father. Faith, love, obedience, etc., are peculiarly and distinctly yielded by the saints unto him; and he is peculiarly manifested in those ways as acting peculiarly towards them: which should draw them forth and stir them up thereunto. He gives testimony unto, and beareth witness of, his Son, 1 John v. 9, â€oeThis is the witness of God which he hath testified of his Son.†When he gives testimony (which he doth as the Father, because he doth it of Page 7 of 359 http://www.ccel.org/ccel/owen/communion.txt 7/23/2009 the Son) he is to he received in it by faith. And this is affirmed, verse 10, â€oeHe that believeth on the Son of God, hath the witness in himself.†believe on the Son of God in this place, is to receive the Lord Christ as the Son, the Son given unto us, [20] for all the ends of the Father’s love, upon the credit of the Father’s testimony; and, therefore, therein is faith immediately acted on the Father. So it follows in the next words, â€oehe that believeth not God†made him a liar.†is, the Father as such, for he adds, â€oeBelieve also in me;†in God; believe also in me.†is founded, and whereunto all divine faith is ultimately resolved, is not to be considered hupostatikÅ oudiÅ object thereof. But in this particular it is the testimony and authority of the Father (as such) therein, of which we speak, and whereupon faith is distinctly fixed on him; — which, if it were not so, the Son could not add, â€oeBelieve also in me.†The like also is said of love. 1 John ii. 15, â€oeIf any man love the world, the love of the Father is not in him;†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 hÄ“ agapÄ“ tou Patros. The Father denotes the matter and object, not the efficient cause, of the love inquired after. And this love of him as a Father is that which he calls his â€oehonour,†Farther: these graces as acted in prayer and praises, and as clothed with instituted worship, are peculiarly directed unto him. â€oeYe call on the Father,†the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named.†that which is moral, in the universal obedience he requireth, and those peculiar ways of carrying it on which are by him appointed, Isa. xlv. 23, â€oeUnto me,†swear.†of him for righteousness and strength. Yea, it seems sometimes to comprehend the orderly subjection of the whole creation unto his sovereignty. [21] In this place of the apostle it hath a far more restrained acceptation, and is but a figurative expression of prayer, taken from the most expressive bodily posture to be used in that duty. This he farther manifests, Eph. iii. 16, 17, declaring at large what his aim was, and whereabout his thoughts were exercised, in that bowing of his knees. The workings, then, of the Spirit of grace in that duty are distinctly directed to the Father as such, as the fountain of the Deity, and of all good things in Christ, — as the â€oeFather of our Lord Jesus Christ.†place, expressly conjoin, and yet as expressly distinguish, the Father and the Son in directing his supplications, 1 Thess. iii. 11, â€oeGod himself even our Father, and our Lord Jesus Christ, direct our way unto you.†precedent, also, have you of thanksgiving, Eph. i. 3, 4, â€oeBlessed be the God and Father of our Lord Jesus Christ,†places wherein the several particulars [22] that do concur unto that whole divine worship (not to be communicated unto any, by nature not God, without idolatry) wherein the saints do hold communion with God, are distinctly directed to the person of the Father. 2. It is so also in reference unto the Son. John xiv. 1, â€oeYe believe in God,†distinctly on me; faith divine, supernatural, — that faith whereby you believe in God, that is, the Father. There is a believing of Christ, namely, that he is the Son of God, the Saviour of the world. That is that whose neglect our Saviour so threatened unto the Pharisees, John viii. 24, â€oeIf ye believe not that I am he, ye shall die in your sins.†not immediately fixed on the Son, being only an owning of him (that is, the Christ to be the Son), by closing with the testimony of the Father concerning him. But there is also a believing on him, called â€oeBelieving on the name of the Son of God,†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. John iii. 16, â€oeGod†believeth in him†given of the Father, is believed on. â€oeHe that believeth on him is not condemned,†life,†hath sent,†laid, John v. 23, â€oeThat all men should honour the Son, even as they honour Page 8 of 359 http://www.ccel.org/ccel/owen/communion.txt 7/23/2009 the Father. He that honoureth not the Son honoureth not the Father which hath sent him.†large elsewhere; [23] and shall not in general insist upon it again. For love, I shall only add that solemn apostolical benediction, Eph. vi. 24, â€oeGrace 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. Farther: that faith, hope, and love, acting themselves in all manner of obedience and appointed worship, are peculiarly due from the saints, [24] and distinctly directed unto the Son, is abundantly manifest from that solemn doxology, Rev. i. 5, 6, â€oeUnto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.†is set forth with more glory, chap. v. 8, â€oeThe 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:†earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.†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 honour, for ever and ever. And therefore Stephen, in his solemn dying invocation, fixeth his faith and hope distinctly on him, Acts vii. 59, 60, â€oeLord Jesus, receive my spirit;†charge;†And this worship of the Lord Jesus, the apostle makes the discriminating character of the saints, 1 Cor. i. 2, â€oeWith all,†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 the whole worship of God. [25] This, then, is the due of our Mediator, though as God, as the Son, — not as Mediator. 3. Thus also is it in reference unto the Holy Spirit of grace. The closing of the great sin of unbelief [26] is still described as an opposition unto, and a resisting of that Holy Spirit. And you have distinct mention of the love of the Spirit, Rom. xv. 30. The apostle also peculiarly directs his supplication to him in that solemn benediction, 2 Cor. xiii. 14, â€oeThe grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all.†He is likewise entitled unto all instituted worship, from the appointment of the administration of baptism in his name, Matt. xxviii. 19. Of which things more afterward. 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, duty or obedience performed, but they are distinctly directed unto Father, Son, and Spirit. Now, by these and such like ways as these, do we hold communion with God; and therefore we have that communion distinctly, as hath been described. This also may farther 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. [27] As all the spiritual ascendings of their souls are assigned unto them respectively, so all their internal receiving of the communications of God unto them are held out in such a distribution as points at distinct rises and fountains (though not of being in themselves, yet) of dispensations unto us. 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, and respectively to each of them. So are grace and peace, Rev. i. 4, 5, â€oeGrace 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,†Spirit of God, considered as the perfect 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. â€oeGrace and peace be unto you, from the Father, and from,†(2.) When the same thing is attributed severally and singly unto each person. There is, indeed, no gracious influence from above, no illapse of light, life, love, or grace upon our hearts, but proceedeth in such a Page 9 of 359 http://www.ccel.org/ccel/owen/communion.txt 7/23/2009 dispensation. I shall give only one instance, which is very comprehensive, and may be thought to comprise all other particulars; and this is teaching. The teaching of God is the real communication of all and every particular emanation from himself unto the saints whereof they are made partakers. That promise, â€oeThey shall be all taught of God,†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 vi. 45, â€oeIt is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, comes unto me.†death unto life, brought unto Christ, unto a participation of life and love in him, — it is of and from the Father: him we hear, of him we learn, [28] by him are we brought unto union and communion with the Lord Jesus. This is his drawing us, his begetting us anew of his own will, by his Spirit; and in which work he employs the ministers of the gospel, Acts xxvi. 17, 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: â€oeThis is my beloved Son; hear him.†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 xii. 32; which he doth with such efficacy, that â€oethe dead hear his voice and live.†life-giving, a spirit-breathing 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. xxiii. 10, â€oeOne is your Master, even Christ.â€
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