Communion with Jesus Christ
0 Amens
Chapter III.
Of the peculiar and distinct communion which the saints have with the Father
— Observations for the clearing of the whole premised — Our peculiar
communion with the Father is in love — 1 John iv. 7, 8; 2 Cor. xiii. 14;
John xvi. 26, 27; Rom. v. 5; John iii. 16, xiv. 23; Tit. iii. 4, opened to
this purpose — What is required of believers to hold communion with the
Father in love — His love received by faith — Returns of love to him —
God’s love to us and ours to him — Wherein they agree — Wherein they differ.
Having proved that there is such a distinct communion in respect of Father,
Son, and Spirit, as whereof we speak, it remains that it be farther cleared
up by an induction of instances, to manifest what [it is], and wherein the
saints peculiarly hold this communion with the several persons respectively:
which also I shall do, after the premising some observations, necessary to
be previously considered, as was promised, for the clearing of what hath
been spoken. And they are these that follow:—
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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, in such a thing, or in such a way,
communion with some one person; and therein with the others secondarily, and
by the way of consequence on that foundation; for the person, as the person,
of any one of them, is not the prime object of divine worship, but as it is
identified with the nature or essence of God. Now, the works that outwardly
are of God (called â€oeTrinitatis ad extraâ€ı ), [30] which are commonly said to
be common and undivided, are either wholly so, and in all respects, as all
works of common providence; or else, being common in respect of their acts,
they are distinguished in respect of that principle, or next and immediate
rise in the manner of operation: so creation is appropriated to the Father,
redemption to the Son. In which sense we speak of these things.
2. There is a concurrence of the actings and operations of the whole Deity
[31] in that dispensation, wherein each person concurs to the work of our
salvation, unto every act of our communion with each singular 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. [32] As, suppose it to
be the act of faith:— It is bestowed on us by the Father: â€oeIt is not of
yourselves: it is the gift of God,â€ı Eph. ii. 8. It is the Father that
revealeth the gospel, and Christ therein, Matt. xi. 25. And it is purchased
for us by the Son: â€oeUnto you it is given in the behalf of Christ, to believe
on him,â€ı Phil. i. 29. In him are we â€oeblessed with spiritual blessings,â€ı Eph.
i. 3. He bestows on us, and increaseth faith in us, Luke xvii. 5. And it is
wrought in us by the Spirit; he administers that â€oeexceeding greatness of his
power,â€ı which he exerciseth towards them who believe, â€oeaccording to the
working of his mighty power, which he wrought in Christ, when he raised him
from the dead,â€ı Eph. i. 19, 20; Rom. viii. 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 proof and
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 and receiving between God and us; so near are we unto him in
Christ.
4. By asserting this distinct communion, which merely respects that order in
the dispensation of grace which God is pleased to hold out in the gospel, I
intend not in the least to shut up all communion with God under these
precincts (his ways being exceeding broad, containing a perfection whereof
there is no end), nor to prejudice that holy fellowship we have with the
whole Deity, in our walking before him in covenant-obedience; which also,
God assisting, I shall handle hereafter.
These few observations being premised, I come now to declare what it is
wherein peculiarly and eminently 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
withal. 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
wrath, anger, and indignation against sin, nor can the sons of men have any
other thoughts of him (Rom. i. 18; Isa. xxxiii. 13, 14; Hab. i. 13; Ps. v.
4–6; Eph. ii. 3), — here he is now revealed peculiarly as love, as full of
it unto us; the manifestation whereof is the peculiar work of the gospel,
Tit. iii. 4.
1. 1 John iv. 8, â€oeGod is love.â€ı That the name of God is here taken
personally, [33] and for the person of the Father, not essentially, is
evident from verse 9, where he is distinguished from his only begotten Son
whom he sends into the world. Now, saith he, â€oeThe Father is love;â€ı that is,
not only of an infinitely gracious, tender, compassionate, and loving
nature, according as he hath proclaimed himself, Exod. xxxiv. 6, 7, but also
one that â€oeeminently and peculiarly dispenseth himself unto us in free
love.â€ı So the apostle sets it forth in the following verses: â€oeThis is
love,â€ı verse 9; — â€oeThis is that which I would have you take notice of in
him, that he makes out love unto you, in ‘sending his only begotten Son into
the world, that we might live through him.’ â€ı So also, verse 10, â€oeHe loved
us, and sent his Son to be the propitiation for our sins.â€ı 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 whatever
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by him received. This love, I say, in itself, is antecedent to the purchase
of Christ, although the whole fruit thereof be made out alone thereby, Eph.
i. 4–6.
2. So in that distribution made by the apostle in his solemn parting
benediction, 2 Cor. xiii. 14, â€oeThe grace of the Lord Jesus Christ, the love
of God, and the fellowship of the Holy Ghost, be with you all.â€ı Ascribing
sundry things unto 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,
although we have also peculiar fellowship with him; as shall be declared.
3. John xvi. 26, 27, saith our Saviour, â€oeI say not unto you, that I will
pray the Father for you; for the Father himself loveth you.â€ı [34] But how is
this, that our Saviour saith, â€oeI say not that I will pray the Father for
you,â€ı when he saith plainly, chap. xiv. 16, â€oeI will pray the Father for
you?â€ı The disciples, with all the gracious words, comfortable and faithful
promises of their Master, with most heavenly discoveries of his heart unto
them, were even fully convinced of his dear and tender affections towards
them; as also of his continued care and kindness, that he would not forget
them when bodily he was gone from them, as he was now upon his departure:
but now all their thoughts are concerning the Father, how they should be
accepted with him, what respect he had towards them. Saith our Saviour,
â€oeTake no care of that, nay, impose not that upon me, of procuring the
Father’s love for you; but know that this is his peculiar respect towards
you, and which you are in him: ‘He himself loves you.’ It is true, indeed
(and as 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, free love, eternal love, there is no need of any
intercession for that: for eminently the Father himself loves you. Resolve
of that, that you may hold communion with him in it, and be no more troubled
about it. Yea, as your great trouble is about the Father’s love, so you can
no way more trouble or burden him, than by your unkindness in not believing
of it.â€ı So it must needs be where sincere love is questioned.
4. The apostle teaches the same, Rom. v. 5, â€oeThe love of God is shed abroad
in our hearts by the Holy Ghost, which is given unto us.â€ı God, whose love
this is, is plainly distinguished from the Holy Ghost, who sheds abroad that
love of his; and, verse 8, he is also distinguished from the Son, for it is
from that love of his that the Son is sent: and therefore it is the Father
of whom the apostle here specially speaketh. And what is it that he ascribes
to him? Even love; which also, verse 8, he commendeth to us, — sets it forth
in such a signal and eminent expression, that we may take notice of it, and
close with him in it. To carry this business to its height, there is not
only most frequent peculiar mention of the love of God, where the Father is
eminently intended, and of the love of the Father expressly, but he is also
called â€oeThe God of love,â€ı 2 Cor. xiii. 11, and is said to be â€oelove:â€ı so that
whoever will know him, 1 John iv. 8, or dwell in him by fellowship or
communion, verse 16, must do it as he is love.â€ı
5. Nay, whereas there is a twofold divine love, beneplaciti and amicitiæ, a
love of good pleasure and destination, and a love of friendship and
approbation, they are both peculiarly assigned to the Father in an eminent
manner:—
(1.) John iii. 16, â€oeGod so loved the world, that he gave,â€ı etc.; 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 sending his Son. So Rom. ix. 11, 12; Eph. i. 4, 5; 2 Thess. ii. 13, 14; 1
John iv. 8, 9.
(2.) John xiv. 23, there is [35] mention of that other kind of love whereof
we speak. â€oeIf a man love me,â€ı saith Christ, â€oehe will keep my words: and my
Father will love him, and we will come unto him, and make our abode with
him.â€ı The love of friendship and approbation is here eminently ascribed to
him. Says Christ, â€oeWe will come,â€ı even Father and Son, â€oeto such a one, and
dwell with him;â€ı that is, by the Spirit: but yet he would have us take
notice, that, in point of love, the Father hath a peculiar prerogative: â€oeMy
Father will love him.â€ı
6. Yea, and as this love is peculiarly to be eyed in him, so it is to be
looked on as the fountain of all following gracious dispensations.
Christians walk oftentimes with exceedingly troubled hearts, concerning the
thoughts of the Father towards them. They are well persuaded of the Lord
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Christ and his good-will; the difficulty lies in what is their acceptance
with the Father, — what is his heart towards them? [36] â€oeShow us the Father,
and it sufficeth us,â€ı John xiv. 8. Now, this ought to be so far away, that
his love ought to be looked on as the fountain from whence all other
sweetnesses flow. Thus the apostle sets it out, Tit. iii. 4, â€oeAfter that the
kindness and love of God our Saviour toward man appeared.â€ı It is of the
Father of whom he speaks; for, verse 6, he tells us that â€oehe makes out unto
us,â€ı or â€oesheds that love upon us abundantly, through Jesus Christ our
Saviour.â€ı And this love he makes the hinge upon which the great alteration
and translation of the saints doth turn; for, saith he, verse 3, â€oeWe
ourselves also were sometimes foolish, disobedient, deceived, serving divers
lusts and pleasures, living in malice and envy, hateful, and hating one
another.â€ı All naught, 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 hath a loving and tender nature in the
world, and doth act suitably whereunto, which God hath not compared himself
unto. Separate all weakness and imperfection which is in them, yet great
impressions of love must abide. He is as a father, a mother, a shepherd, a
hen over chickens, and the like, Ps. ciii. 13; Isa. lxiii. 16; Matt. vi. 6;
Isa. lxvi. 13; Ps. xxiii. 1; Isa. xl. 11; Matt. xxiii. 37.
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 held out
unto the saints, as wherein he will and doth hold communion with them.
Now, to complete communion with the Father in love, two things are required
of believers:— (1.) That they receive it of him. (2.) That they make
suitable returns unto him.
(1.) That they do 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 of it. God hath so fully, so eminently revealed his love, that it
may be received by faith. â€oeYe believe in God,â€ı John xiv. 1; that is, the
Father. And what is to be believe in him? His love; for he is â€oelove,â€ı 1 John
iv. 8.
It is true, there is not an immediate acting of faith upon the Father, but
by the Son. â€oeHe is the way, the truth, and the life: no man cometh unto the
Father but by him,â€ı John xiv. 6. He is the merciful high priest over the
house of God, by whom we have [37] access to the throne of grace: by him is
our manuduction unto the Father; by him we believe in God, 1 Pet. i. 21. But
this is that I say, — When by and through Christ we have an access unto the
Father, we then behold his glory also, and see his love that he peculiarly
bears unto us, and act faith thereon. We are then, I say, to eye it, to
believe it, to receive it, as in him; the issues and fruits thereof being
made out unto us through Christ alone. Though there be no light for us but
in the beams, yet we may by beams see the sun, which is the fountain of it.
Though all our refreshment actually lie in the streams, yet by them we are
led up unto the fountain. Jesus Christ, in respect of the love of the
Father, is but the beam, the stream; wherein though actually all our light,
our refreshment lies, yet by him we are led to the fountain, the sun of
eternal love itself. Would believers exercise themselves herein, they would
find it a matter of no small spiritual improvement in their walking with
God.
This is that which is aimed at. Many dark and disturbing thoughts are apt to
arise in this thing. Few can carry up their hearts and minds to this height
by faith, as 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 pitch they know not.
This is the will of God, that he may always be eyed as benign, kind, tender,
loving, and unchangeable therein; and that peculiarly as the Father, as the
great fountain and spring of all gracious communications and fruits of love.
This is that which Christ came to reveal, — God as a Father, John i. 18;
that name which he declares to those who are given him out of the world,
John xvii. 6. And this is that which he effectually leads us to by himself,
as he is the only way of going to God as a Father, John xiv. 5, 6; that is,
as love: and by doing so, gives us the rest which he promiseth; for the love
of the Father is the only rest of the soul. It is true, as was said, we do
not this formally in the first instant of believing. We believe in God
through Christ, 1 Pet. i. 21; faith seeks out rest for the soul. This is
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presented to it by Christ, the mediator, as the only procuring cause. Here
it abides not, but by Christ it hath an access to the Father, Eph. ii. 18,
— into his love; finds out that he is love, as having a design, a purpose of
love, a good pleasure towards us from eternity, — a delight, a complacency,
a good-will in Christ, — all cause of anger and aversation being taken away.
The soul being thus, by faith through Christ, and by him, brought into the
bosom of God, into a comfortable persuasion and spiritual perception and
sense of his love, there reposes and rests itself. And this is the first
thing the saints do, in their communion with the Father; of the due
improvement whereof, more afterward.
(2.) For that suitable return which is required, this also (in a main part
of it, beyond which I shall not now extend it) consisteth in love. [38] God
loves, that he may be beloved. [39] When he comes to command the return of
his received love, to complete communion with him, he says, â€oeMy son, give me
thine heart,â€ı Prov. xxiii. 26, — thy affections, thy love. â€oeThou shalt love
the Lord thy God with all thy heart, and with all thy soul, and with all thy
strength, and with all thy mind,â€ı Luke x. 27; this is the return that he
demandeth. When the soul sees God, in his dispensation of love, to be love,
to be infinitely lovely and loving, rests upon and delights in him as such,
then hath it communion with him in love. This is love, that God loves us
first, and then we love him again. I shall not now go forth into a
description of divine love. Generally, love [40] is an affection of union
and nearness, with complacency therein. So long as the Father is looked on
under any other apprehension, but only as acting love upon the soul, it
breeds in the soul a dread and aversation. [41] Hence the flying and hiding
of sinners, in the Scriptures. But when he who is the Father is considered
as a father, acting love on the soul, this [42] raises it to love again.
This is, in faith, the ground of all acceptable obedience, Deut. v. 10;
Exod. xx. 6; Deut. x. 12, xi. 1, 13, xiii. 3.
Thus is this whole business stated by the apostle, Eph. i. 4, â€oeAccording as
he hath chosen us in him before the foundation of the world, that we should
be holy and without blame before him in love.â€ı It begins in the love of God,
and ends in our love to him. That is it which the eternal love of God aims
at in us, and works us up unto. It is true, our universal obedience falls
within the compass of our communion with God; but that is with him as God,
our blessed sovereign, lawgiver, and rewarder: as he is the Father, our
Father in Christ, as revealed unto us to be love, above and contrary to all
the expectations of the natural man; so it is in love that we have this
intercourse with him. Nor do I intend only that love which is as the life
and form of all moral obedience; but a peculiar delight and acquiescing in
the Father, revealed effectually as love unto the soul.
That this communion with the Father in love may be made the more clear and
evident, I shall show two things:— [1.] Wherein this love of God unto us and
our love to him do agree, as to some manner of analogy and likeness. [2.]
Wherein they differ; [43] which will farther discover the nature of each of
them.
[1.] They agree in two things:—
1st. That they are each a love of rest and complacency.
(1st.) The love of God is so. Zeph. iii. 17, â€oeThe 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.â€ı Both these things are
here assigned unto God in his love, — [44] rest and delight. The words are,
יַחֲרִיש×ı בְּ×ı ַהֲבָתוֹ, — â€oeHe shall be silent because of his love.â€ı To rest
with contentment is expressed by being silent; that is, without repining,
without complaint. This God doth upon the account of his own love, so full,
so every way complete and absolute, that it will not allow him to complain
of any thing in them whom he loves, but he is silent on the account thereof.
Or, â€oeRest in his love;â€ı that is, he will not remove it, — he will not seek
farther for another object. It shall make its abode upon the soul where it
is once fixed, for ever. And complacency or delight: â€oeHe rejoiceth with
singing;â€ı as one that is fully satisfied in that object he hath fixed his
love on. Here are two words used to express the delight and joy that God
hath in his love, — יָשִׂישׂ and יָגִי×oe. The first denotes the inward
affection of the mind, joy of heart; and to set out the intenseness hereof,
it is said he shall do it בְּשִׂמְחָה, — in gladness, or with joy. To have
joy of heart in gladness, is the highest expression of delight in love. The
latter word denotes not the inward affection, but the outward [45]
demonstration of it: agallian seems to be formed of it. It is to exult in
outward demonstration of internal delight and joy; — â€oeTripudiare,â€ı to leap,
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as men overcome with some joyful surprisal. And therefore God is said to do
this ×‘Ö¼Ö°×¨Ö´× Ö¼Ö¸×”, — with a joyful sound, or singing. To rejoice with gladness
of heart, to exult with singing and praise, argues the greatest delight and
complacency possible. When he would express the contrary of this love, he
says ouk eudokÄ“se, — â€oehe was not well pleased,â€ı 1 Cor. x. 5; he fixed not
his delight nor rest on them. And, â€oeIf any man draw back, the Lord’s soul
hath no pleasure in him,â€ı Heb. x. 38; Jer. xxii. 28; Hos. viii. 8; Mal. i.
10. He takes pleasure in those that abide with him. He sings to his church,
â€oeA vineyard of red wine: I the Lord do keep it,â€ı Isa. xxvii. 2, 3; Ps.
cxlvii. 11, cxlix. 4. There is rest and complacency in his love. There is in
the Hebrew but a metathesis of a letter between the word that signifies a
love of will and desire (×ı ָהַב is so to love), and that which denotes a love
of rest and acquiescence (which is, ×ı ָבָה); and both are applied to God. He
wills good to us, that he may rest in that will. Some say, agapan, â€oeto
love,â€ı is from agan pothesthai, perfectly to acquiesce in the thing loved.
And when God calls his Son agapÄ“ton, â€oebeloved,â€ı Matt. iii. 17, he adds, as
an exposition of it, en hÅı eudokÄ“sa, â€oein whom I rest well pleased.â€ı
(2dly.) The return that the saints make unto him, to complete communion with
him herein, holds some analogy with his love in this; for it is a love also
of [46] rest and delight. â€oeReturn unto thy rest, my soul,â€ı says David, Ps.
cxvi. 7. He makes God his rest; that is, he in whom his soul doth rest,
without seeking farther for a more suitable and desirable object. â€oeWhom have
I,â€ı saith he, â€oein heaven but thee and there is none upon earth that I desire
beside thee,â€ı Ps. lxxiii. 25. [47] Thus the soul gathers 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. â€oeThy loving-kindness,â€ı saith the psalmist, â€oeis
better than life; therefore will I praise thee,â€ı Ps. lxiii. 3. â€oeThan
life,â€ı מÖμ×—Ö·×™Ö¼Ö´×™×ı , — 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, which may render it
considerable, are thereby intended. Austin, on this place, reading it [48]
â€oesuper vitas,â€ı extends it to the several courses of life that men engage
themselves in. Life, in the whole continuance of it, with all its advantages
whatever, is at least intended. Supposing himself in the jaws of death,
rolling 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, attended with all enjoyments that make it pleasant and
comfortable. From both these is that of the church, in Hos. xiv. 3, â€oeAsshur
shall not save us; we will not ride upon horses: neither will we say any
more to the work of our hands, Ye are our gods: for in thee the fatherless
findeth mercy.â€ı They reject the most goodly appearances of rest and
contentment, to make up all in God, on whom they cast themselves, as
otherwise helpless orphans.
2dly. The mutual love of God and the saints agrees in this, — that the way
of communicating the issues and fruits of these loves is only in Christ. The
Father communicates no issue of his love unto us but through Christ; and we
make no return of love unto him but through Christ. He is the treasury
wherein the Father disposeth all the riches of his grace, taken from the
bottomless mine of his eternal love; and he is the priest into whose hand we
put all the offerings that we return unto the Father. Thence he is first,
and by way of eminency, said to love the Son; not only as his eternal Son,
— as he was the delight of his soul before the foundation of the world,
Prov. viii. 30, — but also as our mediator, and the means of conveying his
love to us, Matt. iii. 17; John iii. 35, v. 20, x. 17, xv. 9, xvii. 24. And
we are said through him to believe in and to have access to God.
(1st.) The Father loves us, and â€oechose us before the foundation of the
world;â€ı but in the pursuit of that love, he â€oeblesseth us with all spiritual
blessings in heavenly places in Christ,â€ı Eph. i. 3, 4. From his love, he
sheds or pours out the Holy Spirit richly upon us, through Jesus Christ our
Saviour, Tit. iii. 6. In the pouring out of his love, there is not one drop
falls besides the Lord Christ. The holy anointing oil was all poured on the
head of Aaron, Ps. cxxxiii. 2; and thence went down to the skirts of his
clothing. Love is first poured out on Christ; and from him it drops as the
dew of Hermon upon the souls of his saints. The Father will have him to have
â€oein all things the pre-eminence,â€ı Col. i. 18; â€oeit pleased him that in him
all fulness should dwell,â€ı verse 19; that â€oeof his fulness we might receive,
and grace for grace,â€ı John i. 16. Though the love of the Father’s purpose
and good pleasure have its rise and foundation in his mere grace and will,
yet the design of 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 may, nay, do, see an infinite ocean of love unto
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them in the bosom of the Father, yet they are not to look for one drop from
him but what comes through Christ. He is the only means of communication.
Love in the Father is like honey in the flower; — it must be in the comb
before it be for our use. Christ must extract and prepare this honey for us.
He draws this water from the fountain through union and dispensation of
fulness; — we by faith, from the wells of salvation that are in him. This
was in part before discovered.
(2dly.) Our returns are all in him, and by him also. And well is it with us
that it is so. What lame and blind sacrifices should we otherwise present
unto God! He [49] bears the iniquity 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 unto God; through him passeth all our desire, our delight,
our complacency, our obedience. Of which more afterward.
Now, in these two things there is some resemblance between that mutual love
of the Father and the saints wherein they hold communion.
[2.] There are sundry things wherein they differ:—
1st. The love of God is a love of bounty; our love unto him is a love of
duty.
(1st.) The love of the Father is a love of bounty, — a descending love; such
a love as carries him out to do good things to us, great things for us. His
love lies at the bottom of all dispensations towards us; and we scarce
anywhere find any mention of it, but it is held out as the cause and
fountain of some free gift flowing from it. He [50] loves us, and sends his
Son to die for us; — he loves us, and blesseth us with all spiritual
blessings. Loving is choosing, Rom. ix. 11, 12. He loves us and chastiseth
us. [It is] a [51] 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 its waters to the rivers by the way of bounty, out of its own
fulness, — they return unto it only what they receive from it. It is the
love of a spring, of a fountain, — always communicating; — [52] a love from
whence proceeds every thing that is lovely in its object. It infuseth into,
and creates goodness in, the persons beloved. And this answers the
description of love given by the philosopher. â€oeTo love,â€ı saith he, â€oeesti
boulesthai tini ha oietai agatha kai kata duamin praktikon eiai touÅı n.â€ı He
that loves works out good to them he loveth, as he is able. God’s power and
will are commensurate; — what he willeth he worketh.
(2dly.) Our love unto God is a love of duty, the love of a child. His love
descends upon us in bounty and fruitfulness; [53] our love ascends unto him
in duty and thankfulness. He adds to us by his love; we nothing to him by
ours. Our goodness extends not unto him. Though our love be fixed on him
[54] immediately, yet no fruit of our love reacheth him immediately; though
he requires our love, he is not benefited by it, Job xxxv. 5–8, Rom. xi. 35,
Job xxii. 2, 3. 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. Hence God calls that love which is due to him as a
father, â€oehonour,â€ı Mal. i. 6, â€oeIf I be a father, where is mine honour?â€ı It is
a deserved act of duty.
2dly. They differ in this:— The love of the Father unto us is an antecedent
love; our love unto him is a consequent love.
(1st.) The love of the Father unto us is an antecedent love, and that in two
respects:—
[1st.] It is antecedent in respect of our love, 1 John iv. 10, â€oeHerein is
love, not that we loved God, but that he loved us.â€ı 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 theostugeis, Rom. i. 30, — haters of
God. He is in his own nature philanthrÅı pos, — a lover of men; and surely all
mutual love between him and us must begin on his hand.
[2dly.] 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. [55] Rom. v. 8,
â€oeGod commendeth his love towards us, in that whilst we were yet sinners
Christ died for us.â€ı Not only his love, but the eminent fruit thereof, is
made out towards us as sinners. Sin holds out all of unloveliness and
undesirableness that can be in a creature. The very mention of that removes
all causes, all moving occasions of love whatever. Yet, as such, have we the
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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, doth he love
us; — not because we are better than others, but because himself is
infinitely good. His kindness appears when we are foolish and disobedient.
Hence he is said to â€oelove the world;â€ı that is, those who have nothing but
what is in and of the world, whose whole [portion] lies in evil.
(2dly.) Our love is consequential in both these regards:—
[1st.] 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.
[2dly.] In respect of sufficient causes of love. God must be revealed unto
us as lovely and desirable, as a fit and suitable object unto 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. As the psalmist says, in one
particular, Ps. cxvi. 1, â€oeI love the Lord, because!â€ı so may we in general;
we love the Lord, because! Or, as David in another case, â€oeWhat have I now
done? is there not a cause?â€ı If any man inquire about our love to God, we
may say, â€oeWhat have we now done? is there not a cause?â€ı
3dly. They differ in this also:— The love of God is like himself, — equal,
constant, not capable of augmentation or diminution; our love is like
ourselves, — unequal, increasing, waning, growing, declining. His, like the
sun, always the same in its light, though a cloud may sometimes interpose;
ours, as the moon, hath its enlargements and straitenings.
(1st.) The love of the Father is equal, etc.; [56] whom he loves, he loves
unto the end, and he loves them always alike. â€oeThe Strength of Israel is not
a man, that he should repent.â€ı On whom he fixes his love, it is immutable;
it doth not grow to eternity, it is not diminished at any time. It is an
eternal love, that had no beginning, that shall have no ending; that cannot
be heightened by any act of ours, that cannot be lessened by any thing in
us. I say, in itself it is thus; otherwise, in a twofold regard, it may
admit of change:—
[1st.] In respect of its fruits. It is, as I said, a fruitful love, a love
of bounty. In reference unto those fruits, it may sometimes be greater,
sometimes less; its communications are various. Who among the saints finds
it not [so]? What life, what light, what strength, sometimes! and again, how
dead, how dark, how weak! as God is pleased to let out or to restrain the
fruits of his love. All the graces of the Spirit in us, all sanctified
enjoyments whatever, are fruits of his love. How variously these are
dispensed, how differently at sundry seasons to the same persons, experience
will abundantly testify.
[2dly.] In respect of its discoveries and manifestations. He â€oesheds abroad
his love in our hearts by the Holy Ghost,â€ı Rom. v. 5, — gives us a sense of
it, manifests it unto us. Now, this is [57] various and changeable,
sometimes more, sometimes less; now he shines, anon hides his face, as it
may be for our profit. Our Father will not always chide, lest we be cast
down; he doth not always smile, lest we be full and neglect him: but yet,
still his love in itself is the same. When for a little moment he hides his
face, yet he gathers us with everlasting kindness.
Objection. But you will say, â€oeThis comes nigh to that blasphemy, that God
loves his people in their sinning as well as in their strictest obedience;
and, if so, who will care to serve him more, or to walk with him unto
well-pleasing?â€ı
Answer. There are few truths of Christ which, from some or other, have not
received like entertainment with this. Terms and appellations are at the
will of every imposer; things are not at all varied by them. The love of God
in itself is the eternal purpose and act of his will. This is no more
changeable than God himself: if it were, no flesh could be saved; but it
[58] changeth not, and we are not consumed. What then? loves he his people
in their sinning? Yes; his people, — not their sinning. Alters [59] he not
his love towards them? Not the purpose of his will, but the dispensations of
his grace. He rebukes them, he chastens them, he hides his face from them,
he smites them, he fills them with a sense of [his] indignation; but woe,
woe would it be to us, should he change in his love, or take away his
kindness from us! Those very things which seem to be demonstrations of the
change of his affections towards his, do as clearly proceed from love as
those which seem to be the most genuine issues thereof. â€oeBut will not this
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encourage to sin?â€ı He never tasted of the love of God that can seriously
make this objection. The doctrine of grace may be turned into wantonness;
the principle cannot. I shall not wrong the saints by giving another answer
to this objection: Detestation of sin in any may well consist with the
acceptation of their persons, and their designation to life eternal.
But now our love to God is ebbing and flowing, waning and increasing. We
lose our first love, and we grow again in love; [60] — scarce a day at a
stand. What poor creatures are we! How unlike the Lord and his love!
â€oeUnstable as water, we cannot excel.â€ı Now it is, â€oeThough all men forsake
thee, I will not;â€ı anon, â€oeI know not the man.â€ı One day, â€oeI shall never be
moved, my hill is so strong;â€ı the next, â€oeAll men are liars, I shall
perish.â€ı When ever was the time, where ever was the place, that our love was
one day equal towards God?
And thus, these agreements and discrepancies do farther describe that mutual
love of the Father and the saints, wherein they hold communion. Other
instances as to the person of the Father I shall not give, but endeavour to
make some improvement of this in the next chapter.
Chapter III.
Of the peculiar and distinct communion which the saints have with the Father
— Observations for the clearing of the whole premised — Our peculiar
communion with the Father is in love — 1 John iv. 7, 8; 2 Cor. xiii. 14;
John xvi. 26, 27; Rom. v. 5; John iii. 16, xiv. 23; Tit. iii. 4, opened to
this purpose — What is required of believers to hold communion with the
Father in love — His love received by faith — Returns of love to him —
God’s love to us and ours to him — Wherein they agree — Wherein they differ.
Having proved that there is such a distinct communion in respect of Father,
Son, and Spirit, as whereof we speak, it remains that it be farther cleared
up by an induction of instances, to manifest what [it is], and wherein the
saints peculiarly hold this communion with the several persons respectively:
which also I shall do, after the premising some observations, necessary to
be previously considered, as was promised, for the clearing of what hath
been spoken. And they are these that follow:—
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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, in such a thing, or in such a way,
communion with some one person; and therein with the others secondarily, and
by the way of consequence on that foundation; for the person, as the person,
of any one of them, is not the prime object of divine worship, but as it is
identified with the nature or essence of God. Now, the works that outwardly
are of God (called â€oeTrinitatis ad extraâ€ı ), [30] which are commonly said to
be common and undivided, are either wholly so, and in all respects, as all
works of common providence; or else, being common in respect of their acts,
they are distinguished in respect of that principle, or next and immediate
rise in the manner of operation: so creation is appropriated to the Father,
redemption to the Son. In which sense we speak of these things.
2. There is a concurrence of the actings and operations of the whole Deity
[31] in that dispensation, wherein each person concurs to the work of our
salvation, unto every act of our communion with each singular 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. [32] As, suppose it to
be the act of faith:— It is bestowed on us by the Father: â€oeIt is not of
yourselves: it is the gift of God,â€ı Eph. ii. 8. It is the Father that
revealeth the gospel, and Christ therein, Matt. xi. 25. And it is purchased
for us by the Son: â€oeUnto you it is given in the behalf of Christ, to believe
on him,â€ı Phil. i. 29. In him are we â€oeblessed with spiritual blessings,â€ı Eph.
i. 3. He bestows on us, and increaseth faith in us, Luke xvii. 5. And it is
wrought in us by the Spirit; he administers that â€oeexceeding greatness of his
power,â€ı which he exerciseth towards them who believe, â€oeaccording to the
working of his mighty power, which he wrought in Christ, when he raised him
from the dead,â€ı Eph. i. 19, 20; Rom. viii. 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 proof and
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 and receiving between God and us; so near are we unto him in
Christ.
4. By asserting this distinct communion, which merely respects that order in
the dispensation of grace which God is pleased to hold out in the gospel, I
intend not in the least to shut up all communion with God under these
precincts (his ways being exceeding broad, containing a perfection whereof
there is no end), nor to prejudice that holy fellowship we have with the
whole Deity, in our walking before him in covenant-obedience; which also,
God assisting, I shall handle hereafter.
These few observations being premised, I come now to declare what it is
wherein peculiarly and eminently 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
withal. 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
wrath, anger, and indignation against sin, nor can the sons of men have any
other thoughts of him (Rom. i. 18; Isa. xxxiii. 13, 14; Hab. i. 13; Ps. v.
4–6; Eph. ii. 3), — here he is now revealed peculiarly as love, as full of
it unto us; the manifestation whereof is the peculiar work of the gospel,
Tit. iii. 4.
1. 1 John iv. 8, â€oeGod is love.â€ı That the name of God is here taken
personally, [33] and for the person of the Father, not essentially, is
evident from verse 9, where he is distinguished from his only begotten Son
whom he sends into the world. Now, saith he, â€oeThe Father is love;â€ı that is,
not only of an infinitely gracious, tender, compassionate, and loving
nature, according as he hath proclaimed himself, Exod. xxxiv. 6, 7, but also
one that â€oeeminently and peculiarly dispenseth himself unto us in free
love.â€ı So the apostle sets it forth in the following verses: â€oeThis is
love,â€ı verse 9; — â€oeThis is that which I would have you take notice of in
him, that he makes out love unto you, in ‘sending his only begotten Son into
the world, that we might live through him.’ â€ı So also, verse 10, â€oeHe loved
us, and sent his Son to be the propitiation for our sins.â€ı 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 whatever
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by him received. This love, I say, in itself, is antecedent to the purchase
of Christ, although the whole fruit thereof be made out alone thereby, Eph.
i. 4–6.
2. So in that distribution made by the apostle in his solemn parting
benediction, 2 Cor. xiii. 14, â€oeThe grace of the Lord Jesus Christ, the love
of God, and the fellowship of the Holy Ghost, be with you all.â€ı Ascribing
sundry things unto 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,
although we have also peculiar fellowship with him; as shall be declared.
3. John xvi. 26, 27, saith our Saviour, â€oeI say not unto you, that I will
pray the Father for you; for the Father himself loveth you.â€ı [34] But how is
this, that our Saviour saith, â€oeI say not that I will pray the Father for
you,â€ı when he saith plainly, chap. xiv. 16, â€oeI will pray the Father for
you?â€ı The disciples, with all the gracious words, comfortable and faithful
promises of their Master, with most heavenly discoveries of his heart unto
them, were even fully convinced of his dear and tender affections towards
them; as also of his continued care and kindness, that he would not forget
them when bodily he was gone from them, as he was now upon his departure:
but now all their thoughts are concerning the Father, how they should be
accepted with him, what respect he had towards them. Saith our Saviour,
â€oeTake no care of that, nay, impose not that upon me, of procuring the
Father’s love for you; but know that this is his peculiar respect towards
you, and which you are in him: ‘He himself loves you.’ It is true, indeed
(and as 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, free love, eternal love, there is no need of any
intercession for that: for eminently the Father himself loves you. Resolve
of that, that you may hold communion with him in it, and be no more troubled
about it. Yea, as your great trouble is about the Father’s love, so you can
no way more trouble or burden him, than by your unkindness in not believing
of it.â€ı So it must needs be where sincere love is questioned.
4. The apostle teaches the same, Rom. v. 5, â€oeThe love of God is shed abroad
in our hearts by the Holy Ghost, which is given unto us.â€ı God, whose love
this is, is plainly distinguished from the Holy Ghost, who sheds abroad that
love of his; and, verse 8, he is also distinguished from the Son, for it is
from that love of his that the Son is sent: and therefore it is the Father
of whom the apostle here specially speaketh. And what is it that he ascribes
to him? Even love; which also, verse 8, he commendeth to us, — sets it forth
in such a signal and eminent expression, that we may take notice of it, and
close with him in it. To carry this business to its height, there is not
only most frequent peculiar mention of the love of God, where the Father is
eminently intended, and of the love of the Father expressly, but he is also
called â€oeThe God of love,â€ı 2 Cor. xiii. 11, and is said to be â€oelove:â€ı so that
whoever will know him, 1 John iv. 8, or dwell in him by fellowship or
communion, verse 16, must do it as he is love.â€ı
5. Nay, whereas there is a twofold divine love, beneplaciti and amicitiæ, a
love of good pleasure and destination, and a love of friendship and
approbation, they are both peculiarly assigned to the Father in an eminent
manner:—
(1.) John iii. 16, â€oeGod so loved the world, that he gave,â€ı etc.; 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 sending his Son. So Rom. ix. 11, 12; Eph. i. 4, 5; 2 Thess. ii. 13, 14; 1
John iv. 8, 9.
(2.) John xiv. 23, there is [35] mention of that other kind of love whereof
we speak. â€oeIf a man love me,â€ı saith Christ, â€oehe will keep my words: and my
Father will love him, and we will come unto him, and make our abode with
him.â€ı The love of friendship and approbation is here eminently ascribed to
him. Says Christ, â€oeWe will come,â€ı even Father and Son, â€oeto such a one, and
dwell with him;â€ı that is, by the Spirit: but yet he would have us take
notice, that, in point of love, the Father hath a peculiar prerogative: â€oeMy
Father will love him.â€ı
6. Yea, and as this love is peculiarly to be eyed in him, so it is to be
looked on as the fountain of all following gracious dispensations.
Christians walk oftentimes with exceedingly troubled hearts, concerning the
thoughts of the Father towards them. They are well persuaded of the Lord
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Christ and his good-will; the difficulty lies in what is their acceptance
with the Father, — what is his heart towards them? [36] â€oeShow us the Father,
and it sufficeth us,â€ı John xiv. 8. Now, this ought to be so far away, that
his love ought to be looked on as the fountain from whence all other
sweetnesses flow. Thus the apostle sets it out, Tit. iii. 4, â€oeAfter that the
kindness and love of God our Saviour toward man appeared.â€ı It is of the
Father of whom he speaks; for, verse 6, he tells us that â€oehe makes out unto
us,â€ı or â€oesheds that love upon us abundantly, through Jesus Christ our
Saviour.â€ı And this love he makes the hinge upon which the great alteration
and translation of the saints doth turn; for, saith he, verse 3, â€oeWe
ourselves also were sometimes foolish, disobedient, deceived, serving divers
lusts and pleasures, living in malice and envy, hateful, and hating one
another.â€ı All naught, 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 hath a loving and tender nature in the
world, and doth act suitably whereunto, which God hath not compared himself
unto. Separate all weakness and imperfection which is in them, yet great
impressions of love must abide. He is as a father, a mother, a shepherd, a
hen over chickens, and the like, Ps. ciii. 13; Isa. lxiii. 16; Matt. vi. 6;
Isa. lxvi. 13; Ps. xxiii. 1; Isa. xl. 11; Matt. xxiii. 37.
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 held out
unto the saints, as wherein he will and doth hold communion with them.
Now, to complete communion with the Father in love, two things are required
of believers:— (1.) That they receive it of him. (2.) That they make
suitable returns unto him.
(1.) That they do 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 of it. God hath so fully, so eminently revealed his love, that it
may be received by faith. â€oeYe believe in God,â€ı John xiv. 1; that is, the
Father. And what is to be believe in him? His love; for he is â€oelove,â€ı 1 John
iv. 8.
It is true, there is not an immediate acting of faith upon the Father, but
by the Son. â€oeHe is the way, the truth, and the life: no man cometh unto the
Father but by him,â€ı John xiv. 6. He is the merciful high priest over the
house of God, by whom we have [37] access to the throne of grace: by him is
our manuduction unto the Father; by him we believe in God, 1 Pet. i. 21. But
this is that I say, — When by and through Christ we have an access unto the
Father, we then behold his glory also, and see his love that he peculiarly
bears unto us, and act faith thereon. We are then, I say, to eye it, to
believe it, to receive it, as in him; the issues and fruits thereof being
made out unto us through Christ alone. Though there be no light for us but
in the beams, yet we may by beams see the sun, which is the fountain of it.
Though all our refreshment actually lie in the streams, yet by them we are
led up unto the fountain. Jesus Christ, in respect of the love of the
Father, is but the beam, the stream; wherein though actually all our light,
our refreshment lies, yet by him we are led to the fountain, the sun of
eternal love itself. Would believers exercise themselves herein, they would
find it a matter of no small spiritual improvement in their walking with
God.
This is that which is aimed at. Many dark and disturbing thoughts are apt to
arise in this thing. Few can carry up their hearts and minds to this height
by faith, as 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 pitch they know not.
This is the will of God, that he may always be eyed as benign, kind, tender,
loving, and unchangeable therein; and that peculiarly as the Father, as the
great fountain and spring of all gracious communications and fruits of love.
This is that which Christ came to reveal, — God as a Father, John i. 18;
that name which he declares to those who are given him out of the world,
John xvii. 6. And this is that which he effectually leads us to by himself,
as he is the only way of going to God as a Father, John xiv. 5, 6; that is,
as love: and by doing so, gives us the rest which he promiseth; for the love
of the Father is the only rest of the soul. It is true, as was said, we do
not this formally in the first instant of believing. We believe in God
through Christ, 1 Pet. i. 21; faith seeks out rest for the soul. This is
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presented to it by Christ, the mediator, as the only procuring cause. Here
it abides not, but by Christ it hath an access to the Father, Eph. ii. 18,
— into his love; finds out that he is love, as having a design, a purpose of
love, a good pleasure towards us from eternity, — a delight, a complacency,
a good-will in Christ, — all cause of anger and aversation being taken away.
The soul being thus, by faith through Christ, and by him, brought into the
bosom of God, into a comfortable persuasion and spiritual perception and
sense of his love, there reposes and rests itself. And this is the first
thing the saints do, in their communion with the Father; of the due
improvement whereof, more afterward.
(2.) For that suitable return which is required, this also (in a main part
of it, beyond which I shall not now extend it) consisteth in love. [38] God
loves, that he may be beloved. [39] When he comes to command the return of
his received love, to complete communion with him, he says, â€oeMy son, give me
thine heart,â€ı Prov. xxiii. 26, — thy affections, thy love. â€oeThou shalt love
the Lord thy God with all thy heart, and with all thy soul, and with all thy
strength, and with all thy mind,â€ı Luke x. 27; this is the return that he
demandeth. When the soul sees God, in his dispensation of love, to be love,
to be infinitely lovely and loving, rests upon and delights in him as such,
then hath it communion with him in love. This is love, that God loves us
first, and then we love him again. I shall not now go forth into a
description of divine love. Generally, love [40] is an affection of union
and nearness, with complacency therein. So long as the Father is looked on
under any other apprehension, but only as acting love upon the soul, it
breeds in the soul a dread and aversation. [41] Hence the flying and hiding
of sinners, in the Scriptures. But when he who is the Father is considered
as a father, acting love on the soul, this [42] raises it to love again.
This is, in faith, the ground of all acceptable obedience, Deut. v. 10;
Exod. xx. 6; Deut. x. 12, xi. 1, 13, xiii. 3.
Thus is this whole business stated by the apostle, Eph. i. 4, â€oeAccording as
he hath chosen us in him before the foundation of the world, that we should
be holy and without blame before him in love.â€ı It begins in the love of God,
and ends in our love to him. That is it which the eternal love of God aims
at in us, and works us up unto. It is true, our universal obedience falls
within the compass of our communion with God; but that is with him as God,
our blessed sovereign, lawgiver, and rewarder: as he is the Father, our
Father in Christ, as revealed unto us to be love, above and contrary to all
the expectations of the natural man; so it is in love that we have this
intercourse with him. Nor do I intend only that love which is as the life
and form of all moral obedience; but a peculiar delight and acquiescing in
the Father, revealed effectually as love unto the soul.
That this communion with the Father in love may be made the more clear and
evident, I shall show two things:— [1.] Wherein this love of God unto us and
our love to him do agree, as to some manner of analogy and likeness. [2.]
Wherein they differ; [43] which will farther discover the nature of each of
them.
[1.] They agree in two things:—
1st. That they are each a love of rest and complacency.
(1st.) The love of God is so. Zeph. iii. 17, â€oeThe 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.â€ı Both these things are
here assigned unto God in his love, — [44] rest and delight. The words are,
יַחֲרִיש×ı בְּ×ı ַהֲבָתוֹ, — â€oeHe shall be silent because of his love.â€ı To rest
with contentment is expressed by being silent; that is, without repining,
without complaint. This God doth upon the account of his own love, so full,
so every way complete and absolute, that it will not allow him to complain
of any thing in them whom he loves, but he is silent on the account thereof.
Or, â€oeRest in his love;â€ı that is, he will not remove it, — he will not seek
farther for another object. It shall make its abode upon the soul where it
is once fixed, for ever. And complacency or delight: â€oeHe rejoiceth with
singing;â€ı as one that is fully satisfied in that object he hath fixed his
love on. Here are two words used to express the delight and joy that God
hath in his love, — יָשִׂישׂ and יָגִי×oe. The first denotes the inward
affection of the mind, joy of heart; and to set out the intenseness hereof,
it is said he shall do it בְּשִׂמְחָה, — in gladness, or with joy. To have
joy of heart in gladness, is the highest expression of delight in love. The
latter word denotes not the inward affection, but the outward [45]
demonstration of it: agallian seems to be formed of it. It is to exult in
outward demonstration of internal delight and joy; — â€oeTripudiare,â€ı to leap,
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as men overcome with some joyful surprisal. And therefore God is said to do
this ×‘Ö¼Ö°×¨Ö´× Ö¼Ö¸×”, — with a joyful sound, or singing. To rejoice with gladness
of heart, to exult with singing and praise, argues the greatest delight and
complacency possible. When he would express the contrary of this love, he
says ouk eudokÄ“se, — â€oehe was not well pleased,â€ı 1 Cor. x. 5; he fixed not
his delight nor rest on them. And, â€oeIf any man draw back, the Lord’s soul
hath no pleasure in him,â€ı Heb. x. 38; Jer. xxii. 28; Hos. viii. 8; Mal. i.
10. He takes pleasure in those that abide with him. He sings to his church,
â€oeA vineyard of red wine: I the Lord do keep it,â€ı Isa. xxvii. 2, 3; Ps.
cxlvii. 11, cxlix. 4. There is rest and complacency in his love. There is in
the Hebrew but a metathesis of a letter between the word that signifies a
love of will and desire (×ı ָהַב is so to love), and that which denotes a love
of rest and acquiescence (which is, ×ı ָבָה); and both are applied to God. He
wills good to us, that he may rest in that will. Some say, agapan, â€oeto
love,â€ı is from agan pothesthai, perfectly to acquiesce in the thing loved.
And when God calls his Son agapÄ“ton, â€oebeloved,â€ı Matt. iii. 17, he adds, as
an exposition of it, en hÅı eudokÄ“sa, â€oein whom I rest well pleased.â€ı
(2dly.) The return that the saints make unto him, to complete communion with
him herein, holds some analogy with his love in this; for it is a love also
of [46] rest and delight. â€oeReturn unto thy rest, my soul,â€ı says David, Ps.
cxvi. 7. He makes God his rest; that is, he in whom his soul doth rest,
without seeking farther for a more suitable and desirable object. â€oeWhom have
I,â€ı saith he, â€oein heaven but thee and there is none upon earth that I desire
beside thee,â€ı Ps. lxxiii. 25. [47] Thus the soul gathers 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. â€oeThy loving-kindness,â€ı saith the psalmist, â€oeis
better than life; therefore will I praise thee,â€ı Ps. lxiii. 3. â€oeThan
life,â€ı מÖμ×—Ö·×™Ö¼Ö´×™×ı , — 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, which may render it
considerable, are thereby intended. Austin, on this place, reading it [48]
â€oesuper vitas,â€ı extends it to the several courses of life that men engage
themselves in. Life, in the whole continuance of it, with all its advantages
whatever, is at least intended. Supposing himself in the jaws of death,
rolling 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, attended with all enjoyments that make it pleasant and
comfortable. From both these is that of the church, in Hos. xiv. 3, â€oeAsshur
shall not save us; we will not ride upon horses: neither will we say any
more to the work of our hands, Ye are our gods: for in thee the fatherless
findeth mercy.â€ı They reject the most goodly appearances of rest and
contentment, to make up all in God, on whom they cast themselves, as
otherwise helpless orphans.
2dly. The mutual love of God and the saints agrees in this, — that the way
of communicating the issues and fruits of these loves is only in Christ. The
Father communicates no issue of his love unto us but through Christ; and we
make no return of love unto him but through Christ. He is the treasury
wherein the Father disposeth all the riches of his grace, taken from the
bottomless mine of his eternal love; and he is the priest into whose hand we
put all the offerings that we return unto the Father. Thence he is first,
and by way of eminency, said to love the Son; not only as his eternal Son,
— as he was the delight of his soul before the foundation of the world,
Prov. viii. 30, — but also as our mediator, and the means of conveying his
love to us, Matt. iii. 17; John iii. 35, v. 20, x. 17, xv. 9, xvii. 24. And
we are said through him to believe in and to have access to God.
(1st.) The Father loves us, and â€oechose us before the foundation of the
world;â€ı but in the pursuit of that love, he â€oeblesseth us with all spiritual
blessings in heavenly places in Christ,â€ı Eph. i. 3, 4. From his love, he
sheds or pours out the Holy Spirit richly upon us, through Jesus Christ our
Saviour, Tit. iii. 6. In the pouring out of his love, there is not one drop
falls besides the Lord Christ. The holy anointing oil was all poured on the
head of Aaron, Ps. cxxxiii. 2; and thence went down to the skirts of his
clothing. Love is first poured out on Christ; and from him it drops as the
dew of Hermon upon the souls of his saints. The Father will have him to have
â€oein all things the pre-eminence,â€ı Col. i. 18; â€oeit pleased him that in him
all fulness should dwell,â€ı verse 19; that â€oeof his fulness we might receive,
and grace for grace,â€ı John i. 16. Though the love of the Father’s purpose
and good pleasure have its rise and foundation in his mere grace and will,
yet the design of 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 may, nay, do, see an infinite ocean of love unto
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them in the bosom of the Father, yet they are not to look for one drop from
him but what comes through Christ. He is the only means of communication.
Love in the Father is like honey in the flower; — it must be in the comb
before it be for our use. Christ must extract and prepare this honey for us.
He draws this water from the fountain through union and dispensation of
fulness; — we by faith, from the wells of salvation that are in him. This
was in part before discovered.
(2dly.) Our returns are all in him, and by him also. And well is it with us
that it is so. What lame and blind sacrifices should we otherwise present
unto God! He [49] bears the iniquity 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 unto God; through him passeth all our desire, our delight,
our complacency, our obedience. Of which more afterward.
Now, in these two things there is some resemblance between that mutual love
of the Father and the saints wherein they hold communion.
[2.] There are sundry things wherein they differ:—
1st. The love of God is a love of bounty; our love unto him is a love of
duty.
(1st.) The love of the Father is a love of bounty, — a descending love; such
a love as carries him out to do good things to us, great things for us. His
love lies at the bottom of all dispensations towards us; and we scarce
anywhere find any mention of it, but it is held out as the cause and
fountain of some free gift flowing from it. He [50] loves us, and sends his
Son to die for us; — he loves us, and blesseth us with all spiritual
blessings. Loving is choosing, Rom. ix. 11, 12. He loves us and chastiseth
us. [It is] a [51] 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 its waters to the rivers by the way of bounty, out of its own
fulness, — they return unto it only what they receive from it. It is the
love of a spring, of a fountain, — always communicating; — [52] a love from
whence proceeds every thing that is lovely in its object. It infuseth into,
and creates goodness in, the persons beloved. And this answers the
description of love given by the philosopher. â€oeTo love,â€ı saith he, â€oeesti
boulesthai tini ha oietai agatha kai kata duamin praktikon eiai touÅı n.â€ı He
that loves works out good to them he loveth, as he is able. God’s power and
will are commensurate; — what he willeth he worketh.
(2dly.) Our love unto God is a love of duty, the love of a child. His love
descends upon us in bounty and fruitfulness; [53] our love ascends unto him
in duty and thankfulness. He adds to us by his love; we nothing to him by
ours. Our goodness extends not unto him. Though our love be fixed on him
[54] immediately, yet no fruit of our love reacheth him immediately; though
he requires our love, he is not benefited by it, Job xxxv. 5–8, Rom. xi. 35,
Job xxii. 2, 3. 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. Hence God calls that love which is due to him as a
father, â€oehonour,â€ı Mal. i. 6, â€oeIf I be a father, where is mine honour?â€ı It is
a deserved act of duty.
2dly. They differ in this:— The love of the Father unto us is an antecedent
love; our love unto him is a consequent love.
(1st.) The love of the Father unto us is an antecedent love, and that in two
respects:—
[1st.] It is antecedent in respect of our love, 1 John iv. 10, â€oeHerein is
love, not that we loved God, but that he loved us.â€ı 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 theostugeis, Rom. i. 30, — haters of
God. He is in his own nature philanthrÅı pos, — a lover of men; and surely all
mutual love between him and us must begin on his hand.
[2dly.] 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. [55] Rom. v. 8,
â€oeGod commendeth his love towards us, in that whilst we were yet sinners
Christ died for us.â€ı Not only his love, but the eminent fruit thereof, is
made out towards us as sinners. Sin holds out all of unloveliness and
undesirableness that can be in a creature. The very mention of that removes
all causes, all moving occasions of love whatever. Yet, as such, have we the
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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, doth he love
us; — not because we are better than others, but because himself is
infinitely good. His kindness appears when we are foolish and disobedient.
Hence he is said to â€oelove the world;â€ı that is, those who have nothing but
what is in and of the world, whose whole [portion] lies in evil.
(2dly.) Our love is consequential in both these regards:—
[1st.] 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.
[2dly.] In respect of sufficient causes of love. God must be revealed unto
us as lovely and desirable, as a fit and suitable object unto 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. As the psalmist says, in one
particular, Ps. cxvi. 1, â€oeI love the Lord, because!â€ı so may we in general;
we love the Lord, because! Or, as David in another case, â€oeWhat have I now
done? is there not a cause?â€ı If any man inquire about our love to God, we
may say, â€oeWhat have we now done? is there not a cause?â€ı
3dly. They differ in this also:— The love of God is like himself, — equal,
constant, not capable of augmentation or diminution; our love is like
ourselves, — unequal, increasing, waning, growing, declining. His, like the
sun, always the same in its light, though a cloud may sometimes interpose;
ours, as the moon, hath its enlargements and straitenings.
(1st.) The love of the Father is equal, etc.; [56] whom he loves, he loves
unto the end, and he loves them always alike. â€oeThe Strength of Israel is not
a man, that he should repent.â€ı On whom he fixes his love, it is immutable;
it doth not grow to eternity, it is not diminished at any time. It is an
eternal love, that had no beginning, that shall have no ending; that cannot
be heightened by any act of ours, that cannot be lessened by any thing in
us. I say, in itself it is thus; otherwise, in a twofold regard, it may
admit of change:—
[1st.] In respect of its fruits. It is, as I said, a fruitful love, a love
of bounty. In reference unto those fruits, it may sometimes be greater,
sometimes less; its communications are various. Who among the saints finds
it not [so]? What life, what light, what strength, sometimes! and again, how
dead, how dark, how weak! as God is pleased to let out or to restrain the
fruits of his love. All the graces of the Spirit in us, all sanctified
enjoyments whatever, are fruits of his love. How variously these are
dispensed, how differently at sundry seasons to the same persons, experience
will abundantly testify.
[2dly.] In respect of its discoveries and manifestations. He â€oesheds abroad
his love in our hearts by the Holy Ghost,â€ı Rom. v. 5, — gives us a sense of
it, manifests it unto us. Now, this is [57] various and changeable,
sometimes more, sometimes less; now he shines, anon hides his face, as it
may be for our profit. Our Father will not always chide, lest we be cast
down; he doth not always smile, lest we be full and neglect him: but yet,
still his love in itself is the same. When for a little moment he hides his
face, yet he gathers us with everlasting kindness.
Objection. But you will say, â€oeThis comes nigh to that blasphemy, that God
loves his people in their sinning as well as in their strictest obedience;
and, if so, who will care to serve him more, or to walk with him unto
well-pleasing?â€ı
Answer. There are few truths of Christ which, from some or other, have not
received like entertainment with this. Terms and appellations are at the
will of every imposer; things are not at all varied by them. The love of God
in itself is the eternal purpose and act of his will. This is no more
changeable than God himself: if it were, no flesh could be saved; but it
[58] changeth not, and we are not consumed. What then? loves he his people
in their sinning? Yes; his people, — not their sinning. Alters [59] he not
his love towards them? Not the purpose of his will, but the dispensations of
his grace. He rebukes them, he chastens them, he hides his face from them,
he smites them, he fills them with a sense of [his] indignation; but woe,
woe would it be to us, should he change in his love, or take away his
kindness from us! Those very things which seem to be demonstrations of the
change of his affections towards his, do as clearly proceed from love as
those which seem to be the most genuine issues thereof. â€oeBut will not this
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encourage to sin?â€ı He never tasted of the love of God that can seriously
make this objection. The doctrine of grace may be turned into wantonness;
the principle cannot. I shall not wrong the saints by giving another answer
to this objection: Detestation of sin in any may well consist with the
acceptation of their persons, and their designation to life eternal.
But now our love to God is ebbing and flowing, waning and increasing. We
lose our first love, and we grow again in love; [60] — scarce a day at a
stand. What poor creatures are we! How unlike the Lord and his love!
â€oeUnstable as water, we cannot excel.â€ı Now it is, â€oeThough all men forsake
thee, I will not;â€ı anon, â€oeI know not the man.â€ı One day, â€oeI shall never be
moved, my hill is so strong;â€ı the next, â€oeAll men are liars, I shall
perish.â€ı When ever was the time, where ever was the place, that our love was
one day equal towards God?
And thus, these agreements and discrepancies do farther describe that mutual
love of the Father and the saints, wherein they hold communion. Other
instances as to the person of the Father I shall not give, but endeavour to
make some improvement of this in the next chapter.
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