by

In 1657, John Owen produced one of his finest devotional treatises,

probably the substance of a series of sermons. He examines the

Christian’s communion with God as it relates to all three members of

the Holy Trinity. He leads us by green pastures and still waters, and

lays open the exhaustless springs of the Christian’s hidden life with

provoked the scoffing remarks of a Rational ecclesiastic. In his reply,

Owen vindicates himself from the various mystical sentiments that

were ascribed to him.

First edition 1657. The Works of John Owen, edited by William H

Goold, first published by Johnstone and Hunter 1850–1853. Reprinted

by photolithography and published by the Banner of Truth Trust,

Edinburgh 1965.

Invisible world (saints, demons, etc.)

Table of Contents

p. 1 Of Communion with God the Father, Son and Holy Ghost. . . . . . . . . . .

p. 1 Title Page.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 1 Prefatory note.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 2 Analysis.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 2 Preface.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 3 To the reader.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 4 Title.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 4 Part I. Of Communion with God the Father.. . . . . . . . . . . . . . . . . . .

p. 4 Chapter I.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 7 Chapter II.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 13 Chapter III.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 24 Chapter IV.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 30 Part II. Of Communion with the Son Jesus Christ.. . . . . . . . . . . . . . .

p. 30 Chapter I.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 35 Chapter II.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 41 Chapter III.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 45 Digression I.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 59 Digression II.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 89 Chapter IV.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 100 Chapter V.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 116 Chapter VI.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 127 Chapter VII.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 131 Chapter VIII.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 148 Chapter IX.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 155 Chapter X.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 166 Part III. Of Communion with God the Holy Ghost.. . . . . . . . . . . . . . . .

p. 166 Chapter I.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 175 Chapter II.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 176 Chapter III.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 186 Chapter IV.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 189 Chapter V.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 193 Chapter VI.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 197 Chapter VII.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 200 Chapter VIII.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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p. 205

A Vindication of Some Passages in a Discourse concerning Communion

with God. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 205 Title Page.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 205 Prefatory Note.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 206

A Vindication of some Passages in a Discourse concerning Communion

with God.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 268 Indexes. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 268 Index of Scripture References.. . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 274 Index of Citations.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 276 Index of Names.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 278 Greek Words and Phrases.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 283 Hebrew Words and Phrases.. . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 285 Latin Words and Phrases.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 290 Index of Pages of the Print Edition.. . . . . . . . . . . . . . . . . . . . . . . . .

p. 292 Indexes. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 292 Index of Scripture References. . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 298 Index of Citations. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 300 Index of Names. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 302 Greek Words and Phrases. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 307 Hebrew Words and Phrases. . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 309 Latin Words and Phrases. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 314 Index of Pages of the Print Edition. . . . . . . . . . . . . . . . . . . . . . . . .

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1

"God is love." — 1 John iv. 8.

"Tell me, O thou whom my soul loveth, where thou feedest." — Cant. i. 7.

"Make haste, my beloved." — Cant. viii. 14.

"Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption." —

Eph. iv. 20.

"Now there are diversities of gifts, but the same Spirit. And there are differences of

administrations, but the same Lord. And there are diversities of operations, but it is the same God."

— 1 Cor. xii. 4–6.

The reader may be referred to the Life of Dr Owen (vol. i. p. lxxii.) for a general criticism on

the merits of the following treatise. It was published in 1657, shortly after he had ceased to be

Vice-Chancellor in the University of Oxford. From the brief preface affixed to it, it appears that,

for a period of more than six years, he had been under some engagement to publish the substance

of the work. It has been inferred, accordingly, that it is the substance of some discourses which he

had preached in Oxford; but, as he became Vice-Chancellor only in September 1652, there is more

probability in the supposition that they are the discourses which refreshed and cheered his attached

congregation at Coggeshall.

There are two peculiarities which deserve attention in the treatise. The oversight of one of them

has created some misconceptions of the author’s design, and led some to fancy that he was wandering

from it, in various passages which are in strict harmony with his main and original purpose of the

work. The term "Communion," as used by Owen, is used in a wider sense than is consistent with

that which is now generally attached to it in religious phraseology. It denotes not merely the

interchange of feeling between God on his gracious character and a soul in a gracious state, but the

John Owen Of Communion with God the Father, Son and Holy Ghost

gracious relationship upon which this holy interchange is based. On the part of Christ, for example,

all his work and its results are described, from the atonement till it takes effect in the actual

justification of the sinner.

The grand peculiarity distinguishing the treatise is its fullness of illustration with which he

dilates on the communion enjoyed by believers with each person of the Godhead respectively. Fully

to comprehend his views on this point, it is needful to bear in mind the meaning under which the

word Communion is employed by Owen.

Part I. — The fact of communion with God is asserted, chap. i. Passages in Scripture are quoted

to show that special mention is made of communion with all the persons of the Trinity ii. Communion

with the Father is described, iii.; and practical inferences deduced from it, iv.

Part II. — The reality of communion with Christ is proved chap. i.; and the nature of it is

subsequently considered, ii. It is shown to consist in grace; and then the grace of Christ is exhibited

mediatorial work of Christ is fully considered, in reference to our acceptance with God, vii., viii.;

Spirit, and conspicuous in the fruits of personal holiness. This last division is illustrated under

Part III. — Communion with the Holy Ghost is expounded in the eight following chapters; —

the foundation of it, chap. i.; his gracious and effectual influence in believers, ii.; the elements in

which it consists, iii.; the effects in the hearts of believers, iv.; and general inferences and particular

directions for communion with the Spirit, v.–viii.

The arrangement of the treatise may seem involved and complicated, and the endless divisions

and subdivisions may distract rather than assist the attention of the reader. The warm glow of

sanctified emotion, however, and occasionally thoughts of singular power and originality, which

are found throughout the treatise, sustain the interest, and more than reward perusal. Few passages

in any theological writer are more thrilling than the reference to the spotless humanity of Christ,

in terms full of sanctified genius, on page 64.

An account of the strange controversy to which this treatise gave rise, many years after its

publication, will be found on page 276. — Ed.

Christian Reader,

It is now six years past since I was brought under an engagement of promise for the publishing

of some meditations on the subject which thou wilt find handled in the ensuing treatise. The reasons

of this delay, being not of public concernment, I shall not need to mention. Those who have been

in expectation of this duty from me, have, for the most part, been so far acquainted with my condition

and employments, as to be able to satisfy themselves as to the deferring of their desires. That which

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I have to add at present is only this:— having had many opportunities, since the time I first delivered

any thing in public on this subject (which was the means of bringing me under the engagements

mentioned), to re-assume the consideration of what I had first fixed on, I have been enabled to give

it that improvement, and to make those additions to the main of the design and matter treated on,

that my first debt is come at length to be only the occasion of what is now tendered to the saints of

God. I shall speak nothing of the subject here handled; it may, I hope, speak for itself, in that spiritual

savour and relish which it will yield to them whose hearts are not so filled with other things as to

render the sweet things of the gospel bitter to them. The design of the whole treatise thou wilt find,

Christian reader, in the first chapters of the first part; and I shall not detain thee here with the perusal

of any thing which in its proper place will offer itself unto thee: know only, that the whole of it

hath been recommended to the grace of God in many supplications, for its usefulness unto them

that are interested in the good things mentioned therein.

J. O.

Oxon. Ch. Ch. Coll.,

July 10, 1657.

Alphonsus, king of Spain, is said to have found food and physic in reading Livy; and Ferdinand,

king of Sicily, in reading Quintus Curtius: but thou hast here nobler entertainments, vastly richer

dainties, incomparably more sovereign medicines; — I had almost said, the very highest of angel’s

unto grace and comfort, to holy life and liveliness.

Such is this treatise, — this, which is the only one extant upon its great and necessary subject,

— this, whose praise hath been long in the churches, and hath gone enamelled with the honourable

reproaches of more than one English Bolsec, — this, whose great author, like the sun, is well known

to the world, by eminence of heavenly light and labours, — this, which, as his many other works,

can be no other than manna unto sound Christians, though no better than stone and serpent to

Socinians and their fellow-commoners.

Importunity hath drawn me to say thus much more than I could think needful to be said

the holy Scriptures; many do rest in scholastic senseless sounds; and most men do hang their faith

upon their rabbi’s sleeves."

This only I add:— of the swarms every day rising, there are few books but do want their readers;

yet if I understand aright, there are not many readers but do want this book.

In which censure I think I am no tyrant, which the philosopher names the worst of wild beasts;

communion with the Divine Persons to be a new-fangled one and uncouth, observe the words of

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John Owen Of Communion with God the Father, Son and Holy Ghost

the Rev. Samuel Clarke (the annotator on the Bible), in his sermon on 1 John i. 7: "It is to be noted,

that there is a distinct fellowship with each of the persons of the blessed Trinity." Let them attend

what is said by Mr Lewis Stuckley, in his preface to Mr Polwheil’s book of Quenching the Spirit:

"It is a most glorious truth, though considered but by a few, that believers have, or may have,

distinct communion with the three persons, Father, Son, and Spirit. This is attested by the finger

of God, and solemnly owned by the first and best age of Christianity." To name no more, let them

read heedfully but the second chapter of this treatise, and it is hoped that then they shall no longer

saith he did while he was a Manichee; testifying, in so many words, [that] his error was his very

god.

Reader, I am

Thy servant in Christ Jesus,

That the saints have communion with God — 1 John i. 3 considered to that purpose — Somewhat

of the nature of communion in general.

In the First Epistle of John, chap. i., verse 3, the apostle assures them to whom he wrote that

with such an unusual kind of expression as bears the force of an asseveration; whence we have

rendered it, "Truly our fellowship is with the Father, and with his Son Jesus Christ."

The outward appearance 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 offscouring of

1 See vol. ix., p. 2. [Daniel Burgess was an excellent Nonconformist minister, who was ejected from Collinburn, Wiltshire,

under the Bartholomew Act, 1662.] — Ed.

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things which they did enjoy, seems to be exposed to many contrary reasonings and objections:

reproaches, scorns, and 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, unto a carnal view, yet in

honourable, glorious, and desirable. For "truly," saith he, "our fellowship is with the Father, and

with his Son Jesus Christ."

This being so earnestly and directly asserted by the apostle, we may boldly follow him with

6

Father and the Son, must afterward be fully opened and carried on.

the ignorance that is in them," chap. iv. 18. Now, two cannot walk together, unless they be agreed,

was left unto us (in ourselves) no possibility of a recovery. As we had deprived ourselves of all

The manifestation of grace and pardoning mercy, which is the only door of entrance into any

Father. Hence this communion and fellowship 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

substance of it. But the way into the holiest was not yet made manifest whilst the first tabernacle

a boldness and confidence in that communion. This follows the entrance of our High Priest into

4 1 John i. 5; 2 Cor. vi. 14; Eph. v. 8; John v. 21; Matt. xxii. 32; Eph. ii. 1; 1 John iv. 8; Rom. viii. 7.

6 Eccles. vii. 29; Jer. xiii. 23; Acts iv. 12; Isa. xxxiii. 14.

August. de Trinit., iv. c. 14.

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7

and access with confidence to God, Eph. iii. 12. This boldness and access with confidence the saints

of old were not acquainted with. By Jesus Christ alone, then, on all considerations as to being and

full manifestation, is this distance taken away. He hath consecrated for us a new and living way

(the old being quite shut up), "through the vail, that is to say, his flesh," Heb. x. 20; and "through

him we have access by one Spirit unto the Father," Eph. ii. 18. "Ye who sometimes were far off,

are made nigh by the blood of Christ, for he is our peace," etc., verses 13, 14. Of this foundation

of all our communion with God, more afterward, and at large. Upon this new bottom and foundation,

by this new and living way, are sinners admitted into communion with God, and have fellowship

with him. And truly, for sinners to have fellowship with God, the infinitely holy God, is an

of the world) "flesh and blood," — the same common nature with the rest of mankind; and, therefore,

internal and spiritual, — such as is the communion of saints among themselves; or in respect of

outward things. So was it with Christ and the two thieves, as to one condition, and to one of them

were adjudged; and one of them requested (which he also obtained) a participation in that blessed

condition whereupon our Saviour was immediately to enter. There is also a communion or fellowship

performance and celebration of that worship of God which in the gospel is instituted; which the

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was that wherein Simeon and Levi were brethren, Gen. xlix. 5. They had communion in that cruel

act of revenge and murder. Our communion with God is not comprised in any one of these kinds;

be of state and conditions; but in actions. It cannot be in the same actions upon a third party; but

in a return from one to another. The infinite disparity that is between God and man, made the great

holding friendship he could allow, nor could exactly determine the bounds and extent thereof; but

that between God and man, in his apprehension, left no place for it. Another says, indeed, that there

intercourse of providence is all he apprehended. Some arose to higher expressions; but they

1.

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John Owen Of Communion with God the Father, Son and Holy Ghost

understood nothing whereof they spake. This knowledge is hid in Christ; as will afterward be made

to appear. It is too wonderful for nature, as sinful and corrupted. Terror and apprehensions of death

new discovery of this privilege.

Now, communion is the mutual communication of such good things as wherein the persons

holding that communion are delighted, bottomed upon some union between them. So it was with

things this is more eminent: those who enjoy this communion have the most excellent union for

the foundation of it; and the issues of that union, which they mutually communicate, are the most

precious and eminent.

Of the union which is the foundation of all that communion we have with God I have spoken

largely elsewhere, and have nothing farther to add thereunto.

9

his glory and total giving up of ourselves to him, resting in him as our utmost end; which we shall

of that perfection which we have here in grace; which only I shall handle.

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 meantime praying the God and Father of our Lord and Saviour Jesus Christ, who hath, 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 his mercy, may

have such a taste of his sweetness and excellencies therein, as to be stirred up to a farther longing

after the fulness of his salvation, and the eternal fruition of him in glory.

That the saints have this communion distinctly with the Father, Son, and Spirit, 1 John v. 7 opened

to this purpose; also, 1 Cor. xii. 4–6, Eph. ii. 18 — Father and Son mentioned jointly in this

communion; the Father solely, the Son also, and the Holy Ghost singly — The saints’ respective

reward in all worship to each person manifested — Faith in the Father, John v. 9, 10; and love

to Cyprian, but on grounds so questionable and insufficient that it is sometimes not included among his supposititious works.

A statement referring to the union between Christ and his people, as illustrated by the sacramental elements, occurs in his letter

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towards him, 1 John ii. 15, Mal. i. 6 — So in prayer and praise — It is so likewise with the Son,

John xiv. 1 — Of our communion with the Holy Ghost — The truth farther confirmed.

That the saints have communion with God, and what communion in general is, was declared

the Son, and the Holy Spirit (that is, distinctly with the Father, and distinctly with the Son, and

10

1 John v. 7, the apostle tells us, "There are three that bear record in heaven, the Father, the

Word, and the Holy Ghost." In heaven they are, and bear witness to us. And what is it that they

bear witness unto? Unto the sonship of Christ, and the salvation of believers in 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 hereunto? 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

with God. Wherein their distinct witnessing consists will be afterward declared.

1 Cor. xii. 4–6, the apostle, speaking of the distribution of gifts and graces unto the saints,

ascribes them distinctly, in respect of the fountain of their communication, unto the distinct persons.

is, the Holy Ghost, verse 11. "And there are differences of administrations, but the same Lord,"

the same Lord Jesus, verse 5. "And there are diversities of operations, but it is the same God," etc.,

even the Father, Eph. iv. 6. So graces and gifts are bestowed, and so are they received.

access by one Spirit unto the Father," Eph. ii. 18. Our access unto God (wherein we have communion

accomplishment of the counsel of the will of God revealed in the gospel.

11

Sometimes, indeed, there is express mention made only of the Father and the Son, 1 John i. 3,

"Our fellowship is with the Father, and with his Son Jesus Christ." The particle "and" is both

distinguishing and uniting. Also John xiv. 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.

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Sometimes the Son only is spoken of, as to this purpose. 1 Cor. i. 9, "God is faithful, by whom

ye were called unto the fellowship of his Son Jesus Christ our Lord." And, Rev. iii. 20, "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;"

— of which place afterward.

Sometimes the Spirit alone is mentioned. 2 Cor. xiii. 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 very plain in the Scripture; but

yet it may admit of farther demonstration. Only this caution I must lay in beforehand:— whatever

is affirmed in the pursuit of this truth, it is done with relation to the explanation ensuing, in the

beginning of the next chapter.

The way and means, then, on the part of the saints, whereby in Christ they enjoy communion

trust, joy, etc., are the natural or moral worship of God, whereby those in whom they are have

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

of, his Son, 1 John v. 9, "This is the witness of God which he hath testified of his Son." In his

bearing witness he is an object of belief. When he gives testimony (which he doth as the Father,

because he doth it of the Son) he is to he received in it by faith. And this is affirmed, verse 10, "He

12

that believeth on the Son of God, hath the witness in himself." To believe on the Son of God in this

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, "he that believeth not God" (that is, the Father, who

bears witness to the Son) "hath made him a liar." "Ye believe in God," saith our Saviour, John xiv.

1; that is, the Father as such, for he adds, "Believe also in me;" or, "Believe you in God; believe

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, "Believe also in me."

20 Isa. ix. 6; 1 Cor. i. 30; Matt. v. 16, 45, vi. 1, 4, 6, 8, vii. 21, xii. 50; Luke xxiv. 49; John iv. 23, vi. 45, xii. 26, xiv. 6, 21, 23,

xv. 1, xvi. 25, 27, xx. 17; Gal. i. 1, 3; Eph. ii. 18, v. 20; 1 Thess. i. 1; James i. 17; 1 Pet. i. 17; 1 John ii. 13, etc.

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The like also is said of love. 1 John ii. 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

inquired after. And this love of him as a Father is that which he calls his "honour," Mal. i. 6.

Farther: these graces as acted in prayer and praises, and as clothed with instituted worship, are

peculiarly directed unto him. "Ye call on the Father," 1 Pet. i. 17. Eph. iii. 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 compriseth the whole worship of God, both 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, "Unto me," saith the Lord, "every knee shall bow, every tongue shall swear."

Which, verses 24, 25, he declareth to consist in their acknowledging of him for righteousness and

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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 "Father of our Lord Jesus Christ." And therefore the same apostle doth,

directing his supplications, 1 Thess. iii. 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. i. 3, 4,

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, "Ye believe in God," saith 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. 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, "If ye believe not that I am he, ye shall die in your sins." In this sense

faith is 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 "Believing on the name of the Son of God," 1 John v. 13; so also John ix. 36; — 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. John iii. 16, "God" (that is, the Father) "so loved the

world, … that whosoever believeth in him" (that is, the Son) "should not perish." The Son, who is

given of the Father, is believed on. "He that believeth on him is not condemned," verse 18. "He

that believeth on the Son hath everlasting life," verse 36. "This is the work of God, that ye believe

on him whom he hath sent," John vi. 29, 40; 1 John v. 10. The foundation of the whole is laid, John

v. 23, "That all men should honour the Son, even as they honour the Father. He that honoureth not

21 Rom. xiv. 10, 11; Phil. ii. 10.

22 Jer. x. 10, xvii. 5, 6; Gal. iv. 8.

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the Son honoureth not the Father which hath sent him." But of this honour and worship of the Son

only add that solemn apostolical benediction, Eph. vi. 24, "Grace be with all them that love our

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Lord Jesus Christ in sincerity," — that is, with divine love, the love of religious worship; which is

Farther: that faith, hope, and love, acting themselves in all manner of obedience and appointed

manifest from that solemn doxology, Rev. i. 5, 6, "Unto 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." Which yet is set forth with more glory, chap. v. 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 verses 13, 14,

"Every creature which is in heaven, and on the 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." 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 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, "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. i. 2, "With all," saith 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

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

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, "The grace of the Lord Jesus Christ,

and the love of God, and the communion of the Holy Ghost, be with you all." And such benedictions

are originally supplications. 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.

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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.

24 Ps. ii. 7, 12; Dan. iii. 25; Matt. iii. 17, xvii. 5, xxii. 45; John iii. 36, v. 19–26, viii. 36; 1 Cor. i. 9; Gal. i. 6, iv. 6; 1 John ii.

22–24, v. 10–13; Heb. i. 6; Phil. ii. 10; John v. 23.

25 Isa. lvi. 7; Rom. x. 12–14.

26 Acts vii. 51.

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This also may farther appear, if we consider how distinctly the persons of the Deity are revealed

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:—

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," etc. The seven

Spirits before the throne, are the Holy 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. "Grace and peace be unto you, from the

Father, and from," etc.

no gracious influence from above, no illapse of light, life, love, or grace upon our hearts, but

proceedeth in such a 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, "They shall be all taught of God," inwraps 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

vi. 45, "It 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." This teaching, whereby we are translated

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from death unto life, brought unto Christ, unto a participation of life and love in him, — it is of

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: "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,

of the Son is a 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, "One is your Master, even Christ."

28 Matt. xi. 25; John i. 13; James i. 18.

29 Matt. iii. 17, xvii. 5; 2 Pet. i. 17; Deut. xviii. 15–20, etc.; Acts iii. 22, 23; John v. 25; Isa. lxi. 1–3; Luke iv. 18, 19.

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[3.] To the Spirit. John xiv. 26, "The Comforter, he shall teach you all things." "But the anointing

which ye have received," saith the apostle, "abideth in you, and ye 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

hath taught you, ye shall abide in him," 1 John ii. 27. That teaching unction which is not only true,

but truth itself, is only the Holy Spirit of God: so that he teacheth also; being given unto us "that

we might know the things that are freely given to us of God," 1 Cor. ii. 12. I have chosen this special

instance because, as I told you, it is comprehensive, and comprises in itself most of the particulars

that might be annumerated, — quickening, preserving, etc.

This, then, farther drives on the truth that lies under demonstration; there being such a distinct

communication of grace from the several persons of the Deity, the saints must needs have distinct

communion with them.

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he will, John v. 21. "Of his own will begat he us," James i. 18. Life-giving power is, in respect of

original authority, invested in the Father by the way of eminency; and therefore, in sending of the

quickening Spirit, Christ is said to do it from the Father, or the Father himself to do it. "But the

Comforter, which is the Holy Ghost, whom the Father will send," John xiv. 26. "But when the

Comforter is come, whom I will send unto you from the Father," John xv. 26; — though he be also

said to send him himself, on another account, John xvi. 7.

received, and grace for grace," John i. 16. And whence is this fulness? "It pleased the Father that

in him should all fulness dwell," Col. i. 19. And upon what account he hath the dispensation of that

fulness to him committed you may see, Phil. ii. 8–11. "When thou shalt make his soul an offering

for sin, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. He shall

see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant

justify many; for he shall bear their iniquities," Isa. liii. 10, 11. And with this fulness he hath also

authority for the communication of it, John v. 25–27; Matt. xxviii. 18.

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 dwelleth in you." Here are all three comprised,

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 dwelleth in you." He that desires to see this whole matter farther explained, may

consult what I have elsewhere written on this subject. And thus is the distinct communion whereof

we treat both proved and demonstrated.

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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

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whereof we speak, it remains that it be farther cleared up by an induction of instances, to manifest

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:—

I do not exclude the other persons from communion with the soul in the very same thing. Only this,

of consequence on that foundation; for the person, as the person, of any one of them, is not the

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,

redemption to the Son. In which sense we speak of these things.

each singular person. Look, by what act soever we hold communion with any person, there is an

It is bestowed on us by the Father: "It is not of yourselves: it is the gift of God," 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: "Unto you it is given in the behalf of Christ, to believe on him," Phil. i. 29. In him are we

"blessed with spiritual blessings," 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 "exceeding greatness of his power,"

which he exerciseth towards them who believe, "according to the working of his mighty power,

which he wrought in Christ, when he raised him from the dead," Eph. i. 19, 20; Rom. viii. 11.

31

Ðáô.ñ ó.í õ.. êá. ðáí.ãí. ðíå.ìáôé

Ôñé.ò ðñïó.ðïéò å.êñéí.ò, ìïí.ò ö.óåé.

Ì.ô’ ï.í .ñéèì. óõã÷..ò .ðïóô.óåéò,

Ì.ô’ .í èå.í ó. ðñïóêõí.í ôéì.ò ö.óéí.

Ì.á ôñé.ò ã.ñ, å.ò Èå.ò ðáíôïêñ.ôùñ.

Theol., p. 3, q. 30, m. 1, a. 3.

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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

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.

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, "The Father is love;" 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 "eminently and peculiarly dispenseth

himself unto us in free love." So the apostle sets it forth in the following verses: "This is love,"

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verse 9; — "This 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.’ " So also,

verse 10, "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 whatever 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,

"The grace of the Lord Jesus Christ, the love of God, and the fellowship of the Holy Ghost, be with

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.

33 Deut. xxxiii. 3; Jer. xxxi. 3; John iii. 16, v. 42, xiv. 21; Rom. v. 5, viii. 39; Eph. ii. 4; 1 John ii. 15, iv. 10, 11; Heb. xii. 6.

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3. John xvi. 26, 27, saith our Saviour, "I say not unto you, that I will pray the Father for you;

pray the Father for you," when he saith plainly, chap. xiv. 16, "I will pray the Father for you?" 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, "Take 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

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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." So it must needs be

where sincere love is questioned.

4. The apostle teaches the same, Rom. v. 5, "The love of God is shed abroad in our hearts by

the Holy Ghost, which is given unto us." 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 "The God of love," 2 Cor. xiii. 11, and is said to be "love:"

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."

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, "God so loved the world, that he gave," 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.

me," saith Christ, "he will keep my words: and my Father will love him, and we will come unto

amandos et exaudiendos flectat; quasi non sit suapte sponte erga illos propensus. Voluit ergo Christus his verbis persuadere

apostolis, non solum se, sed etiam ipsum patrem illos complecti amore maximo. Et ita patrem eos amare, ac promptum habere

animum illis gratificandi, et benefaciendi, ut nullius, neque ipsius filii opus habeat tali intercessione, qua solent placari, et flecti

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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

hath a peculiar prerogative: "My Father will love him."

of all following gracious dispensations. Christians walk oftentimes with exceedingly troubled hearts,

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concerning the thoughts of the Father towards them. They are well persuaded of the Lord Christ

and his good-will; the difficulty lies in what is their acceptance with the Father, — what is his heart

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, "After that the kindness and love of God our Saviour toward

man appeared." It is of the Father of whom he speaks; for, verse 6, he tells us that "he makes out

unto us," or "sheds that love upon us abundantly, through Jesus Christ our Saviour." And this love

he makes the hinge upon which the great alteration and translation of the saints doth turn; for, saith

he, verse 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 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.

Father be received, we have no communion with him therein. How, then, is this love of the Father

believing of it. God hath so fully, so eminently revealed his love, that it may be received by faith.

"Ye believe in God," John xiv. 1; that is, the Father. And what is to be believe in him? His love;

for he is "love," 1 John iv. 8.

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way, the truth, and the life: no man cometh unto the Father but by him," John xiv. 6. He is the

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

Har. in John xiv. 8.

37 Eph. ii. 18.

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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

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

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

in God through Christ, 1 Pet. i. 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 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

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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.

to command the return of his received love, to complete communion with him, he says, "My son,

give me thine heart," Prov. xxiii. 26, — thy affections, thy love. "Thou 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," 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

and nearness, with complacency therein. So long as the Father is looked on under any other

Hence the flying and hiding of sinners, in the Scriptures. But when he who is the Father is considered

38 Deut. vi. 4, 5.

41 Josh. xxii. 5, xxiii. 11; Neh. i. 5.

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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, "According as he hath chosen us in

him before the foundation of the world, that we should be holy and without blame before him in

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

25

of each of them.

[1.] They agree in two things:—

he will save, he will rejoice over thee with joy, he will rest in his love; he will joy over thee with

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, "Rest in

his love;" 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: "He rejoiceth

with singing;" as one that is fully satisfied in that object he hath fixed his love on. Here are two

denotes the inward affection of the mind, joy of heart; and to set out the intenseness hereof, it is

highest expression of delight in love. The latter word denotes not the inward affection, but the

rejoice with gladness of heart, to exult with singing and praise, argues the greatest delight and

42 Ps. xviii. 1, xxxi. 23, xcvii. 10, cxvi. 1; 1 Cor. ii. 9; James i. 12; Isa. lvi. 6; Matt. xxii. 37; Rom. viii. 28.

7.

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John Owen Of Communion with God the Father, Son and Holy Ghost

"he was not well pleased," 1 Cor. x. 5; he fixed not his delight nor rest on them. And, "If any man

draw back, the Lord’s soul hath no pleasure in him," 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, "A vineyard of red wine:

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I the Lord do keep it," 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

"in whom I rest well pleased."

without seeking farther for a more suitable and desirable object. "Whom have I," saith he, "in

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. "Thy loving-kindness," saith the psalmist, "is better than life; therefore will I praise thee,"

sometimes is so expressed, but always emphatically; so that the whole life, with all the concernments

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, "Asshur

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." 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.

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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

the Father. Thence he is first, and by way of eminency, said to love the Son; not only as his eternal

47 Ps. xxxvii. 7; Isa. xxviii. 12; Heb. iv. 9.

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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.