communion

with

God the Father, Son, and Holy Ghost,

each person distinctly,

in love, grace, and consolation;

the saints' fellowship with the Father, Son, and Holy Ghost unfolded.

"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. 30.

"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 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.

Analysis.

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 under three divisions:-- his personal grace, iii.-vi.; and under this branch are two long digressions, designed to unfold the glory and loveliness of Christ; — purchased grace, vii.-x.; in which the mediatorial work of Christ is fully considered, in reference to our acceptance with God, vii., viii.; sanctification, ix.; and the privileges of the covenant, x.; — and grace as communicated by the Spirit, and conspicuous in the fruits of personal holiness. This last division is illustrated under sanctification, as contained under the head of purchased grace.

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.

Preface.

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 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.

Oxon. Ch. Ch. Coll., July 10, 1657.

To the reader.

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 food is here set before thee; and, as Pliny speaks, "permista deliciis auxilia," — things that minister 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 concerning any work of Dr Owen's; — needful in our day itself, a day wherein "pauci sacras Scripturas, plures nomina rerum, plurimi nomina magistrorum sequuntur;" — "few do cleave to 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; I am sure I am no flatterer, which he calls justly, the worst of tame beasts, — Kai tauta men de tauta.

Let the simple souls (the "paucissimae lectionis mancipia") who take the doctrine of distinct communion with the Divine Persons to be a new-fangled one and uncouth, observe the words of 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 "contra antidotum insanire," — no longer rage against God's holy medicinal truth, as St Austin 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,

See vol. ix., p. 2. [Daniel Burgess was an excellent Nonconformist minister, who was ejected from Collinburn, Wiltshire, under the Bartholomew Act, 1662.] — Ed.

Of communion with God

Part I. Of Communion with each Person distinctly — Of Communion with the Father

Chapter I.

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 the fellowship of believers "is with the Father, and with his Son Jesus Christ:" and this he doth 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 all things, [3] — the inviting others unto fellowship with them, and a participation of the precious things which they did enjoy, seems to be exposed to many contrary reasonings and objections: "What benefit is there in communion with them? Is it any thing else but to be sharers in troubles, 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 truth it was, and would be found to be (in reference to some with whom they held it), very 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 our affirmation, — namely, "That the saints of God have communion with him." And a holy and spiritual communion it is, as shall be declared. How this is spoken distinctly in reference to the Father and the Son, must afterward be fully opened and carried on.

By nature, since the entrance of sin, no man hath any communion with God. He is light, we darkness; and what communion hath light with darkness? He is life, we are dead, — he is love, and we are enmity; and what agreement can there be between us? Men in such a condition have neither Christ, nor hope, nor God in the world, Eph. ii. 12; "being alienated from the life of God through the ignorance that is in them," chap. iv. 18. Now, two cannot walk together, unless they be agreed, Amos iii. 3. Whilst there is this distance between God and man, there is no walking together for them in any fellowship or communion. Our first interest in God was so lost by sin, as that there was left unto us (in ourselves) no possibility of a recovery. As we had deprived ourselves of all power for a returnal, so God had not revealed any way of access unto himself; or that he could, under any consideration, be approached unto by sinners in peace. Not any work that God had made, not any attribute that he had revealed, could give the least light into such a dispensation.

The manifestation of grace and pardoning mercy, which is the only door of entrance into any such communion, is not committed unto any but unto him alone in whom it is, by whom that grace and mercy was purchased, through whom it is dispensed, who reveals it from the bosom of the Father. Hence this communion 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 liberty, 2 Cor. iii. 17, 18. Abraham was the friend of God, Isa. xli. 8; David, a man after his own heart; Enoch walked with him, Gen. v. 22; — all enjoying this communion and fellowship for the substance of it. But the way into the holiest was not yet made manifest whilst the first tabernacle was standing, Heb. ix. 8. Though they had communion with God, yet they had not parrhesian, — a boldness and confidence in that communion. This follows the entrance of our High Priest into the most holy place, Heb. iv. 16, x. 19. The vail also was upon them, that they had not eleutherian, freedom and liberty in their access to God, 2 Cor. iii. 15, 16, etc. But now in Christ we have boldness 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 astonishing dispensation. To speak a little of it in general:-- Communion relates to things and persons. A joint participation in any thing whatever, good or evil, duty or enjoyment, nature or actions, gives this denomination to them so partaking of it. A common interest in the same nature gives all men a fellowship or communion therein. Of the elect it is said, Ta paidia kekoinoneke sarkos kai haimatos, Heb. ii. 14, "Those children partook of" (or had fellowship in, with the rest of the world) "flesh and blood," — the same common nature with the rest of mankind; and, therefore, Christ also came into the same fellowship: Kai autos paraplesios metesche ton auton. There is also a communion as to state and condition, whether it be good or evil; and this, either in things internal and spiritual, — such as 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 in respect of another. They were en to auto krimati, — under the same sentence to the cross, Luke xxiii. 40, "ejusdem dolores socii." They had communion as to that evil condition whereunto they 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 in actions, whether good or evil. In good, is that communion and fellowship in the gospel, or in the performance and celebration of that worship of God which in the gospel is instituted; which the saints do enjoy, Phil. i. 5; which, as to the general kind of it, David so rejoices in, Ps. xlii. 4. In evil, 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; of some of them it is exclusive. It cannot be natural; it must be voluntary and by consent. It cannot 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 philosopher conclude that there could be no friendship between them. Some distance in the persons 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 is "communitas homini cum Deo," — a certain fellowship between God and man; but the general intercourse of providence is all he apprehended. Some arose to higher expressions; but they understood nothing whereof they 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 at the presence of God is all that it guides unto. But we have, as was said, a new foundation, and a 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 Jonathan and David; their souls clave to one another (1 Sam. xx. 17) in love. There was the union of love between them; and then they really communicated all issues of love mutually. In spiritual 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.

Our communion, then, with God consisteth in his communication of himself unto us, with our returnal unto him of that which he requireth and accepteth, flowing from that union which in Jesus Christ we have with him. And it is twofold:-- 1. Perfect and complete, in the full fruition of his glory and total giving up of ourselves to him, resting in him as our utmost end; which we shall enjoy when we see him as he is; — and, 2. Initial and incomplete, in the first-fruits and dawnings of that perfection which we have here in grace; which only I shall handle.

It is, then, I say, of that mutual communication in giving and receiving, after a most holy and spiritual manner, which is between God and the saints while they walk together in a covenant of peace, ratified in the blood of Jesus, whereof we are to treat. And this we shall do, if God permit; in the 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.

Kai he koinonia de he hemetera, etc.

Hos perikatharmata tou kosmou. — 1 Cor. iv. 8-13; Rom. viii. 35-36; Heb. x. 32-34. "Christianos ad leones. Et puto, nos Deus apostolos novissimos elegit veluti bestiarios."--Tert. de Pud., Acts xvii. 18; Gal. vi. 12. "Semper casuris similes, nunquamque cadentes."

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

John i. 18; Heb. x. 19-21. "Unus verusque Mediator per sacrificium pacis reconcilians nos Deo; unum cum illo manebat cui offerebat; unum in se fecit, pro quibus offerebat; unus ipse fuit, qui offerabat, et quod offerebat."-- [Slightly changed from] August. de Trinit., iv. c. 14.

Parrhesian kai ten prosagogen en pepoithesei.

1 John iii. 1. Philon men onton, ouden dei dikaiosunes; dikaioi de ontes prosdeontai philias. — Arist. Eth., lib. viii. cap. 1.

"Quemadmodum enim nobis arrhabonem Spiritus reliquit, ita et a nobis arrhabonem carnis accepit, et vexit in coelum, pignus totius summae illuc quandoque redigendae."-- Tertul. De Resur., c. li.

Akribes men oun en toioutois ouk estin horismos, heos tinos hoi philon pollon gar aphairoumenon, eti menei, polu de choristhentos, hoion tou Theou ouk eti. — Aristot. Eth., lib. viii. c. 7; Cicer. de Nat. Deor. lib. i.

Panta ta ton philon koina.

Kai he paroimia, koina ta philon, orthos, en koinonia gar he philia. — Arist. Eth., viii.

"Nostra quippe et ipsius conjunctio, nec miscet personas, nec unit substantias, sed affectus consociat, et confoederat voluntates." — Cyp. de Coen. Domini. [No treatise of Cyprian bears such a title. There is a treatise, "De Coenâ Domini," ascribed 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 to Coecilius, "De Sacramento Dominici Calicis;" but the words of the above quotation are not contained in it.]

"Magna etiam illa communitas est, quae conficitur ex beneficiis ultro citro, datis acceptis." — Cic. Off., lib. i. c. 17.

Chapter II.

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 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 in the first chapter. The manner how this communion is carried on, and the matter wherein it doth consist, comes next under consideration. For the first, in respect of the distinct persons of the Godhead with whom they have this fellowship, it is either distinct and peculiar, or else obtained and exercised jointly and in common. That the saints have distinct communion with the Father, and the Son, and the Holy Spirit (that is, distinctly with the Father, and distinctly with the Son, and distinctly with the Holy Spirit), and in what the peculiar appropriation of this distinct communion unto the several persons doth consist, must, in the first place, be made manifest. [16]

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 them severally; for in this giving and receiving of testimony consists no small part of our fellowship 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. "There are diversities of gifts, but the same Spirit," [17] — "that one and the self-same Spirit;" that 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.

And not only in the emanation of grace from God, and the illapses of the Spirit on us, but also in all our approaches unto God, is the same distinction observed. "For through Christ we have access by one Spirit unto the Father," Eph. ii. 18. Our access unto God (wherein we have communion with him) is dia Christou, "through Christ," en Pneumati, "in the Spirit," and pros ton Patera, "unto the Father;" — the persons being here considered as engaged distinctly unto the accomplishment of the counsel of the will of God revealed in the gospel.