Owen, Of Communion With God, File 26
(... continued from File 25)
Chapter 8. Particular directions for communion with the
Holy Chest. Before I name particular directions
for our communion with the I must premise some
cautions, as far as the directions to be given,
concerning his worship.
First. The divine nature is the reason and cause of all
worship; so that it is impossible to worship any one person,
and not worship the whole Trinity. It is, and that not without
ground, denied by the schoolmen, that the formal reason and
object of divine worship is in the persons precisely
considered; that is, under the formally- constitutive reason
of their personality, which is their relation to each other.
But this belongs to the divine nature and essence, and to
their distinct persons as they are identified with the essence
itself. Hence is that way of praying to the Trinity, by the
repetition of the same petition to the several persons (as in
the Litany), groundless, if not impious. It supposeth that one
person is worshipped, and not another, when each person is
worshipped as God, and each person is so; - as though we first
should desire one thing of the Father, and be heard and
granted by him, then ask the same thing of the Son, and so of
the Holy Ghost; and so act as to the same thing three distinct
acts of worship, and expect to be heard and have the same
thing granted three times distinctly, when all the works of
the Trinity, ad extra, are indivisible.
The proper and peculiar object of divine worship and
invocation is the essence of God, in its infinite excellency,
dignity, majesty, and its causality, as the first sovereign
cause of all things. Now, this is common to all the three
persons, and is proper to each of them; not formally as a
person, but as God blessed for ever. All adoration respects
that which is common to all; so that in each act of adoration
and worship, all are adored and worshipped. The creatures
worship their Creator; and a man, him in whose image he was
created, - namely, him "from whom descendeth every good and
perfect gift:" all this describing God as God. Hence, -
Secondly. When we begin our prayers to God the Father, and
end them in the name of Jesus Christ, yet the Son is no less
invocated and worshipped in the beginning than the Father,
though he be peculiarly mentioned as mediator in the close, -
not as Son to himself, but as Mediator to the whole Trinity,
or God in Trinity. But in the invocation of God the Father we
invocate every person; because we invocate the Father as God,
every person being so.
Thirdly. In that heavenly directory which we have, Eph. 2:
18, this whole business is declared. Our access in our worship
is said to be "to the Father;" and this "through Christ," or
his mediation; "by the Spirit," or his assistance. Here is a
distinction of the persons, as to their operations, but not at
all as to their being the object of our worship. For the Son
and the Holy Ghost are no less worshipped in our access to God
than the Father himself; only, the grace of the Father, which
we obtain by the mediation of the Son and the assistance of
the Spirit, is that which we draw nigh to God for. So that
when, by the distinct dispensation of the Trinity, and every
person, we are led to worship (that is, to act faith on or
invocate) any person, we do herein worship the whole Trinity;
and every person, by what name soever, of Father, Son, or Holy
Ghost, we invocate him. So that this is to be observed in this
whole matter, - that when any work of the Holy Ghost (or any
other person), which is appropriated to him (we never exclude
the concurrence of other persons), draws us to the worship of
him, yet he is not worshipped exclusively, but the whole
Godhead is worshipped.
Fourthly. These cautions being premised, I say that we are
distinctly to worship the Holy Ghost. As it is in the case of
faith in respect of the Father and the Son, John 14: 1,
"Believe in God, believe also in me," this extends itself no
less to the Holy Ghost. Christ called the disciples for the
acting of faith on him, he being upon the accomplishment of
the great work of his mediation; and the Holy Ghost, now
carrying on the work of his delegation, requireth the same.
And to the same purpose are their distinct operations
mentioned: "My Father worketh hitherto, and I work." Now, as
the formal reason of the worship of the Son is not his
mediation, but his being God (his mediation being a powerful
motive thereto), so the formal reason of our worshipping the
Holy Ghost is not his being our comforter, but his being God;
yet his being our comforter is a powerful motive thereunto.
This is the sum of the first direction: - the grace,
acting, love, effects of the Holy Ghost, as he is our
comforter, ought to stir us up and provoke us to love,
worship, believe in, and invocate him; - though all this,
being directed to him as God, is no less directed, on that
account, to the other persons than to him. Only by the fruits
of his love towards us are we stirred up unto it.
These things being presupposed, let the saints learn to
act faith distinctly on the Holy Ghost, as the immediate
efficient cause of all the good things mentioned; - faith, I
say, to believe in him; and faith in all things to believe him
and to yield obedience to him; faith, not imagination. The
distinction of the persons in the Trinity is not to be
fancied, but believed. So, then, the Scripture so fully,
frequently, clearly, distinctly ascribing the things we have
been speaking of to the immediate efficiency of the Holy
Ghost, faith closes with him in the truth revealed, and
peculiarly regards him, worships him, serves him, waits for
him, prayeth to him, praiseth him; - all these things, I say,
the saints do in faith. The person of the Holy Ghost,
revealing itself in these operations and effects, is the
peculiar object of our worship. Therefore, when he ought to be
peculiarly honoured, and is not, he is peculiarly sinned
against. Acts 5: 3, Ananias is said to lie to the Holy Ghost,
- not to God; which being taken essentially, would denote the
whole Trinity, but peculiarly to the Holy Ghost. Him he was to
have honoured peculiarly in that especial gift of his which he
made profession of; - not doing it, he sinned peculiarly
against him. But this must be a little farther branched into
particulars: -
Let us, then, lay weight on every effect of the Holy Ghost
in any of the particulars before mentioned, on this account,
that they are acts of his love and power towards us. This
faith will do, that takes notice of his kindness in all
things. Frequently he performs, in sundry particulars, the
office of a comforter towards us, and we are not thoroughly
comforted, - we take no notice at all of what he does. Then is
he grieved. Of those who do receive and own the consolation he
tenders and administers, how few are there that consider him
as the comforter, and rejoice in him as they ought! Upon every
work of consolation that the believer receives, this ought his
faith to resolve upon, - "This is from the Holy Ghost; he is
the Comforter, the God of all consolation; I know there is no
joy, peace, hope, nor comfort, but what he works, gives, and
bestows; and, that he might give me this consolation, he has
willingly condescended to this office of a comforter. His love
was in it, and on that account does he continue it. Also, he
is sent by the Father and Son for that end and purpose. By
this means come I to be partaker of my joy, - it is in the
Holy Ghost; of consolation, - he is the Comforter. What price,
now, shall I set upon his love! how shall I value the mercy
that I have received!"
This, I say, is applicable to every particular effect of
the Holy Ghost towards us, and herein have we communion and
fellowship with him, as was in part discovered in our handling
the particulars. Does he shed abroad the love of God in our
hearts? does he witness unto our adoption? The soul considers
his presence, ponders his love, his condescension, goodness,
and kindness; is filled with reverence of him, and cares
[takes care] not to grieve him, and labours to preserve his
temple, his habitation, pure and holy.
Again: our communion with him causeth in us returning
praise, and thanks, and honour, and glory, and blessing to
him, on the account of the mercies and privileges which we
receive from him; which are many. Herein consists our next
direction. So do we with the Son of God on the account of our
redemption: "Unto him that loved us, and washed us from our
sins in his own blood, to him be glory and dominion for ever
and ever," Rev. 1: 5, 6. And are not the like praises and
blessings due to him by whom the work of redemption is made
effectual to us? who with no less infinite love undertook our
consolation than the Son our redemption. When we feel our
hearts warmed with joy, supported in peace, established in our
obedience, let us ascribe to him the praise that is due to
him, bless his name, and rejoice in him.
And this glorifying of the Holy Ghost in thanksgivings, on
a spiritual sense of his consolations, is no small part of our
communion with him. Considering his free engagement in this
work, his coming forth from the Father to this purpose, his
mission by the Son, and condescension therein, his love and
kindness, the soul of a believer is poured out in thankful
praises to him, and is sweetly affected with the duty. There
is no duty that leaves a more heavenly savour in the soul than
this does.
Also, in our prayers to him for the carrying on the work
of our consolation, which he has undertaken, lies our
communion with him. John prays for grace and peace from the
seven Spirits that are before the throne, or the Holy Ghost,
whose operations are perfect and complete. This part of his
worship is expressly mentioned frequently in Scripture; and
all others do necessarily attend it. Let the saints consider
what need they stand in of these effects of the Holy Ghost
before mentioned, with many such others as might be insisted
on; weigh all the privileges which we are made partakers of;
remember that he distributes them as he will, that he has the
sovereign disposal of them; and they will be prepared for this
duty.
How and in what sense it is to be performed has been
already declared: what is the formal reason of this worship,
and intimate object of it, I have also manifested. In the duty
itself is put forth no small part of the life, efficacy, and
vigour of faith; and we come short of that enlargedness of
spirit in dealing with God, and are straitened from walking in
the breadth of his ways, which we are called unto, if we learn
not ourselves to meet him with his worship in every way he is
pleased to communicate himself unto us. In these things he
does so in the person of the Holy Ghost. In that person do we
meet him, his love, grace, and authority, by our prayers and
supplications.
Again: consider him as he condescends to this delegation
of the Father and the Son to be our comforter, and ask him
daily of the Father in the name of Jesus Christ. This is the
daily work of believers. They look upon, and by faith
consider, the Holy Ghost as promised to be sent. In this
promise, they know, lies all their grace, peace, mercy, joy,
and hope. For by him so promised, and him alone, are these
things communicated to them. If, therefore, our live to God,
or the joy of that life, be considerable, in this we are to
abound, - to ask him of the Father, as children do of their
parents daily bread. And as, in this asking and receiving of
the Holy Ghost, we have communion with the Father in his love,
whence he is sent; and with the Son in his grace, whereby he
is obtained for us; so with himself, on the account of his
voluntary condescension to this dispensation. Every request
for the Holy Ghost implies our closing with all these. O the
riches of the grace of God!
Humbling ourselves for our miscarriages in reference to
him is another part of our communion with him. That we have
grieved him as to his person, quenched him as to the motion of
his grace, or resisted him in his ordinances, is to be mourned
for; as has been declared. Let our souls be humbled before him
on this account. This one considerable ingredient of godly
sorrow, and the thoughts of it, are as suitable to the
affecting of our hearts with humiliation, and indignation
against sin, as any other whatever. I might proceed in the
like considerations; as also make application of them to the
particular effects of the Holy Ghost enumerated; but my design
is only to point out the heads of things, and to leave them to
the improvement of others.
I shall shut up this whole discourse with some
considerations of the sad estate and condition of men not
interested in this promise of the Spirit, nor made partakers
of his consolation: -
1. They have no true consolation or comfort, be their
estate and condition what it will. Are they under affliction
or in trouble? - they must bear their own burden; and how much
too weak they are for it, if God be pleased to lay on his hand
with more weight than ordinary, is easily known. Men may have
stoutness of spirit, and put on great resolutions to wrestle
with their troubles; but when this is merely from the natural
spirit of a man, -
(1.) For the most part it is but an outside. It is done
with respect to others, that they may not appear low-spirited
or dejected. Their hearts are eaten up and devoured with
troubles and anxiety of mind. Their thoughts are perplexed,
and they are still striving, but never come to a conquest.
Every new trouble, every little alteration in their trials,
puts them to new vexation. It is an ungrounded resolution that
bears them up, and they are easily shaken.
(2.) What is the best of their resolves and enduring? It
is but a contending with God, who has entangled them, - the
struggling of a flea under a mountain. Yea, though, on outward
considerations and principles, they endeavour after patience
and tolerance, yet all is but a contending with God, - a
striving to be quiet under that which God has sent on purpose
to disturb them. God does not afflict men without the Spirit,
to exercise their patience; but to disturb their peace and
security. All their arming themselves with patience and
resolution, is but to keep the hold that God will cast them
out of, or else make them the nearer to ruin. This is the best
of their consolation in the time of their trouble.
(3.) If they do promise themselves any thing of the care
of God towards them, and relieve themselves thereby, - as they
often do, on one account or another, especially when they are
driven from other holds, - all their relief is but like the
dreaming of an hungry man, who supposeth that he eateth and
drinketh, and is refreshed; but when he awaketh, he is empty
and disappointed. So are they as to all their relief that they
promise to receive from God, and the support which they seem
to have from him. When they are awaked at the latter day, and
see all things clearly, they will find that God was their
enemy, laughing at their calamity, and mocking when their fear
was on them.
So is it with them in trouble. Is it any better with them
in their prosperity? This, indeed, is often great, and is
marvellously described in Scripture, as to their lives, and
oftentimes quiet, peaceable end. But have they any true
consolation all their days? They eat, drink, sleep, and make
merry, and perhaps heap up to themselves; but how little do
these things make them to differ from the beasts that perish!
Solomon's advantage, to have the use and know the utmost of
these things, much beyond any of the sons of men of our
generation, is commonly taken notice of. The account also that
he gives of them is known: "They are all vanity and vexation
of spirit." This is their consolation: - a crackling of thorns
under the pot, a sudden flash and blaze, that begins but to
perish. So that both adversity- and prosperity slayeth them;
and whether they are laughing or crying, they are still dying.
2. They have no peace, - no peace with God, nor in their
own souls. I know that many of them, upon false bottoms,
grounds, and expectations, do make a shift to keep things in
some quietness, neither is it my business at present to
discover the falseness and unsoundness of it; but this is
their state. True and solid peace being an effect of the Holy
Ghost in the hearts of believers (as has been declared), they
who are not made partakers of him have no such peace. They may
cry, "Peace, peace," indeed, when sudden destruction is at
hand. The principles of their peace (as may be easily evinced)
are, darkness or ignorance, treachery of conscience,
self-righteousness, and vain hope. To these heads may all the
principles of their peace be reduced; and what will these
avail them in the day when the Lord shall deal with them?
3. I might say the same concerning their joy and hope; -
they are false and perishing. Let them, then, consider this,
who have satisfied themselves with a persuasion of their
interest in the good things of the gospel, and yet have
despised the Spirit of Christ. I know there are many that may
pretend to him, and yet are strangers from his grace; but if
they perish who in profession use him kindly, and honour him,
if he dwell not in them with power, where shall they appear
who oppose and affront him? The Scripture tells us, that
unless the Spirit of Christ be in us, we are dead, we are
reprobates, - we are none of Christ's. Without him you can
have none of those glorious effects of his towards believers
before mentioned; and you are so far from inquiring whether he
be in you or no, as that you are ready to deride them in whom
he is. Are there none who profess the gospel, who have never
once seriously inquired whether they are made partakers of the
Holy Ghost or no? You that almost account it a ridiculous
thing to be put upon any such question, who look on all men as
vain pretenders that talk of the Spirit, the Lord awake such
men to a sight of their condition before it be too late! If
the Spirit dwell not in you, if he be not your Comforter,
neither is God your Father, nor the Son your Advocate, nor
have you any portion in the gospel. O that God would awake
some poor soul to the consideration of this thing, before the
neglect and contempt of the Holy Ghost come to that despising
of him from which there is no recovery! that the Lord would
spread before them all the folly of their hearts, that they
may be ashamed and confounded, and do no more presumptuously!
End
Owen, Of Communion With God
(...concluded)
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