the moft excellent union, for the foundation of it; and the iffues of that union which they mutually communicate, are the moft precious and eminent. Of the union, which is the foundation of all that communion we have with God, I have fpoken largely elsewhere, and have nothing farther to add thereunto. Our communion then with God, confifteth 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 Jefus Chrift we have with him: and it is twofold, 1. Perfect and compleat, 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 fee him as he is and 2. Initial and incompleat, in the first fruits and dawning of that perfection, which we have here in grace, which only I fhall handle. It is then, I fay of that mutual communication in giving and receiving, after a moft holy and fpiritual manner, which is between God and the faints while they walk together in a covenant of peace, ratified in the blood of Jefus, whereof we are to treat. And this we shall do, if God permit, in the mean time, Praying the God and Father of our Lord and Saviour Jefus Chrift, who hath of the riches of his grace, recovered us from a ftate of enmity, into a condition of communion and fellowship with himself, that both he that writes, and they that read the words of this mercy, 6 may have such a taste of his sweetness and excellencies * therein, as to be ftirred up to a farther longing after the 'fulness of his falvation, and the eternal fruition of him in 'glory.' A 5 CHA P. II. diflindly with the Father, opened to this purpose. Also Father and Son men 18. The Father folely: the Son That the faints have this communion Son, and Spirit 1 John v. 7 1 Cor. xii 4, 5, 6. Eph. ii tioned jointly in this communion. alfo and the Holy Ghoft fingly. in al worship to each perfon manifelled. ther, John v. 9, 10 and love towards him, 1 John ii. 15. Mal i. 6. So is prayer and praife: it is fo likewife with the Son, John xiv. 1. Of our communion with the Holy Ghoft. The truth farther confirmed. THA HAT the faints have communion with God, 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 confist, comes next under confideration. For the first, in respect of the diftinct perfons of the Godhead, with whom they have this fellowship, it is either diftinct and peculiar, or elfe, obtained and exercifed jointly and in common. That the faints have diftinct communion with the Father, and the Son, and the Holy Spirit, (that is, diftinctly with the Father, and diftinctly with the Son, and diftinctly with the Holy Spirit) and in what, the peculiar appropriation of this diftinct communion unto the several perfons, doth confift, must in the first place be made manifest. 1 John v. 7. The apoftle tells us, "there are three that bear witnefs in heaven, the Father, the Word, and the Spirit. In heaven they are, and bear witness to us. And what is it that they bear witness unto? Unto the fonfhip of Chrift, and the falvation of believers in his blood. Of the carrying on of that both by blood and water, juftification and fanctification, is he there treating. Now how do they bear witness hereunto? even as three, as three diftinct witneffes. When God witneffeth concerning our falvation, furely it is incumbent on us to receive his testimony. And as he beareth witness, so are we to receive it. Now this is done diftinctly. The Father beareth witness. the Son beareth witness, and the Holy Spirit beareth witnefs; for they are three diftin&t witneffes. So then are we to receive their several teftimonies, and in doing fo, we have communion with them severally, for in this giving and receiving of teftimony, confifts no fmall part of our fellowship with God; wherein their distinct witneffing confifts, will be afterward declared. 1 Cor. xii. 4, 5, 6, The apoftle speaking of the diftribution of gifts and graces unto the faints, afcribes them diftinctly in respect of the Fountain of their communication unto the diftinct perfons. There are diversities of gifts, but the fame Spirit. The one and self-fame Spirit that is the Holy Ghoft, ver. 12. And there are differences of administrations, but the fame Lord, the fame Lord Jefus, ver. 3. And there are diversities of operations, but it is the fame God, &c. even the Father, Eph. iv, 6. So graces and gifts are beftowed, and fo are they received.. And not only in the emanation of grace from God, and' the elapfes of the Spirit on us, but also in all our approaches,. unto God, is the fame diftinction obferved for through Christ we have an access by one Spirit, unto the Father, Eph.. ii. 18. Our accefs. unto God (wherein we have commu-nion with him) is through Chrift in the Spirit, and unto the Father. The perfons being herein confidered, as engaged diftinctly into the accomplishment of the counfel of the will of God, revealed in the gospel.. The Sometimes indeed there is exprefs mention made only of the Father and the Son, 1 John i. 3. "Our fellowship is with the Father and his fon Jefus Chrift." particle (and) is both. diftinguishing and uniting. Alfo, 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 foul. 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 Jefus Chrift 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 afterwards.. Sometimes the fspirit 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 Ghoft be with you all.' This diftinct communion then of the faints with the Father, Son,. and Spirit, is very plain in the scripture; but yet it may admit of farther demonftration; only this caution I muft lay in before hand. Whatever is affirmed in the pursuit of this truth, it is done with relation to the explanation ensu ing in the beginning of the next chapter. The way and means on the part of the faints, whereby in Chrift they enjoy communion with God, are all the fpiritual and holy actings, and outgoings of their fouls in those graces, and by thofe ways, wherein both the moral, and inftituted worship of God doth confift. Faith, love, truft, joy, &c. are the natural or moral worship of God, whereby thofe in whom they are, have communion with him. Now these are either immediately acted on God, and not tied to any ways or means outwardly manifefting themselves, or elfe they are farther drawn forth in folemn prayer and praises, according unto that way which he hath appointed. That the fcripture doth diftinctly affign all thefe unto the Father, Son, and Spirit: manifefting that the faints do, in all of them, both as they are purely and nakedly moral, and as farther cloathed with inftituted worship, refpect each perfon refpectively, is that, which to give light to the affertion in hand, I fhall farther declare by particular inftances. 1. For the Father; Faith, love, obedience, &c. are particularly, and diftinctly yielded by the faints unto him, and he is peculiarly manifefted in thofe ways as acting peculiarly towards them, which should draw them forth, and ftir them up thereunto. He gives teftimony unto, and beareth witnefs of his Son, 1 John v. 9, This is the witnefs of God which he hath teftified of his Son.' In his bearing witness he is an object of belief. When he gives teftimony (which he doth as the Father, because he doth it of the Son) he is to be received in it by faith. And this is affirmed, ver. 10. "He that believeth on the Son of God, hath the witnefs in himself." To believe on the Son of God in this place is, to receive the Lord Chrift as the Son, the Son given unto us, for all the ends of the Father's love, upon the credit of the Father's teftimony: 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 (makes him a liar:) you believe in God, (faith our Saviour) John xiv. 1. that is, the Father, as fuch; for -he adds, believe alfo in me; or believe you in God, believe alfo in me: God as the prima Veritas, upon whose authority is founded, and wherein all divine faith is ultitimately refolved, is not to be confidered as peculiarly expreffive of any perfon, but comprehending the whole Deity, which undividedly is the prime object thereof. But in this particular it is the teftimony and authority of the Father (as fuch) therein, of which we fpeak, and whereupon faith is diftinctly fixed on him: which if it were not so, the Son could not add; believe alfo in me. "If any The like alfo is faid of love, 1 John v. 15. 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 oppofition to the world, which takes up our affections; the Father denotes the matter and object, not the efficient caufe of the love enquired after. And this love of him as a Father, is that which he calls his honour, Mal. i. 6. Further thefe graces as acted in prayer and praises, and as cloathed with instituted worship, are peculiarly directed unto him. We call on the Father, 1 Pet. i. 17. Eph. iii. 14, 15. For this caufe I bow my knees unto the Father of our Lord Jefus Christ, of whom the whole family in heaven and earth is named.' Bowing the knee, comprizeth the whole worship of God, both that which is 'moral, in the universal obedience he requireth, and thofe peculiar ways of carrying it on which are by him appointed, Ifa. xlv. 23. Unto me (faith the Lord) every knee fhall bow, and every tongue fhall fwear.' Which, ver. 24, 25. he declareth to confift in their acknowledging of him, for righteoufnefs, and Atrength. Yea, it feems fometimes to comprehend the orderly fubjection of the whole creation unto his fovereignity. In this place of the apostle, it hath a far more restrained acceptation, and is but a figurative expreffion of prayer, taken from the moft expreffive bodily posture to be used in that duty. This he farther manifefts, ver. 16, 17. declaring at large what his aim was, and whereabouts 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 fuch, as the fountain of the Deity, and of all good things in Chrift; as the Father of our Lord Jefus Chrift. |