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i. 3, 4. Blessed be the Father of our Lord Jefus Chrift, &c: I fhall not add those very many places, wherein the feveral particulars that do concur unto that whole divine worship (not to be communicated unto any, by nature not God without idolatry) wherein the faints do hold communion with God, are diftinctly directed to the perfon of the Father.

It is fo alfo in reference unto the Son, John xiv. 1. You believe in God (faith Chrift) believe alfo in me. Believe alfo, act faith distinctly on me; faith divine, fupernatural, that faith whereby you believe in God, that is the Father. There is a believing of Chrift, viz, that he is the Son of God, the Saviour of the world. This is that whofe neglect our Saviour fo threatned unto the Pharifees: John viii. 24. If you believe not that I am he, you fhall die in your fins. In this fenfe faith is not immediately fixed on the Son, being only an owning of him, that is, the Chrift to be the Son, by clofing with the teftimony of the Father concerning him. But there is alfo a believing on him, called believing on the name of the Son of God, 1 John V. 13. So alfo, John ix. 36. yea the diftinct affixing of faith, affiance and confidence on the Lord Jefus Chrift the Son of God, is most frequently preffed, John iii. 16. God (that is the Father) fo loved the world, that whoever believeth on him (that is the Son) fhould not perish. The Son, who is given of the Father is believed on. He that believeth on him, is not condemned, v. 18. He that believeth on the Son bath eternal life, v. 36. This is the work of God that ye believe on him, whom he hath fent, John vi. 29, 40. 1 John v. 10. The foundation of the whole is laid, John v. 23. That all men /bould ho nour the Son, even as they honour the Father; h

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that honoureth not the Son, honoureth not the Father which fent him. But of this honour and worship of the Son, I have treated at large elsewhere: and fhall not in general infift upon it again. For love, I fhall only add that folemn apoftolical benediction, Eph. vi. 24. Grace be with all them that love our Lord Jefus Christ in fincerity. That is with divine love, the love of religious worship; which is the only incorrupt love of the Lord Jefus.

Further, That faith, hope, and love, acting themfelves in all manner of obedience and appointed wor-fhip, are peculiarly due from the faints, and diftincly directed unto the Son, is abundantly manifested from that folemn doxology, Rev. i. 5, 6. Unto him that loved us and washed us from our fins 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 fet 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 faints. And ver. 13, 14. Every creature which is in heaven, and on earth, and under the earth, and fuch as are in the fea, and all that are in them, heard I faying, bleffings, honour, glory, and power, be unto him that fitteth on the throne, and unto the Lamb for ever and The Father, and the Son, he that fits upon the throne, and the Lamb, are held out jointly, yet diftinctly as the adequate Object of all divine worship and honour, for ever and ever. And therefore Stephen in his folemn dying invocation, fixeth his faith and hope diftinctly on him, Acts vii. 59, 60. Lord Jefus receive my fpirit, and Lord lay not this fin to their charge; for he knew, that the Son of

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man had power to forgive fins alfo. And this worfhip of the Lord Jefus, the apoftle makes the difcriminating character of the faints, 1 Cor. i. 2 With all (faith he) that in every place call upon the name of Jefus Christ our Lord, both theirs and ours; that is, with all the faints of God. And invocation generally comprizes the whole worship of God. This then is the due of our Mediator, though as God, as the Son, not as Mediator.

Thus alfo is it in reference unto the holy Spirit of grace. The clofing of the great fin of unbelief, is ftill described as an oppofition unto, and a refifting of that holy Spirit. And you have distinct mention of the love of the Spirit, Rom. xv. 13. The apofile alfo peculiarly directs his fupplication to him, in that folemn benediction, 2 Cor. xiii. 14. The grace of the Lord Jefus Chrift, the love of God, and the communion of the holy Spirit be with you. All fuch benedictions are originally fupplications. He is likewife intitled unto all inftituted worship, from the appointment of the adminiftration of baptifm in his name, Matth. xxvii. 18. Of which things more afterwards.

Now of the things which have been delivered, this is the fum: there is no grace whereby our fouls go forth unto God, no act of divine worship yielded unto him, no duty or obedience performed, but they are diftinctly directed unto Father, Son, and Spirit: now by thefe and fuch like ways as thefe, do we hold communion with God: and therefore we have that communion diftinctly, as hath been defcribed.

This alfo may farther appear, if we confider how diftinctly the perfons of the Deity are revealed to act in the communication of thofe good things, where

in the faints have communion with God. As all the fpiritual afcendings of their fouls, are affigned unto them refpectively, fo all their internal receivings of the communications of God unto them, are held out in fuch a distribution, as points at diftinct rifes and fountains, (though not of being in themfelves, yet) of difpenfations unto us. Now this is

declared two ways.

1. When the fame thing, is at the same time, afcribed jointly, and yet diftinctly to all the perfons in the Deity, and refpectively to each of them. So are grace and peace, Rev. i. 4, 5. Grace be unto 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 Jefus Chrift who is the faithful Witness, &c. The feven fpirits before the throne, are the holy Spirit of God, confidered as the perfect fountain of every perfect gift and difpenfation. All are here joined together, and yet all mentioned as diftinguished in their communica tion of grace and peace, unto the faints. Grace and peace be unto you, from the Father, and from, &c.

2. When the fame thing is attributed feverally and fingly unto each perfon. There is indeed, no gracious influence from above, no elapfe of light, life, love, or grace upon our hearts, but proceedeth in fuch a difpenfation. I fhall give only one inftance, which is very comprehenfive, and may be thought to comprize 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 faints, whereof they are made partakers. That promife, they shall be all taught of God, enwraps in itself the whole mystery of grace, as to its actual difpenfation unto us, fo far

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as we may be made real poffeffors of it. Now this is affigned.

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 who bath heard and learned of the FATHER, cometh unto me. This teaching whereby we are tranflated from death unto life, brought unto Chrift, unto a participation of life and love in him, it is of, and from the Father: him we hear, of him we learn, by him are we brought unto union and communion with the Lord Jefus. This is his drawing us, his begetting us anew of his own will, by his own Spirit. And in which work he imploys the ministers of the gofpel, Acts xxvi. 18.

2. Unto the SON. The Father proclaims him from heaven to be the great Teacher in that folemn charge to hear him, which came once again from the excellent glory, This is my beloved Son, hear bim. The whole of his prophetical, and no fmall part of his kingly office confifts in this teaching; herein is he faid to draw men unto him, as the Father is faid to do in his teaching, John xii. 32. which he doth with such efficacy, that the dead hear his voice and live. The teaching of the Son, is a lifegiving, a spirit-breathing teaching: an effectual influence of light, whereby he fhines into darkness; communication of life, quickning 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 fole Mafter, Matth. xxiii. 10. One is your Mafter which is Chrift.

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To the SPIRIT. John xiv. 26. The Com

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