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• forter he shall teach you all things; and the anointing which
have received," (saith the apostle) • abideth in you, and you need not that any man * teach you, but as the same anointing teachech you
of all things, and is truth, and is no lie, and even • as it harh taught you,' ye shall abide in him, i John ii. 27. That teaching unction which is not only irue, b'it truth itself, is only the holy Spirit of God: so that he teacherh also; being given unto us, that we may know the things that are freely given to us of God, 1 Cor. ii. Ij. I have chosen this special instance, because as I told you, it is comprehensive, and co nprizes in itself most of the particulars that might be enumerated: quickning, preserving, doc.
This then farther drives on the truth that lyes under demonstration; there being such a distinct communion of grace from the several persons of the Deity, the saints must needs have distinct communion with them.
It reinaineth only to intimate in a word, wherein this distinction lyes, and what is the ground thereof. Now this is, that the Father doth it by the way of original authority; the Son by the way of communicating from a purchased treasury; the holy Spirit by the way of immediate efficacy.
1. The Father communicates all grace by the way of original authority. He quickneth WHOM HE WILL, Jola v. 21. Of his OWN WILL, begat be us, James i. 18. Life-giving power is in respect of original authority invested in the Father by the way of eminency: and therefore ia sending of the quickning Spirit, Christ is faid to do it from he Father, or the Father himself to do it. But be Comforter, the holy Spirit whoni the Fatber will
fend fend, John xiv. 26. But when the Comforter is come, whom I will send from the Father, John xv. 26. Though he be also said to send himself, on another account, John xvi. 7.
2. The Son, by the way of making out a purchased treasury. Of his fulness do we all receive and
grace for grace, John i. 16. And whence is this fulness? It pleased the Father that in him all fulness should dwell, Col. i. 19. And upon what account he hath the difpenfation of that fulness to him committed, you may fee, Phil. ii. 8, 9, 10, 11.' When thou shalt make his soul an offering for fin, he Jhall prolong his days, and the pleasure of the Lord Mall prosper in his hand. He shall fee of the travail of bis soul and be satisfied : by his knowlege Jhall my righteous Servant justify many: for he Mali bear their iniquities, Isa, liii. 10, 11. And with his fulness he hath also authority for the communication of it, John v. 25, 26. Matth. xxviii. 18.
3. The Spirit doth it by the way of immediate efficacy, Rom. viii. 11. But if the Spirit of him that raised up Jefus from the dead, dwell in
you: he that raised up Chrift from the dead, hall also quicken your mortal bodies by his Spirit that dwelleth in you. Here are all three comprized, with their distinct concurrence untoour quickning. Here is the Father's authoritative quickning, he raised Christ from the dead and he flrall quicken you: and the Son's mediatory quick ning, 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 communi
on whereof we treat, both proved and demonstrated.
CH A P. III.
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: i John iv. 7, 8. 2 Cor. xiii. 13. John xvi. 26, 27. Rom. v. 5. John iii. 16. John xiv. 2 3. Titus 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.
AVING proved that there is such a distinct
communion in respect of the Father, Son, and Spirit, as whereof we speak; it remains that it be farther cleared up by an induction of instances, to manifest what and wherein the faints peculiarly hold this communion with the several persons respectively: which also I shall do after the premising some observations, necessary to be previously conlidered; as was promised, for the clearing of what hath been spoken. And they are these that follow.
1. When I assign any thing as peculiar, wherein we distinctly hold communion with any person, I do pot exclude the other persons froin communion with the soul in the very same thing. Only this
say, principaliy, immediately and by the way of eminency, we have in such a thing, or in such a way communion with some one person; and therein with the others, secondarily and by the way of
consequence on that foundation: For the person, as the person of any one of them, is not the prime Object of divine worship, but as it is identified with the nature or effence of God. Now the works that outwardly are of God, (called trinitatis ad extra) which are commonly said to be common and undivided, are either wholly so, and in all respects; as al} works of common providence, or else being common in respect of their acts, they are distinguished in respect of that principle, or next and immediate rise in the manner of operation; so creation is appropriated to the Father, redemption to the Son;- in which sense we speak of these things.
2. There is a concurence of the actings and operations of the whole Deity, in that dispensation, wherein each person concurs to the work of our falvation, unto every act of our communion with cach singular person. Look by what act foever, we hold communion with any person, there is an influence from every person to the putting forth of
As suppole it to be the act of faith. It is bestowed on ts by the Father: It is not of ourfelves, it is the gift of God, Eph. ii. 8. It is the Father that revealeth the gospel, and Christ therein, Matth. xi. 25. And it is purchased for us by the Son: It is given unto you for Christ's sake to betieve on him, Phil. i. 29. In him are we blessed with spiritual ble!ings, Eph. i. 3. He bestows on ns, and increascth faith in us, Luke xvii. 5. And it is wrought in us by the Spirit: he administers tható exceeding greatness of his power which he exerciseth towards them who believe, according to the working of his mighty power; which he ' wrought in God when he raised him up from the dead, Eph. i. 19, 20. Rom. viii. 11.
3. When I assign any particular thing wherein we hold communion with any person, I do not do it exclusively unto other mediums of communion; but only by the way of inducing a special, and 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 arę 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 golpel, 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 prejudise 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 Fa. ther: 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 great discovery of ihe gospe). For whereas the Father as the fountain of the Deity, is not known any other way but as full of wrath, anger, and indignation against fin, nor can the sons of men have any other thoughts of him, Rom. i. 18. Isa. xxxiii.